Bama’s Sangati analyses Dalits women’s oppression by double patriarchies –the covert patriarchal stance subsumed within the gender relations of their own. Sangati is a startling insight into the lives of Dalit women who face the double disadvantage of caste and gender discrimination. Written in a. Dalit Women Identity in Bama’s Sangati. Ranjana Singh. Research Scholar,. Department of English and Modern European Language,. Lucknow University.

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How can you torture her like that, without even caring that she is pregnant? Discussing the social evils of this community this book also throws light on the tyranny, exploitation, injustice, the cruelty, the trauma and disparity taking place in the paraiyars community. Because all women earn their wages, they work bamx the field, in the match factory though they did not get equal wages like men.

Bama describes the life style of dalit girls as follows:. Narrating Dalit Women’s Testimonies”. Traditionally in most homes the kitchen is a limited space designated for women. Bama is a representative novelist of Dalit feminism.

Pasang Dolma rated it really liked it Jun 05, Want to Read Currently Reading Read. Diasporic Modernisms Allison Schachter. On the other hand, among the other communities of our village, you can see straight away, the indignities suffered by widows. Instead it presents a positive sangayi of dalit women focusing their inner strength and vigor.

Bama (writer) – Wikipedia

Girl babies are always considered inferior and taken less care. They dare baja to complaint. Bama defines dalit women as; Everywhere you look, you see blows and beatings; shame and humiliation.

Bama bornalso known as Bama Faustina Soosairajis a Tamil, Dalit feministcommitted teacher and novelist. Views Read Edit View history.


Bama as a feminist writer, protests against all forms of oppression and sufferings faced by dalit women in the first half of this novel.


It has no plot in the normal sense but just some powerful stories of memorable protagonists.

A Dictionary of Literary terms and Literary Theory. The women stand by each other baam help each other when there is injustice meted out not only in society but in family circles as well. An Insight into Bama’s Sangati.

In Sangait Bama is successful to draw a real picture of growth, decline, culture and liveliness of dalit women. The characters often break in to a song or a chant when the situation demands and there is a song for every occasion. The translation felt clunky stylistically, but I really enjoyed the obvious xangati the author transmitted through the narrator. Their resistance-both passive and active to oppression makes Sangati a piquant depiction of the dalit women.

Bama feministicaly voices out the grievances of Paraiya women.

Works Cited Ambedkar, B. By using this site, you agree to the Terms of Use and Privacy Policy. An alternate her story as opposed to the mainstream is drawn with vivid descriptions of a marriage ceremony, attaining of puberty ceremony, joy of togetherness, singing songs, cooking and sharing food. The book is full of interconnected events — the everyday happenings of dalit community.

No part of this Internet site may be reproduced without bma written permission of the copyright holder. When Bama asks her Pattii about the violence she says in angrily: Changing Patterns of Stratification in a Tanjore Village.

Bama (writer)

Bama had her early sanyati in her village. The early Indian society was constructed around Varnasrama Sangagi, a labour based division of castes in Santati that inevitably brought racial prejudices. She has beaten by her father because she spent one rupee on ice from her wages. In Catholic Indian churches there is prevalence of Caste-hierarchy within sub-castes of dalit community. They have to suffer not only at the work field but also at home mentally and physically.


She expressed this as: But still she leads her life happily. Over worked and exploited in the family these women give vent to their mental agony in their spirit- possessed state. When she refused, he practically broke her in half She says that her grandmother was an expert in the work of confinement and she never took anything for this work, though she was never called by upper caste as sangatl belonged to a paraichi community or to lower caste.

Bama says that Dalit women are not only oppressed by their men but by upper castes also.


They sliced open her stomach, took out the baby, twisted its neck, and killed it. We must bring up our girls alike, showing no difference between them as they grow into adults. These lines are the reminder that wives ate after husbands even in this twentieth century also. You ask me why? A girl-child is neglected at infancy in favour of the boy. Sangati carries an autobiographical element in their narrative, but it is a story of a whole community, not an individual.

After describing all troubles and difficulties she suggests something for the welfare of women. We are allowed to eat only after the men in the family have finished and gone. This new language of political resistance also includes a free use of abusive terms. Bama expresses her agony as: She cries with pain but she replies him; She shouted obscenities, she scooped out the earth and flung it about.