THE EDUCATION AND MARRIAGE LIFE OF AFGHAN
WOMEN DURING 1974-2003 AS REFLECTED IN KHALED
HOSSEINI’S A THOUSAND SPLENDID SUNS THROUGH
THE MAIN CHARACTERS OF MARIAM AND LAILA
A THESIS
Presented as Partial Fulfillment of the Requirements to Obtain Sarjana Pendidikan degree
in English Language Education
By
Lusiana Sari Rahayu Student Number: 051214059
ENGLISH LANGUAGE EDUCATION STUDY PROGRAM DEPARTMENT OF LANGUAGE AND ARTS EDUCATION FACULTY OF TEACHERS TRAINING AND EDUCATION
SANATA DHARMA UNIVERSITY YOGYAKARTA
i
THE EDUCATION AND MARRIAGE LIFE OF AFGHAN
WOMEN DURING 1974-2003 AS REFLECTED IN KHALED
HOSSEINI’S A THOUSAND SPLENDID SUNS THROUGH
THE MAIN CHARACTERS OF MARIAM AND LAILA
A THESIS
Presented as Partial Fulfillment of the Requirements to Obtain Sarjana Pendidikan degree
in English Language Education
By
Lusiana Sari Rahayu Student Number: 051214059
ENGLISH LANGUAGE EDUCATION STUDY PROGRAM DEPARTMENT OF LANGUAGE AND ARTS EDUCATION FACULTY OF TEACHERS TRAINING AND EDUCATION
SANATA DHARMA UNIVERSITY YOGYAKARTA
iv
“There is only one,
only one skill a woman needs in life and they don't teach it in school. It is: Endure. Women like us, we endure.
It's all we have.”
- A Thousand Splendid Suns
I dedicate this thesis with love and gratitude to:
My beloved late father, Yohanes Istiyanto
My beloved mother, Artati Dwi Pertiwi
v
STATEMENT OF WORK’S ORIGINALITY
I honestly declare that this thesis, which I have written, does not contain the work or parts of the work of other people, except those cited in the quotations and the references, as a scientific paper should.
Yogyakarta, 18 July 2011 The Writer
vi
LEMBAR PERNYATAAN PERSETUJUAN
PUBLIKASI KARYA ILMIAH UNTUK KEPENTINGAN AKADEMIS
Yang bertanda tangan di bawah ini, saya mahasiswa Universitas Sanata Dharma: Nama : Lusiana Sari Rahayu
Nomor Mahasiswa : 051214059
Demi pengembangan ilmu pengetahuan, saya memberikan kepada Perpustakaan Universitas Sanata Dharma karya ilmiah saya yang berjudul:
THE EDUCATION AND MARRIAGE LIFE OF AFGHAN
WOMEN DURING 1974-2003 AS REFLECTED IN KHALED
HOSSEINI’S A THOUSAND SPLENDID SUNS THROUGH
THE MAIN CHARACTERS OF MARIAM AND LAILA
Dengan demikian saya memberikan kepada Perpustakaan Universitas Sanata Dharma hak untuk menyimpan, mengalihkan dalam bentuk media lain, mengelolanya dalam bentuk pangkalan data, mendistribusikan secara terbatas, dan mempublikasikannya di internet atau media lain untuk kepentingan akademis tanpa perlu meminta ijin dari saya maupun memberikan royalti kepada saya selama tetap mencantumkan nama saya sebagai penulis.
Demikian pernyataan ini saya buat dengan sebenarnya. Dibuat di Yogyakarta
Pada tanggal 18 Juli 2011 Yang menyatakan
vii
ACKNOWLEDGMENTS
I praise the Lord, Jesus Christ, and Mother Mary who always guide and bless me in every step I made and that finally I could finish my thesis. I could do nothing without their love, blessing and guidance.
I would like to express my deepest gratitude to Henny Herawati, S.Pd., M. Hum., my sponsor, for her patience, guidance and beneficial suggestions in finishing this thesis. I thank her for her support and encouragement so that I could accomplish my thesis. I would also thank all PBI lecturers for guiding me so far and sharing their knowledge during my study in Sanata Dharma University. I also thank PBI secretariat staff, Mbak Tari and Mbak Dani for being helpful and I thank the library staffs for their help in the process of writing this thesis.
My deepest and endless gratitude goes to my beloved late father, Yohanes Istiyanto and my beloved mother, Artati Dwi Pertiwi for their endless love, prayer and support. I would like to express my deep gratitude and love to my beloved companion, Andreas Leksana Kuncara, for love, support and patience throughout this time and that finally I could finish my thesis.
viii
Cultural Studies, Arka Paramita, Via-Via and Amarta Wicitra English Course, for the precious experiences, laughter and sadness we’ve shared.
Finally, I would like to thank everyone who has given me support, encouragement, and prayers and everyone whom I could not mention one by one. Wish the best come to us all.
ix STATEMENT OF WORK’S ORIGINALITY ………...
LEMBAR PERNYATAANPERSETUJUAN PUBLIKASI………
ACKNOWLEDGEMENTS ………..…………..
CHAPTER II. REVIEW OF RELATED LITERATURE
A. Review of Related Theories ………....…….….…… 1. Character and Characterization ……….
2. Critical Approach ……….. B. A review on Historical Condition of Afghanistan ...
x
CHAPTER V. CONCLUSIONS AND SUGGESTIONS
A. Conclusions ………..….………
B. Suggestions ………
1. Suggestions for Future Researchers ………....…... 2. Suggestion for Using Literature in Teaching English ………...
REFERENCES ………... APPENDICES ………. APPENDIX 1 The Summary of A Thousand Splendid Suns …………... APPENDIX 2 The Biography of Khaled Hosseini ………. APPENDIX 3 The Lesson Plan for Teaching Intensive Reading II ….……. APPENDIX 4 Materials ………..………..………
xi ABSTRACT
Rahayu, Lusiana Sari. 2011. The Education and Marriage Life of Afghan Women during 1974-2003 as Reflected in Khaled Hosseini’s A Thousand Splendid Suns Through the Main Characters of Mariam and Laila. Yogyakarta: Faculty of Teachers Training and Education, Department of Language and Arts Education, English Language Education Study Program, Sanata Dharma University.
This study is entitled The Education and Marriage Life of Afghan Women during 1974-2003 as Reflected in Khaled Hosseini’s A Thousand Splendid Suns Through the Main Characters of Mariam and Laila. It deals with Khaled Hosseini’s novel describing the education and marriage life of Afghan Women during 1974-2003. This novel tells about the life of two women in Afghanistan, Mariam and Laila. It is interesting because their experiences were strongly influenced by the Afghanistan tradition and Islamic Law.
Considering the aforementioned explanations, this study formulates one problem to be analyzed. It is: How does Khaled Hosseini’s A Thousand Splendid Suns reflect the education and marriage life of Afghan women during 1974-2003 through the main characters, Mariam and Laila?
The method of this study is library study. The primary source of this study is Khaled Hosseini’s A Thousand Splendid Suns. The secondary sources are books and articles on the theory of character and characterization, the history of Afghanistan, the history of Soviet occupation, the history of Mujahedeen regime, and the history of Taliban regime in order to achieve the objectives. Since this study focuses on education and marriage life of Afghan women, socio-culture-historical approach is employed as the approach of this study.
