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Bama’s Karukku

Bama’s Karukku portrays her personal journey through the relentless atrocities and humiliation endured by her and her community. The self-narrative vividly highlights the struggles for survival and education, the pervasive issues of gender inequality, oppression, and caste discrimination. Through her poignant account, Bama sheds light on the harsh agony of being denied the fundamental rights inherent to human dignity. She questions “What did it mean when they called us ‘Paraya’? Had the name become that obscene? But we too are human beings” (Bama 16)

This research paper provides an overview of Bama’s journey, highlighting her encounters with caste discrimination and her determination to overcome these challenges through education. It examines her experiences within educational institutions, where she faced humiliation rooted in caste and gender biases, and her aspiration to become a nun to serve the children of her community—a pursuit that ultimately revealed itself to be disillusioning in practice.

Through introspection, self-awakening, and eventual self-actualization, Bama underwent a profound transformation. Education, as a tool of empowerment, equipped her with the rationality to challenge societal norms and comprehend the deeper, authentic essence of God “Up to that time I had thought that God came to me through these people; but this belief changed to the extent that I now began to feel strongly that God was not with them.” (Bama 102)

When Bama was in the third grade, she had her first encounter with the harsh realities of caste discrimination. She witnessed an elderly man from her street carrying a packet of food for the Naicker in an unusual manner—holding it by its string to avoid direct contact. Her brother later explained that the Naicker believed he would be "polluted" if the food packet was touched by a Paraya.

Bama also observed her grandmother, Paatti, who worked in the Naicker household and endured severe mistreatment. She was given only leftover food to eat, yet she accepted this treatment as her fate, viewing the Naicker as benevolent "maharajas" for providing them with sustenance. But Bama’s elder brother said “But if we study and make progress, we can throw away these indignities. So study with care, learn all you can." (Bama18)

This experience marked a profound turning point in Bama’s life, driving her to dedicate herself wholeheartedly to education. However, her journey was fraught with challenges, as pursuing education as a Dalit was far from easy. Children from the cheri were frequently subjected to humiliation and offensive treatment. In schools, any wrongdoing was often unjustly attributed to Dalit students, and teachers would routinely address them with demeaning labels such as "Harijan children," further reinforcing their marginalized status.

“We felt really bad then. We’d stand in front of nearly two thousand children, hanging our heads in shame, as if we had done something wrong. Yes, it was humiliating” (Bama 21)

When Bama pursued higher studies, her experience in the hostel felt torturous. Lower-caste students faced blatant discrimination and were treated unfairly compared to their upper-caste peers.

Bama highlights that in her community, survival took precedence over education. The notion of schooling was nearly absent, as children were often forced to work in chemical factories instead of attending school. For girls, the situation was even grimmer; poverty left them with no choice but to stay at home, collecting firewood, tending to the house, caring for babies, and performing other household chores, making education seem irrelevant.

Despite these challenges, Bama managed to pass the eleventh grade. However, her parents insisted she stay home, fearing that pursuing further education would harm her prospects of finding a husband. Yet, these obstacles only strengthened her resolve. With the support of a nun, she overcame these societal pressures, continued her studies, and ultimately earned a Bachelor of Education (B.Ed.) degree.

Her education leads to expression “because I had the education, because I had the ability, I dared to speak up for myself; I didn’t care a toss about caste” (Bama 22).

Bama aspired to join the convent with the noble goal of helping the poor, promoting education, and creating a humiliation-free environment for the children of her community. However, her decision proved to be disheartening, as the reality within the convent fell far short of her expectations.

She was shocked to see convent was not untouched by the sting of untouchability, “I lamented inwardly that there was no place that was free of caste. And this convent too was not without its caste division” (Bama 25)

Bama criticised the issue of false vows of the nuns “The nuns are required to make three vows, of poverty, chastity, and obedience. They teach that these vows liberate them and enable them to lead lives that are centred around ordinary people. But in truth, the vows become a means of control and enslavement.” (Bama 113).

She further reveals that the nuns in the convent subjected Dalits to the same forms of discrimination and mistreatment they faced outside its walls. The environment within the convent mirrored the oppressive realities of the world beyond, proving that atrocities against Dalits were pervasive and inescapable.

