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VSRD-TNTJ, Vol. 3 (6), 2012, 251-258

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Research Scholar, Department of English & Modern European Languages, University of Lucknow, Lucknow, Uttar
Pradesh, INDIA. *Correspondence : fareed.sadaf@gmail.com
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Women Subjugation : A Suppressed Survival Bapsi
Sidhwas The Pakistani Bride : A Critical Study
1
Sadaf Fareed*
ABSTRACT
This paper is a reflection of subjugation of women in a male dominant society. Herein the concern has been
addressed enumerating and critically analyzing in detail the many stories of women subjugation exemplified in
Bapsi Sidhwa novel The Pakistani bride The writer has very categorically and systematically analyzed the
universal problem of women subjugation and their suppressed desire to survive with bare minimum level of self
respect. The author has very vehemently portrayed the torn sentiments of these womenfolk in order to achieve
harmony in the subdued means of survival in male dominant society. This novel along with representing the
female plight also records the trauma of partition. Though the story speaks about Pakistani society or the Indian
subcontinent yet the issues discussed are entirely universal. The subcontinents History of abuses against women
is too vast to be covered up in few pages yet this paper is an attempt to show some of the brutalities against
women. Since ages women have been torture, killed and subjugated. Although the book reflects the society of
1940s but the issues discussed here still seem contemporary.
Keywords: Bapsi Sidhwa, Pakistani Bride.
1. INTRODUCTION
Women a word encompassing many faces within it, sometimes a woman is a daughter, sometimes a
sister, then a wife and most importantly a mother or a bearer of new life on this earth. The status of women in
our society has been very sympathetic since ages; they have never given the importance they deserved. Our
male chauvinistic society has always been eager to use women but never ready to give them the high pedestal
that they justify. Since the old ages women are defined as a commodity or an instrument of luxury. To cite an
example from Bhratrahari:
Karyeshu mantri (an advisor in work)
Karameshu dasi (a servant in his service)
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Dharmeshu patni (a companion in noble deeds)
Kshamaya dhaitri (like the earth in tolerance and forgiveness)
Bhojeshu mata (like a mother when feeding food)
Shayaneshu Rambha(like a beloved in bed)
Rang e sakhi (like a friend in enjoyment)
Kula Darma Patni (she is who follows all this as her dharma is a wife).
The above quoted text shows various qualities of women, as a maid, as a house-keeper and as a wife. All the
defined qualities describe the duties assigned to women none speak about the rights of women as a human
being. Women are supposed to be confined within the four walls of the house, with the speechless patience
against all the tortures. In India women are exposed to daily bouts of subjugation and denied even their basic
human rights from the cradle to the grave. Violence against women and infanticide is rampant in certain parts of
the country where the birth of a girl child is still not welcome. In Indian subcontinent the situation leaves much
to be desired. Sexual abuse and child marriage are gnawing evils, which threaten the co-existence of women as
independent entities together with the male egoistic society. Women subjugation affects the lives of millions of
women worldwide, in all socio-economic and educational classes. It involves several cultural and religious
barriers, impeding the right of women to participate fully in society. Atrocities against women take extremely
crude forms, from domestic abuse and rape to child marriages and female circumcision. All these atrocities
against women are violations of the most fundamental human rights.
2. LITERATURE REVIEW
This paper is a reflection of subjugation of women in a male dominant society. Herein the concern has been
addressed enumerating and critically analyzing in detail the many stories of women subjugation exemplified in
Bapsi Sidhwa novel The Pakistani bride The writer has very categorically and systematically analyzed the
universal problem of women subjugation and their suppressed desire to survive with bare minimum level of self
respect. The author has very vehemently portrayed the torn sentiments of these womenfolk in order to achieve
harmony in the subdued means of survival in male dominant society. This novel along with representing the
female plight also records the trauma of partition. Though the story speaks about Pakistani society or the Indian
subcontinent yet the issues discussed are entirely universal. The subcontinents History of abuses against women
is too vast to be covered up in few pages yet this paper is an attempt to show some of the brutalities against
women. Since ages women have been torture, killed and subjugated. Although the book reflects the society of
1940s but the issues discussed here still seem contemporary.
