Ismat Chughtai (21 August 1911 – 24 October 1991) was an Indian Urdu novelist, short story writer, liberal humanist and filmmaker. Beginning in the 1930s, she wrote extensively on themes including female sexuality and femininity, middle-class gentility, and class conflict, often from a Marxist perspective. With a style characterised by literary realism, Chughtai established herself as a significant voice in the Urdu literature of the twentieth century, and in 1976 was awarded the Padma Shri by the Government of India.
Early life and career beginnings (1911–41)
Ismat Chughtai was born on 21 August 1911 in Badayun, Uttar Pradesh to Nusrat Khanam and Mirza Qaseem Baig Chughtai; she was the ninth of ten children—six brothers and four sisters. The family moved frequently as Chughtai's father was a civil servant; she spent her childhood in cities including Jodhpur, Agra, and Aligarh—mostly in the company of her brothers as her sisters had all got married when she was still very young. Chughtai described her brothers' influence as a key factor that shaped her personality during her formative years. She thought of her second-eldest brother, Mirza Azim Beg Chughtai (also a novelist), as a mentor. The family eventually settled in Agra, after Chughtai's father retired from the Indian Civil Services.
Chughtai received her primary education at the Women's College at the Aligarh Muslim University and graduated from Isabella Thoburn College with a Bachelor of Arts degree in 1940. Despite strong resistance from her family, she completed her Bachelor of Education degree from the Aligarh Muslim University the following year. It was during this period that Chughtai became associated with the Progressive Writers' Association, having attended her first meeting in 1936 where she met Rashid Jahan, one of the leading female writers involved with the movement, who was later credited for inspiring Chughtai to write "realistic, challenging female characters". Chughtai began writing in private around the same time, but did not seek publication of her work until much later.
Chughtai wrote a drama entitled Fasādī (The Troublemaker) for the Urdu magazine Saqi in 1939, which was her first published work. Upon publication, readers mistook it as a play by Chughtai's brother Azeem Beg, written using a pseudonym. Following that, she started writing for other publications and newspapers. Some of her early works included Bachpan (Childhood), an autobiographical piece, Kafir (Infidel), her first short-story, and Dheet (Stubborn), her only soliloquy, among others. In response to a story that she wrote for a magazine, Chughtai was told that her work was blasphemous and insulted the Quran. She, nonetheless, continued writing about "things she would hear of".
Chughtai's continued association with the Progressive Writers' Movement had significant bearings on her writing style; she was particularly intrigued by Angarey, a compilation of short-stories written in Urdu by members of the group including Jahan, Sajjad Zaheer, Sahibzada Mahmuduzaffar and Ahmed Ali. Other early influences included such writers as William Sydney Porter, George Bernard Shaw, and Anton Chekhov. Kalyān (Buds) and Cōtēn (Wounds), two of Chughtai's earliest collections of short stories, were published in 1941 and 1942, respectively.
Chughtai's first novella Ziddi, which she had written in her early twenties was first published in 1941. The book chronicles the love affair between a woman, who works as domestic help in an affluent household and her employer's son. Chughtai later discussed the similarity in themes and style of the novel with the works of the romantic novelist Hijab Imtiaz Ali, citing her as another early influence. Commentators have praised the novella, both for its "compelling prose" and for providing "[glimpses] into a world where women try to break out of the shackles created by other women, rather than men". Critic and short story writer Aamer Hussein, in a 2015 retrospective review, likened Chughtai's "oracular voice, which didn't comment or explain, but studded the narrative with poetic observations" to that of American author Toni Morrison. Ziddi was later translated into English as Wild at Heart and adapted into a 1948 feature film of the same name.
Niche appreciation and transition to film (1942–60)
After completing her Bachelor's of Education degree, Chughtai successfully applied for the post of headmistress of an Aligarh-based Girls school. There, she met and developed a close friendship with Shaheed Latif, who was pursuing a master's degree at the Aligarh Muslim University at the time. Chughtai continued to write for various publications during her stay at Aligarh. She found success with such short-stories as Gainda and Khidmatgaar and the play Intikhab, all of which were published during the period. She then moved to Bombay in 1942 and began working as an Inspectress of schools. Later that year, she married Latif, who was now working as a dialogue writer in Bollywood, in a private ceremony. Khwaja Ahmad Abbas was the legal witness to the ceremony.
Chughtai garnered widespread attention for her short-story Lihaaf (The Quilt), which appeared in a 1942 issue of Adab-i-Latif, a Lahore-based literary journal. Inspired by the rumoured affair of a begum and her masseuse in Aligarh, the story chronicles the sexual awakening of Begum Jan following her unhappy marriage with a nawab. Upon release, Lihaaf attracted criticism for its suggestion of female homosexuality and a subsequent trial, with Chughtai being summoned by the Lahore High Court to defend herself against the charges of "obscenity". Fellow writer and member of the Progressive Writers' Movement Sadat Hassan Manto was also charged with similar allegations for his short-story Bu (Odour) and accompanied Chughtai to Lahore. Both Chughtai and Manto were exonerated.
The trial, which took place in 1945, itself drew much media and public attention and brought notoriety to the duo. Chughtai fared better in the public eye, having garnered support from such fellow members of the Progressive Writers' Movement as Majnun Gorakhpuri and Krishan Chander. Regardless, she detested the media coverage of the whole incident, which in her view weighted heavily upon her subsequent work; "[Lihaaf] brought me so much notoriety that I got sick of life. It became the proverbial stick to beat me with and whatever I wrote afterwards got crushed under its weight."
Chughtai, however, is known to have made her peace with the whole fiasco, having met the woman who had inspired Begum Jan a few years after the publication of Lihaaf. The woman told Chughtai that she had since divorced her husband, remarried and was raising a child with her second husband. Chughtai's biographers recall the meeting between the two women in Ismat: Her life, Her times: "[Chughtai] felt greatly rewarded when the begum told [her that Lihaaf] had changed her life and it is because of her story now she was blessed with a child". Chughtai, who had been apprehensive about the meeting at first, later expressed her delight in a memoir, writing, "flowers can be made to bloom among rocks. The only condition is that one has to water the plant with one's heart's blood".
Chughtai's quasi-autobiographical novel Tedhi Lakeer (The Crooked Line) was released in 1943. She was pregnant with her daughter during the time. She recalled the difficult circumstances facing her during her work on the novel, in a 1972 interview with Mahfil: Journal of South Asian Literature: "[It was] during the war that I wrote my novel Terhi Lakeer, a big, thick novel. I was sick then, pregnant with my daughter. But I was always writing that novel". The book chronicles the lives of the Muslim community, women in particular, in the backdrop of the waning British Raj. Chughtai's exploration of the "inner realms of women's lives" was well received by critics who variously described her work in Tedhi Lakeer as "probing and pertinent" and "empowering". She herself recalled her creative process in the 1972 interview, saying she found inspiration from the small incidents that she would witness around her and even the personal conversations that took place amongst the women in her family, "I write about people I know or have known. What should a writer write about anyway"?