Contemporary Ladakh: a Subtle Yet Strong Patriarchy

Issue Brief # 237 August 2013

Innovative Research | Independent Analysis | Informed Opinion

Contemporary Ladakh A Subtle Yet Strong Patriarchy

Chimat Ladol Jawaharlal Nehru University

The general perception is that in Ladakh phenomenon of globalisation and talks the status of a woman is equal to that of about strong outgoing women being a man. A minister on International replaced by a new alienated generation. Women’s Day, commented it as a matter Though the status of women is relatively of pride that there exists no distinction better in Ladakh than in other parts of between men and women in Ladakh. India, this does not mean patriarchy does (Reach Ladakh 2012). not exist in Ladakh.

The Women Alliance of Ladakh - an NGO considers its main function as “raising the status of rural women and to strengthen I local culture and agriculture” but Socio-Cultural Structures in nowhere among its six points of aims and Ladakh objectives does it talk about emancipation and upliftment of the status Socio-cultural structures that exist in of women. This is because there is a Ladakh are neither innocent nor neutral. perception that there exists no patriarchal These structures continuously reiterate the structure and women as a category do identity of women - by defining who a not face any inequality. Helena Norberg woman is, what her roles are , how should Hodge (2001) agrees to the she be dressed etc. marginalisation of women as a new Women in Ladakh bear the brunt of loss of tradition and culture while the men folk not only escape the responsibility of This essay was initially presented in a preserving the culture but also define conference organized by the IPCS in codes of conduct for women. Culturally a collaboration with the India woman has to be submissive and dressed International Centre (IIC) in a way that marks the symbol of Ladakhi Views expressed are author’s own. culture. She has to sit in conformity with

1 A SUBTLE YET STRONG PATRIARCHY 2

Ladakhi notion of obedience and have over power and social privilege discipline. In parties and functions, either (Connell 1987). Even though male men sit before women or there are subjectivities vary vis-à-vis other men and different rows for both. women alike (for example. upper class women dominate lower class men), the The case is worse for women belonging to fact still stands true that every male body lower castes who are made to sit at the dominates over a female body, every end of the room, after male members of female body does not dominate over a their family. male body, and so it is still the male who dominates. Socially, a woman plays an insignificant role in community decisions. Community Those who believe that gender equality labour is one of the most prominent sites exists in Ladakh base their argument on of gender discrimination - where men the fact that women in Ladakh look not supervise the work and women play no only after the household but also after the role in decisions but work accordingly. fields and animals. Sarla Chhewang Men supervise and women consent to (2006) believes that a model exists in Leh, their supervision because men are where women rub shoulders with men. regarded as more intelligent and wiser. She argues that there exists no patriarchal structure in Ladakh as women play not The Personal experiences of the author in only an important part in the economy a village in Ladakh reflects this. Men sit on but also lead the economy. Nirmala Bora chair while women occupy the carpet (2004) says that “women in Ladakh enjoy laid near the chairs facing towards them. an enviable position. They are equal Meetings regarding the village are held in partners with men in almost all walks of community halls where all the families are life”. represented by male head of the family or other male members. In case male The proponents of equality forget that members are not able to attend, female women are allowed to control their family members attend. Decisions are households as well as their fields not made by some men and conveyed to because women are believed to be others who are mere spectators. This better skilled or capable but because means that all men of the community do men go out of the villages. Stanzin Dawa not dominate. (2006) correctly points out that “a large number of Ladakhi men are serving in the While hegemonic masculinities dominate, army, engaged in tourism, absorbed with women and subordinate masculinities are monastery affairs as monk.” In the process dominated. This is what is called “plural women are left alone, alienated, masculinities”. “Hegemonic” and secluded from their families and “over “subordinate” masculinity helps burdened and neglected as an agent of understand the differential access men social change”. Katherine Hay (1997) supports the view by saying that “women are increasingly becoming associated with farming tasks... partly because so many women are now bearing the brunt Socially, a woman plays an insignificant role in of agricultural work with their husbands in community decisions. Community labour is one paid employment and their children in of the most prominent sites of gender school”. discrimination - where men supervise the work One should also not forget that no matter and women play no role in decisions but work how hard a woman’s work is, it is always accordingly. Men supervise and women consent considered inferior to that of a man’s. to their supervision. What a man does is always superior and he enjoys every comfort when he comes

2 2

IPCS ISSUE BRIEF # 237, AUGUST 2013

home and is the head. A normal sight in a Ladakhi family will be the men of the family taking rest while women work when everyone returns home. In Muslim A normal sight in a Ladakhi family will be men communities in the peripheral areas of of the family from father to son taking rest while Ladakh (Turtuk), women are not even women work when everyone returns home. In allowed to work outside their home Muslim communities in the peripheral areas of because it is considered “socially, morally wrong to live on earnings of Ladakh (Turtuk), women are not even allowed to women” (Interview citations: Paldan work outside their home... 2013).

