They need to spread their choices in order to strengthen the female perspective. Through memoir genre, they are able to write from a female perspective and create a strong voice for feminism. By sharing the reality of the female experience, the memoirs ultimately reveals truth about her own life. When women communicate personal, they break the silence of oppression and create a powerful force. Uremia Prewar is a noted Dalai writer and feminist. Her memoir “Danna” (The Wave of my life: Dalai woman’s memoir) is originally written in Amaranth language and later translated in English by DRP.
Maya Bandit and Armillary become an international personality. In this bold and intimate memoir Prewar share her personal tragedy including interpersonal and inter communal relational clashes and tolerance. It problematical major issues of cast, class and gender in the Indian context. Dalai in India are voiceless and marginalia. Even in this scientific new era most of the Dalais are still surviving under uncongenial and hostile atmosphere like subjugation, caste based oppression and discriminations.
It is said that Amaranth Literature is the forerunner of all modern Dalai Literature in India because of the legacy of Mahatma Jocosity Giving pull and IBM Raw Embarked. Under the influence of these great personalities, many Dalai writers have been consciously contributing to spread of Dalai Literary’ Movement. They have written about the social reformation movements and movements for the fulfillment of Dalai. Through their writing, they have proved themselves as a reformer of Dalai caste.
The present day, Dalai literature is a literature of the depressed oppressed and suppressed people of India, and such it is one of the most significant developments in modern Indian literature. 1 “Still today it is often asked, who is Dalai? And what is Deadlines? Can these be a Dalai literature? A few years back the word ‘Dalai’ was not accepted even by some of the leading Dalai writers themselves. They preferred to use the term ‘protest literature’. But now the term ‘Dalai’ is accepted with pride and very concept of ‘Dalai iterate’ is also recognized in the university syllabus. In ass and ass most of the Dalai autobiographical writers emerged on literary scene and raised big rebel and protest against the upper cast communities. Dalai autobiographies were written as an emergent mode of Dalai Discourses with the collective consciousness of their assertions and perceptions about he exploitations. It is well assumed fact that this suffering is due to the age old ‘Verna System’ that created cast based hierarchy in the contemporary society. The system was responsible to force the lower cast people to undergo great humiliation and exploitation.
Therefore, basically, Dalai literature contains seeds of rebellion and protest against such dreadful and inhuman practice. In Dalai literature many Dalai scholars he/she have written their autobiographies. Through women’s autobiography sees one can easily understand that still a huge portion of the society are fighting against all sorts Of exploitation, gender discrimination and deprivation by upper cast. The situation of Dalai woman comparative to Dalai male seems to be more tragic as they are doubly subjugated.
They become victims of the exploitation and operation of upper class as well as they own. The autobiographies of Shanties Gamble, Obtain Gamble, Oakum Paved and Uremia Prewar disclose the worse living condition and exploitation of the Dalai women in the contemporary situation. They narrate Dalai women as degraded, demoralized, exploited and least educated in our society. They have been socially and laterally, economically and politically subjugated and marginalia. According to DRP. S. K. Paul, “Dalai literature is ultimately, a declaration of independence.
It is impossible to understand the revolutionary quality of Dalai literature without understanding the people to whom it is addressed. ” We are enjoying the new millennium epoch though in our society, Dalai women are the worst affected and suffer the three forms operation -? caste, class and gender. The caste system disgusts Dalai women. This is a complete violation of women’s human right. The constitution of India also guarantees he equality of rights of men and women. However, in the sphere of women’s human rights in India, there is a big gap between theory and practice.
The constitution of India has granted equal rights to the men and women. According to Article 14 – “The state shall not deny to any person equality before law or the equal protection of laws within the territory of India. ” And Article 15 states -? “State shall not discriminate against any citizens on ground only of religion, race, caste, sex, place of birth, or any of them. ” But today, it seems that there is a big gap between theory and practice. The Dalai women in India have always been considered subordinate and treated as untouchables, as outcasts, due to their caste.
According to the Hindu caste hierarchy, there are four castes namely the Brahmins (priestly cast), the Ashtray (warriors), the Visas (traders) and the Shudders (menial task workers). Below these four tiers caste leader is another stage, who is called the untouchables. (panoramas). It has been repeatedly said these days that all women are enjoying right of equality. But in reality, the Dalai women (panoramas) have been the sufferers from past. Not only in earlier time s but even now days also, Dalai women have to face discrimination, injustice and dishonor.
M. K. Gandhi fights against British with two great weapons namely Truth and Non-violence and give us independence. The upcoming generations of Dalai women writers have chosen self-narrative genre – autobiography to fight against the inequality and liberty for their existential claims like the identity of self and individuality. These autobiographies carve a new image of Dalai women far different from the elite class women. Among the published women’s autobiographies the most acclaimed and prominent is, biz.
