Unveiling Triumphs through Unending Struggles : A critical analysis of Omprakash Valmiki’s JOOTHAN

“A defeated social order in the clutches of hopelessness, poverty, illiteracy, narrow-mindedness, religious inertia, and priestocracy; a social order embroiled in ritualism.”

~Omprakash Valmiki

( Image Source : Navbharat Times)

INTRODUCTION

India’s social pyramid, also perceived as caste hierarchy, has been anciently prevalent as necessitated practice of Hindu social order. The inference of its moral and social correctness, however, differs as per the caste ranking. Joothan is one of such works that displays the desolated life of the lower side of this structure. An autobiography refers to the personal memoirs of one’s life written by his own self. This work of Valmiki, in similar terms, is an autobiography that presents a real account of his misery, agony and affliction borne as a result of his underling. The excruciating pain and mental setback while resuscitating those experiences in his book, made him relive it. Evidence with pertinent questions hanging on the shoulders of the dominating class for carrying the lineage of caste order interlinked with class division, validate that the appropriative voice truly casts the personal sense of suffering rather than a mere narration.

Several explicit inferences derived from the text are; ostracisation of the lower caste within the social order backed by concomitant tormenting; the vicious cycle of poverty and deprivation continued even in post independence India; and education as a crucial vehicle to drive out of the shackles of caste. Additionally, numerous implicit issues are raised within the broader perspective, such as the mental trauma gifted with since the birth carried till the pyres, other social malices of child labour, female victimisation, exorbitant vulnerability to natural calamities, unequal access for resources, rights and status, and the defiance to bring a change in this hierarchy by the endeavours of underclass. Yet, a major uncontestable question remains as to the undermining nature of the newly established democratic regime.

SURREAL EXISTENCE and THE RIPPLE EFFECT OF DISSENT

The novel talks gravely about the social malice of the caste system. The root imbibement of varna system, claimed by the privileged groups, contest this derivation from holy scriptures that define the hindu religious governance. This model of governing the social realms of a community is masquerading and hypocritical, since it is more of a prolongation of dominant control of upper caste over the suppressed caste (herein,author belongs to the Dalits) as the relegated docile class. This symbol of societal hierarchy structure also depicts the colonial mindset hanging within the mental grounds. The instance of Teja Taga, as quoted by the author, validates the hypocrisy that in the daylight where he demands for pork and liquor while lending loans, with the onset of moonlight, he knocks the doors of dalit women, to fulfil his whims and fancies, inclusive of some delicious meals severed in the so-called ‘bhangi’ household. The similar practices are happening openly and under the veil, but hidden only for the perseverance of the hierarchical order that confers privileges to the dominant sect and to preserve their polished caste identity. Power corrupts humans, similarly one trapped in illusion of dominance is unable to abate it and ensure the spirit of equality as well as fraternity.

The surrealistic survival of Dalit community was substantiated through the sidelines of mainstream residence. Their dwellings were placed near backward areas like foul smelling open sewers, the edges of ponds, or beside the large dumping piles of waste. The vulnerability of accessing basic amenities like faeces disposal, water, food, etc. were also available at the perils of one’s health. Women used to defecate in the open near the Dabowalli’s pond, in daylight or nighttime without any fear of exposure of one’s privacy and this reflects the prevalence of violative human rights, that denied the bare minimum qualities of human existence.

