Research Journal of English Language and Literature (RJELAL)

A Peer Reviewed (Refereed) International Journal [Link] 2. 2018

RESEARCH ARTICLE

PORTRAYAL OF DALIT WOMEN IN THE NOVEL UNTOUCHABLE SPRING

ABSTRACT
The Present Study analyses Dalit Women Characters beautifully Portrait by Kalyan
Rao in his work “Untouchable Spring”. In untouchable spring the author presented
the Telugu Dalit movement, and role of Dalit Women in varies stages. ‘Untouchable
spring’ mirrored Dalit women belong to four generation and their approach in Dalit
movement. The initial chapters of the untouchable spring presents the first and
second generations. Dalit women presented through the characters of Boodevi and
Subhadra. In The early phases of Telugu Dalit movement, Dalit women not only
played the role of torchbearers of progressive ideology but also proved themselves
as true fighters in given situations. Boodevi shackles age old upper caste oppression
and caste discrimination imposed on Dalits by raising her voice. Pittodu inspired by
Boodevi’s reaction against male and upper caste domination in the society takes
forward the dalit movement. Subhadra also encourages and enlightens the Dalit
men through her ferocious nature. The author depicts the woman like Boodevi and
subhadra dutiful but as violent and progressive. Subhadra is narrated as the likeness
of the Goddess Kali.
Dalit women of third and fourth generations presented as seekers of mental liberty
and social freedom, though they adopted different means to realise their dreams .
Sasirekha sees Christianity as the only means through which the Dalits can get
mental and social liberty, where as Ruth (The narrator) sees the Communism and
Naxalism only the ways through which the Dalit emancipation will be attained. Ruth
takes radical path and depends upon social philosophy in realising her dream of
Dalit emancipation. The Dalit movement have been really playing a great role in the
liberation of Dalits from the caste discrimination and exploitation for a long time.
Author portrays the Socio - historical importance of Dalit women whose
participation had been imperceptible in the upper caste writer’s writings. G, Kalyan
Rao traces the true role of Dalit Women as intellectual, independent, rationalist and
revolutionary in the empire of Christianity, Communism, Naxalism and Dalit
Movements.
Keywords: Emancipation; Mental liberty; Caste Oppression; Communist movement;
Naxalite movement.
.
This paper titled portrayal of Dalit women presents different demission in which in the novelist
in the novel “Untouchable Spring”. Concerned with depicted the life’s of Dalit women in the novel.
the portrayal of Dalit women, untouchable Spring G. Kalyan Rao is a distinguished Dalit writer
in Telugu. He is the editor of ‘Arunatara’ magazine in

