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Saavanth Velury South Asian R5B

The Role of Caste in The Tale of Hansuli Turn The caste system in India has existed for over a 1000 years, since 1200 BCE, and can be best described as an elaborately stratified social hierarchy, that has separated into four classes: the Brahmans (the priests or the learned class), the Kshatriyas (rulers and warriors), the Vaishyas (traders, people associated with commercial livelihoods), and the Shudras (laborers). Because of the social stratification caused by the caste system, people in India developed certain superior attitudes towards people of lower castes, and these attitudes in turn altered peoples respect towards one another. This idea is reflected in the novel, The Tale of Hansuli Turn, where the ideas of caste and dignity are related in the sense that ones caste represents an individuals level of respect or esteem within society. Throughout the novel, this notion of caste being related to dignity is presented through the context of religion as well as celebrations and festivals. Within the Tale of Hansuli Turn, the idea of ones caste is taken beyond its literal meaning of being merely a social status and equated to the idea of ones dignity, and the concept of being casteless represents being free from any sort of hierarchy that dictates this need for dignity and selfrespect. This idea of ones caste being equivalent to ones dignity is presented throughout the novel, but is observed by Karali after the Boishakh feast at Ghoshs house. He says It is true. That very night a meeting with the Kahar lads was taking place at Karalis house. Karali giving them that word Touch another, wont lose caste. Eat leftovers, lose caste. The Kahar that eats others waste falls into outcaste. Got no caste. (Bandyopadh yay 279) This quote depicts Karalis viewpoint of the caste system, by describing how by performing certain simple actions, one can lose his status in society. He contrasts the simple act of touch[ing] another person of a different, perhaps higher caste, to the act of eat[ing] leftovers. Both of these actions can be

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characterized as similar in terms of their simplicity, in the sense that touching an individual and eating ones leftovers do not seem very different. Yet, by contrasting these two seemingly similar actions, Karali suggests that the two are very different because of the degree of self-respect that one can lose from performing that action. In this case, by simply touch[ing] another person of a higher caste, one cannot lose their caste immediately because the action itself does not cause any one to lose their self-respect or dignity coming in contact with a person of higher caste could happen accidentally. On the other hand, by eat[ing] [the] leftovers of someone from a higher caste, one could lose their caste because the action is degrading. This is because the leftovers are the remains of someone elses food, which is the part about to go to waste. Therefore, the person who consumes these leftovers is the recipient of another persons waste, with this other person being from a higher caste. One who receives this waste is not looked upon favorably in society, because he or she is not consuming clean or pure food, and thus this can have a damaging mark on ones self respect. Also, the way that this is described, The Kahar that eats others waste falls into outcaste. plays on the word outcaste where in one sense, it means the word outcast. This represents how by eating leftovers, one becomes isolated from society, and by describing it as outcaste, Karali has stripped himself of his status in society. By becoming isolated from society and by losing his status, Karali loses vital features that define his self-respect or dignity. No one can look upon him favorably anymore, because by simply eating leftovers, he has made himself a casteless outcast, and has lost all of his dignity because of it. Therefore, this example illustrates how the idea of caste is equated with the idea of dignity. This concept of caste being equated to dignity is illustrated when all the Kahar women gather in the yard afraid, and Suchand goes up to Bonwari and yells, Are ye gonna gi Gods sacred offerin or ya gonna mess around? (Bandyopadhay 10), to which Bonwary vigorously

Saavanth Velury South Asian R5B

replies, Does Gods offerin just come from you an me, auntie? What can we do if gentry do nothin? (10). Suchand then says, Say what Im sposed ta do? What God pesscribes, thatll be. If were standin guard on village southside, an were, yknow the garbage o creation, then yeh, course well be the first ta die. (10) This suggests that the Kahars view religious sacrifice in a hierarchal manner, one in which the lower sect of people in society are the ones that should be offered first to God, in turn protecting the upper sects of people in society, as described, What can we do if gentry do nothin? Here the concept of dignity is illustrated because those who are of lower caste are perceived by the people of the higher caste as those that must be sacrificed to God because they represent the garbage o creation which is a harsh description of these lower caste individuals as worthless or useless. Due to the fact that the word garbage connotes a sense of worthlessness, this can be associated with the low caste individuals self respect or dignity. This idea of individuals of lower caste being given up for sacrifice is once again illustrated during the explanation of the Gajon festival, Ban Goshain was a low-caste king, but a devotee of Great God Shiva Kalaruddu. He drank liquor, he ate flesh, but he laid flowers at Fathers feet and never forgot renunciation at Gajon. Practicing his renunciation, he would sit atop the fiery coals and call Father, lie upon the bed of iron spikes, cast aside gold silver diamond ruby necklaces and don a garland of human bones. (Bandyopadhay 143). ) The description of a human being practicing renunciation through a means of lying upon a bed of iron spikes or sitting on top of fiery coals evokes an extreme sense of pain and discomfort. Also, the image of donning a garland of human bones which is contrasted with the opulent image of gold silver diamond ruby necklaces serves to illustrate the magnitude of degradation Ban Goshain undergoes. Through these images, this quote suggests that by being an individual of the lower caste forced to undergo sacrifice, the oppression the individual has to go through can

