Caste and Female Autobiographies:
The majority of the mainstream society in Maharashtra was residing at villages. The caste system had arranged the people in the typical hierarchy. The caste was equivalent to surnames of the people. All of the people from different caste identity lived together like one big family, particularly at the villages like Jalalpur. (Tilak 68) No doubt, they followed the laws of untouchability. But they did not dominate one another through the caste system. Laxmibai described such society with reformists’ perspective in the following way. ‘The way of our life in the village is very picturesque. The whole village is one big family. Every single one is concerned about and full of care for everyone else. Our common …show more content…
To enrol Rajani’s name in school, her mother took her to the Headmaster of the school at their village Kasal. Shirodkar Guruji, the Headmaster of the school, was in his office. She requested him for Rajani’s admission in the school. The Headmaster fulfilled all the entries in the school register. He confirmed her birth date with the mother. Sunitabai boosted the memory when the Headmaster entered her caste in the register. She felt pride in the fact that there was no need to tell their caste to the Headmaster.
‘Master calculated. After deciding it 2nd May 1950, he wrote it in the register. He knew our caste. He uttered ‘Hin-du Ma-ra-tha’ and wrote it in the register. I was asked to sit in the class. Mother went home. I went in the first standard.’ (Shinde 11)
Opposing Patriarchy:
Apart from the male protagonists of the mainstream autobiographies, the female protagonists represent the victims of the caste system in the mainstream society. The mainstream women are enslaved by the patriarchy of the caste system. They are considered the gateways to the caste system.
‘Patriarchy is based on sexism, which is the belief that women are innately (that is, by nature) inferior to men: less intelligent, less rational, less courageous, and so forth.’ (Tyson
The majority of the mainstream society in Maharashtra was residing at villages. The caste system had arranged the people in the typical hierarchy. The caste was equivalent to surnames of the people. All of the people from different caste identity lived together like one big family, particularly at the villages like Jalalpur. (Tilak 68) No doubt, they followed the laws of untouchability. But they did not dominate one another through the caste system. Laxmibai described such society with reformists’ perspective in the following way. ‘The way of our life in the village is very picturesque. The whole village is one big family. Every single one is concerned about and full of care for everyone else. Our common …show more content…
To enrol Rajani’s name in school, her mother took her to the Headmaster of the school at their village Kasal. Shirodkar Guruji, the Headmaster of the school, was in his office. She requested him for Rajani’s admission in the school. The Headmaster fulfilled all the entries in the school register. He confirmed her birth date with the mother. Sunitabai boosted the memory when the Headmaster entered her caste in the register. She felt pride in the fact that there was no need to tell their caste to the Headmaster.
‘Master calculated. After deciding it 2nd May 1950, he wrote it in the register. He knew our caste. He uttered ‘Hin-du Ma-ra-tha’ and wrote it in the register. I was asked to sit in the class. Mother went home. I went in the first standard.’ (Shinde 11)
Opposing Patriarchy:
Apart from the male protagonists of the mainstream autobiographies, the female protagonists represent the victims of the caste system in the mainstream society. The mainstream women are enslaved by the patriarchy of the caste system. They are considered the gateways to the caste system.
‘Patriarchy is based on sexism, which is the belief that women are innately (that is, by nature) inferior to men: less intelligent, less rational, less courageous, and so forth.’ (Tyson