58 Y. KISHORE
Research Journal of English Language and Literature (RJELAL)
A Peer Reviewed (Refereed) International Journal [Link] 2. 2018
Impact Factor 6.8992 (ICI) [Link] (April-June)
Email:editorrjelal@[Link] ISSN:2395-2636 (P); 2321-3108(O)
Telugu, which portrays current and prevalent issues the inequality of untouchability. He portrays Dalit
related to Dalits in Andhra Pradesh. He also holds an women as potent spirits and icons of the struggle for
esteemed positions in the Virasam (A Revolutionary social justice. There were many woman central
Writers Association). Initially, the novel Antarani characters like Boodevi, Subhadra, Seshirekha, Ruth
vasantham appeared in serialized versions in Aruna and Ruby, in his novel in which anyone can find out
Tara magazine. Apart from this novel, he has written their living style, culture, tradition and their
many plays like Dawn, Satire, Caste and lockup. He potential to confront the Upper Castes. The most
had written critical analysis and explanation on the interesting aspect is that the narrator of the novel is
roots of Telugu Drama. In all his works we can see a woman, Ruth, who reminds us of the
the question of Dalits and their struggle against unforgettable by gone days where casteism dictated
caste oppression and women’s powerful role in and imposed ruthlessness on their lives. Ruth very
social activities. forcefully says, “My memory in not past but an
His writings portray the Dalit lives, their untouchable spring". She repeatedly wants to
history and their problems before and after the remember her memories.
independence. His works have greatly influenced Boodevi:
the people in Andhra Pradesh especially Dalits. His Boodevi is one of the challenging characters
famous book ‘Antarani Vasantham’ was translated in the memory of Ruth. Since she has no child, she
by Telugu to English and was titled “Untochable brings up her brothers’ son, Yellanna. She leads an
Spring”. ordinary life at Yennela Dinni. She brings up the child
In prehistoric India, the caste system was by reciting songs and narrating plays. He plays
non-existent since even the most learned men were rhythmically just hearing the songs. He eats listening
good householders and had varied occupations. The to the song.... (P:15). When Yellanna unexpectedly
women of prehistoric India were just as superior as imitates the stories and songs of Boodevi, she feels
men in learning, education, and intellect. The choice blissful. It is obvious that relationship, intimacy and
for her mate was according to her own wishes and affection between them are unbreakable. She likes
marriage was practiced after coming of age. She him more than anyone or anything.
attended parties, competitions, and devout Boodevi is fond of watching the plays of
functions as she wished. The remarriage of young Yerra Gollalu (Red Shepherds). Since the Dalits are
widows was also a common practice. The creation of not allowed to watch the plays of Red Shepherds,
a number of Hindu religious books including the Boodevi, who is very keen on watching them
Manusmriti, Atharva Vedas, Vishnu smriti, and many performing, watches the play secretly along with her
others like these and their strict compliance by the nephew, Yellanna and other members of the
Brahmans (upper priestly Hindu caste), led to a untouchable community. The writer very vividly
society in which equality between men and women displays the entirely bestial, inhuman attitude of
was far from existent. caste Hindus in practicing untouchability even on
Even the killing of a Dalit woman is the children of the downtrodden. Yellanna, having a
explicitly justified as a minor offence for the strong desire to look at the players from very near,
Brahmins: equal to the killing of an animal goes there without letting it known to anyone of his
(Manusmitri). If the killing of an untouchable was family members. When he enters among the
justified as a minor offence, one can only imagine visitors, a man quickly asks him where he came from
the treatment they received throughout their lives. and which caste he belongs to. Very soon when they
In a male dominated society, Dalit women suffered knew that Yellana is a Mala boy, son of Yerrankadu,
unbelievable oppression, not only through caste, but an upper caste started kicking the little kid without
gender too, from which there was no escape. any compassion.
In this novel Untouchable spring, the author The courage of Boodevi is evident in that
portrays women as intellectual, independent- when she comes to know what had happened to her
decision-takers, and initiators in the protest against beloved nephew, she becomes furious and abuses

