PARDAH SYSTEM, the custom in certain societies of secluding women from men, is of ancient origin. Pardah is a Persian word meaning veil, curtain or screen. Pardah system involves the covering of the bodies or at least faces by grownup women from the gaze of males other than the closest kin, and their confinement to separate apartments in the interior of their homes variously called haram, zenana, antahpur or avarodha. In its most rigid form the pardah system prevails in some of the Muslim societies, but the custom of the seclusion of women from men existed long before the advent of Islam.
There is reference to it in the Old Testament and the practice was in vogue amongst the Chaldeans of Ur. In ancient Greece, Athenian women could not mix freely with male guests or friends of their husbands at home, and their movements outside the home were restricted. Islam only confirmed the custom with religious sanction and strictness. Theoretically a Muslim woman must wear a burqa`, a tent like garment covering the body from head to foot with only an enmeshed opening in front of the eyes, whenever stepping out of her house.
Even within the house she must veil her face from all men except her father, her brother, and her husband.Among the Hindus of ancient India, pardah was at first confined to the women of some royal households as a symbol of prestige and superiority. The practice eventually passed on, in parts of the country, to aristocratic families, but pardah was not universally accepted as a social institution and was not adopted by the common people. The widespread use of pardah in north India came in the wake of Muslim conquest.
Certain classes of Hindus, notably the Rajputs, adopted it partly as a status symbol in imitation of the new ruling class and partly to protect the modesty of their women from the waywardness of the conquerers.Hindu women, however, did not adopt burqa` ; they only covered their faces and busts with their head cloth. The Gurus discouraged discrimination between men and women. As they raised their voice against the custom of sati, burning alive of widows along with the dead bodies of their husbands, they deprecated pardah and advocated equal participation of men and women in sangat or religious assembly and in other spheres of life.
In an anecdote preserved in Sarup Das Bhalla, Mahima Prakash, Guru Amar Das (1479-1574) asked the pardahobserv`mg wives of a Rajput hill chief to come to sangat unveiled if they wanted to see him.Despite the disapproval of pardah by the Gurus, some classes of Sikhs rulers and aristocrats as well as latts of rural Punjab continued to practise it. The Singh Sabha movement and the spread of modern education, however, led to the gradual elimination of the custom. The pardah system is well on its way to disappearance even amongst the Sikhs of the rural areas.
References :
1. Bhalla, Sarup Das, Mahima Prakash. Patiala, 1971
2. Baig, Tara Ali, India`s Women Power. Delhi, 1976
3. Mujeeb, M. The Indian Muslims. London, 1967
4. Marenco, Ethne K., The Transformation of Sikh Society. Portland, Oregon, 1974
5. Nikky Guninder Kaur Singh, The Feminine Principle in the Sikh Vision of the Transcendent.1994
Mughal emperors have been scrutinised often due to their religious affiliations, overlooking the wrongs of the Delhi Sultans, Hindu rulers and numerous other monarchs (which our history books have or have not discussed). “The Mughals were largely the ones willing to wipe ‘Hindus’ from their kingdoms”, was a statement once delivered by an uncle of mine. He added, “Do you know Hinduism is the most tolerant religion? Islam, on the other hand, binds people, women especially. What comments do you have on the Burkah worn by women of that religion?”.
Burkah is a word that loosely falls under the category of purdah or veil. But what is to say a purdah is only an event of the past, an occurrence in the attires of a few? ‘Purdah’ is a Persian word translated as curtain, veil, attire worn by women to mark their social and physical segregation from the rest of society by covering their bodies and/or faces. Purdah takes different dimensions depending on the country, place of origin and hence – has numerous variations.
These practices have demarcated the status of women in society, their activities, their access to different institutions, and their autonomy.
The physical expression of purdah translates into zenana (women living in separate quarters), burqa/chadar (veiling by a garment), ghoonghat (covering the face) and certain others. All these instances provide exposure to the restriction of women’s movements by regulating their behaviour and their access to the public-private spheres of life. A woman’s private space is considered the walls of her house, but only before the men come to assume their ‘rightful’ place inside the homes.
Veiling and seclusion of women are customs followed in Hindu and Muslim religions alike but differs in context. While the latter religion advocates this practice as a means to safeguard women from other men by separating the feminine world, the former religion has devised their method to enforce the subordination of women in the arena of family and kinship – to establish the supremacy of the in-laws. Such customs have provided a systematic lens of viewing women as inferior beings according to their role in the public and private spheres due to their gender identity.
