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Chapter VII

The Anatomy of Culture, Body and Glamour

Culture always refers to refine intellectual manners of human beings.

Indian culture is unique in its own way which is rich and diverse in comparison with any culture all over the world. The manners and means of living in captivates even foreigners which remains unchanged as it is deep rooted in the veins and minds of people.

Woman has been given enough space in Indian culture since ancient times. The place of woman is defined in different dimensions through the patriarchal society in ancient India that has consistently denied female voice.

Like man, woman is born free, but she is in shackles which subtly and sometimes invisibly restrict her freedom. Throughout ancient history, women were compelled to undergo the laws made by men. However, it is also true that

Vedic society gave ample place for woman who enjoyed social status equal to men, as in the case of Gargi, Maitreyi, Lopamudra, and Ahalya. In the case of

Draupadi, polygamy was not considered as ‘adharma’ and later stages of the evolution of Indian history, created a half for them. According to Manusmriti, the woman is so vital to man’s life by assisting him - an adviser in his work, a slave in service to him, a partner in noble deeds, as earth in tolerance, a mother in affection, an embodiment of pleasure and beauty in bed and a friend in enjoyment. But critics say that Manusmriti restricted the freedom of women in different stages of her life by father, brother, husband and son which make her 242

lose identity and become dependent on masculine power. Co-education existed in the earlier period and the girl had the freedom to select her husband under certain circumstances. Divorce and remarriage of women were allowed under special conditions. Vesyas (Dancing girls) were permitted to make a living in the society, but were regulated by a code of conduct especially made for them.

In the mythological times, women were appeared willing to accept polygamy in different ways. One of our much venerated mythological women,

Draupadi was married to five Pandava brothers. Another revered mythological woman, Tara, married the monkey king, Vali, and married his brother, Sugriva after his death. The Adharvanaveda mentions that a woman can marry after having ten husbands. In the epic, ‘the Ramayana’, Sita was humiliated in the hands of Ravana; in the ‘Mahabharatha’, Shakuntala showed much patience in order to meet her husband, Dushyanta, and Draupadi was insulted by

Duhsasana, who attempted to undress her in the court of Kauravas. The epics end with a message to respect women. N.R.Srinivasan in his article, “Status of women in Hindu Society through the Ages” says: “The ancient traditions of

India have always identified the female of the species with all that is sacred in

nature” (1).

Medieval India was deemed to be the Dark Age for women. Medieval

India faced many invasions by foreign conquerors like Muslims, who brought

with them their own culture and customs. Indians either adopted some of their

customs like veiling a woman’s countenance, etc. or reacted against them for 243

the protection of women. As polygamy was a norm for these invaders, they

seized any woman they wanted and kept her in their ‘harems’. In order to protect themselves, Indian women began using ‘Purdah’, (a veil), which affected their freedom covering their body. Some social evils such as Child

Marriage, Sati, Jauhar and restriction on girl education followed during this period but they were confined to Hindu society. As compared to the Hindu

Society, women in other societies such as Buddhism, Jainism and Christians enjoyed more freedom and were liberal in their approach. The Bhakti movements tried to restore women’s status and challenged some of the forms of oppression.

The status of women in modern India is a kind of paradox. On one hand, she is at the apex of ladder of success; on the other hand she quietly suffers the violence afflicted on her by her own family members. As compared with past, women in modern times have achieved a lot, but in reality, they have to still travel a long way. Women have left the secured domain of their home and are known in the battle field of life, fully armored with their talent. According to the census of 2001 in India, there are 933 females per thousand males which is much below the world average of 990 females. Strongly, female foeticide is an alarming trend in some communities known for their affluence. Owing to prevalence of dowry custom, a male child is as an asset whereas a female child is considered a liability. This sex ratio of India shows that Indian society is still 244

prejudiced against the female. But Andreas Huyssen in his article, “Mass

Culture as women: Modernism’s other (1986)” Says:

Even though the French readings of modernism’s “feminine” side have

opened up fascinating questions about gender and sexuality which can

be turned critically against more dominant accounts of modernism, it

seems fairly obvious that the whole theorization of modernist writing as

feminine simply ignores the powerful masculinist openly states its

contempt for women and for the masses and which had Nietzsche as its

most eloquent and influential representative. (4)

Some critics say that women have no separate identity of their own in the culture of a society because their existence and consciousness are rooted in an environment created and dominated by man. The entire social ethos is more masculine than feminine. On occasions, where women are given a lot of exaggerated reverence, it is often due to man’s patronizing attitude to women.

Selden in “The Theory of Criticism: From Plato to the Present: A Reader”

quotes:

Man can think of himself without women. She cannot think of herself

without man. And she is simply what man decrees … She appears

essentially to the male as a sexual being. For him she is sex-absolute

sex, no less. She is defined and differentiated with reference to man and

not he with reference to her; she is incidental, the inessential as opposed 245

to the essential. (Quoted from Feminist literature by Manmohan Krishna

Bhatnagar, 128)

Aristotle labels that the female is female by virtue, of certain lack of qualities. The German Philosopher, Nietzsche asserts that woman is the source of all folly and unreason and that she is God’s second mistake.