Keeping silent, Ladakhi women have unconsciously taken charge of maintaining the social status of the family couple stays with the groom's parents”. and protecting the social dignity of the Hay also goes on to say that “in looking husband. There are cases of domestic at Ladakh from a gendered perspective violence which have not come out in the one of the social structures that seems open. This is because the burden lies with particularly important in shaping authority the women to endure pain for her family. appears to be the marriage structure(s)”. Rinchen Angmo (2012) writes “accidents, Bagma marriages are preferred because crimes, family disputes and many more men can preserve their dominant problems are rising due to the authority unlike in Magpa marriages in consumption of alcohol in Ladakh. Some which even though men are superior to people who take in large amounts of women they may not enjoy the same alcohol ruin their life, marriage and it may authority as they do in their own homes. lead to domestic violence”. There is also a system of “skuches” literal The fact that domestic violence is part of translation “to steal”, in which women are Ladakhi family can also be implicitly seen “tricked” into marriage against her will. in Women’s Wing of Ladakh Buddhist This reflects how the “super confident Association (LBA) fighting against woman” will not even know when she will alcoholism though not directly as its ill be stolen. Women are confident because effects on the family - mostly on the there is no gender bias in Ladakhi society women - but as fighting it for the sake of as argued by an opinion piece on “removing the menace from the society Peaceful Societies website. The term itself and restoring the dignity and denies selfhood of and to women as if peace.” (Dolma 2007-08). No matter hers is an ownerless body - a property that what the torture is only a few Ladakhi can be stolen anytime. And it is this women have revolted, while most have ownerless body of which men turn out to accepted beatings and tortures as be the protector, according no agency “normal” way of life. to her but justifying his superiority and therefore patriarchy. The Marriage system also reflects how certain marriages are preferred in Heywood (2003) says “patriarchal ideas patriarchal system. Katherine Hay (1997) blur the distinction between sex and talks about two systems of marriage gender and assume that all socio- practiced in Ladakh- Magpa and Bagma economic and political distinctions system - “in Magpa arrangement the between men and women are rooted in male moves in with the wife's family. This biology or anatomy.” This has been the form often occurs when the woman has case in Ladakh where female bodies are no brother so she is the heiress. at the receiving end of communalism. While some like Nirmala Bora believe that In the Bagma form of marriage the a woman “has equal right in selecting a

3 3 A SUBTLE YET STRONG PATRIARCHY 4

life partner” but this view does not hold religious associations of both the truth. Intermarriages have been communities” but also because there has controlled; women’s choice of birth been no understanding of how their control has been regulated. In addition to bodies are controlled. Although a female female bodies as site of preservation of child is not disowned or killed, a male culture, such bodies are also treated as child is generally preferred. Preference for the guarantor of preservation of a son is one of the many factors responsible particular religious community. The for growth of Muslim population Female body has been what Sara Smith according to Jennifer Aengst (2008) (2009) calls a “site of territorialisation” or based on her interview with Muslim “geopolitical gaze” (2011). Smith says that women. “Patriarchy” therefore, says “discussions of demography quickly Weedon, “produces colonized forms of become discussions about women’s female identity and subjectivity”. Having bodies” as “struggles for territory are not no girl child is sometimes regretted contests over bounded state space because parents feel they do not have alone, but are also struggles over the hands to work despite having boys, bodies that populate that because boys are not meant to work at space” (Smith:2011). Therefore there have home. This is a common statement heard been restrictions on inter-marriages in in Ladakh. Proponents of gender equality both the communities and “women’s will immediately find it problematic identity and status become the sites because such statements intend to where politics are concretized and restrict a woman within the household women’s bodies became the arena domain, restricting her freedom. It also where battles are fought” (Erturk 1997b). reflects how patriarchal views are Jennifer Aengst (2008) mentions the imbibed deep within people’s mindset compulsion and difficulties women face though unconsciously. in taking decision regarding ligation or abortion because of responses from Women are disciplined to reiterate their family members, and religious and identity their role not only by their male political authorities. Conditions of women counterpart but also by female run in Muslim communities are worse organisations. This is what Real calls especially in distant places like Turtuk “psychological patriarchy”, patriarchal because, “family planning is against thinking common to men and women. religion…lack of reproductive health care Moral policing by women associations in facilities…tremendously affects women’s order to preserve Ladakhi culture and health resulting into untimely death controlling women by various means - (Paldan 2013).” Women have accepted one among them to check the way outside control and of their bodies not women dress up reflects disciplining of only because of this being a “highly women to perform her gender role. politicised and stigmatized issue, fear of Bodies therefore seen as sites of being beaten up and separated by preservation of culture are accordingly made to perform certain activities. Judith Butler (1990) calls these “performativity - not a single act, but a repetition and a ritual, which achieves its effects through Many factors in Leh deprive the students of its naturalisation in the context of the quality education, foremost being the medium of body, understood in part, as a culturally sustained temporal duration.” Thus the instruction. Leh, having a different dialect and identity of women is continuously language altogether, cannot match the alien produced in order to sustain the power language when they are taught in the classrooms structures that subjugate women. from the primary level.