The finding in this study reveals the education and marriage life experiences as the reflection of most Afghan women’s life. Mariam and Laila had different education experiences. Mariam did not go to school because her mother did not think that education was important for her. On the contrary, Laila went to school because her father realized that education was the most important thing for her instead of marriage. The marriage life experienced by Mariam and Laila are forced marriage, underage marriage, polygamy and abuses.
It is recommended that future researchers explore what leads Rasheed as husband to be more abusive to his wives, Mariam and Laila. The future researchers can use socio-cultural-historical approach in analyzing the culture and the society and the theory of Family Abuse. It is also suggested for teachers to
xii
ABSTRAK
Rahayu, Lusiana Sari. 2011. The Education and Marriage Life of Afghan Women during 1974-2003 as Reflected in Khaled Hosseini’s A Thousand Splendid Suns through the Main Characters of Mariam and Laila. Yogyakarta: Fakultas Keguruan dan Ilmu Pendidikan, Jurusan Pendidikan Bahasa dan Seni, Program Studi Pendidikan Bahasa Inggris, Universitas Sanata Dharma.
Penelitian ini berjudul The Education and Marriage Life of Afghan Women during 1974-2003 as Reflected in Khaled Hosseini’s A Thousand Splendid Suns Through the Main Characters of Mariam and Laila. Penelitian ini berhubungan dengan novel yang ditulis oleh Khaled Hosseini yang menggambarkan tentang kehidupan wanita-wanita Afganistan dalam hal pendidikan dan pernikahan selama tahun 1974-2003. Novel ini menceritakan tentang kehidupan dua orang Afganistan yang bernama Mariam dan Laila yang sangat menarik untuk dipelajari karena pengalaman mereka sangat dipengaruhi oleh kuatnya tradisi di Afganistan dan Hukum Islam.
Dengan mempertimbangkan hal-hal tersebut, penelitian ini merumuskan satu pertanyaan untuk dijawab. Pertanyaan tersebut adalah: Bagaimana novel Khaled Hosseini yang berjudul A Thousand Splendid Suns menggambarkan kehidupan wanita-wanita Afganistan dalam hal pendidikan dan pernikahan selama tahun 1974-2003 melalui dua tokoh utama, Mariam dan Laila?
Metode dari penelitian ini adalah studi kepustakaan. Sumber utama dari penelitian ini adalah buku yang ditulis oleh Khaled Hoesseini yang berjudul A
Thousand Splendid Suns. Sumber kedua yang digunakan adalah beberapa buku
dan artikel tentang teori karakter dan kerakterisasi, sejarah Afganistan, sejarah okupasi Soviet, sejarah rezim Mujahidin, dan sejarah rezim Taliban untuk mencapai tujuan penelitian ini. Karena studi ini terfokus pada kehidupan wanita Afganistan dalam hal pendidikan dan pernikahan, maka pendekatan yang digunakan adalah pendekatan sosio-kultur-historikal.
Hasil penelitian ini mengungkapkan pengalaman-pengalaman dalam hal pendidikan dan pernikahan sebagai gambaran kehidupan para wanita Afganistan. Mariam dan Laila mempunyai pengalaman pendidikan yang berbeda. Mariam tidak pergi ke sekolah karena ibunya perpendapat bahwa sekolah tidaklah penting. Sedangkan Laila pergi ke sekolah karena ayahnya sangat sadar akan pentingnya pendidikan baginya. Pengalaman-pengalaman dalam pernikahan yang dihadapi oleh Mariam dan Laila sebagai tokoh utama adalah pernikahan paksa, pernikahan dibawah umur, poligami dan kekerasan dalam rumah tangga.
Disarankan bagi peneliti selanjutnya yang juga tertarik pada buku ini untuk meneliti apa yang menyebabkan Rasheed sebagai seorang suami bersikap sangat kasar terhadap istri-istrinya, Mariam dan Laila. Peneliti selanjutnya dapat menggunakan pendekatan sosio-kultur-historikal dalam meneliti budaya dan masyarakat Afganistan serta peneliti dapat menggunakan teori Kekerasan dalam Rumah Tangga. Disarankan pula bagi guru untuk menggunakan A Thousand
1 CHAPTER 1 INTRODUCTION
This chapter consists of the background of the study, problem formulation, objectives of the study, and benefits of the study and definitions of terms. The background of the study conveys the reasons why I choose the topic and some related information about the topic. The problem formulation gives information about the problem analyzed in this study. The objective of the study conveys the goal of this study. The benefits of the study provide the benefit of this study for the readers and for me. The definitions of terms conveys some important terms used in this study.
A. Background of the Study
who lived in a rural area and a girl who lived in a big city. I am particularly interested in the Afghan women’s life because of the period which is revealed in the novel. They experienced different treatment and chances in every regime. They also experienced the abuses and forces. They had to obey the rules that make their life more suffering. They experienced those terrible things and rules without any resistance. Therefore, this study intends to reveal the education and marriage life of Afghan women during 1974-2003. I focus on the education and marriage life because the story of the novel emphasizes those two things.
B. Problem Formulation
The research problem of the study is How does Khaled Hosseini’s A
Thousand Splendid Suns reflect the education and marriage life of Afghan women
during 1974-2003 through the main characters, Mariam and Laila?
C. Objectives of the Study
The objective of the study is to reveal Khaled Hosseini’s A Thousand
Splendid Suns, the education and marriage life of Afghan women during
1974-2003 reflected through the main characters, Mariam and Laila.
D. Benefits of the Study
forces and violence against women in Afghanistan during the Soviet Occupation, Mujahedeen Regime and Taliban Regime. This study may encourage readers to reflect on the equality of how the education and marriage life of Afghan women during 1974-2003 are reflected in Hosseini’s A Thousand Splendid Suns, through the main characters, Mariam and Laila. For students who are interested in discussing the same novel can use this study as a reference in comparing their study. For English Education Study Program, I designed some lesson plans that use this novel as the material.
E. Definition of Terms
There are some terms that are often used in this study. I would like to define those terms to avoid unnecessary confusion, the terms are:
1. Afghanistan: In Longman Dictionary of English Language and Culture, it is described that the population Afghanistan in 1989 was 15,814,000. Someone who is from Afghanistan or whose parents from Afghanistan is called an Afghan (18). A country in Asia, the south west of Turkmenistan and Tajikistan and the north-west of Pakistan; the capital is Kabul. In this study, Afghanistan refers to the country which was the setting of the story in Khaled Hosseini’s A Thousand Splendid Suns.
knowledge, skills, and values from one generation to another. In Formal,
Non-Formal: Concepts and Applicability by Claudio Zaki Dib, there are two kinds
5 CHAPTER II
REVIEW OF RELATED LITERATURE
In this chapter, there are three main parts. First is review of related theory which involves the theory of character and characterization and the theory of critical approach. The second is review on historical condition in Afghanistan which involves the history of Afghanistan, the history of Soviet occupation, the history of Mujahedeen regime and the history of Taliban regime. They contribute the facts and information of Afghanistan and Afghan women’s life during that period. The third is theoretical framework that describes how the theories reviewed are used in analyzing the problem formulation in this study.