59 Y. KISHORE
Research Journal of English Language and Literature (RJELAL)
A Peer Reviewed (Refereed) International Journal [Link] 2. 2018
Impact Factor 6.8992 (ICI) [Link] (April-June)
Email:editorrjelal@[Link] ISSN:2395-2636 (P); 2321-3108(O)
the upper castes calling each person by his name. The arrival of Yellanna baffles Naganna whose past
What happened when the Red shepherd's marquee he brings to the surface. The flood at the Yennela
reached the Mala colony, who pursued them and Dinni, his fathers' daring step to cross the ghetto,
how they pursued Yellanna, is also known. When and eventually his fathers' murder and as a child
Boodevi comes to know the incident she could not giving up his village along with his mother, his
control herself. It is interesting to observe that while mothers’ re-settlement with Chandranna from
even untouchable men are scared to blame the whom he learns the skills of the art, all these rewind
upper castes, Boodevi is absolutely fearless in in his mind seriously. What is interesting is that
challenging them, and warning them with immense Naganna brings back Yellanna to the Yennela Dinni
courage and promises to end their life at any cost. and as he has a kindred heart, he is forced to settle
"She abused the ones who beat up Yellanna in his homeland and brings up Subhadra, the
by name. When she abused the pedda daughter of Pittodu and Chinnammi. The more
mala, his pride was hurt. If she abused the interesting thing is that Yellanna later gets marries
people in the village, he would tremble Subhadra. Like these, there are many women
with fear." (P: 46). characters like Seshirekha, Ruth, Mary Suvartha etc.
It is evident that the untouchable men are afraid to Subhadra:
question the upper castes on the account of Another powerful woman character is
Yellanna’s disappearance. Her husband, Subhadra. She is a genuine, gentle, obedient and
Venkatanarasu beats her for the aggressive abuse of respectable. She never comes out of her house but
the upper castes. The untouchable men fail to keenly observes the social barriers, discrimination
protest at the right time. All they do is beat their and exploitation. The writer selects art as an
women without questioning the atrocities of upper instrument to extirpate the control of the upper
castes. castes and hierarchy of society. Subhadras' husband,
It is due to Boodevis' strong voice of protest Yellanna actively participates in the plays directed by
against the upper castes! by attack on Yellanna, the Naganna in which they turn down the conventional
Dalit men are awakened to protest against the and culture – bound methods.
upper castes. Boodevi is the power behind the The art and literature of the Dalits is
operation. Pittodu is aroused by rational words of delineated right at the beginning of the novel. The
Boodevi. skills are born out of their real experience. Naganna
When the community meeting is held, he teaches the stories in which he brings out the irony
supports the anguish of Budevi and digs out the of the epics, and the culture and tradition of the
previous history in which Naganna mobilized the Dalits. Naganna and Yellanna try their best to
Dalits amidst of the village and Mataiah, who change the living style of Dalits though their
secretly killed Karanam, the man responsible for the dedicated participation in forming a social
murder of Naganna. organization and eventually they acquire the Mala-
What concerns us here is what is dibba (occupied and waste land) from the Karanam
constraining the Dalit men from attacking? Why did and Achi Reddy. They struggle for the land, for their
they remain less conscious and responsive to the food and for their self respect. They unanimously
terrible situation? It is fear and frustration imposed and relentlessly struggle for their rights, and for
on them for many generations. When Vellanna is their primary needs. Sadly, Naganna dies without
expelled to Pakkela Dinni he attracts a person with achieving his dreams and requirements.
songs of Naganna who is known as the best thunder It must be the test of Subahdra to nourish
dancer. When Naganna comes to know about the the family when her husband renounces the family
boy, Yellanna and that he is from Yennela Dinni and and wanders from place to place singing
belongs to Mala caste, he gets interested and wants spontaneously songs on the nature of caste-
to know about what happened to the boy. exploitation and discrimination. Subhadra strives to
feed and look after the old parents and her son,

