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Table of Contents:
1. Chapter 1 Introduction………………………………………………………………….2
1.1 Research Question …………………………….…………………...………………….11
1.2 Research Objectives ………………………………………………………………... 12
1.3 Limitations…………………………………………………………….……………….12
1.4 Significance Of the study……………………………………………..……………….12
2.0 Chapter 2 Literature Review………………………………………………...……….13
3.0 Chapter 3 Research Methodology………………………………………………...….26
3.1 What Is Textual Analysis …………………………………………………………….26
3.2 Objectives of Textual Analysis ……………………………………………………….31
4.0 Chapter 4 Textual Analysis Introduction………………………………………...….32
5.0 Chapter 5 Conclusion……………………………………..…………….…………….41
References………………………………………………………………………...…....60
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Chapter 1
Overview

I will describe my topic briefly and I will further complete my thesis in 4 sections
literature review, methodology, textual analysis and conclusion. I will focus on kishwer
naheeds early life and situations she faced and early problems and struggles.

1. Introduction

Kishwar Naheed was conceived in Bulandshahr, Uttar Pradesh, India in 1940. Her family
moved to Lahore amid the segment of the subcontinent in 1947. She is a standout amongst
other known women's activist writers of Pakistan. Her first gathering of verse, Lab-I goya,
distributed in 1968, won the renowned Adamjee Prize for Literature. This accumulation of
customary ghazals was trailed by a gathering of nazms, interpretations of remote verse, and
numerous works in free stanza.

She additionally composed for youngsters and for the day by day daily paper Jang,
distributed her life account in 1994 (it showed up the next year in India), and in 2001 saw her
gathered idyllic work discharged in a 1312-page volume entitled Dasht-I qais men Laila. Her
day by day segments in Jang were likewise gathered and distributed in 1999. Her verse has
been converted into English and Spanish, and her outstanding sonnet 'We, corrupt ladies'
gave its title to a way breaking treasury of contemporary Urdu women's activist verse
interpreted and altered by Rukhsana Ahmad, distributed in London by The Women's Press in
1991.

The Library of Congress has 25 works by Kishwar Naheed in its accumulation and she
recorded for the Library in Lahore in 1977. She held the situation of Director General of the
Pakistan National Council of Arts before her retirement, altered an esteemed scholarly
magazine called Mah-I naw, and established an association named Hawwa (Eve) whose
objective is to help ladies without an autonomous pay turn out to be monetarily free through
cabin businesses and offering crafted works.

Women are the hardest hit social gathering in Pakistan since most recent five decades.
They are being minimized at any rate and really misled in a most dire outcome imaginable
for the sake of Sharia laws. Over the ages ladies, alongside other ethnic and religious
 3

gatherings, have been subjected to treatment that has prompted question, disarray, criticism,
and despondency among such manhandled gatherings.

Kishwar Naheed is one of the principal non-traditionalist women's activist artists and
ladies activists of Pakistan who effectively took an interest in the fomentations against state-
managed barbarities focusing on ladies, and she composed widely about the unbending
imperatives on ladies of a political framework instilled with sham religiosity and bad faith.
While dismissing the all-male petty social request, in spite of the solid religious feelings of
her kinsmen, she attempted to rethink the status of ladies through her verse.

Her verse has dependably been viewed as a danger to the man centric request. Ladies
in her lyrics turn into their very own heroes and they long for and endeavor to defy the
guidelines and shed the shackles which detain them; in her ballads we see ladies trespassing
the limits of insignificance, taking off both high and to skylines up to this time prohibited
them.

This theis looks at and questions the legitimacy of laws, be they Sharia laws or social
practices that shame ladies, and understands that the two frameworks of equity minimize and
detain ladies in their trap of tyranny. It shows how Kishwar Naheed, in composing verse that
reliably portrayed lady as existing on the edges of their general public, took part in their
social resurrection.

The accessible records and writing give overpowering proof of deplorable savagery
and misuses being polished against ladies in the Islamic Republic of Pakistan which set up
the feeling that Pakistan isn't following Islamic laws for ladies in congruity with the lessons
of Islam. The pastors and conservative activists, who keep a solid hold over society and the
administration through their traditionalist religious requests for the sake of Sharia laws,
exhibit no enthusiasm for giving ladies the status (and openings) conceded to them in the
Holy Qur'an.

Ladies are in this way being subjected to a correctional male centric thought of
Islamic law, wherein they are denied of any of the rights that a man appreciates - be him a
minister, a spouse, a dad, or a child. This idea isn't Islamic generally however is, truth be
told, absolutely hostile to Islamic, wretchedly neglecting to stick to the genuine lessons of the
Book. The interpretations and understandings of the Qur'anic stanzas, the Qur'anic directives,
 4

and books like Bihishti Zewar (Heavenly Ornaments) of Maulana Ashraf Ali Thanwii, that
arrangement with ‗perfecting ladies', are debased, and in the appearance of Islamic statute,
give a religious endorse to laws that serve to shame ladies.

Ladies in Pakistan's man centric culture are subsequently denied of the rights and
regard and opportunities that Islam has dependably offered to ladies, these having been
supplanted by conventional and social standards that put strict hindrances in the method for
advancement for ladies in Pakistan, making their lives oppressive, restricted, and regularly
reformatory. Any general public that denies ladies their due rights under the Qur'an and acts
towards them in such an unmitigatedly undignified and culpable way fills in for instance of a
―traditional ancestral structure‖ (Babur, 2007, p.20).

The innate arrangement of revenge and the formal legitimate arrangement of

Pakistan, both subject ladies to unfeeling treatment and judgments. The convention of respect
killings and the standard practices of baad (giving ladies as pay to settle debate) proceed
unabated (Saima Jasam, n.d.). Other than the two parallel legal frameworks, the Federal
Shariat Court and the Shariat Appellate Bench, that are appropriate to the whole nation, the
customary jirga arrangement of equity is effectively rehearsed in Balochistan, NWFP, and in
addition locale of Sindh flanking with Balochistan as to settle lawful cases and debate.

Most grounded claim on the jirga framework has been about its oppression ladies
people throughout choices and execution on assortment of its principles and directions. The
Participatory Development Initiatives of Pakistan sees that … there may be numerous causes
and explanations for the consistently expanding pattern of brutality against ladies in our
general public, including absence of mindfulness, instruction and so on., in any case, there is
a typical recognition held by the common society that inborn jirgas are the principle and
essential reasons for increment in the instances of viciousness against ladies including the
instances of respect slaughtering in Sindh region.

Despite abrogation of Jirga framework and authority prohibition on holding jirgas are
as often as possible held in different parts of Sindh by Sardars frequently under authority
support and convention. Jirgas in Sindh are generally held in the administration - possessed
circuit houses (PDI, 2005). Despite what might be expected, male chauvinists as often as
possible declare that Islam has given a larger number of rights to ladies than has some other
 5

religion however and still, after all that ladies are being subjected to differing types of
persecution, savagery and foul play for the sake of religion, in spite of the fact that the
defensive state of mind of the Qur'an ―toward all discouraged and abused classes of
individuals, has all the earmarks of being weighted from numerous points of view for ladies,
a significant number of its ladies related lessons have been utilized in man centric.

Muslim social orders against, as opposed to for, women‖ (Hassan, February 25,
2000). The pseudo-religiosity and all-intentionally defined statutes don't talk just about
religious persecutions; rather there is a sure mindset that is profoundly instilled in entirely
man centric social orders like Pakistan (Jamal, April 9, 2012). Hina Jilani, legal counselor
and Human Rights extremist places that ―the right of life of ladies in Pakistan is restrictive
on their obeying social standards and customs which are profoundly established and have
made the life of ladies miserable‖ (Amnesty International, 1999).

Talbot contends that the sudden end of authentic stories in 1947 has muddled the
coherencies between the pilgrim and contemporary times (Talbot, 1999, p.12); in this way,
the legacies of the pioneer period still assume a critical job in its social structure. This atomic
state couldn't create norms of political responsibility neither one of the its could develop a
common society that would be conspicuously dedicated to pluralism and value (Shaikh,
2000, p. 326), nonetheless, this country with the way of life of political narrow mindedness
could create and encourage a framework to mishandle ladies for the sake of religion.

The inheritance of the pre-freedom custom of bad habit regalism and diligence of
dictatorship in Pakistani legislative issues (Talbot, 1999) cleared route for religious
universality too on the grounds that it additionally requests specialist of one (male) on the
other (female). These variables are likewise responsible for social turmoil and depression and
they showed themselves in two unique types of male predominance and commodification on
ladies' body and psyche to such a measure, to the point that ―sharply restrict [ted] our
capacity to comprehend.

Grill the lives of ladies whose longing, influence, and will have been formed by non-
liberal traditions‖ (Mahmood, 2001, p. 203). Oppressive nature of specific laws that disregard
ladies' rights and viciousness against ladies in the family and society kept underestimating
ladies. Sara Suleri sees that ―… if a postcolonial country leaves on an official program of
 6

Islamization, the inescapable outcome in a Muslim state will be [a] enactment that abridges
ladies' rights.‖ (Suleri, 2000, p.1324). Over the ages, ladies alongside other ethnic and
religious gatherings were subjected to questions, disarrays, pessimism and depression.

Ladies were the hardest hit social gathering since the appalling military fascism of
General Zia-ul Haque (1977– 1988) as they were underestimated and exploited for the sake
of Shari‟a laws. Yet, strikingly, it was the period that proclaimed the start of an across the
nation arousing among ladies alongside the growing of various ladies bodies to voice their
worries against the monstrosities on them. The domineering standard and the crusade of the
fundamentalist radical politico-religious bodies to isolate ladies from training and legislative
issues, and declaration of laws on a man centric dictator base to persecute ladies offered
ascend to a lively development for ladies' rights.

There was a ―significant authoritative stride‖ (Rouse, 1992, p. 103) that finished in
an across the country blend to challenge dictatorships in the entirety of its signs, to request
balance and equity. It cleared path for some generous changes in the famous and naturally
sexist Offense of Zina (Enforcement of Hudood) Ordinance, 1979 (Ordinance VII of 1979).
This mandate required a casualty of assault to deliver four dependable, honest and devout
male observers about whom the Court is fulfilled, having respect to the necessities of
tazkiyah al-shuhood [credibility of witnesses] to admit that they have seen the demonstration
of entrance, fizzling which the injured individual was trialed and rebuffed for submitting
infidelity or sex.

Ladies were likewise deceived under the Offense of Qazf Ordinance 1979 (that
applies to a complainant who makes an allegation of zina [fornication/infidelity/extramarital
sex] against someone else in a Court, yet neglects to create four observers in help thereof
under the watchful eye of the Court, and when the complainant is found to have made a
dishonest complaint of zina-bil-jabr [rape]). It was transparently claimed and broadly trusted
that the Pakistani police turned out to be disappointingly criminal practically speaking, by
declining to enroll cases under Zina.

Bil-Jabr i.e. assault, and recording it rather as an instance of Zina i.e. infidelity
(Aslam, 2003; Amnesty International, 1999; Jahangir; Quraishi 1997). Proclaimed for the
sake of Islam, the Zina Ordinance remained an instrument of persecution for right around a
 7

quarter century. President Musharraf's blessing to the ladies of Pakistan as the Protection of
Women (Criminal Laws Amendment) Act, 2006 did not rescind Hudood Ordinance rather it
was ―hollowed out to its barest essentials‖, comments Martin Lau finishing up his
investigation of this Act, ―it can't be rejected as a negligible window dressing to fulfill a
Western audience‖ (Lau, 2007, p. 1314). Asma Jahangir, the United Nations .

Special Rapporteur on Freedom of Religion or Belief and understood human rights

and ladies' rights dissident, commented that sentences of stoning and removal are as yet
conceivable under the Act and that Pakistan had "far to go" with respect to ladies' rights
(Immigration and Refugee Board of Canada, 2007).

These revisions ―are not a substitute for the cancelation of the Hudood Ordinances,‖
underscores Supreme Court legal counselor and General Secretary of the autonomous Human
Rights Commission of Pakistan, Iqbal Haider, in any case, this is a positive advance, albeit
much should be done‖ (Sarwar, 2006). The entire arrangement of law making and law
authorization seems like the cop of Andrienne Rich's lyric ‗Rape'.

One ladies' rights aggregate in Pakistan says the quantity of episodes of brutality
against ladies in Pakistan has expanded somewhere around seven percent over the previous
year, and the effect of savage sexual orientation segregation is as a rule profoundly felt in
various ways (Behn, 2012). Shahnaz Khan's (2011) The Butterfly‟s Cage is a stunning case
of the general public that minimized its ladies to such a degree, to the point that lives of a
great many ladies in Pakistan got encompassed by conventions which implement outrageous
separation and accommodation to men, a considerable lot of whom force their for all intents
and purposes proprietorial power over ladies with viciousness (Amnesty International, 1998).

