By Rizwan Saeed
Patriarchy is an established informal system. It has clear hierarchy of power and authority that is transferred from one generation to other. As it is an informal system, its roots are embedded deep in cultural settings and social fabric of societies.
There are certain rituals and cultural practices that protect and strengthen this patriarchal system in the subcontinent. One key component of culture is language. Here I explore patriarchy in the culture of the subcontinent through the lens of language.
In Urdu, there are names for each relationship that falls under the line of authority. To understand authority lines we will have to understand some basic family structures prevailing in the subcontinent.
In the subcontinent, joint and extended family systems exist in which husband, wife, husband’s brothers and their families (spouses and children), parents of husband, and unmarried sisters of husband live together under one roof. In this arrangement, the grandfather is the ultimate authority as he owns all the property and wealth of the family. If we unpack this family structure further, we clearly find a hierarchy in the family. This hierarchy is translated into language and names are assigned to each relationship. Let’s take an example of a man (who is a son and unmarried). Brothers of his father are titled as Taya (elder brother of father) and chacha (young brother of father). The sister of father is called phupho irrespective of where she sits in the family hierarchy and there are no separate words for elder or younger sisters of father. Going further when this son gets married, his wife becomes part of his family and starts living with her in-laws. Now see the hierarchical system for the wife. The husband’s father is considered supreme head of family. Next to him power lies with elder brother of husband who is titled as Jaith. Then comes the husband. After the husband, his younger brother joins the power line, and he is titled Dewar. On the other hand, there is no segregation among elder or younger sisters of husband. They are simply called Nands. Similarly, if we see relationships from the husband’s perspective we find that there are no separate titles for brothers and sisters of the wife. The former are called Salas (singular is sala) and the latter are calledSalis (without segregating elder or younger ones).
It is noteworthy that this entitlement is not simply giving specific names to one male relation. It actually indicates power and authority line both within the husband’s household which specifies the elder male who has more authority over both younger men and all sisters as well as how the wife experiences relations once she is married, where her own brothers and sisters are less important than the husbands. Taya (elder brother of father) can scold the father. Similarly, Jaith (elder brother of husband) can scold the husband. On the other hand, male member of wife’s family have no importance, no separate entitlement, and no hierarchy. All are dealt with the same stick.
Beside relationships, proverbs are another aspect of Urdu language that promotes certain patriarchal and hierarchical thoughts, and even make these thoughts the norms of society. Let’s explore how certain proverbs reflect patriarchal thoughts implicitly. For instance, Sali adhi ghar wali (sister of wife is half wife) is a renowned proverb in India and Pakistan. This proverb implicitly gives the message that husband has authority to seduce his wife’s sister. This is not an uncommon occurrence. This proverb is not simply a proverb. It actually reflects society’s thinking towards these relationships. In the subcontinent, there are numerous examples where Jeeja married to his Sali.
On the other hand, terms denoting the wife’s relatives such as the brother (sala) and the maternal uncle (mamo) have derogatory sexual connotation and are often used between men to belittle or tease one another. The term sala (brother of wife) is used to hurt or challenge ‘masculinity’ of a man in the society. The abuser implicitly says that he has sexual relationship with the sister of abused, and the latter is not a man who could have protected his sister. The word mamo (wife’s maternal uncle) contains the message that a man was not smart enough to protect his interests, and was looted because of his naïveté. In simple words, mamo is a man who could be fooled easily. If we interpret this in the language of masculinity and sexuality, it means the mamo was not ‘man’ enough to protect his “property” (sister’s daughter). This might be the reason that Mamo of Munna Bhai MBBS got popularity while Amir Khan’s Chachu (3 Idiots) couldn’t. Young boys often challenge their peers’ masculinity and sexuality by instigating them to make sexual moves bycommenting, “If you not gonna ‘take’ her, then be ready to be called maternal uncle (mamo) of her children”.
Contrary to this, the husband’s younger brother is portrayed as friend of his brother’s wife. Culturally, wives cover their heads and/or faces with veil while facing elder brother of husband but they do not do so while interacting with younger brother of husband. In India and Pakistan, in case of death of husband, it is preferred that his wife should marry to her deceased husband’s brother (usually the younger one). Often hidden behind such marriages is a need to protect division of assets.
Another aspect of Urdu language that caries patriarchal thinking unconsciously is its linguistic structure of feminine and masculine relations/things. Last two alphabets of Urdu are called “choti ye” (sounds like ee in English) and “bari ye” (sounds like yea in English). In Urdu most of feminine things/relations end with ee sound. It basically connotes their smallness/less value. For example, dadee (paternal grandmother), nanee (maternal grandmother), chachee (wife of uncle), tayee (wife of father’s elder brother), jaithanee(wife of husband’s elder brother).
Ironically, the word Aunt has been adopted and modified by Urdu speakers as Auntee. This “ee” phenomenon is not just limited to relationships, most of the things that are meant to be portrayed as smaller are titled with words ending with “ee” sound. For example, daigchee word is used for small pot, and daigcha word is used for bigger pot. More examples include chamacha (bigger spoon) and chamchee (smaller spoon), and so on.
Language is a strong vehicle that allows patriarchal norms and values to become part of our everyday life. Language discriminates and creates difference and is reflective of existing patriarchal norms in society and often we internalize this language without realizing how we have become blind to its inherent unfairness. Challenging patriarchy must involve a review of language and a search for more equal ways of relating to each gender. The fact that patriarchal values are embedded in the very ways we communicate with each other through language and through our most important kinship relations makes it all the more harder to ‘see’ the gender imbalance that exists around us and that we promote.
Rizwan Saeed is an anthropologist. He conducts trainings and writes on the issues of emotional health, gender, patriarchy, and masculinity.