Title :- class conflict and caste conflict in 'The Curse or Karna' and in Present Time.
Name - Himanshi Parmar
Semester - 3 (Three)
Roll Number - 8
Email. Id. - himanshiparmar3004@gmail.com
Enrollment number - 4069206420210025
Paper number - 201
Paper name - Indian English Literature – Pre-Independence
Subject Code - 22406
Before knowing about Class conflict and Caste Conflict in 'The Curse or Karna' and in present time. It is important to understand what the term Class and Caste means. Here are some most important definitions of it.
Definitions of Caste
One very famous definition of caste given by Ketekar – in his book "History of caste in India” "Caste is a social group having two characteristics (a) membership is confined to those who are born of members & includes all persons no born (b) the members are forbidden by an inexorable social law to marry outside the group.”
The another definition,In his book ‘The Caste System Of Northern India’ - E. Blunt gave definition that - Caste is an endogamous group bearing a common name, membership of which is hereditary, imposing on its members certain restrictions in the matter of social intercourse, either following a common traditional occupation a claiming a common origin & generally regarded as forming a single homogenous community. (Pg-12)
According to Charles Coole – "When a class is somewhat strictly hereditary, we may call it a caste."
According to Herbert Kisley – "Class is a collection of families or group of families bearing a common name which usually denotes or is associated with specific occupation, claiming descent from a mythical ancestor, human or divine, professing to follow the same heredity callings & regarded by those who are competent to give an opinion as forming a single homogenous communities."
Definitions of Class
The very first definition of class given by Max Weber, held that "classes are aggregate of individuals who have the same opportunities of acquiring goods. The same exhibited standard of lining."
Another definition is of Mac Iver & Page - "A social class is any portion of community marked off the from the rest by social status 'Ongburn & Nimk off. A social class is the aggregate of persons having essentially the same social status in a given society." i.e. a class consciousness.
Next definition is of P.Gisbert - "A social class is a category or group of persons having a definite status in society which permanently determines their relation to other group – feeling of superiority & inferiorities. The relative position of the class in the social scale arises from the degree of prestige attached to the status.
Last definition here taken is of Hoebal defines that, "A social class is a group within a society, whose members hold a no. of distinctive status in common & who through the operation of roles associated with these status, develop are awareness of the life interest as against the unlike trait & interest of other groups."
In short class and claste both are somehow problematic but are different from each other. Class is rely on money, status and position. Where else caste is totally based on our uncertain birth. We can not make any change in it. But with hard work and opportunities we can build our class. Class is changeable, Caste aren't. In 'The Curse or Karna', T. P. Kailasam raised both issues, class conflict and caste conflict.
About 'The Curse or Karna' and T. P Kailasam
The Curse or Karna is a well known book written by T. P. Kailasam. The book was first published on 1946 by ಬಿ. ಎಸ್. ರಾಮ ರಾವ್. The book was probably written in English. The reference of the book is taken from the well known myth of 'Mahabharata'. The plot was well constructed by T. P. Kailasam.
Full name of T. P. Kailasam is Tyagraj Paramasiva Iyer Kailasam. He was Born on 29 July 1884, in Mysuru and died in 1946, in Bengaluru. He was a well known playwright and prominent writer of Kannada literature. Because of his great contributions in Kannada theatrical comedy he earned the title of Prahasana Prapitamaha, "the father of humorous plays" and later he was also called "Kannadakke Obbane Kailasam" meaning "One and Only Kailasam for Kannada". He wrote lot many plays during his lifetime, some of them are,
1- Huttadalli Hutta (Waels Within Weals)
2-Poli Kitti, The Story of a born scout.
3-Bahishkara
4-HomeRoolu
5-NamkLabbu
6-Seekarne Saavitri
7- Sattavana Santhaapa etc.
English plays of him.
1)Fulfilment.
2)Purpose.
3)The Brahmin's Curse.
Class and Caste conflict in ‘The curse or Karna’ and in Present time.
In 'The Curse or Karna' we find class and caste conflict in various fields like Education, Marriage etc.we find caste based conflict between 'Bramhins', 'Kshatriya' And 'Sutha'. As The Curse or Karna influenced by The મહાભારતા, it has monarchy. And because of that we also find Class conflict and rich - Poor conflicts. For example conflict between Pandavas and Karna. Also we find conflict of position, for example conflict between Kauravas and Pandavas as Kauravas are sons of the King, they hold the upper position. In present time also we find lots of examples of Caste and class conflicts that will be discuss later.