It merits specifying that 2,713 instances of savagery against ladies were accounted for
just in Southern Punjab from January 2012 to October 2012. (1) While out of 4,585 'revealed'
instances of savagery against ladies in Pakistan amid the main portion of this current year,
around 1,027 occurrences occurred in Sindh (Dawn, October 23, 2012). The main half-yearly
report (January-June, 2012) of Aurat Foundation uncovers that regardless of broad endeavors
to control respect executing episodes, 436 such cases were accounted for other than 435
assault and assault cases (Imran, October 23, 2012).Article 1, 1993 of the UN Declaration on
the Elimination of Violence against.
 8

Women portrays the term brutality against ladies as ―… any demonstration of sex
based viciousness that outcomes in, or is probably going to result in, physical, sexual or
mental mischief or enduring to ladies, including dangers of such acts, intimidation or self-
assertive hardship of freedom, in the case of happening out in the open or in private life‖ (UN
General Assembly, 20 December 1993). .

These incorporate instances of aas-aaf custom (10) – in which ladies blamed for
‗bringing disgrace to the family' promise of honesty on the Holy Quran and after that stroll
on copying coals spread more than six metres– , kidnapping and torment after snatching
(577), corrosive assaults (20), copying by tossing lamp oil and petroleum (17), kaala kaali
[kara kari/synopsis killing] (25), ambush after separation (45), attack by in-laws (100),
‗honour' killings (112), murder and strike for getting a marriage with their through and
through freedom (114), murder (162), casualties of panchayat choices where ladies were
either sold or slaughtered (37), assault (304), attack by police (20), suicide in response to
family weight, assault or different types of savagery (444), torment prompting physical or
mental inability (489), wani [child marriage] (37), watta satta [exchanging ladies between
two families] (25) and instances of sex segregation and exclusion (175) (Jafri, November 3,
2012).

In its yearly report, the Human Rights Commission of Pakistan said no less than 700
ladies were executed in 2012 for harming their family name. The number denotes an
expansion of more than 110 from 2000 (Crilly, 20 Dec 2011). Pakistan has turned out to be
third most risky nation for ladies on the planet wherein more than 1, 000 ladies and young
ladies are killed in respect executing each year, what's more that, 90 percent of Pakistani
ladies experience the ill effects of aggressive behavior at home and maltreatment on account
of the male culprits, relatives, society and state operators (Jamal April 9, 2012).

These brutality incorporate rape at work places, instructive organizations, healing

facilities; assault, spousal homicide, beating, corrosive tossing, custodial torment, respect
killings, and so forth. Indeed, even taught ladies of first class and upper white collar classes
show up not to have abstained from disguised traditions and customs which specifically deny
them of poise and frequently of life itself.
 9

Farida Shaheed, sociolinguist and lady lobbyist, trusts that notwithstanding the
customary man centric [feudal/tribal] structures and frameworks, ladies are confronting ―a
new flood of traditionalist reasoning that saturates ever-bigger swathes of society, playing
hooky and other divides‖ (UNRISD, March 6, 2012). It is appropriately declared that the
word ‗woman' in Pakistan is synonymous with ‗endurance' on the grounds that the entire
society has mantled the robe of a gatekeeper and it goes about as an oppressor, frightening
ladies into acquiescence. A lady in Pakistan ―is essentially compelled to acknowledge
certain exposed unavoidable issues facing everyone once she grows up to be a lady. Be it on
avenues, or so far as that is concerned in eateries, a lady is above all else required to be alert‖
(Bhatti).

Appropriate from extreme repercussions of the Hudood Ordinance to the socially

organized sexual orientation politically-sanctioned racial segregation, there is a ceaseless
marvel of minimizing ladies for the sake of ―cultural relativism, resistance, hostile to
prejudice, assorted variety, or political examinations of the inescapable issue of savagery
against ladies in Pakistan's two biggest urban communities, Karachi and Lahore, Human
Rights Watch (1999) saw that in spite of the seriousness of the issue, the administration's
reaction has been aloof, best case scenario; it has served to fuel the torment of ladies
casualties of brutality and to discourage the course of equity.

Genuine, savagery against ladies is a worldwide issue and each general public is
pervaded by the proceeded with events and responses to occasions of assault and rape on
ladies. Be that as it may, while an assault on a transport in India starts a worldwide stir and
an assault in Steubenville, Ohio starts a comparative influx of renouncement (Michelman and
Tracy, January 22, 2013), the situation of such unfortunate casualties in Pakistan.

Is all things considered, ―confined to define articles in the press, moderate moving cases in
the courts, and continuous dropped charges because of influences, dangers of further
savagery and family weight on the injured individual to maintain a strategic distance from
further shame‖ (Haque, December 31, 2012). Be that as it may, the faulting, disgracing, and
judgment coordinated toward the casualties of these horrendous wrongdoings remains a key
segment of the exchange encompassing even these prominent occasions of rape.
 10

While the sheer volume of rape and assault addresses the commonness of rough and
negative mentalities towards ladies, the injured individual faulting and judgment that happens
paints a significantly additionally aggravating picture uncovering how subversive and
enduring these negative points of view of ladies are. (Michelman and Tracy, January 22,
2013). Whenever states, social orders and families neglect to shield the privileges of a man or
gathering, writing stands sentinel to ensure those rights by raising voice against shameful acts
and outrages.

Subsequently, it doesn't shock that other than the ladies developments against this
dictator, feudalistic and brutal culture, Pakistan saw a flood of enthusiasm for women's
activist talk that tested the general public in the interest of the female exploited people who
were either slaughtered or underestimated, and the ones who confront the danger of
segregation independent of their class and societal position. It produced clashes ―with
custom and to some degree, religion, as deciphered by men and communicated in
Fundamentalist Islam‖ (Ahmad, 1990. p.7).

Kishwar Naheed is one of the first non-conventionalist women's activist writer, and
the lady dissident of Pakistan who effectively partook in the tumults against state-run
abominations on ladies. She broadly expounded on the inflexible requirements of the
political framework that is mixed with joke religiosity and false reverence. While dismissing
the all-male haughty social request, in spite of solid religious feelings of her nation, she
attempted to rethink the status of ladies through her verse. She knows that men are free and
uninhibited to compel confinements, mishandles and sexual brutality onto ladies as they get
full insurance from the law, police, and courts.

The general public has influenced ladies to trust that they would have accomplished
something to merit the wrongdoing that has been submitted on them. Naheed's verse has
dependably been viewed as a danger to the man centric request as the ladies in her ballads
turn into their own emancipators and they ache for and endeavor to disrupt the norms and
shackles forced upon them by men, to break the limits of insignificance, they need to
traverse, to take off high in the skylines where they have dependably been taboo to meander.
She has been portrayed as the main Pakistani women's activist ―who represents a genuine
 11

danger to men through her work, her way of life, her way and through perpetual verbal
challenge (Ahmad, pp. 20-21).

The overwhelming suspected that exists in her verse is a powerful urge to split far
from the social build which she was raised with to challenge the dictator demeanor of state
and society to control lady's body and sexuality. She utilized verse at basic authentic minutes
to talk about close issues of self, feelings, and sexuality that proved unable, in their socio-
recorded settings, be generally communicated (Anantharam, 2009, p.209).

These were the angles about which a lady guessed express her suppositions. She is
among those bunch of Pakistani ladies who, in the midst of the political strife and social
segregation, rebelled against the religious conventionality, nation's laws and the societal
standards that continued deceiving and minimizing ladies. Naheed's corpus of work is a
glaring case of a minimized voice managing a misogynist and sexual orientation based social
milieu.

Fahmida Riaz, herself an extraordinary women's activist writer, and contemporary of

Naheed, concedes that Naheed, as a candid delegate of ladies in writing ―explored [the]
topics identified with ladies that were not contacted by artists, for example, physical savagery
dispensed to ladies, abuse under the pretense of securing ladies and female
circumcision‖(Riaz, 2012). Conceived in 1940 in Balandshahar, Uttar Pradesh, into a
traditionalist family in which the legend and custom of her way of life were alive and
energetic.

Kishwar is observer to different types of viciousness against ladies in the wake of

segment and amid the violent years in Pakistan following allotment where her family moved
in the year after Jinnah's demise. She was denied formal school training and was compelled
to acknowledge the universal lifestyle. She encountered a youth which ―raised more
inquiries in her young yet touchy personality than the joined limit of people around her to
reply. Each time she was requested to quiets down, the revolt inside her accumulated more
momentum‖ (Ishtiaq, p. 300).
 12

1.1. Research question

To find out how Kishwer Naheed portrayed the marginalisation of women in her novel a bad women
story.
How gender discrimination is exercised in Kishwer Naheed’s “A Bad Woman’s Story”?
Is the world view of novelist is biased or based on reality?

1.2. Research objective

My research objective is to find out:

 The main ways women were marginalised
 Naheeds view on that issues
 Naheed life and the society influence
 The changes society brought in Naheed
 How Naheed changed mindset of people around her
 1. To study various things that are practiced as gender discrimination in the novel “A
Bad Woman Story.”
 To bring out the personal element of the writer’s life. She depicts that how women in
our society are marginalized and oppressed. The story depiction of her own suffering
and how she represents all the oppressed section of our society who are maltreated
and misjudged for their capabilities

1.3. Limitations
The researcher’s study will revolve around the Marginalization of woman that is
practiced in our society or the discrimination that writer has faced in her life. It will be
discussed with reference to the textual analysis of the novel.

1.4. Significance of the Study

This study will help us to understand the main problems the women of that time faced and we
will be able to relate them with the situation women’s are going through nowadays. It will help us to
 13

remove that issues because once issues shall be highlighted then they can be solved. Other than this
Naheed was a great person a novelist and poet so her life and views we shall get to know that are also
source of great intellect and knowledge.
It is also an autobiography of the writer so it will be easy for readers to understand how
marginalization is practiced in the society, its effects the mind and lives of the people and
how writer has faced this discrimination in her life.
 14

Chapter 2

Overview

In this chapter other writer’s views and situations relevant to the topic shall be discussed
and main issue the marginalisation of the women in society will be highlighted.

2. Literature review
The job of lady in the public eye is to a great extent kept by the place she involves in
history as additionally in the financial network. Evelyn Reed in her article, ―The Myth of
Women's Inferiority‖ thinks about the situation of lady in the public arena to be identified
with private enterprise. As she says in her article, (O) One of the prominent highlights of free
enterprise, and of class society as a rule, is the disparity of the genders. Men are the experts
in financial, social, political and scholarly life, while ladies play a subordinate and even
compliant job. Just lately have ladies left the kitchens and nurseries to challenge men's
restraining infrastructure. In any case, the fundamental imbalance still remains.

This disparity of the genders has checked class society from its extremely beginning a
few thousand years back, and has held on all through its three principle stages: asset
subjection, feudalism and private enterprise. Thus class society is appropriately portrayed as
male-ruled. This control has been maintained and propagated by the arrangement of private
property, the express, the congregation and the type of family that served men's interests.
(1954: 58-66).

Based on this verifiable circumstance, usually accepted that man is socially better as he is
considered than have characteristics that make him normally prevalent. Male amazingness, as
upheld by this isn't believed to be a social marvel at a specific phase of history, yet a
characteristic law. Subsequently, it is all around acknowledged that man is blessed essentially
with unrivalled physical and mental characteristics.

On the opposite side of this legend lies the view of lady in the public eye. As man is
thought to be prevalent, the mediocrity of lady expect the state of guaranteed. Reed can't help
contradicting this view. She sees this as a misrepresentation of common and social history. It
isn't nature, yet class society, which brought down lady and hoisted man. Man won his social
 15

matchless quality in the battle against and success over lady. Be that as it may, this sexual
battle was a vital part of an extraordinary social battle the topple of crude society and the
organization of class society. Lady's mediocrity is the result of a social framework which has
delivered and encouraged incalculable different disparities, inferiorities, separations and
corruptions. In any case, this social history has been hidden behind the legend that lady is
normally mediocre compared to man. (On the same page.,)

Any endeavor at mindfulness or opposition was stifled in the unlimited fantasies

encompassing lady and the acknowledged ideas of lady's situation in the public eye and the
revenge for the mavericks. The mythic position of lady was, along these lines, encouraged by
numerous different legends that combine the situation of man and therefore deteriorate the
position and value of lady. Sheila Rowbotham says:
The birthplace of our abuse, similar to the underlying foundations of all control, is lost long
prior. We are totally with no memory of any option. Indeed, even the fantasies of clans and
races of solid ladies, the brilliant period of matriarchy, are the manifestations of male culture.
The main means we have of fantasizing free ladies is through the projection of male
apprehensions. (1973: 34)

One such legend related with the position allotted to lady can be found in the Jewish
fantasy of Lilith. As per prominent fables, Lilith is regularly viewed as the primary spouse of
Adam, one who sprang not from his rib but rather was a person. God made Lilith from
foulness and residue and not from unadulterated residue as on account of Adam. She was to
be his helper. In any case, Adam and Lilith never discovered peace for when he wished to lie
with her, she declined to lie underneath him as she viewed herself as his equivalent. At the
point when Adam endeavored to compel her submission, Lilith, left him as well as the
Garden of Eden. God sent his blessed messengers to bring Lilith back, however Lilith won't.
She turned into the mother of devil bring forth. The heavenly attendants debilitated her with
the passing of her evil spirit youngsters on the off chance that she didn't come back to Adam.
Her cognizant interest of her situation to be perceived as one of value and not subordination
drove her to approaching discipline. She couldn't be chastised thus needed to confront
revenge as the demise of her devil youngsters. Reluctant to bow down to a framework in
view of uniqueness, she kept up her autonomy, however at the expense of being
memorialized as a tyke executioner.
 16

What her history proposes is that in male centric culture, female discourse and female
presume that is, irate rebel against male mastery – are inseparably connected and definitely
daemonic. Prohibited from the human network, even from the semi divine public narratives
of the Bible, the figure of Lilith speaks to the value ladies have been advised they should pay
for endeavouring to characterize themselves.

