THE SOCIAL CRITICISM TOWARD PAKISTANI SOCIETY
IN THE 20
thCENTURY REPRESENTED BY THE MAJOR
CHARACTERS IN QAISRA SHAHRAZ’ THE HOLY WOMAN
AN UNDERGRADUATE THESIS
Presented as Partial Fulfillment of the Requirements for the degree of Sarjana Sastra
in English Letters
By Atur Semartini Student Number: 044214009
ENGLISH LETTERS STUDY PROGRAMME
DEPARTMENT OF ENGLISH LETTERS
FACULTY OF LETTERS
SANATA DHARMA UNIVERSITY
THE SOCIAL CRITICISM TOWARD PAKISTANI SOCIETY
IN THE 20
thCENTURY REPRESENTED BY THE MAJOR
CHARACTERS IN QAISRA SHAHRAZ’ THE HOLY WOMAN
AN UNDERGRADUATE THESIS
Presented as Partial Fulfillment of the Requirements for the degree of Sarjana Sastra
in English Letters
By Atur Semartini Student Number: 044214009
ENGLISH LETTERS STUDY PROGRAMME
DEPARTMENT OF ENGLISH LETTERS
FACULTY OF LETTERS
SANATA DHARMA UNIVERSITY
Ready 2 Fly
By Richard Marks
I’ve been trying to open the door To the secret of my destiny And every new road I think is the one
Seems to lead right back to me
I’ve looked for a way to be wiser A way to be strong
Now I see the answer was hiding In me all along
Never dreamed I’d find something to lift me so high I’ve always had wings
But I wasn’t ready to fly
Restless, hopeless, and misunderstood Like so many others I know So busy trying to keep holding on
When I should’ve been letting go
I was given the gift to find it The spirit inside me But I never really imagined
All I could be
Chorus
The answer to all of my wonder Was right in my hands Now it’s time for me to discover
All that I am
Chorus
I’ve always had wings Now I’m finally ready to fly
**************
I bestow this thesis to
• My Lo rd J e s u s Ch ris t a n d Mo th e r Ma ry ( Th a n k yo u fo r te a rs , la u gh s a n d s m ile s yo u give to m e )
• My lo ve ly fa th e r a n d My be lo ve d m o th e r ( I ju s t w is h th a t I co u ld give yo u m o re th a n th is th e s is . H u ba e n p e h a m u n a n a m o ra jo n g!!) • My s is te rs ( I kn o w yo u a ll a re p ro u d o f m e , h a …h a …. U n a n g s a i
m a rs a k h a m u n a la o m a rh e p e n g h ita ! Ma m o ra m a s i
Tin y,h e e ..H u b o a n p e h a m u n a tu lu a r n e ge ri, AMIN !!)
• My bro th e r/ Ed u ( I w is h I co u ld I b e yo u b u t I ca n n o t. I kn o w th a t I o n ly w is h yo u ’re h e re s o th a t I n e e d n o t to be a m a n .)
• My p e t; Ch iyo -s a n Ce m o n g!! Yo u co m p le te m y life !!
•
a n k yo u ! I h o p e yo u a ll
• All p e o p le in th is w o rld ………..S a ve Ou r Ea rth a n d Ke e p S m ilin g
☺
!! • All m y b e s t frie n d sAll o f m y s tu d e n ts in Ele m e n ta ry S ch o o l Ka n is iu s D u w e t ( yo u a ll
te a ch m e a b o u t lo vin g, givin g a n d s m ilin g. Th
ACKNOWLEDGEMENTS
There is no enough words to express my gratitude but here I deliver my deepest and greatest thank to my truly best friends, My Lord Jesus Christ and Mother Mary. Thank you for evey breath and every second you give to me.
I also would like to thank my advisor, Dra. Th. Enny Anggraini, M.A., my co.advisor Tatang Iskarna, S.S.,M.Hum., and the examiner Maria Ananta S.S. M.Ed., I really thank you for your guidance in finishing this thesis. I also thank Mizan Publisher which had given me the English version of The Holy Woman.
I deliver my big gratitude to my large family, my parents and my sisters, I really thank God for giving family such you all. My best friends, Dit-ndut, Nofee and Victoria, thank you for times, sadness, hapiness (and also food) we have ever shared. I also like to thank Mom To Be’s crew; Dita, Nofi, Indree, Rini, my friends in The Masque of The Red Death’s crew (trust me friends that is the best play I’ve ever seen and played….chiayo!!), my friends; Elin, Deta, Amel, Cheeka, Dhisti, Lutfi (thank you for being my friends!), KKN Kedon 2007’s students; Atin, Ratna, Phanie, De2, Danie, and Kak Monic, and all students in English Letters Faculty ’04.
Last but not least, I thank all lecturers in English Letters Faculty Sanata Dharma University, all staff of Sanata Dharma University, and all people in Sanata Dharma University. Finally, thank to everyone and everything in this world, you are my inspiration, my strength, and you have made me stand here. Thank you very much!!
TABLE OF CONTENTS
6. Character Fatima ... 43
7. Character Firdaus ... 45
8. Character Khawar ... 46
9. Character Sikander ... 47
10. Character Ruby ... 48
B. The Social Condition of Pakistani Society in the 20th Century Represented by the Major Characters, Setting and Conflict... 49
1. Patriarchal System and Women Condition ... 49
2. Marriage System ... 55
3. Religion and Tradition ... 57
4. Feudalism ... 59
C. The Social Criticism toward Pakistani Society in the 20th century... 62
1. Patriarchal System and Women Condition ... 62
2. Marriage System ... 66
3. Religion and Tradition ... 67
4. Feudalism ... 69
5. Pride ... 72
CHAPTER V: CONCLUSION ... 74
BIBLIOGRAPHY ... 79
ABSTRACT
ATUR SEMARTINI. Social Criticism toward Pakistani Society in the 20th century Represented by the Major Characters in Qaisra Sharaz’ The Holy Woman. Yogyakarta: Department of English Letters, Faculty of Letters, Sanata Dharma University, 2008.
Society in novel and in reality is dissimilar since an author always puts his or her view point. Indirectly, the author presents criticism toward a certain society by employing characters in that novel. The Holy Woman is a novel by Qaisra Shahraz which narrates life of people in Sindh, Pakistan, who still adhere to feudalism and old tradition based on Islamic doctrine. This novel consists of two related plots; first, describing the life of Zari Bano as high class woman compelled to be a Holy Woman, and, second the hatred of Kaniz to Fatima affecting their children’s marriage.
The aim of this thesis is to find out the major characters and how they depict the Pakistani society in the 20th century. It is also aimed at discovering the criticism toward Pakistani society in the 20th century.
In conducting this thesis, the writer employs library research and applies sociocultural- historical approach to analyse The Holy Woman. In analysing the novel, the writer is doing some steps. First, the writer analyses the characters that depict Pakistani society in the 20th century. Then, the writer compares the society in novel and in reality to discover the social criticism in the novel.
ABSTRAK
ATUR SEMARTINI. Social Criticism toward Pakistani Society in the 20th century Represented by the Major Characters in Qaisra Sharaz’ The Holy Woman. Yogyakarta: Jurusan Sastra Inggris, Fakultas Sastra, Universitas Sanata Dharma, 2008.
