Feminism in Pakistan

Last updated

Feminism in Pakistan refers to the set of movements which aim to define, establish, and defend the rights of women in Pakistan.This may involve the pursuit of equal political, economic, and social rights, alongside equal opportunity. [1] [2] [3] These movements have historically been shaped in response to national and global reconfiguration of power, including colonialism, nationalism, Islamization, dictatorship, democracy, and the War on Terror. [4] [5] [6] The relationship between the women's movement and the Pakistani state has undergone significant shifts from mutual accommodation to confrontation and conflict.

Contents

Background

Pakistan ranks third-worst – 151 out of 153 – on the Gender Parity Index of the World Economic Forum (WEF) [7] Pakistan's women literacy is so low that more than five million primary-school-age girls don't go to school. According to UNICEF, 18 percent of Pakistani girls are married before turning 18. [8] The prevalence and incidence of forced conversion and marriage are difficult to accurately estimate due to reporting deficiencies and the complex nature of the crime. Estimates therefore range from 100 to 700 victim Christian girls per year. For the Hindu community, the most conservative estimates put the number of victims at 300 per year. [9] bridging the gender gap could boost Pakistan's GDP by 30 per cent, says IMF bailout programme for Pakistan. [10]

According to Zoya Rehman, the image of Pakistani womanhood has been a construction of the Pakistani state since its inception. Pakistani woman, she argues, are expected to guard their sexuality, are controlled, and can even be murdered in honour killings when they do not meet cultural expectations. [11] According to Afiya S. Ziya, this cultural orthodoxy is produced and sponsored by state, the government, and its agency the ISPR as propaganda engineered to influence the public in its own pre-decided way, and censor what it considers to be unsuitable. The state, she argues, does not stop at controlling the national narrative but intrudes public and private life to decide what is legitimate and permissible as 'Pakistani culture' and, what is not. [12]

After independence, women in Pakistan continued to advocate for women's political empowerment through legal reforms. They mobilised support, leading to the passage of the Muslim Personal Law of Sharia in 1948, which recognised a woman's right to inherit all forms of property. There was an attempt to have the government include a Charter of Women's Rights in the 1956 constitution, but this was unsuccessful. The 1961 Muslim Family Laws Ordinance covering marriage and divorce, the most important sociolegal reform to have had Feminist drive in Pakistan, is still widely regarded as empowering to women. [13] [14]

In their acclaimed 2012 study entitled Position of Pakistani Women in the 21st Century, Dr Jaweria Shahid and Khalid Manzoor Butt define feminism as equality for women and freedom from gender discrimination in different aspects of life. [15]

Forms of feminist expressions in Pakistan

According to Maliha Zia, there are high spirited women's movements in Pakistan asking for equality and non discrimination, still feminism in Pakistan is part of over all women's rights movements and not the otherwise. [16] Zia says feminism in Pakistan can be found in two forms one is Secular Liberal Feminism and the second is Islamic Feminism. [16] According to Zia, Feminist movement in Pakistan can divided in 3 phases, the first one around 1947, the second one in post Zia period and third one since 9/11.

Phases of Feminism in Pakistan

According to Ayesha Khan in first phase in initial decades after the independence women leadership was largely elite and invested in Muslim nationalism and strived for limited rights for women. [6] Women civil society came into confrontation with Government first time when dictatorial Islamization started affecting their rights negatively. [6]

First phase: 1947–1952

Muslim women were some of the most badly affected victims of Partition; it is reported that 75,000 women were abducted and raped during this period. It was soon after this that Fatima Jinnah formed the Women's Relief Committee, which later evolved into the All Pakistan Women's Association. Jinnah later founded a secret radio station, and, in 1965, came out of her self-imposed political retirement to participate in the presidential election against military dictator Ayub Khan.