What's more, it is an unpleasant cost: reviled both on the grounds that she is a
character who ―got away‖ and in light of the fact that she set out to usurp the basically
artistic expert inferred by the demonstration of naming Lilith is bolted into a retaliation (tyke
executing) which can just bring her all the more enduring (murdering of her own youngsters).
(Gilbert and Gubar, 1979: 35)

Obstruction has dependably been related with devilish impact and any endeavor to
move far from what was given was covered in wicked action. Hence, the principal lady was
victimized of her entitlement to contrast. Lilith picked the demise of her evil presence kids
over coming back to Adam and educated the blessed messengers that she had a comparative
capacity to slaughter the human relatives of Adam. Strikingly, one can see the difference in
their relative positions as said to be allocated by God Himself for He made Lilith out of
rottenness and residue and not out of unadulterated residue as Adam.

Then again, a more critical look influences us to understand that this uniqueness
could really be the meaning of distinction for God improved man and lady not or more
terrible, but rather extraordinary. It is this distinction that Lilith presumably alludes to when
she declines to be subordinated by Adam. She states her distinction as a being and along
these lines, her uniformity which Adam declines to perceive. Adam considered her to be a
lady who was given to him thus she must be subordinate.

She had no privilege to vary with or defy Adam. He didn't consider her to be an
equivalent boring equivalent obligation and right. Along these lines, he trusted it to be his
entitlement to constrain her into acquiescence on the off chance that she endeavored to
restrict his predominance. Lilith may well be viewed as the primary subaltern who discovers
discourse for not exclusively does she decline to be subordinate to Adam yet additionally
swears off the solaces of the Garden of Eden all the while.
 17

Her demonstration of disobedience comes simply after her acknowledgment that her
accommodation to Adam will additionally hoist the issue. She would rather be a devil and
consequently, not subordinate than be the lesser being in the Garden of Eden. In this manner,
she will relinquish her benefit of being a subaltern in the Garden of Eden and to relearn her
benefit as a subaltern.

Benefit is a kind of insularity which removes the special from specific sorts of
―other‖ learning thus one should endeavor to perceive these confinements and defeat them,
not as an unselfish motion of consideration, but rather just for the expansion of information.
The best approach to do this is by working basically through one's convictions, biases and
presumptions and seeing how they emerged and ended up naturalized.

Nora in Ibsen's Doll's House is like Lilith as she additionally ―shuts the door‖ to her
Eden – an existence with her significant other and kids who, up to this point, had been the
center of her universe and for whom she had made numerous penances. When she discovers
that her life in this house is all show simply like a doll's home, she declines to acknowledge
it:

Nora: ―It is consummately valid, Torvald. When I was at home with dad, he
disclosed to me his assessment about everything, thus I had similar conclusions; and on the
off chance that I contrasted from him I hid the reality, since he would not have loved it. He
called me his doll-tyke, and he played with me similarly as I used to play with my dolls.
What's more, when I came to live with you.

I imply that I was just exchanged from dad's hands into yours. You masterminded
everything as per your very own taste, thus I got the You neither think nor talk like the man I
could tie myself to. When your dread was over – and it was not fear for what debilitated me,
but rather for what may transpire – when the entire thing was past, to the extent you were
concerned it was precisely as though nothing at all had occurred. Precisely as previously, I
was your little skylark, your doll, which you would in future treat with doubly delicate
consideration, since it was so weak and delicate. Torvald – it was then it unfolded upon me
that for a long time I had been living here with an interesting man, and had borne him three
children (1965: 225) .
 18

same tastes as you – or else I put on a show to, I am truly not exactly beyond any doubt
which – I think now and again the one and now and again the other. When I think back on it,
it appears to me as though I had been living here like a poor lady – just from hand to mouth. I
have existed only to perform traps for you, Torvald. Be that as it may, you would have it so.
You and father have submitted an incredible sin against me. It is your blame that I have made
nothing of my life...

Numerous faultfinders have seen this demonstration of Nora as a demonstration of

childishness. Rather than settling her broken marriage she abandons it all together that she
might not need to confront the chips. Nora's revelation happens when the fact of the matter is
at last uncovered. As Helmer releases his sicken towards Nora and her wrongdoing of phony,
she understands the excruciating truth that her better half is an altogether different individual
than what she had dependably accepted. Helmer does not wish to assume the fault for Nora's
wrongdoing despite the fact that he realizes that she had done it for the wellbeing of he. She
had been sure that he would benevolently surrender everything for her. When he neglects to
do this, she acknowledges the way that their marriage has been a deception. Their false
dedication has been only play acting. She has been his ―child-wife‖ and his ―doll‖ yet never
an equivalent.

Helmer: (Standing at Nora's entryway.) Try and quiet yourself, and make your mind
simple once more, my unnerved small singing-fledgling. Be very still, and feel secure; I have
wide wings to protect you under... How warm and comfortable our house is, Nora. Here is
shield for you; here I will ensure you like a chased dove that I have spared from a bird of
prey's paws; I will convey peace to your poor thumping heart. It will come, little by little,
Nora, trust me. Tomorrow morning you will view everything in an unexpected way; soon
everything will be similarly as it was previously.

Soon you won't require me to guarantee you that I have pardoned you; you will
yourself feel the conviction that I have done as such. Would you be able to assume I ought to
ever consider such an incredible concept as renouncing you, or notwithstanding rebuking
you? You have no clue what a genuine man's heart resembles, Nora. There is something so
indefinably sweet and fulfilling, to a man, in the information that he has pardoned his better
half—excused her openly, and with his entire being. It appears as though that had made her,
 19

in a manner of speaking, doubly his own; he has given her another life, as it were; and she is
in a way turned out to be both spouse and tyke to him. (in the same place., 223-224)
At the point when Nora reveals to Helmer that just a supernatural occurrence of wonders can
bring her back, she is alluding to her failure to confide in Helmer to consider her to be an
equivalent. Helmer will dependably need Nora to be his ―little skylark‖ relaxing in the
respect and honors of being his significant other and the mother of his kids. Nonetheless,
Nora presently at last realizes that she isn't a skylark or his ―child-wife‖ and she wouldn't
like to put on a show to be one either. In shielding her, Helmer has likewise in a way denied
her of her entitlement to be a reasoning thinking individual who may act precipitously in the
midst of emergency. As she concedes herself: ―You and daddy have submitted an incredible
sin against me. It is your blame that I have made nothing of my life‖. She denies a place of
enslavement as a lesser being. Like Lilith she won't be a lesser being regardless of whether it
was in the Garden of Eden.

Reed sees that the ransacking of the privileges of lady to take an interest in the higher
elements of society and the position of urgent significance upon the unconventional essential
of her reality is exclusively administered by her organic capacities and the qualification of
being the one to pass the heritage of humankind starting with one age then onto the next. It
was further executed through a two-crease fantasy. On the one side, parenthood is spoken to
as a natural burden emerging out of the maternal organs of ladies.

Nearby this disgusting realism, parenthood is spoken to as being something relatively

supernatural. To reassure ladies for their status as peasants, moms are purified, invested with
radiances and favored with exceptional ―instincts,‖ sentiments and learning always outside
the ability to understand of men. Holiness and corruption are basically opposite sides of a
similar coin of the social burglary of ladies under class society. (1954: 58-66)

While lady in the social orders of the west have been in a place of unmistakable
preferred standpoint inferable from the fast financial improvement of the general public
everywhere, even in these social orders the job that lady must perform was deliberately
delineated. In agreement to ―western philosophical and political conventions general society
domain of the polis, state, city, or republic turns into the site where individuals agree to or
challenge the laws, contracts, pledges, or standards of network that administer individual and
 20

social conduct‖ (Goswami, 1996). Aristotle sees man as ―by nature a creature proposed to
live in a polis‖ (Baker, 1962: 4). The private domain which is characterized by the hearth and
home remains the focal point of family, solace, and individual personality.

The family is the essential unit of society and structures the preparation ground for
direct, character, and profound quality. The two domains have their very own tenants and a
move from one to the next was not admissible. ―While people in general domain has been
the space of the western male subject, the private domain has a place with the spouse, girl,
mother, sister who are in charge of the going down of customs, (for example, regarding the
dead), keeping up the sacrosanct fire of the local sacrificial table, and the solid childhood of
children‖ (Goswami, 1996). While the man is likewise a vital piece of the family playing the
job of dad, child, spouse, and sibling however these jobs are not conveyed facilitate into the
general population life ―where history, network, and the state requested common
acknowledgment and advancement toward judicious and all inclusive goals (ibid.,).

It is noteworthy to comprehend the possibility that the assignment of various domains

to man and lady was upheld by organic reasons or rather ideas of the innate attributes of man
and lady. Man is considered to encapsulate the apparently manly characteristics of reason,
thought, non-feeling, equity, basic judgment, objectivity, sternness, distinction, and tendency
for savagery and securing while gentility in lady speaks to opinion, fancy, intelligence,
immaculateness, subjectivity, otherworldliness, possessiveness, elegance, uprightness,
reliance, arousing quality, and sexuality.

The clashing idea of these characteristics underscore man as the holder of positive
characteristics while prove the whimsicalness of lady and thus her normal unfitness for open
life. Aristotle considers men to be the ―integral parts‖ of the polis while ladies, kids, slaves,
mechanics and workers were the ―necessary conditions‖ (Baker, 1962: 108).

In the social orders of South and South-east Asia this ―domain set by differences‖ was
established into an arrangement of belief system that was barely at any point addressed or
thinks. Indian convention from Vedic occasions has been set apart by an inclination for guys
over females. While lady was revered as the exemplification of Parvati or Lakshmi, this
fantasy is altered in the regular day to day existence where there was a positive and to a vast
 21

degree barefaced inclination for the male kid as per the sacred texts, an individual won't pick
up passage into paradise after death except if his/her last rituals are performed by a male kid.
Along these lines, religious lessons are to a great extent in charge of making and
strengthening traditions that add to the low status of lady in the public arena. Hinduism
teaches lady to form their lives on the case of Sita, the upright spouse of Rama, Prince of
Ayodhya, who pursued her better half into the wild and never neglected to do his offering.
The travails she looked as a hostage of Ravana was viewed as the consequence of her
rebellion to the bearings given by her brother by marriage, Lakshman who had cautioned her
not to cross the limit set apart by him, the ―Lakshman Rekha‖. In this manner, the legend
likewise filled in as a notice to each one of the individuals who expected to cross the limits
set for them.

Rowbotham translates lady's subordination as a colonization. She says, ―Female

progressive cognizance originates from the obscurity of our unremembered youth. Just here
does the degree of our colonization turn out to be extremely apparent. Think for instance how
we learn even our brain research and physiology from our oppressors‖ (1973: 35). Manu, the
codifier of antiquated Hindu law has plainly outlined the correct job of a lady in which she
should be subordinate to her dad in her adolescence, her better half in her childhood lastly as
a dowager she should stay under the consideration and assurance of her child. ―Manu's
orders about the requirement for the security of ladies by men at various phases of their lives,
have been translated to mean ̳control by' and ̳superiority of' men, while ladies have been
urged to be reliant and to need initiative‖ (Kumari and Kidwai, 2005: 17).

For the lady as a subject the family remains the most imperative impact and she
should carry on with her life bound to the four dividers of her home as a youngster and once
she is hitched, lady's character is converged with that of her better half and his family. She is
seen to be a piece of the family or the house – a having a place – and what can be more
imperative for a question other than the name of the individual who has the privilege to
guarantee its proprietorship? The one thing that may make it critical is the point at which it is
given away. Thus, for a young lady, marriage or the giving over of proprietorship starting
with one male then onto the next turns into the most essential occasion of her life. In this
manner we see that Crude silk is an intermittent image in her ballads and it flags a removing
from the convention – a separation between her over a significant time span.
 22

Abandoning India, she says the legacy that she can pass on is the wet blanket work

of rooms and galleries,

mainlands torn, altered with.‖ (in the same place.,)

In this interwoven world she knows about the seclusion from customary life. The
picture of silk or the sari is woven into her ballads and her books. In Manhattan Music, there
is a reference to the sari once more. ―...Draupadi, her companion, differentiates by being
developed as an extraordinary, road savvy lady conceived in the United States who ponders
what sort of female power it takes Sandhya to fold the six yards of sari over her‖. The sari
here, as proposed in Deepa Mehta's widely praised film, Fire, resembles the purdah – ―an
metaphorical body wrap that bound the Indian lady to customary, social and sexual
orientation roles‖ (Gairola). Kamala Das passes on it appropriately in her sonnet ―An
Introduction.
... Dress in sarees, be young lady

Be spouse, they said. Be embroiderer, be cook, Be a quarreler with workers. Fit in.
gracious Belong cried the categorizers. (26)

Having a place with the jobs laid out by the categorisers offers ascend to new
obligations. It isn't sufficient to be essentially a young lady or a lady. A lady should likewise
be embroiderer, a quarreler with hirelings gifted in housekeeping and the apparently humble
work of a family unit. Like Das lady is educated ―to break saccharine into your tea and/To
offer at the correct minute the vitamins‖ (―The Old Playhouse‖,1).

