Iranian women`s position in the society revealed in Yasmin Crowther`s The Saffron Kitchen.

 

IRANIAN WOMEN’S POSITION IN THE SOCIETY REVEALED IN YASMIN CROWTHER’S THE SAFFRON KITCHEN

A Thesis

Presented as Partial Fulfillment of the Requirements to Obtain the Sarjana Pendidilkan Degree

in English Language Education                                                 By

Agustinus Wahyu Wasono Putro Student Number: 051214030

   

ENGLISH LANGUAGE EDUCATION STUDY PROGRAM DEPARTMENT OF LANGUAGE AND ARTS EDUCATION FACULTY OF TEACHERS TRAINING AND EDUCATION

SANATA DHARMA UNIVERSITY YOGYAKARTA

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IRANIAN WOMEN’S POSITION IN THE SOCIETY REVEALED IN YASMIN CROWTHER’S THE SAFFRON KITCHEN

A Thesis

Presented as Partial Fulfillment of the Requirements to Obtain the Sarjana Pendidilkan Degree

in English Language Education                                                 By

Agustinus Wahyu Wasono Putro Student Number: 051214030

   

ENGLISH LANGUAGE EDUCATION STUDY PROGRAM DEPARTMENT OF LANGUAGE AND ARTS EDUCATION FACULTY OF TEACHERS TRAINING AND EDUCATION

SANATA DHARMA UNIVERSITY YOGYAKARTA

vi ABSTRACT

Putro, Agustinus Wahyu Wasono. 2010. Iranian Women’s Position in the Society Revealed in Yasmin Crowther’s The Saffron Kitchen. Yogyakarta: Faculty of Teachers Training and Education, Department of Language and Arts Education, English Education Study Program, Sanata Dharma University.

This thesis discusses Yasmin Crowther’s novel, The Saffron Kitchen. The reason in writing this thesis comes from my curiosity to know more deeply about women in Iran, as revealed in The Saffron Kitchen. There are two problems that become the focus of this thesis: (1) How is the major character, Maryam, portrayed, and (2) How are women’s positions in Iranian society reflected through the major character. Based on those problems, this thesis aims to describe the major character of the novel and to analyze Yasmin Crowther’s description about women’s position in Iran as revealed in the novel.

The method that I used in this study is library study. The Socio-cultural approach is used to analyze the data. The primary data of this thesis were taken from The Saffron Kitchen novel. Whereas, the secondary data used to answer the research questions were taken from relevant and supporting references and also from internet sources. Quotations and statements from certain experts were also used to clarify some important ideas.

Based on the result of the analysis, there are two conclusions to be drawn. First, Maryam Mazar is portrayed as an introvert, determined, tough, and independent woman. Second, Iranian women’s position are reflected in two aspects, women’s position in the family and women’s position in the society. Iranian women’s positions in the family are being subordinate, having no authority, having minimal right and being protected from outside influences. Next, Iranian women’s position in the society is divided into two areas, education and laws. In education field, girls should sit behind men at school. In laws, women’s life is considered as half men’s life. Maryam Mazar represented Iranian women who tried to raise their position in the society.

Finally, I proposed suggestions for future researchers who are interested in analyzing this novel further. There are still many topics which can be discussed. I also suggest them to use the novel, The Saffron Kitchen to teach English, especially for Intensive Reading I for English Education Study Program students.

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ABSTRAK

Putro, Agustinus Wahyu Wasono. 2010. Iranian Women’s Position in the Society Revealed in Yasmin Crowther’s The Saffron Kitchen. Yogyakarta: Program Studi Pendidikan Bahasa Inggris, Jurusan Pendidikan Bahasa dan Seni, Fakultas Keguruan dan Ilmu Pendidikan, Universitas Sanata Dharma.

Skrispi ini membahas sebuah novel karya Yasmin Crowther, The Saffron Kitchen. Alasan penulisan skripsi ini bermula dari rasa keingintahuan saya untuk memahami lebih dalam mengenai wanita di Negara Iran, yang tersampaikan melalui karakter utama dalam novel The Saffron Kitchen. Dua permasalahan menjadi pokok permasalahan dalam skripsi ini, yaitu: (1) Bagaimanakah Maryam sebagai tokoh utama digambarkan dan (2) Bagaimanakah posisi wanita dalam kehidupan sosial di Negara Iran digambarkan melalui karakter utama dalam novel. Berdasarkan masalah – masalah tersebut, skripsi ini bertujuan unutk mendeskripsikan karakter utama dalam novel dan juga untuk menganalisa bagaimana Yasmin Crowther mendeskripsikan posisi wanita di Negara Iran melalui novel.

Untuk mencapai tujuan dari studi ini, metode yang saya gunakan adalah studi pustaka. Untuk menganalisa data yang ada digunakan pendekatan Socio-cultural. Data utama dari studi ini diambil dari novel The Saffron Kitchen .Sementara itu, data penunjang yang digunakan untuk menjawab permasalahan di atas diambil dari beberapa referensi yang berhubungan dan mendukung dan juga dari akses internet. Kutipan dan kalimat dari beberapa ahli juga disertakan untuk memperjelas beberapa gagasan yang penting.

Berdasarkan hasil analisa, ada dua hal yang dapat disimpulkan. Pertama, Maryam Mazar digambarkan sebagai seorang wanita yang tertutup, keras, tegar, dan teguh. Kedua, posisi wanita di Iran digambarkan dalam dua aspek, posisi di keluarga dan posisi di masyarakat. Posisi wanita di keluarga adalah seorang bawahan, tidak memiliki kekuasaan, memiliki sedikit hak, dan dilindungi dari pengaruh luar. Selanjutnya, posisi wanita Iran di masyarakat dibagi dalam dua area, pendidikan dan hukum. Dalam bidang pendidikan, wanita harus duduk di belakang pria. Dalam hukum, harga nyawa wanita dianggap setengah dari pria. Maryam Mazar mewakili wanita-wanita Iran yang ingin berusaha memperbaiki posisi mereka di masyarakat.

Akhirnya, saya menawarkan saran – saran untuk para peneliti berikutnya. Masih ada banyak topik yang bisa dibahas. Saya juga menyarankan untuk menggunakan The Saffron Kitchen untuk mengajar Intensive Reading I.

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ACKNOWLEDGEMENTS

First of all, I would like to express my greatest gratitude to Jesus Christ and Mother Mary who have blessed and guided me. My thesis would not be finished on time without their blessing and guidance from the beginning until the end of my thesis.

I would also express my deepest gratitude to my sponsor, Henny Herawati, S.Pd., M.Hum, who had supported and given me advice. I thank her for spending her time to read and check my thesis. I am really grateful for her patience and encouragement from the beginning until the end of my thesis accomplishment. I would also thank all PBI lecturers for guiding and sharing their knowledge during my study in Sanata Dharma. I would like to thank all staffs of USD especially for Mbak Dani and Mbak Tari.

My deepest and endless gratitude goes to my beloved parents, Antonious Sukandi and Anastasia Sri, thank them for their encouragement, prayer, and eternal love. To my beloved brother and sister, Al. Joko Susanto and Bernadeta Dwi, thank them for their support and laughter which always accompany my sorrow. I also thank my beloved Tyas Maharsi, who always encourages me to accomplish my thesis.

I would like to thank my friends in Geng Mawot: Fidel, Andre, Ezra, Bondan for giving me many experiences in facing problems and also their friendship. Then for my beloved friends: Prita (Kimi), Bobi, Pepy, Indri, Eska,

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Djanu, Dhamet, Mega, Devi, Esti, Bayu, Endru, Eva, Dion, Wuri, Septi, Tunjung, I am so thankful for their laughter and tears we have shared together. For all PBI 2005, I would like to present my greatest thanks to all of them.

I would also thank all my friends in PSM Cantus Firmus, Mudika Kelor, LLC Kanisius, and Karimuni Choir, thank them for their friendship, support, and prayers. Last but not least, I would like to thank everyone, whom I have not mentioned, for the help and support in finishing my thesis.