Begum Ra'na Liaquat Ali Khan helped the refugees who fled India during partition and also organised the All Pakistan Women's Association in 1949, [17] two years after the creation of her country. Noticing that there were not many nurses in Karachi, Khan requested the army to train women to give injections and first aid, resulting in the para-military forces for women. Nursing also became a career path for many girls. She continued her mission, even after her husband was assassinated in 1951, and became the first female Muslim delegate to the United Nations in 1952.

Second phase: 1980s

The end of 1970s heralded a new wave of political Islamisation in many Muslim majority countries. In Pakistan, the military dictatorial regime of Muhammad Zia-ul-Haq gained power and initiated the Islamisation of Pakistan. These reforms replaced parts of the British-era Pakistan Penal Code, making adultery and fornication criminal offences, and introducing the punishments of whipping, amputation, and stoning to death. The feminist movement in Pakistan highly opposed this implementation of Islam, which was they believed to be based on an archaic understanding of Islamic literature, asking instead for liberal modernist interpretation. After much controversy and criticism, parts of the law were considerably revised by the 2006 Women's Protection Bill.

In this context, the vocal Women's Action Forum (WAF) was formed in 1981 [17] [18] According to Madihah Akhter, General Zia ultimately sought to morally police the role of women in the public sphere, which brought unexpected pressure on Pakistani women. As a reaction to the form of Zia's Islamisation, many Pakistani women, including writers, academics, and performers, became active in the opposition of these policies. Akhter argue that the younger generation of 1980s activists were more feminist in their outlook and approach; the Women's Action Forum, she says, used "progressive interpretations of Islam" to counter the state's implementation of religiously interpreted morality, and in doing so, succeeded in gaining the unexpected support of right wing Islamic women's organisations too. They campaigned through various mediums, such as newspaper articles, art, poetry, and song [19]

After Zia: 1988–2008

Since the end of General Zia's rule, Pakistan elected its first female prime minister - Benazir Bhutto. Some feminist legislative attempts were made, such as the founding of all-women police stations, and the appointing of female judges for the first time. Many of anti-feminist laws of General Zia era remained.

Post-Zia, activists have been able to produce research that has focused on strengthening the political voice of women, and inclusive democratic governance. [20] They have also produced some of the first Pakistani research and awareness-raising material on the sexual and reproductive rights of women, [21] environmental issues, [22] and citizen-based initiatives for peace between India and Pakistan. [23] [24]

2008–2017

Sharmeen Obaid-Chinoy

Malala Yousafzai

2018 – present

The feminist movement in Pakistan entered a crucial period after 2008 with the advent of private media channels and social media. The movement gained momentum as women were increasingly able to share their ideas and beliefs. Aurat March (Women Marches) are now held in numerous cities over the country. The subjects and issues raised by the marches include increased political participation and representation of women, gender and sexual minorities, religious minorities and other marginalized groups in Pakistan. The movement has also demanded for public spaces to be made safer for women and transgender people, as well as called for an end to all violence against women and transgender people.

Liberal feminism in Pakistan

Liberal feminism is most prominent in leftist liberal circles, and is often supported by left-leaning political parties such as PPP. It is often characterised by liberal values of freedom, liberty, human rights and secularism.

Nisaism

Nisaism is more traditionalist in nature and supports the acquisition of women rights under an Islamic lens. [25] [26] The movement is mainly supported by centrists and the right-wing parties of Pakistan. The word Nisaism comes from Surah Nisa, a chapter of Qur'an, demonstrating the Islamic roots of the movement. The movement has faced some criticism for preaching Islamic rights and accepting what other secular feminist groups call the 'Islamic patriarchal structure of Pakistan'.[ citation needed ]