These practices have demarcated the status of women in society, their activities, their access to different institutions, and their autonomy. These dictated spaces virtually eliminate women’s opportunities to assume roles more than that of a wife and mother. The purdah has not been restricted to any particular religion; it has manifested across various sects of humanity only to control womenfolk further.
Historical backdrop
Mughals have been credited with bringing the purdah system to India – which was later adopted by the Hindus of the land. Such was translated from their clothing (burkhas) to women’s physical spacing in courtrooms (high-walled enclosures/screens). However, it should be highlighted that the purdah system’s historical roots can be traced to Persian culture, which was later adopted by the Muslims in the 7th century AD. Additionally, scholars like Satish Chandra have stated that this practice was introduced in India by the Delhi Sultanate, way before the Mughals set foot in the Indian mainland.
Then northern rulers of India widely adopted this practice for fear of women being captured by invaders, an age-long practice of reducing women to prize trophies. Numerous other texts narrate that women from Arabia were accustomed to veiling themselves with a cloth to protect themselves from harsh climatic conditions. Hence, the purdah was considered a shield for women against adverse climatic conditions, pollution and dirt. The purdah system comprises hijab, niqab, burqa and chador – each of which is an essential part of this practice.
The Hindu Purdah – The Ghoonghat
Bringing this exercise to the Indian mainland during their conquests, the Rajputs were among the most dominant groups to be stern believers of the purdah system. Such is also witnessed from the tale of Queen Padmavati. She jumped into the pyre of fire (sati) along with other married women never to be seen by Allaudin Khilji, the Delhi Sultan (internalised patriarchy is visible even in such instances in the most nuanced way).
These dictated spaces virtually eliminate women’s opportunities to assume roles more than that of a wife and mother.
When this practice came into contact with Hindu culture’s rural areas, it was translated as laaj. The newly married daughter-in-law was to cover her head with the pallu or dupatta in the presence of her husband or in-laws. However, the purdah observed during the colonial era was exclusively practised by the Muslim community. Nonetheless, this system stood its ground in Hindu practices as well.
Women’s seclusion was so strongly associated with the ghoonghat that the honour of the families and the feminine code of modesty were upheld and tied to it. Texts have disclosed that by the 15th century, the purdah became an integral part of Rajasthan’s feudal etiquette in an attempt to mirror the practices of the ruling population. Therefore, it was followed by women in dominant communities.
The practice of purdah amidst Muslims is followed when a girl reaches puberty, while the concept of ghoonghat is initiated after marriage in Hindus. While the Hinduized version of purdah was staunchly followed in the Northern belt (Punjab, Rajasthan, Haryana, Uttar Pradesh, parts of Madhya Pradesh, Kashmir and Himachal Pradesh), Ajanta caves provide us with the information that the Southern part of India had no reference to this system. There is no rapid shift from purdah to no-purdah regions.
Instead, there is a gradual transition through the areas while the uniform idea remains of establishing supremacy over the womenfolk. Such is translated through the custom of ghoonghat followed by the daughters-in-law. In the Rajput era, the purdah represented economic superiority along with it being a marker of good behaviour from a religious point of view.
Henceforth, down to the present century, dominant groups and royal families remain anxious to introduce purdah in their family to command respectability. The affluent homes could afford to observe strict behaviour imposed on women while those who were financially vulnerable were to send womenfolk for employment opportunities. Hence, those belonging to the base of the pyramid could not forgo their labour power to gain better economic opportunities/livelihood.
The Ghoonghat In The Current Context
These garments have held women in the pits of patriarchy for long. For instance, in her work, Tasneem Chowdhury (1992) provides examples from the households of Lucknow wherein Shusheela Bajpai had to cover her face every time she stepped out of the house. Only after she reached the outskirts of her village would she be free from the ghoonghat, freed by her anonymity.
In a society where male pride is very significant and simultaneously fragile, the seclusion of women has remained an essential aspect of male control to date.
On the other end, Sudevi, a non-dominant caste woman working in the fields, did not cover her head due to her working conditions. However, both of them were expected to look after their in-laws. The purdah system strikingly demarcates the task between men and women as the latter is supposed to be associated with the housework while the former sets foot in the public spaces.
Whether the purdah is implemented as a form of oppression, protection, or empowerment, voluntarily or through generations, is crucial. Purdah and its numerous manifestations have been a controversial topic sensitive to various levels of the social setup. In the contemporary era, this theme has been a weapon in the social war to appease some and target others.
