“The enemy of feminism isn’t men. It’s patriarchy, and patriarchy is not men. It’s a system, and women can support the system of patriarchy just as men can support the fight for gender equality.” — Justine Musk
Patriarchy, a prevailing social system, bestows upon men the authority to control and decide every aspect of a family. From political leadership to moral authority and property ownership, males are traditionally assigned these roles, reinforcing the notion that a woman’s primary duty is to serve her father, brothers, and husband. Growing up, I often questioned why the women in my family, including my mother and female relatives, were keen on advising me on how to carry myself. Despite my involvement in sports, where I freely wore shorts and jerseys, I consistently received guidance like, “Don’t sit like that in front of your father, uncles, or brother.” This made me ponder why the mere sight of our bodies invoked alarm as if any man catching a glimpse would spontaneously combust.
Observing not only my family but also my friends’ families, I discerned a pattern. Elder women in the family, without exception, passed on a set of instructions exclusively to the younger girls. These directives ranged from behavioral expectations – such as not laughing too loudly, sitting with crossed legs, and walking in a prescribed manner – to broader societal norms, like being calm and content, pleasing everyone, marrying early, and promptly starting a family. It became evident that the majority of women in our families played a crucial role in perpetuating the duties assigned to them by patriarchy. These women ensured that girls remained under perpetual subjugation, upholding constructs of patriarchy such as caste hegemony and superstitions. From childhood, society ingrains the idea that the kitchen is a woman’s rightful place, emphasizing that marriage, housework, and caregiving should take precedence over pursuing careers or achieving financial independence. Those who challenge these societal norms are often subjected to shame and humiliation, in private conversations and public discourse.
Several factors contribute to the perpetuation of patriarchal norms in various societies. These factors include cultural and social traditions, religious beliefs, economic structures, and historical contexts. It is essential to recognize that the experiences of women are not uniform, and there is a wide spectrum of perspectives and actions.
In elucidating the nuanced reasons underpinning the apparent adherence of women to patriarchal norms, various complex factors come to light. Commencing with the influential role of socialization, individuals undergo a profound indoctrination into gender roles from an early age, with societal expectations often acting as a reinforcing agent for conventional female roles. Economic dependency emerges as a formidable force, steering women toward conformity with traditional gender roles in scenarios where financial stability and support hinge on their alignment with established norms.
The intricate interplay of cultural and religious influences cannot be underestimated, as deeply ingrained beliefs mould individuals’ perspectives on gender roles, with certain practices perpetuating patriarchal values. Education, being a potent catalyst for societal transformation, assumes paramount significance; the limited access to it becomes a contributing factor to the persistence of traditional gender roles. Lastly, the universal impact of social pressures weighs heavily on women, akin to men, compelling adherence to specific expectations under the looming fear of societal censure or judgment. This multifaceted analysis underscores the complexity of the forces at play and accentuates the necessity for comprehensive strategies to dismantle deeply ingrained patriarchal norms.
It is crucial to approach discussions about gender roles with sensitivity and nuance, recognizing that there are diverse perspectives within any group.
In contemplating the significance of awareness and caution moving forward, one might ponder why it is crucial to recognize the evolving influence of women perpetuating patriarchy. The urgency of this awareness is heightened at present, given that the observable impact of such influence has extended beyond traditional domains like households, families, and workplaces. A closer examination reveals a concerning infiltration into the political sphere, where the perpetuation of hate and promotion of fascism has become apparent. This disturbing shift underscores the need for heightened vigilance, as the patriarchal characteristics now evident in politics pose an alarming threat to societal well-being. The realization of such a trend emphasizes the critical importance of addressing and countering these influences to safeguard the principles of equality, justice, and democratic values.
In the haunting chronicle of Manipur’s ethnic cleansing, a courageous victim unveils the grim reality of Meira Paibis, the ‘Torch-bearing women,’ who became accomplices in the reprehensible violence against Kuki women. Amidst a three-month-long surge of ethnic strife, the Meitei community’s animosity towards the Kuki tribes constituting a significant quarter of the population, intensified. The Meira Paibis, emerging as collaborators, actively assisted Meitei mobs in ruthlessly targeting Kukis across the expansive terrain of the Imphal Valley and its encircling foothills.