Feminist art and literature in Pakistan

Much of Pakistani feminist art and literature struggles against orthodox advice literature, known for imposing religious dogma through puritanical reform; [27] feminist authors often describe the journey of feminism in Pakistan as an oscillating battle, where women's movements struggle against the continued backlash of the patriarchal hegemony. [27] According to Shahbaz Ahmad Cheema, the Pakistani patriarchy produces literature and art with the ultimate goal of making women accept, internalize, and promote patriarchal discourse as an ideal. [27] Afiya S Zia identifies some of the writings she considers to be most problematic, such as those of Sir Syed Ahmed Khan; Ashraf Ali Thanawi's Bahishti Zewar; and, in post-partition times, Abu Ala Maududi's writings, which she considers to intend to create and sustain a privileged Muslim class, further facilitating and supporting patriarchal male dominance. Television and Film likewise continue to present submissive and subservient Pakistani women in a male-dominated Pakistani society. [27]

S.S. Sirajuddin in the Encyclopedia of Post-Colonial Literature in English, expresses reservations about the availability of free space for feminism in Pakistan, and feels that the nation is still much affected by religious fervor. However, she admits that awareness of feminist concerns, the changing role of women, and female identity do exist in Pakistan, and these concerns are reflected in Pakistan's English literature. [28]

Perception and intervention of major female characters can be observed in novels like Bapsi Sidhwa, and Sara Suleri's Meatless Days. Pakistani poets like Maki Kureishi, Hina Faisal Imam, Alamgir Hashmi, and Taufiq Rafat have been considered to be sensitive but restrained in their portrayal. [28]

One of the first feminist films in Pakistan was called Aurat Raj (Women's Rule). [29] It was released in 1979, but failed to achieve at the box-office despite the fact that released in a successful period for Pakistani cinema.

Womansplaining: Navigating Activism, Politics and Modernity in Pakistan is 2021 collection of feminist essays edited by Sherry Rehman consisting of essays by Hina Jilani, Khawar Mumtaz, Afiya Shehrbano Zia and others narrating the history of the Muslim Family Law Ordinance, Women's Action Forum and various legislative changes in Pakistan's history. Sarah Peracha publishes to encourage women of Pakistan to do business which is against the norm in Pakistan to inspire women to work. [30] Bina Shah and Fifi Haroon write about feminism and the arts, Nighat Dad tells about feminism in the digital age. [31] [32]

Ismat Chughtai

Beginning in the 1930s, Ismat Chughtai wrote extensively on themes including female sexuality and femininity, middle-class gentility, and class conflict, often from a Marxist perspective.

Fatima Bhutto

Fatima Bhutto is the daughter of former Minister Murtaza Bhutto. She is the author of three novels. Songs of Blood and Sword is a memoir of her father, who was assassinated. [33]

Farkhanda Shahid Khan

Farkhanda Shahid Khan is a feminist researcher, activist, and academic. She teaches contemporary English literature at Government College University Faisalabad. Her research focuses on Feminism, Marxism, Culture, and Gender & Sexuality with an emphasis on the Global South. In academic collaboration with the School of Literatures, Languages & Cultures at the University of Edinburgh, Khan is currently working on a project that examines the complexities of women residing in the red-light districts and brothel quarters in Pakistan, positioning her as a pioneer in addressing this often-taboo subject in the country. In addition to her academic endeavours, Khan frequently writes for national and international press, providing nuanced insights into human rights issues, particularly those pertaining to women's rights in Pakistan and its neighbouring countries. She has actively advocated for gender equality in various forums, including UN Women, Private Members’ Special Committee on Gender Equity in the Legislative Assembly of British Columbia and The City of Atlanta's Human Relations Commission. Furthermore, she leads the Pakistan chapters of The Literary Think Tank and the Edinburgh University Feminist Society. She is also the founder of Feminist Society at Government College University Faisalabad.

Feminist organizations of Pakistan

Pakistani feminists

Bibliography

See also

Related Research Articles

This is an index of articles related to the issue of feminism, women's liberation, the women's movement, and women's rights.

<span class="mw-page-title-main">Women in Pakistan</span>

Women in Pakistan make up 48.76% of the population according to the 2017 census of Pakistan. Women in Pakistan have played an important role in Pakistani history and have had the right to vote since 1956. In Pakistan, women have held high office including Prime Minister, Speaker of the National Assembly, Leader of the Opposition, as well as federal ministers, judges, and serving commissioned posts in the armed forces, with Lieutenant General Nigar Johar attaining the highest military post for a woman. Benazir Bhutto was sworn in as the first woman Prime Minister of Pakistan on 2 December 1988.