The affirmation of sex jobs and the subsequent control because of these sexual
orientation jobs begin from the get-go throughout everyday life. Ladies are educated to fit
into these jobs and to maintain these jobs consistently. In her short story, A Woman and Her
God (1991: 11), Ranasinghe notices a youngster who has been compelled to remain home as
opposed to setting off to the Synagogue at Yom Kippur, as her mom was reluctant to go and
―women can't sit with men, regardless of whether they are little, and particularly not at Yom
Kippur‖.
 23

Das likens lady's predicament to that of Alice who ate the ―magic loaf‖ and turned
into a diminutive person. She is diminished to a non-element with no opportunity or will and
progressive uncertainty about her capacity to be normal. Here the idea of mystical change is
utilized neither to make nor change herself into a Cinderella. Dissimilar to Alice she ends up
in a wonderland possessed by the frantic hatter.

You intended to tame a swallow, to hold her In the long summer of your adoration
with the goal that she would overlook Not the crude seasons alone, and the homes
abandoned, But Likewise her temperament, the desire to fly, and the interminable Pathways
of the sky...

..............................You called me

Spouse,

I was educated to break saccharine into your tea and

To offer at the correct minute the vitamins. Cringing Beneath your gigantic inner self I ate
the enchantment portion

What's more, turned into a diminutive person. (1)

(―The Old Playhouse‖)

These imperatives are additionally solidified with adoration and ―marital bliss‖.
Naheed, Alexander and Ranasinghe can see through these abberations in adoration and
family life. While Naheed is very vocal about the

chains that family life puts on a lady, Ranasinghe presents it relevantly in her lyric ―I Have
Learnt‖. She says, with time she has figured out how to recognize Between the intonation

Of your telephonic voice:

The energetic low grasp

Of an underlying charming; the trembling whisper

Of foreseen love;

Post coital coolness and

 24

The definitely strident cacophony

At the point when the other lady is tuning in close by. (12)
In this short yet powerful ballad, the writer lights up the position that lady has in a man's life.
Lady stops to be imperative once man expect directly over her. This steady move from
protestations of adoration to ―the decisively strident dissonance‖ is uncovered. Lady's reality
focuses round her family, her significant other and kids as, is considerably less difficult while
for a man it is just a single piece of his reality.

This sentiment of being a little inconsequential piece of a man's life is likewise found
in Naheed's sonnet, ―Speechless Princess.‖ In an offer to attempt and feel a similar weight of
significance a lady may once in a while endeavor to dispose of the restrictions of her
womanliness by attempting take up the job of a man and this they believe they can approve
by going up against the dress or appearance of a man:

I put on your jacket today

Just to check whether my shoulders as well

Get the opportunity to feel a similar weight of significance These days individuals change
everything Very rapidly. (60)

Expecting the job of man gets further complexities as it gets attention to the mystery
universe of man that comes full circle in her surmising that in these present occasions
individuals change everything rapidly.

The word ̳everything' is huge here for the artist maybe extends it to incorporate even
the enthusiastic aspect of a man: affections change as fast as names, numbers or homes.

Nasreen uncovers comparable inclination in her ballad ―Aquaintance‖: He whom I so long

idea I knew accurately

He whom I know is in no way like that,

indeed , he's the one I most don't have the foggiest idea. As much as I had thought him to be
man, That much he isn't.

Regularly we find conjugal connections comprise a critical piece of ladies' writing.

Ranasinghe says
 25

A tempter requires both dexterity and apathy transforming one question of want for
another. However, how might one acknowledge the passing of a sweetheart. (18) (―I was
Too Late‖)
One has a serious attention to dissatisfaction when one understands that satisfaction
which is the fundamental goal in marriage goes up against the attire of reliable home life and
control inside the four dividers of the family unit, which falls flat at an ID of an elective job.
The life of lady spins around job desire and job execution. Alexander can delineate the
frustration a lady feels when after the wedding she experiences the truth contained in
marriage. I sit bar straight, appendages firm, jaw up gazing hard and cool the sun in his newt
consuming eye. I didn't feel that I would attempt to bite the dust when yesterday they
hennaed my hands in the examples of stars and moons and blooms, for bliss. (9) (―After the
Wedding‖) Naheed gets the job done perfectly when, in her ballad, she says:

I heard someone getting out with affection,

I pursued that call

I continue strolling and the earth does not arrive at an end. ...................................

Separated lips continued opening and asking me

How can one patch dreams

How can one cross waterways made out of tempests

My feet were worn out before achieving the limit of answers .....................................

The earth reaches an end

Be that as it may, not my adventure. (116)

(―Commonplace Miracles‖) Thus, in the long run love raises wariness as opposed to
conclusion. Naheed sees that the man-lady relationship is one of logical inconsistencies.
While the relationship is one that requires similarity and fellowship, a lady is relied upon to
bow to the man, to watch each custom of regard and adoration. ―see this man and grin/do
cover

your head in his presence‖ (Haeri, 2002: 258).

Love for lady is the focal point of her universe; yet with developing
 26

mindfulness lady discovers love gradually lose its importance nearly ―like a bloom
dropping its petals one by one until the point when nothing is left on the stalk aside from its
solitude‖ (Naheed, 2005: vi). She is a puzzled princess who finds the duality present in
marriage. The regularly changing world observers the quick change in adoration and
friendship. In this manner, while a lady is made to guarantee to surrender her being: her past,
present and future, no such exertion is made by the man. While lady is required to be the
ideal housewife man then again may meander far from the ideal.
 27

CHAPTER 3
3. Methodology

Overview
In this chapter I will highlight the method I used to find out about my research results.
It will also highlight the main theoretical framework in which I will take my thesis forward
and other important aspects of my research are included in this section.

3.1. WHAT IS TEXTUAL ANALYSIS

Textual Analysis is a path for scientists to accumulate data about how other people
comprehend the world. It is a strategy ology ± an information gathering process ± for those
specialists who need to comprehend the manners by which individuals from different
societies and subcultures understand their identity, and of how they into the world in which
they live. Literary investigation is helpful for specialists working in social examinations,
media thinks about, in mass correspondence, and maybe even in humanism and theory.

How about we open with a direct portrayal

When we perform printed examination on a content, we make an informed speculate

probably the most likely translations that may be made of that content.

We decipher writings (TV programs, magazines, adver-tisements, garments, with the end
goal to attempt and get a feeling of the manners by which, specifically societies at specific
occasions, individuals understand their general surroundings. What's more, critically, by
observing the assortment of manners by which it is conceivable to decipher reality, we
additionally comprehend our own societies better since we can begin to see the confinements
and preferences of our own sense-production hones.

Is that the best way to Textual analysis?

Obviously, I'm attempting to make things basic here, and nothing is extremely that
straightforward. This book just presents one rendition of printed examination. Scholastics
who do `textual examination's really hone an immense scope of approachs ± a considerable
lot of which are commonly opposing and inconsistent (for a feeling of this range, see Allen,
1992). This book clarifies a type of `textual investigation's whereby we endeavor to
 28

comprehend the reasonable elucidations of writings made by individuals who expend them.
This isn't the main `correct' procedure for social occasion data about writings. Different
methodologies can likewise genius duce valuable data: no methodology lets us know the
`truth' about a culture. It's critical to understand that distinctive techniques will deliver
various types of data ± regardless of whether they are utilized for examining comparable
inquiries.

For instance, assume you were keen on what the reactions of watchers at home to a
transported in American program (like the 1980s' cleanser musical show Dynasty) need to
inform us concerning how crowds comprehend the country in which they live. You could
attempt to ®nd out this data in various ways. Teacher Jostein Gripsrud incorporates two of
these in his book The Dynasty Years (1995). From one viewpoint, Gripsrud draws on
extensive scale, numerical reviews about Dynasty watchers. He utilizes appraisals data, for
instance, to disclose to us what number of individuals watched the program ± ®nding out
that in December 1988, 63 for every penny of the ladies and 57 for every penny of the men
studied in his nation of origin of Norway had seen no less than one scene of Dynasty in the
season that had recently run. This is helpful data ± however it doesn't reveal to us anything
about the manners by which watchers watch this program. It doesn't reveal to us how they
deciphered it, what they considered, what relationship they thought it had to their own lives
(Gripsrud, 1995: 113). Gripsrud proceeds to research different issues in this vast scale
overview, getting some information about the program. He calls attention to that under 25 for
each penny of the general population overviewed believed that the program was `unrealistic',
for instance. He utilizes this proof to recommend that the watchers of the program are
probably going to relate it to their very own life somehow (in the same place.: 116).

Catherine belsey , comes towards a content from a psychoanalytic perspective.

Analysis begins with an issue, and attempts to illuminate it. There are two individuals in a
psychoanalytic experience: the patient and the examiner. Analysis sees investigators as a
mediator of a patient as there is an 'issue' that should be unraveled. Subsequently therapy is
relatively similar to printed investigation in that it includes the 'examination' and scan for
'more profound implications' and an answer for an obvious 'issue'.
 29

The session expected to take a gander at what literary examination really is and how
this technique can be utilized to break down writings in detail. The session likewise intended
to encourage us how point by point readings of writings are directed and how unique
techniques for perusing/examination can make diverse results.

For this session, we were encouraged to consider the accompanying three inquiries:

1. What includes in a content do we search for when we need to dissect it in detail?

2. 'Understanding dependably includes additional printed information.' What does Belsey

mean by this?

3. How might you (as a peruser) describe your connection to Belsey's content? (see segment
IV of her section).

Belsey's (2005) section point by point her examination of an artistic creation and how
she approached dissecting the conceivable implications of the photo. She portrayed how she
looked into the artistic creation, how deciphering the canvas included information from
somewhere else –, for example, learning of old Rome (as the creator was breaking down a
sketch of Tarquin and Lucretia by Titian), or learning of intercourse or assault (as the photo
delineated the assault of Lucretia). These proficiencies can happen from our very own
embeddedness inside culture, especially a culture where you discover data from TV
programs, discussion, books, instruction and general information.

The data that I left away with from Belsey's (2005) section was:

With the end goal to break down a content we have to ask/know/consider:

What is going 'on' in the content/picture/film/transcript or whatever media you are

dissecting? You have to think actually and afterward develop this to consider things that
might be covered up or not as self-evident. Who is the planned peruser/watcher/audience?
What impact is the creator searching for – would this be able to be observed from whether
they are utilizing first/second/third individual (in a content or sound account) or from what
methods they are utilizing?

Utilize your insight – regardless of whether scholarly, general or something else. We should
be reproachful of our own insight as it might be somewhat emotional – albeit abstract
information can frequently be a positive thing. It tends to be conceivable to utilize nature and
 30

afterward line up these senses with perusing about them to see whether these impulses could
be a conceivable perusing.

How does the content present the characters or subjects of the piece?

Where are our sensitivities welcomed to lie?

The scientist must consider discussing their own early introductions with the end goal
to consider other different implications.

Selecting certain parts of the content/picture/film/media and set up this together with
an examination intrigue. Allude to Belsey (2005: 157).

Research is relied upon to add something new to a scholarly field. Anticipated that
would be unique or to develop another bit of research, to be autonomous. In any case, in spite
of this inventiveness, it doesn't imply that exploration has be totally and entirely unexpected
from other research. It in all likelihood develops past research, taking a gander at something
that might miss or not completely investigated.

As Belsey (2005) clarifies, as specialists, we can't translate something without

learning from somewhere else. This learning can originate from optional assets (books, film,
training, TV programs), individual experience, or general information from more extensive
culture (different books, workmanship, news, ordinary occurences et cetera).

The main motivation of numerous specialists when they go over something new is to
find it on the web or in another book, in the library, in reference indices, from proposals from
other individuals et cetera. It might all be valuable on the off chance that it prompts facilitate
literary examination of that specific content. In any case, Belsey (2005) clarifies that we
should not believe other people, and should consider their commitment precisely, with the
upsides and downsides of every commitment.

Belsey (2005), in her strategy for literary investigation, clarifies that it might be more
helpful for printed examination to utilize optional sources sparingly. Since while breaking
down a content, a specialist is endeavoring to discover something new or unique, other
individuals' sources may frustrate as opposed to encourage this. Scientists and content
analysers need to arrive at their own decisions, above all else. Belsey (2005) additionally
 31

recommends to compose theories/questions and attempt to answer them yourself before

taking a gander at optional readings.

In the session, there was discourse of de Saussure's (1916) hypothesis of semiotics,

signs and signifiers. For instance, 'can' would be the meant while the signs on the entryways
of the toilets would be the signifier (the sign for 'men's' or 'women's'). We as a whole
comprehend these signs and there are various approaches to connote something, which
accordingly implies that the connection between the signifier and the meant is self-assertive.