Saavanth Velury South Asian R5B

lower their self-respect. Therefore, the idea of caste being related to ones dignity or self respect is also introduced in the context of religion , when the Kahars or other people of lower caste are forced to undergo sacrifice. In addition, the concept of caste being related to the concept of dignity or self respect is also represented when the Big Lord, who is a member of the Union Board, insulted the Kahar women, Big Lord made absolutely explicit the extent of Kahar womens degradation. Big Boss angrily made explicit things about Kahars Kahars are no longer Kahars; Brahmins! Let Kahars wear holy threads. Finally, in a complete rage, he said Ye wont eat leftover rice, ye want invitations! If ye dont get a beating ye get all stuck up! (Bandyopadhay 279). This argument between the Big Lord and the Kahars illustrates precisely how the caste system relates to the dignity of the individual the Kahars, being defended by the Big Boss, want to be raised to a higher caste, those of Brahmins. The Brahmins are defined to be the dominating, high caste in India (Pintane, Brahmins Within the Caste System) and are also described in the caste system as follows: Separation of these Brahmins from others is one of several indications of social status. Picture Here Possession of material goods, social power or influence, and social skills, classify grouping. (Khare 115). Based on these definitions of what it means to be a Brahmin, it is clear that being a Brahmin is not only being a member of a higher caste, but also is distinguishing from the lower castes by having social power or influence, and by having more power, the higher castes such as the Brahmins attain more respect and have a greater sense of dignity. This is exactly what the Kahars want, instead of being solely laborers. By saying Let Kahars wear holy threads!, this statement utilizes the symbol of the holy thread which is a significant object that distinguishes the Brahmins from the lower castes. Specifically, the thread, also known as yajnopavitam, when worn by a Brahmin, is so powerful that Without his cord the

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Brahmin is not a Brahmin. He is nothing better than an outcaste, he cannot perform any ceremony or partake of any food, nay, he must not even swallow his own spittle. He may breathe, and that is all about all he can do until the lost or defiled cord is duly replaced with all proper ceremony.(Hindu Sacred Thread, 1908). Because of significant items like the holy thread that distinguish the Brahmins as the higher caste, the Brahmins also hold themselves with tremendous self-respect and dignity because they are often perceived as the learned priests in society. From the quote, it is evident that the Kahars would like to elevate their social status, and no longer be considered as undignified laborers of low caste, but rather, well respected Brahmins of the higher caste. Thus, there is a strong relationship here between the individuals caste and their dignity. In addition to this relationship between caste and dignity, Karali brings in the notion of being casteless by becoming an outcaste, which suggests his separation from the hierarchy of castes. A notable example is when some of the Kahars go to the Ghosh masters house , Everyone went to the Ghosh masters house to pay respects. Ancestral Kahar dharma, how can you quit that! Only some of Karalis people did not go. He said- Go, go! Yere fallen outcastes. Ive outcasted Kaharpara He also said if Lord Ghosh refuses anyone kerachini, refuses sugar, then Ill see about it. Ill make a request at headquarters. Ill take Man wi me to see Magistry Saheb. (Bandyopadhay 284). In this quote, it is evident that Karali has separated himself from the rest of the Kahars because he says Ive outcasted Kaharpara. This depicts Karali as a casteless human being, but at the same time, he also describes the Kahars as being fallen outcastes, which suggests that the Kahars themselves do not fall into any particular caste. They have been thrown out of the caste system, from being the lowest caste, to no longer being any caste whatsoever. From this dialogue, it seems that the Kahars have effectively differentiated

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themselves from the rest of society, and this gives them a sense of independence. This can be seen from the way Karali addresses the Kahars about the situation with Lord Ghosh, if Lord Ghosh refuses anyone kerachini, refuses sugar, then Ill see about it. Because of his independence from any caste, he develops of a sense of control, saying that he will see about it if Lord Ghosh is uncooperative. Therefore, the notion of being an outcaste or casteless lends Karali a sense of independence and confidence in the decisions he makes because he is separated from the attitudes of the hierarchy apparent in the caste system. Within the Tale of Hansuli Turn, the idea of ones caste is taken beyond its literal meaning of being merely a social status and equated to the idea of ones dignity, and the concept of being casteless represents being free from any sort of hierarchy that dictates this need for dignity and self-respect. This is illustrated through a variety of examples, such as when the lower caste is forced to undergo sacrifice, to the demands of the Kahars to be recognized as part of a higher caste. By being casteless or an outcaste thrown out of the caste system, Karali gains a sense of confidence that perhaps allows him to change Hansuli Turn for the better.

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