<span class="mw-page-title-main">Islamic feminism</span> Feminist discourse and practice articulated within an Islamic paradigm

Islamic feminism is a form of feminism concerned with the role of women in Islam. It aims for the full equality of all Muslims, regardless of gender, in public and private life. Islamic feminists advocate for women's rights, gender equality, and social justice grounded in an Islamic framework. Although rooted in Islam, the movement's pioneers have also utilized secular, Western, or otherwise non-Muslim feminist discourses, and have recognized the role of Islamic feminism as part of an integrated global feminist movement.

Asma Barlas is a Pakistani-American writer and academic. Her specialties include comparative and international politics, Islam and Qur'anic hermeneutics, and women's studies.

Fareeda "Kokikhel" Afridi was a Pakistani feminist, a women's rights activist in Pakistan. In July 2012, at the age of 25, she was shot dead on her way to work.

<span class="mw-page-title-main">Feminism in Malaysia</span>

The feminist movement in Malaysia is a multicultural coalition of women's organisations committed to the end of gender-based discrimination, harassment and violence against women. Having first emerged as women's shelters in the mid 1980s, feminist women's organisations in Malaysia later developed alliances with other social justice movements. Today, the feminist movement in Malaysia is one of the most active actors in the country's civil society.

Women's Action Forum (WAF) is a women's rights organization in Pakistan.

<span class="mw-page-title-main">Feminism in Bangladesh</span>

Feminism in Bangladesh seeks equal rights of women in Bangladesh through social and political change. Article 28 of Bangladesh constitution states that "Women shall have equal rights with men in all spheres of the State and of public life".

Musawah is a global movement for equality and justice in the Muslim family and family laws, led by 'Islamic feminists' "seeking to reclaim Islam and the Koran for themselves", applying progressive interpretations of sacred texts usually referred as feminist tafsir. The name "Musawah" comes from an Arabic word that translates as "equality". It was founded in 2009.

<span class="mw-page-title-main">Shahla Zia</span> Pakistani lawyer and activist

Shahla Zia also known as Shehla Zia, was a Pakistani lawyer and activist, known for her advocacy of women's rights.

White feminism is a term which is used to describe expressions of feminism which are perceived as focusing on white women while failing to address the existence of distinct forms of oppression faced by ethnic minority women and women lacking other privileges. Whiteness is crucial in structuring the lived experiences of white women across a variety of contexts. The term has been used to label and criticize theories that are perceived as focusing solely on gender-based inequality. Primarily used as a derogatory label, "white feminism" is typically used to reproach a perceived failure to acknowledge and integrate the intersection of other identity attributes into a broader movement which struggles for equality on more than one front. In white feminism, the oppression of women is analyzed through a single-axis framework, consequently erasing the identity and experiences of ethnic minority women in the space. The term has also been used to refer to feminist theories perceived to focus more specifically on the experience of white, cisgender, heterosexual, able-bodied women, and in which the experiences of women without these characteristics are excluded or marginalized. This criticism has predominantly been leveled against the first waves of feminism which were seen as centered around the empowerment of white middle-class women in Western societies.

<span class="mw-page-title-main">Aurat March</span> Annual Pakistani womens rights marches

The Aurat March is an annual socio-political demonstration in Pakistani cities such as Islamabad, Karachi, Lahore, Multan, Peshawar and Islamabad to observe International Women's Day.

Ismat Raza Shahjahan is a socialist-feminist political leader from Khyber Pakhtunkhwa, Pakistan. She is the president of Women Democratic Front (WDF), the deputy general-secretary of the Awami Workers Party (AWP), and a leading member of the Pashtun Tahafuz Movement (PTM).