Masyarakat di novel dan di kehidupan nyata tidaklah sama karena pengarang selalu menyampaikan sudut pandangnya dan secara tidak langsung, menawarkan kritiknya terhadap masyarakat tersebut. Dalam menyampaikan kritiknya, pengarang dapat menggunakan karakter yang terdapat pada novel tersebut. The Holy Woman adalah novel yang ditulis Qaisra Shahraz. Novel ini menceritakan kehidupan masyarakat di Sindu, Pakistan yang terikat pada feudalisme dan tradisi kuno berdasarkan ajaran Islam. Novel ini terdiri dari dua plot yang saling berhubungan; pertama, menggambarkan kehidupan Zarri Bano sebagai wanita dari kelas atas yang dipaksa menjadi perempuan suci; dan kedua menceritakan tentang kebencian Kaniz terhadap Fatima yang mempengaruhi pernikahan anak-anak mereka.
Tujuan dari tesis ini adalah untuk melihat karakter di novel dan bagaimana mereka menggambarkan keadaan sosial Pakistan di novel The Holy Woman. Selain itu tesis ini bertujuan untuk menemukan kritik terhadap masyarakat di Pakistan pada abad 20.
Dalam mengerjakan tesis ini, penulis menggunakan metode studi pustaka dan memakai pendekatan sosial- budaya untuk menganalisa novel The Holy Woman. Dalam menganalisa novel tersebut penulis melakukan beberapa langkah. Pertama, penulis menganalisa karakter yang menggambarkan kondisi sosial Pakistan pada abad 20, kemudian penulis membandingkan keadaan sosial Pakistan di novel dan di kehidupan nyata untuk mengetahui kritik sosial di novel.
CHAPTER I
INTRODUCTION
A. Background
Every society in this world is diverse. Every society has its own characteristics, its own strengths and its own weaknesses. Societies in Europe, for examples, are different from societies in Asia. Societies in Asia itself are also dissimilar. Societies in South Asia are different from societies in East Asia. The diversity of societies could show the values, either bad or good, of a society.
There are various ways to present a society and its values. To present a society with all its weaknesses and strengths, people may express it directly by writing a history book or an article. However, such documents, accompanied by so many data, usually make readers easily bored. As a result, readers cannot achieve the purpose of that book or that article. Furthermore, technical terms used rarely in daily life get readers to face difficulties in understanding the passage.
Through literature, an author tells the readers the historical issues or events of the society happened during his lifetime. Thus, it is possible for the readers of a literary work to get some understandings of particular issues in the society by reading the literature works produced during the issues took place (Abcarian and Klotz, 1998:1102).
This opinion is in line with Aristotle, a philosopher. Aristotle, as cited by Barnet, affirmed that literature is an imitation; imitation of life, imitation of society and imitation of reality. However, he also proposed that it is not only an imitation but also a ‘re-creation’ or a ‘representation’. In other words, an author does not imitate servilely but he recreates life and society as well presents them in a literary work in a fashion in which readers can see its essence more clearly. In addition, by presenting the ‘re-creation’ of society, literature is functioning itself to offer truth, knowledge or criticism (Barnet, Berman and Burto, 1963: 3).
Langland in her book also affirmed the similar idea about society in literature. She believed that literature is ‘concept and construct’; where an author forms a society somehow based on his or her own view point on a certain society. An author, further, selects, arranges and organizes the disparate elements of culture to present the meaning or value. In consequence of that, readers as well as audience could attain his or her purpose; offering truth, knowledge or criticism (1984: 4-5).
intrinsic elements of a novel. In addition, Langland reported that one intrinsic element which can represent society clearly is character.
….This society may also be revealed through human relationship, through character’s patterned interactions and their common expectations of one another….How a writer uses society depends both on the relationship it has to his characters and on the overall role it plays in a developing action (Langland, 1984: 6).
Discussing a novel, society, author and character inside that novel, The Holy Woman is one suitable reference novel. The Holy Woman is a novel representing Pakistani society in the 20th century. Pakistan in the 20th century was very well known for Zia’s policy called Islamization. This policy affected all aspects; economy, religion, tradition and patriarchal system. Those socio-aspects worsened because of Islamization and later also resulted in women’s movements in Pakistan.
In the 20th century Pakistan, which got its independent in 1947, still offered feudalism as the economic system. Feudalism, which was inherited for hundred years, was still applied in the 20th century especially because Zia, as the dictator in Pakistan, was also borne out in feudal family
(http://www.revolutionarydemocracy. org/rdv10n1/pakistan.htm//).
policy reinforced the practice of world separation between men and women in most daily activities like education, job opportunities and human rights. Moreover, some traditions in Pakistan were also made in the name of Islam in order to legalise them. Those old traditions were alive in some villages in Pakistan (Weiss, 1985: 863-878).
Women’s movements in the 20th century increased rapidly as the impact of patriarchy in Pakistan which was applied in all aspect of daily life, such as in education, job, law protection, marriage system and human rights. Before the 20th century this system was venerated by this country and in the 20th century some women established women’s organisation to protect their rights as Zia issued Islamization that supported patriarchy in Pakistan. Some women activists spoke up for women rights and founded women associations. Every association had its own concern in women’s life. One famous women activist at that time was Benazir Bhutto who also became Prime Minister in the 20th century and started women’s involvement in politic (Korson and Maskiell, 1985: 600- 601). Based on the description mentioned before, it can be summarised that some social institutions in Pakistan were injustice since they made some people superior and the others were inferior. There was no equality.
got oppression from culture that was inherited for hundreds years but they tried to show the goodness of their society to Western people. This novel also presents some male characters that feel so superior and try to show that they are the best one. However, at last what they can acquire is only pain. Furthermore, some men are also described as the victims of society although they live in a patriarchal environment.
Living in those difficulties, those major characters embodies values or indirectly criticisms of Pakistani society. Some critics believed that this novel is about criticism on feminism since it presents so many female characters. Nevertheless, this novel also represents some social aspects which are not only about women but also about daily life of people in Pakistan.
Thus, in this thesis, the writer is interested in analysing the characters representing social condition of Pakistani society in the 20th century and at the same time presenting social criticism of Pakistani society in the 20th century.
B. Problem Formulation
1. How are the major characters characterised in this novel?
2. How is social condition of Pakistani society in the 20th century represented by the major characters, setting and conflict in this novel?
C. Objectives of the Study
The objectives of this study are to find out the characters in this novel and how those characters represent the social condition in Pakistan in the 20th century. In addition, the objective of this study is to discover the criticisms of Pakistani society by the representation of social condition.
D. Definition of Terms
1. Society
In her book, Society in the Novel, Langland said that society is medium; comprehending not merely peoples and their classes but also their customs, conventions, beliefs and values, institutions- legal, religious and cultural, and their physical environment (1984: 6).
2. Criticism
Criticism is the reasoned discussion of literary works. Criticism concerned with revealing the author’s true motive or intention and has treated to give way to objective criticism (Baldick, 1991:48).