1] Caste and Class conflict in Education system.
The first conflict we found between Raama and Karna. Raama, representation of the mythical character 'Parshram' from Mahabharata decided to give education to Bramhins only, not to Kshatriya or any other caste students. Karna introduced himself as a Bramhin and became Raama's disciple. He learned all the 'Vidhyas' from Raama, There is one incident of last day of his student life, where his 'guru' (Raama) sleeping by putting his head in lap of Karna and suddenly one beetle sting to Karna, he didn't reacted because he thought his guru might interpret because of his reaction on pain. Blood flows down to the feet of Raama and he suddenly awakens. Because of the heat of Karna's blood he came to know of his identity as a Kshatriya and cursed him that whenever someone reminded him of his Sutha identity (Subaltern identity), he would get paralyzed.
Here we find caste conflict. Four caste based distinctions we had in India in ancient time, 1- Bramhins, 2- Kshatriya, 3- Veshya and 4- Kshudra. Brahmins are considered as a Superior then Kshatriya, then Veshya and at last Kshudra were considered as the inferior among all. Raama doesn't want to give education to Kshatriya as he has personal grudge with them, but then why did he decide to give education to Bramhins only, and not to 'Veshya and Kshudra'. Just because they are inferior to Bramhins he refused to give education to them. Karna was also cursed because he wasn't Brahmin but a Kshatriya. The words of Raama are this,
IF EVER YOU SHOULD HENCEFORTH SORELY NEED THE USE OF ARMS YOU’VE LEARNT OF ME.......THE BAREST TALK, THE MEREST THOUGHT OF THY SUPPOSED SOOTHA BIRTH CROSSING THY MIND...WILL SWELL THY HEART TO SENSE OF SHAME, WILL DULL THINE EYES AND MIND, NUMB AND PARALYSE THY LIMBS BEYOND THEIR PO’WR_ TO HELE. THER. MAKEN THES SLIGHTEST SMALLEST USE OF KNOWLEDGE THAT YOU’VE LEARNT OF ME! AVAUNT! AVAUNT!, ERE I INFLICT A FURTHER CURSE ON THEE! (Raama to Karna) (Act - 1)
Another conflict in the education system we find from Guru Drauna, Jupiter of Pandavas and Kauravas. Who impart education to Princes (Kshatriya) only. In act two we find one scene when Karna willing to compete with Arjuna but denied by Guru Drauna and others as he is Sutha not Kshatriya, another reason is he is not a Prince but a common man. Here we find both Caste and class conflict. Even though Karna is more capable than all Pandavas he is marginalized by his identity as sutha and as he is poor (class conflict). Bheema reminded him of his sutha identity at the end of Act - 2 and he got paralyzed. All the acts end with similar dialogues.
POOR KARNA! POOR, POOR KARNA!
“OUR ANGA!” “OUR GREAT ANGA!”
"OUR POOR POOR ANGA”!
In current times we also find such conflicts.privatization in the education system creates the biggest class conflict. Due to privatization of education people are attracted towards it. High buildings, big attractive posters, and greedy advertisements are enough to attract people but not all the people are financially capable to pay fees of private, fascinating schools / Colleges. Only the rich are able to put forth a good education and all the facilities. This shows how lower class people couldn't afford to dream about higher, good qualitative education. And that's the reason why the government passed a reservation system for lower class and caste people (SC/ST/OBC). As they never got Chance to study high since ancient times, we have examples of Karna as a Sutha and marginalized one. Our reservation system proves class and caste conflict in society. Here are some posters showing current class, caste conflict.
2] Class and Caste conflict in the marriage system.
In act - 2, there is one scene of paanchaalee's Swayamvara. All the kings and Princes were invited. The conditions were given by the father of Paanchaalee that, Whoever can pierce the eye of the fish will marry Draupadi. Karna was also there with his friend Suyodhana, elder Prince of 'Hastinapur'. Karna catches the challenge and shows his willingness to fulfill the condition but at last moment Paanchaalee interrupts him and denies that she could not marry him. The reason she gave is that he is Sutha and a Kshatriya girl cannot marry Sudha. After listening to this he got paralyzed again as at the end of each act. We find insulting dialogues by Paanchaalee to Karna.
Paanchaalee :
Arm and form apart, what blood is he? What Royal House?
Later added,
WHAT INSULT THIS, YE GODS
[ABOVE! WITH ME A DAUGHTER OF A KING, A SOOTHA'S SON]
MY SPOUSE!.... GOD FORBID!