Women Democratic Front (WDF) is a Pakistani independent socialist-feminist organization. It was founded in the federal capital Islamabad on March 8, 2018, by hundreds of delegates from Sindh, Balochistan, Punjab and Khyber-Pakhtunkhwa.

The Aurat Azadi March was started in 2018 in Pakistan by members of Women Democratic Front, other organizations like Women's Action Forum, Elimination of Violence against Women and Girls alliance, Young Teachers Association, Home-Based Women Workers Union, Awami Workers Party, Awami Jamhoori Party also joined the march on International Women's Day in Islamabad. Aurat Azadi March and Aurat March are organized by different groups of women since 2018. Aurat Azadi March is organized by group of socialist feminists whereas Aurat March is organized by group of liberal feminists. Aurat March was also started the same year by the group of individual women known as "Hum Aurtein" collective in Karachi and Lahore.

Mera Jism Meri Marzi is a slogan used by feminists in Pakistan to demand bodily autonomy and protest gender-based violence.

Amna Mawaz Khan is a Pakistani dancer, theatre artist, feminist and political worker. She is founding member of Women Democratic Front.

Afiya Shehrbano Zia is a Pakistani feminist researcher, writer and activist based in Karachi. She is the author of "Faith and Feminism in Pakistan"(Sussex Academic Press, 2018) and several published articles on women, secularism and religion. She is active member of Women's Action Forum.

The legislative assembly of Pakistan has enacted several measures designed to give women more power in the areas of family, inheritance, revenue, civil, and criminal laws. These measures are an attempt to safeguard women's rights to freedom of speech and expression without gender discrimination. These measures are enacted keeping in mind the principles described by the Quran.

National Women's Day in Pakistan is 12 February of each year, chosen to mark the first women's march in Pakistan against the Zia ul Haq's military regime. The date 12 February 1983 is significant in the history of women's rights in Pakistan because the first such march was brutally suppressed by the martial law enforced by the police of General Zia ul Haq's regime. The Day is over three weeks before International Women's Day when the Aurat Marches take place in Pakistan.