A. Review of Related Theories 1. Character and Characterization
Pickering explains that a major character of the plot can be protagonist and antagonist (26). He describes that it is easy to identify the protagonist because it becomes the readers’ focus of attention. However, the term of protagonist and antagonist do not imply a judgment about the moral worth because both represent a complex mixture of positive and negative.
Pickering explains the two techniques to present the character of the story (30-35). The first is direct method (by telling). It relies on exposition and direct comment by the author. The second is indirect method (by showing). The author allows the characters to show their character through dialog and actions. However, both methods do not stand alone, they can be use complementary.
Besides the basic technique, Murphy explains the techniques more specific (161-173). They are personal description, characters as seen by another, speech, past life, conversation by others, reaction, direct comments, thoughts, and
mannerism.
Personal description explains about the person’s appearance and clothes,
what the character is like and what the social class he or she is. Character as seen
by another describes the opinions of the character from another. Speech describes
the character by presenting the clues of his or her character directly to the readers.
Past life allows the readers learn something about a person’s past life and
2. Critical Approach
In order to have a reasonable judgment about this study, it is very important to employ the critical approach so that I can get a better understanding about the nature, the function and the benefit of the critical approach. As Rohrberger and Woods say in their book, literature is said to have an aesthetic value. The aesthetic value brings to the aesthetic response in which the readers give an evaluative judgment to the work of literature (10). Rohrberger and Woods think in order to have a reasonable judgment. We need to employ a means in which is called a critical approach (10). There are five approaches according to Rohrberger and Wood:
The first is formalist approach. This approach suggests us to deal with the work itself. This approach focuses on the total integrity of literary work. It is not necessary to study about the author’s life, the social background, the psychological aspects or any sources related to the works. It focuses almost entirely on its aesthetic value.
The second is biographical approach. It focuses on the ideas and personality of the author or the author’s life to have an understanding of literary works. The biography of the author and the biographical provision itself provide useful information that can facilitate to a better understanding and appreciation of works. Thus we must know the author’s life to understanding his writing better.
other words, the only way to locate the real work is in reference to the civilization that produces it. People believe that social, cultural and historical background cannot be separated from the literary work. History is also important in the literary work, because past event will determine the future. This approach will be used in this study, since literature has a relationship with the environment and civilization where it has been produced. Civilization is the attitudes and actions of a specific group of people and literature takes these attitudes and actions as its subject matter.
The fourth is mythopoeia approach. It deals with the ancient myths and folks rites to understand the literary works. This approach tries to find certain recurrent patterns of human thought. It is considered sharing the same universal belief to a certain community.
The fifth is psychological approach. It emphasizes the use of psychology theories to analyze the personality and behavior patterns shown in the literary works.
B. Review on Historical Condition of Afghanistan 1. The History of Afghanistan
It is very important to know the history of Afghanistan because the setting
of A Thousand Splendid Suns is in Afghanistan. Afghanistan is one of the Moslem
(66). As stated by Shapiro, most of Afghans belong to one or five different groups. They are the Pasthuns, the Tajiks, the Uzbeks, the Turkmen, and the Hazaras. The Pasthuns live in the south, the Tajiks live in the north-east and around Kabul, the Uzbeks and the Turkmen live on the northern plains and the Hazaras live in the mountains. They speak different languanges, such as: Pathun, Tajiks, and Hazaras Persian, and the Uzbeks (42).
Afghanistan is one of the Islamic countries where people hold strongly tight to customs and traditions. The issue of women’s rights in Afghanistan has been historically constrained by the patriarchal nature of gender and social relations deeply embedded in traditional communities affecting Afghan women’s life (Moghadam 76). As stated by Abdullah Qazi, the repression of women is still prevalent in rural areas where many families still restrict their own mothers, daughters, wives and sisters from participation in public life (http://www.afghan-web.com/woman/).
Besides the lack of education chances for Afghan women, there are some unpleasant experiences relate to marriage, such as forced marriage and underage marriage. As stated by Tahera Nassrat in her article entitled Force Marriages in
Afghanistan, in the rural areas of Afghanistan, girls are mostly married between
forced marriage affect women and young children adversely. It involves negative situations like threatening behavior, physical violence, sexual abuse and even other frightening actions. Violence against women is also one of consequences of underage marriage. Both Mariam and Laila got married in their early age. The Commission of Women’s Position under the General Assembly of the United Nations in 1993 defined domestic violence as: “Any gender-based violent act that causes physical and/or psychological harms and damages, or harassing women through threatening them to do so or a result of forced or discretionary deprivation, women lose their freedom in society or family. In this declaration, all types of cruel and inhumane acts that result in suffering and harassment have been condemned and governments have been asked to take special measures for eliminating violence against women. Even though this declaration has called on governments to fight against violence, violence still remains under different forms. In this research, the following indicators have been taken into account for analyzing violence. They are physical violence, sexual violence and verbal violence. Physical violence includes slapping, pinching, biting, kicking, fisting, burning, pouring hot water over the body, detainment, beating with a stone or a stick. Sexual violence includes trying to establish sexual relationship by force, damaging sexual organs, and boycotting and cutting sexual relations. Verbal violence is that type of violence that results in humiliation; isolation; and insulting of victimized person before his or her family and relatives. In this type of violence, often women are humiliated and insulted.
the Koran injunction (Sura 4:3) shows that in practice perfect equality of treatment on the part of the husband is, for all practical purposes, impossible achievement. In the Social Status of Islam by Reuben Levy, it is stated that it is difficult for a man to act with impartial justice to several wives, so monogamy is imposed in that Prophet but it has not found many followers. In the research report of polygamy in Afghanistan, there are some conditions for a man who wants to do polygamy. The first condition is when there is no fear of injustice between the wives; the second condition is when the person has financial sufficiency to sustain the wives. That is, when he can provide food, clothes, suitable house, and medical treatment; the third condition is when there is legal expediency, that is when the first wife is childless or when she suffers from diseases which are hard to be treated. Actually, the right to marry or not to marry is a basic human right. Tradition and an improper interpretation of religious rules lie behind the many and varied abuses of women's rights in the country, particularly concerns to marriage, Baryalai Sabir Barya added that illiteracy and a lack of education were also contributing to the problem (http://www.afghan-web.com/woman/forcedmarriges.html).
military coup headed by Daoud Khan his cousin. Daoud Khan abolished the monarchy. He declared himself as a president. Then the Republic of Afghanistan was established. He was killed by the bloody communist coup in 1978. Taraki replaced Daoud Khan as the president. He ruled Afghanistan from 1978 to 1979. Mujahideen movement was born during his government. Unfortunately, he was killed in 1979. Hafizullah Amin took the presidency in 1979, but then he was killed in the same year. Mass killings happened in Afghanistan. The US ambassador was killed. He was replaced by Babrak Karmal. He ruled Afghanistan from 1979 to 1986. In 1986, Dr. Najibulllah replaced Babrak Karmal as the president. The Mujahideen took Kabul. He was protected by UN. He was the winner of an Islamic Jihad Council Elections. In 1994, Taliban militia was born and advanced rapidly against the Islamic government. As the result, Kabul was reduced to rubble. In 1996 to 2001, Taliban Militia forced President Rabbani and his government to go out of Kabul. Then Taliban executed Najibullah (http://www.afghanistans.com/ Information /History/Default.htm).