4 4

IPCS ISSUE BRIEF # 237, AUGUST 2013

II institutionalisation of It is the male dominated interpretation of Patriarchy: Role of Religion religions that seek to prioritise male over female. The patriarchal social dynamics of culture Religious institutions also define the identity of the bodies marked as female support and encourage such interpretation and and are also sites of male domination. such interpretation in turn supports patriarchal Certain sections of Buddhist monasteries nature of the society. Therefore are barred for women, even though institutionalisation of patriarchy leads to its those sections usually would have female deities. Females, in one particular legalisation which in turn results in domination Buddhist temple, are not allowed inside in pants (seen as modern male attire). Such bodies were made to put on goncha (Ladakhi traditional male attire). Not just Islam but no other religion is biased towards men. In fact in every Usually women from the same or nearby religion every human being is capable of village are not allowed to enter the following the right path and is therefore monastery in pants, even with goncha. equal. It is the male dominated This was the case of two women who interpretation of religions that seek to belonged to a distant place in Ladakh. prioritise the male over female. The Surprised by this, when I asked why she is patriarchal social dynamics of culture made to wear that, I was answered support and encourage such “because she lacks the genital of men” interpretation and such interpretations meaning she “lack” something which in turn support the patriarchal nature of male body possess. This is blurring the the society. Therefore the lines of distinction between sex and institutionalisation of patriarchy leads to its gender which Heywood talks about and legalisation which in turn results in is a clear representation of man’s domination. It is the structures, the laws, domination and his efforts at preserving the rules of the game that hold women the status-quo. back. Politics is one clear representation of marginalisation of women. The above act shows inferiority of one sex to the other, and how a female body is Politically women are far behind men. In made to perform her gender role and a Ladakh the centre of the decision making male performs his. In case of a Muslim system is male dominated. There are no woman she has to bear not only the women among current executives in societal patriarchal forces but also councils of both Leh and Kargil. 2 out of religious forces in a stricter way. From the 30 members are women (1:15) in Ladakh veil to other religious practices Muslim Autonomous Hill Development Council women find themselves at the receiving (LAHDC), Leh and there is not a single end of male interpretation of Islam. woman in the district administration of Sordellini (2010) focuses on a range of Kargil (LAHDC-Leh, Kargil official website). scholars working on women in West Asia There is no department looking into issues such as Leila Ahmed (1992), Barlas (2002), of women. Mernissi (1991) and others who believe that it is not Islam but the interpretation of Absence of women in the most important Islam that oppresses and controls women. decision making body reveals the truth They argue that Islam is not inherently a about what ministers and others boast misogynist religion, rather it is the about “the dominant position women interpretation at the expense of women’s have held since ages” (The Tribune 2011). status that rationalise the male Dawa points out that “democracy hardly domination. exists for women in Ladakh; women are still not admitted as full and equal