The victim, an 18-year-old Kuki woman, shares her heart-wrenching journey through abduction and assault, exposing the Meira Paibis’ alarming participation. Hailing from Churachandpur, a Kuki-majority district, her family’s prolonged residence in Imphal took a tragic turn when violence erupted on May 3. While numerous Kuki families sought refuge in the hills, she chose to stay in the city, finding solace with a Kuki friend married to a Pangal, a Meitei Muslim. As Meitei militias, spearheaded by Arambai Tenggol, systematically hunted Kukis in the city, the victim, desperate for safety among her own people, planned to journey to Kangpokpi, a Kuki-majority district, supported by her parents’ funds.
Tragically, on May 15, her plans were thwarted outside an ATM when four men, discerning her Kuki identity from her accent, abducted her. They handed her over to the Meira Paibis in Wangkhei Ayangpali, a Meitei neighborhood, where she endured brutal beating despite her pleas. Subsequently, she fell into the hands of armed men associated with Arambai Tenggol, who transported her to a desolate hilltop. There, she faced further physical assault, rape, and even became the subject of a macabre debate among her assailants on whether to end her life. In a twist of fate, a Pangal autorickshaw driver intervened, shielding her under vegetables and orchestrating a daring escape from her pursuers. Upon reaching the Bishnupur Police Station, the autorickshaw driver’s concern for her safety led him to drive her back to Imphal. Traumatized and vulnerable, the victim found refuge in the house of TT Haokip, a former state legislator, supported by compassionate Kuki volunteers.
This distressing incident unravels a tapestry of ethnic violence, political collusion, and the sinister complicity of women in the centre stage of the violence who are orchestrating it like the Meira Paibis in Manipur. It beckons us to confront the unsettling interplay of these forces, compelling us to reflect on the urgency of addressing the deep-rooted issues contributing to such atrocities. The victim’s narrative is a stark reminder that in the shadows of ethnic conflicts, humanity’s moral fabric is tested, and the responsibility to instigate change rests with each of us.
In delving into the gruesome tapestry of the Gujarat violence, a disconcerting revelation emerges when juxtaposed with the harrowing incident in Manipur, revealing a deeply rooted pattern intertwining patriarchy with religious fervor. The lens of filmmaker Rakesh Sharma sharpens our focus on a disturbing reality where violence, far from being confined to societal boundaries, traverses various classes and castes, leaving an indelible mark on the social fabric. What sets this episode apart is the unprecedented and unsettling participation of women in violence against their own gender—an anomaly that transcends the boundaries of conventional expectations. Sharma’s poignant narrative shines a spotlight on the grim spectacle of 17-year-old girls forming squads in places like Naruda Patya. In a macabre twist, these young orchestrators mastermind a sinister scheme, capturing any Muslim woman attempting to escape the mob’s clutches.
The captured women are cruelly stripped and then returned to the waiting men—a horrifying manifestation of complicit violence that defies the norms of humanity.
The complexity of this narrative lies in the intricate interplay between patriarchal ideologies and religious sentiments, painting a chilling portrait of brutality that surpasses conventional expectations. Sharma’s lens captures a society gripped by an unprecedented level of violence, forcing us to confront the uncomfortable truth that women, often portrayed as symbols of nurturing and compassion, can become active agents in the perpetuation of such heinous acts. As we grapple with the implications of this revelation, we are compelled to question the deep-seated beliefs and prejudices that drive individuals, irrespective of gender, to partake in violence against their own kind. This disturbing narrative serves as a call to action, urging us to confront the nexus between patriarchy, religious fervor, and violence. It prompts a profound reflection on the urgent need for societal transformation, challenging us to dismantle the oppressive structures that breed such horrors and redefine our collective commitment to empathy, justice, and humanity.