The tale of woman’s oppression during the colonial context is two layered in which there is a clash in between the ideas of Modern Indian

Nationalism and Feminism, when the struggle for women’s rights began.

Sinead Caslin in an article, “Feminism and Post-Colonialism” emphasizes:

“The undeniable fact that colonial oppression affected men and women in different ways should be recognized, as females were often subjected to what has been called a ‘double colonization’, whereby they were discriminated against not only for their position as colonized people but also as women” (2).

The social reformers of this period such as Raja Ram Mohan Roy, Eswar

Chandra Vidyasagar, Mahatma Jyothirao Phule, Swami Dayananda Saraswathi,

Ambedkar, Kandukuri Veeresalingam, etc. helped women gain respectable status in the society, But it was Mahatma Gandhi, who awakened women to realize their power by calling them to join the freedom struggle, having an awareness of the potential power of women in influencing society. The position of woman was redefined giving enough space to revive her own identity. Anita

Singh in “Aesthetics of Indian Feminist Theatre” quotes: 246

The National Council of women in 1921, and All India Women’s

Conference in 1927 and 1930 protested against the feudal forces, which

kept Indian women under subjugation. Sarojini Naidu was in the

forefront of Indian freedom struggle and struggled to redeem Indian

women from the clutches of slavery and superstition in 1920, the power

of vote was first given to women in Cochin and Travencore and in 1921

in Madras Presidency. Many laws were passed after 1947, like the

Hindu Marriage Act and Hindu succession Act of 1956, Dowry

Prohibition Act of 1961, Medical Termination of Pregnancy Act of

1971, which gave a wide spectrum of right to Indian women. (2)

The post-independence Indian woman started searching for new avenues, where she could enjoy much liberty and freedom. After independence, women benefited from modern education remarkably. Though the girl-child from village background has not often benefited from elementary education of a very primitive kind, girls from towns and cities made a mark in education up to the higher secondary level. Middle-class girls quickly opted for jobs with

SSLC certificates and qualifications in type-writing and shorthand. Women from middle-class families emerged as employees supporting their parents or their families in general. Though they did not wield power, they were the pioneers of women’s empowerment and economic emancipation. Urbanization and globalization have opened new prospects of employment, which are different from traditional ones. Even though the free India has had elected 247

woman Prime Minister, Indira Gandhi for over a decade, the condition of urban women has improved much rather than average woman.

A woman in modern India is caught into the inescapable cage of being a woman, wife and mother. She cannot exist outside the boundaries of married life in the patriarchal society and be considered a ‘Pure’ or ‘chaste’

(whole heartedly devoted to her husband). Sudhir Kakar in his book, Intimate relations: Exploring Indian Sexuality emphasizes: “In the ideals of the traditional culture, the “good” woman is a pativrata, subordinating her life to the husbands’ welfare and needs in a way demanded of no other women in any part of the world” (66). In case, a woman violates the rules and regulations of her family, she is blamed to ruin the honour of the family. Female sexuality is seen not as personal private matter, but a family concern and also sexual constraints on married girls, control on their sexuality and the obsession with virginity are still very common in India. Even today in the traditional Hindu families, women are supposed to take their meals after their husbands, elders and children have finished eating. It shows that the Indian woman is habituated to bear the male hegemony for centuries.

The urban women in the post-independence era have been trying for years to jump over cultural barriers existing in the society of essential reality.

Peter Barry in Beginning Theory asserts that in an earlier age: “faith was full and authority intact” (83). The urban woman is creating new terrains to protect her identify in her own right. In this context, she is expanding her personal 248

image interacting with many personalities to uplift and to upgrade her position.

Angela McRobbie in the book, Post modernism And Popular Culture states:

“Friendship, equality and difference are all now part of the vocabulary of

relationship alongside love, sex and pleasure” (173). Hence, the urban woman

is ready to break the shackles of monogamy, seeking sexual freedom outside of

marriage having a faith in heterosexual love and romance. In Starry Nights, the

protagonist, Aasha Rani indulges in indiscriminate sex with many men outside

of marriage, when she wants to enjoy sexual freedom through which she

challenges men using ‘sex’ as a weapon. As some men look upon women as

dolls of their pleasures and pursue them with the pitiless determination of hunters in complex games of exploitation, some urban women like Aasha Rani is ready to utilize the situation in order to reach the summit of her successful career. But in this situation, she forgets that she has become the victim to the cultural shift in the society. Yet, Aasha gains the satisfaction of success with vengeance at the expense of a certain personal sensitivity. Jyothi Puri in her book, Woman, Body, Desire in Post-colonial India emphasizes: “Being in love,

trusting and feeling comfortable with the male partner, justifies sexual

intercourse prior to marriage. Gradual progression through culturally charged

forms of sexual activity helps these middle and upper-class women to negotiate

prevailing cultural inhibitions and the mandate of chastity” (115). She does not

care for the propaganda which, at times, interrogates the purity and existence of

her external self. 249

The urban woman in the postmodern society does not hesitate to maintain extramarital relations in what she feel comfort in satiating their inner unfulfiled emotions by breaking the restrictions of marriage. Whenever her illusions are broken that results in the sudden estrangement with her lover, leads to misery. Michelle Langley in “Women’s Infidelity”, points out:

“women whose affairs are ending often experience extreme grief. They may become deeply depressed and express tremendous anger towards their husbands. They are typically unaware that they are experiencing chemical withdrawal due to sudden changes in their brain chemistry” (6). Maya in

Second Thoughts is totally dejected when Nikhil’s mother announces her son’s marriage with another girl and then she feels that the world will become a vacuum for her. She also feels that she is missing an opportunity to share her

suppressed emotions with her lover boy, Nikhil, which are neglected by her

husband, Ranjan. Maya’s illusions about the new man in her life have

somehow filled up the vacuum prevailing in her mind. These illusions make

her blossom like a full moon. Denied the love and satisfaction, she needs and

deserves, Maya falls a prey to exploitation by her young neighbour, Nikhil,

who is quite an opportunist.

One cannot act beyond the deeper layers of cultural reach. But the urban

woman dares to overcome the restrictions imposed by male dominated society

under inevitable circumstances. When there is a discard in marital-relationship

due to the imbecility of husband, the urban woman always tries to create a 250

platform for her. In Sultry Days, Nisha’s mother starts managing a boutique with a new spirit, when her husband is fascinated towards a Sindhi divorcee woman from his office. It leads to exhibit the individual talent of woman comes out, when her identity is not recognized. The Indian woman always tries to bear the pain with utmost patience so that her male partner exploits her situation, neglecting her claims as futile demands. Sudhir Kakar in his book, Intimate relations: Exploring Indian Sexuality asserts:

The imperatives of physical protection, economic support, and the

quieter need for male companionship lead her to establish more or less

permanent liaisons with other men. Such unions and consensual

marriages inevitably force cracks in her inner image of the good women,

faithful to one man not only through this life but in all subsequent ones.

(67)

Maya in Second Thoughts fails to reap the essence of marital bliss by her husband, Ranjan, as and when, Nikhil exploits her situation having sexual intercourse in her frail mood. It is the protest against the stereotyped ideal of domesticity which keeps women as passive objects devoid of sexual satisfaction. Maya’s hyper-sensitive situation makes her excel the domestic boundaries, as she becomes a psychologically enervated being, passing through the vicissitudes of her life. In this hapless moment, she fails to surpass her inner conflict so that she has given a room to be exploited by another man. In this way, she feels that she has got a triumph over her male counterpart. 251

The urban woman today craves for establishing an identity along with her male counterparts, adopting new prospects where she can visualize her self-image as full moon. Mikki in Sisters wants to inherit the company after her

father’s demise to enjoy economic freedom and to prove her identity amidst the

dominance of male beaurocrats like Ramanbhai. She wishes to exhibit her

innate talent by handling the business independently, though it is a mammoth

task for her. Esther Motullo in the article, “Living in India as a Western

Woman” states: “Particularly in the drastically modern realms, such as some

districts in the metropolises Mumbai, Delhi or Bangalore, she is strongly

demanding for acceptance of her own style and individual taste” (1). When she

is marginalized and neglected by men, she loses faith in males and so she seeks

the sexual act with another woman that leads to lesbianism. Jon Binnie in the

book, The Globalization of Sexuality states: “Thus the formulation of modern

homosexual ties was the result of industrialization and urbanization, which

enabled men and women attached to the same sex to congregate and form

communities within cities” (91).

In order to protest against male chauvinism, women have started

adopting lesbianism, which is a counter to heterosexuality. Bijay Kumar Das in

his article, “Gender studies: Gay and Lesbian criticism and Queer Theory”

defines: “A lesbian is not necessarily a woman who has sex with another

women. A woman could be lesbian if she has lifelong attraction to other

women. Lesbianism is also a matter of choice – it is anti-patriarchal choice” 252

(171). Meenakshi Iyengar (Minx) in Strange Obsession confesses that it is because of her father’s sexual harassment, she has developed apathy towards men, which becomes the driving force to become a lesbian. It is true that psychological disorder in human beings life always leads to the collapse of their personality resulting in self-realization. The lesbian encounter of Minx with Amrita is the result of distracted subconscious mind. Amrita feels it a new domain in cultural mutation. Andrew Cohen in his article, “Women, Men, and the Evolution of Culture” points out:

When our maleness or femaleness is no longer animated by

semiconscious convictions and cultural convention, but has become

guided by a very conscious and deliberate intention to involve, it does

indeed become possible to create a new culture-not only between men

and women, but also between men and men, and women and women.(2)

The urban woman now wants to have somewhat unlimited freedom that

paves a way for her to become a woman breaking the existing cultural

boundaries. Elizabeth Wright in her book, Lacan and post feminism declares:

“Becoming a woman does not imply an opposition of sex and gender, but is the

way a woman uses her freedom” (54). As there is a wide scope for women to

achieve economic freedom having the new vistas of employment in various

fields of Cyber world, it gives rise to embrace the practices persisting in Page-3

culture’ or ‘Pub Culture’. In order to protect her own identity, the woman does 253

not hesitate to remain a single parent and get divorced, when the harmony is shattered in her familial life. Tim woods in Beginning Postmodernism affirms:

Arguably, it has been the feminist theorization of the notion of

‘resistance’ in popular culture that has grounded some of the more

abstract debates; and it has been work on the specific consumption of

popular cultural modes or images (like romance or Madonna) that has

led to new a insights about the construction of female identity in popular

culture. (170)

Shobha De in her personal life lost compatibility with her first husband,

Sudhir, when she was in the pursuit of realizing her goals. Hence, she developed intimacy with Dilip De and married him even though both of them had children separately. The ‘’ film actress, Neena Gupta refused to reveal by whom she gave birth to a baby though there was a rumour that it was by Vivian Richards, a West Indies cricketer. In a way, she asserted her individuality and freedom in having a child by an anonymous man. From her viewpoint, the mother can lend identity to a child, and reference to the father is not really important. She is challenging the patriarchal tradition of lending father’s surname to the child.

Though the postmodern urban woman claims to attain much autonomy in the Indian context, the patriarchal society is not ready to accept the authoritative gestures of woman’s identity. Hence, though the woman is highly 254

educated, she has to discharge the domestic chores like the rural woman.

Bonita Aleaz in his article, “Voices, Positions and empowerment: Women in the Kolkata urban context” states: “There is no real distinction between the urban and the rural space so far as the typification or the symbolism surrounding the woman is concerned” (83).

The patriarchal dominance visible in the rural space is carried over into

the urban sphere as well. As Steven La Tulippe in his article “Postmodernism”

rightly states: “In fact, I contend that women are worse off now than they have

ever been in the history of western civilization. Never have they been so

exploited, so abandoned, and never has their sexuality been so abandoned, and

never has their sexuality been so crassly manipulated and commercialized” (5).

The status of woman has been altered from time to time. It is evident that the

exploitation of female sex remains for ever as the new cultural practices fail to

dominate the prevailing patterns of culture.

The Oxford English dictionary defines ‘Body’ as the whole physical

structure of man. It is the union of cells inherent in the structure of bones, flesh

and blood of the human animal. Maurice Merleau-Ponty (1907-61) has defined

that “the body is primarily a way of being in the world. It is a form of levied

experience which is fluid and ever-shifting. And it is also a way of interacting

with one’s environment, of shaping it and being shaped by it.”(88). The

anatomy of body differentiates man and woman by giving different forms to

both of them. Wendy Cealey Harrison and John Hood-Williams in Beyond Sex 255

and Gender rightly assert: “Clearly, the distinction between the sexes is not the

sole basis on which the autarchy of the body has been established” (86).

Ancient civilizations have treated the female body as deities like the Indian

earth goddess, Dharani and the Egyptian earth goddess, Isis.

The female body is conceived as an instrument for artists to portray the

emotions like ‘pleasure’ in the Middle Ages. Dani Cavallaro in his book, The

Body for Beginners states: “The denial of the sexual body reached its peak in

the middle ages. Eroticism was stunted and demonized. Yet many pictures of

the period, in displaying gutted martyrs, bleeding and dismembered sinners

burning in hell, and gory torture chambers, show a deep obsession with the

body’s physicality” (39). Since the ages, women’s body has been personified as

a machine, which fulfils domestic responsibilities and satisfies carnal pleasures

of her husband. Cavallaro also states: “In the later ages, the body of women

has been restricted to home who is enrolled as the ‘angel in the house’, as a

helpless child, a nun-like virgin or an involved” (40).

The independence struggle in India has churned the fire in the hearts

of women to become lively bodies from the rigid ones. Anitha Singh in her

article, “Aesthetics of Indian Feminist Theatre” mentions:

Gandhiji acclaimed the concept of Ardhangini, enshrined in Indian

culture, and accepted the fact that men and women are complementary

to each other, and one is never a whole without the other. He accepted 256

the Hindu scriptural view which conceived Prakriti and Purusha as one,

man and woman as one in the concept of Ardhanariswara. (1)

The post-colonial India continues to suffer from internal colonialism since the inception of civilization in giving a concrete form to the female body.