Shanty ABA Sample’s ‘Major Calamari Chitchatted’ (Kaleidoscopic Story of My Life), Obtain Sample’s ‘Jinee Much’ (The Prisons We Broke), Oakum padre’s ‘Antipasto’ (Thoughtful Outburst), Janis Girth’s ‘Marinara’ (Deathly Pains) and Uremia Papers ‘Danna’ (The Wave of My Life: Dalai Women’s Memoir). Mostly all these biographies narrates the evils of oppressions and exploitations. They tried a lot to fill autobiography with individualistic feelings subjugation and exploitation. P. P. Jay Kumar remarks, “Autobiographies have always been a popular form of writing because the unique experience of an individual has instructing values.
The entire Dalai literature pretends to be autobiographical because Dalai writing refuses to soar on the wings of imagination. Yet Dalai autobiographies retain their significance as a genre because they add to the growth and development of Dalai literature as a whole”. (2009, 33) DISCUSSION Uremia Prewar is a literary’ personality, known for her short story writings in Amaranth literature. She was born and brought up in Kane region Of Maharajahs state. She was born in the year May 1945 at Gonad village of Irritating District. Today, she is known as a feminist writer and leader of Women’s lib movement.
As a Dalai writer, she has established herself after Day Prewar, Baby Gamble and Shanties Goaled as the prominent voice of Dalai literature. Her memoir ‘Danna’, which was published in the year 2003 and was translated by DRP. Maya Bandit as The Weave of my life: A Dalai woman’s Memoir. ‘Danna’ means weaving of cane baskets. It was the main economic activity of the maharaja community, whom, she belongs. There is another meaning to the word Danna; it is utensils used by them. Prewar writes, “My mother used to weave “dynast,” the Amaranth generic term for all things made from bamboo.
I find that her act of weaving and my act of writing are organically linked. The weave is similar. It is the weave of pain, suffering, and agony that links us. ” In May 2004, the Maharajahs Satiety Parish (Mammary Literary Conference) awarded the Lexical Tidal award for the best published autobiography to Uremia Prewar ‘Danna’. Armillary refused to accept the award and wrote to the Parish to explain her political stand thus, 3 “The metaphors, images and symbols in Amaranth Literature have remained tradition bound, fundamentalist and continue to emerge from fantasy, rarely ever generating in human beings faith in their own agency……
In the devotional offering to goddess Shirtwaist, what does the goddess Shirtwaist symbolize? Is Shirtwaist another river like Gang and Sinned? Is the daughter of Abraham the so-called creator born of the navel of lord Vishnu? Or, is she the woman character in the Purina’s, the one who drowned Vidalia the demon of fire? How is she related to literature and creation? These and other questions trouble me… I believe that there issues have to take the form of a movement in Amaranth literature…… Hope for social transformation and so this letter clarifying my session. ” Prewar has given very minute details of oppression and exploitations of girl child and women. Sometimes the humiliation is so much that it is biting to the reader with his/her sensibility. Prewar describes in this following quotation both the insult and hunger of the girl child. Whenever they get good dish or complete food, it is difficult for them to control. As Prewar narrates the incident, “Once, I went to attend wedding at my sister-in laws place, along with two of my nieces.
However, when we three spout girls set down to eat and begun asking rice repeatedly, the cook got angry, ‘Whose gathers are these anyway? ‘He burst out. ‘They are eating like monsters’ then someone answered they are from out Sushi’s family! Daughters of Argue master! ‘ On hearing this, the host came forward. ‘Oh! Are they? All right, all right let them eat as much as they want! Serve them well! ‘ The cook returned with more rice but being called monster was not easy to digest and we politely declined. ” She has narrated her experiences of sexual exploitation at her early adulthood and about her schoolmates.
This narration and incidents Of sexual exploitation are evident in her memoir, “My maternal uncle plays dolls with me and pretends to be my husband drags me into an alcove and presses me hard. ” Prewar shows the distinction of male female positions and titles awarded to them. She says when any man is promoted he would become a ‘Babushkas’ or ‘Rehashes’ but a woman officer will remained only a ‘ABA ‘without the title of Sahib’s. As a Dalai writer, she felt much as it is an insult to her position and caste. Due to English language, today all women are called ‘Madam’ irrespective of their position.
This has generated the question of self-respect among the women. Prewar also accepts the harsh reality of household work done by the husband in the presence of the guests, whether with understanding or just for the sake of prevention. It was difficult for her to judge her husband’s intentions, “Once, both of us were at a function. Mr.. Prewar had been was very reluctant to attend it and had literally dragged him there. When it was time for drinking session, he got up to go A sensitive artist sitting there asked him, why you are leaving. Oh yes, Mr.. Prewar answered easily we have to leave. This is the time we get water in the house.