3. ANALYSIS
Bapsi Sidhwas The Pakistani Bride (1990) is a novel with stories describing the tragic plight of womens
struggle to survive in a brutal egoistic male society. It is based upon the true story of a girl from mountains who
tries to escape from her husbands home and was followed and killed at the hands of her in laws. Sidhwa is too
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253
unnerved by the tragic end of that girl and seals the story in the pages of this book. Though in reality that girl
was murdered but in her book Sidhwa allows her heroine to run, to fight and to survive all odds laid down
against her by (her) in laws. The book mainly presents stories of three brides-Zaitoon, Afshan and Carol . At the
age of fifteen Afshan is married to a ten year old boy named Qasim. The marriage took place forcefully because
her father has not been able to reimburse his debts that he had taken from the boys father. Afshan is offered to
compensate the loss and cover up her fathers failure. Neither the ill- proportionate age gap matters nor the
amount of the loan is mentioned. The amount could be ten rupee or ten thousand however the daughter is always
there for settlement. This transaction exposes the position of a woman as nothing more than a bargaining
commodity. The wish of the girl is never important, not at the time of settlement of the agreement nor at the
time of Nikah(marriage), Thrice she was asked if she would accept Qasim, the son of Arbab, as her husband
and thrice an old aunt murmured yes on her behalf(p.8). However when Afshan saw her husband she was
quite amazed by his physical appearance. She had been thinking that her groom was very young but she had
thought that he would be, like herself, at least fifteen. She began to laugh, while tears of disappointment slid
down her cheeks. She laughed uncontrollably and Qasim stung to the quick, rushed for the door.(p.10). The
section shows the horrifying plight of Afshan and how she reacted to her ill fate. When asked later in the story
she further expresses her views :I used to wander by the streams or sit on the some high place dreaming of my
future husband .Gusts of wind enveloped me and Id imagine the impatient caress of my lover, she said.
She is accepted by the boys family because The sturdy middle- aged tribesman knew just how generous the
offer was. Any girl- and he had made sure that this one was able-bodied was worth more than the loan due
(p.7). The women in our society have to accept and adjust without any complaints and are denied existence even
in their day to day lives. Afshan also accepts her fate cheerfully as she had no other alternative. The story has
been dealt with utmost sensitivity towards the subjugated womenfolk forced to accept the life partners as a
bargain to the day to day economic transactions amongst the powerful male dominant society. It also portrays
the innumerable agonies that women have to go through in order to suppress the ambitions they had dreamt of.
The second story is all about a lady from California, Carol, who falls in love with a Pakistani soldier and is
denied permission by her parents to marry him on the doubts that she may get converted to Islam and may not
be able to adjust to the highly conservative culture and traditions. Though finally she goes to Lahore, Pakistan
wherein on experiencing the over possessive attitude of her husband she decides to go back to her native place.
The writer here has tried to mirror the dilemma faced by an open minded woman when she unknowingly settles
down with a man of different religion, a very conservative one, in this case the Islam. Carol after her marriage
with Farukh, gets too much attention from him whereas on their arrival to Pakistan the situation changes as their
society has a strong segregation of genders. In this society a man may talk only with unmarriageable women-
his mother, his sisters, his aunts and grandmothers (p.113). Carol fails to understand this distinction of genders
and keeps on following her western ways. The unexpected attention from Pakistani men flatters her. Being open
minded and due to her western upbringing Carol likes this attention and feels attracted towards every friend,
relative or acquaintance of Farukh. He all the time criticizes her, You laugh too loudly, you touch men
(p.109).
The sadistic, egoistic and male chauvinistic attitude of Farukh creates a rift in their relation. While in the
mountains of Dubair with Farukh, she gets attracted towards Major Mushtaq. Carol finds it easy to persuade
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Major Mushtaq as his family is in Peshawar and occasionally he visits him. The extra marital affair between
Carol and Major Mushtaq is a result of Farukhs over-possessiveness and jealousy. Her condition becomes
pathetic when she asks Major Mushtaq to marry her and he refuses and says, You dont understand all. In spite
of what you hear about our being able to have four wives, we take marriage and divorce very seriously. It
involves more than just emotions. It is a social responsibility. (p.181). Carol feels betrayed yet she again tries
to reconcile with Farukh, but separate moral codes of that society compels her to think about Farukhs reactions
on her adultery. She knows, women get killed for one reason or otherimagined insults, family honour,
infidelity (p.223). Horrified by the thought, she asks Mushtaq, Do you think Farukh would kill me?