De Saussure (1916) said that what is essential is the thing that underlies dialect and
vocabularies. Saussure essentially said that dialect is a signs framework in which the sign is
comprised of the signifier and what is implied. This hypothesis is critical on the grounds that
it supports the possibility of literary examination, in fact, any investigation. In the event that
a sign did not have a basic importance, there would be no compelling reason to dissect
something to discover what underlies it.

Levi-Strauss created de Saussure's hypothesis of semiotics by survey dialect as a sign

framework through incorporation and avoidance. In a few societies you don't utilize words in
the manner in which that different societies do. All dialects, in any case, have a structure of
sentences; the time when we get from sentences to significance is about class.

Content is anything that you can read and it is conceivable to peruse any sign
framework, (for example, film, content or workmanship). A content makes no difference to
you in the event that you are not familar with the medium somehow – for instance, somebody
who has never played music will find that a music scale won't mean anything. 'Ancient
rarities' can incorporate writing, artistic creations, interviews (transcripts/notes/chronicles),
photographs, et cetera. Every one of these antiquities are sign-frameworks that we can
translate. They can likewise reveal to you a considerable measure about a culture, in the
manner in which that they utilize signs (for instance, the sign for mens/ladies' toilets are
distinctive in different societies).

This session made me consider how I investigate messages and convey certain
information to my examination of these writings. I have had understanding of printed
examination, however did not contemplate writings and contentions and investigating
writings was a specific control or technique in its very own right. Consequently, I found the
 32

session helpful for contemplating manners by which I can examine anything regarded a
content: specifically, interviews, messages, surveys or letters that I should break down for my
exposition. Originating from a sociological foundation, I additionally thought that it was
helpful to take a gander at examination in an unexpected way, other than those strategies
utilized in human science.

3.2. Objectives of Textual Analysis

The main purpose of textual analysis is to describe and interpret distinguishing features of the
text.
It describes the content, structure and functions of the text.
 33

Chapter 4
Overview

In this I will analysis few verses from the novel and discuss them in detail the issues the
verses are highlighting and indicating. I will highlight few main and important issues
discussed via few selected verses which are the whole context of the novel ‘A bad women
story’.

4. Textual analysis

At every stage of my life, every moment, I have had to hear this phrase: In your
house nobody has gone over the limits like this. Stop this drama (Kishwar Naheed,
2010).

From the above line its clear mentioned that how women had so many limitations
enforced on them and how they were just given examples of one and another that womens
don’t do this or no other women did this before this shows the mindset of the people at that
time that the womens were so neglected and thought to just a product and lifeless thing and
were used as a puppet their own life desires nothing was there just the society and its rules
had to be fulfilled in that time she choosen to be different to show the world the real power of
women while doing so she was much criticised and this criticism is now known globally but
at that time she was just pointed on and blamed on the things that were not even wrong and
when she was just and on point.

This is also held to be a woman’s fate that religion, culture and humanity are
used on the behalf of men and against women. Sometimes her exploitation in the name
of beauty; sometimes in the name of intelligence, or wealth or even poverty. Even when
God is identified, it is as male. Jesus went on the cross; his breath was said to heal and
give life. But Mary who gave him life is only garlanded in pictures (Kishwar Naheed,
2010).

This passage shows that women were just treated as a piece of beaty and leisure and
even the religious limitations were also only set upon the womens men were just free and
they did everything they wish to do only the womens were targeted in religion both male and
 34

female have set limits and boundaries that they should not cross but only women were
targeted and put pressure on while male enjoyed unlimited liberty and they were not told that
this thing your religion has prohibited and you should not do this only this line was common
and so is still that men are men we womens should know how to behave that’s tot unjust and
unfair we women are equal member of the society and shall be given equal representation at
least in terms of rights and liberties.

In order to give credibility to the mischievous and false story of the grain of wheat,
woman was called a temptress or a seducer at will (Kishwar Naheed, 2010).

In this line she mentions that how women are called temptress that men don’t do
anything wrong on their own women are the one who influence and seduce them to do wrong
acts like it also want to mention that only men make relationship with women and women are
solely responsible for men showing interest in them. And hawaa story is highlighted that
hazrat adam ate the wheat on the saying of hawa and they were sent out of heaven just
because of the negligence of hawa. This shows how women are blamed on everything that
even they don’t commit and man just gets safe and is never pointed on and he enjoys
unlimited liberty and women are said to provoke men to whatever wrong a man does the
women in his life is blamed that its her fault and because of her the man committed wrong.
How unjust as a society we people are.

What kind of hell is this that the woman who works in ten houses everyday should
also a have to warm the bed at night and should give over her day’s earning for the
bottle that fuels the man’s lust?

Here in this text also she shows the evil side of the society that a women works whole
day and she want to take rest at night because she is tired of the hectic day and work she did
the whole day but man wants here to just have sexually intercourse with him and fulfill his
need and do as he the man in his life says. He don’t think that she is tired he just want to
fulfill his lust and not even bother to think for the poor lady who is running his house this is
mainly the story of lower middle class society where the womens work all day long and the
man just take the money from her when she gets her salary and that too after one whole
month of hardwork and struggle she manages to get some amount for herself and her children
but the man takes that money also and just enjoys and wastes the hard earned money without
 35

having a single moment of regret he does what ever he likes and he drinks wine etc and force
the women to do sex with him . This shows the man nowadays is an animal no doubt and
even the animal will have more concern then the common age man.

Unimaginably well-perused, obstinate, stiff-necked and wildly free, Kishwar Naheed

is a lady who attests her character in a male-commanded calling and society, and sets out to
scrutinize the long-held standards, qualities and thoughts that keep on putting men on a
platform and join little significance to the wants and desire of a lady.

In my nation lady has no personality, she is distinguished by her associations with

others – she is a sister, spouse, mother, little girl – yet would she say she is anything alone?

For her entire life she cooks the man's decision of sustenance, she wears garments
which satisfy the man, adornments, she gets dolled up, meet individuals - all inside the
moorings of her better half's will and consent. Concerning her very own desires, she is an
outsider to them and how they taste.

What's more, if, God preclude, a lady asserts her personality, she is considered a
''terrible lady''. What's surprisingly more dreadful is that most ladies have acknowledged and
embraced sexist thoughts and qualities.

In any case, here even ladies don't see one another, somewhat they don't have faith in
their own independence. As they would like to think they are to serve others. Their
confidence in themselves and their sense of pride is tied up in their associations with men.
They don't trust that only they are deserving of regard. They feel that the most important
thing in the world of their lives is in following the good and enthusiastic rules built up by
men.

She discusses the smothering mistreatment amid the season of Zia-ul-Haq's Martial
Law. I abhor Zia-ul-Haq with a searing energy, yet perusing this book influenced me to
disdain him much more, if that is conceivable. Ladies and minorities endured colossally amid
his military administration - loathsome awful occasions.

At the point when daze Safia Bibi proclaimed: 'I have been assaulted. I am pregnant. I
don't have the foggiest idea about the name of the attacker,' she got a slap on the face from
the Shariah Court. Her sentence was 20 lashes and 14 years' detainment.
 36

Amid the 14 years from 1979 to 1993, spouses sent their wives to imprison on
charges of Zina, so they could wed a second time without deterrent. Siblings blamed sisters
for Zina,and in eating up their legacy felt their masculinity vindicated. Fathers got their little
girls blamed for Zina to keep them from wedding individually will with the goal that they
could lay their hands on the settlement which would make their very own lives agreeable.

Kishwar Naheed isn't reluctant to uncover individuals' pietism and twofold

guidelines, she discusses the endless difficulties a lady faces when she chooses to set foot
outside her home to work. Truly, circumstances are different however not for every single
Pakistani lady. As pitiful and alarming as it seems to be, the different issues that Kishwar
Naheed discusses are still especially pertinent and pervasive today.

This journal is likewise an affection letter to writing - verse specifically. It is verse

that helped Kishwar Naheed adapt; individuals were never there for her yet her pen and
books were. She additionally discusses her relationship with radio and the subsequent
companionships with incredible fondness. I couldn't resist feeling dismal about the condition
of radio today when I read this:

The climate on radio at the time was an extremely refined one, saturated with learning
and writing. Every one of the makers were artists or journalists and valued the essentials of
music.

I was shaken when my maid servant returned to work the day after giving birth. Her
story was that giving birth was not a big deal. There was no one to say to her in a
melodramatic voice ‘You’ve made me father, oh, how lucky I am!’ Her luck was made
up of all the bruises and fasts which were her life in spite of working all day (Kishwar
Naheed, 2010).

This also shows the true face of what the life of a lower middle class women is. There
are more children mostly in the familes of lower middle class people just because the lower
class men are free all day and uses his wife as a symbol of sex and whenever he is free he
just wants his women on the bed with him. He don’t think about how many children he have
before and how will he bring the child up. And the women when give birth in poor class
families there is no one who wishes her that congrats you are a mother again not even her
 37

husband wishes her and thank her that she made him a dad. This shows the negligence of the
lower class men that how busy they are in their own life and have no time and no intention
and even no concern how hard her lady works and how muc struggle she has to do or hard
time she has to face.

Morality is only needed by woman. If a man appears on television, then he is

accomplished__ if a woman does than she is a loose character, a publicity hound. If a
man has an opportunity just for making a peep on the radio it is considered a
great honor but if a woman participates in any program it is held to be an excuse for
having a good time. For man to go off every now and then in the evening for dinners
without intimations is a necessity and for the woman to go to official functions, even
after intimation, is to flout his marital rights. For a man to stay away from the house
without notice is part of his freedom. For a woman to announce her going on her own
for some work, or meeting is held to be unbridled freedom.

These verses again are a tight slap on the face of the society. It shows the narrow
mindness of the people and the dual standards they have . When a man does a show on
television he is appreciated and he is told that he did a good job and he is a brave man to face
the screen and tell his views on the screen but when the same thing a women does she is
labelled as a bad character women and said that she just did the program because she wanted
to spend time with men. How dual standard we are if a same thing a women does as the man
she is labelled characterless and if man does he is given honour what a shameful act we as a
society are doing. If the women goes out of home for any function she is told that she is using
her freedom wrongly or doing mis use of her liberty but when a similar situation is with man
he is just set free and labelled as his right and told that man goes out its their freedom and
they shall be given freedom. For Gods sake why the men are set free and targeted are only
women they can also go out have fun and live a normal life why should all the men enjoy
alone.
The womens are not allowed to go to office functions or work related meetings if they
do so they are againt labelled as bad women and told that they are using their freedom in the
wrong way.
 38

Going to chair meetings in small towns also led to several new paths opening. In these
towns, through loudspeakers and in mosques, announcements were made that mens
meetings could not be chaired by women

This line tell that in small towns women are still deprived of their basic rights and
openly on loudspeakers are told not to sit next to men. Gender discrimination is clear from
this act and verse. In meetings women can’t take part and meetings are only for the male
members of the family. Womens are neglected on every step and this is not the development
or progress that we wanted a progressed state is where men and women work together and
have equal rights and alleast the basic rights are given to women which they deserve.

If you work in the radio then the comment: ‘Now people are asking: Has your
wife become a singing girl?” What can I say? I’ll have to stop mixing with respectable
people. If you appear on television then the taunt: ‘What’s the difference between you
and a model? She displays herself in her own way and you in yours.’ However if he goes
himself then no doubt it’s because he is so talented.

The world has progressed and some many advancements are taking place but where
we as a society stand still if a male does modelling he is labelled handsome and talented that
he got the job or the role. If a man takes part in signing competition he is cheered and his
morale is raised but when a women even thinks to choose modelling or singing as a career
againt her character gets on risk and she is told that if she does singing or modelling her
family members will not live a respectable life in the society and she should stop this because
her family is feared of losing respect and honour. This is strictly unfair and shall be stopped
if a equal society we want to establish.

I was the mistress of the house. It was a love marriage. But when I would come
home from the office, I would see eight to ten American and Cristian girls having tea in
my house.When I was coming and going from my office, I would spot the same girls
roaming around with my husband in his car, or standing chatting with him on the
rooftop of the office. If I threw a fit or objected, I would be told to sarcastic voice: ‘You
are mad. You’ve gone crazy. That girl is really sweet; one keeps bumping into such
girls. You are just a wife.’
 39

This line highlights the extra martial affairs are men are having these days and they
roam around with not one but many women and even get frank with womens from same
circle as wife and they don’t mind doing this wrong act and when wife questions they just
label them as their wife and this act as their so called freedom. What if the same kind of a act
a women do will she be accepted as a wife or even as a respectable member in the society.

You are just a wife.’ For every crisis this was the response I got. Money is being
embezzled from the officeand being spent on a good time with women. The whole world
is saying: ‘What kind of a wife are you? Why don’t you check him?’ And if you
remonstrate with him pat comes the answer ‘What’s it to you what I do? If you are
such a goody-goody you should have married a maulvi!’

We women just cant just have a moment of peace if we stop husband from doing
wrong he punishes us and if we don’t stop them or they don’t stop even after our request then
again the society questions the women that why she does not stop the man from doing this
and when she after much pressure confronts the man he just stops her by saying that if you
were so religious or narrow minded then you should have married a maulvi what did you
marry me then.

Woman is inferior… otherwise she would have been god, she would have been a prophet, she
would have been equal to man…. This is why woman can,t be head of state.