Social Criticism in this thesis means judgements about the social condition of a society especially in relation with the unfair treatments toward minorities, gender and assimilation through artistic works as the intention or the motive of the author.
3. Patriarchy
patriarchal society takes, whether it is feudal, capitalist or socialist, a sex or gender system and a system of economic discrimination operate simultaneously. Patriarchy has power from men’s greater access to and mediation of the resources and rewards of authority structures inside and outside the home (Humm, 1995:408).
4. Holy Woman
Based on the story, the writer draws a conclusion that a Holy Woman is a Muslim woman who devotes her life for God, as a nun. Holy Woman is also known as Shahzadi Ibadat. A woman is to be a Holy Woman in order to inherit her family’s wealth because usually only men who can inherit family’s wealth.
CHAPTER II
THEORETICAL REVIEW
A. Review of Related Studies
The Holy Woman by Qaisra Shahraz is a great novel from South Asia. It can be noticed from its achievement. In 2002 it won Jubilee Award. Moreover, this book is published in several languages, in Indonesian language, for instance.
In this part the writer is going to review some studies on the study that will be discussed in this thesis, either the novel, the author or the topic itself. Hence, readers are able to notice that this novel is precious to analyse.
Social Criticism of a country is an issue often raised in undergraduate thesis especially in undergraduate thesis of Sanata Dharma University. One of them is in thesis by Fransiska Hapsari entitled Social Criticism toward Lebanese Society in early 20th century through characters as seen in Kahlil Gibran’s
Broken Wing. In this thesis Fransiska noted characters in that novel representing social condition in Lebanon in 1900s. Social conditions revealed are inequality of women, religion corruption and nationalist’s movements (Hapsari: 2004).
(esp. communism), caste, economic, and religion in India as one country in South Asia (Estisari: 2006).
Some articles also discussed The Holy Woman as the winner of Jubilee Award in 2002. Muneeza, stated that in The Holy Woman, Qaisra Shahraz describes changing realities and fighting between modernity and tradition in a feudal family. Furthermore, The Holy Woman has many vivid descriptions of palatial family, dusty villages, rural customs and westernized urban sophistication which show many beautiful and colorful and contrasting images of Pakistan. In addition, in the same web, it is said that The Holy Woman also illustrates clearly how easily women are morally blackmailed. In The Holy Woman, Qaisra also satirises social customs which were used to positioning women on a disadvantageous place and bringing out aspersions on their chastity (www.newsline.com10k/newsdec2001/book.htm/).
As well as her novel, Qaisra Shahraz was also discussed since she wrote a great book in the beginning of her career. In writing this novel, Qaisra Shahraz, who is living in Britain, needed 3 years. When she came to Ubud, Bali, Indonesia, she said that in this novel she wanted to show how people in Pakistan did Islamic law strictly. However, in this novel she also wanted the world to see that even a woman should do what their father asked; it would take her closer to God, not to a tragedy (www.suaramerdeka.com/harian/0610/10/bud02/htm/).
patriarchal system in Pakistan. Qaisra also affirmed that through this book she wanted the world to know that Islam did not play any roles in the realisation of the Holy Woman tradition. The one who should be blamed for women miseries were men and tradition in Pakistan. They seized women’s rights and freedom (Femina, 2006:25).
Those studies verify that The Holy Woman, which was translated into several languages, presents a portrait of society in Pakistan. However, this study is different from them. This thesis will discuss the social criticism presented by characters. Since setting used in this novel is Pakistan, this thesis is going to discuss social criticism of Pakistani society. In addition, this thesis will not only present women’s life but also the religion, tradition, marriage system, feudalism and other institutions of society in Pakistan so that detail description of Pakistani society can be obtained. Furthermore, this thesis is also aimed at proving that this novel does not merely present a vivid depiction of Pakistani society but also criticism toward society in Pakistan.
B. Review of Related Theories
1. Theory on Character
Grenville in her book, The Writing; A Worbook for Fiction Writer, wrote that characters are people in fiction and reader can find them very life like. This theory is reinforced by Robert & Jacob who affirmed that character in literature is a representation of human being through words.
that determines thought, speech and behavior (Robert and Jacob, 1987: 143).
Stanton in his book wrote that character can be a representation of an individual in a story or can be a unification of inner and outer principles which shape that individual.
Character commonly used in two ways that are it designates the individual who appear in the story; and it refers to the mixture of interest, desires, emotions and moral principles that makes up each of these individuals (Stanton, 1965:17).
It is held up by Forster who wrote that in daily life it is difficult to understand people but in fiction it is not, if the novelist wishes, their inner as well as their outer life can be expressed (Forster, 1974:32).
Furthermore, character in a novel can be divided into two, round character and flat character. Round character is usually acknowledged as major character that undergoes a change of some sorts, while flat character is usually minor character. Minor character is usually undistinguishable from other persons in a particular group or class (1987: 144).
Different from Robert and Jacob, Klarer offered different term for round character or major character. In his book, Klarer presented individualistic character as another term of round character or major character. Individualistic character, based on him, denotes a persona with more complex and differentiated features.
as such after with such utility that it doesn’t seem absurd to ask what they might do in other situations (1975: 77).
Stanton offered central character as the synonym of major characters. He mentioned that central character is a character that is relevant to every event in the story and the events cause some change either in him or in our attitude toward him.
To sum up, major character, either is called as great, round, individualistic or central character, is character who is complex as human being, unpredictable and experience some changes because of some events in that novel.
2. Theory on Characterisation
Characterisation is all the things writers do to build up the characters they want. Through characterisation, writer can transform real-life people into characters in fiction (Grenvile, 1999:36). As well as the theory of characters, there are also various theories of characterisation.
Robert and Jacob offered several ways to characterise or make characters understandable for readers:
a. What the characters themselves say and think
What characters say or think may reflect a momentary emotional or intellectual state. However, this reflection should be considered on the situation or context of a statement.
b. What the characters do
of character can show clearly how the character looks like and how the character’s personality is.
c. What other characters say about them
As in real life where people are accustomed to gossiping others, in fiction an author also presents that situation. Other characters give their opinion of a character. Nevertheless, not all characters’ opinions can be considered as an accurate description since there are prejudices and interests distort. Therefore, readers not only should distinguish between bad and good characters but also should consider the context and source of all remarks before draw a conclusion about a character.
d. What the author says about them
Usually what the author says about characters is accepted as accurate.
Furthermore, Murphy also offered a different view on characterisation. He offered nine ways to find out the characterisation of character and some of them are, first, personal description; the author can describe the character’s appearance and clothes. The author can describe how characters looks like; therefore, readers can get closer description of the character.
Next are reactions. The author can also illustrate a character by showing readers how those characters react to various situations and events and how characters face an event or situation.