In contemporary times, a hefty change has been seen in perceiving the physical form of the body which is redefined as a cultural concept. The Body is generally defined in all its cultural functions as naked, clothed, healthy, diseased, diminished, muscular, heroic, sacrificial, cannibalistic, dead, possessed, supernatural, heavenly, geometric bodies. According to ancient philosophers, the mind is independent and superior to body in relation, though it is one of the components of the body. Plato (5th century B.C) postulated that bodies are only second-rate copies of the superior reality and heterosexual desire is the cause of selfishness and energy. The French philosopher, Rene

Descartes (1596-1650) stated the irrelevance of the physical existence of the

Bodies revealing the idea that the body is a material substance, whereas the

mind is an immaterial one. Friedrich Nietzsche (1844-1900) highlighted the

forced repression of the body by the civilization, which led to the denial of

bodily instincts and creativity. Theodor Adorno (1903-69) and Max

Horkheimer (1895-1973) also detested the repression of the bodies that

transformed bodies into commodities. These propositions have paved the way

for the advent of psycho-analysis which changed the traditional ways of

perceiving the body. Aasha Rani’s body in Starry Nights is perceived as a 257

commodity of sex by various personalities when she wishes to search for a particular space and identity in the glamour world. The body of Aasha Rani fails to get immunity not to be attracted by her male counterparts, because she is a victim of temptation as she is a temptress. She cannot restrict her body from moving in a direction which leads to lose her identity in the existing

space. Sigmund Freud (1856-1939) emphasizes that it is impossible to think

independently of sexuality as humans are sexual bodies right from childhood.

Dani Cavallaro in the book, The Body for Beginners argues:

Freudian thought draws a troubling distinction between men and

women. Men, apparently leave the polymorphous body completely

behind. Their sexual instincts acquire a clear direction and well-defined

aims. Their guiding purpose is the discharge of sexual products. But

things are different for women. They don’t have such a definite purpose,

and gain sexual satisfaction in rather ‘Mysterious’ ways. (70)

All through the twentieth century, philosophers have claimed that the

body is central to our experience and knowledge of the world. In the portrayal

of women’s bodies, writers issue a new paradigm of female protection. The

domain of women’s body is perceived as the object of non-verbal expression

by many men.

The more radicalized version of Post modern cyber bodies is created by

Televisual Prosthetics. Some scientists argue that bodily and mental states 258

depend upon the environment we dwell. Cyber culture proposed new forms of

embodiment. Norbert wiener (1894-1964) in a book Cybernetics, or Machine

establishes the inter relationship between machines and human bodies. The

ultimate versions of the body are found in ‘Cyberspace’ connected with

‘Virtual Reality’ (phrase coined by Jaron Lanier in 1986). Cyberpunk’ (first

used by Bruce Bethke in 1983), and Cyborgs (Put forward by Manfred

E.Clynes and Nathan S.Kline in 1960) which describes self-controlling man

machine system. Donna Haraway in ‘Simians, Cyborgs and women: The

Reinvention of Nature (1991) predicted the body as ‘Cyborg’, a creature in

post-gender world which combines vulnerability and strength where human

bodies and identities are always partial and contradictory.

In addition to these perceptions, body is identified with the land of a

nation and it is attributed with feminist characteristics. The colonization of the

land is projected as the possession of the body of woman. Anti-colonial

struggles in order to invite large scale participation of the masses have

manufactured the myth of comparing the land of the nation to the body of

woman. Societies try to give the body a correct shape, but the reality is always

frail, flickering and restless. The body’s plurality cannot be restricted to the

oneness of cultural identity.

The twentieth century has given a new dimension to the body of woman

by making it an instrument in order to prosper in the business world. Binny in

Sisters exploits the body of Mikki in the bond of marriage in order to own her 259

organization and prosper in the business world, having an identity of business tycoon. As a result, Mikki’s body loses its vigour which makes her undergo subjugation. Though she has her own bodily instincts, the female gratification buttons confine her body in occupying enough space. Modern opportunities have created more of a room for women in all spheres of life. Hence, most women today focus on their physical self rather than the emotional and glamour selves to market their body as a visual commodity. For instance, the

advertisements for soaps like ‘Lux’ in India have conceived the women’s body

as a medium in promoting their business.

The Indian female celebrities are continually objectified as photographs,

which glorify them icons of the contemporary world. But those beautiful

women have no true freedom; their bodies are owned by commercial agencies

in the society as commodities. Freedom without freedom of a person as a body

is unthinkable. Susan Bordo in his book, The male body: a new look in public

and in private rightly points out: “The management and enhancement of the

body is a gold mine for consumerism, and one whose treasures are

inexhaustible, as women know” (220). The perception of the female body by

the males gives an ample scope for women to market her as consumable

product in this global market. Susan Bordo also claims: “It’s only

commonsense to expect that the bodies of movie stars and models would begin

to function as norms of male perception as well as female. These images alter 260

our very notions not merely of what’s “beautiful” but also of what’s “normal in

a female body” (283).

