Have you ever heard your parents say “ghar ki baatein ghar tak hi rakho”?
The ghar, for most of us, symbolises the intimate space of the home, family, and personal relationships. Within the ghar, traditions, customs, and familial bonds flourish, creating a sense of warmth, security, and familiarity. It is a sanctuary where individuals often find solace and self-expression, deeply influenced by cultural practices passed down through generations. The ghar provides a space for nurturing relationships, cultivating values, and preserving cultural heritage.
The ghar, for most of us, symbolises the intimate space of the home, family, and personal relationships. Within the ghar, traditions, customs, and familial bonds flourish, creating a sense of warmth, security, and familiarity. It is a sanctuary where individuals often find solace and self-expression, deeply influenced by cultural practices passed down through generations. The ghar provides a space for nurturing relationships, cultivating values, and preserving cultural heritage.
On the other hand, the bahar is a space for exploration and community engagements in the public or social sphere, encompassing work, social interactions, and intellectual encounters. Here, individuals navigate different identities and social expectations, often adapting to external norms and striving for personal and professional growth. It is a space of exploration, encounters, and opportunities, where individuals contribute to the larger fabric of society.
However, the ghar/bahar divide takes on a different nature and form for various groups of people. When viewed through the lens of gender, this distinction often results in the relegation of women to the feminine private sphere while men dominate the masculine public sphere.
Across cultures and history, societal norms and patriarchal structures have confined women to the private sphere. Traditionally, women have been assigned roles related to caregiving, domestic work, and emotional labour. This confinement limits their access to resources, decision-making processes, and opportunities for social and economic advancement. Men, on the other hand, have been associated with the public sphere, engaging in activities such as politics, employment, education, and public discourse. They have historically held positions of power and influence in the public sphere, reinforcing their dominance and control over societal structures. This division not only reinforces power imbalances but also perpetuates gender inequalities.
The traditional Indian household imagery further reinforces these gendered roles and power dynamics. Women are depicted as subservient to their male counterparts, expected to prioritise their needs and desires above their own. This perpetuates the notion that women’s worth lies primarily in their roles as wives, mothers, and caregivers.
Moreover, the prevalence of violence against women is enabled with the private sphere serving as a significant setting for such atrocities. Domestic violence, intimate partner violence, and sexual assault occur within the private realm, where women often face increased vulnerability and limited avenues for seeking justice.
The public/private distinction also has grave implications on the status of reproductive rights and regulations of women’s bodies in society. Till date, women in India are subject to moral policing and societal expectations regarding their bodies and reproductive choices. The public/private divide reinforces the notion that women’s bodies and reproductive lives are subject to external control and regulation. Policies and societal norms regarding contraception, abortion, and reproductive health extend into the private sphere, impinging upon women’s bodily autonomy. Access to comprehensive sexual education, safe abortion services, and contraception remains limited for many women, further exacerbating gender inequalities.
Feminists argue that women’s relegation to the private sphere can result in their exclusion from public decision-making processes, limited economic opportunities, and the devaluation of their contributions within the household and community. This structural arrangement often undermines women’s agency and reinforces traditional gender roles and stereotypes. Therefore, they advocate for dismantling this divide and creating gender equality in both the private and public spheres.
However, many feminists argue somewhat differently. They emphasise the importance of recognizing the labour and contributions within the private sphere, challenging the devaluation of traditionally feminine roles and responsibilities. According to them, women’s agency and empowerment can exist within the ghar, and that focusing solely on the public sphere ignores the significance of women’s experiences and contributions within the private realm.
The gendered distinction of the public and private spheres does not exist in isolation from the other social cleavages of caste, class and sexuality. Women from Dalit, Adivasi, and other marginalised communities face multiple forms of oppression that intersect with gender. They encounter unique challenges within the public/private framework, such as caste-based violence, discrimination, and economic marginalisation. The intersectionality of their identities compounds their struggles, further marginalising them and limiting their access to resources, opportunities, and power.
Therefore, many feminists emphasise the need for an intersectional approach, taking into account how different social identities intersect with gender to shape individuals’ experiences within the ghar/bahar framework. Ultimately, achieving gender equality necessitates challenging societal norms, dismantling patriarchal structures, and promoting inclusivity.
It requires creating spaces where women’s voices are heard, their agency is respected, and their contributions in both the private and public spheres are valued. By striving for an intersectional understanding of the ghar/bahar divide, we can work towards a more equitable society where individuals are not confined by gendered roles and where all voices are recognized and uplifted.