In the profound exploration within ‘Shiv Sena Women: Violence and Communalism in a Bombay Slum’ by Atreyee Sen, a stark narrative unfolds, inviting us to grapple with the unsettling reality of women’s active participation in riots and violent endeavors. Sen’s meticulous study penetrates the intricate dynamics of Shiv Sena women, exposing their roles in fundamentalist brutalities, all under the ominous shadow of a ‘benevolent patriarchy’ embedded in the caste system.
As we delve into the narrative, the vivid tapestry of the Mumbai riots comes to life, with Sen unraveling the layers of the Sena women’s involvement. They emerge not merely as passive observers but as active agents, playing pivotal roles behind the scenes and at the forefront of the violence. The multifaceted nature of their engagement becomes apparent, depicting them as instigators, protectors, and a crucial support system for the rioters.
‘Shiv Sena Women’ stands as a significant contribution, probing into the concept of women’s ‘agency’ within a right-wing movement that has historically fueled communal political mobilization in Western India. The shifting targets of the movement, from South Indians to derogatorily labeled ‘Bhaiyas,’ underscore the evolving dynamics within Mumbai’s working class. The book critically dissects the rhetoric of hatred directed towards Muslims, a consistent object of scorn in Shiv Sena’s discourse. Notably, Sena’s Women’s Wing gained notoriety during the 1992 wave of violence in Mumbai following the demolition of the Babri Masjid in Ayodhya. The strategies employed by these right-wing groups, meticulously detailed in the book, craft a narrative that portrays Hindus as victims of perceived Muslim aggression, perpetuating a distorted reality where Muslims are deemed to have initiated an assault on the ostensibly ‘peace-loving Hindus.’
This narrative, though uncomfortable, is a stark call to awareness. It urges us to confront the intricacies of gendered violence within political movements and grapple with the unsettling truth that women, far from being passive bystanders, can be active contributors to communal discord. ‘Shiv Sena Women’ challenges us to reassess the narratives we consume, unveiling the manipulation of perceptions to fuel divisive ideologies. As we digest these revelations, the imperative to foster empathy, bridge divides, and strive for a more inclusive society becomes ever more urgent.
In conclusion, The encroachment of patriarchal characteristics into the political arena not only heightens the urgency for awareness but also signals a broader threat to societal well-being, posing a tangible risk to the very fabric of democracy and social harmony. Recognizing this shift is not a mere intellectual exercise but an essential step toward safeguarding the principles that underpin a just, equitable, and democratic society amidst the escalating stakes of our contemporary socio-political landscape.
These real-time incidents should prompt reflection. Numerous women in India and worldwide ardently work towards dismantling patriarchal structures and advancing gender equality through activism, education, and advocacy. Understanding and supporting these efforts are crucial for effecting positive change. It is imperative to resist unnatural norms and rules towards females, making decisions based on logic, reasoning, facts, and humanity, thereby going against the prevailing tide of patriarchy.
The impact of patriarchy on women’s roles within families is deeply ingrained and perpetuated. To challenge these norms necessitates a collective effort to dismantle the structures confining women to traditional roles, fostering greater freedom and autonomy in shaping their own destinies.
Reference:
https://caravanmagazine.in/conflict/how-bjp-enabling-ethnic-cleansing-manipur
Gujarat: The Final Solution of Muslims in India documentary by Rakesh Sharma
Shiv Sena Women: Violence and Communalism in a Bombay Slum by Atreyee Sen
About the author
Kavitha Pandian
Kavitha Pandian is working in an IT company in the USA as a practice manager. She runs many initiatives including the Save Tamilnadu Farmer, Our Village Our Responsibility, and Adopt a Village and extends financial support and scholarship to underprivileged children for education, and betterment of rural life and has supported the people of Tamil Nadu during major natural disasters including Gaja and Covid. She has received many awards including ‘The Women Achievers Award’ by FeTNA, USA, in 2022. She also was felicitated by the District Collector, Virudhunagar during the 75th Independence Day celebrations, 2022, for her work towards infrastructure.
