Role of Media in Representation of Sociocultural Ideologies in Aurat March (2019–2020): A Multimodal Discourse Analysis

The researchers have explored the role of print media and social media to present the social, cultural and political ideologies through the support of liberal feminist women in Aurat March 2019–2020. Moreover, the researchers have identified the connection/s between the language and power in the construction of ideologies, specifically through the media (print and social media). Print media, specifically print social media, has a negative impact due to its lesser amount of validity and a positive keeping wide coverage. For this study, researchers took three articles from three different local newspapers about the specific topic “Aurat March”. These articles along with the posters (which were present in the specific articles) of Aurat March have been analyzed. The researchers collected the data through a qualitative approach and purposive sampling. The research is exploratory and multi-directional. Fairclough’s model of critical discourse analysis is used for the analysis. The findings of the study have suggested that media discourse is intentionally crafted to create specific ideologies. As media has created and represented different socio-cultural ideologies in Aurat March. Media can play a positive and negative role in language and power. However, the impact of the media’s ideologies is depending on the feedback of the concerned society.


Introduction
Media has an important role to impose its thoughts to the public by manipulating their minds . It is helpful to maintain social control by formatting social thought according to the ideology of the ruling (Akhtar et al., 2020, p. 365). In democratic countries, the free media is regarded as the "fourth estate" besides the legislative, executive and judiciary branches. More than just a source of entertainment, mainstream media is a powerful communicator of cultural norms and values which defines the world and legitimize the social order utilizing language as social power (Fairclough, 2001 as cited in Akhtar et al., 2020, p. 365), and language is seen as a multi-layered means of communication (Sibtain et al., 2020, p. 349) through which every communicate his/her message with audience. Happer and Philo (2013) has argued that media influences on society in so many ways. It helps the people to get information about a lot of current issues and affairs and makes judgments regarding various problems related to society, which keeps the people updated and informed about what is happening around them and the world. While, the movement of Aurat March is referring to a series of campaigns for reforms the problems of the society, such as women's suffrage, reproductive rights, domestic violence, and equal pay in the workplace, maternity leave, sexual harassment, and sexual violence. The following research is focusing on the role of media in representation of different ideologies represented and constructed in Aurat March through power and language. So, women, from all over the country, are standing against the patriarchal social system for their basic rights. In this research, the role of media is explored to represent and construct different sociocultural ideologies in Aurat March 2019-2020.
CDA can raise important social issues, that it is worthwhile trying to strengthen its analyses. CDA has defined that there are relationships among language, power, and ideology as well as between how the world is represented in texts and how people think about the world (Baig et al., 2020, p. 70). CDA discusses how discourse is shaped by power and ideologies, and how discourse influences social identities and systems of belief. Language use is both "socially shaped and socially constitutive" (Fairclough, 2001), for instance, Fairclough (1992) argues that people understand each other's actions through discourse as a responsibility (Aazam et al., 2019, p. 192;Baig et al., 2019, p. 70;Sibtain et al., 2020, p. 350). In this research, the posters and lines from the articles are analyzed by critical discourse analysis. The Fairclough model can be used with different dimensions for its critical analysis, which are; Description. Text analysis, Interpretation. Processing analysis/discourse analysis, Explanation. Social analysis/cultural analysis (Baig et al., 2020, p. 72).

Social Constructivism
The ontological viewpoint held as a basis for this study is social constructivism. The basic idea of social constructivism is that the world is socially constructed. The social order in which we perceive the world, what is right or wrong, is in a constant state of change. Meaning is constructed through interaction between different people and their relation to objects and other people. Definitions and concepts are also constantly changing, depending on the current culture, and it is also varying from situation to situation (Bryman, 2008). What this means is that meaning is created through language depending on how people use concepts and what the meaning of these concepts are. The following quote describes it perfectly, It is social actors who use the conceptual systems of their culture and the linguistic and other representational systems to construct meaning, to make the world meaningful and to communicate about that world meaningfully to others (Hall, 1997).

