Feminism in Pakistan: Secular and Islamic Feminists and the Need for Political Dialogue
The contemporary wave of feminism is either met with immense support or outright criticism. Support because it promotes social, political, and economic equality for the marginalized gender, promising a future without Gender-based violence, financial dependence, pay inequality, harmful cultural norms, gender exclusivity, political polarization, and social injustices. The advocates claim that feminism is a transformative force, a need of the hour for Pakistan. Addressing systematic inequalities, challenging patriarchal norms, and amplifying patriarchal norms will contribute towards a just and equitable society, a step towards sustainable development and improved quality of life for all Pakistanis. Because of misunderstandings, cultural resistance, and political manipulation, the opposition believed it to be Western propaganda, a threat to Islamic teachings and practices, a challenge to cultural norms, and a constructed male-dominated society; thus, they dismissed it as an urban elite movement.
While the roots of women’s activism in Pakistan stretch far back, many social and political movements led by women have risen throughout the country’s history.Yet contemporary activists, due to their unique and different approach and social media presence, have garnered the spotlight. Their approach is more assertive and intersectional; it considers how women experience oppression differently based on their class, region, ethnicity, religion, gender, and sexuality within the broader social structure. They have used slogans as their medium to mobilize their demands. This has stirred support as well as immense backlash.
The movement is comprised of two diverging ideologies and therefore divided into two main feminist factions: secular liberal feminists and modern Islamic feminists. Secular liberal feminists in Pakistan view gender equality as a universal human right and see religion as an obstacle to achieving it. They advocate for separating religion from the state and seek to dismantle traditional gender roles to reshape society. In contrast, modern Islamic feminists emphasize women’s rights as outlined in the Quran, arguing that patriarchal misinterpretations, not the religion itself, have hindered empowerment. They promote mutual responsibilities between men and women and reject Western feminist models, favouring Islamic principles that resonate more with middle- and upper-middle-class women. Secular feminists, by contrast, are often associated with the elite. The two groups frequently clash: Islamic feminists accuse secular feminists of promoting Western propaganda and being out of touch with the realities of most Pakistani women, while secular feminists view Islamic feminism as conservative and complicit in reinforcing patriarchal norms. A key point of contention is purdah, seen by secular feminists as oppressive but by Islamic feminists as empowering. Secular feminists are often labeled as “real feminists” due to their confrontational, unapologetic, slogan-based approach challenging the societal norms, while the modern Islamic feminists are called “respected feminists” as they do not pose a threat to existing social structures and are audience-conscious. The ideological division between activists indicates an uncertain outcome of the activism.
Given this backdrop, the need for political correctness within the movement becomes crucial. The second wave of feminism from the 1960s to the 1980s faced challenges due to fragmentation, and the Anti-Globalization Movement failed in the 1990s due to ideological differences between reform and radicalism. Similarly, the regional movements like the Black Panther Party in the USA in the 1960s and Germany’s Green Movement in the 1980s also failed due the internal conflict despite gaining sufficient mass support. Consensus between the two prominent feminist groups in Pakistan is unlikely; therefore, both, particularly the secular liberal feminists, need to adopt a politically correct approach to bring substantial change.
‘Politically correct, ‘ according to the Cambridge Dictionary, is a term for language or expressions that are used in place of those that are generally offensive. Adopting politically correct language and behavior can be a significant driver of progress for feminist ideals in Pakistan. Being politically correct has often faced criticism for being overly pedantic, and too focused on minor details. However, sometimes, these seemingly insignificant details can lead to effective solutions. This is evident in the case of feminism in Pakistan, where moving forward requires a commitment to political accuracy. Promoting feminism in a patriarchal Muslim society requires the ability to develop effective relationships across all actors involved: activists, organizations, state institutions, religious scholars, local leadership, civil societies, journalists, and media outlets. The language used significantly influences perceptions and interactions. A culture rooted in political correctness will reject such oppressive language, promoting a form of discourse that recognizes women’s autonomy and respects their experiences.
Furthermore, to bring real change in a complex socio-political environment, it is essential to have the support of influential actors to legitimize the movement. Change requires legislative approval and practical implementation, which depends on cooperation from law enforcement, judicial bodies, and civil society organizations. By being politically correct, women activists will be able to dilute the set public narrative of being too radical and by using careful language and adapting community-friendly tactics will open doors to dialogue with conservatives without inciting negative reactions while remaining effective and principled. The efforts that the activists in Pakistan are making to bring subsequent legal reforms and enforcement of laws can be won with the support of religious scholars, local leadership, and politicians. By avoiding ‘bold’ and ‘harsh’ slogans, they can be presented not as a threat and considered to work for the prosperity of society. Moreover, being politically correct can help feminists navigate legal obstacles, such as defamation and blasphemy laws, which are often weaponized against them. Careful communication minimizes the risk of accusations that could lead to legal repercussions or violence. This strategy may enhance public support by making feminism more accessible and relatable to communities that are skeptical of perceived foreign influence
Ultimately, balancing principled advocacy with cultural sensitivity is crucial for the feminist movement in Pakistan. By adopting political correctness, feminists can enhance public support, build strategic alliances, and drive long-term, sustainable change while avoiding polarization and societal alienation.
The views and opinions expressed in this article/paper are the author’s own and do not necessarily reflect the editorial position of The Spine Times.
Hamna Kamran Janjua
The author is a Political Science graduate and an emerging writer, passionate about ethnic conflicts, women’s rights, environmental issues, and socio-political challenges in South Asia.