Mushtaq replies, Who knows? I might, if you were my wife (p.224). Though Major says these words casually
yet these words reveal the true condition of women. Throughout the ages women have been subjugated,
tortured, tormented and then killed at the hands of their male counterparts. Then this male chauvinistic society
says that women ask to get murdered. There are different codes for males and females in our society. If a
woman deserves punishment for adultery then why not man, because he is equally responsible for the crime.
Carol fails to cope up with the dual standards of the post-colonial society and decides to go back. She tells
Farukh, I think Im finally beginning to realize somethingYour civilization is too ancient.too
differentand it has always hurt mereally hurt me. (p.229). Although she enjoys undue attention and
enjoys the over protective behavior of men towards her, yet she loathes the dual standards of men. The
conservative attitude of Pakistanis towards the female members of the society makes her restless. To regain her
lost confidence and to be alive, she has to go back to America.
The writer has very categorically discussed the dilemma Carol faces due to the double standards of the Pakistani
men in Pakistan itself .The fear of Major Mushtaq to accept Carol even after the secret relationship they were
involved in so deeply and the forgiveness to him from Farukh. The writer had even discussed about the changes
in the physical appearances of the woman, Zaitoon, who was overawed and confused about the light tinted skin
and Carols bright skin and halo of golden lit hair and even by the stilted foreign accent made Zaitoon smile.
Why do these women have to be so goddamn coy thought Carol? You ought to know better than ask
such delicate questions, dear, reprimanded Farukh primly. Our women, particularly the young
girls, are modest, you know. Furious at the rebuke, Carols face burned red. Tears smarting in her
eyes made them sparkle: Really! One would imagine they achieved one of the highest birth rates in
the world by immaculate conception! The room was suddenly still, hot with Carols anger and
Farukhs consternation. (p.133)
The very indifferent attitude of the Pakistani tribesmen to Carols dressing sense and the overtly protective
attitude of Pakistani men folk to their womenfolk as they make them wear the all covered Burkha as Carol
teasingly says Maybe I should wear a Burkha!Her voice was sharp with annoyance. . Mushtaq said Its not
bad as all that. It is she snapped havent they ever seen a woman before? (p.113).
The third and the most important bride of the novel is Zaitoon. She is the leading character of the book. At the
age of five she loses her parents in the communal riots during partition of the subcontinent. Zaitoon along with
her parents is going to Lahore Qasim is also in the same train. At the border a group of marauding Sikhs attacks
the train and murders Zaitoons parents along with other passengers. Somehow Qasim also manages to escape
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and in chaos he saves the little Zaitoon also. Zaitoon, called Munni then clings to Qasims legs calling him,
Abba, Abba, my Abba! earlier he wants to cut her throat to get rid of her, as his tribal ways had taught him to
end up the thing that bothers him. After a while he accepts her as she reminds him of his dead daughter, who
was also five years old at the time of her death. Thus he adopts and name Munni after his dead daughters name-
Zaitoon. This five year old girl shows her self determination and the ability to adjust herself according to the
situation. In Lahore Qasim brings up Zaitoon with the help of Miriam and her husband Nikka, the childless
neighbours of Qasim there. Though they shower all their love and affection on Zaitoon, yet the societal norms
make them behave in boundaries. Qasim sent Zaitoon to school, but as soon as the girl attends the school till the
age of ten, Miriam objects to it as a total waste of time and tells Nikka, Now that shes learned to read the Holy
Quran, what will she do with more reading and writing- boil and drink it? Shes not going to become a baboo or
an officer! No, Allah willing, shell get married and have children. (p.52). The scene shows that women are
subjugated not only at the hands of men but they also prove a helping hand in suppressing other female
members of the society. During earlier days this practice was started by the egocentric male members of our
society who feared that the learned women might stand parallel to them and these women might question their
(mens) supremacy, thus they injected in the veins of women the notion that the four walls of the house are
everything for them (women). Miriam takes it as her primary duty to transfer all the expertise of household tasks
to Zaitoon. She says,
Poor childhad she a mother shed be learning to cook and sew.does Bhai Qasim think hes
rearing a boy? He ought to give some thought to her marriage But shes only a baby, protested
Nikka. A baby? Shes ten! I can already see her body shaping. The Pathan doesnt realize she is in
the hot plains of the Punjab: everything ripens early hereshell be safe only at her mother in
laws A girl is never too young to marry (p.53).
