swasti sharma
Towards Gynocentricism: Construction of Dalit Woman's Sexuality in Sivakami's Grip Of Change And The Taming Of Women
Introduction:
In an interview with IANS in 2010 ,Sivakami remarked ,"In the society that is known as mainstream, the problems of Dalit women are considered separatist. They face the worst expressions of male chauvinistic society - atrocities like raping, profiling, physical assault and murder."
Pazhayani Kazhidalum ("In the Grip of Change", 1988) invites a dialogue on caste.The novel illustrates the caste hierarchy that exists in the Indian villages and its intricate links with the village economy and human relations. Another path-breaking novel, Aanandayee ("The Taming of Women,1992) mostly encompasses the …show more content…
Kathamuthu claims that he is Nagamani's saviour: "I have given her shelter. She was a widow and led a miserable life. I have given her a new lease of life ... " (20) .She assumes the identity of a chakalathi- a co-wife. Sivakami probes the legitimacy of marriage as an institution that thrives on exploitation of women . “Sexploitation” of a concubine is as oppressive as the enslavement of a Dalit farm labourer who is bound to his/her master's land in return for a sack of grain and a pittance of a …show more content…
Landlord Paranjoti Udayar rapes her and continues to exploit her sexually .Thangam is compelled to accept a fifty-year-old, upper caste, rich master's "lustful assaults".(57).This demonstrates existential angst of a dalit woman .Caste hierarchy and vulnerability owing to gender constraints facilitate Thangam's sexual exploitation. The violence which is perpetrated on Thangam's body by Udayar’s brothers-in-law portrays caste violence and sexploitation of a Dalit woman’s body. While Kathamuthuhu himself engages in polygamy, he seriously reprimands Thangam for having a liaison with an upper caste man. "Didn't you get a man from our caste that you succumbed to an Odaiyar?".Hypocrisy of patriarchal order is revealed through the figure of Kathamuthu. Gender predominates over caste in the lives of both men and women in Sivakami’s novels. Lakshmi in Anandhayi, whose caste is higher than Nagamani's suffers even worse treatment. A personal grievance of Udayar's wife is transformed into a political conflict between the Dalits and upper castes involving the former's livelihood. Vanniyars conspire to divide the low-castes, Chakiliyars and Paraiyars and plan to burn down Dalit hutments to "teach them a lesson.” For a meagre increase in their wages, the landlords force the Dalits to work for an hour longer. The cultural hegemony is approved by the dalits themselves who cannot
Towards Gynocentricism: Construction of Dalit Woman's Sexuality in Sivakami's Grip Of Change And The Taming Of Women
Introduction:
In an interview with IANS in 2010 ,Sivakami remarked ,"In the society that is known as mainstream, the problems of Dalit women are considered separatist. They face the worst expressions of male chauvinistic society - atrocities like raping, profiling, physical assault and murder."
Pazhayani Kazhidalum ("In the Grip of Change", 1988) invites a dialogue on caste.The novel illustrates the caste hierarchy that exists in the Indian villages and its intricate links with the village economy and human relations. Another path-breaking novel, Aanandayee ("The Taming of Women,1992) mostly encompasses the …show more content…
Kathamuthu claims that he is Nagamani's saviour: "I have given her shelter. She was a widow and led a miserable life. I have given her a new lease of life ... " (20) .She assumes the identity of a chakalathi- a co-wife. Sivakami probes the legitimacy of marriage as an institution that thrives on exploitation of women . “Sexploitation” of a concubine is as oppressive as the enslavement of a Dalit farm labourer who is bound to his/her master's land in return for a sack of grain and a pittance of a …show more content…
Landlord Paranjoti Udayar rapes her and continues to exploit her sexually .Thangam is compelled to accept a fifty-year-old, upper caste, rich master's "lustful assaults".(57).This demonstrates existential angst of a dalit woman .Caste hierarchy and vulnerability owing to gender constraints facilitate Thangam's sexual exploitation. The violence which is perpetrated on Thangam's body by Udayar’s brothers-in-law portrays caste violence and sexploitation of a Dalit woman’s body. While Kathamuthuhu himself engages in polygamy, he seriously reprimands Thangam for having a liaison with an upper caste man. "Didn't you get a man from our caste that you succumbed to an Odaiyar?".Hypocrisy of patriarchal order is revealed through the figure of Kathamuthu. Gender predominates over caste in the lives of both men and women in Sivakami’s novels. Lakshmi in Anandhayi, whose caste is higher than Nagamani's suffers even worse treatment. A personal grievance of Udayar's wife is transformed into a political conflict between the Dalits and upper castes involving the former's livelihood. Vanniyars conspire to divide the low-castes, Chakiliyars and Paraiyars and plan to burn down Dalit hutments to "teach them a lesson.” For a meagre increase in their wages, the landlords force the Dalits to work for an hour longer. The cultural hegemony is approved by the dalits themselves who cannot