References

  1. ↑ "The Aurat March challenges misogyny in our homes, workplaces and society, say organisers ahead of Women's Day". Images. 2019-03-07. Retrieved 2019-03-11.
  2. ↑ "Feminism and the Women Movement in Pakistan". www.fes-asia.org. Archived from the original on 2018-04-20. Retrieved 2019-03-11.
  3. ↑ "Pakistani women hold 'aurat march' for equality, gender justice". www.aljazeera.com. Retrieved 2019-03-11.
  4. ↑ "Feminism in Pakistan: A brief history - The Express Tribune". The Express Tribune. 2014-09-23. Retrieved 2017-08-20.
  5. ↑ Talbot, Ian (1998). Pakistan, a Modern History . NY: St.Martin's Press. pp. 275, 276, 281. ISBN   9780312216061.
  6. 1 2 3 Khan, Ayesha (30 November 2018). The women's movement in Pakistan : activism, Islam and democracy. London: Bloomsbury Publishing. p. 3. ISBN   978-1-78673-523-2. OCLC   1109390555.
  7. ↑ Abdel-Raouf, Fatma; Buhler, Patricia M. (2020-08-21), "The Global Gender Pay Gap", The Gender Pay Gap, Routledge, pp. 136–148, doi:10.4324/9781003003731-11, ISBN   978-1-003-00373-1, S2CID   225192849 , retrieved 2020-12-05
  8. ↑ "Pakistan - Child Marriage Around The World. Girls Not Brides". Girls Not Brides. Retrieved 2020-12-14.
  9. ↑ "Forced marriages and forced conversions in the christian community of Pakistan" (PDF). cloudfront. Retrieved 2020-12-14.
  10. ↑ "Women's empowerment and the IMF" (PDF). IMF. 2020-08-21. Retrieved 2020-12-05.
  11. ↑ Rehman, Zoya (2019-07-26). "Aurat March and Undisciplined Bodies". Medium. Retrieved 2020-03-04.
  12. ↑ Zia, Afiya S. (2020-02-03). "The contrite gender formula of Meray Paas Tum Ho and the portrayal of women in cultural scripts". DAWN.COM. Retrieved 2020-03-04.
  13. ↑ Zia, Afiya S. (30 November 2017). Faith and Feminism in Pakistan: Religious Agency or Secular Autonomy?. Sussex Academic Press. ISBN   978-1845199166.
  14. ↑ Shah, Bina (2014-08-20). "Opinion | The Fate of Feminism in Pakistan". The New York Times. ISSN   0362-4331 . Retrieved 2019-04-15.
  15. ↑ Ovais, Mehreen (2014-09-23). "Feminism in Pakistan: A brief history". The Express Tribune. Retrieved 2024-09-07.
  16. 1 2 Zia, Maliha (2018). Feminism and it's absence in Pakistani legal discourse. Dorota Anna Gozdecka, Anne Macduff. Abingdon, Oxon: Taylor & Francis. pp. 10th page of Chapter 4. ISBN   978-1-351-04040-2. OCLC   1080201827. Thus in the Pakistani context, while there is a vibrant women's movement based on equality and non discrimination for women, it can not be said that there is an overarching feminist movement. ... It may therefore be more accurate to state that feminism in Pakistan has primarily flourished within the women's movement (Shaheed 2010, 5). ... in Pakistan, there are primarily two different ideological movements. The two movements are the Secular Liberal Feminism (SLF) and modern Islamic feminism (Serez 2017, 62). ...{{cite book}}: |work= ignored (help)
  17. 1 2 Moon Charania (2014). "Feminism, sexuality and the rhetoric of Westernization in Pakistan: precarious citizenship". In Leela Fernandes (ed.). Routledge Handbook of Gender in South Asia. doi:10.4324/9781315848501. ISBN   9781315848501. S2CID   152429755 . Retrieved 2019-04-04.
  18. ↑ Zia, Afiya Shehrbano (February 2009). "the reinvention of feminism in Pakistan". Feminist Review. 91 (1): 29–46. doi:10.1057/fr.2008.48. ISSN   0141-7789. S2CID   145073625.
  19. ↑ "Feminists…in Pakistan?". The Feminist Wire. 2012-10-15. Retrieved 2019-04-14.
  20. ↑ Shaheed et al., 2009; Zia, 2005; Bari, 2015
  21. ↑ Saeed, 1994
  22. ↑ Sadeque, 2012; Hanif, 2011
  23. ↑ Sarwar, 2007
  24. ↑ Khan Ayesha, Kirmani Nida (2018). "Moving Beyond the Binary: Gender-based Activism in Pakistan" (PDF). Feminist Dissent. 3: 151 191. doi:10.31273/fd.n3.2018.286. S2CID   126399103. Archived from the original (PDF) on 2021-06-19. Retrieved 2019-04-15– via researchcollective.org.
