Adolescence: The Suppression of Female Sexuality

The female form intrinsically holds a duality of nature as a woman is capable of both creation and destruction. Womanhood is brought forth by an onset of various mental, emotional and physical changes. The initiation into womanhood is one which is unique to each woman, yet often times it is not she who has the prerogative to choose the way she presents herself to the world, but it is society that governs her existence. As a woman’s body develops breasts and curves, these characteristics make a traditional and conservative society apprehensive and fearful as it does not know how to deal with the femininity nor the power of female sexuality. Therefore, a society’s apprehension dictates the suppression of female adolescence. These societal pressures, in consequence, strongly impact a woman’s self perception and confidence. This suppression of sexuality and femininity manifests itself in the form of isolation, loss of identity and entrapment for these women. In the stories “Library Girl” by Dhiruben Patel and “Crushed Flowers” by Vishwapriya L. Iyenger, two young girls find themselves transitioning into womanhood in a rather salient form. A young girl is considered to “bloom” into a young woman; nevertheless, the two young girls in these particular stories find themselves in a state of “wither.” There is striking difference between the changes which are occurring within their (the young girls) bodies that lead to their physical appeal, yet they find themselves “withering” because of society’s rejection of their new and changing form. Therefore, there is an inherent irony in the fact that adolescence comes in the form of “withering” instead of “blooming.” The short novella, “Housing Society” written by Qurratulaine Hyder takes place in the backdrop of Partition. Partition and Salma’s mental state both hold strong parallels as both exist in fragmentation. All these three pieces of literature enforce that female adolescence is dealt with apprehension due to society’s ultimate fear of female sexuality and femininity. These fears therefore negatively manifest themselves in the female consciousness as a woman constantly feels insecure of herself making her feel invisible, unimportant and unworthy. The stories, “Crushed Flowers” and “Library Girl”, encompass this very idea of unworthiness and invisibility which makes the girls in these two stories feel entrapped and isolated.

In the story “Crushed Flowers,” a young vivacious girl loses herself in the trials and tribulations of societal norms. Khushi is initially shown as an amiable young girl who talks to everyone and has a delightful personality. She “doesn’t care about the face” (Patel, 103) of the individuals who happen to smile at her due to the fact that she values the truth which lies within their eyes. The eyes which are “full of warmth” (Patel, 103) and “full of life” (Patel, 103) allow her to feel comfortable smiling at them, as she feels these individuals are genuine and friendly. Her perception of people indicates not only her innocence but also the optimism with which views the world and the people within it. She smiles at everyone she sees because she finds kindness in their eyes. Although her mother does not consider it “proper” (Patel, 103) to smile at everyone, Khushi cannot help but respond to the “sunshine in their eyes” (Patel 103). Her name, Khushi, symbolizes happiness and laughter and is a true reflection of her own personality. Khushi loves her father dearly and remembers the times when she used to “dive deep into his happy laughter” (Patel, 102). As a young girl, she feels like her father “likes her.” But as an adolescent, she no longer feels like her father loves her because he “rarely looks at her” (Patel, 102). Furthermore, Khushi finds herself lonely as she is quite fond of her father yet is subjected to his ignorance and rejection of her new form. With Khushi’s adolescence comes her fathers “strange, apprehensive, and anxious” (Patel, 103) nature which further isolates this young woman into feeling lonely and depressed..