The condition of work and equal pay were conferred by the provisions of fundamental rights and state’s welfare policies in D.P.S.P. of the newly formulated in indian constitution. However, the miseries highlighted by the author, display how the chuhra community were considered worse than animals, with a sense of use and throw facility. They were made to work in inhumane, heinous conditions and were even denied a fair pay for their servility. Two meals per day was a treat to their hunger, alongside the distribution of the same within their family members. The reality of valuing for every grain differs as per the factors of affordability, accessibility and feasibility. For example there was a difference in the value of the upper and lower classes held for mar, a by-product while cooking rice; for one sect threw it, the other consumed it, holding more value than any cow milk. Even the title of autobiography, “Joothan”, is an apposite label that reflects within it the core objective inclusive of pain, cruelty and despondency. The significance of “Joothan '' visibly refers to the remains of one’s plate. The privileged class, while celebrating any kind of ceremonies, used to submit the leftover of their plates in the bags of lower communities stranded at the doors of the venue. The imagination of such practices causes anguish to one’s inner peace, the real sufferers of such malices were vulnerable at the perils of one’s survival, that they wished to suffer in silent spaces rather than to raise their angst. Under such circumstances, when Valmiki secures a permanent job in the Ordnance Factory, he ensures a sense of security and confidence along with a pride to break down the upper caste hegemony of dominance as well as procure benfits of the democratic features, here in case, the privilege of reservation.

The marginalised community, herein addressed as ‘Chuhra’,’bhangis’, had an intertwined relation with poverty and deprivation. Their caste was the reason for them being denied basic amenities of human existence and fundamental rights by the virtue of humanity. This made them even more vulnerable to the natural calamities concomitant to social atrocities. The incident of erratic rainfall in the village of Barla, that had tumbled their houses, along with a visible reliability on the early human means of survival absent modern gas stoves and sole reliance on coal and smoke.

“Literature can only imagine hell. For us the rainy season was a living hell.” - Author

JOURNEY OF SELF-DISCOVERY

The author manages to root the socio-religious and cultural distinctions along with the persistent objections raised to seek their representation in their epic mythologies. When the author questioned their presence in any of the epic while his headmaster discussed Mahabharata, he was rebuked and beaten with sticks. Chuhras, worshipped god by sacrificing pigs. Certainly, such practices of animal sacrifices as rituals of religiosity were assuredly unholy as they were an epitome of cruelty, brutality and tyranny.

The internal effect of all such religious, social and cultural pursuits casted a deep tormented effect on the author. The childhood innocence and purity dilapidated with the constant tag of chuhras being impure and polluted. Initiating from the harsh blemishes on skin impacted deeper till the soul got punished only for the culpability of being an untouchable, accompanied by forced drudgery of unpaid labour works. Moreover, terrible inhumane treatment reflected a violent mind-set in the name of religion that slowly transformed Valmiki as an introverted atheist. He developed aversion towards hindu religion, since his community failed to reflect essential principles of a religion i.e. good conscience and humanity . which were miserably moulded as per whimsical fantasies of the dominant groups. One such incident left an indelible imprint on his memory. He harked back on all those teachers, purporting to be great gurus, who used to swear about mothers and sisters. They fondled good-looking boys and invited them to their homes with heinous intentions of sexual abuse.

Within such traumatising neighbours, he ultimately found a peaceful escape in his literary books. He was keen in reading and expanding his knowledge, which eventually introduced him to the works of social reformers, a few profound names are Mahatma Gandhi, BR Ambedkar, spiritual leaders like Buddha and certain other philosophical authors that inspired him to carry his way forward. Buddha’s philosophy on human freedom attracted him to a religion of morality, equality, reformation and humanity. He said that there was no such thing as the unchangeable in a constantly changing universe. A diverse set of non discriminatory, open minded ideologies through different sources and idols inspirations delivered the paramount of the author's quest. The works of Ambedkar were a silver lining for the author, since the restlessness that shook his peace, awakened his lifelong consciousness. B.R. AMBEDKAR : A BIOGRAPHY — “There was nothing special in the opening pages. But the further I went into the book, I felt as though a new chapter about life was being unfurled before me. A chapter about which I had known nothing. These books have given voice to my muteness.”