Feminist Theory
The theory used in this study was the Feminist Theory of Mills (2008;as cited in Darweesh & Ghayadh, 2016). Feminist Theory emerged as a result of political movements to end female's subordination with families as well as in other institutions, beginning in the late nineteenth century. Feminist theory suggests that the concept of cultural gender, defined as all the learned and cultural phenomena loosely associated with biological gender, is socially constructed. Traditionally, females have been defined as ideologically by cultural norms and gender.
According to Feminist Theory, cultural or symbolic notions of gender determine what it means to be a male versus a female in a specific sociocultural context. Feminist Theory has suggested that sexuality is symbolically charged, deeply embedded in social institutions. It further has suggested that it is a culture that constructs the separated sex categories, "male and female" and gendered notions like "masculinity and femininity".

Related Researches
For a clear understanding of the present topic of the research, the researchers have discussed some of the researches in this section of the research. The first research, Hassan (2008) explores the ideologies hidden in the language of media. For instance, the researcher analyzed the construction of ideologies in the newspaper specifically in the headlines in Pakistani newspapers. Moreover, the researcher analyzes the impact of these ideologies on the minds of readers. Moreover, these ideologies are explored employing the CDA model/framework described by Fairclough (2001) on the text and discourse of three diverse Pakistani news channels. For the intertextual and sociocultural interpretation and analyses, the researcher utilizes a questionnaire to collect and record the perceptions and views of the real audience and viewers concluding varying ideologies and power relations, hence, the responses of the viewers reveal their dislike for entertainment-oriented, exaggerated, unfair, and moderately informative headlines of news channels (Hassan, 2008). Sometimes the informational content on the media outputs is ideologically shaped. The purpose behind this ideologically driven information is to reproduce and strengthen the social relations of oppression and exploitation (Tolson, 1991as cited in Hassan, 2018. The other research is about the representation of gender roles in the media It influences both how we see ourselves and the world to some extent. There are many different types of media, for example, television shows, movies, the radio, newspapers, advertisements which are placed in random places and the internet. In these different forms of media, there are images of men and women, which are represented in different ways and with different characteristics. Research has been made on a lot of movies and television shows and this thesis will be adding to this vast amount of research by analyzing gender representation in the movies Sex and the City 1 and 2. By using discourse analysis, the results show different types of gender representation and whether the characters in Sex and the City challenge the patriarchal privilege. Assuming social constructivism, it is believed that these images of gender representation in movies affect our perception of what a man or a woman is. The results suggest that the characters do still follow the patriarchal privilege, but some characters do on occasion challenge them. However, the outcome is rarely successful (Ottoson & Cheng, 2012). In this recent research, we explore how media plays a role in the construction of different ideologies and how language changes the views and opinions of viewers, listeners, and readers.

Research Methodology
The study adopted the exploratory design. In such research designs, truth is multilayered and multidimensional (adapted from Baig et al., 2020;Sibtain et al., 2020;Aazam et al., 2019, p. 192;Baig et al., 2019). Furthermore, the qualitative method was used to collect and analyze the data. The population of the study is articles and posters of Aurat march. The sampling of the study was probability sampling. Therefore, keeping research in mind, the sample has been drawn through random sampling which is a type of probability sampling. The data are collected from the articles written on Aurat March. There are three articles taken as data and lines, phrases and posters from those articles are analyzed to explore the role of media in construction and representation of ideologies in Aurat March. The data analysis is based on Fairclough's critical discourse analysis framework (2001). His three-dimensional framework includes the conception of discourse as a text (micro-level), discourse practice (Meso level) and sociocultural practice (macro-level) (Baig et al., 2020, p. 72). The main purpose is to inquire about the connection between language, ideology, and power and explore out how media constructs and represents different socio-cultural ideologies. Among all the articles and posters used in them are randomly selected and analyzed.

Data Analysis
This chapter includes the analysis of articles. The analysis is done in the light of Fairclough model critical discourse analysis.