In Strange obsession, the female body of Amrita functions according to the love-making of a lesbian, Meenakshi Iyengar, though Amrita is reluctant to maintain relationship with her. It shows that women’s body responds not only to the stimulation of opposite sex but also of the same sex. Amrita’s body gradually derives pleasure in the company of Minx, which makes her bloom like an intoxicated flower. At the workplace in this corporate world, women face problems with some men, who view their bodies as somewhat sexually accessible. Today, women give prior identity to their bodies which becomes a stimulant to the male gaze that result in humiliation of the female body. As

John Berger suggests:

Women’s bodies are cultural objects not only to men but also to

themselves. Mediated through the gaze of the culture, women learn to

gaze at themselves, according to Berger, men watch women and women

watch themselves be watched. Especially for these middle class women,

experiences of sexual aggression heighten not only the significance of

the body but also their self - consciousness of embodiment. (Quoted

from women, Body, Desire in post-colonial India, 77)

The anatomy of the female body itself is a limitation to the movement of

women freely in the society. As body regulates the women in every movement, 261

Maya in Second Thought is conscious of the limitations of society in

controlling her emotions, but in vain, she has lost control over herself so that

she starts flirting with her neighbour boy, Nikhil. The bodily pleasures of Maya

which are totally unattended and neglected by her husband, Ranjan, encourage

her to submit her body to Nikhil, with whom she has got sexual delectation.

Through this, her body becomes an archetype of consumable bodies in

postmodernism. In The second sex, Simon de Beauvoir explains that man:

“thinks of his body as a direct and normal connection with the world, which he

believes he approaches objectively, whereas he regards the body of women as a

hindrance, a prison, weighed down by everything peculiar to it” (Quoted from

The male body, Susan Bordo, 19). Most of the women today are victims of

commoditization. Women’s body is an object in the hands of media people

with what they create sensation among the spectators by exploiting contours of

the body of women. When the nude video clippings of Bollywood film actress,

Bipasa Basu appeared on You Tube, Shobha De in her article, “Bravo Bips”

which appeared in De Blogspot groans: “Oh no … not another sleazy sting or

outing?” (1). Shobha De has half-expected that Bipasa might burst into words,

criticizing the people responsible for intruding her private life. But Bipasha

Basu has honestly confirmed that they have been shot in 1999 while she was in

New York having had no experience to figure out camera angles. This instance

reveals how modern women are bold enough, even though their bodies are

deployed as commodities in the media market. In a cover story, “Celebrity

Times” Sagarika Ghose, Archana Jahagirdar and Payal Kapadia quote the 262

opinion of Shovana Narayan who complains: “The press is concentrating on

social lives rather than the work people are doing” (5).

In this cyber world, the sexual exploitation of female body is very much evident. Jyothi Puri in her book, Woman, Body, Desire in Post-colonial

India emphasizes: “Sex enables the mechanisms of power upon the body that make it impossible to view a body outside of the limitations of sex and to engender the compliance and consent of the individual to expectations of

“normal” sexual and gender development” (7). Men feel that they have got victory over women when they participate in sexual intercourse. But women feel that they have lost identity when they are involved in sex. It is because of chemical reaction occurring in between both the bodies and the supremacy of phallic body of males, women undergo subjugation losing identity for their body. Linda LeMoncheck in “Loose women, lecherous men: A feminist philosophy of sex” rightly reveals: “A women’s desire to submerge her identity in such relationships desire to submerge her identity in such relationships

makes promiscuity unthinkable, since a women has only one identity to offer”

(44).

Nisha in Sultry Days loses her identity when she is involved in sex with

her lover, Deb, so that she wishes to continue her friendship with him though

he does not deserve her adoration. She loses her psychological identity in

admiration. Nisha is an independent woman having self-dignity that makes her

revolt against the underworld politicians. Usually, Man takes initiative in sex, 263

and Woman is responsive. However, the facts about the physical relationship depend upon their psychological intimacy and psychology. It is observed that even though man pays attention in having sexual intercourse, ironically woman

loses her identity in intoxicated romance.

Glamour is mostly attributed to attraction. It gives an identity to human

beings, for both men and women who clamour the attention of others. In

particular, the society has concentrated on the glamour of women since ancient

times. Women are a sublime spectacle to be adored. In an edited extract from

‘Glamour,’ with the title, “Glamour and feminism: a marriage made in heaven

of hell?” Carol Dyhouse asserts:

Exploring the role of glamour in history shows that it has often served to

express a sense of aspiration and entitlement for women as well as a

dream of escapes a sense of aspiration and entitlement for women as

well as a dream of escape from hardship and the everyday. Glamorous

women have often expressed an attitude of self-possession and

assertiveness in conformity with them. Glamour has often been

perceived as transgressive. (2)

In the glamour world, men and women enjoy separate identity defining their particular space, which leads to attain a platform for successful display of talent and an image of themselves. In this patriarchal world order, the woman always tries to compete with her male counterpart by picturing herself as a 264

potent artist which makes her merge in the main stream. It is quite evident that

the presentation of male characters showed much domination because the

parents in the first quarter of twentieth century did not allow their daughters

enter the glamour industry in India. Only a few women dared to jump over the

barriers to make their self identified by others in the society. The Indian film

industry in the earlier times invited women to play the roles of female

goddesses and queens. Devika Rani, Naseema Bano, Shobha Samarth,

Noorjehan, Khursheed and Suraiya strived hard to find a little space in their

own way. It helped in shaping the Indian cinema. Though these women have

carved a niche for themselves in filmdom, they are under the shade of male

macho by enacting certain roles, which have been submissive to men.