3. Theory on Setting
According to Klarer, the term setting denotes the location, historical period andsocial surroundings in which the action of a text develops (Klarer, 1999: 25). Setting of the novel is the background against which the character live out their lives. The setting can be concerned with place in which the characters live and also the time in which they live. These have a great effect upon the personalities, actions and way of thinking of the character (Murphy, 1972: 141)
There are several points to consider as far as setting is concerned: (Murphy, 1972: 143)
a. Setting of time:
i. Present time : reveal about the things that are happening around the author.
ii. Past time : reveal about historical events to attempt to illuminate the past to his readers.
iii. Future time : reveal about author’s imagination.
iv. No specific time : like the old fairy stories, happen “once upon a time’ b. Setting of place
i. Familiar place : the setting takes a place in famous or well known place for readers.
ii. Unfamiliar place : the setting takes place in fairly unfamiliar to among of the readers of his nation.
c. Setting of society :
In her book, Society in Novel, Langland said that society is medium; comprehending not merely peoples and their classes but also their customs, conventions, beliefs and values, their institutions- legal, religious and cultural,and their physical environment. (Langland, 1984: 6)
4. Theory on Conflict
Each person has different view point, ideology, need, belief, desire and thought. Those differences prove that everyone in this world is different. Those differences, further, can create conflicts between individuals. Most people do not want to get involved in conflicts and sometimes prefer to avoid conflicts. Nevertheless, none could escape from conflicts (Beaty and Hunter, 1989: 778).
Pooley asseerted that conflict can be defined as an argument between opposing forces, like man against man, man against nature, man against fate or an internal one between the two opposing parts of man’s personality (1968: 9). Redman divides conflict into 2 kinds:
a. The inner conflict : a struggle between the heart and mind of the protagonist and
the conflict between oneself
b. The external conflict : a struggle between the protagonist and an outside force, for example conflict between two or more people.
In this way, the conflicts between the characters will be clearly identified and then the end of conflict can be obtained (1964: 363).
5. Theory of Relation among Literature, Society, Author and Criticism.
Discussing literature as a literary work cannot be separated from discussing society, consequently, many scholars showed the relationship among the society, literature and indirectly the author; the creator of literature who lives in that society. Writers who mentioned this relationship were Abcarian and Klotz.
Historically, a group of people bound together by kinship and geography will form a society that exhibits a culture common language, behavioral rules, traditions, skills, mores, religion and art that desire the civilization of that group. Literary works, including folklore and myth, are inseparable from the particular human society from which they emerge (Abcarian, et.al, 1998: 665).
Furthermore, in their book, Wellek & Warren added that literature, as a social creation, usually has a conexion with particular social institutions. In this way, the conexion may represent live in reality.
Literature is a social institution using medium language which represents ‘life’ and ‘life’ is a social reality even though the natural world and the inner or subjective world of the individual have also been objects of literary imitation (1956: 94).
But such studies seem of little value as long as they take it for granted that literature is simply a mirror of life, a reproduction and thus obviously a social document. Such studies make sense only if we know the artistic method of the novelist studied, and can say- not merely in general terms but concretely- in what relation to picture stands to the social reality. Is it realistic by intention? Or is it, at certain points, satire, caricature, or romantic idealization? (1956: 104).
An author may write a society he or she knows fully, a society he or she recognizes superficially or a society he or she knows hearsay. He may imply social criticism by his depiction of a society without writing a clear protest novel (1971: 127- 129).
Those theories imply that readers have to look at society represented in the novel and society in reality, and how differ society represented in the novel from society in reality, in order to find out an author’s motive and criticism toward a society. Those differences could show up the ideology, the view and at the same time the criticism of author toward that society. In short, readers may compare the society in reality and in the novel to find out the author’s criticism.
C. Review of Pakistani Society in 20th Century
1. Patriarchal System and Women’s Condition
of Islam. Moreover, it was also the symbol of unchallenged patriarchal systems reported by religious fanaticism.
Men superiority in Pakistan also appeared in some traditions applied in Pakistan. In Pakistan, women, based on law, were victims of inhuman traditions like Karo- Kari, Haddod Ordinance, Qasas and marriage to the Holy Quran or to be a Holy Woman. This Holy Woman tradition was common in Sindh. Under this law, a woman had to live without a husband all over her life to look after the land of her family. However, this tradition was only applied among the class of landlords (www.marxist.com/Asia/women-in Pakistan).
Furthermore, superiority of men also appeared in perception that men’s honor resided in the actions of the women of their families. In other words, women preserved her family’s izzat (honor). To maintain their family’s izzat, women were being limited in the daily life, for examples in clothing cares, in relationship building, in attitude, places restrictions and women’s mobility
(www.mongabay.com/reference/ country-studies/pakistan/ society). The most obvious restriction on women’s daily life was what called Purdah- the separation world between men and women. However, this system was only applied among wealthier classes. Poorer classes’ women had to work outdoor and had no chance to have mobility. That got them to have contact with men. Indirectly they broke this norm (Weiss, 1985: 867).
pioneer, strongest and oldest associations, was APWA, All Pakistan Women Association. Founded in 1949, this association provided greater education and economic opportunities for poor women. Moreover, this movement was not only marked with the founding of women associations but also with the women taking part in politic as what Benazir Bhutto did. Though she failed to abolish patriarchal system in Pakistan, she was admitted as a feminist (1985: 873).
2. Marriage System
Marriage System in Pakistan was seen as the most standard and stable living form for adults. In addition, a marriage was seen not only as a link between a man and a woman but it was also considered a union between their parents' families. Marriage was a sort of trade among different families both in the rural and urban areas. Most of women in Pakistan were not allowed to marry a person of their choice (http://www.marxist.com/Asia/women_in_pakistan.html).
Most marriages in Pakistan were arranged. Arranged marriages was an integral part of Pakistani society for centuries and it was quite normal for people to have their marriages planned by their parents and other respected family-members. Arranged matches were made after taking into account factors such as the backgrounds of their families (wealth, social standing, and caste). Often a marriage was made within the extended family, such as between cousins.
members to have a second marriage, if he remained childless with the first wife (http//www.en.wikipedia.org/wiki/Marriage_in_Pakistan - 14k.).
3. Religion and Tradition
In 1956, Pakistan was proclaimed as an Islamic Republic. Thus, it was not surprisingly that about 97 percent of all Pakistanis were Muslims. Official documentation states that Sunni Muslims constituted 77 percent of the population and that adherents of Shia Islam made up an additional 20 percent. Christians, Hindus, and members of other religions each account for about 1 percent of the population
(www.mongabay.com/reference/country_studies/pakistan/SOCIETY.html-140k). As the result, Islam became the legal law in Pakistan.
However, it did not mean that Islamic law was applied well in this country. In his website, Muhammad Bilal Sharif wrote that Pakistan was an Islamic state where people not only took pride in strictly adhering to the Islamic value but were ready to sacrifice their loved belongings for the glory and sanctity of Islam
(www.azaz.essortment.com/pakistanwomanr-rjrs).
Furthermore, some people in Pakistan still believed that Islam did refuse modernity brought by West. They believed Islamization should be the refreshment of tradition (1985:864).
situation. Ironically, most people kept regarding this law as the best law and could not be changed.
One example of their strict traditions that put people especially women in a disadvantageous situation was the law permitting to kill women who were suspected of having an extra marital relationship.
Another example was Islamic law positioning women as a Holy Woman by getting married to Holy Quran. They will be admitted as someone holy and respected in Islamic society instead they should not get married and should give their entire life for Islamic sake. This law was only applied among class of landlords or high class in Sindh in order to retain the prosperity or lands of the family.