Here the writer has tried to describe the means by which the society tries to shun the responsibilities of the
parents citing innumerable vague reasoning of regional locations and their influences on the growth patterns.
Also the content clarifies that the discrimination starts at a very tender age at the same time highlighting the
regular bickering by other elder male chauvinists so as to continue the male dominance and the trends
prevailing. Sidhwa in further sections of the story gives a very clear description of the discrimination practiced
against the women behind the four walls of the house. The house is divided into separate portions for female and
male members of the society. The inner and comparatively darker portion of the room is given to the females to
keep them safe from the outside world.
Rooms with windows open to the street were allotted to the men: the dim maize of inner rooms to the
women-a domain given over to procreation, female odors and the interminable care of children.
Smells of urine, stale food and cooking hung in the unventilated air, churning slowly, room to room
permeating wood, brick and mortar. Generations of babies had wet mattresses, sofas and rugs
spilled milk, sherbets and foods and wiped hands on ragged curtains; and just in case smell should
fade, armies of new born infants went on arriving to ensure the odours were perpetuated. (p.56)
The description shows the sympathetic condition of women and the inhumane treatment at the hands of the men
members of their family even in the positioning and maintenance of the habitable spaces inside a house .The
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living environment inside the four walls of different section has been discriminated in form of polluted air to
breathe for the women folk and the furnishing too in a very unhygienic conditions. The reasoning well related to
the continuous increase in the population of the house, a very regular and pronounced feature of this particular
section of the society. This section deals with the emotional turmoil of the men folk during their stay at regions
not suited to the basic development of womenfolk. The exchange of ideas based on the wide range of
experiences shared by elders of different regions questioning the basic intentions of even the guardian of the girl
to be married .the case been exemplified by the life of tribals in the mountains of Kohistan and the more decent
Punjabis from Punjab. But finally the truth being a young girls future is at stake. Qasim while in Lahore
naturally misses his relatives and the life in the mountains of Kohistan. His free moments are filled with the
sweet and exotic memories of his past life; sometimes he shares these memories with Zaitoon also. The
adolescent age of sixteen fascinates Zaitoon to dream about the light skinned, heroic and imperishable men and
sweet, fairy like women. Once Qasims cousin brother Misri Khan visits him (Qasim) and Qasim promises the
Zaitoons marriage to Misri Khans son. Enthralled by the splendid life in mountains, she agrees to marry
Qasims nephew, Saki. Though Miriam and Nikka oppose Qasim and even try to dissuade Zaitoon by saying,
You are ours. Well marry you to a decent Punjabi who will understand our ways. Tell your father you dont
want to marry a tribal. (pp. 97-98). Zaitoon already spell bound by the dreams of her fathers glorious home
and of prospective husband says shyly, I cannot cross my father. (p980.). Having failed to dissuade Zaitoon,
finally Miriam moves towards Qasim and says, Is it because that Pathan offered you five hundred rupees- some
measly maize and a few goats? Is that why you are selling her like a greedy merchant? I will give you that, and
more,Nikka will! How much more do you want? We will buy her. (p.94) Enraged by Miriams words
Qasim shouts, Sisters Miriam, it is not for the goats and maize, please believe me. It is my word- the word of a
Kohistani!(p.94).
Again a girls life is at stake, this time the daughter is used to re-establish the loose ends of relations. Qasim uses
her daughter as gift for his people to please them and to restart his tribal relations. It is another place in the novel
where a woman is used as a commodity to start the trade of relations. Zaitoons disillusionment come to an end
as soon as they reached their destination, she realizes that Miriams words were true that she (Zaitoon) does not
belong to the mountains, in a mild tone she tries to convince Qasim, But, Abba, I am not of the hills. I am not
of your tribe. I am not even yours. (p.140). once she gets up abruptly at night and clings to Qasim crying,
Abba, take me to the planes when you go. Please dont leave me here. Take me with you. (p.157). Further she
says, If I must marry, marry to someone from the plains. That jawan at the camp, Abba, I think he likes me. I
will die rather than live here. (p.157).Shocked by her brazenness, he pushes her back and says, Ive given my
word, your marriage is to be a week from today. Tomorrow your betrothed goes to invite guests from
neighbouring villages. Ive given my word. On it depends my honour. It is dearer to me than life. If you
besmirch it, I will kill you with my bare hands. (p.158) Saying this he grips her throat with his shaking hands.
