Abstract:

This study investigates the significance of the veil among Pakistani Muslim women and whether
or not they choose to wear it. In order to determine the degree of agency afforded to Pakistani
Muslim women in their decision to wear veils or other types of covering, the study explores the
various and intricate aspects that impact their choices, such as social and cultural circumstances.
The paper's main goal is to understand why Pakistani Muslim women chose to wear the veil,
taking into account the interactions between social forces, cultural norms, and individual
autonomy that influence these choices. In addition, the research project examines how patriarchal
customs and power structures influence Pakistani Muslim women's experiences and choices,
limiting their autonomy and supporting gender-based oppression. It analyzes how religious
interpretations, familial barriers, and societal expectations frequently compel women to wear
veils in order to regulate their bodies, sexuality, and public persona. The primary objective of the
study is to understand why Pakistani Muslim women choose to wear the veil, taking into account
the interactions between cultural norms, patriarchal oppression, societal pressures, and individual
autonomy that influence these choices. The goal of the article is to further our understanding of
the delicate links that exist in Pakistan between gender, power, and religion by looking at these
complex dynamics.

Introduction:

"Chadar aur chaar diwari" (Four Walls and the Chador) is a powerful and provocative poem written by
renowned Pakistani poet and feminist Fahmida Riaz in 1980 during the oppressive rule of General Zia-ul-
Haq. Zia-ul-Haq implemented "Islamization" measures that had lasting effects on the judicial and
sociopolitical institutions. The discourse of examining these impacts has placed a special
emphasis on women's situation under the rule. Many initiatives under Islamization and the
Hudood Ordinance attempted to limit women's participation in society to the Islamic framework
and its constraints. This paper investigates how policies that regulate women's public and private
lives impact their ability to make decisions and take control of their lives. Pakistani feminists
have faced a long-standing dilemma: how to advocate for women's rights while working within
the constraints of Islamic law. This paper explores the feasibility of women's movements in
Pakistan promoting women's agency and autonomy while operating within the boundaries of
Islamic principles.

By examining existing research and arguments, this essay will discuss the challenges and
limitations of advocating for women's rights and agency within the Islamic framework,
particularly in the context of Pakistan's history of Islamization. The paper argues that feminist
movements that operate within the constraints of Islamic law and the veil (Chadar) and four
walls (Chardevari) will encounter significant hurdles in addressing the deep-rooted issues that
restrict women's agency and empowerment in Pakistan.
In essence, the paper questions whether women's movements in Pakistan can effectively promote
women's rights and agency while working within the limits of Islamic law, which often restricts
women's freedom and autonomy.

Research Gap:
Despite a growing amount of study on feminist theory and women's rights around the world,
there is a considerable void in the literature regarding the formation of a distinct Pakistani
version of feminist theory that takes into account the country's particular cultural, religious, and
political environment. While previous research has looked at the problems and successes of
women's rights movement in Pakistan, there is a need for a more nuanced and contextualized
knowledge of how Pakistani women perceive and resist gender-based oppressions.

Specifically, there is a lack of research that:

- Explores the intersections of gender with other forms of oppression such as class, caste, and
religion in the Pakistani context
- Examines the role of Islamic feminism and its potential for challenging patriarchal norms and
promoting women's rights in Pakistan
- Investigates the impact of globalization and neoliberalism on women's lives and feminist
activism in Pakistan
- Develops a distinctly Pakistani feminist theory that is grounded in the country's history, culture,
and political economy

Statement of the Problem:

In Pakistan, women are forced to wear veils and stay at home, which is perpetuated by societal norms
and supported by political and religious beliefs. This has led to women losing their ability to make
choices, act independently, and live freely. The veil and the four walls of the home have become tools to
control and silence women, preventing them from speaking out and participating in public life. This
poem examines how these oppressive systems hold women back and lead to violence against them, and
challenges the societal norms and power structures that maintain these injustices.

Objectives: The objectives of this research paper are:

1: To analyze gender dynamics and patriarchy in Pakistan

2: Explore the power of resistance and protest

3: Investigate the role of literature in social critique

This study uses a feminist theoretical framework to critically examine Fahmida Riaz's poetry
"Chadar aur Chaar Diwari". This study specifically uses intersectional feminist theory to
investigate how the poem negotiates the intersections of gender with other types of oppression,
such as class, caste, and religion, in the context of Pakistani society. A close examination of the
poem's language, images, and metaphors reveals how Riaz questions patriarchal norms and
power structures, as well as how she reclaims and redefines the veil (chadar) and the four walls
(chaar diwari) as symbols of resistance and empowerment. Additionally, this research considers
the historical and cultural context in which the poem was written, including the impact of
General Zia-ul-Haq's Islamist regime on women's lives and rights. By applying feminist theory
to the analysis of this poem, this research aims to uncover the ways in which literature can serve
as a powerful tool for social critique and change.