The males just fears women and don’t like seeing women on higher positions because
they fear that women will do better than man if assigned the similar task the man fears the
intelligence of women. They say if women allowed free and don’t put on inferior level they
will become God and prophet etc and will become equal to man the other things aside the
only worry is that women will outpost the men and this insecurity provokes men to stop
women from achieving their aims and desired posts in life.

It was also during this period that the newspaper started the pen-pals column . I
also wrote in. The result : a deluge! Everyday 50 or 60 letters and mother would have a
fit. ‘How did she have a guts? Getting letters from bloody men!?
 40

If one women is getting liberty that she can work as a columnist in a newspaper then
again the other womens targets her that how she reads letters that are response to her column
sent by men. We don’t let each other have peace and women are targeting women just
because they are jealous of other womens post and status plus the kind of liberty she feels
and gets
In those days only few newspapers were published. Photographs and reports of
debates were given prominence. I too received an offer from one newspaper to send in
reports from college. “We will give you a cycle and 75 ruppees a month.” I was ecstatic.
But all hell broke loose at home. I was still wearing a burqa, how could I possibly ride a
cycle? And then a friend of mine who rode a bike had divorced her husband during her
college days. She was a bad woman. How could a syed girl behave like this?

This also shows the unjust nature of society that if a women divorces her man then
again her equation as a religious person is questions and her belief is also on risk. I mean
why cant a syed girl divorce a man and what is the gurantee that the women is at wrong may
be the man has done something that was not tolerable and she has given him divorce after
much thinking and after much trys to change him.

Give me a chance to ask you, Mother. Have you at any point seen your girls choking?
At the point when their own kids are transformed into snakes in the grass and set against
them, and the dad, having finished his amount of torment, hurls a moan of alleviation. At the
point when masculinity is just felt to be vindicated by draping ladies on the hangman's tree of
censure… While the lady is left with the relief: an elephant may wander from place to put
however will dependably return to its home."

Awful ladies go out and associate with men, terrible ladies don't do family unit
errands throughout the day, awful ladies compose verse, awful ladies aren't upbeat to be a
spouse and a mother, awful ladies argue. Awful ladies are the individuals who decline to be
controlled by society.

This is the account of a Pakistani women's activist writer, Kishwar Naheed, and her
battles to carry on with her life completely in a to a great degree male centric culture that
utilizations religion as a noteworthy method to control ladies. Naheed battles to be taught and
to have the capacity to compose. She is constantly mindful of the misanthrope and deceptive
 41

society she lives in and addresses this through her own self-portraying tales, female figures
from history, and stories she has gotten notification from individuals around her.

The misogyny in this book was difficult to take now and again. Ladies were made to
feel not as much as human and in spite of the fact that they were policed seriously (for
instance, after a specific age, they weren't permitted to be separated from everyone else with
male cousins) they were rebuked for everything ("Eve blasted out: 'Who rebuffed you? Were
only you in this demonstration, totally alone?'"). I've been following the assault news in India
and have been nauseated by the way that a lady can be reprimanded for her very own assault
and murder.

This book lights up the Pakistani lady's understanding however we have our own
women's activist issues here in Canada and somewhere else, so I valued the way that Naheed
reveals to Westerners that Pakistani ladies are dynamic in propagating change inside their
very own general public:

"To pass on the battle of Pakistani ladies in composing and in their day by day life to
outsiders is an errand that becomes excessively annoying since they are persuaded that we
are insensible ladies who sit at home."

I appreciate Naheed incredibly for her assurance and for declining to adhere to
existing conditions. Living in a general public that normal ladies to discover culmination and
satisfaction in marriage and parenthood, Naheed knew this could never be the situation for
her. Her adoration for writing, verse and composing kept her normal. Truth be told she goes
into a ton of discourse on books and verse, and on misconstrued female journalists:

"My composing offered a shield before every one of these abhorrences. My pen made
a dam to keep down the surge. A house came up inside the house. My very own home, the
place of exchange among me and my self, in which pen and paper turned into my
companions to reassure me and make me grin. I started to depend such a great amount on
their companionship that the day I didn't read I felt vacant. And isolated."

To complete this survey, an awesome statement in light of Women's Day and

commending ladies scholars:
 42

"The fire of their composing rouses me to emulate their example on the grounds that
through the voices of genuine ladies these scholars have dependably tested dictators."
 43

Chapter 5
Overview

In this chapter I will end my thesis and conclude my findings and results plus I will
highlight my final views on the research topic and the in depth and precise discussion on all
the points discussed before in the thesis.

5. Conclusion
It is clear then that any complete 'women's activist examination' must relate to different
hypothetical examinations and incorporate them inside its structure to touch base at any
powerful hypothesis of female character and minimization. Anyway for less difficult points
e.g. breaking down a particular artistic work with the point of unwinding its women's activist
affiliations and check it with reference to the epistemological awareness of the age it was
formed in, we may make due with a less escalated methodology.

My undertaking in this exposition is a comparative on. I propose to analyze chosen lyrics

of the Pakistani Urdu artist Kishwar Naheed to disentangle the women's activist shapes of her
work. Her work is established in the experience of the subcontinent ladylike – its issues,
difficulties and concerns, and thusly takes into account a more noteworthy comprehension of
the advancement of the wonder of opposition against floods of bullhead restoration that foists
its idea of an 'agreeable decent lady' unto the sub mainland lady and all the more so in the
Islamic religious government of Pakistan.

Her verse is a dangerous disavowal of the requirements set by a tricky extremist

religiosity established somewhere down in an all-male social society and endeavors to
diagram the shapes of the enslaved however defiant ladylike personality through her
'transgressive' verse. The transgression happens not just at semantic level (depiction of
female sexuality, female body and deletion of forced aggregate personality) yet in addition at
the grammatical level as she parts from the ordinary ghazal and melodious nazm to azaad
nazm or exposition ballads keeping in mind the end goal to develop her very own
extraordinary articulation. The lyrics under dialog are: Censorship, Ghazal, Talking To
Myself, The grass is extremely similar to me, and We Sinful Women (trans Rukhsana
Ahmed).
 44

The calamitous outcomes of the parcel of the sub-landmass have been the subject of
much investigation before-women's activist and something else. The provincial undermining
venture of the boorish other and related manly nerves were just exacerbated in this two
country hypothesis propounded under man centric dad figures - Gandhi tutored Nehru and
Jinnah and subsequently the entire religion and nationality is masculinized while ladies just
progressed toward becoming markers as patriotism and manliness played on their bodies.

The signs of this manly nervousness to affirm its nationalistic manliness that began from
the pre freedom traditions of sati and purdah framework have advanced in different
appearances all through the post-autonomy period e.g. respect murdering spiraling assault
and attack insights and a general upward pattern in violations against ladies. With the
beginning of the data unrest and the hybridity of imagination and reality, reflected by the
mushrooming of obscene sensuality in film and prominent writing yielding a profoundly
eroticized twisted exaggeration of lady as a sexual being.

A careless examination of the "stimulation areas" of the sub mainland media will uncover
adequate verification of the equivalent with predominant topics like Sherlyn Chopra, Veena
Malik and Shahzad Anjum upbraided and celebrated similarly for what is basically risqué
introduction of body for the sake of female freedom, chauvinist antiperspirant promotions,
day by day cleansers like the named Turkish cleanser "Ask-I Memnu," or "Prohibited Love".

This Soap has been particularly mainstream in Pakistan and highlights ample Turkish
wonders in miniskirts, while portraying the shenanigans of the super-rich, including love
triangles and forbidden connections, all named in Urdu. Not to be beaten you have our very
own indigenous variation MTV Splitsvilla" and in depicting sexless trained cowardly
personifications the two nations share the distinctions: Zaib of Silvatain broadcast on ARY
Digital, Kumkum from Kumkum: ek pyaara sa Bandhan – disclosed on Star Plus are only
two models.

In this broadcast world Women at that point need to experience more up to date foes that
grip the extent of this data and serotyping blast and recommend/develop counter rambling
systems to question and uproot these markers of female character. In the vein of Showalter,
the women's activist or gynocentric faultfinder must guide the "exact social locus" of the foe
 45

being referred to and subsequently look at its connection with the ladies to such an extent that
its inclination and outcomes might be plotted with exactness.

It pursues then that a careful cross examination of social orders and the situation of ladies
in these chains of importance will be acquired. To draw in with these different phallocentric
personalities and recoup a regenerative character of the ladylike from this disorder of
personality at that point is a titanic assignment.
This short presentation of the chronicled movement of the foregrounding of phallocentric
prevalence was fundamental all together over find the conditions that exist apriori in the post-
autonomy globalized sub-mainland and read them as symptomatic of a solid chain of
phallocentric authentic congruity. To oppose the procedure of authoritative co-alternative is
along these lines the essential obligation of the women's activist artist and consequently we
find the need and essentialness of a Kishwar Naheed and her corpus of works.

II) The Politics of transgression and Shameless ladies

Kishwar Naheed,

The longing to see you quiet

Surges up even from the beauty.

Be that as it may, discourse is critical

When listening is a wrongdoing.

Presently I can see

Articulations which dismayed me,

Strike fear all over the place

Self-titled sonnet: Kishwar Naheed

In the prologue to her fundamental self-portrayal Buri Aurat Ki Katha (the account of
a Bad Woman) Kishwar Naheed takes note of that the story does not concern an individual
but rather is the outflow of an entire class, whose history has been cleared under the layers of
social amnesia directed by a strict male centric politico-religious code. The subject of
 46

recovering the historical backdrop of ladies from the heap of history is one of the key worries
of Naheed's verse.

Her verse is loaded with images of recovery after constraint and getting through the
crevices of man centric translations of religion and ethical quality. Think about the sonnet:
The Grass is extremely similar to me, where the analogy of grass is utilized to demonstrate a
routine transgression and relocation of male centric heteronormativity. The note of
transgression is clear in these lines:

The grass is additionally similar to me

It needs to spread out underneath to satisfy; itself

Be that as it may, what does it demonstrate by getting splashed:

A singing feeling of disgrace

Or on the other hand the warmth of feeling.

The grass is likewise similar to me

When it can raise its head

The grass proprietor,

Fixated on complimenting it into velvet

Cuts it down once more.

How you endeavor and try

To level lady down as well!

The sonnet is powerful not just because of the clear as crystal activity of the
comparison yet rather it must be looked as a dislodging agent at different levels. The primary
transgression happens at the level of structure. Moving far from the conventional ghazal
mode which depends on self-governance of importance revered in ceremonial symbolism
like wine, darling and opponent set up in exceedingly formalized rhyming structures.

The ghazal conveys inside itself its things of a rekhti foundation – a type of section in
which the storyteller is feminized and fetished as instilled with a homoerotic sexuality, a
heterosexist male's lesbian dream. The decision of nazm is consequently an unmistakable
 47

break from the sexy sexual assume that supports the omnipresent manly storyteller's
validation of her gentility. A perusing of the transgression regarding Edward Adrener's
'Quieted bunch hypothesis' extended in a women's activist setting by Cheris Kramarae -
previous educator and chief of Women's Studies at the University of Illinois at Urbana-
Champaign, would not be strange here.

Kramrae places that the word references should be saved from male made importance
as ladies see the world "uniquely in contrast to men due to ladies' and men's distinctive
experience and exercises established in the division of work" Deriving from Structuralist
hypothesis of dialect being a discretionary human marvel, it at that point pursues that men
can convey effortlessly when contrasted with ladies.

Taking the contention advance by a comprehension of the Symbolic interactionism

hypothesis which places that "People don't detect their condition straightforwardly, rather,
people characterize the circumstance they are in. A domain may really exist, however it is
our meaning of it that is imperative. Definition does not just haphazardly occur; rather, it
comes about because of continuous social communication and considering." Since definition
and naming is normally and verifiably a manly build, the manly has a stamped advantage
over the ladylike.

It is anything but difficult to see in that that the ghazal and its cousin the metered
'nazm' (the nearest Urdu proportional to Ode) both are normally manly in nature. Naheed
thusly picks the azaad nazm – exposition ballad which gets rid of rhyme and meter, as her
medium for articulation. At an understood performative level the getting some distance from
a controlled frame to a liquid shape is suggestive of the freedom from and renouncement of
the prescriptive normativity of hetero-man centric societies.

The decision of marking the comparison is additionally fundamental – grass rather

than verdure. The distinction isn't as unmistakable in English as in Urdu where it mocks the
sacred administer of keeping up dignity in section. An average enlightened word for grass in
Urdu refrain would be 'sabza' instead of the commonplace ghaas. In choosing the
unremarkable Naheed is disturbing the authentic coherence of the 'shareef' or muslim delicate
lady – in this way appropriating the frame to be set apart with the 'obscene' personal style' of
a lady who goes audaciously as a terrible lady.
 48

It is critical to follow the interruption here as far as its women's activist forms as well
as its post-pioneer shapes as well. As Khushwant Singh depicted in Train to Pakistan the
prompt post-pioneer sub-landmass double-crossed an uneasiness of religious recognizable
proof which was me Lightning is the result of an enormous electrostatic charge from a very
charged temperamental cloud showing inside itself a gigantic measure of vitality and light.
Regularly utilized as far as wretched paradox to show a horrendous or a snapshot of
outrageous significance, lightning here could be stretched out to suggest the articulation or
release of male centric manly uneasiness about the 'correct religion' of the other particularly
the manly. The decrease of religion to the manly or the rejection of ladies from legitimate
religion owes its beginning to the way that the genuine marker of religion in snapshots of
outrageous personality uneasiness (normally revolts) has been the physical presentation of
the penis as per the paired circumcision/Muslim, Christian, Jew and uncircumcised/Hindu,
sikh. With ladies the marker of religion exists at the style level – the bindi, mangalsutra and
the use of sindhoor.