Agustinus Wahyu Wasono Putro

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TABLE OF CONTENTS

Page

TITLE PAGE……… i

APPROVAL PAGES……… ii

STATEMENT OF WORK’S ORIGINALITY……….. iv

LEMBAR PERNYATAAN PERSETUJUAN PUBLIKASI KARYA ILMIAH UNTUK KEPENTINGAN AKADEMIS………... v

ABSTRACT ……… vi

ABSTRAK ……… vii

ACKNOWLEDGEMENTS…….………... viii

TABLE OF CONTENTS... x

LIST OF APPENDICES………. xii

CHAPTER I. INTRODUCTION 1.1 Background of the Study..……… 1

1.2 Objectives of the Study.……… 3

1.3 Problem Formulation………. 4

1.4 Benefits of the Study..……….. 4

1.5 Definition of Terms……….. 5

CHAPTER II. REVIEW OF RELATED LITERATURE 2.1 Review of Related Theories……….. 6

2.1.1 Character and Characterization...………..….. 6

2.1.2 Theory of Critical Approach….………..….. 9

2.2 Women’s Position in Iran in the Late 20th Century…………. 11

2.2.1 Positions in the Family……….. 11

2.2.3 Positions in the Society……….. 14

xi  CHAPTER III. METHODOLOGY

3.1 Object of the Study………. 17

3.2 Approach of the Study..………. 18

3.3 Method of the Study……….. 18

CHAPTER IV. ANALYSIS 4.1 Characterization of Maryam Mazar……….…….... 20

4.1.1. Introvert………….………... 21

4.1.2. Determined………... 23

2.1.3. Tough……… 26

4.1.4. Independent………..……… 30

4.2 Iranian Women’s Position Revealed in The Saffron Kitchen………... 32

4.2.1 Women’s Position in the Family………..……… 33

4.2.1.1.Being Subordinate…….……… 34

4.2.1.2. Having no Authority………. 36

4.2.1.3. Having Minimal Right……… 37

4.2.1.4 Being Protected from Outside Influences……. 38

4.2.2 Women’s Position in the Society……… 39

4.2.2.1. Education……….. 39

4.2.2.2.Laws………... 40

CHAPTER V. CONCLUSIONS AND SUGGESTIONS 5.1. Conclusions….……… 43

5.2. Suggestions………... 46

5.2.1.Suggestions for Future Researchers……….. 46

5.2.2.Suggestions for English Teacher……… 47

REFERENCES……….. 49

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LIST OF APPENDICES

Page

Appendix 1 Summary of The Saffron Kitchen ..…...………... 51

Appendix 2 Lesson Plan ….………...……… 52

Appendix 3 Learning Material ..……….…………..… 56

1 CHAPTER I INTRODUCTION

This chapter consists of five parts, they are background of the study, problem formulation, objectives of the study, benefits of the study, and definition of terms. The background of the study gives the explanation about the topic of this study. The objectives of the study state my purposes of writing this thesis. The problem formulation consists of two questions, which explain the problems that are analyzed in this study. Benefit of the study gives explanation of who will get the benefit of the study. The last part is definition of terms which explains some terms that are used in this study.

1.1Background of the Study

The work of literature is the reflection of human life. Through the work of literature we can feel the beauty and the bitterness of life. While, in making a good story, the society becomes an important background. The society can give an important effect in the composition, as Langland (5-6) has said in her book, Society and the Novel, that the condition in the real world can be applied in the pattern of art. If we go further, we will realize that literature can give us so many things other than enjoying reading. The work of literature can give us the issues that become topic of discussion recently.

Women have become an interesting subject to discuss, woman is one of the issues that become the most popular topic in this world. The issues of sexual harassment, women’s role in politics and economy, female workers, and many others are now becoming one of the main concerns for most countries in this world. Indonesia is also one of the countries which have the same issues. Women are used to be seen as someone who always stays behind men. Javanese might say “konco wingking”, which may give the impression that women seem to have a lower status than men. Up to now, this still occurs in our surrounding. While Montagu (23) proposed that women have been conditioned to believe that they are inferior to men, and they have assumed that what everyone believes is a fact of nature, therefore she states that “Women’s place is in the home”. She also mentioned that in most of the cultures of which we have any knowledge, women are considered to be a sort of lower being, a creature human enough, but not quite so human as the male; certainly not as wise, nor as intelligent, and lacking in most of the capacities and abilities with which the male is so plentifully endowed (27). This statement really shows that women have lower status than men.

Some women have tried to raise women’s status by struggling to raise women’s status. Related to these issues, one of the novels written by Yasmin Crowther also mainly discussed about women. The major character, Maryam, is an Iranian who tried to get her freedom by revealing her past, which has gone in Iran. She is an Anglo-Iranian mother who used to live in Iran. However, since Maryam has done something wrong, she decided to go back to Iran and tried to find out her lost memories. From her journey back to Iran, she found that her

wound was healed in her hometown. She felt the atmosphere of Iran which reminded her about the past, where she could feel the freedom of living.

This novel was written by an Iranian writer, Yasmin Crowther, who lives in England. Moreover, she also has an Iranian mother. Consequently, the situation and condition of the story really reflected the real condition of Iran. After reading her novel, I realized that there are differences in seeing men and women, especially in Iran. By analyzing the novel I would like to know women’s position in Iran, especially in the latest 20th century, when the story took place. According to Hughes (22), in this period of time, Iranian women have organized and fought for human and political rights. Women in Iran want equality, respect and the right to participate in all social, political and economic activities. They want to live their lives productively and with dignity.

Therefore, this study mainly analyzes how Iranian society perceives women in their society, which includes women’s positions in the family and in the society that is reflected through the major character of the novel, Maryam.

1.2Objectives of the Study

This study is conducted in order to achieve several objectives. First, this study is conducted to portray the major character, Maryam. Besides, this study is also conducted to find out the women’s position in Iran as reflected by the major character.

1.3Problem Formulation

Based on the discussion above, I will formulate two problems that will be discussed in this study.

1. How is the major character, Maryam, portrayed in Yasmin Crowther’s The Saffron Kitchen?

2. How are women’s positions in Iranian society reflected through Maryam, the major character of The Saffron Kitchen?

1.4 Benefits of the Study

In general, this study aims to enrich the knowledge of literary study and give more references about the position of women in this world, especially in Iran. I expect that this study can give useful contribution to other researchers who conduct a study on women’s position in other countries. I hope this study can provide new perspective on the women’s position in this world and can add new perspective on how to treat women. By reading the novel itself, we can get pleasure and also understanding of human life that later can enrich our knowledge. This study may also provide the information on Yasmin Crowther and her

novel The Saffron Kitchen, and offer some information about the position of

1.5Definitions of Terms

There is term that needs to be explained in this thesis. It is position. 1.5.1 Position

The first term is position. The novel is a story about women’s life which is related to women’s position. According to Oxford American Dictionary and Thesaurus, position means (1) a place occupied by a person or thing (2) a person situation in relation to others (3) rank or status: high social standing (1161).

Related to this study, a position means an individual status and social standing that is given by the society, in this case the individual status and social standing of women in Iran.

CHAPTER II

REVIEW OF RELATED LITERATURE

This chapter explains some theories that are related to this study. It consists of three main parts. The first is review of related theories, followed by the socio-cultural reviews as the second part and the third part is theoretical framework. In the theoretical review, I give a brief explanation of the theories that support my study. Socio-Cultural reviews explain about women’s role in Iran in the late 20th century. Theoretical framework gives a brief summary about the theories that is used in my study.

2.1. Review of Related Theories

This part consists of two main theories that are used in this study. The first one is theory of character and characterization which becomes the basis of the study to portray the major characters in this study. The second theory is theory of approach that is used to reveal the society perceive women on their surroundings.

2.1.1. Character and Characterization

Abrams in his book A Glossary of Literary Terms defines characters as the person presented in a dramatic or narrative work who are interpreted by the readers as being endowed with moral and dispositional qualities that are expressed in what they say (dialog) and what they do (action). Meanwhile, the main character is the most important person in the story. It can be the center of the

story. Usually the acts of the story are focused on this character from the beginning to the ending parts (20).

Furthermore, Abrams states that as people presented in the story, characters have the same characteristics as real human beings. They have temperament and moral nature. Their temperament will be the basis of their speeches and actions. In the story, characters may remain constant or stable or may undergo a radical change through its development or as result of an extreme crisis in the story itself (20).

In An Introduction to Fiction, Stanton states (23) that characters are the individuals who appear in the story and these individuals are resulted from mixture of interests, desires, emotions, and moral principles. He also divides a character into two: central character and minor character. A central character is a character who dominates the whole story and is presented frequently to develop. The minor character is presented to explain and to help other characters, especially the major character. While, Jacobs, in Fiction: An Introduction to

Reading and Writing (501), states that character is an extended verbal

representation of human being, the inner self that determines thought, speech and behavior. A character is then a person in the literary work.

Murphy in his book Understanding Unseen points out nine ways in which an author attempts to present the character in the story understandable and feel like the characters are alive for the readers (161-173). They are from the personal description, the way in which the character is seen by others, the character’s speech, his past life, the conversation of others, the figure’s reactions, direct

comments given by the author, the character’s thought and mannerism. The explanation of each point given as follows:

It is about personal description. It is the way that the author describes the physical appearance or attributes of the characters. It includes their clothes, accessories, face, skin, eyes, and look.

