Another description about Nazo also reflects when she talks to other characters, she shows her superior side in the family. She as the eldest daughter
acts superior towards her sisters, especially Bindia. She wants Bindia to obey her as the eldest daughter in the family. It shows when Bindia starts to light up the
cigarette she directly rebukes her, and her words makes Bindia unlit the cigarete 1992:266. Her superior side also reflects when she said that she is the eldest
daughter and she has the mother’s position, she wants her sister to obey her as she want to 1992:268.
The personality of Nazo can be found through oth er character’s thought as
well. The conversation between Roona and Bindia below describes the characteristic of Nazo,
ROONA. My husband had a pretty bad relationship with his boos. He could never get leave for an extended period of time, and Nazo . . . who
claims to be such a loving, compassionate elder sister never sat down with me and asked me, if . . . I needed something . . . she made mother her
exclusive property . . . you know why? They wanted her house. They know two of the brothers live in foreign countries, you live away . . .
Deedi doesn’t know what’s going on. She, poor thing, is so completely lost and she is sick a lot . . . I worry about her . . . I worry about her
children . . . I worry about you . . . Nazo and Sahid are more worried about
mother’s house than her illness Sharif, 1992:270.
Nazo only cares about her life; in Roona’s opinion, Nazo is a selfish person. Nazo
seems like she does not care about Roona though she claims that she is a caring person. Roona’s expression is also described that Nazo is money-oriented; she
said that Nazo is only care about their mother’s house because she knows that most of her siblings live in other countries. It means Nazo wanted to owned the
house; the aim of Nazo to take care their mother is only to get the house.
6. The Description of Deedi
Deedi is the youngest daughter 1992:264, the character who becomes the topic of the play; everyone talks about her conditions, even though she has no
contribution in the conversation between the characters in My Ancestor’s House.
Deedi is a married woman and her husband does not give any attention and responsibility in the family1992:269. Deedi has a heart disease, a penniless
woman who has no home 1992:272. She can be stated as the unluckiest daughter though she has a husband, her husband never cares about her and also the kids, her
husband is a wretched man 1992:277. He has no job and the one thing that he could do is sell Deedi’s gold to feed the kids 1992:269.
Since Deedi is not contributing on the conversation between the characters, her personality can be found through other characters thought about
her. By applying the method “hidden narration” from Reaske, the writer found that she is weak, the victim of traditions. It means, she obey the patriarchal rules
and do all of the things that society deserves. She cannot do anything but accept the condition, she cannot leave her husband because of the tradition, and every
wife has to obey her husband, which is the tradition in Pakistan. As Roona states, “Our religion, our parents, our Qur’an, our men, had weakened our soul.” Sharif,
1992:269 those things are poofs that Deedi is the victim of the tradition.
7. The Description of Ali Buksh
Ali Buksh is a family servant, his age is around forty to fifty years old 1992:264. He already worked as a family servant for years, since the children of
Begum Hajira was kids 1992:265. When he speaks to other characters, his personalities are revealed that he is a religious and caring person. It shows when
he states that he believes God is blessed his family, ALI BUKSH. Good, good, Begum Sahib. Fine, Begum Bindia, fine my
wife, she fevers ten days . . . and child, the young one . . . he gestures with his hands vomiting . . . and the other son cough. Does not matter Begum
Bindia, it’s our fate, God has given us everything and we have to thank our God for that
– we are Muslim people – we believe our Kismet – little things like cough and fever does not matter
– everything is fine Sharif, 1992:265.
It shows that he is a Muslim and believes in Kismet or in other words, it is God’s
will. He believes that God has given everything in his life through the sickness that he believed as the blessing of God to his people.
When he speaks to Bindia, he shows that cares about her health, he does not want Bindia get sick of her smoking habit.
ALI BUKSH. It’s not good Begum Bindia - not good, in Pakistan - it is
not good for a woman to smoke you are Muslim woman - not good –
Muslim country woman smoking is not good. You lose your health and wealth Summarizes these lines in Urdu Sharif, 1992:266.
Through his speech, it is clearly captured that he is not only religious person who
believed in Islam but he also a caring person, he gives attention to Bindia. Since, woman smoking is a social taboo in Pakistan society, he does not want Bindia
gets negative image among the society. He also cares about her reputation and her health. Even though he hares about Bindia but he actually shows that smoking is
men-only activity. It shows that he practices the patriarchal culture in his life
B. The Patriarchal Practice Reflected through the Characters
Pakistan, which is a Moslem country, has a strong patriarchal and Islamic culture. Thus, women in Pakistan are regulated by the culture and religion; they
have to obey the rules that exist in that country. Pakistan as a patriarchal country give less of freedom to women who live inside the country, women have to serve
and obey their husband. In the other hand, women in Pakistan do not have option than obey the patriarchal rule because they do not want to be alienated by society.
Patriarchal practices in the play are shown by the experiences of the characters. The patriarchal practices in the play are divided on two aspects, the
first aspect is the position of women and men and the second aspect is the role of women in the family.
1. Unequal position
The position of women and men captured through the experiences of the characters. Women and men members in the Pakistan family have the different
position. Women have their position as a wife and mother; home is defined as the domestic area for women. On the other hand, men have the domination position
outside the house as a breadwinner. Thus, Pakistan parents assume that sons in the family have to get better education than daughters because they will be have a big
responsibility in the future. Chaudhry and Rahman states on the journal “The
Impact of Gender Inequality in Education on Rural Poverty in Pakistan: An Empirical Analysi
s”,
