South Asian states continue to present women as ‘dependants’
The State has often appeared as a central figure through which discourses about South Asian women are created and understood with the passing of time. Women’s identity and positionality within a state is reflected in its policies which either re-affirm or seek to modify societal notions about gender. On many occasions, women’s issues are annexed by wider government policies, presenting women as residual victims in a schema over which they have very little control. The attitude of South Asian states towards women has evolved with changing socio-political regimes such as movements towards secularism, partition along religious lines and the appearance of influential non state actors like feminist groups.
The essentially male political culture of South Asia can be traced back to the Mughal Era when elite masculinity was synonymous with public relationships of power and control-over knowledge, over material commodities and over women. The wall of the Royal harem became symbolic for the separation between the male and female worlds and men exercised power through a literal and bodily rejection of feminine behaviors. However, a close inspection of the early Mughal history reveals the active participation of women in the political and social arena. A striking example of women’s participation in politics is Maham Anga, Emperor Akbar’s fourth prime minister and wet nurse who held charge of the royal household and state administration. Similarly, Emperor Jehangir’s wife Nur Jehan practically ruled over the Kingdom and edicts were issued under her authority. It is interesting to note that Maham Anga’s “manliness became the cause of her undoing” as noted by Mriducchanda Palit in an article titled Powers Behind The Throne as her willful behavior that allowed her to establish control was seen as “aggressive” by the patriarchal state and she was eventually asked to step down. Palit explains that female figures of authority “worked primarily for the benefit of the male figures around whom they orbited,” and “even when they were seated next to the throne… they moved in the shadow of it’s male occupant.”
The configuration of States as patriarchal protectors of women meant that they operated on agendas that promoted the interests of the State as opposed to the actual welfare of women. After the partition of India and Pakistan both states made efforts to recover missing women and restore them to their families. However, the resistance of many women to return to their original families was ignored and their children were treated like ‘war babies,’ presenting the state as “an abductor” forcibly removing adult women from their homes. The recovery of women became entwined with the establishment of India as a responsible and civilized state able to reclaim what was by rights its own, projecting women’s bodies as properties of the State. In addition, the relation of the abducted woman to national honor invested her with the full responsibility of upholding community honor and essentialised her as a helpless victim of a national dispute.
The State’s role as a ‘giver of values’ through drafting/implementation of legislation allows it to regulate gender identities and practices. The constitutional framework in South Asian countries is based upon the varying markers of a distinct national identity such as religion and language. The struggle of the Indian nation to define itself as a secular state in opposition to an Islamic Pakistan, is exemplified by the highly popular Shahbano case whose judgment served to claim “a society of equals between men and women”. The decision of the court for Shahbano to be provided maintenance by her former husband reflected its struggle to thwart the “injustice done to women in all religions” yet it was eclipsed by the larger concern of national integration. Shahbano’s rejection of the court’s decision in favor of Islamic Law goes to show her characterization as a “pawn” through which powerful masculine institutions such played their various games of honor and shame. The specific description of the ‘woman as wife’ in this case shows how states reaffirm the language which describes women in relation to a masculine subject.
The manner in which the State enacts and exercises various policies has a significant impact on the life of women. Structuring Pakistan as an Islamic Republic, with religion as the unifying principle of national identity, allowed the State to promote norms of behavior that controlled female apparel and conduct in the public sphere. Islamisation policies depicted women primarily as wives and mothers, removing them from the visible public sphere which became exclusively masculine. In contrast, Bangladesh came into existence on the basis of a separate Bengali identity and the mannerisms of the women were symbolic of a ‘cultural difference’ which gave them more freedom “to perform in public”. Although political analyst Naila Kabeer argues that while the secular stance taken by the Bengali State provided greater agency for women, she admits that such a policy became a “weapon for Zia’s political ambition.” The insistence of foreign benefactors such as the United Nations provoked Bangladesh to promote women’s welfare, as a result the “number of parliamentary seats reserved for women was doubled to 30” allowing women to actively participate in the political arena. However, there was a gap between “public declaration” and practice apparent in the “gross inadequacy of public sector funding for women’s programmes” (Kabeer 129) suggesting that the government was only using women to gain political capital. Strategies such as reserving seats for women pose a threat as they present a false notion of improved conditions for women, allowing the patriarchal state to exploit women for their own vested interests. Many of the Bangladeshi state’s projects targeted towards women’s rehabilitation have a preoccupation with female virtue reiterating the conservative societal expectations of women.
Legislation on the property rights of women has served as a signifier of the degree of agency and control granted to women within respective states. The opposition of most Congress leaders to the Hindu Code Bill, on the grounds that it subverted “the dependant position,” constructed women as the ‘other’ in the struggle for Indian nationalism. The Hindu Women’s Right to Property Act 1937 did not apply to agricultural land, excluding women from the capitalist economy and reinstating their position as financial dependants. In Nepal, women can only inherit as daughters if unmarried and over thirty five. In some cases, such as Pakistan, the state has taken corrective measures to remove ‘gender disabilities’ in inheritance laws. The position of women’s groups and stances of urban-educated women to demonstrate outside the assembly chambers, speak on public forums and access leadership positions, has largely contributed to the generally improved inheritance rights women enjoy today. The struggle of women’s groups against the laws mandated by the state present the latter as a phallocratic institution lacking female representation.
The emergence of the State as the most constitutive site of contestation for Indian feminists prevents it from being viewed as a neutral actor. The support of patriarchal and upper caste and majoritarian religious interests has allowed it to be constructed as an opponent to marginalized groups such as women. In contests against the state, especially in the case of Phoolan Devi, the bandit queen turned politician, the official discourse excluded gender issues of any significance. The governance of the State by a predominantly male hierarchy, allowed it to depict Phoolan Devi as a “hysterical woman” as opposed to a “successful female outlaw.” The terms of Phoolan Devi’s surrender signified the threat of embarrassment the Indian State faced on being unable to capture her. The paternalistic manner of their dealings symbolized the state’s view of women as unequal opponents, preventing women from subverting stereotypical gender roles.
With the changing global climate of increased public visibility and emancipation, The South Asian states are making efforts to open up different social arenas for women. However, women’s issues often appear as a facade that the state uses to promote its own political or economic agendas. The constitution of the state as a patriarchal protector allows it to regenerate normative ideas about femininity, placing women in traditional private spheres. Despite, the emergence of women in politics and new legislation that grants them greater agency, South Asian states largely operate within a patriarchal discourse that presents women as dependants of powerful masculine institutions.
The writer is a staff member of Pakistan Today and holds a degree from Mount Holyoke College.