The first is by seeing a character as seen by another. The author describes a character through the eyes and opinion of other characters and the readers will get such reflected image of the character. The second point is the speech. The readers have an insight about one’s character through his or her conversation with the other character, in which the readers are eventually able to uncover his or her opinion or view. The next point is by identifying the past life of the character. The author describes or tells the past life of a character. This information, in turn, helps the readers to know and understand the events that have helped to shape the character.

Using conversations of others in the novel is the other points. It is the way in which the author gives the readers clues about one’s character through the conversation of the others about him or her. The next point is the reactions which occur in the novel. By describing the reaction of a character to various situation or events, the author gives the readers clues to know his or her characters. Direct comments and thoughts are also considered as the points to reveal the characterization. Direct comments show that the author describes or comments on one’s character directly. While by seeing thoughts, we can identify that the author gives the readers direct knowledge of what a character is thinking about.

The last point is Mannerism. It gives us explanation that the author portrays a character’s mannerism, habits, and idiosyncrasies, which may tell the readers his or her character.

In Reading and Writing About Literature, Rohrberger and Woods (81)

explain that characterization is the process by which an author creates character, the devices by which he/she makes the reader believe that a character is a particular type of a person he/she is.

2.1.2 Theory of Critical Approach

Reading a novel can make us know about life, human beings, and their development. When we read a novel, we cannot ignore the elements of the novel such as, characters, plot, setting, theme, dialogue, symbolism, language style and the other elements, which can guide the reader to know the real theme of the story. That is why understanding these elements is very important.

Rohrberger and Woods (6-15) state that there are five critical approaches which can be implemented in analyzing the work of literature. We need to employ these approaches in order to have a reasonable point of view. It is because by using these approaches, we can understand better on how the literature is shaped and what the literature means. The first is formalist approach which is based on the total integrity of the work of art. It focuses on the aesthetical value. They concern on demonstrating the harmony’s involvement of all the parts to the whole and on pointing out how meaning is derived from structure and how matters of technique determined structure (6-7).

The second is biographical approach, which has the main idea that a work of art is a reflection of the author personality. Therefore, readers need to know about the author’s life and development to understand the author’s writings. Biographical materials also provide useful facts that could put readers in a better position to understand and appreciate the literary objects (7-8).

The third approach is Sociocultural-Historical approach. Rohrberger and Woods (9) state, “Critics whose major interest is the Sociocultural-historical approach insist that the only way to locate the real work is in reference to the civilization that produced it”. It means that in order to analyze and understand a literary work we need to analyze and to understand the social background and the historical background when the literary works are produced. What happens in the society, in the time the literary work is produced, influence the understanding of the story. By knowing the Sociocultural-historical and historical background, the proponents will get the meaning of the story and can give the esthetical response to it.

The next approach is mythopoeic approach. This approach tries to discover certain recurrent patterns, to find expression in significant works of art. The universal recurrent patterns are found in first expression in ancient myths and folk rites of human thought that have meaning for all men (11-12).

The last is psychological approach which involves the efforts to locate and demonstrate certain recurrent pattern. This approach uses various theories of psychology in order to understand and explain the character’s personality in a

story. The proponents of this approach believe that the behaviors of the characters in a story can be referred to the psychology of human being.

In this study, I would like to use the sociocultural-historical approach to analyze the women’s positions in Iran. However, the study will focus more on the socio-cultural background because this factor has more influences in finding the women’s positions in Iran.

2.2. Women’s Position in Iran in the Late 20th Century

This section presents the women’s position in Iran in the late 20th century. This section is divided into two. They are position in the family and position in the society.

2.2.1. Position in the Family

Iran is an Islamic country which has similar culture with those other Islamic countries, that is why, primarily, most Iranians are Muslims. The New Encyclopædia Britannica also mentions that Iranian speak in Arabic and Fārsī, the most important and most specifically Iranian language (862-863). In most cultures, women’s activities are primarily confined their role(s) as wife(s) and mother, family interactions is important for understanding the situation of a women. Hughes stated those women’s roles and duties to be child bearing and care taking, and providing comfort and satisfaction to husbands. However, Iranians also believe in subordinate position in the family. According to Fathi (5), the status of women in the family in Iran has a great extent been influenced by

Islamic culture, but similarities in patterns of behavior are not always associated with similarity of religious belief. The relationship between men and women in Iran has also been influenced, especially in the present century, by western ideas and ways of life. A suitable accommodation between the western and native cultural elements has not yet been achieved in Iran.

Hughes stated that men were granted the power to make all family decisions, including the movement of women and custody of the children. "Your wife, who is your possession, is in fact, your slave," is the mullah’s legal view of women’s status. The misogyny of the mullahs made women the embodiment of sexual seduction and vice (22). To protect the sexual morality of society, women had to be covered and banned from engaging in "immodest" activity. Women must cover their hair and body except for their face and hands and they must not use cosmetics (23). The legal age at which girls can be married is 9 years (formerly 18 years). Polygamy is legal, with men permitted to have four wives and unlimited number of temporary wives. Women are not permitted to travel or acquire a passport without their husband’s written permission. A woman is not permitted to be in the company of a man who is not her husband or a male relative. Public activities are segregated. Women are not allowed to engage in sports in which they may be seen by men; or permitted to watch men’s sports in which men’s legs are not fully covered (23).

Furthermore, The New Encyclopædia Britannica mentions that the organizational principle of Iranian kinship is patriliny. This means several things: (1) Formal authority is vested in males. (2) Males are the primary property holders

and property inheritors. (3) Membership in the kinship group is determined through males but not through females (863). Traditionally, the civil rights of women have been minimal, women as individuals are often not as completely passive and subordinate as it sometimes assumed. The influence of mothers on their son is reported to be profound and persistent; especially in choosing the brides for their son (864).

The head of the household-father and the husband- expects obedience and respects from other members of family. In return, he is obligated to support them and to satisfy their spiritual, social, and material needs. In practice, he is strict disciplinarian. <http://www.csis.org/mideast/0101current history.pdf> According to this, women’s position is under their husband. This is an example of subordinate position in Iran culture.

Women generally use the chador (veil) when in public and when males not related to them in the house. In the traditional view, an ideal society is one in which women are confined to the home, where they perform various domestic tasks associating with managing a household and rearing children. In Iran, the family is the basis of the social structure. The concept of the family is more private than in many other cultures. Female relatives must be protected from outside influences and are taken care of at all the times. It is inappropriate to ask questions about an Iranian’s wife or other female relatives because Iranians take their responsibilities to their family quite seriously.

<http://www.kwintessential.co.uk/resources/global-etiquette/iran-country-profile.html>

2.2.2. Positions in the Society

In the society, women also have the same position in the family as they also still stand behind men. Following the 1979 Islamic Revolution Iran became an Islamic Republic. During this era of Islamist rule, Iranian women lost many of the opportunities they had and faced more restrictions in most matters. One of the striking features of the revolution was the large scale participation of women from traditional backgrounds in demonstrations leading up to the overthrow of the monarchy. This could have been due to increase in the level of participation during the time of Shah, which led to the revolution as well. However since the culture of education for women had been established before revolution, families continued encouraging education for women and therefore a gap between women's demand and the society grew, for instance the society has been facing many educated women and less employment opportunities for them, which had led to a general dissatisfaction and frustration among women. <http://en.wikipedia.org/wiki/Iranian_women>. Hughes also finds out that Iranian women really want changes. Women demand more participation in social activities, such as education, sport, and laws (23). However these educated women do not enjoy the same right as men. Women testimony in the court is half a man. Women's right to heir is half a man and so there are many other rules, laws and regulations suppressing women when it comes to basic rights.

According to Hughes, Iranian perceives women as inferior side and must be treated differently under the law (2). Hughes also points out a statement from Ali Akbar Hashemi Rafsanjani, who currently heads the powerful Council to

Determine State Exigencies. He said that justice does not mean that all laws must be the same for men and women. The difference in the stature, vitality, voice, development, muscular quality, and physical strength of men and women shows that men are stronger and more capable in all fields (3). Iranian really believes that women must accept the reality of men dominating them, and the world must recognize the fact that men are superior.

In 2005, Women’s Forum Against Fundamentalism in Iran or WFAFI has distributed and compiled official laws against women in Iran. These laws are prohibiting women from the presidency, leadership, judgeship, and certain educational fields. This means that Iran constitution controls both the public and private lives and role of women. According to WFAFI, Iranian women are not free to choose or control various aspects of lives.

Some of the articles from Iran Constitution are article 115, which states the condition for the presidential candidates. The law states that, “The President must come from among the religious and political statesmen (rejal)." The word rejal literally means men of high achievement. Another article is article 209, which states that woman's life is valued only half as much as a man's life. A convicted man who has intentionally slain a woman is subject to execution only after the payment of "Deyeh" by the family of the victim. "Deyeh" is defined as a sum of money that the victim's family has to pay to the assailant's family for the physical damages, dismemberment, or death of the assailant. WFAFI also added that family courts in Iran do not provide women any protection from abusive husbands.