Furthermore, tradition in Pakistan also did not permit for men and women without any legal relationship getting closer or even having communication each other (http://www.marxist.com/Asia/women_in_pakistan.html).
4. Feudalism
Feudalism in Pakistan actually had happened before Pre-Partition occured. However, after The Partition, Pakistan failed to abolish this system while India succeeded in dismissing this system because of its democracy. Feudalism, and its dictatorship, kept rooting in Pakistan. (http://www.revolutionarydemocracy.org/ rdv10n1/pakistan. htm//)
agricultural production. Instead, all work was done by peasants. The landlord, by virtue of his ownership and control of such vast amounts of land and human resources, was powerful enough to influence the distribution of water, fertilisers, tractor permits and agricultural credit and, consequently exercised influence over the revenue, police and judicial administration of the area. The landlord was, thus, lord and master. Such absolute power could easily corrupt, and it was no wonder that the feudal system in Pakistan was humanly degrading.
Furthermore, having excessive wealth and power made them selfish and arrogant. For landlords, justice, love and respect for law disappeared. The worsening was that when a landlord obtained responsible positions in civil service, business, industry and politics, their influences were multiplied in all directions (http://www.yespakistan.com/feudalism.htm//).
Feudalism in Pakistan, clearly applied only in certain provinces like in Sindh and in Punjab. In Pakistan, 40% of land was owned by only 7% big landlords. It could be said that other 93% landlord owned the 60% land remained. As the result peasants were placed in a disadvantageous position. Peasants could not improve their life. In contrast, feudalism usurped landlords or landowners. In other words, feudalism injured peasants (Robinson: 271- 272)
feudal family, like Ayub Khan, Yahya Khan, Zia-ul-haq and now president Musharraf. Even though they also attempted to rid Pakistan of Feudalism, paradoxically, most members of their ministers were also feudalists or landlords. That was why, feudalism in Pakistan was quite impossible to abolish. (http://www.revolutionarydemocracy.org/rdv10n1/ pakistan.htm//).
D. Theoretical Framework
Those theories, mentioned before, are applied to help the writer in answering the problems, and to help readers to comprehend more about what problems that are discussed and how they are solved.
Review of related or previous studies is presented to show that this novel is worthwhile to study and analyse. Review of related theories is employed to answer the problems formulated. Theories of character and characterisation are applied to find out who the characters are.
Theories on setting, conflict and review on social condition in Pakistan in the 20th century are applied to find out the social condition of Pakistani society represented by characters.
CHAPTER III
METHODOLOGY
A. Object of the study
Object of this study is a novel entitled The Holy Woman. This novel was written by Qaisra Shahraz and was published in 2001 by Black Amber. In 2002, this novel won Jubilee Award. Furthermore, this novel is translated into several languages. In 2006, this novel was translated into Indonesian language.
This novel, in brief, is about women’s life in Pakistan, especially in Sindh and Chiragpur. There are two plots narrated in this novel. First is about Zarri Bano, the major character. Habib- Zarri Bano’s father- has Zarri Bano be a Holy Woman (get married to Holy Quran and is forbidden to get married to any men). It is done to legalise Zarri as his heiress and to inherit his wealth since the only son in that family has already died. Zarri who seldom opens Quran, never uses her duppatta well and has just found her soul mate suddenly has to transform into a Holy Woman for family’s wealth and honor sake.
For five years she has been keeping her sadness and her love behind her burqa. Shahzada, her mother, is also unable to do anything. She is apoplectic at her husband but she only can stand beside him otherwise her large family is going to get bad image because of her.
died, she totally refuses it. Though it is difficult, she finally accedes to marry her sister’s husband, and she at last finds her happiness.
Different from Zarri’s story, another plot is also narrated in this novel although the characters are still related to the first plot. That is a story between Kaniz and Fatima. Kaniz is a Chaudarani, a rich woman, in Chiragpur. Kaniz got married to Sarwar after Fatima, a woman from lower class, had refused his proposal. Suddenly, Kaniz, a woman from lower class, became a snobbish Chaudarani who hated lower class. Because of that past experience and class distinction, Kaniz disagrees with her son idea to get married to Firdaus, Fatima’s daughter. Kaniz’s pride does not permit Fatima’s family to laugh at her anymore. At last, they are able to live in harmony; however, the process takes long time and causes them to lose their dignities and pride.
B. Approach of the Study
In order to answer problems in this thesis, the writer needs an approach, which is usually called as critical approach to literature; one must know what literature is, how to read it, and how to judge it (Rohrberger, 1971:9).
According to Rohrberger, there are five approaches in analysing literature, those are, formalistic approach, psychological approach, biographical approach, mythopoeic approach and sociocultural- historical approach.
not created in a vacuum and represents ideas significant of culture that produced that literature (1971:9).
Sociocultural- historical approach tries to observe attitude and actions of society so closely that description of society where a work was created can be obtained.
Critics whose major interest is the sociocultural-historical approach insist that the only way to locate the real work is in reference to the civilization that produced it. They define civilization, as the attitudes and actions of a specific group of people and point out that literature takes these attitudes and actions as its subject matter….that it is necessary that the critic investigates the social milieu in which a work was created and which it necessarily reflects (1971: 9).
Sociocultural- historical is chosen in conducting the analysis since the writer deals with social condition in Pakistan in the 20th century. In addition, in this thesis the writer also analyses the novel by looking at the relation of society and characters in this novel. Thus, the writer focuses on the actions of characters in this novel and tries to relate it to social condition of Pakistan so that the writer can obtain the social criticism those characters convey.
C. Method of the Study
In doing the analysis the writer uses written or documentation material. It means that this study is included in a library research. In doing the thesis, there are two kinds of sources that the writer uses. Both are main source and some supporting sources.
Warren, Robert and Jacobs, An Introduction to Reading and Writing. 2nd ed., Understanding Unseeing: an Introduction to English poetry and the English
Novel for overseas Students, by Murphy and Society in the Novel by Langland Elizabeth. Those books are chosen because they provide some theories of literature, especially on character and characterisation related to criticism of a society, which are going to help the writer in analysing characters and characterisation. The writer also employs book of, Reading and Writing About Literature, by Rohrberger in order to help the writer in using approach of this study. The Cambridge Encyclopedia of India, Pakistan, Bangladesh, Sri Lanka by Robinson is employed to give information about Pakistani society in the 20th century. Some journals and magazines’ articles are also used to gain description of Pakistani society in the 20th century.
In analysing this novel, first step writer do is read the novel and focus on what the characters say about themselves and others, and also what the author says about characters she or he made. The writer also focuses on mannerism and reactions of characters in order to acquire clear characteristic of characters. Hence, the writer can gain the answer for the first question.
CHAPTER IV
ANALYSIS
In this part, the writer is going to answer the problems formulated. There are three subchapters in this chapter as the writer has also formulated three questions. Hence, subchapters in this part are, first, the characteristic of major characters, then the society represented by major characters in this novel, and the last is the social criticism of this novel.