Analysis of Article 1
This article has been taken from the Jasarat newspaper from its Friday special edition. There are lines, phrases, words and posters (which are present in this article) that are representing different socio-cultural ideologies. The title of the article is "Aurat March! Secular or liberal dehshatgardi" (trans. Aurat March! Secular and liberal terrorism) and it is representing that Aurat March is against religious values, it is not holding its religious values and it is open terrorism against the state religious values. This march was done in Pakistan and Pakistan is a religious Muslim country, so that the choice of words of the title is against the sociocultural background of the country. So, the writer of the article is representing the cultural, social and religious ideologies of the Pakistani society. For instance, in Pakistan, all the communities of different religions are not supporting this march because their cultural values cannot allow them to support it. Fairclough (1975) has stated that "Pakistan k "jadeedzadgaan" aksar ye baat kehtay hain kay jadeediyat ka matlab maghribyat yani "Modernization" ka mafhoom "westernization" nahi hai. Lekin ye ek sarih ghalat biyani hai jo awaam o khaas ko dhoka deny kay liye ki jati hai, warna asal baat ye hai kay jadeediyat maghrbiyat kay siwa kuch nahi balkay Karachi, Lahore or Islamabad main hony waly naam nihaad Aurat March say sabit ho gya kay Modernization maghrbiyat say agay barh kar vulgarization balkay dehumanization bhi ban skti hai." (trans. The "modernist" of Pakistan often say that modernity does not mean westernization, but this is a blatant misinterpretation that is made to deceive the public. Otherwise, the point is that modernity is nothing but westernization. The so-called Women March 8 in Karachi, Lahore, and Islamabad have proved that modernization can transform westernization vulgarization but also dehumanization" (as cited in Sabir & Kanwal, 2018).
The whole text is written in the Urdu language but there are words like "Modernization, Westernization, Vulgarization and Dehumanization" are written in the English language. The code-switching technique is used. The word switching technique is used to make the text more appealing and to bring the stress on the switched words.
The Aurat March is interpreted as the devaluation of human values. Most modern people in Pakistan say that modernization is not westernization but as it is ignoring our moral values it is spreading vulgarity. Pakistan is known to be an Islamic country. The word so-called is used for the Aurat March which interprets that it was nothing but vulgarity and dehumanization. It is bringing the political propaganda of western countries.
In Pakistani society, the word modernization is associated with westernization. Whoever speaks about modernism, in sociocultural terms it is taken as westernization. And westernization is thought to be the de-valuation of moral values. In the sociocultural context, modernization is the term used by modern people, who wants to change the social values and behavior. On 8th March Aurat March was held, so as women are known to less privileged, when marriage institute should be diminished because it brings trouble for women, it interprets that men were present in the march but when it was said the marriage institute should be over it was because of women. Women made him say about the abolishment of Nikah. In Pakistani society, which is considered as an Islamic society, there are rules of Islam are followed, when the women carried Aurat March they bring the Islamic values down. And marriage is one of the main Islamic duties, on which they talk about its abolishment which represents the demoralization of moral values. It is considered as pure relation the Aurat March didn't give it respect. According to sociocultural values marriage brings safety and completion in a relationship, but as there is a strong impact of the west in Pakistan the western values are being promoted here which means vulgarity is accumulating.
In this article, Aurat March 2019 and 2020 are shown to be the event that has torn apart the cultural and social values of society. The media represents the ideology about Aurat March and its slogan to because of fuss and controversy in the nation.