Moreover, Hughes also found that the top officials of the fundamentalist regime in Iran emphasize that it is sacred responsibility of a woman to serve her husband and take care of the households. The mullah supreme leader also declared that women first job is to be a wife and mother, he states that a woman is negative, primitive, and childish (1). Hughes also states the fundamentalists are denying the equality of women and men under the banner of Islam. Yet, fundamentalist also declared if women fail to comply their role as a wife and mother compel, they are compelling their men to commit sin outside the home.

2.3. Theoretical Framework

In this thesis, I formulate two problems to be answered. In the first problem, I try to find out the characteristics of the major character as portrayed in the novel. These characteristics of the major character are discovered through the theory of character and characterization. By using Abrams’s and Stanton’s, and Murphy’s theory on character and characterization, I focus on the information of the major character that can be found in the novel through personal description, conversations, thought, comment, reaction, and habit.

In the second question, I try to find out the women’s position in Iran as revealed in the novel. For answering this question, I employed Rohrberger and Woods theory that can explain the relationship between literature and the social and historical in the reality. Besides, the review of the women’s position in Iran on the late twentieth century is used as the source to compare the women’s position in Iran or in the reality and in the novel.

CHAPTER III METHODOLOGY

This chapter includes three sections. They are object of the study, approach of the study, and method of the study. The first is object of the study which deals with the subject of study. Then, approach of the study which is concerned with the literature approaches. Next is method of the study which deals with the sources I will use in analyzing the study .It also deals with the steps and the process in completing the thesis.

3.1. Object of the Study

This thesis studies the novel The Saffron Kitchen. The novel is written by Yasmin Crowther, an Anglo-Iranian writer and this is her first novel. It was published by Abacus in Great Britain in 2007.

The story is about an Iranian mother named Maryam. This woman has conflicts in her own live which drive her to the new life. After the accident that finally killed her daughter’s baby, Maryam decids to leave her comfortable life and go back to Iran, which later makes her realize that her truly freedom is there. This moment also made her daughter understand her mother in a way she never could before. Her daughter comes to accept that only by letting her mother go, she can finally get her mother back. This novel consists of 270 pages and it is divided into five chapters.

3.2. Approach of the Study

The focus of this study is the women’s position in Iran as seen in the major character in The Saffron Kitchen novel written by Yasmin Crowther. The major character, Maryam Mazar is an example of Iranian which has different cultures background. Maryam is an example of a truly Iranian woman, while Sara, her daughter, has a cultural mix between Iran and England.

In order to reveal the women’s position in Iran, I applied socio-cultural approach. I used this approach in purpose to find out the social background of the story. The main idea of Socio-cultural approach is that the only way to locate the real work is in reference to the civilization that produces it. The social background gives influence in a literary work. That is why I chose the Socio-cultural approach as the base to analyze the study. The social conditions that are mentioned on the story can contribute a great support to my analysis on women’s position especially in Iran. How the society perceives about woman and where was the women’s position at the moment can be the basis of my study.

3.3 Method of the Study

In order to accomplish the objectives of my study, I also need reference books and note. There are many sources that I used in analyzing women’s position in Iran reflected through Maryam. The sources are basically divided into two parts. The first part is primary source that becomes the basis of my analysis about women’s position reflected through the major character, Maryam. The primary source used in my thesis is the novel, The Saffron Kitchen written by Yasmin

Crowther. The second part is the secondary sources that become supporting sources in giving information for my study. They are books, articles from the internet and Encyclopedia. The books used are The Natural Superiority of Women

by Ashley Montagu and Women, Race & Class by Angela Y. Davis. Complete

information for those supporting sources can be found in the bibliography.

The study that was conducted was library study. However, in doing the analysis, there were other steps to be done. The first step was reading the novel thoroughly in order to understand the literary work deeper. Second, I brainstormed the main ideas that can be found in the novel. Next, I analyzed the characteristic of the major character by using the theory of character and characterization. Afterward, I tried to find out the women’s position in the novel by using the review of women’s position in Iran in the latest twentieth century. The last step was drawing conclusion based on the analysis.

CHAPTER IV ANALYSIS

This part serves to answer the problems as stated in the previous chapter. It is stated before that this study posed two problems. The first problem is how the major character is portrayed in the novel. The second problem is how women’s position in Iran is reflected through the major character in the story. Therefore, this chapter is divided into two divisions.

4.1. Characterization of Maryam Mazar

Character is the central point of the readers’ interest. Each character has a different role in creating the novel more interesting and dramatic. In Yasmin Crowhter’s The Saffron Kitchen, Maryam Mazar becomes the major character of the novel because she dominates the whole story and is presented frequently in the novel as Stanton stated about major character (23). In addition, Abram and Stanton define characters as the person presented in a dramatic or narrative work who have the same characteristics as real human beings. As the major character, Maryam, has the mixture of interests, desires, emotions, and moral principles.

Moreover, in revealing this character, I also used a theory proposed by Murphy. He points out nine ways in presenting the character in a novel. They are personal description, character as seen by others, the character’s speech, character past life, the conversation of others, reactions, direct comments, thought, and mannerism.

4.1.1. Introvert

Maryam is such an introvert person. It is hard for the other characters to be familiar with Maryam deeper, even for Edward, her husband. Her being an introvert makes her be a mysterious person with inconvenient past for her husband and everything goes worse when she has a problem. Whenever she faces a problem, she speaks in her native language and continues by some physical actions to release her anger. Even, Edward assumes that Maryam is a mysterious person for herself, which means no one knows her, even Maryam herself.

“She’s a complicated woman, Maryam. Sometimes she’s a mystery to herself, let alone to me.” He had shared these words before, other times when she had seemed to crack around the edges, a stream of Farsi shouted from the landing before the door to her turquoise room was slammed shut, emerging full of regret hours later. (17)

As her husband, Edward has tried many things to know Maryam deeper. However, everything seems useless when Maryam keep living in her mysterious mind, where she keeps hiding her secret from her husband. She is trapped in her past life which makes her living in nightmares and it goes worse when her beloved parents passed away.

In the end, he had failed. All those years of trying to hold her up through her nightmares and tears, the places where she floundered and the past she could never fully share with him. In the early days, when they were just married, the bleak moments wouldn’t last long; a few hours before she would re-emerge, sweet and smiling, and he would hold her even closer. But it grew worse after the Revolution and her parents’ death. Her collapses were less frequent, but deeper and darker. (31)

Maryam also likes to stay alone in her own time. This makes her become more mysterious person, since everyone stays out of her lonely time. This can be seen on page 20, “She wants to be on her own most of the time. I’m staying out of her way. She knows where I am.” Moreover, sometimes Maryam asks them to go to

leave her alone in her own time. However, she does that by asking them politely, as Maryam often said, “I think you should go. It’s lovely you’re here, but some time on my own might be a good thing” (21). When everyone is around her, she prefers to keep silent and do nothing. However, when everyone leaves her alone in her lonely time, she started to do things, all alone.

After Edward had gone, the house was silent and Maryam found herself crossing the dark landing to unlock the door to the loft. She trod slowly up to the bare wooden stairs and switched on the electric light, kneeling to reach into the space behind a stack of rolled-up carpets and rugs. All alone…(28)

Maryam also often thinks to be a boy rather than a daughter because she wants to live a simple life. She assumes that being a boy might be less messy compared to a daughter. This can be seen in this quotation, “Life for a boy somehow seemed less messy; there was less to go wrong than with daughter” (10). She also believes that her father might think the same thing, as she considers that her father also wants her to be a boy rather than a girl. Maryam said, “I can see this makes him proud, even though maybe he wishes I were a boy. Sometimes I do, too” (44).

Furthermore, Maryam also prefers not to be a beautiful woman. She prefers to be a common person who can give contribution to her surroundings. This is proven from Maryam speech, “I would rather be plain and useful than pretty and ornamental,’ I replied, shaking my head.”(57). This condition makes Maryam be a more complicated person because people assumes that she is the most beautiful daughter of her father, “She laughed and said again, ’But look at

you, Maryam. You are beautiful. You are the prettiest of us all. I have heard father say so.” (57).

4.1.2. Determined

Maryam Mazar is a determined person, which means she will not let anyone stop her to get her dream. Maryam has a dream to be a nurse. However her father does not like this profession because this is not appropriate for a daughter of a general. This can be seen in this quotation, “He leaned on the desk and stood up. ‘But you are the daughter of a General. Do you think you can go and clean shit in a hospital ward?”(64). This quotation shows that Maryam’s father undervalues a profession as a nurse. Hence, her father opposes Maryam to become a nurse.