A. The Characteristic of the Major Character
Character in this novel is individual with all his or her inner and outer self. A major character is the character that is usually complex as human being and that character either causes some changes in plot or experiences changes because of some events in the story. Applying that theory, the writer finds out there are 10 major characters in the novel The Holy Woman. They are Zarri Bano, Habib, Shahzada, Siraj Din, Kaniz, Fatima, Firdaus, Khawar, Sikander and Ruby. In the following, the writer will analyse those characters.
1. Zarri Bano
In addition, she is also characterised as an intelligent and educated woman. She has finished her master on Psychology in Karachi University. She is going to set up a publisher editor company in Karachi. Besides, she is also a feminist. She is a member of one women’s association in Pakistan called APWA- All Pakistan Women Association. Through another character’s speech, Qaisra characterises Zarri Bano as a feminist.
“I am sorry Baji Jan. That was unforgiveable of me, especially knowing how you feel about such analogies and with you being a feminist too!” (Qaisra: 7)
At first, Zarri Bano likes rebelling customs and any habituals in her village. She however, unlike other women in that place, dislikes wearing her dupatta well and likes attending any events where women are prohibited to participate. One of her rebellions is shown in the citation below where Qaisra narrates it by herself;
She didn’t know where the impulse came from but it was totally in characters, in her case, to go against normal etiquette. She decided to address him personally (Qaisra: 9).
and;
Habib and Shahzada exchanged a nervous glance across the rooms as their eyes rested on Zarri Bano’s bare head. In the presence of her relatives, Zarri Bano had never made any effort at covering her head. (Qaisra: 49)
Even though she rebells customs and rules, she loves her family, her tradition and her clan. She is proud of her family’s tradition and clan. She does not permit anyone to hurt her family’s pride or even to demean it. Her pride of her family can be seen in the citation below where Qaisra characterises Zarri through Zarri’s speech.
“Don’t be fooled by the modern image that confronts you. I may look the part, but on the inside I am very much a product of my clan. Never, ever forget that I think and behave in a manner consistent with my clan’s tradition. I respect and follow our centuries old traditions the essence of my family lies with the well being of my family (Qaisra: 30).”
Physically, Zarri Bano is described as a beautiful, attractive and fashionable woman aged twenty seven years old. Her clothing style becomes a trend for women in her village. Her physical appearance seems to be characterised in perfect. This characteristic is presented through Firdaus’ speech.
Firdaus said enthusiastically, “She came to spend Eid with her grandfather here in the village. She is simply gorgeous, so tall. So slender, her skin is like ripe peaches, her hair is all glossy curls and her eyes like emeralds…she had the reputation of being the elegant and fashionable one, on whose head the dupatta never stayed in place (Qaisra: 58 & 100).”
“After a few minutes, Zarri Bano sterred out of her room, feeling as if another women had taken over her body. These clothes felt so strange and cumbersome. The ornaments clawed at her skin. The urge to go back and wipe her face clean was very strong. The make up made her feel as if she was wearing a heavy mask. The weird sensation of having her hair swing openly and wantonly around her face made her long to sweep it all back. Instead, she carried her burqa over her arm (Qaisra: 168).”
Also look at this citation below uttered by Zarri herself; “You mean my burqa? Zarri Bano returned.
“NO. I never get sick of it. It is like my second skin now. I only feel comfortable when I’m wearing it. It also makes my life so simple and carefree….Now I feel naked and vulnerable without it, particularly when I am in front of strange men (Qaisra: 264).”
As an intelligent, educated, rich and beautiful woman from high class, Zarri Bano also has high pride. Throughout her life, she is not only proud of her family, her family’s tradition, or her family’s wealth but also proud of herself as well as her principles and her image. During her life, she is acknowledged as an untouchable woman, none of suitors suits her and she sends those suitors away. She seems to prove that she does not need any men though she does. She is used to showing that she is an independent woman who cherishes freedom and believes that marriage, in patriarchal world, is a forfeit of women’s life.
“I am not suited to that role father, I want….”
“What are you trying to say is that you want a man in your life” he sneered, cutting her short…..
“I didn’t say I want a man! She spoke so quietly, now that he almost could not hear her. I just want to be normal and lead a normal like any other women.”
“…..Yes she desired him, but her father had cheapened and degraded marriage…for she could never let him or the world know that she wanted and desired Sikander. (Qaisra: 55)”
The word barbaric stung her out of her pain and brought the proud, arrogant Zarri Bano back to life. Her eyes sparkling with anger, she snapped “Who are you to judge our tradition as barbaric, Sikander sahib? (Qaisra: 82)
Based on the citations above, it can be concluded that Zarri’s pride toward her family makes her dislike anyone insulting it. Consequently, her pride becomes her frailty because she would sacrifice herself for her family’s pride.
She would never injure her own or her family’s pride or status. And her pride was her Achilles heel- a weakness her father had discovered and exploited. (Qaisra: 89)
2. Habib
Habib is the father of Zarri Bano. He is the richest landlord in Sindh. He has three children and one wife. As the richest landlord, everyone respects him and at the same time is envious of him.
Everybody unreservedly paid homage to Habib’s grief. A feudal landlord with great wealth, his family descended from the highest of caste, Habib Khan was also blessed with three beautiful children and acres of land to pass onto his heir. He was a much envied, yet liked and respected, figure in his town. (Qaisra: 35)
Physically, Habib is characterised as a man aged about sixty years old. He is handsome and charismatic. Many married and single women attempt to attract him. Through Shahzada’s speech, Qaisra present this Habib’s characteristic;
As a father, Habib loves his family, especially his eldest daughter Zarri Bano. Even though he has a son, Jafar, he loves Zarri Bano more than Ruby and Jafar.
“When Zarri Bano sat down next to him, Habib gave his full attention to his favorite child, his beautiful gem. Even his only son hadn’t been able to compete with the affectation he felt for Zarri Bano (Qaisra: 39).”
However, his excessive love places his lovely Zarri Bano in an unpleasing experience. Habib’s love makes him too possessive and protective. He is fearful that soon someone will hurt her daughter. That is one reason for him too selective in choosing Zarri’s future husband. He supposes that none man will suit his perfect daughter.
“He always ended up by declaring arrogantly ‘the man has to be the best. When Zarri Bano declined, Habib secretly applauded and was grateful for her decision. I’ll only let her marry a man of the highest pedigree from a land-owning family at that, with a good name and social standing…..I am just very possessive of my daughter and want the best for her (Qaisra: 8).”
His possessing love continues on how Habib hinders Zarri Bano from marrying Sikander. Habib assumes that Sikander will harm Zarri Bano though he knows clearly that Zarri Bano loves Sikander very much. Moreover, he is fearful that Sikander will take his beloved daughter away.
“This man has the power to hurt my beloved daughter. I feel it in my very bones. I’ll let anyone do anything to cause her any pain or insult her in any way (Qaisra: 11).”
woman though his father taught him to dominate women. He attempts to apply his dream on his family. He tries not to dominate his wife, Shahzada.