Analysis of Article 2
The name of the second article is "Aurat Azadi March ky naam pr ghinona khel be niqab" (The filthy game is exposed in the name of Aurat independence March). The title of the article itself is revealing the text of the article. Aurat March is compared to the filthy game. There is a use of curse words. The title can be interpreted as the women played a filthy game and named it as independence March. In the socio-cultural context, the word filthy is used for something dirty, shabby and sleazy. In Pakistan, women are not expected to come out of home marching for their independence and rights. It is against the social and cultural odds. The title represents the ideology that if women come out of their houses marching it must be their filthy game to ask for rights in a way like this: for instance, "Aurat March kay naam par 8 March ko Pakistan k chand bary sheehron main jo kch hua usky khwateen kay haqooq kay sath to kia talluq hona tha, lekin besharmi, begairti or fahashi kay farogh sy talluq zroor tha" (trans. What happened in some major cities of Pakistan on March 8th in the name of women freedom march had nothing to do with women's right but shamelessness, immodesty, and vulgarity).
The whole text of the article is in the Urdu language. On 8th March women of Pakistan carried an Azadi (independence) March for asking their rights. The text can be interpreted as the March that women carried was nothing less than the promotion of vulgarity and shamelessness. It is bringing nations towards immodesty and vulgarism. In sociocultural context, there are boundaries for males and females. 8th March that is international women day, so the women of Pakistan also came out from their houses marching for their rights. But it was more like the promotion of vulgarity in the country: for instance, while comparing Aurat March with the principles of Islam, the writer states, "Aurat kay haqooq aur azaadi niswa kay naam par esa mazmoom kheel khela ja rha hai jis ki naa to hamary deen main koi jagah hai or naa hi hamaray muashrti iqdaar is beshrmi ki ijazat dta hai" (trans. In the name of rights of women rights and freedom, there is such a ridiculous game being played that has no place in our religion and none of our social norms allow this), however, Islam is a religion that protect the right of women and never allows the men to deprive the women of her basic right. Moreover, the so-called Aurat March is promoting the vulgarity rather than protecting the basic human rights of the women.
The term used for Aurat March by the writer is "mazmoom khel" which is translated as a ridiculous and foolish game. The word 'game' is often used for the activities done just for fun and enjoyment. Then he compares Aurat March with religion by using the word 'hamaray deen' (our religion) that can be interpreted as the writer's effort for creating unity between him and his readers as to develop a collectiveness of opinions. By religion, he is saying about Islam because Pakistan is an Islamic country where the majority of the population is Muslim. Further, the writer tries to represent Aurat March as something that is against the values and permission of society by using the words 'none of our social norms allow this'. This text can be interpreted as it's an effort to portray Aurat March a childish, foolish play in the shade of women's rights that means it is a kind of mockery which is neither allowed by religion nor by society. In Pakistani society, the rights and freedom of women are mostly determined by religion and society. So, asking for something other than that is considered as a 'mazmoom khel (foolish play)'. These lines by the writer create and present the ideology that this type of March is against the religion and people of Pakistan.
Then he talks about the purpose of Aurat March and hidden agenda behind this act: "Is trha kay "afkaar" say subko pta chal gya kay iss show ka maqsad hamary deeni or muashrti iqdaar or family system ko tabha o barbaad krna hai" (trans. Such 'mindfulness' made everyone aware that the show is aimed at destroying religion and social values and the family system).
Before this, the writer writes a statement of a man who took part in Aurat March, where he says that the problems of women cannot be solved until the 'Nikah' is abolished and we should end the 'Nikah' to end the injustice and oppression of women. The word used for marriage is very specific 'Nikah'. It is an Islamic term used for marriage. The writer's use of this word in this article may be to highlight that people marching for this March wants to    March is negative due to the massive negative feedback from the society of Pakistan.
In conclusion, the researchers have analyzed three articles, that have been presented the role of media in representing ideologies. In the first two articles, the ideologies constructed by media were negative about the specific event (Aurat March) and the third article also has portrayed the role of media negatively because all the posters that couldn't get viral on media had social values and gave a positive image of Aurat March. Overall, the media represented Aurat March negatively. To summarize, despite the positive benefit of information sharing media enables people to create false identities and ideologies. It is believed that media uses its power to create and change the public's belief through the power of language, but it is not possible all the time if the media unable to understand the social context then the feedback can come negatively.