History of Feminism Movements in Pakistan:

If we look back in the history of Pakistan, feminist movement the Women’s Action Forum
emerged in 1980s. The women raised their voices against the Hudood Ordinance implemented
by General Zia-ul-Haq In 1979. The women demonstrated against laws that discriminate against
women, such the Hudood Ordinances and the Law of Evidence, which requires a raped woman
to present four witnesses to prove the crime. The event took place on The Mall Road Lahore.
Even though it was a nonviolent protest, tear gas was frequently used to break up crowds and
make arrests. The Women's Action Forum has long been an advocate against various forms of
injustice, particularly those that target minorities and women. Subsequently, in 2006, the statutes
were updated, eliminating the need for four witnesses.
The second phase of feminist movement “Alliance Against Sexual Harassment (AASHA)”
started in 2000 in Pakistan. This movement emphasized the motto of stopping sexual
harassment at workplaces. The is movement succeeded to enact the law of protection against
harassment of women at the workplace.

The current grassroots movement, dubbed Aurat gained pace five years ago, in 2018, with the
goal of abolishing patriarchy. The Aurat March is a movement of young feminist females that
takes a more inclusive and multigenerational approach. They organize the Aurat March every
year on March 8th, and they also do events throughout the year such as press releases, small
protests, and artistic works.

Islamization and Women’s Agency

During Zia-ul-Haq's military regime (1978-1988), the state legitimized and imposed the culture
of covering and sheltering women. In the 1970s and 1980s, Ziaul-Haq implemented an
Islamization of law and society in Pakistan, using the phrase Chador aur Chardevari. In 1979,
Zia-ul-Haq issued the Hudood Ordinance, which outlined strict guidelines for women's modesty.
Zia also instituted gender-purdah regulations, which encouraged the separation of public
activities by gender. The state no longer allowed women to participate in certain public
activities; for example, the state prohibited women's sports teams from traveling abroad.
Some people question whether Ziaul-Haq's policies, like promoting the veil (Chador) and
seclusion (Chaardevari), were truly based on Islamic principles or just a political move.
Feminists in Pakistan argue that Zia used the idea of protecting women's modesty (sharam) as an
excuse to control women's lives and limit their freedom. Rahat Imran in “Islamic Laws, Gender
Discrimination, and Legal Injustices points out that Zia cleverly used the idea of women's rights
to gain support from men who believed in traditional gender roles. Sitara Khan adds that the
practice of Purdah (seclusion) can be used to restrict women's participation in society, control
their movements, and limit their access to education and employment. In essence, the veil and
seclusion can limit women's autonomy and agency in society, reinforcing gender-based
restrictions and gendered work roles. Zia-ul-Haq's efforts to make Pakistan a more Islamic state led to
changes in the law that hurt the feminist movement. These changes made it harder for women to
achieve their goals. Feminists fought back against these changes in various ways, including organizing
protests. Even today, feminists continue to challenge the cultural values that limit women's rights and
freedoms.

Contemporary challenges:

Until now in this modern age young feminists in Pakistan face myriads of challenges exercising
their constitutional rights such as freedom of speech. Whenever they demand their rights they
face death, rape and acid throwing threats. Their raising slogan troubled and distressed the
patriarchal mindset in Pakistan. Pakistan's Constitution guarantees citizens the right to gather,
form groups, and express themselves freely. These rights are essential for a society to
progress. However, human rights violations are on the rise, threatening democracy and the
work of those who fight for human rights. While the Constitution promises these rights, they are
not being respected in everyday life, especially when it comes to women's rights. Women and
girls have limited freedom to speak out, assemble, and express themselves. It's crucial that their
rights are enforced strictly in the country.

Since 2018, women from all over Pakistan have been coming together to protest against unfair
cultural and legal systems. They call themselves the "Aurat March" (Women's March) and unite
under the slogan "Hum Auratain" (Us Women). The main goal of this movement is for women to
take control of their own lives and bodies. They are speaking out against systems like Chaador
aur Chardevari, which have evolved over time in Pakistan and restricted women's participation
in society and the economy.

In her paper “Faithless vs Faithful feminism,”Aiesha Qureshi notes that Pakistani women today
are allowed to work outside the home, but only if they still fulfill their duties as caregivers within
the family. However, the Aurat March movement is challenging this limitation. Women are using
slogans like "Mera Jism Meri Marzi" (my body, my choice) to demand control over their own
bodies and lives. This phrase is a powerful statement against cultural norms that restrict
women's autonomy and sexuality. Mehr Tarar writes that "Mera Jism Meri Marzi" is a
declaration of ownership and agency, seeking to redefine authority and achieve true autonomy.
The Aurat March organizers emphasize that religion is often misused to justify women's
oppression, when in fact, Islam promotes women's empowerment. They aim to separate religion
from the conversation and focus on women's rights.