Theme
Theme is more applied to a general concept or
doctrine, whether implicit or asserted. The paper deals with various themes
given below:
Love and Marriage
Love
and marriage is a fundamental part of human life. Zig Ziglar says in his book, “Many marriages
would be better if the husband and the wife clearly understood that they are on
the same side”. But traditionally, women are expected to
stay at home to take care of children. They are called ‘homemakers’ because
they are supposed to stay within four walls of the house. In Indian society,
girls are hardly allowed to choose their husbands on their own. Love and
relationship before marriage are not socially permissible in most of Indian
families. In the story, “Jacking up Anchovies”, the writer insightfully views
love and marriage from the woman’s point of view. The story reflects on the
hardships faced by girls after marriage.
Vijaya, the narrator of the story, dreams of a perfect
match for her. She has a fantasy of ‘Mr. Prefect’ in her life. She is fan of an
American actor Tom. She wants her husband to look like Tom: “The face of Mr
Right for me was Tom.” (52). She is tall, slim, and beautiful. Her long hair
and big eyes add beauty to her charm. She is called as Miss Andhra in her
college. These qualities in her personality made her more ambitious to have
fantasy of a perfect match. She hopes her partner to be like Lord Krishna who
will treat her as Rukmani. Like every girl she desires love and happiness in
future life. Unfortunately, she is not given any right to choose husband of her
own choice and is forced to get married to Ujwal. This match turned out to be
totally opposite to what she has dreamt of. She confesses, “I had hoped for a
Krishna, and got a Kubja” (47). She compares Ujwal to “Kubja” because of his
physical appearance. He is four inches shorter than her, bald and does not look
like a handsome boy. She feels disheartened after getting married to Ujwal.
Thus, the story reflects mismatched marriage and unsatisfactory
condition in the life of Vijaya. She unhappily says, “Suddenly, the picture of
Ujwal as he is now flashes in my mind’s eye- gleaming bald pate, distended
belly, gapped front teeth, hair jutting out of the ears, and the nose, bulbous
with dark spots. I shudder involuntarily” (49). Vijaya is obsessed with her
fantasies concerning looks, and never tries to look into the beautiful soul
that Ujwal has. The tussle between her fantasy about a handsome husband and
real life conditions becomes central cause of unhappiness. But, with the
passage of the time she adapts in accordance with her fate, thanks to Tommy’s
birth which engages her considerably. However, toward the end of the story,
Ujwal’s caring nature triggers love within her for the first time. She starts
realising the real importance of his inner beauty of soul. She remembers the
words from Chandram Mavayya: “Krishna needn’t be beautiful”(106). She realises
how important Ujwal’s support, care, and love have been all through her married
life. Now Vijaya understands how committed and dedicated he has
been. At the end of the story she claims: “Krishna was always with
me, and I had kept searching for Krishna” (106). He becomes her Mr Perfect.
Vijaya wants a new beginning after realising Ujwal’s love for her.
Pragya
and Rajat are seen in a secret relationship which no one knew about until they
elope. They knew it already that their family and society will not accept their
relationship. Breaking socio-cultural norms is not easy, but they do so to make
their life happy. Unlike Vijaya, Pragya prefers love over beauty. Another
couple, Tommy and Chutki from next generation can be seen as a good couple in
the story. They are in relationship since university days and get married after
completing their PhD. Pragya holds Rajat responsible for getting married with a
girl from different culture and tradition. She says, “But what use such degree
which makes one forget one’s own tradition? One’s own culture. One own
identity.” (91) Both of them are highly educated, independent, and
settled and it makes them comfortable in their relationship.
Chutki is from Bengal, and she did not bring dowry.