Nevertheless, as a person with a determined personality, Maryam keeps struggling to get her dream realized. She knows all the risks and considers about those things, and she comes to her own conclusion that family’s need is essential but she wants to get her dream to be a nurse before serving her family.

I hope you know I want to do what’s right for you and the family, but I think I should also do what’s right for myself.’ His hand bunched into fists on the desk. ‘I have thought hard and would very much like to be a nurse, to train in Tehran. Then, I promise, I will come back and marry. (63) She disobeys her father’s rule by pursuing her dream to be a nurse. Although this means that Maryam also disobeys the tradition. She refuses to get married with someone that is chosen by her father because she assumes that people also need to follow their desires to get their dream. She also thinks that she has not really known the man that has been chosen to be her husband yet. She prefers living alone for a while to marrying someone she did not know yet.

Maryam, you don’t understand. The future isn’t safe. You must marry.’ From deep inside, I found a voice: ‘No, that isn’t the only way.’

He took my shoulders tightly in his hands. ‘You would deny my will?’ ‘I will not marry that man.’

‘Why not, Maryam?’

‘Because I don’t know him and because I have yet to live myself. (65) Her father assumes that by marrying the man who her father has chosen, it guarantees Maryam with a bright future. Yet, Maryam still refuses to follow her father’s desire. Other people also try to give advises for her not to deny her father’s desire and finally follow the tradition to get married to the man chosen by her father.

She said that I must leave school soon, then surprised me by asking if I’d thought more about the marriage my father had proposed. I felt the air ebb away inside me. I hadn’t expected him to tell her about it. (50)

…

‘I don’t want to get married and be like you or Mairy,’ I replied.

She put her hand to her face and stroked her eyebrows, then the raw skin on her neck.

‘You don’t want to be like her,’ my mother nodded at Fatima, ‘working to have a roof over your head.’

I looked at the tight set of her lips. I could remember her singing to me when I was a little, a soft voice barely more than a whisper.

‘I’d like to have a profession,’ I said to the tea leaves in my cup,’ like a nurse.’

‘Huh.’ she picked up her sewing again.

I finished my tea and looked over to Fatima, frowning that I wanted to live. We stood and I leaned to kiss my mother good bye, but she turned her face away.

‘You will sense sooner or later,’ she said, to me or to herself, and we put the cups back on the tray and left the room. (51)

The quotation above states that Maryam continues arguing not to get married because she dreams to be a nurse. Her whole family members keep asking and persuading her not to deny her father’s will because they believe that being a nurse is a profession for a maid. Moreover, Maryam belongs to a family of a General which can make her be able to acquire everything she wants. It is shown through the quotation as follows:

Well, if I were plain,’ I continued, ‘people wouldn’t assume that all I wanted was to marry, and they might find it easier to think I could be happy some other way.’

‘By doing what?’ she asked ‘Teaching or nursing,’ I suggested

She frowned again, more in bemusement. ‘But that’s for old maids, Maryam, or if your family can’t provide for you. We have everything we need. (58)

The quotation shows that she also wishes to be an ordinary woman that no one would expose her and rather to think of the way she could be happy in some other ways. However, people still try to ask her to get married and to be a wise and intellectual person who can obey the leader of her family desire, further, to follow Iran traditional way of life, where women should marry to a man who has been chosen by her father. They say, “Maryam, don’t be troublesome in these difficult times. Marry well and learn to be wily. You are wise enough.” (69).

Maryam is also bored of being forced to get married by her family. She assumes this condition proves that her family still perceives her as a little child who can be controlled easily. Furthermore, as a simple thing that does not have any power to decide something for her own life, consequently she could be directed to any kind of situation according to anything her family desired. This condition makes Maryam a more determined person who is not afraid of trouble that will emerge because of her act. This can be seen in this quotation, “I said I didn’t care of trouble, but that I was tired of being spoken to as a child or treated as a chattel to marry, when all I wanted was to go to Tehran and train to be a nurse.”(71).

Besides, Maryam is also a tough person. She becomes tough because her father teaches her to be that kind of person since she was a child. Moreover, her father often uses physical punishments to make her stronger. This can be seen from her speech, “When I was child, if I was weak, I was punished. It made me strong. When I humiliated my father, he humiliated me. It made me strong.”(12). This quotation really shows that her father really wants her to be a tough person, especially tough in her personality. Maryam’s father wants her daughters to be a strong and tough person who can face any problems that may happen since they live in Revolution Era, where something can go wrong anytime. Yet, Maryam is one of the daughters of a general of Shah’s army. It can be seen from this quotation, “She began, ‘Well, the story is that Ali worked for our grandfather, a man of position, prestige, a soldier in the Shah’s army. You know this?’ Sara had nodded, thinking that it wasn’t the first time Shirin had told this tale.” (198).

Maryam lives in a dangerous area, since her father is one of the soldiers of Shah’s army. As a result, being tough is required, so that when something bad happened to her family, she is ready to continue her life by herself.

Maryam’s tough personality is being tested when her father kicks her out of his house and his family because of her determined personality. Maryam keeps trying to be a nurse and violates her father’s command to get married. Consequently, her father does not acknowledge Maryam as her daughter. This can be seen in Maryam’s speech, “He no longer wanted me as a daughter, he said that. I had disappointed him so much.” (226). This makes her upset as she knows she does not deserve this kind of treatment. Although her father keeps sending her

jewelry, it never makes Maryam glad because she does not want those things but forgiveness from her father.

Beneath the cotton wool were rings from her father-turquoise, pearl, ruby and gold- one for each year she had not seen him, always arriving around her birthday, until his death. All she had ever wanted was his forgiveness, but he hadn’t spoken to her since the day he had banished her. You are no longer my daughter. (29)

This incident makes Maryam start to live her own life and leave her wealthy life. Starting from this moment, Maryam never speaks any words to her father. This can be seen from Doctor Ahlavi speech, “Your father is deeply disappointed, Maryam,” Doctor Ahlavi continued. “He can’t look on you as a daughter anymore. This can be no longer your home.” (99). Although her father said to Doctor Ahlavi that he is disappointed of what have happened to Maryam but he never asks Maryam to go back to his family. He keeps sending Maryam out of his house. Furthermore, he kicks Maryam out of his house embarrassingly.

‘No. but my father didn’t believe me, so I had to leave.’ ‘Run away?’

‘No, thrown out like so much rubbish.’ Maryam gestured to the cloth and clutter on the ground, shuddering as a gust of a wind blew beneath the door. (225-226)

Maryam is being regarded as a disgusting person because her father does not believe her. He assumes that Maryam is no longer virgin because of Ali, his servant. When he asks Maryam to prove it by checking her condition to the military doctor, it only makes everything worse because they rape her and make her lose her virginity.

The soldier in a white coat said I was intact, that I could go home.’ Maryam closed her eyes and remembered herself as a child. Her tears fell. ‘But then they treated me like a rag doll. All my clothes torn and thrown on the floor. I remember their spit on me, the smell of their sweat, their

rough hands. I did not think it was possible to be hurt so much.’…’I was no virgin after that day.’(262)

This makes Maryam become more disappointed because she believes that a father should protect his children from every bad thing that may happen. This can be seen from this quotation, “He should have protected us, my father, as you said I should have protected Saeed. But he treated us like dirt. He made me feel like a whore.” (227). Maryam feels her father treats her like something invaluable and abhorrent.

‘She’d say that our grandfather, in his temper, couldn’t forgive Maryam her waywardness. He had to protect our family name. He had tried to marry her to someone of her own class but she refused, and so in the end he sent her away to Tehran and then England, out of sight. And he banished Ali, without books, to the village he’d come from.’ She looked at Sara. (199)

Her father sends her out of Mazareh in order to protect his family honor, and as a tough woman, Maryam does not surrender to this situation. She starts a new life and continues getting her dream to be a nurse. Maryam said, “I left him behind in my past. I was young. In Tehran I made new friends and then went to London. I needed to settle somewhere, and knew it couldn’t be here.” (227)

Everything happens to Maryam never stops her to continue her life and to get her dream to be a nurse and because of her experiences in facing her problems, she grows to be a tough woman. This can be seen from this quotation, “She pressed her head back against the wall. “You taught me well, Father, to be ruthless.” She held her hands against her temples.” (182) This quotation shows how Maryam realizes that to face her hard life, she has to be ruthless, not

necessary to do ruthless things but to do what she needs to do without taking too many considerations.

I suppose it’s become harder to be so far away from where I grew up. The older I am, the more shallow my roots have felt in England. There I have no one to share stories with, or to remember. In London, I’m surrounded by people who know this country only through their news, a cartoon of Iran. It can be lonely. (132)

Maryam passes a hard life in England, far from her family and her hometown. She learns to adapt living in England and be familiar with those things of culture. She knows she feels lonely because she is surrounded by people she never knows and meets before. However, she stays holding up her identity as an Iranian.