He understood the game of politics behind naming “Bhangis, Chuhras” as Harijans by Gandhi but was dismayed by the nonchalant prevalence of Ambedkar's work. It can be interpreted as a strategy or conniveness of the majoritarian sect within the policy makers or the curriculum setters, to veil the contribution of ambedkar in order to maintain their dominance, rather than incentivizing the “Shudras” through the awakening historical contribution of dalit reformists who rose a voice and stood against the malignant stagnation of a group of people by another superior group. However, The word DALIT became their identity not as a replacement to harijan, but an expression to the anguish of millions.

Literature deemed to be a source of new direction as a dazzling torch directing the right path in his night of humiliation and suffering. Author, himself quotes; “The deeper I was getting into this literature, the more articulate my rage became.”

ECHOES of LIFE PHASES

The author's life journey unfolds as a poignant narrative of resilience and aspirations. The tender innocence of childhood somehow managed to reach a phase that was predestined with complexities of adulthood. His path was always marked by hurdles shaped by societal prejudice. As a member of the Dalit class, opportunities were systematically withheld from him, casting shadows that even the sunniest of days couldn't dispel, yet enriched by unwavering support of his parents.

We witness a dash of family solidarity, however, with a long queue of relatives usual to an India family structure. The sacrificial bond of parents towards a better future for their children is explicitly inferred by the immense struggle faced by the author's father as well as the robust stand taken by his mother to ensure all possible inches of safety towards him. Post intermediary schooling, he left his family and village to settle in a newer strange city of Dehradun with his uncle, however, the transition from family support to an independent world of self responsibilities was a feeble but a watershed moment of his life. “Yet the bleak memories of Barla have left a permanent impression on me. Their bitter taste is still lurking in some corner of my mind and comes to the fore at the slightest provocation” Author’s personal setback accompanied him with an unnerved inner self, who was finely disturbed over the dismayed life and livelihood, the deplorable social and physical conditions, and the dealings of a paradoxical survivalism while transcending through every phase of life. These discouragements were gifted by his village dwelling from his childhood till adulthood that remained ingrained in his subconscious.

Entering a new environment was a recycled canvas to adjust in. It was a challenging situation especially when the author was brought up in a joint family space, being the youngest of all. The phase of actual struggles of life began with doors to newer avenues explored through sacrifices and unended encumbrance. The confrontation between his uncle and him made him remember his father’s concerted attitude towards his studies in stark contrast to his uncle’s. Though extending a chance that held potential for growth, the relative's involvement lacked the depth of care, cooperation, and sacrifice that Valmiki's parents had consistently demonstrated throughout his journey.

Simultaneously, he dealt with the sacrifices and struggles of life but in solitary. Within the college boundaries as well, inferiority impressioned his belongingness from a rural background casted on the outer world was difficult dealing especially with a socially pre-conceived stereotypical notion of backwardness, underprivileged, underdeveloped prevailed which made him an unsuitable candidate to fit in as per the criterias of urban centres. The advancement of time experienced through the phases of maturity, Valmiki attained significant levels of accomplishments and became an established officer in the state of maharashtra. Yet, treatment towards Dalit, especially in educated metropolitan cities like Bombay was a quandary that made him devoid of optimism.

Nonetheless, the new world of glimmers was a transition from a midnight of tyrannical struggle to a dawn of new opportunities in life, suppressed under the illness of brutal discrimination and destitution.

NAVIGATING THROUGH AN IDENTITY CRISIS

Certainly, The text certifies that the Author’s father was adamant in securing education to Valmiki, with the ulterior objective of breaking him free from the rustic caste based malices. And successfully he did manage to flee out of the rural space. His father quoted his success as "That you have managed to escape your caste”, since it was more of his father’s ambitions than his own, that made him accomplish that reality. Unfortunately, the truth lies in the irony of fate that the shadow of his caste never managed to free his soul. This was a truth he wanted to communicate to his father, a realisation he gained through the life experiences that came with navigating the world beyond. The social governors carried a hypocritical character of not judging a person by his intellect but by his caste and status. Among the several incidents quoted by the author about how people revealed their hollow mentality, it was evident that surname was significant in starting conversation with strangers or establishing relations with co-workers. Educated people emerging from marginalised sections had to confront congruent identity crises. Individuals changed their surnames as a way to evade, rather than confront, the trauma of social backwardness. Similarly, the author's initiative faced exorbitant chastisement, even from his wife for adopting a brahmin surname, Valmiki.