And this was awaking the soul of Bama, she introspected and ask the burning questions “Are Dalits not human beings? Do they not have sense? Do they not have such attributes as a sense of honour and self-respect? Are they without any wisdom, beauty, dignity? What do we lack?” (Bama 27)

Her voice is the voice of those suppressed dalits who were never helped by anyone to come out from extreme poverty and lead a respectful life because she thinks “we are unable to find a way to study well and progress like everyone else. And this is why a wretched lifestyle is all that is left to us.” (Bama 26)

Bama recognized that education was the key to breaking the cycle of misery and uplifting her community. However, for Dalits living below the poverty line, even securing a daily meal was an overwhelming challenge, making the pursuit of education seem like an unattainable dream. “But then, how are they to educate themselves? The struggle to fill their bellies is their main struggle, after all” (Bama 77)

In this statement, Bama highlights the harsh reality faced by Dalit communities, where the primary concern is survival. For many Dalits, the daily struggle to meet basic needs, such as food and shelter, overshadows the possibility of seeking education. Bama underscores the deep social and economic challenges that prevent marginalized communities from accessing opportunities for learning and growth. The quote reflects the stark disparity between survival and education, pointing out how poverty, rather than a lack of desire or capability, is the main barrier to education for Dalit families.

She was confident enough to reckon, she stood up for the liberty (liberty for her community and her own liberation from convent) and this step shows the purpose of education is not merely make a person ready to get degree but enrich the ability of rational thinking also. Education enables you to be a complete human being, strengthens the mind, builds a character and makes you stand on your own feet, so did Bama. “We must not accept the injustice of our enslavement by telling ourselves it is our fate, as if we have no true feelings; we must dare to stand up for change. We must crush all these institutions that use caste to bully us into submission, and demonstrate that among human beings there are none high or low” (Bama 28).

Bama was looking for solutions of her dalit people’s problems in convent but it failed she took decision to quit convent. This was one of her bold step, she studied hard to get education, bearing all humiliation to entered convent only for the welfare of dalit people but her soul was not happy with the double face world of convent and Bama “At last I asked myself, is this the life for me? I left the convent and went home, utterly weary and dispirited.” (Bama78)

“But I have never once regretted that I left the convent with all its comforts and conveniences. In any case, that was for me a counterfeit existence. Always, all the time, I had to assume a false position in front of others. And how is it possible to wear a disguise all twenty four hours?” (Bama 120)

Bama vehemently denounced the caste-biased system within the Church, exposing how it excluded poor Dalits while upper-caste Christians reaped its privileges and comforts. For many uneducated Dalits, however, the Church appeared to be their only refuge, leading them to believe there was no place for them elsewhere. Bama boldly critiqued this deceptive practice, which she saw as a distortion of true Christian values. She argued that the Church, in its discriminatory practices, failed to uphold the fair and just teachings of God, instead perpetuating inequality and exclusion.

Bama started questioning “Why should I go to Pusai every day? Why should I take communion? I began to think that the priests and nuns had deceived me hugely. Up to that time I had thought that God came to me through these people; but this belief changed to the extent that i now began to dislike everything they did. I began to question them” (Bama 102). 

She counters the real fact of God and Bible. She understands God has never been in to the insignificant matters of upper and lower class, all are equal in the eye of God but the representing institutions of God were on wrong path and this was unfortunate part.

Her soul awakens and self actualization states that “I learnt that God has always shown the greatest compassion for the oppressed. And Jesus too, associated himself mainly with the poor. Nobody had ever insisted that God is just, righteous, is angered by injustices, opposes falsehood, never countenances inequality. There is a great deal of difference between this Jesus and the Jesus who made known through daily practices.” (Bama 104).

Bama repeatedly addresses this issue throughout her book, challenging the caste-based discrimination within religious practices and revealing the true essence of prayer. She exposes and condemns the false practices that perpetuate inequality, urging for a more authentic and inclusive approach to spirituality.

Through her narrative, Bama Faustina Soosairaj offers a genuine portrayal of her own life, showcasing her relentless efforts to uplift the Dalit community. Her personal journey becomes a powerful symbol of resistance against oppression and a testament to her dedication to the social and spiritual elevation of Dalits.

Urmila Pawar’s The Weave of My Life:

The Weave of My Life: A Dalit Woman’s Memoirs addresses significant issues of caste, gender inequality, and the transformative journey of a Mahar woman from a rural village to the bustling metropolis of Mumbai. Through her narrative, Pawar traces her evolution from a passive individual to an empowered feminist, shedding light on the immense pain and struggles that Dalit women endure in society. This work goes beyond Pawar’s personal experience; it echoes the collective voice of all women in the Dalit community.

Pawar delves into the root causes of their suffering, identifying factors such as lack of education, superstition, entrenched orthodoxy, limited employment opportunities, suppression by the upper classes, and internalized gender inequality. These powerful forces have continually held the Dalit community back, preventing them from moving forward and achieving equality.

“We belonged to the Mahad-Rajapur belt, which forms the central region of the Konkan, and, compared to the north-south belt, this region is quite backward. I was born in a backward caste in a backward region, that too a girl!” (Pawar 94).