Now, a quarter of century later, if you have an Iranian passport, people here, the authorities, think you’re a terrorist, someone who may have a bomb strapped to their belly. We’re in “the axis of evil”, they say, the scourge of the earth.’ He stared at us. ‘I’m treated like a refugee, as if it is a thing of pity, of scorn to call myself Iranian. I tell people, “I’m proud of my country. (137)

Maryam assumes that being an Iranian gives her many bad conditions, as a terrorist or a refugee. This condition never changes her to acknowledge her own country because she feels proud of it.

Yes, yes, you do, and we have time to talk, but please don’t be like me or my father. Look at me Sara.’ Sara lifted her face. ‘Anger has no going back. A slap cannot be undone. Some insults can never be unsaid. They worn away inside, however much you regret, hope, pray, until something terrible happens, like the day on the bridge. I don’t want you to suffer like that. (206)

Maryam says this to Sara, her daughter. It really shows how Maryam suffers for a long time. Maryam realizes that every wound in her heart will not be gone, although she regrets, prays, and hopes. Maryam does not want her daughter to feel the same as what she feels.

4.1.4. Independent

Maryam is an independent person. Before being kicked out by her father from her family and her house, Maryam already learns to live independently. When someone asks her about her life, she answers it by stating she wants to be free which means she does not want to be influenced or controlled by someone or something.

“Your father would not be pleased,” she teased, and held a finger up in a mock warning.

As we walked over to Hassan’s house, where I have been staying, she said, “When will you grow up, Maryam?”

“When it means I can be free.”

She had asked this question for ever and I always give the same answer. (36)

Maryam knows and realizes that being a woman in Iran means she does not have as many rights as a man does. She knows it is hard to be free as she wants. Everything starts when she wants to be a nurse rather than marry someone she does not know yet. This can be seen from Maryam speech, “He told me not to worry while telling me nothing at all. He said he hoped I would think less about the outside world, and more about my future and marriage.” (53). Her father assumes that her future means her marriage.

Well, I suppose Mairy was old Iran. She was traditional and obedient, full of quite care. Maybe she had the easiest life, accepting tradition. She was your grandfather’s balm. Then there was Maryam. She was born before her time, as they say; trapped by it. She had her father’s spirit, you know-good warrior, but not for girl born into a world of kitchens and children. (139)

Maryam is different from other women in Iran. While most women only stays at home and takes care of their children, Maryam chooses to deny those things called

tradition. She grows to be a disobedient woman and does not want to follow the tradition since she wants to be free.

We never really escape. All I ever wanted as a child, a young woman, was to be free of etiquette and tradition, arranged marriages and everything just so. All I found was another world where I had to work out the new traditions, habits, how to appear just so. Isn’t it silly? (222)

This quotation really represents how Maryam tries to escape from the tradition. She wants to be free from rules and obligation.

‘But do we have what we need, or know what we want? Or do we just do as we’re told? I asked. ‘Look at those mountains. Why can’t we just go there one day and walk along the valley floor, all the way to Afghanistan? I’d like to sleep in the poppy fields.’ (58)

She does not want to do something that someone tells her to do, she wants to do what she thinks need to be done and what she really wants to do.

Maryam also disagrees with the tradition of getting married with someone. She does not like women’s life being decided right after they were born in this world. She assumes that woman may choose the right man for them.

She spoke first of Mairy, who at nineteen is three years older than me, and already has three noisy children by our cousin Reza. At her birth, Mairy was out on Reza’s knee as his future wife. I know this unusual, but I have always felt it must be a terrible thing to have your life decided moments after your first breath. (37)

However, Maryam realizes that it is hard to change the tradition. She realizes that people should live along the tradition, but only for those which is made for good reason.

She didn’t meet Sara eye. “Customs die hard here as elsewhere. Judgements are made for good reason and are difficult to change, however much time passes. They are the boundaries we must live within.” Her shoulders hunched in the cold. (255)

Maryam states there are many types of freedom, but one thing for sure is that she believes money cannot give her the real freedom she wants.

‘Sometimes. But there are many types of freedom and each has its price: freedom to love, to travel, to belong. For each freedom we choose, we must give up another.’

‘Your family was rich. They could afford your feedom.’

‘I’m not sure. Some freedoms can be a gift of hate as much as love.’ Maryam felt the blood rise in her cheeks and remembered her father’s last words to her: She can go by herself…She is no daughter of mine. (133)

Maryam also believes that each freedom she chooses has its price, means that every decision that she takes has its own risk, and Maryam chooses to be an independent person because she does not want her life being influenced by traditions.

4.2. Iranian Women’s Position Revealed in The Saffron Kitchen

The work of literature is the reflection of human life. Through the work of literature we can feel the beauty and the bitterness of life. The Saffron Kitchen which was written by Yasmin Crowther represents how an Iranian woman can make changes in her life through her actions. As Maryam’s mother said, “Iran is like you, Maryam, a beautiful virgin in the world, surrounded by suitors, and much may be won or lost in the choices that are made.” (68). This quotation highlights important points from the novel that Maryam, as the major character symbolizes how she represents Iranian women who are surrounded by men who want to make her become their bride. Iranian women do not have many choices because they have to choose a man to survive, “We cannot be alone in this world, we must choose one ally or another, one husband or another if we are to survive,

let alone prosper” (68). Iranian women believe that they have to live with their husband to survive. This condition leads them to accept any men who ask them to be their bride. However, Maryam believes that she can survive without those men, she also believes that she can choose the right man for her, not the men who ask her to be their wife. Maryam represents Iranian women who try to raise their position in the society.

Iranian women are people who do not have many choices in their country. Moreover, as stated in The New Encyclopædia Britannica their real role is only as wives and mother. This condition occurs for decades and becomes tradition in their country, which makes them weak and can easily be controlled by men who have more power in their family. This role determines women’s position in society, which is reflected through the major character. There are women’s position in the family and women’s position in society.

4.2.1. Women’s Position in the Family

As stated in The New Encyclopædia Britannica, Iran is an Islamic country which has similar culture with those other Islamic countries. The major character, Maryam, grows in a strict Islamic culture which is presented by her family. This can be seen in Maryam speech, “‘I grew up in a religious city and my family was strict, it wasn’t easy to escape” (32). Based on this quotation, Maryam states that she lives in a strict Islamic family. She says that it is difficult for her to escape from this strict family. Even to take off her chador, she has to make sure that there is no stranger at home. Women may only take off their chador when they are in

their house and there is no man inside the house, if they take off their chador when there is a man inside the house it considered as impolite.

I tilted my head back to the stars, and threw my chador wide like a cape, before running the length of the courtyard; my hair falling over my face and shoulders. ‘Stop it,’ Mairy whispered, ‘Cover yourself. There are strangers in the house.’ (61)

This quotation shows that Mairy warns Maryam to wear her chador when there is a stranger in their house. Her environment also provides her a strong Islamic culture, which makes her feel difficult to escape from this strict culture. Islamic culture also influences the women’s position in the family. As stated by Fathi, the status of women in the family in Iran has been influenced by Islamic culture, but similarities in patterns of behavior are not always associated with similarity of religious belief. Iranian women’s position in the family can be seen in the major character. Maryam is considered as being subordinate, do not have authority, has minimal right, and being protected from outside influences.

4.2.1.1. Being Subordinate

As stated in The New Encyclopædia Britannica that Iranian women position is considered as subordinate. This condition is related to women’s role as wives and mother, this condition brings women in a situation where they cannot do many things. Where they are considered as weak person and do not have power. The one who take control of the family is the leader of the family, father. Women work behind their father or husband inside their house.

As a subordinate, women have to obey what the leader of the family said. Women have to marry the man who is chosen by their father, although they do not

know them yet. This is also happened to Maryam, where her father forces her to marry a man she does not know yet (65). Her father believes that her marriage will safe her future. Her father also believes if she does not get married, she will get problems. However, as an independent and tough woman, Maryam explicitly says that she will not marry the chosen man. She wants to get her dream to be a nurse in Tehran. This can be seen from Maryam’s speech, “I said I didn’t care of trouble, but that I was tired of being spoken to as a child or treated as a chattel to marry, when all I wanted was to go to Tehran and train to be a nurse” (71). She states that she does not care any trouble which may arise with her decision. However, as a person who live as a subordinate, Maryam cannot do something to support her believe. Her father is also disowned her as his daughter by sending her out of Mazareh, her beloved hometown.

“Your father and I have spoken about the rumours,” he said. “He knows you have explanations, Maryam, but you must realize damage has been done to your family’s name and honour. Do you understand?