“My marriage, my relationship with Shahzada is not like yours was to our mother. We have shared harmony in our household. There was no power struggle between us. Shahzada knows her place and her duties as she has always done. I haven’t dominated her in the way you taught us to do and the way you dominated our mother (Qaisra: 130).”
Unfortunately, tradition and his gender affect him a lot. Traditions and his gender, as a male, do not permit a woman to rule or to order a man. The tradition judges that men are the master who can determine everything well than women can; consequently, he oppresses and underestimates women.
“All the more reason for me to be cautious I am the head of the family and I’ll decide what is good for my Zarri Bano. You forget, Shahzada, in our clan, destinies are made and dictated by us. I’ll decide if this man is to be my daughter’s destiny or not (Qaisra: 11).”
Beyond all, Habib is a sensitive, not a thick- skinned and friendly man. He loves his family. Though he oppresses his wife but he loves. He feels miserable and guilty when his wife leaves and ignores him because of his tyranny. He feels that he cannot live without his family.
“My life is so empty, Father. Habib wept, his shoulders doubling over as he gave free vein to his grief. ‘Jafar has gone. Zarri Bano has gone. Ruby does not look at me, Shahzada shuns me. I am not like father; I want and need my family. I cannot live this family (Qaisra: 132).”
Moreover, he is also nice to her employee even though he is a landlord. He cares about people in village and tries to care about their prosperity.
Naimat Bibi blushed with pleasure. ‘That is very generous of you, Sahib Jee. Here my friend is helping me’ (Qaisra: 123).”
3. Siraj Din
Physically, Qaisra does not characterise Siraj Din clearly. He is characterised as a man aged about eighty years old. In his old age, he uses ivory walking stick to help him in walking. He is a man who always cares about his dress especially in visiting.
Holding his ivory walking stick in one hand, he accepted Waris’ hand to step down from his high seat. He straightened his long black tweed overcoat, and adjusted his turban at the right angle on his head. He always waited his son very formally dressed-Impressions matter a lot (Qaisra: 18).
Socially, Siraj Din is characterised as a landlord in Chiragpur- larger village than most other neighboring villages. He is the greatest landlord in Chiragpur for years; hence, he is the richest man in the village. He also enjoys the position of the highest ranking inhabitant.
The hawali, the large house belonging to Habib Khan’s father, Siraj Din, the feudal landlord, was located near the mosque and thus enjoyed the most central position in the village…Siraj Din’s family had ruled over Chiragpur for decades, even before the influx of Muslim refugees from India after Partition (Qaisra: 58).
As a feudal landlord, he loves his lands more than anything. His life is for seeking and keeping land. His life is about land and land. He puts land above all he has, such family,
on the smell of fresh green vegetables growing in the fields, ready to be plucked and harvested. I’ll never leave it (Qaisra: 127)!
Moreover, he also believes that women are inferior to men. He believes he does not need women in living his life and men should be the master in his house. In other words, he is an independent man. His speech below will show that characteristic;
“Father, I am not like you! I cannot live alone. I have led a different live from that you shared with our mother! You kept her at arms’ length, always afraid that she might dominate you…you ere always chasing after your land and bent on showing who was master in your home (Qaisra: 130).”
Not only love his land does Habib but also reveres his tradition. He dislikes any modernity and changes coming to his life. He prefers to use traditional tools than modern ones. He also hates any new paradigms or values coming from West which try to replace the old paradigms. Citation below depicts his fury when Shahzada lets her daughter stay in Sikander’s family’s house in order to build relationship before getting married.
“But I must be allowed to say that my clan hasn’t yet had the misfortune to become so outrageously ‘advanced’ so morally corrupt that we let our beautiful young unmarried daughters stay in strange place uncheapened. Along side our land, our wives and daughter, our izzat- our honor- is the most precious things in our live. We never ever compromise on the issue of our women and our izzat! No matter what age we live in, no matter what the world outside dictates! (Qaisra: 21).”
His thin lips issued crisp orders to his servants but inside he was a lost man. Only years of breeding and built- in stoicism prevented him from giving in to the luxury of displaying his emotions in public and wailing out aloud, which was what he yearned to do. As a role model for the younger men in the village to emulate, Siraj Din had no choice but to cling to the though façade he had adopted and act the part that was expected of him (Qaisra: 216).
4. Shahzada
Shahzada is the wife of Habib and the mother of Zarri Bano. As the landlord’s wife in Sindh, she directly becomes a chaudarani in Sindh. She is about fifty years old. In this novel, Shahzada is characterised like her name- Shahzadi, a woman of noble bearing. Shahzada loves and cares about her family. She knows well what her family need. She always pays attention to every detail of her family needs as what she does to her father in law. It can be seen through citation below;
With her gaze respectfully fixed on his coat and with starting cheeks, Shahzada stopped before her superior looking father in law. Dutifully she inclined her head towards his raised his hands…she went into the kitchen to inform her second cook to prepare a special meal for Siraj Din Sahib and to use fewer red chilies in the curry dishes (Qaisra: 18-19 )
That citation explains that Shahzada does not only care about her father in law, shown by how she prepares any details as fewer chilies, but also respects and be polite to elder. Her esteem is not only shown on her mannerism but also on how she always keeps her tongue.
She is not a high spirited woman who likes debating and objecting neither to her husband nor her father in law. As the result, she rebels her husband and her father- in- law by keeping silent. She tends to show her obedient and that is one reason for Siraj Din loving her.
“Sometimes I wish you were like Gulshan’s mother- petulant, disobedient and willful. For if you had been like that you would have fought for your daughter by tooth and nail. But you are too perfect, too submissive to ever think of rocking our patriarchal boat. For this, you have a very special place in my heart (Qaisra: 247).”
Not only to her family, has Shahzada paid attention, but also to her servants. She is nice and cares about her servants. She always regards them as friends. She also admits, Fatima- her servant, as her family.
Treating all her servants and subordinates as equals and with innate kindness, Shahzada had built a special rapport with Fatima. She had been with them for over twenty years and was therefore almost like another member of family (Qaisra: 46).
However, it does not mean that she has never struggled to fight male tyranny. She is an audicious woman in against male tyranny for her daughter’s sake. She arranges Zarri and Sikander’s marriage by sending Zarri Bano to Karachi to get close to Sikander’s family though Habib forbids her. Even though at last she fails to make the marriage happen she is sure that she has done the right thing.
5. Kaniz
Kaniz is the next character who experiences personality changing in life. Kaniz is characterised as a chaudarani in Chiragpur. She is a widow of a landlord in Chiragpur named Sarwar. She has one son, Khawar. As a chaudarani, Kaniz is a glamorous woman who really cares about her appearance, at first. According to her, all problems can wait but her appearance problem cannot.
As she peered closer in the mirror, she saw to her horror a small chaiei- abrown mark forming just under her left eye on her very fair cheek. Kaniz’s eyes widened. This was a bigger problem than Firdaus and her scheming mother. For no blemishes were ever allowed to mark her face- she had always made sure of that. The mirror was probably playing tricks on her. She picked up the small hand mirror from the wooden dresser and decided to go up on to the top balcony, to have better look in the open sunlight (Qaisra: 64).