In current times the situation is quite different. We find social barriers in inter-caste marriage. Where in ancient times the father of Paanchaalee had no objection to her marriage with Karna, but Paanchaalee had.In present time society doesn't allow for inter-caste marriages. Here is one report of 'Rate of inter - Caste marriages by household characteristics' from Indian Human Development Survey (IHDS- 2)
The report is saying that Bramhins are at the top in Inter - Caste marriages. Then other forward castes and at last Backward castes. This shows how all the positive and beneficial changes begin from the upper class and are later imitated by Backward people or castes. We can interpret this report that the upper caste get more opportunity and social freedom than lower/backward castes. Upper and Forward Castes are beginners and Backward/Scheduled Castes are imitators. Here are some newspaper cuttings about people's suffering when they or someone from their family marry out of their caste. Most of this news are about Dalit families, which again showing caste differences and conflicts.
paanchaalee's Swayamvara and today's condition
In paanchaalee's Swayamvara we find all the men together to decide whom to paanchaalee should marry. And her personal choice plays no role here. Here we find the patriarchal condition of our society. Either we pick Sita, Paanchaalee, or another woman from ancient myth, we find they are always treated as an object or we can say reward which the father decided to give and the kings and Princes come to win. Their personal choice was not valued. And this situation of women is in the upper caste mostly. In present also we find the same situation, watch this newspaper cutting,
It is showing how almost 400 castes came together to make a law that if their daughters will marry the boy from out castes, let them not give share in property. And if you see the list of 400 castes, most of them are upper castes like Beamhins, Patidaar, Chaudhuri etc.
Subaltern cannot speak
There is one very famous essay by Gayatri Chakravorty Spivak titled 'Can Subaltern Speak?'. In which she concludes that 'Subaltern Cannot Speak' because they never get the space to speak. In Karna's character we find it right. There is a scene in Act - 4, where Pandavas and Kauravas are playing 'Dhyut' (Gamble). Pandavas lose everything in the game, including their wife Draupadi (here Paanchaalee). Kauravas shamelessly started humiliating Draupadi. No one from the throne room raises a voice even though the king, Bramhins, and other respected / High status people are sitting there. Only Karna raised his voice against this injustice, but he is son 'Sutha' or we can say Subaltern identity, so he was marginalized by Suyodhana, his own dear friend. Suyodhana reminds him of his Sutha identity and again he gets paralyzed. This is how Gayatri Chakravorty Spivak proved right, as Karna didn't get a chance to speak.
In present time also situation are not changed, Dalit and other subalterns get insults, disgust from upper castes. Even though they are holding good, higher positions. To prove my point, here i have mentioned several newspaper cuttings, which is showing how a well known politician denied entry into village for being Dalit. Also the situation is still not getting better. Still people are suffering because of caste conflicts. Which is proven by other newspaper cuttings mentioned here, one is saying 'A Dalit teen shot after temple visit', the second is 'Dalit youth stabbed to death for using Village road. We can interpret that in villages Caste conflict is higher than urban areas.
Conclusion :
Thus to conclude we can interpret that Caste conflict and class conflict both are rigid problems, since ancient time to now, Which required solution. Caste conflict is more rigid than class conflict. Because one by hard work can change their class but caste can not be changed in any way. The question still exists: can we ever get a solution to these problems? Can the situation ever get better?
References :-
Blunt, E.A.H. “The Caste System of Northern India : E.A.H Blunt C.I.E : Free Download, Borrow, and Streaming.” Internet Archive, Public Resource, 25 Jan. 2017,https://archive.org/details/in.ernet.dli.2015.187247/page/n95/mode/2up?q=hereditary.
“Class System.” Class System, Definition Of Class, Class System Sociology, Class System Definition Sociology, Difference Between Caste And Class System, Civil Service India , https://www.civilserviceindia.com/subject/Sociology/notes/class-system.html.
Kailasam , T. P. “The Curse or Karna : T. P. Kailasam : Free Download, Borrow, and Streaming.” Internet Archive, ttscribe1.Sok, 1 Jan. 1970, https://archive.org/details/unset0000unse_h8e3.
Ketkar, S. V. “History of Caste in India : Ketkar, S.V. : Free Download, Borrow, and Streaming.” Internet Archive, Public Resource , 1 Jan. 1970, https://archive.org/details/in.ernet.dli.2015.532372.
No comments:
Post a Comment