Debashree Mukhargee in her article, “Good girls, Bad girls” claims: “A study of stardom unmasks the forces that create the illusion of glamour and deity, but it is the added prism of gender performativity that enables us to unpack possibilities for subversion within a discourse of female stardom” (5). The postcolonial Indian actresses fail to balance the private self and the public image.

In Starry Nights, the heroine Aasha Rani fails to balance her private affair with Akshay Arora in accordance with the public image, which she has had acquired through the years. Hence, her identity is degraded in filmdom and her career is in peril. Here, the individual talent of Aasha Rani as an artist is recognized partly because she imparts to enjoy the materialistic pleasures of 265

society. The boundaries around her public space become obstacles in order to liberate from the existing norms of contemporary society. In a way, she is in fix where she gradually loses original platform. Debashree Mukhargee in her article, “Good girls, Bad girls” also asserts:

Within the specific historical moment of late colonialism, female film

professionals, especially actors with their hyper-visual work, complicate

the easy business of home and world. In fact, the very boundaries

between the public and private get ruptured in the case of film actors;

intimate details circulate in a dispersed domain and the public screen

persons impact daily living. (6)

But women in the glittering world have become successful in exhibiting their emotions as female protagonists with utmost artistic talent. On some occasions, she can be seen dominating men getting much popularity than men artists.

In the later years, the status of woman in the glamour world is on the decline as she is assigned restricted roles, which projects her as an object of

display. Lopa Bhattacharya in the article, “The changing face of women in

Indian cinema” emphasizes:

The 70’s, 80’s and 90’s witnessed a severe decadence in the portrayal of

the ‘heroine’ in mainstream Indian cinema. It was then that the ‘female’

protagonist was reduced to a ‘heroine’, connoting the image of mere 266

glamour dolls, dancing around trees with heroes and performing cabaret

numbers. This way, she was projected as a show-piece or in other words,

as a “feel-good touch to the film, rather than a flesh-and-blood human

being in her own right. (1)

Breaking this sort of masochistic shackles, there is a chance for women to achieve women-centric roles which have explored the female psyche to some extent. These types of roles give an opportunity to explore the problems of women on the screen.

The globalization and liberalization have given an opportunity for the middle and upper class women of urban India to experience a virtual revolution in commercial beauty products and beauty culture like modeling and modeling.

The emergence of satellite television has redefined the place of woman by demanding male spectators attract towards lurid images of women. Shohini

Ghosh in her article, “Queer Pleasures for Queer people” asserts: “A significant development of the 1990s mediascape was the arrival of both real and representational women. There was a marked increase in women’s participation in the newly emerging media industries. Both film and television saw a proliferation of women as central protagonists” (210). When the glamour of woman is perceived as a consumer product in various ways, she is in the fore front in order to challenge the male hegemony in these fields. It also makes women to compete not only with another woman but also with her male 267

counterpart, by interrogating the career options of men. Susan Runkle in the article, “The Beauty Obsession” points out:

Although young women have, for better or worse, been largely defined

and measured by their beauty for centuries, the decade-old media

explosion in India has meant that more and more young women are

interested in the glamour industry as a viable career option. This interest,

combined with the very lucrative rewards such as changing norms for

female behavior, has meant incredibly tough competition among

women. (7)

At times, an unhealthy competition among women may lead to violent activities. In Strange Obsession, Meenakshi Iyengar (Minx), the lesbian friend

of Amrita has mutilated the beauty of a model, Lola by sprinkling acid upon her face when she has started stealing the opportunities of Amrita. The spectacle of woman in the view of many men is conceived as a desired object.

The women stars like Amrita in the modelling world today are likely to be flexible in pursuing their career. At times, they should be ready to compete with their female counterparts, who have courage to involve in any sort of encounter like lesbianism intentionally or by force, because the career becomes intoxication for them. In this drama, they become objects of rumour in the glittering world. Pramod K.Nayar in his book, Seeing Stars asserts: “The female star is the object longed for, the subject of fantasies and the perfect body that the man desires” (61). 268

The delineation of woman in movies today is questioning the men in possessing the urban space as it is claimed to be male domain. Lopa

Bhattacharya affirms: “Today the depiction of female protagonist has been ever more challenging in context of her sexual identity. The seed of this quest was first sown by the dynamic Aparna Sen in the 80’s with ‘Paroma’, where the women tread the path of so-called “Promiscuity” only to gain psychological maturity in the long run” (3). Though the urban woman has got success in reducing the domination of man in the glamour world; she has been still

ill-treated and demoralized in various ways. Kankana Basu in the article, “It’s a

Woman’s World” emphasizes:

The recent spate of movies shows women at the top once again, rubbing

shoulders with the leading man in terms of popularity and demand. She

has been given the secondary importance in portraying the roles and in

paying the remuneration in spite of her diligence equal to male counter

parts. She is restricted to display only her half-naked body becoming a

show piece who is meant for singing and dancing. (6)

Recently, woman has acquired strength in challenging her male counterpart to occupy considerable space in the Bollywood. Moumita

Bhattacharjee in her article, “Women in Indian Movies” asserts: “Though the

Indian film industry has grown by leaps and bounds in terms of story and technology, the women’s league seems to be in the same place it previously was” (2). It is said that in order to get opportunities, many women have to 269

undergo sexual harassment in indoors, while the shooting is on. They are being

cheated culturally by losing the purity and virginity in the hands of beastly men. Ambitious women in the glamour world are totally misunderstood and they are facing sexual assaults.

In Starry Nights, Aasha Rani is seen very much ambitious about her career. Therefore, people in the glamour world start exploiting her situation by labelling her as sex freak. Unfortunately, heroines like Aasha Rani in Starry

Nights have to face sexual assaults as they are supposed to be objects of display

in the movie world. Many women are psychologically shattered while entering

the filmdom, in particular, at the inception of their career. But Aasha Rani has

unscrupulous encounters with many people incidentally and accidentally in

order to become celebrity in the Bollywood. Pavalamani Pragasam points out

in the article, “Beauty” about the flaunting of women’s glamour as: “She is

degraded to the level of a commercial product put on exhibition. Marketers

flock her to make best use of her glamour to sell off their products and fill their pockets. It is sheer exploitation. The beautiful woman succumbs to this attracted by the fame and financial gains” (1).

It is quite difficult to answer whether beauty is a curse or blessing for

women. People take it granted in many dimensions. Most often women also are

mistaken about the real definition of glamour. Bipasa Basu, the Bollywood

actress in her article, “Man and Woman can’t Completely Understand Each

Other” expresses her opinion as: “Glamour does not mean skin show and I am 270

tired of saying this. I hear some idiotic women saying that their role is so glamorous” (1). Though the dark skin is not considered a synonym for glamour on par with the general opinion of the public, the dark-skinned are also challenging the fair women in the glamour world. Kanquona in the article

“Marriage, society, Indian women” comments:

Naomi Campbell, now a super-model, won the Miss Universe crown

and is a very successful woman in the world of glamour. Some dusky

beauties of Bollywood are , , and Kajol, who are

reining the Indian film industry. So their dark skin color has failed to

prohibit them to relish the nectar of success and fame. (1)

Though Amrita in Strange Obsession is a dark-skinned girl, she becomes successful by grabbing many opportunities in the modelling world.

Her dusky personality is not a barrier in relishing the beautiful career. In the case of Amrita, her dark complexion does not give any convenience to reach the apex of her career. She proves herself as a model with her artistic talent.

Naturally, the Bollywood film industry has introduced faces in both complexions, without any colour discrimination.

The beauty of woman is considered a curse for her as it creates jealousy, envy and hatred among her colleagues and also in the minds of men, who desire to possess her. In order to gain positions at the work place, the beautiful women utilize their glamour as a catalyst in appeasing their bosses. At times, it 271

makes others to treat her like an enemy. In Strange Obsession, when the modelling world starts recognizing the beautiful complexion and artistic talent of a model, Lola, faces an acid attack on her face. It is because of her glamour which reveals the existential problems of females in the glamour world. The survival tactics adopted by the beautiful woman may not become added strength for them when the dusky woman like Amrita is on the forefront to catch opportunities with her own talent. Here the lesbian affair between Amrita and Minx causes to demoralise Lola, a model by attacking her. Susan Runkle in the article, “The beauty obsession” quoted the comments of Miss world 1994,

Aishwarya Rai, from Meri Saheli magazine, who states: “mere Khubsoorati

mere sabse bade dushaman hein (my beauty is my greatest enemy)” (4). It is

also evident that anchors, air hostess and receptionists feel that their glamour

becomes an obstruction to enjoy their private life. The postmodern woman is trying to posses the public space in the urban areas as she thinks that she is able to defend herself in a society which has conditioned her not to enjoy more freedom. The male hegemony confines her in the traditional cage, where her self-respect is unidentified. But since the ages, the beauty of woman has disturbed families, societies and kingdoms. Pavalamani Pragasam in “Beauty” mentions:

The beauty of Cleopatra changed the fate of Roman empire, killing so

many heroes. The beauty of Sita incited Ravana to abduct her, leading to

his downfall, however great his worth and achievements were. The 272

beauty of Helen of Troy was the cause for all the trouble – filled

adventures narrated in Homer, Iliad and Odyssey. In view of these facts

it is very doubtful whether extra ordinary beauty is a bane or blessing to

a woman and those around her. (1)

It is observed that women with their beauty can overpower the robust sphere of man. Though she has concern and affection towards men, she is ready to protest against male chauvinism in order to maintain her self-respect.

The new woman in the glamour world has been somehow successful in defining and occupying her desired space in contemporary times.