Pawar's father, a teacher, believed that education was the key to their freedom and insisted that his children, especially his daughters, stand on their own feet and become independent. He sowed the seed of awareness in her from a young age, understanding that education would empower them to challenge societal constraints. This foundational belief in education enabled Pawar to confront the world with courage and determination, a boldness that is reflected in the movements she later initiated for the liberation of Dalit women.

During her school years, Pawar, like Bama, endured the humiliation and cruelty of caste-based discrimination. Being a Dalit student was often treated as if it were a crime. Teachers held a biased attitude, criticizing their manner of dress and their perceived lack of refinement. The pervasive sense of inferiority they instilled in Dalit students made education a harsh, discriminatory experience.

As she grew older and gained knowledge about general hygiene, Pawar began making small changes at home, such as improving handwashing practices, which gradually raised the living standards within her community. Though she was unfamiliar with the social etiquettes of food and other aspects of upper-caste life, it was her Dalit identity that became the primary source of humiliation. These moments of abuse, simply for being an untouchable, marked her from childhood through to her adult years, even after she moved to Mumbai.

Throughout her life, Pawar witnessed the systemic exploitation of women within the Dalit community. She recalls how her father-in-law dominated her mother-in-law, and she too experienced similar instances of male dominance, even from her own husband. These personal and familial experiences served as poignant reminders of the deeply entrenched patriarchy that shaped her world.

In her narrative, Urmila Pawar reveals that her husband initially failed to value her as an individual or a wife. He was more concerned with projecting his values to the world, believing they held greater importance than his relationship with her. He refused to compromise his principles for anyone, even his own family, and lived life on his own terms, constantly striving to present himself as a man of unwavering principles. This double-faced public persona, where he prioritized his image over his personal relationships, led him to marginalize his wife and disregard her needs and contributions.

Pawar completed B.A., her husband put a frame of her degree and was very happy but when she pursued next level for M.A., he said, “Why do you want to do M.A.? Now pay more attention to the children and house.” (Pawar 240) Harishchandra firmly believed that looking after the house was the sole responsibility of the woman. He accused her “let alone an ideal wife, you are not even a good one!” (Pawar 250) It was clear to Pawar that her independent identity, her writings, her education, her participation in public programs that all irritated Mr. Pawar.

Pawar said, “Please have a heart! I am a human being too.” (Pawar 246) Harishchandra failed to comprehend Urmila Pawar's struggles, as there was no distinction between the lives of village women and city women; both had to endure the sting of male domination. For Pawar, this was a double form of oppression—first as a Dalit, and then as a woman. Despite this, she remained acutely aware of her strength and her place in the world. She held her head high and became the powerful voice for the unheard lives within her community.

Pawar became deeply involved in the Ambedkarite movement, Dalit literature, the women’s movement, and women’s literature. She strongly advocated for the central role of women in empowerment programs and argued that only women could truly give voice to their own experiences. She believed that men, no matter how well-intentioned, could not fully capture the nuances of a woman’s struggles, because no one understood a woman's challenges better than a woman herself.

Her literary movements were for the generations next to come and support them for better lives.  She did not want them to live the kind of lives ancestors lived. She lost her brother, son and husband; felt broken.

Her writings helped her to overcome her grief and expression became her savior. “This aaydan of my life and its weave…. What will it have to offer readers? I do not know. Maybe it will remind some of their own lives, help them cast a glance down memory lane. Again, some of them might simply want to throw it away. I expect nothing from the readers. I want to see that each and every person’s life is a social document. If they look at what I have written as part of what life is like, then that would be more than enough for me.”(Pandit 320)

This research paper has explored the transformative power of education, emphasizing how it can bring about significant change in the lives of marginalized individuals. The role of the upper class is crucial in this process, as it is their social responsibility to embrace behavioral knowledge and actively support the Dalit community. We must all acknowledge that every individual is equally capable and possesses the same potential. If everyone is provided with proper education and a healthy, caste-free social environment, immense untapped talent will undoubtedly emerge, benefiting society as a whole.

The self-narratives of Bama and Urmila Pawar highlight the critical role women play in societal development. Both Bama and Urmila stand as pioneers who took small steps toward a giant leap for the progress of their community, proving that their personal struggles and achievements are emblematic of a larger movement for change and empowerment.

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2. Bama, Faustina. 2012. Karukku. Translated by Lakshmi Holmstrom. New Delhi: Oxford      University Press.
3. Rege, Sharmila. 2006. Writing Caste/ Writing Gender: Narrating Dalit Women’s Testimonies, New Delhi: Zuban.
4. Paik, Shailaja. 2014. Dalit Women’s Education in Modern India: Double Discrimination, NewYork: Routledge.
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