2. The History of Soviet Occupation
curtailed, and women were encouraged to contribute to the economy. The 1940’s and 1950’s women had the chance to work. They got chances to be nurses, doctors and teachers.
In 1964, the third Constitution allowed women to enter elected politics and gave them the right to vote. In 1965, People’s Democratic Party of Afghanistan (PDPA), a Soviet-backed socialist organization was formed. In the late 1970’s there was a rise in women’s education, faculty in the universities. Hosseini also described the situation during Soviet Occupation. It is stated, “The government had sponsored literacy classes for women. Almost two-third of the students at Kabul University were women now. Women were studying law, medicine, engineering.” (121)
Again, the revolutionary pace of social change caused concern among the mullahs and tribal chiefs in the interiors. They viewed education, especially for women, is going to against the tradition, anti-religious and a challenge to male authority. It caused the incidents of shooting of women in western clothes, killing of PDPA reformers in the rural areas and general harassment of women social workers increased. As stated in an article, Girl Miss Out on Full Education, a father of a school girl from northern Kunduz province did not send his daughter to go to higher education because he had a conservative society and the neighbors might talk bad things about him because sending his daughter going to school. He stated that he did not let his daughter go to school because they had a conservative society. If he let his daughter go to school, then his relatives and neighbors would say bad things about him. He maintained that girls should work in the family home, and should not study or work outside the home. (http://www.afghan-web.com/woman/girlmisseducation.html). It is clearly seen that cultural constraints affecting female education in Afghanistan.
Beginning with the Soviet occupation in December 1979, Afghanistan witnessed a decade long war. The Mujahedeen fought against the Soviets. They were supported by external forces, funding, and political interests by the United States, Iran, Saudi Arabia, Pakistan and China. They were suspicious of the Soviet socialist agenda to annihilate the traditional culture and religion of Afghanistan. It was a war in the name of Islam, emphasizing a reversal of all socialist policies including those that guaranteed women liberties through education and employment.
3. The History of Mujahedeen Regime
After years of civil wars, Najibullah was overthrown in April 1992 by the forces of Mujahedeen and some army alliances. The Mujahedeen groups then began fighting each other to win control of Kabul and other major cities. However, none of the political groups could establish an effective central authority so there were no laws spread across the country. Therefore, the citizens were suffering from the situation and the phenomenon of human right violation everywhere, especially human right violation for women and children. No one felt save to live there. It is stated in Woman in Afghanistan – a Human right
Catastrophe, a document of Amnesty International.
buildings. Many have died or been injured in attacks aimed at mosques, schools and hospitals. Similar attacks have been carried out on residential areas in other parts of the country (http://www.rawa.org/ai-women.htm).
By the coming of Islamic fundamentalists in 1992, women’s right
participation in social, economic, cultural and political life of the country was curtailed and denied. Women were totally violated of the right to education, of the right to work, of the right to travel or go out alone, of the right to health, of the right to legal recourse, of the right to recreation and of the right to being human. They could not show their faces in public to male strangers, they could not wear bright colored clothing, they could not put on make-up, they could only appear outside wear burqas, they could not wear shoes with heels that click, they could not travel in private vehicles with male passengers, they did not have the right to raise their voices when talking in public, they could not laugh loud as it lures males into corruption, etc. Those are the phenomenon of human right violations against women.
4. The History of Taliban Regime
political situation in Afghanistan (http://www.cnn.com/specials/2001/taliban), but the Taliban changed the main goal of this regime into establishing a Moslem government (http://www.cnn.com/WORLD/9610/05/taleban).
The Taliban are the orthodox Muslims intent on establishing a strict Islamic Government System. The leader was Mullah Mujahid Mohammed Omar, well-known as Mullah Omar (http://news.bbc.co.uk).
During the power, the Taliban conveyed a system of gender apartheid (http://feminist.org/afghan/facts.html). Under Taliban rules, women had been violated of their visibility, voice, and mobility. When they took control in 1996, the Taliban initially imposed strict rules. The rules made women lost their freedom.
Women were not allowed to work outside the home, so they were expected to stay at home and do the household chores. They were not allowed to do activities outside the home unless accompanied by a mahram (close male relative such as a father, brother or husband). They are not allowed to ride a bicycle or motorcycle, to play sports or to enter a sport center, to go to schools and universities, to get any treatment from male doctors at the hospitals, to travel in the same bus with men, to wash clothes at the river or at a place which could be seen by public, and to speak and to laugh loudly.
women wearing high heels which would produce sound while walking, because a man must not hear a woman's footsteps. They did not allow women wearing bright-color clothes because it was considered as sexually attracting colors in Taliban terms.
Taliban had closed all female public bath and made public bath only for male. They also modified names of places which used the word “women.” for example, “women's garden” had been renamed “spring garden.”
Besides the rules against women, Taliban had some rules must be obeyed both men and women (http://www.rawa.org/rules.htm). They made bans of listening to music, watching movies, television and videos, celebrating the traditional New Year on the 21st of March, keeping of pigeons and playing with the birds, and playing games including kite flying which was ‘un-Islamic’ according to Taliban.
C. Theoretical Framework
20 CHAPTER III METHODOLOGY
In this chapter, there are some parts included. The first part is the object of the study that is revealed for the analysis. The second part is the approach of the study to answer the research problem. The third part is the method of the study which shows the process or steps in doing this study including the sources that are used to gain the information.
A. Object of the Study
Khaled Hosseini’s A Thousand Splendid Suns is the novel that is analyzed. This novel was published by Riverhead Books in May 22nd, 2007. It consists of 384 pages, 4 parts and 51 chapters.
This novel tells the story of Mariam and Laila as the two main characters. The first part of this novel tells about Mariam, the second part tells about Laila, the third part tells about both Mariam and Laila, and the last part is the anticlimax.
The story begins in 1974 when Mariam was 15 years old. Mariam lived with her mother, Nana. They lived in a rural area, the isolated place of Herat. Mariam’s father is Jalil. He is a rich man in Herat. Mariam was often called
“harami” by her mother, because Mariam was born from an affair of Jalil and
Jalil often gave her gifts that made her so happy. One day Nana died. Afterwards, Mariam moved and lived with Jalil’s family in Herat. Then she was married by a successful shoe-maker from Kabul named Rasheed. Rasheed was a very good husband but when she failed to give him a child, Rasheed became very abusive to her.
One day, there was a rocket burning and killing Mariam’s neighbor and Laila, a nine years old girl the daughter of Mariam neighbor, was in very bad injured. Mariam kept Laila until she recovered. There was shocking news that Rasheed wanted to marry Laila. Mariam suffered too much after the marrying of Rasheed and Laila. She hated Laila very much. Finally, Mariam and Laila became good friends and they wanted to have their freedom. A big quarrel happened to Rasheed, Laila and Mariam. It caused the death of Rasheed. Then Laila, Mariam and the children ran away to Pakistan to escape from the Taliban, but unfortunately Mariam was caught by the Taliban and she was killed.
Laila, her two children and Tariq went to Pakistan and lived there. When the condition in Kabul safe from the war, they came back to Kabul and started their new life.
B. Approach of the Study
uses the information about the culture and social life to understand this study because a literary work can be a portrait of events in a certain moment in time.