“Your father is deeply disappointed, Maryam,” Doctor Ahlavi continued. “He can’t look on you as a daughter anymore. This can be no longer your home. (99)

Maryam goes away from her house and her wealthy life, and decides to get her dream to be a nurse. Starting from this moment, Maryam begins to suffer. This is the trouble that she gets, the trouble that finally leads Maryam to another story of her life, when she has to leave Iran and find a new life for her without her family besides her.

“This is how it has always been, for generations. But a part of him still prizes you and he won’t discard you entirely.” Somehow, we share a smile. “He will let you alive a life, your life, even if it is far away from here. Do you understand? (101)

This quotation above shows that this has been done for many years ago. Since Maryam disobeys the traditions, her father dares not to acknowledge her as her daughter. Since Maryam is in subordinate position, she cannot do something to take her status again.

4.2.1.2. Having No Authority

The New Encyclopædia Britannica mentioned that the organizational principle of Iranian kinship is patriliny. This means two major points, first is that women do not have authority, the authority is vested to men. Second, all decisions are determined through men. Even, men take the simplest decision for women. Women should get permission from her father or husband to go out from their house. Hughes also stated that women are not permitted to travel or acquire a passport without their husband’s written permission. A woman is not permitted to be in the company of a man who is not her husband or a male relative.

When Maryam asks her sibling, Mairy, to go out from her house, which means breaking the tradition, she only gets an advice about Iranian tradition. Mairy reminds Maryam that a woman should leave the house with the permission of her father or husband. This can be seen from Mairy’s speech, “Maryam, you have nice daydreams”- she pinched my cheek- “but you know we can’t leave without permission from our father or my husband” (58). This condition really shows that women do not have authority, even to decide a simple thing. Men in Iranian tradition are described as a strict disciplinarian. As the head of the household, men expect obedience and respects from the members of their family.

In return, he is obligated to support them and to satisfy their spiritual, social, and material needs. Maryam said, “My father stood in the shadows. I went to him and bowed my head, reaching out my hands to be taken in his. He bent to kiss me on each cheek, and I smiled, warm with his welcome” (42). This quotation shows that Maryam respects her father by bowing her head and her father give her a warm welcome. Moreover, as a disciplinarian, men also want to get respect and obedience from other people.

‘What do you remember about my grandfather?’ she asked Ali.

…’He was a powerful man,’ he said, still looking straight ahead. ‘He was driven by tradition and duty. He prized respect and obedience above all else. I think, for him, to be loved was to be feared.’ (260)

From the quotation above, it is clear that Maryam’s father chooses to prize respect and obedience above all else, even for his own family. He follows the tradition where men take control of the family. Maryam’s father uses his power to take control of Maryam’s future, even by using violence. While Ali is the man who disagrees with this condition, Ali shook his head, “No, Maryam, forgive me, but he took back and destroyed as much as he gave. He was cruel and barbaric; to you, to me and to many others. You know this. It’s all right to forgive him, but don’t deny his crimes and the scars you carry” (260). He is the one who decided what kind of future that will ensue to his daughters. Men take control of the condition of the family.

4.2.1.3. Having Minimal Right

The New Encyclopædia Britannica also mentioned that women’s right in the family is also minimal. Women as individuals are often not as completely

passive and subordinate as it sometimes assumed. This is happened when a mother chooses the couple for their son or daughter. Maryam’s mother has done the same thing. She forces Maryam to marry the man who is already chosen by her family. Maryam said, “She said that I must leave school soon, then surprised me by asking if I’d thought more about the marriage my father had proposed. I felt the air ebb away inside me. I hadn’t expected him to tell her about it” (50). Maryam’s mother even insists Maryam to leave her school and get married. However, this is the only right for women in the family, to choose the right couple for her son or daughter. As stated in The New Encyclopædia Britannica, the influence of mothers on their son is reported to be profound and persistent; especially in choosing the brides for their son.

4.2.1.4. Being Protected from Outside Influences

In Iran, the family is the basis of the social structure. The concept of the family is more private than in many other cultures. Female relatives must be protected from outside influences and are taken care of at all the times. Maryam’s father also tries to protect her daughters from outside influences, especially for men who want to have relationship with them. Maryam’s relationship with Ali, her father servant, is denied by her father. When he knows that Maryam and Ali have done something embarrassing, he decides to punish them.

“She’d say that our grandfather, in his temper, couldn’t forgive Maryam her waywardness. He had to protect our family name. He had tried to marry her to someone of her own class but she refused, and so in the end he sent her away to Tehran and then England, out of sight. And he banished Ali, without books, to the village he’d come from.” She looked at Sara. (199)

Maryam feels that this kind of manner leads women to be more subordinate because their movement will be controlled by the leader of the family. Sara mentions, “If only he knew the tales of my mother had told, her dark foreboding: In Iran, women are cast out just for the suspicion of dishonor. Always prize yourself, Sara” (173). This is the reason why Maryam decides not to obey the tradition because she assumes that women are being dishonored. She believes that this will influence women’s freedom in their life, by following the tradition she will automatically lose her freedom. Maryam is such an independent and tough woman, she decided to do everything right by herself, although it means that she disobeys the tradition.

4.2.2. Women’s Position in the Society

In the society, women also stand behind men. They do not have as many rights as men. There are two points that later decide Iranian women’s position in society, they are education and laws.

4.2.2.1. Education

Education in Iran has also done the same thing to subordinate position in Iran. In school, boys are sitting in front of girls, girls only sit at back. Maryam said, “In Iran, boys sit at the front of the class and the girls at the back” (126). This is the real example of how subordinate position in Iran has been introduced in school, the place where they should get education. This also occurred at school where Ali teaches, when they have a game in the class, girls also sit behind boys.

This can be seen from this quotation, “Ali cleared his throat in the doorway and they all looked up from where they sat cross-legged on the floor, boys at the front and girls at the back” (179).

Actually, this tradition firstly introduced in the family, “The women and children ate after the men, and even though I had been small, I remembered my father carrying platters of steaming basmati, gold with saffron, to serve me and my sister” (63). Maryam starts knowing that women should stand behind men since she was a child, her family teaches her to eat after men. It continues at school, where she should sit behind boys.

4.2.2.2. Laws

According to WFAFI, in the court, men assumes women’s life is as half as their life, and this condition goes along with women’s position in the society. Even for the relatives and the member of the family. Although Maryam is a daughter of a general, the society still sees her as a traitor for their tradition when she chooses to have a relationship with Ali. Whereas, women should only have relationship with the man who is already chosen. In Iran, they do not acknowledge boyfriend or girlfriend, if they want to have a relationship with different sexes, they should get married.

“Did you have boyfriends before you met Dad?” I’d asked her once as a girl.

“No, of course not. Iran’s not like that.” She’d turned away. “Why not?” I’d persisted

“It just wasn’t done, Sara. People got married. No boyfriends.” “But what would happen if you did have a boyfriend?”

When people make a relationship without getting married, they will be punished. Maryam has already been punished when she has relationship with Ali. People assume that they have done bad things together, sleeping in one bed and having sex. Although, Maryam persists that she does not do that, the society keeps thinking that they do not follow the tradition.

WFAFI also mentions that Iran does not provide protection for women who have abusive husband. The government let them suffer and do nothing to this affair. Iranian believes that women should accept the fact that men are more superior that women. Whereas, Maryam, as a woman who disagrees with the tradition, assumes that this is not fair for women. When she meets Bijan and his mother, she feels sorry for them.

‘Where’s your father?’ asked Maryam.

‘He left when I was pregnant,’ the woman replied. ‘We’ve been fine without him, haven’t we, Bijan?

‘I look after my maman,’ He said, standing carefully and slowly carrying the cup of tea across the room. (178)

From the quotation above, it is clearly stated that Bijan’s father leaves them. Bijan and his mother have struggled without the man who should be protected and satisfied their needs. They realized they cannot do something for it because they are in subordinate position where they will always lose.

According to Hughes, women’s roles and duties to be child bearing and care taking, and providing comfort and satisfaction to husbands. Moreover, one of men satisfaction is having child. Based on this reason, Iranian women also believe in superstition, this can be seen from this quotation, “It’s superstition.” Maryam said. “The young girls come here from the village. They make these small cloth

cradles, cloth babies and hang them here. It’s supposed to make them fertile” (224). Iranian women believe they can have a baby if they make cloth cradles and hang it in a cave inside the sacred mountain. Iranian believes if women cannot accomplish their duties as a wife, they are considered completely useless and worthless.

43 CHAPTER V

CONCLUSION AND SUGGESTIONS

This chapter is divided into two parts, the conclusion and suggestions. The first part contains the conclusions of what I analyzed in the previous chapter. It contains answers of the formulated questions. The second part is divided into two parts; the first part contains some suggestions for future researchers that can enrich the readers’ knowledge in understanding literary works, especially Yasmin Crowther’s novel, particularly The Saffron Kitchen. The second part contains suggestion for the implementations of the novel, The Saffron Kitchen, in teaching English.