Religion thusly depends at such times not on the conviction and confidence of the
cutting edge subject which adjust his interiority however on legitimate weakening of male
body and execution of 'appropriate' religious signifiers like the presentation of kalima or a
refrain from a heavenly book. The character of lady is gotten from her relationship with the
male as the spouse or little girl of a Hindu/Muslim/Sikh/Christian and so forth. The fantasy
that transmits vacuous articulations is the aftereffect of this blanking and alleviation of the
female personality which frequents the paths of subliminal as shadows of a profound awful
misfortune and misery.

This associates straightforwardly then to Spivak's statement of the subaltern's concern

in "Can the Subaltern Speak?" wherein she takes note of that the subaltern regularly makes
an endeavor at self-portrayal, yet such a portrayal swings to hard of hearing ears. The
audience neglects to remember it since it doesn't fit in with the normal idea of portrayal.
Therefore we locate the subaltern mother unfit to express or speak to as she – the subaltern
has no power the methods for correspondence required to stand up and dissent.

Spivak like numerous different scholars has noticed that freedom scarcely enhanced the part
of the sub mainland ladies as man centric society showed itself in assorted structures. Parcel
 49

just ended up being a course of male centric vitality released on ladies as they were assaulted
before being killed while men were just killed. Accordingly the harm to ladies was at two
levels – the physiological and the mental as the billows of male centric society strip
themselves of repressed vitality made by the colonizer with its division and lead
arrangement.

The mental harm pursues from the Rape injury disorder a bunch of strange conduct
that incorporates interruptions to ordinary physical, enthusiastic, psychological, and
relational conduct which are on indistinguishable balance from Complex Post Traumatic
Stress Disorder. It is not really astonishing to note then that lightning flashes around the same
time when the mother has a clear hinting of the destiny coming upon her and her class as a
rule as the Radcliffe Line is carved in blood of networks from the two sides. Suffocating in
the waterway is both a genuine proclamation and in addition an allegorical gadget speaking
to an exceptional low point in the sub mainland history – the lady suffocated in a stream of
blood, semen and abhor, a mix of Ophelia in Hamlet and Sufia Zanobia Hyder in Rushdie's
Shame.

The results of the lightning are similarly interesting. In a fascinating turn, lightning
has been gendered and appeared as "she lightning". The gendering is essential to the
proliferation of the legend that it is dependably a lady's blame – she had been requesting it, to
legitimize and legitimize brutality against ladies. So when lightning conveys monetary
destroy to the family (loss of the wild ox) or social downgrade (wedded woman to a
dowager), the lady is conjured by conventional man centric society as having welcomed the
inconveniences by method for her shameless and defiant conduct. The pronoun 'she' in this
way by appropriating the obligation of the ladies changes it into an unexpected figure of
speech – a mea culpa that uncovered the lip service and lie that initiates such an admission
and thus decenters the fantasy and powers the peruser to look at the import of this
substitution.

This crossroads speaks to the hub on which the sonnet pivots as now the storyteller
too encounters the injury and anguish of disregard and brutality. Presently the molded
changed over storyteller can unravel the fantasy of the mother and consequently turns out to
be intensely hesitant about her sex and the phantasmagorias related with it. She understands
 50

that the subaltern articulation will be criticized by hetero-man centric culture and in this
manner does not unveil the way to interpret female enduring.

'Hostile to – Clockwise' is an immediate result of this concealment and clearly

portrays in unambiguous terms of how manly nervousness can never be fulfilled totally as the
underlying foundations of man centric society are excessively imbued in the subject that it is
for all intents and purposes unthinkable for it to perceive the other or edges and surrender the
inside to it. The portrayal of movement is especially impactful as it recommends a deviation
from normativity as the progression of time as spoke to on check is the opposite way and
henceforth the term clockwise. To oppose this standardizing movement and test the authority
of this socially authorized fancy is incredible and transgressive in each feeling of the word.

The sonnet utilizes a fascinating structure – four stanzas dividing the perfect lady as it
decenters every thought, and the last two lines give an immediate relocation of the perfect by
finding the correct reason for the manly fixation on servile gentility. The dialect of the ballad
may shock and not concur with numerous western perusers; anyway the third world will
rapidly recognize that every stanza characterizes one part of the cliché lady. The sonnet
applies metonymy successfully to outline and uproot every part of the generalization.

The principal stanza inspects the issue of look and consequently the use of eyes. The
subject here is the manly look which is without a moment's delay a measuring stick of
typification and in addition terrorizing executed through the marvel of Blazon where every
anatomical part is featured in the vein of customary love verse. The unhappy eyes are an
indispensable image of the talk of haya - a mix of unobtrusiveness and effortlessness, which
controls the life of ladies in the fundamentalist man centric religious talk. The issue came to
more prominent conspicuousness amid the residency of Zia-ul-Haq who set out on the
Islamisation of the Pakistan culture.

This fanatical conventionality belittles ladies and consigns them to the status of shoe
bottoms, to be trod underneath the feet of a male centric heteronormative society. Anyway
this assignment does not satisfy the manly tension as the lady still holds a striking impression
of the universe around here being intensely mindful of their misfortune and can disguise this
misfortune to depict a la Rani Himayun in Shame or Hester Payne in The Scarlet Letter.
 51

The following object of look is the nose which again is viewed as one of the
significant markers of ladylike excellence. An investigation by Federal Reserve Bank of St.
Louis distributed in 2005 demonstrated that symmetrical faces which require a symmetrical
nose as a pre essential procure 5 % more than those whose countenances are lopsided. Such
being the condition of imbalance even if there should arise an occurrence of men, the
qualification is stamped more in the domain of sexual orientation. The rubbing of nose in
residue and along these lines mangling it is a run of the mill male signal went for subduing
any manly uneasiness about offering the excellence of the female to an opponent male.

The rubbing or nose in the ground likewise conveys a religious implication as it is the
contrast between a basic surrender and Sajda – the piece of Namaz where the admirer rubs
his nose in the ground, as a sign of veneration for the god. The demonstration of lady
prostrating thereof instills the male with an awesome component to such an extent that he
turns into the conventional 'God' for the female who depends on his impulses and likes for
satiation of her needs. The demonstration along these lines has a noteworthy representative
noteworthiness and the disappointment of this demonstration to assuage male centric
conscience is a telling and plain as day editorial in itself.

Lips are investigated next in an amusing tone that moves the look to their usefulness.
The lips as a property of ladies subject to be abused by the man centric manly has been dealt
with satisfactorily in Tess of the D'Urbervilles where her assault by Alec is ascribed to her
full red lips. The drying of lips to such an extent that they move toward becoming soul less
should be comprehended in the custom of the Urdu ghazal where lips are regularly contrasted
with the red rose. A standout amongst the most persisting pictures of Urdu ghazal is the
laudatory by Mir Taqi Mir:

Naazuki unki lab ki kya kahiye

Pankhadi ik gulaab ki si hai –

In what manner can refrain paint the

Fragile tint of her full lips?

They take after the petals of a rose

 52

Washed in crisp dew. (trans me)

The stanza at that point rebels against this thought of magnificence and calls attention
to that even the culmination of the excellence of her lips by virtue of blurring youth and
singing melodies of manly acclaim, the mutant lips still scare the manly, as the wilting of the
rose lips reflects his disregard and destroy manliness forced upon it by confining it. As old
man Time procures the magnificence of the lady, the manly which has seen everything along
as a sexual consideration and thus gave thoughtfulness regarding it, moves its look to other
greener fields.

This is a confirmation then of the case of social researchers that correspondence isn't
completely a verbal demonstration however a semiotic demonstration, and consistent with
the auxiliary inheritance the signifier will vouch for the manly blame and mistreatment while
likewise disguising an uneasiness about legitimizing the said act(s).

The following stanza too depends on the conventional ghazal symbolism of 'paazeb' usually
known as payal or anklets. It appreciates a checked place in the talk of ghazal as The last two
lines interface well with the image of Grass utilized in the sonnet "The Grass is extremely
similar to me". These lines unequivocally separate the main driver of this 'hetero male centric
nervousness' as it harbors profound found dread of losing on its predominant power in the
power progressive system.

Buri Aurat Ki Katha, the story of a terrible lady is the story of each lady. Each lady
who needs to accomplish something that is considered 'wrong' as indicated by the social
standards of that specific culture. In a general public where young ladies are not viewed as
deserving of training and going out for occupations particularly on the off chance that they
include collaboration with the contrary sex, a lady conflicting with these standards of society,
is promptly marked as 'Terrible'.

For some it may appear a thing of remote past when training was constrained to
young men just and ladies doing tasks were viewed as useless, yet even today an expansive
portion of our general public considers young lady's instruction superfluous and even
destructive for their 'respect'. For such a general public, if a lady sets out to wed somebody
she cherishes may be considered a 'disgrace' for the family.
 53

These are such issues that have been featured through this 'Katha' or, in other words
sort of a collection of memoirs. I would prescribe each young lady to peruse this book in any
event once to give them a point of view of their reality in the male overwhelming society. It
will enable them to see themselves from their very own eyes rather than the eyes of a mother,
a sibling or some other individual from the general public

The opportunity of ladies will involve enabling the lady to understand her actual
place in societal progressive systems and along these lines release her endless jouissance.
Any sign of the subaltern's unlimited jouissance, to talk in post-pilgrim terms, is tricky for
the colonizer as it infers an extreme move in the transiences of the recorded talk and in this
way permit the colonized to get to and destabilize the middle instead of stay content frail on
the outskirts.

It is consequently basic upon the colonizer male to take response to the talk of
humility and disgrace while finding it totally on the pivot of female body, with the end goal
that the domineering intensity of hetero-man controlled society stays unchallenged. This is
essential terms is the entire core of the sex legislative issues upheld by Naheed – the test for
portrayal and cooperation. To cite Weber, Politics is included where control relations exist
and there is an endeavor to modify those power relations – a persistent tussle to legitimize
and delegitimize existing force structures which avoid certain segments on the affection of
their being inadequate or unnatural to acknowledge and keep up such power.

The imagery show in grass rebels against this very restrictiveness. Grass essentially is
omnipresent over all terrains and atmospheres and thusly by transposing this all inclusiveness
upon man appears to show two implications. One that there is no circle of life where lady is
an oddball; left undisturbed to itself it will interiorize the concerned circle of life simply like
grass can develop anyplace with a touch of dampness and relative staleness.

This comprehensiveness infers that the jouissance natural in a libidinal economy, to

get from Helene Cixous, is well equipped for besting and toppling the paired logocentrism of
manly benefit which is the most profound hint of the inheritance left to the subcontinent by
the Victorian fervent colonizer. General society perceivability show in the image is along
these lines a denial of the talk of withdrawal and disguise.
 54

Moving further from the grass symbolism, the lyric additionally uproots the image of
dew which in customary Urdu symbolism is demonstrative of the male want culminated by
the female playfulness. To cite Ghalib:
The fragile dew takes in the exercise of death

As the sun kisses it delicately

I too will stop

on the off chance that you simply look once at me –

Obviously, the substitution of dew for tears particularly in female eyes is an old adage
in Urdu verse as it is in English verse. Anyway the sonnet opposes such an improved
relationship since it evades the picture to center around the quintessence of the wonder –
wetness. The picture of wetness can be perused as far as erotic nature as an orgasmic marvel
accordingly engraving the sexual as characteristic with the ladylike body – a disguise of
'ecriture female'. The relationship of disgrace with the declaration of the sexual want
particularly if there should be an occurrence of the female is a foundation of hetero-male
centric societies like Pakistan.

The assortment or majority demonstrated in grass which is constantly seen in a plural

number is an immediate impression of the serious auto-suggestive drive and her diffused
bounteous sexuality can straightforwardly go up against the predominant phallic economy
with exemption. Luce Irigaray calls attention to in this setting "[woman's] sexuality
dependably somewhere around twofold, goes over further: it is plural… .lady has more sex
organs pretty much all over. She discovers joy all over the place."

Cixous compliments this further when she noticed that lady's composing is joined by
"A universe of looking, the elaboration of information, based on a precise experimentation
with the substantial capacities… .." Naheed's symbolization thereof is a cognizant disguise of
the expressive sexuality of ladies that is inconsistent with the logocentric division of
perceivability set out by recorded and social ideologues. This ties perfectly with the picture
of "burning disgrace" that is related next with the picture of wetness. Rushdie calls attention
to in Shame that the word disgrace barely does equity to the Urdu descriptive word sharam.
Sharam is a chronicled wonder whose expansiveness can be scarcely caught in the
 55

insignificant disgrace. To portray the import of sharam it is important to follow its chronicled
rise and pay special mind to the conditions that allowed its dissemination into the social
structures of post-provincial religious government of Islamic Pakistan.
The primary real example off the direction of the economy of disgrace is found in the
enactment presented by the late military tyrant General Zia-ul-Haq who presented the
Hudood law in 1979 to pacify the reactionary Jammat-e-Islami and other sexist political
structures getting their power from books like he interpretations and understandings of the
Qur'anic sections, the Qur'anic orders, and books like "Bihishti Zewar (Heavenly Ornaments)
of Maulana Ashraf Ali Thanwii, that arrangement with 'idealizing ladies', and in the pretense
of Islamic law, give a religious authorize to laws that serve to shame ladies."