C. Method of the Study
I involved two sources in this study, the primary source and the secondary source. The primary source in this study is Khaled Hosseini’s A Thousand
Splendid Suns. I use this source to answer the research problem stated in Chapter
I. The secondary sources are books and articles from the internet related to Afghanistan country, Afghanistan culture and Afghanistan women. These sources help to get more information and understanding. Besides, I use books to get some related theories to the study.
This study is a library research which includes some steps that are used to answer the research problem. First, I read Khaled Hosseini’s A Thousand Splendid
Suns to understand the story and also what happened to the characters involved in
the story. Second, I formulated the research problem based on Khaled Hosseini’s
A Thousand Splendid Suns. Third, I found some related sources. Fourth, I chose
23 CHAPTER IV
ANALYSIS
In this chapter, I would like to answer the research problem in this study. It is How Khaled Hosseini’s A Thousand Splendid Suns reflects the education and marriage life of Afghan women during 1974-2003 through the main characters, Mariam and Laila.
A. Education
The two main characters in A Thousand Splendid Suns had very different experiences in education. They show the different opportunity to have education for the girls in rural areas and big cities. Mariam who lived in the rural area, did not get any formal education at all. In contrast, Laila, who lived in a big city (Kabul) got the education and full support from her parents.
Mariam lived in the rural area with her mother. She did not go to school because her mother did not think that education is so important for her. Her mother’s thought was the representative of most of parents in Afghanistan, especially they who lived in rural area.
mean a real school, akhund sahib. Like a classroom. Like my father’s other kids.” (16) The dream to go to school is clearly stated when she imagined about being in the classroom. Thoughts of classrooms and teachers had rattled around her head, images of notebooks with lined pages, columns of numbers, and pens that made dark, heavy marks. She pictured herself in a classroom with other girls in her age. She longed to place a ruler on a page and draw important-looking lines. (17)
Mullah felt pity of Mariam. He helped her to tell her wish to her mother, Nana. He thought that she also needed education beside she studied the Koran. Mullah said, "If the girl wants to learn, let her, my dear. Let the girl have an education." (17)
Nana strongly disagreed of sending Mariam to school. She thought that it would be nothing to learn at school, because she believed what Mariam needed to learn in life was to endure and it was not taught at school. She said,
“Learn? Learn what, Mullah sahib? What is there to learn? What's the sense schooling a girl like you? It's like shining a spittoon. And you'll learn nothing of value in those schools. There is only one, only one skill a woman like you and me needs in life, and they don't teach it in school. There is only one, only one skill a woman like you and me needs in life, and they don't teach it in school. Only one skill And it's this:Endure. It's our lot in life, Mariam. Women like us. We endure. It's all we have. Do you understand?” (17)
Mariam’s mother maintained that girls should work in the family home, and should not study or work outside the home.
get knowledge. She believed that there was large world beyond the kolba, Gul Daman and Herat. (21)
Jalil also told a bit of the political news to Mariam. He told Mariam that in the summer of 1973, King Zahir Shah, who had ruled from Kabul for forty years, had been overthrown in a bloodless coup. He also told her about Daoud Khan who replaced King Zahir Shah. He said,
“Do you remember Daoud Khan, right? I told you about him, he was prime minister in Kabul when you were born. Anyway, Afghanistan is no longer monarchy, Mariam. You see, it’s a republic now, and Daoud Khan is the president. There are rumors that the socialist in Kabul helped him take power. Not that he’s a socialist himself, mind you, but that they helped him. That’s the rumor anyway.” (22)
Jalil’s explanation is true. Daoud Khan abolished the monarchy. He declared himself as a president. Then the Republic of Afghanistan was established. He was killed by the bloody communist coup in 1978. (http://www.afghanistans.com/Information/History/Default.htm)
Jalil told Mariam about cartoon. The lack of knowledge that Mariam had, she did not know what cartoon was. There was a cartoon film, Pinokio, was played in Jalil’s cinema in 1974. Jalil told her about it. He explained about the cartoon and also the story of Pinokio. He said,
“The entire film was a series of drawings, thousands of them, so that they were made into a film and projected onto a screen you had the illusion that the drawings were moving. The film told the story of an old, childless toy-maker who is lonely and desperately wants a son ….” (24)
A very simple wish for others girls in the city, but it was so precious for Mariam as the rural girl that never got any entertainment and education at all.
Another main character is Laila. She was an example of a girl who lived in a big city. She lived in Kabul, one of big cities in Afghanistan. She went to school. Laila lived around educated people. She had a father, Hakim, who emphasized the importance of education. She got full support to have the education.
In the late 1970’s, there was a rise in education for women during the Soviet Occupation. Women attended to go to school and university. Living in a big city let Laila get a big chance to education. She remembered a day when her father, Hakim, said that Soviet Occupation had given a chance to get education, especially for women.
“In fact, Babi thought that the one thing the communists had done right-or at least intended to-ironically, was in the field of education. More specifically, the education of women. The government had sponsored literacy classes for all women. Almost two-thirds of the students at Kabul University were women now, Babi said, women who were studying law, medicine, engineering.” (121).
Laila’s teacher, Khala Rangmaal, said that the Soviet Union was the best nation in the world because all citizens, men and women, were equal. Laila’s teacher emphasized that Soviet Occupation helped Afghanistan to be better by giving the equal rights for men and women to have education. She said,
does. Your country comes first, remember! I will be proud of you, and so will your country.” (101)
Laila’s father also thought the same way. He said,
“Women have always had it hard in this country, Laila, but they're probably more free now, under the communists, and have more rights than they've ever had before … It's a good time to be a woman in Afghanistan. And you can take advantage of that, Laila Of course, women's freedom – here is also one of the reasons people out there took up arms in the first place.” (121).
From the statement above, Laila’s father stated that Soviet Occupation gave opportunities for girls to have education.
Laila’s father had made it clear to Laila from a young age that the most important thing is schooling. He said,
“I know you're still young, but I want you to understand and learn this now. Marriage can wait, education cannot. You're a very, very bright girl. Truly, you are. You can be anything you want, Laila I know this about you. And I also know that when this war is over, Afghanistan is going to need you as much as its men, maybe even more. Because a society has no chance of success if its women are uneducated, Laila. No chance.” (103) Her father was a clever and educated man that studied at Kabul University and worked in a bread factory. She had a studious father. She often saw her father reading books in his room (98). Her mother also suggested her to come to her father whenever she needed any information. She said, “But if you have a book that needs urgent reading, then Hakim is your man.” (99)
He emphasized that Laila's education is very important. After the streets of Kabul become too dangerous, he insisted on tutoring Laila himself. He commented about the importance of women attending universities. He told Laila that not all girls were as lucky as her. Girls in other regions were not allowed to go to school because of the old tradition. Laila still remembered her father’s words.
