PERSISTENCE OF A CUSTOM: CULTURAL CENTRALITY OF GHUNGHAT 93 sanctioned. Except for the very young, even these women invariably cover their heads. Accepted as a symbol of seclusion, ghunghai or purdah, the two words being used interchangeably in this region, is generally explained as having created a spatial boundary between the private and the public domain; the latter being the exclusive preserve of men. Yet, in Haryana, ghunghai or purdah has not prevented rural women, despite their veiled faces, from working alongside men in the fields nor has it obliged them to observe any kind of seclusion. For many of them the fields, although ostensibly a public space, are in reality a mere extension of private space. The need for women's participation in agricultural work and the precedence given to agriculture as an economic activity, not only shows that this qualified seclusion is economically prudent but it has also refashioned the mode of wearing the ghunghat. The unhampered movements of arms and shoulders needed for field work, as also the danger of the ghunghat moving from its place accidently while working, and exposing the face to view, has created its own compulsions. The form which ghunghat has had to adapt is known as dhhattha in which the face and head arc wrapped up in a way that leaves the eyes unveiled. This also leaves the bosom unveiled as the odhni (a long scarf) is thrown back well behind the shoulders, closely hugging the neck. Some women can be seen to observe this form of ghunghat even while fetching water or while tackling domestic chores. On all other occasions, ghunghats of varying lengths covcrmg the entire face are generally worn. Special care is also taken to cover both the face and the bosom in the presence of senior male affines. The custom of ghunghat is perceived by the local populace to offer izzat (honour) to those before whom it is observed and to indicate a woman of sharm-lihaz (modesty and deferential behaviour). A woman's modesty is defined as 'ankh ki sharm1 (eye modesty). She is not expected to make direct eye contact with the senior village males. Her unveiled eyes in the work space are accepted not only due to the exigencies of work, but also because, at best her interaction is really with other women or with low caste and class men. Yet, some men frown upon the dhattha observance, while not denying its utility during work, considering it inadequate to preserve female modesty. They say: 'jab ankh ki sharm nahin rakhti to kya rehta hai' (if eye modesty is breached, all is lost), and regret its growing usage. Significantly, the local perception, both male and female, rates the practice of ghunghat higher than dhhattha. Moreover, it is the somewhat older women who have been married for some years and have children who are given to observing dhhattha. The younger ones remain enveloped in a ghunghat nearly all the time, specially as in their early year or years of marriage, their domestic^ chores and animal husbandry and agricultural processing work are