Sultana's Dream

“‘I feel somewhat awkward,’ I said, in a rather apologizing tone, ‘as being a purdahnishin woman I am not accustomed to walking about unveiled.’”

In the Indian purdah system, women are supposed to confine themselves indoors and are not allowed to interact with strangers. Whenever they step outside, they must wear a veil. By appearing unveiled in public, Sultana flouts the norms of her society, and fears being considered immodest.

“Your Calcutta could become a nicer garden than this, if only your countrymen wanted to make it so.”

Sultana is captivated by the scenery and gardens in Ladyland, as horticulture is valued, and grass lawns and street flowers grow in abundance. Unlike patriarchal societies, Ladyland promotes an ecofriendly lifestyle, and progress is not made through the exploitation of nature.

“Men, who do or at least are capable of doing no end of mischief, are let loose and the innocent women shut up in the zenana!”

Sister Sara highlights the illogical nature of the Indian purdah system from her outsider’s perspective. She argues that, to keep women safe, it makes sense to keep men (the only potential threat to their safety) indoors, while the harmless women should be allowed to go out as they please. According to Sister Sara, it is unfair that women are punished with seclusion for the crimes and mischiefs of men. In Ladyland, the purdah system is imposed on men instead.

“In India man is lord and master. He has taken to himself all powers and privileges and shut up the women in the zenana.”

Sultana gives a concise explanation of why Indian women endure a patriarchal society. Women have no agency, while men are entitled to an education and seats of power and control over society’s structure. Men make decisions on behalf of women, who are secluded in zenanas in the name of religion.

“You have neglected the duty you owe to yourselves, and you have lost your natural rights by shutting your eyes to your own interests.”

Though men are responsible for shutting women in zenanas, Sister Sara argues that Indian women have not tried to resist, and that women are therefore complicit in their sex-based oppression. The women in Ladyland have achieved their freedom through intelligence and relentless efforts.

“They should not do anything, excuse me; they are fit for nothing.”

Sister Sara’s reference to “they” means men. She explains to Sultana that the current prosperity of Ladyland has nothing to do with men, describing them as lazy and incompetent. Her dismissal of men’s abilities echoes how women’s capabilities are diminished in Indian society.

“Suppose one choroot takes half an hour to burn off, and a man smokes twelve choroots daily; then, you see, he wastes six hours every day in sheer smoking.”

When Sultana claims that Indian men work for at least seven hours a day, Sister Sara disputes this. She suggests that men waste much of this time smoking choroots (a type of cigar) and talking. Her comments undermine the patriarchal concept of men as the hard-working providers for their family.

“While the women were engaged in scientific researches, the men of this country were busy increasing their military power.”

In describing the achievements of Ladyland, Begum Rokeya frequently uses a brain versus brawn dichotomy. While the country’s men were invested in their warfare capabilities, female scientists were engaged in important scientific work. The women of Ladyland knew that true empowerment lay not in muscle power but in brain power. Ironically, the men’s focus on military power ultimately led to their confinement in the zenanas.

“The Lady Principal rose again and said, ‘Before we go out the men must enter the zenanas. I make this prayer for the sake of purdah.’”

Sultana learns that the Lady Principal of Ladyland used the war as an opportunity to impose a purdah system on the men. Thus, the patriarchal religious practice of oppression was used against men to establish a female utopia.

“Now that they are accustomed to the purdah system and have ceased to grumble at their seclusion, we call the system mardana instead of zenana.”

Sister Sara explains how Ladyland’s men have become accustomed to the purdah system imposed on them. This situation echoes the situation of generations of Indian women. Living in a patriarchal society, Sultana is conditioned to think and behave a certain way until it becomes second nature. She feels awkward without her veil, accepts that man is lord and master, and doubts women’s ability to intellectually outshine men.

“Since the mardana system has been established, there has been no more crime or sin; therefore we do not require a policeman to find out a culprit, nor do we want a magistrate to try a criminal case.”

This state of affairs adds to the utopian characteristics of Ladyland. The “zero crime” scenario in Ladyland supports Sister Sara’s claim that men are the root of all violence and mischief. Once men were secluded in mardanas, there was no need for a criminal justice system or law enforcement officers.

“I replied with a pleasant smile, ‘but we must leave it now; for the gentlemen may be cursing me for keeping them away from their duties in the kitchen so long.’”

Men confined to mardanas have limited freedom, even within the confines of the house. Just as Indian women could not be in the presence of male strangers in the purdah system, men in Ladyland cannot be in the presence of women, and make themselves scarce when Sultana and Sister Sara visit the kitchen. Sultana’s lighthearted remark echoes the patronizing tone of men toward women in patriarchal society.

“Our religion is based on Love and Truth. It is our religious duty to love one another and to be absolutely truthful.”

Rokeya emphasizes how religion is used as a tool of oppression in the Indian purdah system, justifying women’s subjugation. In Ladyland, the women transform these religious beliefs after taking power. Without the misleading interpretations of men, women create a religion based on the pure values of Love and Truth.