“By out there, Babi meant the tribal areas, especially the Pashtun regions in the south or in the east near the Pakistani border, where women were rarely seen on the streets and only then in burqa and accompanied by men. He meant those regions where men who lived by ancient tribal laws had rebelled against the communists and their decrees to liberate women, to abolish forced marriage, to raise the minimum marriage age to sixteen for girls. There, men saw it as an insult to their centuries-old tradition, Babi said, to be told by the government-and a godless one at that-that their daughters had to leave home, attend school, and work alongside men.” (121)
Afghanistan is strongly influenced by the Islamic practices and traditions. The Islamic practices and traditions provide all aspect of Afghan’s life. Based on the Koran, Islam demanded that men and women are equal. They have the same rights, but the existence of pre-Islamic patriarchal ideologies and that is combined with the lack of education and ignorance in a particular society construct the Muslim women's position in the Islamic societies (wwwt.afghan-web.com). The first aspect that shows the difference of rights between men and women is education. Women have lack opportunity to have it.
families. As stated in an article, Girl Miss Out on Full Education, a father of a school girl from northern Kunduz province did not send his daughter to go to higher education because he had a conservative society and the neighbors might talk bad things about him because sending his daughter going to school. He stated that he did not let his daughter go to school because they had a conservative society. If he let his daughter go to school, then his relatives and neighbors would say bad things about him. He maintained that girls should work in the family home, and should not study or work outside the home. (http://www.afghan-web.com/woman/girlmisseducation.html). It is clearly seen that cultural constraints affecting female education in Afghanistan.
The issue of women’s rights in Afghanistan has been historically constrained by the patriarchal nature of gender and social relations deeply embedded in traditional communities affecting female education in Afghanistan (Moghadam 76). As stated by Abdullah Qazi, the repression of women is still prevalent in rural areas where many families still restrict their own mothers, daughters, wives and sisters from participation in public life. They are still denied for a basic education. (http://www.afghan-web.com/woman/).
believe that they should not be seen by other men, meaning that they cannot go to school either (http://www.afghan-web.com/woman/encouragegirlsschool.html).
Mariam’s mother and Laila’s father had the opposite opinion about sending their daughter to go to school. Mariam and her mother lived in a rural of Afghanistan, which was strictly ruled by the old traditions. Her mother did not allow Mariam to go to school because she thought that schooling was not so important for her. It was the opinion of a mother who did not get any education, too. We can see the contrast opinion of Mariam’s mother and Laila’s father. Laila’s father, who was a university student, always emphasized that education was the first thing in life. He fully supported her to get education.
Out of some 5 million children in Afghanistan went to schools throughout the country and only 35 percent was girls. There are big regional differences in attendance levels. In major cities like Kabul, Herat, Mazar-e Sharif and Badakshan, the situation is better. It is about 50 percent of girls going to schools (http://www.afghan-web.com/woman/encouragegirlsschool.html).
B. Marriage life 1. Forced Marriage
his life. His wife died during the childbirth and his only son died in a lake, drowned. One day, one of Jalil’s wives, Khadija, came to her and said,
“You have a suitor,” “A what?” Mariam said.
“A khastegar. A suitor. His name is Rasheed. He is a friend of a business acquaintance of your father’s…” (43)
Mariam was very shock and unhappy about the marriage. She wanted what her father said was not true. She asked Jalil, “Is it true? What she’s saying, is it true? I don’t want to. I don’t want this. Don’t make me.” (44)
Jalil’s wives thought that they had chosen the right suitor for her. One of the wives said to her,
“True that it would be preferable that you marry a local, a Tajik, but Rasheed is healthy, and interested in you, he has a home and a job. That’s all really matter, isn’t it? And Kabul is a beautiful and exciting city. You may not get another opportunity this good.” (44)
Mariam understood what they meant to do. They had been disgraced by Mariam’s birth and they thought that it was the right time to erase Jalil’s scandalous mistake by forcing Mariam to marry a man. Mariam would be leaving by the time she has got married to her suitor. The practice of forced marriage is carried out for many different reasons. Here, Mariam’s forced marriage also had a certain reason. One of Jalil’s wives tried to convince Mariam. She said,
“Be reasonable, Mariam.”
“You can’t spend the rest of your life here.” “Don’t you want a family of your own?” “Yes. A home, children of your own.” “You have to move on.” (44)
that one-sided agreement of the marriage. She cried and said to Jalil, “Tell them! Say something.” (46)
Jalil himself could not help Mariam. He did not have any choices to cancel the marriage. He hardly let Mariam to get married, but he also hardly refused his wives wish about the marriage. Then he answered Mariam softly. He said, “Goddamn it, Mariam, don’t do this to me.” (46). This statement shows that he was also in a difficult situation. It is seen when he answered Mariam with a thin and threadbare voice.
Mariam felt being forced of the marriage, but she did not have any other choices. She was so unhappy. Then it was so difficult for her to say the willingness to be Rasheed’s wife when the Mullah asked her. He said,
“And do you, Mariam jan, accept this man as your husband?” “She does,” a female voice said from down the table.
“Actually, she herself has to answer. And she should wait until I ask three times. The point is, he’s seeking her, not the other way around,” said The Mullah.
“Yes” Mariam answered shakingly. (48)
families determine whom a daughter should marry without her consent (http://www.afghan-web.com/woman/forcedmarriges.html).
Afghanistan is one of the Islamic countries where people hold strongly tight to customs and traditions. Breaking the tradition of marrying young children, both boys and girls, is not only difficult, but nearly impossible in most urban districts. As stated by Tahera Nassrat in her article entitled Force Marriages in
Afghanistan, in the rural areas of Afghanistan, girls are mostly married between
2. Underage Marriage
Laila was an example of girls who lived in a big city, had education and modern parents’ thought. His father asked her to get education than to get married soon. He didn’t choose a suitor for Laila, like what Hasina’s father did to his daughter. The different thought of parents who are educated and uneducated was so clear. Hakim, Laila’s father, was an example of educated parents that will not send their children into underaged marriage because he thought that education could not wait. It was the most important thing. But, Hasina’s father, who was a bad-temper taxi driver, asked her to get married soon. He chose the suitor for his daughter.
One day, Laila was walking home from school with Giti and Hasina, her school friends. Hasina said she had a suitor. Her father, a taxi driver, decided that she had to marry a first cousin. Hasina was about elementary student and the suitor was twenty years older than her. It is stated, “… it had already been decided that she would marry a first cousin who was twenty years older than her and owned an auto shop in Lahore…” (104)
Maybe as early as this summer. Can you believe it? I swear I can’t stop thinking about him.” (149)
She was happy of her marriage plan. Then Laila asked her about school, but she just tilted her heat and gave her a ‘we both know better’ look (149). It seems that Giti was not interesting to continue her education. She preferred to get married by her early age. It was not because of her thought about school was not important, but her parents wanted her to get married and she did too. The tradition also brought a custom of underage marriage.
Hasina and giti were Laila’s best friends. They went to school together, but when they became teenagers their parents asked them to get married soon. Hasina had ever said,
“By the time we’re twenty, Giti and I, we’ll have pushed out four, five kids each. But you, Laila, you make us two dummies proud. You’re going to be somebody. I know one day I’ll pick up a newspaper and find your picture on the front page.” (149).
Years had passed, the situation in Kabul was no longer safe. Then, Laila’s parents decided to move to Pakistan. Unfortunately, a rocket hit their house and it killed Laila’s parents. Laila’s hope to go from Kabul was ended. Finally, this worse situation made Laila decide to get married with Rasheed. He had found her alive after the rocket hit her house. He took care of her and let Laila stay at his house. Laila was fourteen when she was going to married Rasheed. She found herself pregnant Tariq’s child. Tariq had moved to Pakistan and a man, Abdul Syarif, came to her told that Tariq had passed away. Her hope had gone. She did not have any other choices. She had no one and nothing. She could imagine the situation outside. She might be killed, or raped, or died of suffering hunger.