“Seema’s argument stood before me like a distorted portrait of the entire social order.” Seema and Chanda (author’s spouse) had joined forces against his surname. However, it was not an adulthood decision but since childhood, the author had preferred to embrace it as an emblem of emancipation from his caste and social injustices, which was well appreciated by his father. Privileged people judged his belongingness to their community, since the earliest revelation of his secret built a long yawning gap amidst their mirthful dealings. People ran away from this social disease by passive acceptance to the atrocious conducts but author quoted their imprudence with certain counter arguments such as; “They find it easier to run away from the problem. But the truth is that change won’t come about through running away. It will come about through struggle and engagement.”

Although the author suffered numerous predicaments because of his surname, as well as harsh critics, he never subserved these shackles. He felt immense pride and courage to carry his identity built by himself, which enabled him to leave indelible prints for the future emerging Valmikis.

A FRACTURED DREAM IN THE NEW BUILT DEMOCRACY

Another significant theme that flows along the author’s journey is the picture of the post-independence scenario of the establishment of a new political regime of democracy. B.R.AMBEDKAR - “The Father of Indian Constitution” ensured shimmering provisions of equality, reservation, prohibition of discrimination and abolition of untouchability for a firm foundation of the Independent Indian. However, the expectations seemed like a pipe dream as per the then social setting. The constitution conferred fundamental rights as the basic human rights, under Article 14- equality before law, Article 15 - prohibition of discrimination of any type and Article 17- abolishment of untouchability of any form. They were enacted with relevant punishment for committing such offence, yet the cruel practises prolonged in the Indian social spheres. There was Inclusion of Gandhi's voice against untouchability, which enabled the doors of schooling open for every student. There were provisions for reservation, subsidies and grants to marginalised communities, yet scrutiny at the ground level reported contrasting results stating absent relief funds. As a democracy, there were implicit questions hinged over the validation of this political institution. There was a visible alliance between the Tyagis and the police authorities, as insinuated by the author. For the name of caste, they were dogged up into corrupt and violent use of government machinery. However, there was no evidence of the author himself standing against the corruption of this newborn model. He remained reticent while witnessing such malice. Being an activist against social evils, as his audience we carried an expectation of his forthcoming towards the prevention of such malignancy, which were dismayingly shattered. Although the author casts doubts persistently to establishment of an answer for unjust discriminatory practices oriented towards his community, nonetheless there weren't enough advertent bold actions against corrupted power-holders.

However, the author himself has been successful to the extent of raising a valiant voice and exposing the reality that is reticently acknowledged by most people of our community, to confer justice to the miseries of his journey as a member of this society, that loosely masquerades itself as egalitarian and non-discriminatory. His mode of contention and confrontation were through the weapons of non-violence and truth. Yet, the handicap to accept Dalit people as a part of our society in par with the upper class, were witnessed till the last letter of the text.