Khushi also feels the presence of her adolescence because of her mother’s behavior. Her mothers numerous propagations and torments cause the “petals of her smile” to “crumble” (Patel, 102). Her mother cannot forget that Khushi is “a girl, seventeen years old, completely unselfconscious, smiling at any one that comes along” (Patel, 101). This implies that Khushi’s mother wants her to be self-conscious of her every move and action, even if it is not characteristic of Khushi to do so. Khushi, as a young girl, feels free to smile and be herself. Kushi’s adolescence however is shadowed with much darkness and isolation as she feels constantly self-conscious and judged especially by her mother. Her smiles which are like a “rivulet in a river” (Patel, 102) end abruptly due to her mothers incomprehensible objections to her smiling. It is at this point in which she seeks isolation. Her desire for isolation reveals a distinct change in her character from her previous state. The very fact that she seeks isolation is symbolic of her withdrawal into a world in which she feels lonely and cold. In this dark world, no warm eyes look upon her and the darkness of the “cramped house” (Patel, 102) seep away her happiness. Khushi (happiness) transforms into a “crushed [flower].” She is symbolized by a crushed flower once delicate and beautiful but now bruised and withered. This comparison contrasts the innocence and wonder involved in being a young girl to the more damp existence in which women are forced to live. Khushi’s suppression is initiated by her own mother due to societal pressures and expectations. This suppression eventually manifests itself in Khushi’s feelings of loss and bewilderment. Her nature changes from a “blooming” young girl to a “withering” adolescent. These changes are referred to as “withering” because Khushi no longer is a “blooming” flower but has “withered” into a woman who is much more reserved and isolated. This “withering” adolescence is also very much apparent in the story “Library Girl.”

In the story, “Library Girl,” a young girl loses her identity in her teenage years. Before adolescence, Talat and her brother Tahir are in a level field. Both of them go to school and are allowed to play outside, yet at the onset of womanhood Talat’s education is “abruptly” (Iyenger, 146) stopped. Adolescence serves to bring forth gender discrimination. When Talat’s mother inquires about how there is enough money for her son to study but not for her daughter, her father responds by saying, “Buy her silk, satin, velvet, silver- but fool woman, don’t compare her with Tahir” (Iyenger, 147). Talat hears these words clearly and “shudders” (Iyenger, 147) in her very being. Even after this serious setback, Talat religiously goes to the library frequently and has a passionate love for books and knowledge. Talat loves “to see aero planes, trucks and women working in the fields,” (Iynenger, 148) because these pictures symbolize the type of world in which she longs to be. Talat also likes to read about “people who change things which seem unchangeable,” (148, Iyenger ) since Talat herself has a deep desire for discovery and exploration, which is not advocated in girls. Yet in her heart and mind, these “people” (148, Iyenger ) symbolize hope and change that perhaps she herself wants to instill within her own life. Talat has the curiosity of a child yet the body of a woman. Her choices in her reading material reflect a mind which sees no boundaries, and a child who wishes to reach beyond the stars. However, when her father comes home with a little brown bag, this liberation vanishes into mist, and she finds herself utterly cold and isolated.

When Talat’s father hands her the burqa from the little “brown bag,” (Iynenger,149) Talat transitions instantly. Although she physically sees an image in the mirror, she finds it hard to reconcile with the fact that the image in the mirror is actually she. “ She sees her own veiled face and feels afraid”(Iyenger, 149) of this woman in black who is staring back at her. This is the pivotal point at which she transitions from a girl into a woman. Talat’s transition comes with a loss of liberation and identity. She also recalls that “no one smiled at her” (Iynenger,150) on the day she wore a burqa. Within the blackness of the burqa, no one recognizes her and as a result does not acknowledge her presence. Her mother sees Talat transform from the “beautiful sun and star child” (Iynenger,149) to one that has now “become night” (Iynenger,149) in front of her very eyes. Talat recalls that the burqa makes her feel “sick and cold.”(Iynenger, 150) This symbolizes not only the entrapment of her body but also the entrapment of her mind. She no longer is able to reach beyond the stars, as blackness has swallowed her little frame, leaving her feeling empty and distraught. The burqa acts as a cloak of invisibility and suffocates her little voice. Her role becomes from a young girl who is able to travel with the power of her mind and has the insatiable desire for knowledge, to a woman who has to hide in the confines of a burqa and as a result loses her identity. The burqa symbolizes the imprisonment of a young girl trying to hide the “bloom” which is womanhood. The mere fact that this “blooming” is hidden, causes her to “wither” into a woman.