But dowry is a tradition in Tommy’s family. Vijaya is sceptical whether she
will adapt to the culture of Odisa. However, Vijaya could not deny the
marriage.There is an unsuccessful love story of Veda and David. Their secret
relationship comes to an end when Ujwal reveals that David is already married
and has a daughter. David has a secret relationship with Veda just for sexual
pleasure. Meanwhile, she comes to know that she got pregnant. The whole family
starts worrying about the reaction of people. Suddenly, she is forced to marry
a widower without her consent. She is completely unhappy, but her
pregnancy leaves her with no choice. Though, her marriage helps them to
maintain their respect in the society. Love and marriage are prominent concerns
of the writer in the story. Except Chutki and Tommy, all the marriages seem to
take place just to secure themselves economically and preserve cultural and
traditional considerations that impede progressive thinking and denounce
patriarchy.
Menstruation
Menstruation
is the natural part of the reproductive cycle in females. It is seen as a
symbol of womanhood. It is a natural process in a female body. We are living in
21th century, but taboos and myths are still prevailing in Indian society
regarding menstruation. Menstruating women are not allowed to take part in any
kind of religious rituals as menstruation is thought to be impure. In this
particular situation they are supposed to take their mat and pillow outside of
their house so that their impurity and unclean body does not affect the
religious rituals and the purity of the household. They are supposed to stay away
from kitchen and temple in particular. Such kind of existing taboos about menstruation
effect girls’ and women's emotional state psychologically.
Menstrual taboos are shaped by religious beliefs as
menstruation is also considered threat to certain religious considerations. The
question is why these superstitions are still being carried
forward. Perhaps, the answer can be lack of awareness and lack of
quality education. People hardly think of challenging such taboos. This is the
reason why menstruating women are discriminated against and isolated.
Vageshwari Deswal believes, “It
is high time that we understood that Menstruation is a human issue and not only
a women’s issue.”
People hesitate to talk openly about menstruation.
Among women, it is known by many names as described in the story, “Jacking up
Anchovies” such as: curse, hell, sin, nightmare, and devil. Every generation of
the characters react differently to menstruation. According to the female
characters of the story menstruation is a curse that befalls every month. Both
Vijaya and her mother-in-law follow every single tradition set up by the
society based on patriarchal dictates. Vijaya has to lie down on mat in an
aloof corner of the house as her mother-in-law too considered bleeding dirty.
Vijaya says: “Sasumaa would never have anything dirty in the house. And on
Nuakhai, no way!” (39). Vijaya’s mother-in-law never allowed her to go to
temple during menstrual cycle. Despite her great desire to visit temple, Vijaya
is not allowed to accompany. This is where she feels helpless and silently
challenges the superstition. Though, every member of the family is educated but
lacks courage to challenge the orthodox belief.
One day, Pragya enters the kitchen while bleeding and
touches the pickle jar. The pickle jar along with other things is thrown away:
“Pragya had the week before touched the pickle jar when she was supposed to
enter in the kitchen and everything had to be thrown away” (74). Myths related
to menstruation are deeply rooted in the society, and even people do not think
twice before hurting somebody emotionally and psychologically.
In contrast to others, when Vijaya informs Chutki that
she is going outside the home with her mat and pillow because of menstrual
bleeding, Chutki mockingly passes a smile. And Vijaya derides it and views it
as lack of awareness of the custom and tradition on Chutki’s part. She says:
“Custom? Nice customs you have, Sasumaa.” At the same time she shows
the courage to resist it. She raises certain pertinent queries regarding
denigration of women involved therein: “But don’t you realize you are made into
an untouchable? Do you love that too? The discrimination?”(90) She reacts on
the discriminatory situations that crop up during the menstrual cycle. She
thinks it as an unnecessary ritual to banish someone from kitchen, temple and
other socio-culture events during monthly periods. What differentiates Chutki
from other traditionally minded women of the family is her education. She is a
PhD from a distinguished university of India. Her education reflects in her
rationality.
Oppression of Women
In
India, like other parts of the world, women are being subjugated and victimized
in the name of religion, society and culture. Every human being should be
treated with equality and dignity, and there should not be any kind of
discrimination on the basis of gender, class, or cultural difference. One
should not be privileged or marginalized on the basis of gender. Chutki
epitomises resistance at several levels. For instance, she resists the rituals
associated with menstruation because of her quality education.