“Before Abdul Syarif’s visit, Laila had decided to leave for Pakistan. Even after Abdul Syarif came bearing his news, Laila thought now, she might have left and gone somewhere far from here. Detached herself from this city where every street corner was a trap, where every alley hid a ghost sprang at her like a jack-in-the-box. She might have taken the risk. But, suddenly, leaving was no longer an option. Not with this daily retching. This fullness of her breasts. Laila pictured herself in a refugee camp, a stark field with thousands of sheets of plastic strung to makeshift poles flapping in the cold, stinging wind. Beneath one of these makeshift tents, she saw her baby, Tariq’s baby, its temples wated, its jaws slack, its skin mottled, bluish gray. She pictured its tiny body washed by strangers, wrapped in a tawny shroud, lowered into a hole dug in a patch of windswept land under the disappointed gaze of vultures. How could she run now?” (195-196)
The right to marry or not to marry is a basic human right. It is legally defined by a series of conditions such as the requirement of the spouses consent for the marriage to be valid, the existence of a minimum required age of marriage and the obligation to officially register the marriage. The Afghan Civil Law sets the minimum age for marriage at sixteen for girls and at eighteen for boys, but a lot of people, particularly in rural areas, either ignore the law or claim they are not aware of it. Tradition and an improper interpretation of religious rules lie behind the many and varied abuses of women's rights in the country, particularly concerns to marriages, Baryalai Sabir Barya, a legal adviser with the United Nations Development Fund for Women (UNIFEM), told IRIN, adding that illiteracy and a lack of education were also contributing to the problem (http://www.afghan-web.com/woman/forcedmarriges.html).
Mariam was fifteen when she got married with Rasheed who was forty years old. Moreover, Rasheed was fifty years older than Laila. The far age difference with the husband is also a common thing happened in Afghanistan. Based on the research conducted by Flora Family Foundation, such an age difference between husband and wife creates many problems. In the Afghan society, age is a factor authority and power within a family. It is showed in the novel that Rasheed had strong authority and power in the family.
marriages are forced, according to the Afghan Independent Human Rights Commission (AIHRC). “The new marriage contract is a strong legal instrument that will end under-age marriages and will empower women’s legal status after marriage,” said Nibila Wafiq, a women’s rights program officer for German NGO Medica Mondiale.
A variety of factors may lead to under-age marriage. Among these are poverty, parent’s illiteracy, poor economic situation and the fact that these families live in rural areas. Economic difficulties are one of the main causes in that families may marry their daughters to get some financial relief. Illiteracy is also one of the main problems of the Afghan society: parent’s education also plays an effective role in children’s marriage as illiterate parents are more likely to marry their young daughters. The place of residence and the difference between the urban and rural life play a major role in the marriage of children. Under-age marriages are more frequent in rural areas.
3. Polygamy
After Mariam failed to give a baby to Rasheed, their relation became so dry. They seldom had conversation, even when they were having dinner together. Rasheed only spoke if he asked for more bread or water, and the rest was just silence between them.
“For years, Mariam had looked on as he ate, the muscles of his temples churning, one hand making compact little rice balls, the back of the other wiping grease, swiping stray grains, from the corners of his mouth. For years, he had eaten without looking up, without speaking, his silence condemning, as though some judgment were being passed, then broken only by an accusatory for more bread, more water.” (189)
napkin. Said lotfan when asking for water. And talked. Spiritedly and incessantly.” (189)
Rasheed started to give attention to Laila and said nicely to her as well. One day a man came to Rasheed house. He said that he was Tariq’s friend and he told that Tariq had passed away. Laila was so sad hearing that bad news. Rasheed knew it and he said his condolences. “I’m so sorry. I know you were very close …friends…the two of you. Always together, since you were kids. It’s terrible thing, what’s happened. Too many young Afghan men are dying this way.” (189)
Since Rasheed was not a kind of warm man, his behavior changes made Mariam became suspicious. She started to think that Rasheed fell in love with Laila. One night, after having dinner, Mariam came to Rasheed’s room. She asked about his becoming so charming in front of Laila. Surprisingly, Rasheed’s answer was "Why not?" (191) This short statement shows that Rasheed was interested in Laila. Then Rasheed told Mariam that he wanted to marry Laila. "We need to legitimize this situation People will talk. It looks dishonorable, an unmarried young woman living here. It's bad for my reputation. And hers. And yours, I might add." (191)
Mariam felt hurt she thought that she never asked anything to Rasheed for about 18 years of their marriage, but Rasheed had got the final decision to marry Laila. Mariam did not allow him, but Rasheed kept his decision.
“I … I don’t want this,” Mariam said.
“It’s not your decision. It’s hers and mine,” Rasheed replied.
“I’m too old. I’m to old for you to do this to me. for you after all these years, to make me an ambagh.” Mariam said.
two, three, four wives. Your own father had three. Besides, what I’m doing now most men I know would have done long ago. You know it’s true” Rasheed answered. (192)
Rasheed said that what he is doing was right. He thought it would be better for them, Mariam, Rasheed and Laila. Laila’s condition of having no family and no home was the main reason for Rasheed. He said,
“She can leave. I won’t stand in her way. But I suspect she won’t get far. No food, no water, not a rupiah in her pockets, bullets and rockets flying everywhere. How many days do you suppose she’ll last before she’s abducted, raped, or tossed into some roadside ditch with her throat slit? Or all three? The roads out there are unforgiving Mariam, believe me. bloodhounds and bandits at every turn. I wouldn’t like her chance, not at all. But let’s say that by some miracle she gets to Peshawar. What then? Do you have any idea what those camps are like? People living under scraps of cardboard. TB, dysentery, famine, crime. And that’s before winter. Then it’s frostbite season. Pneumonia. People turning to icicles. Those camps become frozen graveyard. She could warm in the Peshawar brothels. Business is booming there, I hear. A beauty like her ought to bring in a small fortune, don’t you think?” (192-193)
Hearing what Rasheed explain about the possibility would happen to Laila made Mariam did not have any choice. She did not want the marriage of Rasheed and Laila, but she could let Laila leave the house in this bad city situation. She also could not wait until their neighbors said bad things about them because they had a girl lived with them without any blood relation. It was just a terrible situation for her.
an answer by this morning,” Mariam said. “He can have it now. My answer is yes.” Laila answered. (193)
Laila knew that this decision was so egoistic. She was going to be the second wife of Rasheed. She knew that she would hurt Mariam’s feeling, since their relationship was no longer good. She knew that it was unfair to Mariam but getting herself pregnant made her had no option.
“She knew that what she was doing was dishonorable. Dishonorable, disingenuous, and shameful. And spectacularly unfair to Mariam. But even thought the baby inside her was no bigger than a mulberry, Laila already saw the sacrifices a mother had to make. Virtue was only the first.” (196) The next morning, Rasheed came to her bed and showed her his new haircut, his new used suit, and the wedding ring he had bought for her. He had traded Mariam’s old wedding ring for Laila’s wedding ring. Laila did not want to wear it. she knew what would Mariam feel if she knew about it.