5 5 A SUBTLE YET STRONG PATRIARCHY 6

members and citizens in the local are also an untold truth. Their stories government and political set up.” Paldan reflect how a patriarchal society, makes (2013) describes the condition of women women so dependent on her husband, it in Turtuk village where “women have becomes difficult for her to survive been least represented in decision without him. “To noone’s surprise the making”. biggest complain of these widows is against their gender as they held their The government records of the elected womanhood responsible for their panchs and sarpanchs of Leh district for problems and sufferings. They feel 2011 shows that there is not a single handicapped being a woman when their female sarpanch from the nine blocks voices are not heard or being ignored by and the number of women panchs is 199 the administrative authority and the out of 588 elected (List of elected society as such. In such difficult times they sarpanchs/panchs, District:Leh, Election strongly feel, had their family been Authority, Chief Electoral Officer, Jammu headed by a male member they would and Kashmir). How influentially and freely be living a hassle free and contented life. can the elected women representatives They blame their lack of assertiveness, act is further determined by the men. Still language constraint and being habitual no one talks about the marginalisation of to consistent setbacks they face within women because the powerful maintain their daily life and not having the guts or the status-quo, and those who are will to raise voice against any injustice” victimised feel too weak to raise their reports Rinchen Dolma (Reach Ladakh voices. 2009).

Militarization for the reasons of security Blaming oneself for being a woman has always been a touchy subject for (though referring to their sex) these women. Separatists in the country often women are actually complaining about see measures like AFSPA being imposed. the gender role they are made to play The most direct target of such laws is the and the inherent inequality it carries but female gender. In border areas of failing to differentiate between the two. Ladakh, there are cases where women are promised marriage by army personnel Much worse is the fact that today hardly only to find herself left betrayed. Most of anyone speaks for their cause. them are never married and also face seclusion from the society. Though there III has not been many cases, the fact that Conclusion from women organizations to ministers nobody talks about their rights is a major Femininity is an identity produced by the concern. effects of institutions, practices, discourses. Butler says because “female” The Pains of widows of martyred soldiers is not a stable term it is continuously naturalised by its “performativity”. The concept of male superiority is also naturalised in the process. “Patriarchal The government records of the elected panchs masculinity is not, natural. It is acquired and sarpanchs of Leh district for the year 2011 through the process of socialisation… teach men and boys…..covering up their shows that there is not a single female sarpanch own weaknesses” (Weedon 1999). from the nine blocks and the number of women panchs is 199 out of 588 elected. How Edward Said (1977) in Orientalism talks about how while defining the “orient”, the influential and freely can the elected women west accords itself superiority. Implying representatives act is further determined by the this, one can understand how patriarchal men. structures define the other as an inferior

6 6

IPCS ISSUE BRIEF # 237, AUGUST 2013

sex in order to represent itself as the dominant one. Ladakhi society is strongly Ladakh being different from rest of the world embedded with patriarchal structures. Somebody correctly pointed out there is which refrain women from questioning their no Ladakhi term for rape. This does not subordination. Of course preservation of tradition mean that rape does not happen. In fact is important but it should not be at the cost of patriarchal structures are stronger in victimisation of women. One should be clear that Ladakh because the power relations between men and women are so blurred what women seek is equality and not that there is no recognition of oppression domination; freedom to control her body and not of women. “Female live dispersed to control others. among the males…there is a bond that unites her to her oppressor” (Beauvoir), which makes it difficult for Ladakhi women to stand up against her Women in Ladakh are controlled strongly oppressor. The Submissiveness of the by patriarchal forces and their status is female body is considered the natural low. Therefore much needs to be done way culturally, socially, religiously and for gender equality rather than restricting politically. Even though male subjectivity women’s role to “culture” preservation. changes according to the context, it The first step in Ladakh would be unveiling does not affect the woman because it is the patriarchal structure and uniting again the men who dominate. women under one banner. It is the lack of recognition of forms of oppression among Women need to be conscious of their Ladakhi community that has sustained suppression and should come together as patriarchal structures. Organisations have a category in itself and not as “rural” to stand up to protect women rather than women and urban. According to Simone reinforcing male domination. Gender De Beauvoir (2011), “women lack a education is needed (which is absent in concrete means for organising Ladakhi schools), awareness of rights of themselves into a unit which can stand women, violence against female body face to face with correlative unit”. It is this inside and outside the house should be lack of recognition of women as a imparted. This will be possible when all category which is prevalent in Ladakh. forces work towards the upliftment of the status of women. Family is so intact that going against the male member is seen as effects of Status-quoist forces will oppose but modernisation which has taken away the change is not impossible. Departments idealness of a woman. Added to this is dealing with the issues of women should the notion of “Ladakhi humbleness”, come up in the LAHDC. There is a Ladakh being different from rest of the Department of Social Welfare which deals world which restrains women from with poverty, destitute old men and questioning their subordination. Of course women. There is also an Integrated Child the preservation of tradition is important Development Service for children but it should not be at the cost of the between 06 months to 06 years, pregnant victimisation of women. One should be women, lactating mothers and clear that what women seek is equality adolescent girls. The main aim of the and not domination; freedom to control scheme is to provide awareness about her body and not to control others. Erturk health, education. But no department (2004) clarifies that “gender equality is not talks about the rights and welfare of about a battle of the sexes but rather women. Efforts should be made to about changing a social order that accord dignity to women, equality and breeds domination, exploitation and freedom - to work, to dress, to walk and violence that have consequences both to be herself in every way she wants to for men and women.”