When we go through the story, “Jacking up Anchovies”,
we come to know that not only men but women too are responsible for oppression
of women. The story reflects that women are victimised and ill-treated by women
characters as well. At the very beginning of the story, Vijaya and her sister
call her father ‘Naanna’. In telugu, the word Naanna means father. But their
mother has a serious issue with the way they address her father. She wants them
to call him “Naannagaru”. She says, “Respect your father. What do you take him
to be?”(32). ‘Garu’ is a suffix used to show the respect for the elderly.
Though, she does not bother about herself being called ‘Amma’ (mother). Her
patriarchal mindset forces her to give more respect to her husband. But her
father stops them from calling Naannagaru.
Vijaya goes to Puri and hears Dahuka Boli in the
Rathyatra. Dahuka Boli is a type of traditional song sung in the Rathyatra of
Puri. Dahuka are the priests who sit in the chariot. She finds the lyrics of
Dahuka Boli extremely offensive. The lyrics of Dahuka song is in Oriya language and can be
loosely translated into English as follows:
“hāḍupākahilēbāiēthara
jōnidaraśanasukhaapāra” (34).
(“Ladies of this town are such beauties
What a delight to see
their pussies!”)
This
verse of Dahuka Boli seems a comment, harasses mentally to the women who hear
it. This is a kind of harassment in the name on tradition. The song has a tone
of male domination. Ujwal defends and gives it a name of tradition, “Tradition.
Dahuka Boli.” (34). However, the song has been completely banned by temple
officials in 1997.
Women are treated impure
when they bleed during their menstrual cycle. Vijaya is suffering from abdomen
pain but she wants to visit the temple. Her mother-in-law along with Pragya
goes to temple without her. Once Pragya enters in the kitchen while bleeding
and touches the pickle jar, the whole pickle jar is thrown away: “Pragya had a
week before touched the pickle jar when she wasn’t supposed to enter the
kitchen –and everything had to be thrown away.” (74).
Women are thus
considered dirty during their menstrual cycle. It is scientifically proven that
menstruation is normal and they do not deserve such a kind of ill treatment.
This story projects a society which seems conservative in terms of traditions
and customs. Vijaya questions the role of the Goddess: “If the Goddess was truly
powerful, wouldn’t it be a sin?” If it is associated with Dharma then the God or Goddess must treat them in a good manner. In traditional Indian families, women from middle and lower class are supposed
to eat food after the men and rest of the family have eaten. Vijaya is asked for the same: “Sasumaa’s silly notion that decent
women shouldn’t sit for food with men – but eat after them” (75). Hunger
affects both men and women equally. But, women are discriminated in this regard
too as they are expected to eat after everyone is through.
Another important
character in the story, David Raju hides his marriage from Veda and develops
sexual relationship with her. He knew it pretty well that Veda being a woman
will not be able to raise her voice against him. And the worst thing happens
when she comes to know that she is pregnant: “It then came out that she had
missed her period.”(61). She has no other option but to marry a widower without
her consent. At the end, it is Veda who suffers.
Middle Class Morality:
People from middle class follow some fixed ethical and
moral principles which regulate their life, thoughts, and actions. In the case
of economic and social conditions middle class people are stuck between lower
class and upper class. They are above the issues of survival of lower class
people and below the freedom practiced by upper class people. George Bernard Shaw in his
play Pygmalion explains middle class
morality as a phenomenon in which freedom is replaced by fear. Middle class people
are supposed to behave according to their social and economic status. Desire
for growth and fear of going down is always there in their heart. Middle class
morality has its roots in religion, which plays a pivitol role in the life of middle
class people. They follow certain religious beliefs to maintain their civilized
status.
In this story, Pragya, sister-in-law of the narrator,
is inspired by Bollywood actresses and likes their ways of living and dressing.