“She doesn’t care. Believe me. She won’t even notice. She never wore it anyway,” Rasheed said.
“I don’t want it. not like this. You have to take it back,” Laila replied. “Take it back? I had to add some cash too – quite a lot, in fact. This is a better ring, twenty-two-karat gold. Feel how heavy? Go on, feel it. No?” Rasheed said. (194-195)
Laila did not want to try the ring on her. She thought it was so unfair for Mariam. She thought Rasheed was unfair to both Mariam and her. Then Rasheed tried to offer another thing. He offered flowers to Laila, “How about flowers? That would be nice. You like flowers? Do you have a favorite? Daisies? Tulips? Lilacs? No flowers?” (195)
Rasheed would never know about it. “I’d just as soon – I’d just as soon we get it done,” Laila said. “Eager,” Rasheed replied. (195)
The next day, the marriage was like a muted ceremony. Laila could remember all the details, the cream-colored stripes of Rasheed’s suit, the sharp smell of his hairspray, the small shaving nick above his Adam’s apple, the rough pads of his tobacco-stained fingers when he slid the ring on her, the pen which did not work, the search of a new pen, the signing contract. Somewhere in the room, Mariam was watching. Laila could not bring herself to meet Mariam’s gaze. (196) It was when Laila, Rasheed and Mariam were having dinner together, Rasheed showed that Laila was more precious than Mariam. He made a parable of cars. Laila was like a Benz, and Mariam was like a Volga. It shows that Rasheed loved Laila more than he loved Mariam.
“You, on the other hand, would be a Benz. A brand-new, first-class, shiny Benz. Wah wah. But. But. One must take certain … cares … with a Benz. As a matter of respect for its beauty and craftsmanship, you see. Oh, you must be thinking that I am crazy, diwana, with all this talk of automobiles. I am not saying that you are cars. I am merely making a point.” (199) Laila had ever asked an apology to Mariam for all the things happened to them. Laila thought that it would make their relationship better, but Mariam hardly forgave her.
“Well, I wouldn’t have, I wouldn’t have fed you and washed you and nursed you if I’d known you were going to turn around and steal my husband.” Mariam said. (202)
“I’m sorry about all of this,” Laila replied.
“You should be. You should be sorry.” Mariam said. (203)
and particularly women rights. Therefore, this issue is included in the Koran, as well as in the laws of Islamic countries, in order to make sure that the limits and conditions for polygamy are clear and to avoid any injustice in the personal affairs of Moslems.
As stated in the Koran: “Marry more than one if you can be fair to them – but you will never be fair.” Moslem laws permit polygamy but does not encourage it, and the Koran injunction (Sura 4:3) shows that in practice perfect equality of treatment on the part of the husband is, for all practical purposes, impossible achievement. It is stated in The Muslim Mind by Charis Waddy.
In the Social Status of Islam by Reuben Levy, the famous modernist reformer, Muhammad Abduh, declared it difficult for a man to act with impartial justice to several wives, consider that Prophet himself imposed monogamy, a view which has not found many followers.
In Afghanistan, men can have up to four wives as allowed by Islamic law. Abdul Wakeel Omari, an official at Afghanistan’s Supreme Court, told IRIN (Integrated Regional Information Network) that it would be possible for any Afghan man to have four marriage contracts, all valid at the same time (http://www.afghan-web.com/woman/child_marriages.html).
there is legal expediency, that is when the first wife is childless or when she suffers from diseases which are hard to be treated.
4. Abuses a. Verbal Abuse
In this novel, Rasheed, as the abuse doer, often looked down on both Mariam and Laila. It happened because of the patriarchal tradition which is happened in Afghanistan. It had made the position of man is higher than women. Besides, Rasheed often mocked and said rudely to them. Those are included as psychological abuse which had been experienced by both Mariam and Laila. Rasheed was such kind of a bad-temper man who was easily getting angry of any mistakes that Mariam and Laila did.
It was one night, Mariam and Rasheed listened to the radio. They were listening about the political situation in Kabul on April 1978. Mir Akbar Khyber was found murdered. He was a prominent communist and his supporters blamed the murder of President Daoud Khan’s government. In the following days there was a large demonstration. Mariam knew nothing about the politic and she tried to ask explanation to Rasheed, but Rasheed got angry and started to mock her.
“What’s a communist?” Mariam asked.
“You don’t know what a communist is? Such a simple thing. Everybody knows. It’s common knowledge. You don’t … Bah. I don’t know why I’m surprised.”
“Who’s Karl Maxist? What I meant was, what do they want? These communists, what is it that they believe?”
“You know nothing, do you? You’re like a child. Your brain is empty. There’s no information in it.”
Mariam was not a kind of smart girl who had a lot of knowledge and information, as the result she had not got any idea about communist and Karl Maxist. She was curious to know about it. Rasheed said that she was like a child that had an empty brain without any information in it. It was very rude.
Mariam remembered the time when she enjoyed cooking for Rasheed, but after the accident in the bathhouse which caused her miscarried, cooking was an exercise in heightened anxiety. Rasheed did not give any complements for her cook. He complained a lot. He said the qurmas were always too salty or too bland for his taste, the rice was judged either too greasy or too dry, the bread was too doughty or too crispy. His faultfinding left Mariam stricken in the kitchen with self-doubt and she never enjoyed her cooking time (91).
It was not easy for Mariam to tolerate Rasheed talking this way to her, to bear his scorn, his ridicule, his insults, his walking past her like she was nothing. She lived in fear of his shifting moods, his volatile temperament, and his existence on steering even mundane exchanges down from a confrontational path that, on occasion, he would resolve with punches, slaps, and kicks.
b. Physical Abuse
One day when Mariam and Rahseed were eating, Rasheed got angry to Mariam because the rice was too dry. He made a ball of the rice with his fingers. He put it his mouth, chewed once, twice and he spat it out on the sofrah. He was so angry and he shook the rice angrily from his finger and pushed the plate away, spilling sauce and rice on the sofrah. Mariam watched as he stormed out of the living room, then out of the house, slamming the door on his way out. Then Mariam heard the front door opening. He was back in the living room, he bought some pebbles to be chewed by Mariam.
“Get up. Come here. Get up. Put these in your mouth.” Rasheed said “Stop it, Rasheed. I’m – ”
“Now, chew! Now you know what your rice tastes like. Now you know what you’ve given me in this marriage. Bad food, and nothing else.” (94) Rasheed asked Mariam to chew pebbles only because of the rice which Mariam cooked was too dry is not a tolerable action. He should not do that. It showed how temperament he was.
One day, Rasheed came to Mariam angrily. Rasheed thought that she had told Laila to deny Rasheed. Then, Rasheed became so angry and he spat and whipped Mariam with his belt. He spat on Mariam. He swung his belt. Rasheed raised the belt and it came at Mariam (216). It was so impossible for Mariam to ask Laila to deny Rasheed. Mariam and Laila never had any single conversation between them. In fact, Rasheed blamed Mariam for the action the she did not do. Rasheed was so angry. Laila helped to stop Rasheed to whip Mariam, but she could not. She had not enough power to stop Rasheed.