Both “Library Girl” and “Crushed Flowers” alludes to the fact that the very entrapment of these girls is due to their actual “blooming.” One reason for this entrapment is that society does not consider women fruitful investments. A family with a daughter constantly feels the pressure to get her married, which dictates much tension and stress for the family. It is not only essential to find a groom who belongs to the same socioeconomic status or class, but it is also important to have the financial standing in order to pay for the wedding along with dowry if it is initiated. This further makes a patriarchal society nervous as having more than one daughter serves to weigh down on the male bread winners of the family. Hence the term: “women lower the shoulders of their families.” Therefore, women are not only subjected to the entrapment and isolation as they reach adolescence, but they are also sometimes resented by family members due to the added pressure of trying to get these women married. Adolescence serves as a way of isolation and entrapment not only due to societal pressures which suppress women, but also due to implications by, certain if not all, family members who make these young women feel guilty for having to put them(their family members) through stress and turmoil. Female adolescence initiates a family’s responsibility of finding a suitable groom and making marriage arrangements.

The second reason that societies feel the need to suppress adolescent girls is due to the fact that a young girl becomes a liability when she transitions into womanhood. Because the sanctity and purity of a woman is highly valued, both the burqa as well as Khushi’s mother’s behavior are ultimately a manifestation of societal influences. Both Khushi’s and Talat’s families follow societal rules in which the girls after a certain age are protected and watched with a close eye as to prevent potential deviant behavior. If this type of behavior did occur, it could lead to the loss of integrity and honor for the whole family.

It is once again important to point out that both Talat and Khushi “wither” because of societal pressures which serve to suppress their “blooming.” Therefore although womanhood is said to be a time when a woman “blooms,” these stories serve to show quite the opposite trend. The irony lies in the fact that their “withering” is based on the fear of “blooming.” This is so because “blooming” essentially refers to a woman’s femininity and sexuality. Thus a society is intrinsically afraid of a girl who is “blooming” and attempts to suppress her resulting in her eventual “withering.”

“Housing Society” exposes the life of a young girl, Choti Bitiya, and her transition into womanhood. As a young girl growing up as royalty Choti Bitiya(“little daughter”) is very much pampered and is treated with extra comfort and attention by various members of her family. Every whim and desire of hers is fulfilled by numerous servants. This includes taking rides on an elephant through the guava groves to watching her mother iron clothes. She is always full of many questions and concerns. She too like Talat, is an inquisitive child, yet she is afforded the pleasure of luxury and comfort.

Her lifestyle of luxury and comfort vanishes as she enters womanhood. The young girl who is initially treated like a princess morphs into an adult form who has a complexion that has “wilted under the desert sun”(Hyder, 214). As a woman she gets a simple teaching job which can barely pay her bills, yet there is a curious prospect which she considers. She interviews for a position which requires her to “receive foreign guests” (Hyder, 228) and entertain them. Salma realizes the hidden sexual connotations of this job yet she is so desperate for money that she takes it. Salma’s womanhood has been brought upon by the realization of life and the difficulties she is facing not only as an individual but also as a woman. As a young girl, Salma enjoys all the luxuries pleasures of life, yet as a woman she finds herself lost and misplaced. She attempts to survive in a land that is not her home and among people she does not recognize. Her displacement is similarly felt by numerous other families who were obligated to move during Partition.

The Partition not only provides a backdrop for Salma’s onset of womanhood but also parallels her emotional and mental state. Salma feels confused and fragmented in a world where her family has lost its aristocratic social status. She struggles to adjust into the new world where she goes from sophistication to mediocrity. It is because of Partition that she has lost her place in society, and therefore needs to find a new way of life. Partition is the sole reason which causes the displacement of Salma’s family, yet Partition itself also has other implications of its own. The historical fragmentation of Partition symbolizes adolescence. The two countries which evolve out of Partition are both changing and adopting a new way of existence which is quite unfamiliar and challenging. Although this change is dealt with a certain amount of apprehension, it is a change which is inevitable. Salma and Partition are both fragmented in their accord. Salma is in a state of fragmentation due to her uprooting from her place in society to a class which cannot even earn her a decent living wage. Partition is in fragmentation due to creation of two independent countries that are changing, and discovering their own place in the new world. Partition takes away a great sense of identity, dignity and pride which existed within the previously united nation. Yet, new identities are being created for these two independent countries and these new identities are gaining ground. Salma’s struggles with her place in the new world, yet she manages to survive. Partitions reflect change, evolution and formation of new identities in an unfamiliar world. Salma’s character can be seen as the manifestation of all of the deep emotional and mental turmoil which accompanies change and novelty. As the novella progress, Salma finds herself dealing with the other realities of being a woman as well.

