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eminism is a school of thought/ philosophy that emerged in the current sense in the early 1800s. To an extent, it is still a taboo subject in Pakistan. Feminist movements have become popular worldwide and have a significant impact on gender equality. Feminism in Pakistan is a subject of intense debate, often misunderstood and deliberately misrepresented.
Feminist movements are considered advocates for gender equality. The concept is regarded by many as a Western import and viewed as threat to certain cultural and religious beliefs. However, a thorough consideration reveals that the actual disapproval and resistance stems from the extremely ingrained and deep-rooted patriarchal structures.
The gender studies departments in Pakistani universities offer an academic space for feminist discourse. These departments and sections face similar constraints of cultural sensitivities and critical inquiry to its ideology. Here we make a critical review of the systemic barriers feminism experiences in Pakistan and assess whether these gender studies departments justly work for a progressive transformation in platforms or if they arbitrarily subsidise the dilution of feminist thought. The main condemnation of Pakistani feminism is due to its urban-culture disposition. The most frequent highlights such as digital harassments, gender pay gaps and work-life balance are the main discussions held among the elite feminist circles. On the other hand, rural women face existential crises such as forced marriages, lack of access to healthcare and proper education and the ‘honour’ killings.
The class division impacts feminist movement’s influence and makes it weak. The feminist discourse must include voices of those who are marginalised in particular, rural women, intersex individuals and working women in general. Otherwise, the movement risks losing inclusiveness and becoming a failure. Gender studies departments in Pakistan often introduce students to feminist theories, but their approach tends to be watered down to avoid controversy. While global feminist movements are discussed, there’s a significant focus on presenting feminism in a way that aligns with local cultural norms. Islamic feminism is emphasised. This, though valuable, can sometimes limit discussion of more radical feminist perspectives. This raises the question: Are gender studies programmes advancing feminist discourse or are they curating it to conform to socially acceptable standards?
Given that many Pakistani universities are either state-run or under the influence of conservative administrations, gender studies programmes often avoid topics considered controversial, such as LGBTQ+ rights, reproductive autonomy and critiques of religious patriarchy. Self-censorship hinders students’ ability to fully engage with feminist theory. If gender studies programmes cannot critically challenge oppressive structures, can they genuinely be considered spaces of academic liberation?
Ideally, universities should be hubs for social change. However, students who engage in feminist discourse often encounter institutional resistance. Events advocating women’s rights may be cancelled and feminist activists labelled as troublemakers. In some cases, students may face direct threats. If gender studies departments are unable to provide a safe space for feminist activism, they risk becoming performative rather than transformative.
Feminism in Pakistan is entangled in between resistance and reform. On one side, it faces the opposition from male dominance and deep patriarchal structures and a challenge for activists; on the other, it is linked with internal embedded suppression, class divide and misrepresentations. Pakistani and Western cultures do not interpret gender equality in the same way though the same theories are taught in the colleges and universities. But our cultural and religious practices and social systems do not always give space to gender equality. At times, people appear not even to believe in a woman being equal to a man.
In financial terms, working women are not essentially independent because their incomes are often smaller and not valued much. Many are seen to be not contributing much in running the household, earning for their personal needs or working to be able to socialise. The attitude is biased and discriminating. Her income might raise the economic status of the household but it is still against the tradition. The situation is not much different in the West. The need of the hour is for the movement to bridge the rural-urban divide; reclaim its narrative from the media; and push for stronger legal enforcement rather than symbolic laws.
Gender studies departments must evolve, moving beyond the safe and selective teaching of feminism to fostering open, critical engagement. Otherwise, they risk becoming institutions that merely introduce feminism rather than institutions that challenge and change the status quo.
Culture shapes the ways of our daily lives, not only in family units but also in communities. Culture is not static; as other aspects of society change so does culture, in view of contemporary conditions, demands and needs. Sometimes deliberate efforts are made to bring about such changes. For this, changes are brought through law and policies. The sexual harassment law is the result of such efforts. Harmony is thus achieved with the help of the government through changes in law and reform in policy. Certain cultural practices can also be stopped through laws and policies as has been done in the past, like ending satti, or ‘marriage’ with the Quran.
Women are often left behind in various aspects of their lives due to cultural constraints. This means that the culture limits them to certain compartments of life and does not give them opportunities to exhibit their full potential. On the other hand, there are certain expectations associated with men as well. They, too, are under cultural pressure to take up roles as leaders and guides.
Mainstream media has a crucial role in shaping public opinion on feminism. In Pakistan, it has, in fact, stirred controversy. Important religious and political stakeholders have made it sensational (especially with slogans such as Mera jism, meri marzi (My body, my choice)), diverting attention from serious issues like gender-based violence and workplace harassment. This misrepresentation raises a critical concern: is feminism being rejected on its own merits or being deliberately misrepresented to maintain the status quo?
The writer is the chairperson of the Department of Gender Studies at the University of the Punjab, Lahore. She can be reached at raana.malikyahoo.com