By Ishtiaq Ahmed
The past few days have been filled with such dramatically contrasting news about the fortunes of Pakistani women that one can liken the rights of Pakistani women to a phantasmagoria: a changing scene made up of many elements in which the changes that take place make it impossible to discern what is real and what is merely an illusion.
A couple of months ago, Pakistani President Asif Ali Zardari signed the Protection Against Harassment of Women in the Workplace Bill 2010, which aims to provide a safe working environment for women. The ceremony, held at the president’s official residence, was attended by a large number of female activists, parliamentarians and members of civil society. Zardari reiterated the government’s commitment to ensuring equal rights for men and women in accordance with the Constitution.
Some people would find Zardari’s solemn words a bit amusing: “We have to create a Pakistan where the coming generations, my daughters, can be proud of the fact that they live as equals.” But better now than never.
The Act is indeed a progressive piece of legislation. In fact its authors claim that it is the most advanced legislation anywhere in South Asia. If so, I am going to make my colleagues at the Institute of South Asian Studies in Singapore take notice of one area in which Pakistan is ahead of other South Asian societies in a positive way.
However, the effect of the good news was somewhat dampened when I read that a committee in the Senate, or upper house of parliament, has banned the play Burqavaganza by the very accomplished Pakistani actor, theatre director and women’s rights activist Madeeha Gauhar, which critiques the burqa (a garment that fully covers a woman’s body, head and face) lobby.
It is necessary that this ban, as well as laws that demean women, are repealed. For example, the so-called Hudud Ordinances, which provide the basis for the oppression of both men and women, allows punishments such as stoning, amputations and lashings for extramarital relations, theft and consuming alcohol, based on the rulings of certain Islamic jurists who believe there is historical precedent.
Like the 20th century Pakistani philosopher, poet and politician Muhammad Iqbal, who argued that in times of crisis Islam has saved Muslims, I am convinced that now it is time to save Islam from the iron grip of misogynists of one type or another.
The easiest and most honest way to do this is to follow examples from other parts of the world where, whenever outmoded religious laws and practices stood in the way of progress, reformers initiated an internal critique and recommended that a secular state, respectful of religion as a spiritual and moral code, as well as of the human rights of individuals, alone can serve as the basis of a pluralist democracy.
Hopefully one day we will also reach this aim and clear away the phantasmagoric reputation of women in Pakistan and Singapore, answering the illusive questions: who are the real Muslim women – those confined within the four walls of the house? Those who sit in parliament? Or those who work alongside men and make an equal contribution to society as thinking human beings? What is real and what is not?
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Ishtiaq Ahmed is a Visiting Research Professor at the Institute of South Asian Studies (ISAS) and the South Asian Studies Programme at the National University of Singapore. This abridged article is distributed by the Common Ground News Service (CGNews) with permission from the author. The full text can be found at www.dailytimes.com.pk.