aurat march 2020 slogans in pakistan,

2020)Are these slogans not a reflection of our collective and individual lived experiences? 

                                  
extremely ongoing article in The New York (enter bougie Lahori-women's activist figure of speech) reveals insight into a semantic Heisenberg guideline: "when you mark something, you change how it's apparent". Sounds recognizable? 

Woman's rights in Pakistan is named as a western import, a dehistoricized, decontextualised, solely average, unrelatable, and constrained marvel to where this name is utilized as a substitute for realities. Be that as it may, women's activist battles and developments have consistently been a piece of Pakistan's history, be it the battle for Independence, the appearance of All Pakistan Women's Association (APWA), the relentless origination of Women's Action Forum (WAF), the Sindhiyani Tehreek, the Okara Women Farmer's Movement or the present Aurat March. Women of Pakistan exist, think, feel and get things done. Also, they will continue doing as such.
The hostile notices and slogans utilized in the Aurat March are marked as profane and "other-ed". Be that as it may, are these meriting the treatment gotten? Are these slogans not an impression of our general public, our way of life, and of our group and individual lived encounters?                                                    

 ( Aurat march 2020 in pakistan )Mera Jism, Meri Marzi (My Body, My Choice)

It should be put out into the universe: women are people and have full self-sufficiency over their bodies by the righteousness of being people. The constitution, religious society, and other institutional systems perceive this target truth as well as comprehend that all people have certain rights over their bodies. At the point when women joined under this slogan, it was anything but a challenge to anybody's idea of religion nor was it an open call for prostitution. 
Mera jism meri marzi is certainly not an
 outrageous or an awful assault on our 'ethics'. 
It was a legitimate want to shield their bodies from ridiculous looks and contact, to decide to prep it however they need, to have the option to find support without making ailments a social unthinkable, to pick an accomplice who might regard their body and furthermore to have the decision of not having an accomplice in any case, to not figure a hundred times before taking in an open space, to not be viewed as a bit of meat or a value-based product that can be claimed and repudiated or a perpetual site of another person's jumbled idea of respect. Mera jism meri marzi is certifiably not an outrageous or an awful assault on our 'ethics', it is a historically smothered revelation of autonomy. We should not make it into something it really isn't. 
Khud Khaana Garam Karlo
I truly don't get the clamor over this slogan. It doesn't state cook your own nourishment, it just requests that you warm it – by utilizing a microwave. The counter marchers have pursued this specific slogan since it challenges the alleged state of affairs and the fixed sex jobs over which the structures of persecution were set up. It isn't the demonstration however its outflow, the boldness to destroy something that is named as typical that has prompted the backfire. What's more, calling that out is the kind of rebellion important to liberate Pakistani women from the weight of household work that they are exposed to. 
Understand more: Know your women's activists  There is additionally a segment of society that would reject the governmental issues behind this slogan and get over it like a small drop laying on their heart. Yet, no, it's anything but a "small issue" or a Ghar ka mamla. This is the place the individual gets political, verifiable, and shaking, frowning at all of us unforgivingly, upsetting our faked comfort that covers misuse infiltrating the most unremarkable of exercises. Man-controlled society is all over the place and there is no disgrace in calling it out. 
Names are a typical control of words, an all-around considered bending encounter that takes care of the formation of examples of abuse, restricting the genuine capability of the mistreated. The marks that have been stuck upon the slogans of the Aurat March are an incredible case of prohibitive social designing. This great moving makes one think about Lorde's words: 

What's more, when we talk we are apprehensive
Our words won't be heard
Nor invited
Be that as it may, when we are quiet
We are as yet apprehensive
So it is smarter to talk
Recollecting                                                                                     
We were never intended to endure
aurat march 2020 in pakistan
Yeh HMM gunahgaar aurtein hain                                               
keh do  taaqub mein raat bhi aey                                                                                                     
to yeh aankhein nahi bujhen gi                                  

keh do jo deevaar gir chuki hai   

use uthaane ki zidd na karna

Considering the words of these two extraordinary women's activists, let this Aurat March be a festival of not enduring a guinea pig-like presence, running on the wheel forever however an acknowledgment of the marks passed out. Since the walls are descending, and there is only the bare truth to hold precious. Gunahgaar tou gunahgaar hi sahi.

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