This paper attempted the growth of those people who are conscious on their ways of living without being compared to higher class of people. I will be looking at the position of other marginalized females and their attempt to hold the position to compare and contrast subaltern females and their collectiveness. I will be referring the subaltern female of Mahasweta Devi’s Stanadayini as my primary source. Whereas theoretical modes will be taken from Spivak, Gramsci and critics on them along with postcolonial female critics to deal the growth of subaltern female ‘Jasodha’ in Mahasweta Devi’s story.
In this line of female study moving differently with different values of identity formation, we can easily grasp the subaltern mode of female discussion. …show more content…
Spivak claims that such stories are the modes of history which creates their essence as great as “the effect of the real”. Spivak has focused upon subaltern historians as an individual like Mahasweta Devi who has made us to look as historical grounding “with shadowy named character”.
Mahasweta Devi has also presented Jashoda’s maternal body as “professional mother”. She presents Jashoda’s mother hood as “her way of living and keeping alive her world of countless beings. Jashoda was a mother by profession, professional mother”. She searched a job for the survival of her family after her husband’s lamed body. But, Mr. Haldar’s wife assigned her for breastfeeding her son-in-laws’s children. In this way Jashoda is also presented as the figure of mother India, “such is the power of soil”. Jashoda is localized in terms of her needs and …show more content…
Subaltern female study puts the female in their own locale where we could notice their real growth with their collective effort. Their identities grow with their narratives and struggle in a unique mode. This study has brought a part of the vision to suggest the females position should be analysed with those basic identities of common females that we forget most often. Female have grown with their per formative role in various context where male female remain in their professional assistance. Besides, it has located the analysis on the story written by Mahasweta Devi to present the real context of female existence. The voiceless figure of female has her own consciousness that grows along with her stories. So, subaltern narratives are the representation of the female identity which consist collective consciousness. It has been justified the claim of Subaltern Female identity as their narratives with their positional
In this line of female study moving differently with different values of identity formation, we can easily grasp the subaltern mode of female discussion. …show more content…
Spivak claims that such stories are the modes of history which creates their essence as great as “the effect of the real”. Spivak has focused upon subaltern historians as an individual like Mahasweta Devi who has made us to look as historical grounding “with shadowy named character”.
Mahasweta Devi has also presented Jashoda’s maternal body as “professional mother”. She presents Jashoda’s mother hood as “her way of living and keeping alive her world of countless beings. Jashoda was a mother by profession, professional mother”. She searched a job for the survival of her family after her husband’s lamed body. But, Mr. Haldar’s wife assigned her for breastfeeding her son-in-laws’s children. In this way Jashoda is also presented as the figure of mother India, “such is the power of soil”. Jashoda is localized in terms of her needs and …show more content…
Subaltern female study puts the female in their own locale where we could notice their real growth with their collective effort. Their identities grow with their narratives and struggle in a unique mode. This study has brought a part of the vision to suggest the females position should be analysed with those basic identities of common females that we forget most often. Female have grown with their per formative role in various context where male female remain in their professional assistance. Besides, it has located the analysis on the story written by Mahasweta Devi to present the real context of female existence. The voiceless figure of female has her own consciousness that grows along with her stories. So, subaltern narratives are the representation of the female identity which consist collective consciousness. It has been justified the claim of Subaltern Female identity as their narratives with their positional