Vijaya says, “Even Pragya was boaring. She was nice, but all she could talk
about were latest ads on TV, wonder at price of the bangles that Shridevi wore
in some silly song, and trash Madhuri’s hairstyle. Who cares what the heroines
wore? It’s not as if we could either afford those dresses or really wear them
in public”(79). These Bollywood actresses belong to upper class and had enough
freedom to wear what they like and do whatever they want without giving a damn
to the society they live in. Vijaya gets it right and says that they cannot
afford this kind of costly stuff.
And our society always questions modern and western
outfits of the likes of Chutki. Middle class people earn enough to survive and
to fulfil their basic needs, but they cannot act, speak and live beyond the
societal dictates. They follow a certain code of conduct and nobody dares to
speak against oppressive traditions of society. When Vijaya tries to buy
flowers from a young girl who is laughing loudly, her mother-in-law pinches and
stops her by saying: “Don’t buy flowers for Goddess from that randi” (43).
A girl is being judged for laughing in public. She is not considered an ideal
member of society and being looked down upon. Middle class mindset is not
subjective as you hardly get any chance to think only for yourself. You have to
take care of whole family and society. Veda’s pregnancy and Pragya’s elopement
are examples of this kind of phenomenon. They are highly criticised by their
families.
Chutki, on the other hand, dares to challenge such
societal norms. She lives on her own terms. She wears, listens, and eats
whatever she likes. Vijaya has serious problems with her and she condemns the
way she dresses by saying: “Not like that Chutki-- going around in shorts and
skirt” (54). It is not easy for Vijaya to accept a daughter-in-law like Chutki
because she is open-minded and questions oppressive agencies of the society.
Being an educated woman she questions oppressive customs and cultural
traditions of the society. She does not bring dowry. Vijaya opposes this but could
not do anything. She says, “And
she’s bringing no dowry. No dowry! Do you hear? No dowry!”(92).
There are very rare instances in our society when a
marriage takes place without dowry but Tommy’s marriage is an example of it.
Both of them, Tommy and Chutki have PhD degrees. They present an example that
education has the power to resist any repressive customs in the society. She
mocks at the tradition of menstruation and finds it ridiculous. She laughs at
the tradition of staying away from kitchen and going outside of the house
during menstruation. Chutki and Pragya can be seen as revolutionaries who want
to fight against tradition wilfully. The rest of the family is representative
of old and orthodox ideas. The story thus throws light on several problems that
our society faces even today.
Religion
Religion
also plays an important role in the story and every person seems affected from
it. Middle class morality works according to certain religious principles and
it becomes great challenge for people to resist. They attach every act of
theirs with the religion that they follow. Whenever Vijaya does not find answer
to problems, she says, “Only Kanaka Maha Lakshmi knows.” It shows her
unflinching faith in the local goddess. She wants to get some solution to the
problems from Kanaka Maha Lakshmi.
In the marriage invitation card of Vijaya and Ujwal,
names of Vijaya Kanaka Maha Lakshi and Ujwal Samaleshwar were written
respectively. “chy. Sow. BeharaVijaya Kanaka Maha Lakshmi
Weds chy. Dabbiru Ujwala Samaleshwar” (40). It shows their
unshakeable faith in the local diety. Both the families consider such
unshakeable faith as the foundation of their lives.
Ujwal’s family goes to Puri temple to shave off
Tommy’s head in order to make God happy. Ujwal mocks this idea and says: “But
isn’t it supposed to make one uglier? To sacrifice beauty for God?” (34) Vijaya
agrees with him but who will go against Ujwal’s mother. Like Vijaya’s mother,
his mother too links everything to religion. Once Vijaya uses an unused book to
finish her homework, she is ordered to write Shri Rama Jayam one crore times:
“...when I had used an incomplete book for math exercise LCMs and GCFs. She
cursed me and said I would go to hell. I was ten then, and I was so frightened.
She told me that the only way to absolved of my sin was to write Shri Rama
Jayam one crore times”(50). In middle class families, it is easy to link
everything to religion so that people think twice before doing anything wrong.