However, as the conflicts go on, Kaniz also changes. She changes from glamorous woman into a woman who even does not care about her appearance. She is careless about her appearance, her dress, and her wealth.
She noticed that Kaniz had worn the same cotton chador for the past three days and felt her eyes with tears. Changing her clothes twice a day had been the norm for Kaniz ever since she was eighteen years old, this self neglect showed clearly how low she had fallen (Qaisra: 257).
“Born and bred in the rural world, Kaniz herself didn’t care a paisa for city ways. When she had been given the option of either marrying into an ‘ordinary’ but very much an urban family, or staying on in the village and marrying a very wealthy landlord, Kaniz without a moment’s hesitation and plummeted for the honor of becoming zemindar’s wife……she didn’t have to be told that her wildest materialistic dreams would be realized - and so they were (Qaisra: 12)
As a materialistic chaudarani, Kaniz is proud of her status and her wealth. Because of her proud of her status, she makes a distance between her and her servants or people from lower class. She never regards them as human beings. She becomes an arrogance and malicious woman in order to retain her authority and her position over everybody. In other words, she becomes a snobbish, selfish and viper woman who never cares of others.
Kaniz wasn’t an easy woman to work for. Both proud and cruel she rarely praised but expected everything to be done to the highest of standards. She kept all her servants at distance including Neesa- her housekeeper for twenty- nine long years. As her subordinate she didn’t think it was right to honor Neesa with her confidence (Qaisra: 15).
Pride that Kaniz has made she snobbish and tyrannic. As a chaudarani and as a woman, Kaniz cannot accept the fact that her husband loved another woman, Fatima, and she was the second option. The fact makes Kaniz hate Fatima and her family for years. Because of this past event, Kaniz also declines the idea of Khawar of marrying Firdaus, Fatima’s daughter. Moreover, Fatima is from lower class and that will give bad image to her status.
In addition, she is also characterised as a woman who is confidence and blunt- always saying what she loves and hates to whoever without trying to be polite, even to Siraj Din as the elder in that village.
Kaniz was never- ever known to be at a loss for words…she was agreat mistress of speech, adept at a keeping it flowing and putting people in their place…this was the Kaniz he knew, loud, violatile, always sure4 of herself and infinitely domineering…only Kaniz had the temerity to stand up to him and say what she liked without mincing her words and then get away with it (Qaisra: 146).
However, as her appearance changes, her pride also changes. Being sent away by Firdaus, Kaniz becomes a vulnerable woman who respects others especially her servants. She realises that she has been a cruel woman who hurts everyone. She also becomes a woman who is less confidence, timid and gloom. She loses her pride and is fearful to see anyone. She turns into a weak woman who likes crying and trembling. In addition, she laments all her malices and now esteems her neighbour and other servants. On top of all is that she accepts Firdaus as her daughter in law and forgives all Firdaus’ mistakes.
“She is a different woman now….do you know her hand actually trembled when she lifted a cup of tea! ….She has always been a beautiful woman but now she looks quite haggard. She actually, regarded me, for the first time in her life as a human being not just as a servant to do her bidding. There was warmth in her look. She didn’t say much, but whatever she uttered bore no resemblance to the old demanding Kaniz (Qaisra: 286).”
promised would not ever do, that is bending on her foe’s daughter to ask Firdaus to marry her son.
Desperation born out of love for her, made Kaniz part with the last ounce of her pride and she did now what she thought she would never do in her wildest nightmare (Qaisra: 226).
Besides, she is also a woman having high taste, is full of responsible, and is perfectionist. She handles all her household by herself.
…….a very truly person and obsessively proud of her home. Mistress Kaniz would definitely be ritually fingering and inspecting all the window and all the surfaces for dust before she went to sleep. It was a task she always meticulously performed whenever she returned from a journey away from home- no matter achingly tired he was (Qaisra: 15)
6. Fatima
Fatima is a character who links the two plots narrated in this novel; the plot of Zarri Bano’s family and the plot of Kaniz’s hatred. She is Kaniz’s foe and, at the same time, is the servant in Shahzada’s house. Socially, Fatima is characterised as a woman who has one handicap husband, Fiaz, and four children. She lives separated from her family. She lives in Sindh with Shahzada’s family while her family live in village, Chiragpur.
As a person from village, she is an adherent of black magic, Kala Jadoo. Moreover, she is a nice and faithful wife. She handed responsibility of her family when her husband got an accident and finally became a handicap. To fulfill her family’s need and her children’s education she became a servant in Shahzada’s house, ignoring her pride.
as well as lending a hand in running the large family home…(Qaisra: 66).
Though Fatima is from lower class and from village, she does appreciate education. She believes that children, especially women, need education. She works hard to fulfill her daughter’s education. She does not want her daughters to be jailed in home as wives because of their illiterration.
Fatima loves her daughters and, as other parents, she looks for the best rishtas for her daughters. She has a dream to marry Firdaus to Khawar. Therefore, she works so hard that she could get money to pay for Firdaus’ dowry.
“I have only worked, Fiaz Sahib, because I want to give Firdaus a grand dowry. I don’t want her to pay from her own pocket- my pride will not let me do that (Qaisra: 67).”
However, her nice dream does not make her ignore her role as servant. She is a faithful servant. Even she gets oppression from Kaniz; she keeps being an obedient servant who respects her supervisor.
The plate of food in Kaniz’s hand shook and fell with a crash on the concrete floor. Turning back, Fatima quickly and neatly whisked away the debris from around Kaniz’s feet.
“Chaudarani Kaniz, would you like me to fill your plate again?” She asked politely, while squatting on the ground.
“No thank you! I want nothing at all from you!” Still livid, Kaniz whispered her insult loudly enough… (Qaisra: 37).
In addition, her dreams also do not make her ignore her daughter’s or Khawar’s happiness- her foe’s son. She even advised Khawar to go back home when he was running away from home because of his love toward Firdaus.
Her daughter’s happiness and welfare meant more than her own foolish dream of seeing Firdaus as the Headmistress of the school and future Chaudarani of the village…
account…If you have any respect for me, I hope to see you back in your family home in Chiragpur with your mother within next few days (Qaisra: 176).
7. Firdaus
Firdaus is the eldest daughter of Fatima. She lives separated from her family. She studied in an illustrious teaching college and then also works as a headmistress in village and later as the Vice Principal of a school in Karachi.
As a daughter of a servant who lives separated from her mother, Firdaus child had to be adult and loyal earlier. She took the responsibilities in looking after her handicap father, her younger sisters and brother and handling all household’s needs when her mother was working in Sindh for Zarri’s family.
…..twelve years old Firdaus took on her small shoulders the full responsibility of running the household, looking after her sick father and her two younger sisters and brother Sarfaraz (Qaisra: 66).
Firdaus loves Khawar. However, she has high pride which later makes she refute her love to Khawar. Her pride does not allow Khawar’s mother to affront her family and she, therefore, she repudiates marrying Khawar even though her mother tries to arrange her marriage to Khawar through matchmaker’s good offices.
“I tell you now, mother, even if that proud woman were to come begging on her knees, I would not step one foot into that household. Don’t we have any pride or aren’t we entitled to any mother? (Qaisra: 70).”