60 Y. KISHORE
Research Journal of English Language and Literature (RJELAL)
A Peer Reviewed (Refereed) International Journal [Link] 2. 2018
Impact Factor 6.8992 (ICI) [Link] (April-June)
Email:editorrjelal@[Link] ISSN:2395-2636 (P); 2321-3108(O)
Sivaiah. She anxiously waits for her husbands’ look for indirect ways to defeat them. Moreover,
return. With lot of hopes she brings up her child, they find out some allegorical elements. Subhadra is
Sivaiah. Boodevi sees Yellanna in her son. Many narrated as the likeness of the Goddess Kali.
years pass by Sivaiah is growing up and Subhadra is Subhadra cuts the edge of kennel and stands there
working hard than even before in order to feed the by raising the spade. Subhadra is a common woman
old members of her family. of Mala community who challenges the upper castes
It may perhaps seem to us now amusing, with gigantic courage. Chukki Reddy strongly feels
but the struggle was indeed necessary at every stage that untouchable Mala woman like Subhadra can
for their employment. The Dalits were made to only challenge upper caste people. He further
struggle till the end of their lives irrespective of believes she is filled with the divine spirit of Goddess
young or old and men or woman. Even though they Kali and he, moreover, advertises her in the village
acquire a piece of land, they were not allowed to as the appearance of the Goddesses.
cultivate their land or to use the water. They had to Yellanna, her husband, wanders through
even steal water at midnight. The Hindu society different villages wherein he projects his thought
forcibly made the Dalits to do everything stealthily. provoking, radical and rational songs on the evils of
When Achi Reddy comes to know that Pittodu and social barriers. The interesting thing is that even the
some others bring to bear water to cultivate their song of his, Subhadra hears from Seshirekha who
pieces of lands at midnight, he rages and beats had learnt the songs from Yellanna. She hopes that
Pittodu cruelly. she would definitively meet him again.
Nobody can tolerate humiliation. In fact, Unfortunately, she did not meet him in the time, but
Subhadra who is a conservative, obedient and calm fortunately she gets Sashirekha as her daughter-in-
woman, who never crossed the threshold of the law. The way Subhadra and Sashirekha meet is quite
house, cannot digest the brutal attack on her father attractive.
and on other members of her community. Subhadra Subhadra hears the songs being sung by the
deliberately takes a spade and walks boldly on to cookies in the field; the song begins with
the fields where the upper castes men had beaten her name. Her name sounds in the rhythm.
the Dalits. She challenges the upper castes to end She hears the tune of the singing girl
their lives on the spot and symbolically stands like (Seshirekha). The girl sings as if Yellanna
the Goddess Kali on the edge of the field. was singing it. (P: 122).
The writer brings out the suffering covered Soon, another set of problems plagued Seshirekha.
to remonstrate against the upper castes’ barbaric Boodevi, Subhadra and Seshirekha were leading
and diabolic acts. It is an unimaginable that their usual lives in Yennela Dinni. Sivaiah works hard
Subhadra has such audacity and even her own to cultivate his kindred. The desolation is in the form
father could not imagine that his daughter has such of a gloomy drought that strikes in Mala and Madiga
fearlessness. communities.
Subhadra is there amidst the blood. She is Sivaiah starts digging ponds for his people.
there amidst the tears. She takes the spade, He buried Pittodu in the morning and
which is aside. Everybody is looking. She Chinnammi in the evening and Boodevi on
tightens her sari and twists it into her waist. the second day. Venkatanarasu and sivaiah
Everybody is staring ....She looks like green were digging the ponds even at the
gold coil in the sunshine. Her eyes look like midnight. He dug for his kindred and for his
burning oven. She moves into front by neighbors. At every Subhadra is sitting like
holding the spade (P: 115). a terrible devil. She hopes not to die even if
The author depicts the woman not as dutiful but as all are dying. She thinks, she must live until
violent and progressive. The psyche of upper castes he (Yellanna) Comes back (P: 131).
is that when they are challenged literally they find it In the aforesaid paragraph, we can witness the
difficult to confront the Dalits directly. Instead they terrible state of starvation deaths on one side and