The enactment that set out to outline the farthest point of discipline – Hudood being
the plural of hadh (restrict) for as per Islamic Shari'a law, by upholding disciplines said in the
Quran and sunnah for "Zina (extramarital sex), Qazf (bogus allegation of zina), Offense
Against Property (burglary), and Prohibition (of liquor utilization). The Zina Ordinance
criminalized zina (infidelity and extramarital sex) and necessitated that zina b'il-jabr (assault)
be demonstrated through the declaration of four devout men; and the 1982 Law of Evidence
likened a lady's declaration to a large portion of that of a man".

This encircling of the ladylike conduct and resultant control is treated in the ballad
Censorship:

In those occasions when the camera couldn't solidify

oppression for ever

just until those occasions

should you have composed

that history

which depicts oppression as valor.

The section is vital to the Naheed's idyllic talk since it specifically addresses the
subject of intensity relations show in the gendered order of a general public. I have brought
up before that Naheed's verse isn't of intrigue simply in view of her lovely belief system yet
 56

additionally by virtue of its performative esteem – the auxiliary transgressions are of

equivalent incentive as the topical transgressions.

The conventional nazm or ghazal by and large positions itself to a crowd of people
that is verifiable in the portrayal and thus not straightforwardly ascribed to over the span of
portrayal. Verse at that point turns into a caught discussion – an artist addressing itself and in
this way permitting the world a look at the world made by the portrayal. So you have an
Amjad Islam Amjad or a Faiz Ahmed Faiz – two incredible defenders of the metered nazm
with lyrics that have gatherings of people certain in them.

Anyway Naheed defies this custom and obviously checks out the group of onlookers
or receptor of the refrain a characterized crowd that bears no recognizable proof or
ideological sensitivity for the artist and thereof is totally shut from watching the ladylike
world. By obviously checking out the crowd the lyric characterizes it all the more solidly as
the dictator – the office of oppression. By naming the gathering of people in this manner
Naheed is appropriating the intensity of the manly to name and mark, consequently the
structure of Zina statute is switched. As opposed to a charge realized by the manly law which
claims all authority to name however it sees fit's, speaker accept the legal job and pinpoints
the obligation on the manly which has anticipated everything long in history on the female.
The earnest nearness of a questioner talking in a non-enhanced dialect however in a
conversational tone is an intense inversion of the tradition and vests the ladylike speaker with
a freedom and power that is her actual and unique space since the style is altogether female
in nature, tone and structure and not derivational at everything except rather basically
gynocrtical.

The charge of oppression is set up plainly at the start and whatever is left of the
sonnet continues to obliterate the unstable safeguard of the manly history. The speaker
revokes the inclination to valorize the hetero-male centric conventions like purdah for ladies
of 'shurfaa' classes. Amid this period, ladies were "neither subjects, nor objects, but instead
the ground of the talk" and stayed negligible to the discussions about their open nearness.
"Every single Muslim lady were not to be ensured, in any case, and in this way the class
refinement between the lady as decoration and lady as whore was conceived."
 57

Against this terminology the speaker protects the masculinized history and analyzes
its inauthenticity and strips it off its all inclusiveness. For the present there exist legitimate
verifications – photographical and additionally composed (the pen being a camera
figuratively) that these standards are tyrannical in nature. The ladylike articulation has
exhaustively examined the thoughts of respectability (Lihaaf – Ismat Chugtai) or sexual
opportunity (Fehmida Riaz: The grasp of tongues – a profoundly exotic ballad outlining the
female joy amid a demonstration of adoration making) or the mental fear of oppression
(Zehra Nigah: Unlwaful Promises).

In this manner ladies can challenge the false front and trickery of manly without
being concerned or blamed for kizb or lie. For the time being the celluloid of ladylike shared
experience never again allows covering the inclination to utilize lady as a pawn in
accomplishing social portability. Returning to the grass ballad, Naheed brings up the manly
propensity of manly preventive compulsion. The yard trimmer or the oppressive contraption
like purdah is instantly squeezed without hesitation to hege The cracked cognizance, which
till now was undermined by ideals to stay in a steady condition of subordination, arrange and
shallow style will now emit like grass – will recover and recharge itself even after the garden
trimmer has turned itself obtuse by the rehashed rubbing, as it is desensitized by a familiarity
with its libidinal economy.

Correspondingly , when she composes: Suno aey bano e guft ashna... She appears to
have express disdain for the modest truth that 'guft' is just the previous tense of the verb 'talk'.
What she implied here maybe was 'guftagu' (discussion). At present, the line remains as:
Listen, O lady all around familiar with talked...

However, at that point, that is Kishwar, a brilliant essayist, since what pursues this
glaring peculiarity in the opening line is a delicately composed lyric, loaded up with intensity
and fierceness, seeing the corruption of ladies and for the most part mankind in our cherished
country (kindly free of her novel phrasal coinages). Nonetheless, at last, we as a whole
understand whatever she is composing. It is currently pretty much acknowledged as her
specific and exceptionally singular style, and in that lies her triumph.

Likewise, ideally the philological innovations that as I would like to think enchained
the free stream of her musings and feelings were a stage that her verse has outgrown. When
 58

she is normal in her appearance, her lyrics are delightful, new and moving. Her new ballads
that one could read in some scholarly diaries demonstrate an arrival to the respected
expression with which artists of our age are in reality substantially more quiet.
Conceived in a regularly moderate group of pre-parcel UP, Kishwar experienced a youth
which brought up more issues in her young however touchy personality than the joined limit
of people around her to reply. Each time she was requested to quiets down, the revolt inside
her accumulated more force.

It was just characteristic that she was treated in the family unit with the scorn that a
defiant soul merits — in any event in the brain of the older folks. As she constrained her way
into the world everywhere, she discovered it no less controlled. Her marriage, her invasions
into the artistic world, her presentation to the workplace, her cooperations with companions
thus called companions, her movements over the land ... nothing changed her view that the
lady was a spirit censured. Her Katha is about her enthusiasm to live with the 'Awful Woman'
tag.

Converted into English by Durdana Soomro, an alum of the School of Oriental and
African Studies who has a few titles to her name also, A Bad Woman's Story stays
unwavering to the first content without losing a great part of the quintessence that describes
Kishwar's style and figure of speech. This is an accomplishment in itself for which the
interpreter merits due affirmation.

Kishwar Naheed has been numerous characters to many. She is an artist whose
gathered works are spread over somewhere in the range of 1,500 pages. She is a daily paper
reporter who composes on everything without exception under the sun. She is a women's
activist who has set out to take society by the scruff of its neck.

She is a social dissident who has the benefit of other people near her heart. She is a
political extremist who trusts in cross-outskirt companionship. She is likewise a companion
people trust and approach in the midst of need. In any case, in the last examination, she is the
thing that she is Syeda Kishwar Jahan

She has given some exceptional sections to Urdu writing, both in metered ballads and
in the class of free refrain. In exposition and verse, she investigated a few topics identified
with ladies that were not contacted by writers, for example, physical brutality distributed to
 59

ladies, persecution under the pretense of ensuring ladies and female circumcision (on this
topic the diary contains a selection from her book dependent on a ladies' meeting held in
Africa that she went to a few years back). Her labor of love has undoubtedly immovably
introduced her as a candid delegate of ladies in writing.
You loathe her. You adore her. However, you can't be apathetic about her. Moving
toward 70, regardless she has her force and vivacity unblemished. Kishwar Naheed develops
on you. In 'Buri Aurat Ki Katha' (A Bad Woman's Story), she has given her injuries a chance
to stay opened and unhealed. The injuries incurred by her general surroundings for being
conceived a lady amidst the twentieth century, a liberal lady in a conventional religious
society and a touchy lady who chooses to agree with the individuals who battle with
oppression and political persecution in the checkered political history of her nation.

On occasion, the open injuries jolt the scholarly articulation. Mistreatment must be disguised
and torment must be risen above to make craftsmanship wonderful. Be that as it may, there
are events when an amalgam of creative earnestness and social obligation forces upon you to
be immediate, sharp and pending. This is the means by which Kishwar Naheed goes over in
her account of a young lady seething to be free, a develop lady attempting to be equivalent
and a prepared essayist relating her clashing encounters of life. The book exhibits a cut of our
social history and records what has transpired as South Asians all in all, the oppression our
ladies have experienced specifically, and the progressions, great or awful, that have
continuously occurred in our esteem framework in the course of recent decades.

The account of Kishwar Naheed is one of a kind in a few sections in light of the fact
that each individual is exceptional, extraordinarily a craftsman like her. Be that as it may, it is
very widespread for most part since this is the tale of a delicate, liberated lady from any
general public. Notwithstanding, the open injuries of Naheed don't give the book a chance to
wind up a sheer groan of how ladies have endured and keep on agony or how every
individual man must be rebuked for every one of that has turned out badly ever. Naheed has a
significantly more profound comprehension of human enduring than simply diminishing it to
a clash of genders. Any delicate soul would endure, regardless of whether a lady or a man,
because of a coldhearted being, whether a lady or a man. She comprehends it well.
 60

Naheed cheers in the change that has officially occurred from the seasons of her own
mom and herself to that of her girls in-law and granddaughters. She depicts the ways of life
they seek after, yearnings they treasure and pass on, and conceivable outcomes that are
accessible to them as the more up to date ages of ladies around the globe. There is a feeling
of accomplishment for the battle set up by her antecedents and her own age. In this battle,
there are minutes to be loved as little joys of life, regardless of whether with family and
companions or the time spent in the energetic scholarly circles of Lahore when she lived
there. A little accumulation of her photos and those of companions, family and scholarly
associates advance the book.

The truth of the matter is that any individual who knows Kishwar Nahid cherishes her
for her incredible comical inclination, her dauntless soul, her mettle, her make plans to bear
on regardless of apparently outlandish obstacles of dialect, the God-neglected language
structure and discomfortingly required holding of thoughts for making fathomable
composition, her advocating of the correct motivations, her get-up-and-go and her
vivaciousness.

She is a writer since she has dependably had verse in her heart. She composes
composition since she has a comment.

She isn't just a symbol, she is the dear of contemporary Urdu writing in the entire
South Asian subcontinent.

Foucault's idea of the request talk is especially valuable here to see how Naheed
places her verse solidly inside the women's activist space. Robert Young delineates the
Foucauldian talk as "a discrete domain of desultory practice – a theoretical landscape in
which learning is shaped and delivered: As he explains "what is broke down isn't just what
was thought or said as such, yet all rambling standards and classifications that were apriori,
expected as a constituent piece of talk and along these lines of information , thus principal
that they stayed unvoiced and uthought.

Their impact is to mnake it basically difficult to think outside them is, by definition to
be frantic, to be unbelievable and in this manner reason. It is along these lines that we can
perceive how verbose standards are connected to the activity of intensity, how the types of
 61

talk are both comprised by and guarantee the generation of the social framework through
types of determination, rejection and control."

It is anything but difficult to find in this light then why Naheed requests discipline
and acknowledges it in the lyric "Conversing with Myself" brave the severe hetero – male
controlled society to:
Rebuff me for I have granted learning and the aptitudes of the sword to the killer and
exhibited the intensity of the pen to the psyche

Rebuff me for I have been the challenger of the cross of disdain

I'm the shine of lights which consume against the breeze

Rebuff me for I have liberated womanhood from the madness of the hoodwinked night

Rebuff me for on the off chance that I live you may lose confront.

Manliness set against a bold lady and after that heading off to the degree of rebuffing
her! The reaction of shurfa would be: Miyaa! Sharam tum ko magar nahee aati (Sir! Still you
don't feel embarrassed?).

This book is Kishwar Naheed's reaction to the individuals who rush to name a lady as
terrible. It is a burning prosecution of a general public that utilizations custom, religion and
even animal power to hold ladies down. She hits out hard and valiantly at social and political
shameful acts and at the realism and sham religiosity she sees around her. It's what you
would expect of one of Pakistan's driving women's activist writers, known for her
insubordination and bluntness. Destined to a preservationist family in pre-segment India,
when ladies were in such purdah that they couldn't demonstrate their hand to a hakim without
plunging it in flour, Naheed saw these equivalent ladies transform into political activists in
the run-up to Partition.

She excessively picked up, making it impossible to do fight from the get-go to attend
a university like her siblings, to convey what needs be and, at 19 years old, to wed the man of
her decision. The marriage went bad and it means that her reviving openness that she doesn't
overlook her hurt and dissatisfaction. Wealthy in abstract, verifiable and social implications,
 62

A Bad Woman's Story is composed in a punchy, clever style that keeps the peruser connected
with and engaged from start to finish.
 63

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