The tribal code of honour is very strict, for honour a father offers his daughter against his debts, for honour a
father is about to kill his beloved daughter and later on for honour a husband brutally beats his wife.
This honour system has come from a very narrow point of view, after her marriage Zaitoon has been treated
very badly by her husband, Sakhi. On the very night of their wedding Sakhi behaves hysterically and beats
Zaitoon fanatically, He crouched, lifting her legs free of silk. Fiercely kicking out, Zaitoon leapt over the
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charpoy. She screamedand she screamed and screamed, Abba, save me, she shrieked. Why didnt Qasim
come? Or any of the others? (p.160). On another place, Sakhi is incited by his brother to keep the reins his
(Sakhis) wife in his own hands, How is your wife from plains? You know, she requires a man to control
herhe murmured in thin-lipped scorn. Sakhi try to find out one or the other reason to torture and beat
Zaitoon even for false reasons, he beats and kicks her until she faints and he gets exhausted He beat her on the
slightest pretext. She no longer thought of marriage with any sense of romance. She now lived only to placate
him, keeping her head averted unless it was to listen to a command. Then her eyes were anxious and obsequious
like those of Hamida (Sakhis mother). (p.174). Finally Zaitoon resolves to run away from there and one day
she goes to fetch water and hides herself behind the hills. After the torturous journey of many days she reaches
the military camp and is helped by the soldiers. Finally her journey from subjugation to survival ends up,
leaving her with a question, where should she go? She cant go back to the house of her husband as there is no
humanity left in those tribal men, neither she can go to Lahore as a girl ran away from her husband is never
welcomed by the society. Sidhwa leaves the question unanswered because the societal norms have become
stronger than the humanitarian standar
This critical study of Bapsi Sidhwas A Pakistani Bride has finally culminated with an insight into the
precariously poised position of womenfolk in the male dominant egoistic and primitive society. Though the
writer has succeeded in imaging the plight of the womenfolk because of the highhanded attitude of their biased
men folk, yet the exact segregation of two genders is analyzed as impossible as the day to day needs of both the
sexes is complimentary to each other as has been cited with innumerable examples of young girls soon to be
brides due to one or other forced or socially formulated norms with a highly tilted scale towards the male. To be
dependent in this manner is to be absolutely helpless, to be helpless is to be exploited. The womans bondage
thus received a religious sanction. The idea of her being inferior because sacred, and as such it could not be
touched. Furthermore this sacrosanct character made its way into secular literature, where in the form of idioms
and proverbs, it gained ground in the minds of the people.
In Surah 4, Verse 1, the Quran says: Both male and female were created out of one single life cell. Again it is
stated: Both men and women are honored and respected. (17:70.) Husband and wife have equal rights and
duties. (22:28). Women can perform all those duties which men perform. (33:35). These verses from the
Quran prove that girls are no less than boys in any respect and it is again a male tendency to manipulate and
distort the meaning of these lines for their possess goodwill. Women are equal to men if not superior and this
fact should be admitted and accepted facilitating the horizontal and approved functioning of our world.
The understanding of the subject of article gives an insight into the causes of the women suppression specially
in Asian countries. It would help us provide awareness about the subjugation and fight to develop means to
control these atrocities on women. The article can also be called a framework for the stringent by-laws to
overcome this acute social problem. In India as well as in other countries more women are coming forward to
protect their rights whether for a dwelling place or land, the future of children or safety of the elderly, source of
livelihood or the right to dignity. This male egocentric society all the way tries to manipulate the laws and rules
and enact them according to their benefit so as to further overpower and subjugate women. New unjust laws and
antiquated ones like the Sedition Act are being developed to silence the rebel. Our future hopes lie in our refusal
to be silenced against injustice as well as in exposing other incidences, while building our strength and unity
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through active cohesion. Although the path for womens liberation has become more uphill yet they united
efforts of women folk can lead it easily and reach the preferred goals.
4. REFERENCES
[1] Sidhwa, Bapsi, The Pakistani Bride, New York: Penguin, 1990.
[2] Bhratrihari, Niti Sastra.
[3] The Quran