61 Y. KISHORE
Research Journal of English Language and Literature (RJELAL)
A Peer Reviewed (Refereed) International Journal [Link] 2. 2018
Impact Factor 6.8992 (ICI) [Link] (April-June)
Email:editorrjelal@[Link] ISSN:2395-2636 (P); 2321-3108(O)
the love and deep affection for their near and dear Ruth
ones. Subhadra enthusiastically awaits her Ruth is the storyteller of the novel and has
husbands’ arrival at the lost moments. They struggle the key role. She has the capacity in the way of
to live by overcome the hunger, the untouchability, understanding and absorbing the complexity of
separation and discrimination. society with a broad and analytical mind. In fact, the
When Seshirekha and Sivaiah abandon author projects, incorporates and presents his
Yennela Dinni and join the migrant workers who authentic, rational and radical ideas principally
plan to get the work at Buckingham canal, they face through Ruths character. She is depicted as
and taste once again the impact of the poisonous, progressive, intelligent and keen-witted. She was
peculiar and evil practice of untouchability. Even born and brought up in a complicated Dalit Christian
caste-Hindu workers do not agree to Dalits to work family. She therefore develops critical skills to
along with them. observe society. Her father, Francis is a preacher of
Christianity begins in the lives of Sashirekha the Bible at Hanumakonda. She studied in Madras,
and Siviaiah. Martin saves the lives of Sivaiah and speaks English fluently, and writes it effectively. She
Seshirekha when they were utterly at the edge of used to write poetry and short stories from her
death. After having observed the way of Martin and childhood days.
his wife, Saramma, they enjoy the life more than Ruth is undoubtedly a brilliant woman.
ever before. Sashirekha and Sivaiah strongly believe, After she married Ruben, she trains to be a nurse
they have been liberated meticulously because of and joins the Mission Hospital where her husband
Christianity, all the more so as they mingle with and was working as a preacher. She is polite and
become part and parcel of Martins’ family. Since greetings everybody. She wants to live along with
Saramma has no children, she looks after Seshirekha her husband at Yennela Dinni, the ancestral home of
as her own kindred. Siviaiah moves along with her husband. Ruth and Ruben are not just adherents
Martin to preach the Bible, is baptized and given to Christianity. They actively participate in
name as Simon, characteristically to manifest him as Communist movements. They in-fact, encourage
Christian identity. Ramanujam who is a teacher as well as over and
The writer elicits the resumption of caste- strict follower of Communist ideology. Ruth
discriminations in Christianity. In fact, the Dalits who prepares food for Communist party members when
convert into Christianity perhaps may get the mental they hold meetings, usually at her house.
emancipation but not the liberation from the Ever after the self-government, the plight
shackles of Untouchability. Seshirekha gives birth to of Dalits remains and goes on even without any
a son, Ruben, of whom Saramma brings up with marked change. They are not even mentally
more affection rather than his own parents. They emancipated and moreover denied their due.
have to confront another kind of segregation from Communist party enters and influences the lives of
the upper caste Christians. Martin and Simon could Dalits. A few of the upper castes are also attracted
not bear out the adaptation of upper castes into and joined the party in order to make a casteless
Christianity. They strongly oppose the attitude of and classless Society. Ramanujam now works in
upper caste Christians’. The upper caste Christians Aavalapadu village where the party conference is
support and originate the upper caste against the conducted in the center of the Mala’s colony.
Dalit Christians. Nevertheless, the Dalit Christians Ramireddy makes a good speech. All the men and
have absolutely drastic and rational minds. They women of Mala’s colony as well as few from Chakali
struggle for the wasteland in Valasapadu against the (Washers colony comes to attend the meeting,
higher caste Christians. As a result Martin is brutally There are several Congress workers in the village.
killed, Simon was terribly injured and the whole There is a ban on the communists. So, the meeting
untouchable colony was burnt in which Sashirekha was conducted very furtively with huge audience.
and Saramma also died. They decided to fetch the water from the pond,
which was barred for Dalits for many generations.

62 Y. KISHORE
Research Journal of English Language and Literature (RJELAL)
A Peer Reviewed (Refereed) International Journal [Link] 2. 2018
Impact Factor 6.8992 (ICI) [Link] (April-June)
Email:editorrjelal@[Link] ISSN:2395-2636 (P); 2321-3108(O)
The women who descended into the The lathi blows that were falling on them
Cheruvu (pond) are going still further. They did not trouble them. They did not hear the
felt that they should go like that. Those swear words by the police. In all that
who are on the edge of the outside pond ghastliness, an earsplitting cry...a baby
are shouting not to go further. But the boy's shriek. The first scream of an
insider of the pond, are not stopping. They untouchable. (P: 226).
felt like through the whole pond... (P: 217) Ruth is not only a preacher of social ideology but
The writer visibly portrays the suffering of Dalits also an implementer of her words. Her son,
from the upper castes as well as from the police. The Emmanuel who is a teacher is attracted towards the
police mingled with upper-castes and neglect the communist party. He keenly observes the
basic right of Dalits. The Dalit women under the discriminations being done to the Dalits on the basis
guidance of Ramanujam’s in fetching the water from of caste. He renounces his family and joins the
the pond, the upper castes cannot digest this Naxalite movement at Srikakulam. In fact, he is a
amazing and sudden harass from the Dalits and file a humble son and usually sits in their family prayer
case under the leadership of Venkat Chowdary and pays listen to the songs, verses and prayer. How
against Dalits. As a result, the police create chaos in could he become a Naxalite and who would be onus
the Dalits colony, they beat everyone irrespective of for his decision? As per the writer, it concerns to us
whether they are old, women or children. The cries that caste bias is the prime cause. We can realize the
of children and the burning of the huts are the pure authors' intensively emotional and experienced
symbol of independence. After all for a drop of harsh voice on the existence of caste in the
water the Dalits have to lose their huts. The clumsy following Song:
act of the police and Venkat Chowdary is that they In this country, the air that one breathes
even didn't eliminate a pregnant who is just getting has caste
labor pains: The water one drinks has caste
Sendri's pains increased. She was The field canal that flows and the land that
screaming. She had slumped to the ground. yields harvest
The midwife was looking only at Sendri have caste.
silently. She did not remember the blows of The school, the temple and the village
the police. She did not take note of what square have caste.
they were asking. From the previous night The food one eats, the house one lives in
an untouchable was struggling to fall on to and the clothes
this earth and to set his first sight at this one wears have caste.
violence. She was eagerly waiting for him. The word one speaks has caste.
Definitely a male child. All the movements Literature and culture have caste.
seemed to indicate it. Sendri was blaring Justice and the courts have caste.
sporadically The midwife asked everyone to The corpse and the cemetery have caste
stand around Sendri. That was it. All the God has caste. Devil has caste. (P: 227)
women surrounded Sendri like a screen. Ruth does not scare her son and moreover, she is
Chettodu came there holding the Petromax ready to offer her son for the sake of Dalits'
lamp. He was about to peep inside saying, liberation and amelioration. When Emmanuel is
"Is she delivering”? The women saying, killed in an encounter, Ruth and Ruben reveal great
"Chi!', swarmed around Sendri like a hut. courage. They further admire the sacrifice of their
Chettodu's lathe blows were falling on son for tine poor. They feel proud of him to be killed
them. The police were hitting them on their for the Dalit cause. Ruth and Ruben now have their
hands and legs. But that human hut formed aspirations on Emmanuel’s son, Jesse. When he
around her did not crumble. Did not grows up he also walks in the ways of his father and
disperse. All their attention was on Sendri. forefather. He dreams of fulfilling the aspirations of