THE TRANSITIONAL ROLE OF EDUCATION

The social divide in accessibility of education has been prevalent by the means of hypocritical theories of caste-based work allocation. Since ancient times, Brahimins, the higher most echelon in the varna system were the only noble people permitted to education, contrary to the utter deprivation of the Shudras, the lowermost rank holders, into derogatory means of servility by measures of restricted till their service based jobs like tanning the muck or skin of dead animals, cleaning latrines and remain servile to the upper three caste. However, through social reformation and India's independent developments, the access of Shudras was made possible in the mainstream education systems, although the inner dogmatic beliefs and practices were yet to be curtailed within these institutions. Initially, Valmiki was tutored under Sewak Ram Maisihi, in an open air classroom, later on he was enrolled by his father in a local school. Although the admission was received after ample beseech by his father, still in the inner walls of the noble institution discrimination prevailed. He was asked to sit back on the floor where the rest of them settled on chairs and tables. Secondary to it, belonging to a marginalised caste, he and his fellow mates were subjected to brutal punishments even at the smallest of mistakes. Teachers held prejudicial attitudes, some of them were Kaliram, Yogendra Tyaga or other Tyaga teachers. School had become a place for traumatic abuse and ill treatment. Kaliram, once asked Valmiki to leave his studies and clean the area with a broom, which was prejudicially considered as the later social role, rather than deserving classroom studies. Even his classmates were bullied and discriminated against. Being skinny and weak, he was harassed publicly irrespective of his academic potential higher than his other batchmates. The text also substantiates a closer link between students of untouchable classes capable of sharing the same pain, sufferings, atrocities along with an inherent relief and support. A student's life that was mean to share traditional sources of enjoyment like walking past fields, was vanished in such combative tasks of eliminating casteism.

SIGNIFICANCE OF JOOTHAN AS A DALIT LITERATURE

It is imperative to analyse the role of Valmiki’s text within the arena of literature in toto. Dalit literature, especially autobiographies have been long criticised for crafting dull imagery of life narratives lacking enough captivating and romanticising elements. The marginalised sect face the discrimination in every sphere of their lives, irrespective of the rural or urban milieu they dwell in. The transition from a struggling student to an audacious author, the background has been bleak, however, his inspirations were also driven from those sanguine elements residing within the gloominess. Education, school and literature played pivotally in the evolution of the living perspective of Valmiki. The novel encompasses a journey that begins with composing poems during the early years of life and evolves into a gradual empowerment to represent and amplify the voice of the community. While this forms the core of the narrative, the extracted message extends far beyond these experiences. This novel- JOOTHAN, is an autobiography signifying the author's passion to offer rebuttal to all the violent oppressors alongside, evoke the sentiments of "Dalit Chetna" among the servile sufferers of his community. It has been illustrated in the crudest form by the author himself, dismissing any intermediary role in amalgamating its rawness for the pinch of attentive readership, yet, the reality itself is excruciatingly agonising that every reader, must feel the shivers of blatant atrocity pervading beneath the morally masqueraded social fabric.

CONCLUSION

In conclusion, Omprakash Valmiki’s JOOTHAN, delves into multifaceted narrative reflecting personal views within the realms of our society. Through the lens of the author’s experience, we witness intertwined threads between social forces and an individual's life that inflicts an opaque shadow on one’s identity, family, career, residence and social interaction. Valmiki's journey serves as a poignant testament to the complexities of navigating a world burdened by caste-based discrimination, where the pursuit of education, self-discovery, and liberation emerge as vital themes.

Valmiki has also retained an inherent mission to uncover the truth of post-independence India, and the prevailing lacks within the confines of Indian caste system, through a ground reality revelation, without any ulterior motive to create sensationalism or manipulative twist to captivate audience’s attention.

Throughout the book, the author has referred to the implicit strength, confidence and impulse derived from the courageous deeds of his parents who fight for him, despite any hindrance, and those acts of valour continue to empower the author till his last breath. He imbibed a bold character and spirit and stood against the pillar of dominance to protest for an equal representation of his community.

The author presents the harsh reality of how centuries old inferiority complex successfully segmented the society, which caused one part, the marginalised caste, the Dalits to carry the burden, fear and harassment of their caste. The imprints of ostracism and social atrocities leave a permanent stain over an individual. There needs to be an establishment of a sense of empathy rather than sympathy to build a foothold in society and wash out the discriminatory social conduct.

As we close the pages of "Joothan," we are compelled not only to reflect on the past but to carry the lessons learned into the present. Valmiki's narrative echoes the call for justice, equality, and the unyielding pursuit of a world.