Salma feels conscious of the other realities of being a woman when she rides in the city bus. She feels self conscious when strangers stare at her and she desires to hide from their disdainful looks. At this point in the novella, Salma requests for a burqa because she wants to lose her identity in the bus. Because the burqa is a cloak of invisibility, it presents a favorable situation for Salma as she wants to be invisible in the bus. However, the burqa serves to suffocate Talat due to the fact that she is not recognized nor greeted by anyone on the way to the library. Although the burqa has strong social implications for the entrapment of women, it is important to address that this cloth does make some women more comfortable in their own skin. Talat enjoys socializing and talking to people in a delightfully innocent manner in her little basti. The male shopkeepers with whom she interacts never make her feel self-conscious. The burqa serves as a way of reminding her (Talat) that she is transitioning into a woman and that she should not feel so uninhibited in talking to members of the opposite sex. Salma who grows up in a partially closed world and feels exposed when numerous strangers stare at her in the bus. She feels quite self conscious of her femininity and desires to hide under the confines of a burqa. The burqa used in this situation is advantageous to Salma because it keeps her invisible among all the strangers that entrap her in the bus. In this scenario the burqa serves as a way of liberating the woman rather than entrapping her. It is not the physical cloth of the burqa, but the contextually in which it is used that holds primary value. The burqa serves to make some women feel safe and secure as strangers do not gawk at their beautiful feminine form. Yet a burqa also makes a woman feel invisible as nobody greets her nor recognizes her in the streets. The role of the burqa further points out the complexity of the role of women, as it serves to liberate and inhibit women in its own accord. It serves as a form of invisibility for women who feel self conscious of themselves, and find themselves wanting to adopt the confines of the burqa for the peace of mind of not being looked upon. Yet because the burqa makes a female feel invisible, a young girl attempting to transition into womanhood, feels a loss of identity and purpose because the burqa serves to inhibit her voice and individuality. Therefore, the burqa essentially serves as a form of invisibility and every woman who wears or seeks to wear this cloth has a different reason for their invisibility. One woman’s confinement is another woman’s peace of mind.

A woman’s confinement essentially allows a patriarchal society to manipulate her in a manner which results in her isolation and entrapment. Because femininity and female sexuality are suppressed to a great extent, it makes one curious as to why a patriarchal society is so fixated on the suppression of female adolescence. Adolescence brings with itself a sense of rash liberalism and choice. A patriarchal society is apprehensive of this sense of female liberation because they have a great fear of the female power of creation. A conservative society realizes a woman ultimate power of creation, and feels threatened that this power will also yield itself into other aspects of life. A woman who is able to bear a child is symbolic of fertility, strength, and commitment which all play a factor in birthing and raising that child. A woman’s breasts and curves are also a proof of this fertility and femininity. Perhaps a male dominated society is fearful of the ultimate strength that women possess and feel the need to suppress it. By suppression, these societies wish to control the way women function and represent themselves, and this control manifests itself in many negative feeling of isolation, entrapment and loss of identity in women.

Citations:

· Hyder, Qurratulain . A Season of Betrayals. 1st ed. New Delhi: Kali for women, 1999.

· Patel, Dhiruben. "Crushed Flowers ." Slate of Life . Kali for Women. New York: The Feminist Press, 1994.

• Iyenger, Vishwapriya . "Library Girl ." The Inner Courtyard: Stories by Indian Women. Lakshmi Holmstrom. London: Virago PressLtd , 1993.