63 Y. KISHORE
Research Journal of English Language and Literature (RJELAL)
A Peer Reviewed (Refereed) International Journal [Link] 2. 2018
Impact Factor 6.8992 (ICI) [Link] (April-June)
Email:editorrjelal@[Link] ISSN:2395-2636 (P); 2321-3108(O)
his grandparents through the Naxalite movement [6]. Uma Alladi &Sridhar, M. [Link]
and so he joins in the movement at Srikakulam from Spring (Translation of Antarani Vasantam
where he runs the activities very effectively. When by Kayan Rao.G). Hyderabad: Orient Black
he gives up his mother and old grandparents, the old Swan.
hearts eagerly wait for him. The following paragraph [7]. Venkateswara Rao, Darla. 2010.
is one of the best narrations in the recollections of Puarmulyankanam: Society and Education
Ruth. Trust. Hyderabad. Sahitya Vyasalu.
Christmas came and was going away. The [8]. Vijay, Prasad .[Link] Freedom:
Christmas tree was being left alone Only A social History of a Dalit community. New
Three shared the candlelight in that house. Delhi: Oxford University Press.
Ruth, Reuben and Mary Suvarta. That was
it. Ruby would come to keep company.
Reuben's voice was no longer heard in the
church. Every Christmas day they would
think. It would be so nice if Jessie came.
Good if he came. Felt worried thinking like
that. The night would pass by in worry and
despair. But why this worry? Why these
nights of despair? What did he do after all?
Did he leave saying no to grandfather's
love, mother's love or the love of one who
loved him, no (P: 251).
The Dalit women have been really playing a great
role in the liberation of Dalits from the caste
discrimination and exploitation for a long time.
Author portrays the socio-historical importance of
Dalit women whose participation had been
imperceptible in the upper caste writers’ writings. G
Kalyan Rao traces the true role of Dalit women as
intellectual, independent, rationalist and
revolutionary in the empire of Christianity,
Communism, Naxalism and Dalit Movements.
References
[1]. Bharathi Thumapudi. 2008. A History of
Telugu Dalit Literature. Delhi: Kalpaz
publications.
[2]. Kalyana Rao, 2000. Antaraani vasantham.
Vijayawada: Viplava Rachayitala sangam.
[3]. Saradha. 2011. A Study of Dalit Texts:
Untouchable Spring and The Prisions we
broke.
[4]. ([Link]
0/study-ofdalit-texts-Untouchble
[Link])
[5]. Satyanarayana, K. [Link] Potee Venkata
Vunnadi Kura: Andra jyothi Daily . Sunday
th
28 January.

64 Y. KISHORE