5.1. Conclusion

This part discusses the conclusion of the analysis in chapter 4. There are two conclusions based on the analysis of the problem. The first is about the characterization of the major character, Maryam , and the second is how Maryam’s life reflects women’s position in Iran.

After analyzing the novel, The Saffron Kitchen, by Yasmin Crowther, I come to the conclusion. The major character in the novel, Maryam Mazar, is a kind of introvert person. This makes Maryam become such a mysterious person, even for her husband, Edward. Moreover, Maryam is also a determined and tough person. It is proven when Maryam keeps struggling to get her dream to be a nurse and refuses to follow her father’s will to marry someone she does not know yet,

which finally leads her to a condition where her father does not acknowledge her as his daughter. However, as a tough person, Maryam keeps continuing her hard life.

Maryam is also an independent woman, since she does not want to be influenced or controlled by someone or something. This leads her to a decision not to follow the tradition, because she assumes that the tradition is only good for men. She assumes that women should have freedom as men, especially in deciding their own future.

There are two groups of women in Iran, the first was the group that follow the tradition and the second group was the group that tried to raise their position in the society. Maryam’s characteristic represented some Iranian women who tried to raise their position in the society. These women were tend to be tough, independent and combined with determined personality.

The women’s position in Iran is shown through two aspects which are reflected by the major character in the story. Those aspects are women’s position in the family and in the society. The status of women in the family in Iran has to a great extent been influenced by Islamic culture, but similarities in patterns of behavior are not always associated with similarity of religious belief. Iranian women’s position in the family is divided into 4 points, being subordinate, having authority, having minimal right, and being protected from outside influences. The first is being subordinate, Iranian people perceives women as weak and do not have power. Iranian women should obey what the leader of the family says and orders, especially in finding their husband. However, Maryam really disagrees

with this tradition. She refuses to follow her father’s will to marry a chosen man. Maryam’s father keeps holding the tradition and disowned Maryam as a daughter. Second, Iranian women do not have authority. Iranian believes in patriliny. Men take control of the family, even for the simplest decision for women. Third, women have minimal right, the only role for women in the family is only choosing the right man for their daughter. Fourth, women are protected from outside influences, Maryam’s relationship with Ali, her father servant, is denied because her father assumes that they have done something embarrassing.

Iranian women’s position in the society is equivalent to the condition in the family. There are two aspects to discuss, education and laws. In education field, girls also have to sit behind boys to show that they are in the subordinate position. In Laws, Iranian perceives women as half life as men, thus women should stand behind men. Women do not get the protection from the abusive husband, it is proved when Maryam helps an Iranian pregnant mother who is left by her husband. Iranian also believes in superstition, Iranian believes that by hanging some cradles in the cave inside the sacred mountain, they can have a baby. They do this because they do not want people assume them as useless and worthless.

Some of the Iranian women in the latest 20th century have tried to raise their position in the society. They made some movements which purpose was to get their position in a line with Iranian men. Maryam is representative of these women because she has contradictory personalities with women who followed the

tradition. Even though, it suffered her a lot because she had to move away from her beloved country.

5.2. Suggestions

This part discusses two parts. The first is the suggestion for future researchers in analyzing literary works, especially for those who are interested in Yasmin Crowther’s literary works. The second part is the suggestion for the teachers in relation to the implementation of the novel in teaching English.

5.2.1. Suggestions for Future Researchers

The Saffron Kitchen (2006) is an interesting novel. It tells us about true love and how to deal with our past. There are many things that can be explored from this novel. However, in this thesis, I particularly concern on the major character, Maryam Mazar and the Iranian women’s position reflected through the major character in the late 20th century.

There are still many interesting topics to be analyzed in the Saffron Kitchen novel. The future researchers can do further researches on the relationship between characters in the novel, as some of them are Aglo-Iranian family, which means they married from different culture. By using socio-historical approach, future researchers can do their observation on marriage in different culture.

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vi ABSTRACT

Putro, Agustinus Wahyu Wasono. 2010. Iranian Women’s Position in the Society Revealed in Yasmin Crowther’s The Saffron Kitchen. Yogyakarta: Faculty of Teachers Training and Education, Department of Language and Arts Education, English Education Study Program, Sanata Dharma University.

This thesis discusses Yasmin Crowther’s novel, The Saffron Kitchen. The reason in writing this thesis comes from my curiosity to know more deeply about women in Iran, as revealed in The Saffron Kitchen. There are two problems that become the focus of this thesis: (1) How is the major character, Maryam, portrayed, and (2) How are women’s positions in Iranian society reflected through the major character. Based on those problems, this thesis aims to describe the major character of the novel and to analyze Yasmin Crowther’s description about women’s position in Iran as revealed in the novel.

The method that I used in this study is library study. The Socio-cultural approach is used to analyze the data. The primary data of this thesis were taken from The Saffron Kitchen novel. Whereas, the secondary data used to answer the research questions were taken from relevant and supporting references and also from internet sources. Quotations and statements from certain experts were also used to clarify some important ideas.

Based on the result of the analysis, there are two conclusions to be drawn. First, Maryam Mazar is portrayed as an introvert, determined, tough, and independent woman. Second, Iranian women’s position are reflected in two aspects, women’s position in the family and women’s position in the society. Iranian women’s positions in the family are being subordinate, having no authority, having minimal right and being protected from outside influences. Next, Iranian women’s position in the society is divided into two areas, education and laws. In education field, girls should sit behind men at school. In laws, women’s life is considered as half men’s life. Maryam Mazar represented Iranian women who tried to raise their position in the society.

Finally, I proposed suggestions for future researchers who are interested in analyzing this novel further. There are still many topics which can be discussed. I also suggest them to use the novel, The Saffron Kitchen to teach English, especially for Intensive Reading I for English Education Study Program students.

vii  

ABSTRAK

Putro, Agustinus Wahyu Wasono. 2010. Iranian Women’s Position in the Society Revealed in Yasmin Crowther’s The Saffron Kitchen. Yogyakarta: Program Studi Pendidikan Bahasa Inggris, Jurusan Pendidikan Bahasa dan Seni, Fakultas Keguruan dan Ilmu Pendidikan, Universitas Sanata Dharma.

Skrispi ini membahas sebuah novel karya Yasmin Crowther, The Saffron Kitchen. Alasan penulisan skripsi ini bermula dari rasa keingintahuan saya untuk memahami lebih dalam mengenai wanita di Negara Iran, yang tersampaikan melalui karakter utama dalam novel The Saffron Kitchen. Dua permasalahan menjadi pokok permasalahan dalam skripsi ini, yaitu: (1) Bagaimanakah Maryam sebagai tokoh utama digambarkan dan (2) Bagaimanakah posisi wanita dalam kehidupan sosial di Negara Iran digambarkan melalui karakter utama dalam novel. Berdasarkan masalah – masalah tersebut, skripsi ini bertujuan unutk mendeskripsikan karakter utama dalam novel dan juga untuk menganalisa bagaimana Yasmin Crowther mendeskripsikan posisi wanita di Negara Iran melalui novel.

Untuk mencapai tujuan dari studi ini, metode yang saya gunakan adalah studi pustaka. Untuk menganalisa data yang ada digunakan pendekatan Socio-cultural. Data utama dari studi ini diambil dari novel The Saffron Kitchen .Sementara itu, data penunjang yang digunakan untuk menjawab permasalahan di atas diambil dari beberapa referensi yang berhubungan dan mendukung dan juga dari akses internet. Kutipan dan kalimat dari beberapa ahli juga disertakan untuk memperjelas beberapa gagasan yang penting.

Berdasarkan hasil analisa, ada dua hal yang dapat disimpulkan. Pertama, Maryam Mazar digambarkan sebagai seorang wanita yang tertutup, keras, tegar, dan teguh. Kedua, posisi wanita di Iran digambarkan dalam dua aspek, posisi di keluarga dan posisi di masyarakat. Posisi wanita di keluarga adalah seorang bawahan, tidak memiliki kekuasaan, memiliki sedikit hak, dan dilindungi dari pengaruh luar. Selanjutnya, posisi wanita Iran di masyarakat dibagi dalam dua area, pendidikan dan hukum. Dalam bidang pendidikan, wanita harus duduk di belakang pria. Dalam hukum, harga nyawa wanita dianggap setengah dari pria. Maryam Mazar mewakili wanita-wanita Iran yang ingin berusaha memperbaiki posisi mereka di masyarakat.

Akhirnya, saya menawarkan saran – saran untuk para peneliti berikutnya. Masih ada banyak topik yang bisa dibahas. Saya juga menyarankan untuk menggunakan The Saffron Kitchen untuk mengajar Intensive Reading I.