7 7

A SUBTLE YET STRONG PATRIARCHY

be. Once conscious of patriarchal forces, the politics of Difference, UK: Blackwell women will be surprised to know how publishers. much violence their silence accepts. Angmo, Rinchen (2012), “Say no to Alcohol and Drugs: Dalai Lama”, Reach Ladakh, [Online news website] 8 August 2012.

Angmo, Rinchen (2012), “The Irony of Being a Girl”, Reach Ladakh, [Online news website] 8 August 2012.

Dawa, Stanzin (2006), “Democracy In Ladakh- References Marginalized Women”, [Online web] Accessed 20 Jan. 2013 URL:http:// Aengst, Jennifer (2008), “Representation and www.countercurrents.org/gen- Perception: Why Reproduction Matters in dawa030406.html. Ladakh”, Ladakh Studies, 4-11. Heywood, Andrew, Political Ideologies: An Chhewang, Sarla (2006), “The Role of Ladakhi Introduction, Palgrave Macmillan, New York, Woman”, Border Affairs, 7(4): 19-24. 2003. Quoted in Suranjita Ray (ND), [Online web] Accessed 21 Jan. 2013 URL:http:// www.du.ac.in/fileadmin/DU/Academics/ Connell, R, Gender and Politics, Cambridge: course_material/hrge_06.pdf. Polity Press, 1987. Quoted in Erturk, Y (2004), “Considering the role of men in gender agenda setting: conceptual and policy Hodge, H. Norberg (2001), “Catalysing issues”, Feminist Review, 78:3-21. change in Ladakh”, [Online web] Accessed 23 Jan. 2013 URL: http:// subscriptions.leisa.info/index.php? Dawa, Stanzin (2007), “Building a Culture of url=getblob.php&o_id=12499&a_id=211&a_se Peace in Ladakh”, Peace Review: A Journal q=0. of Social Justice, 19:427–434. Hooks, Bell (ND), “Understanding Patriarchy”, Erturk, Y (2004), “Considering the role of men [Online web] Accessed 17 Jan. 2013 URL: in gender agenda setting: conceptual and http://imaginenoborders.org/pdf/zines/ policy issues”, Feminist Review, 78:3-21. UnderstandingPatriarchy.pdf.

Smith, Sara (2011), “‘She says herself, “I have Hay, Katherine (1997), Gender, Modernization, no future”’: love, fate and territory in Leh and Change in Ladakh, India, M.A. Thesis, Ottawa: University of Waterloo. District”, India, Gender, Place and Culture, 18 (4): 455–476. Paldan, Konchok (2013), Exploring Society, Culture and Politics- A Sociological Study of Smith, Sara (2009), “The Domestication of Border Villages in Ladakh, Ph.D. Thesis, New Geopolitics: Buddhist-Muslim Conflict and the Delhi: Jawaharlal Nehru University. Policing of Marriage and the Body in Ladakh, Unpublished Thesis India”, Geopolitics, 14:197–218.

Beauvoir, S. De (1949), Second Sex, USA: Vintage, translated by Constance Borde and Sheila malovany- Chevallier (2009), reprinted 2011.

Butler, Judith (1990), Gender Trouble, UK: Routledge, reprinted (1999).

Said Edward (1977), Orientalism, London: Penguin.

Walby, Sylvia (1990), Theorizing Patriarchy, UK: Basil Blackwell, reprinted 1991.

Weedon, Chris (1999), Feminism, theory and

B-7/3, Safdarjung Enclave, New Delhi, 110029. www.ipcs.org