  25. ↑ Chaudhry, Zafar Aziz (2020-08-21). "Feminism in Pakistan". Daily Times. Retrieved 2022-04-13.
  26. ↑ Bakanova, Marina V. (2021). "Feminist Movement in Pakistan. Yesterday, Today, Tomorrow". RSUH/RGGU Bulletin. Series Philosophy. Social Studies. Art Studies, International Care Medical Centre "Dua Hospital" (1): 306–314. doi:10.28995/2073-6401-2021-1-306-314 (inactive 1 November 2024). S2CID   239200192. Currently, the country is represented by classical European feminism (which is subject to decomposition to a certain extent), the Nisaism movement (they seek the rights for women in accordance with Islam) and individual activists.{{cite journal}}: CS1 maint: DOI inactive as of November 2024 (link)
  27. 1 2 3 4 Zia, Afiya S. (2020-02-03). "The contrite gender formula of Meray Paas Tum Ho and the portrayal of women in cultural scripts". DAWN.COM. Retrieved 2020-02-04.
  28. 1 2 Benson, Eugene; Conolly, L. W. (2004-11-30). Encyclopedia of Post-Colonial Literatures in English. Routledge. ISBN   9781134468485.
  29. ↑ Aurat Raj (1979), 13 July 1979, retrieved 2017-08-20
  30. ↑ "Muslim Business Women Magazine". [Issuu]. 2017-12-07.
  31. ↑ Akbar, Hassan (August 28, 2021). "Why men should read Womansplaining". www.thenews.com.pk. Retrieved 2021-09-19.
  32. ↑ Shaheed, Farida (2021-09-12). "Anatomy of a Resistance". Dawn . Retrieved 2021-09-19.
  33. ↑ "9 Contemporary Pakistani Women Writers We Have Unearthed For You To Explore In 2018!". Women's Web: For Women Who Do. 2017-12-26. Retrieved 2020-12-05.
  34. ↑ "A tale of twisted harassment". The Express Tribune. 2017-08-10. Retrieved 2022-05-05.
  35. ↑ Images Staff (2017-08-09). "How Begum Ra'ana Liaquat Ali Khan helped empower Pakistani women". Images. Retrieved 2017-08-20.
  36. ↑ Leiby, Michele Langevine (2012-07-15). "Women's rights become a fight to the death in Pakistan". The Age. Retrieved 2017-08-22.
  37. ↑ "One UN - Pakistan Annual Report 2016". ReliefWeb. 2017-07-28. Retrieved 2017-08-21.
  38. ↑ Inam, Moniza (2016-02-14). "Women empowerment: The spring of hope". DAWN.COM. Retrieved 2017-08-21.
  39. ↑ "Transgender community of Pakistan launches political party seeking equal rights". gulfnews.com. Retrieved 2022-05-05.
  40. ↑ "How NCA broke societal barriers by redefining transgender roles in Pakistan". The Express Tribune. 2015-11-12. Retrieved 2022-05-05.
  41. ↑ Fatima, Mahnoor (2020-01-08). "Akhuwat's Khwajasira Support Program". Youlin Magazine. Retrieved 2022-05-05.
  42. ↑ "Pakistan's transgender community says faced pushback at general election". Reuters. 2018-07-26. Retrieved 2022-05-05.
  43. ↑ "'My years with WAF' – Zohra Yusuf on the Pakistani women's movement". Journeys to democracy. 2013-02-13. Retrieved 2020-02-01.
  44. ↑ "Silver jubilee: Dastak marks 25th anniversary". The Express Tribune. 2015-03-07. Retrieved 2022-05-05.
  45. ↑ Masood, Tooba (2015-12-02). "The 'fearless collective' in Lyari". DAWN.COM. Retrieved 2022-05-05.
  46. ↑ Reporter, A. (2016-01-10). "Artists, activists join evicted I-11 residents calling for resettlement". DAWN.COM. Retrieved 2022-05-05.
  47. ↑ A letter received by Sayyid Husain Bilgrami in Coming out: decisions to leave Purdah, jstor.org (Early 1926)
  48. ↑ Pakistan based first feminist English poet https://issuu.com/muslimbusinesswomen/docs/mbwmagdec17: Muslim Business Women (Early 2017)
  49. ↑ Why Feminism A Taboo In Pakistan? | Nida Mahmoed is first Pakistani Feminist English Poet http://blogs.dunyanews.tv/24783/: Dunya News TV (Early 2019)
  50. ↑ "Radical new Urdu female writers using poetry to call for changes to gender roles in Pakistan, major new study shows". Mirage News. 2022-03-25. Retrieved 2022-03-26.
  51. ↑ Manzoor, Asma (7 September 2021). "Aurat Justuju aur Nisai Andaz e Fikar". Pakistan Journal of Gender Studies. 21 (2): 153–154. doi: 10.46568/pjgs.v21i2.584 .
This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.