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Human Rights in Omprakash Valmiki's Joothan ISSN (Online) : 2455 - 3662 SJIF Impact Factor :4.924 EPRA International Journal of Multidisciplinary Research Monthly Peer Reviewed & Indexed International Online Journal Volume: 4 Issue:9 September 2018 Published By : EPRA Journals CC License Volume: 4 | Issue: 9 | September 2018 SJIF Impact Factor: 4.924 ISSN (Online): 2455-3662 EPRA International Journal of Multidisciplinary Research (IJMR) HUMAN RIGHTS IN OMPRAKASH VALMIKI’S JOOTHAN: A DALIT’S LIFE AND ANITA DESAI’S FASTING, FEASTING ABSTRACT R. Suganya1 The concept of human rights is as old as 1 literature.”Human Rights are manual philosophy, Research Scholar, which explain certain values of human behavior, and PRIST Deemed University, are regularly protected as authorized rights. The strong Thanjavur, Tamil Nadu, claims made by the principle of human rights continue India to inflame extensive disbelief and debates about the substance, environment and justifications of human 2 civil rights to this day. Anita Desai in her novel S. Santhiya represents that the human rights through feminism. 2Research Supervisor, This kind of victimization is borne out of self-hate or PRIST Deemed University, an attempt to deny the uniqueness or difference of the Thanjavur, Tamil Nadu, other women or a desire to take revenge for all the wrongs done to her earlier by generation of women. India KEYWORDS: Human Rights, Depression, Untouchablility, Humiliation, Violation. Human Rights in Omprakash Valmiki’s Joothan reveal in nutshell the injustice oppression. Joothan and Anita Desai’s Fasting, Humiliation, Violence and deprivation that has been Feasting:- met out the untouchable for ages together in the The idea of human rights suggests that the forename of God, Religion and Caste system. The public discourse of peace time global society know untouchables are forced to live in the outskirts of how to be said to have a common moral language, It is village/town proper as their living amongst the caste that of human rights. Omprakash Valmiki is a famous Hindus pollutes them. person among Dalit writers. He is a predecessor among “Joothan: A Dalit‟s life, his life history has the writers who laid the foundations for Dalit been the focus of critical enjoyment and deliberate. journalism in Hindi. Joothan is not merely an Joothan is not merely an autobiography, but it is the autobiography, but it is the voice of the innumerable voice of the innumerable voiceless people who face all voiceless people who face all sorts of subjugation and sorts of subjugation and torture because they are born torture because they are born in a lower class where in a lower class where self-esteem, self-identify are self-esteem and self-identify are least important. least important with digital clarity, the author depicts The title of this narrative is highly arresting his distressing Dalit experience from childhood to due to the meaningful and deliberate implication given adolescence. by the novelist. It is retained in the English translation The Dalit personalities in his stories carry on a also. Om Prakash Valmiki‟s autobiographical novel, persistent movement against caste conspiracies and www.eprajournals.com Volume: 4 | Issue: 9 | September 2018 40 EPRA International Journal of Multidisciplinary Research (IJMR) | ISSN (Online): 2455 -3662 | SJIF Impact Factor: 4.924 persistently fight to safeguard their pride and the self- “Uma tried not to look into the priest‟s face, or esteem and they act as spokesmen of the community. listen to the words of the hymn either: there was They belong to their fight is also for abolishing the an air of abandonment about them that made her whole evil of caste structure and caste ladder. Gail feel uneasily as if , those enemies of abandon, Omvedt‟s observation on Dr. Ambedkar‟s approach were standing behind her and watching her and towards the Dalits is factual in the case of Omprakash all of them, with scorn”. (F.F.5, p.58). Valmiki as well. His stories bring to the surface the Even faraway uninvolved from her family veiled aspects of the Dalit society. circle and ensconced within the Ashram‟s twilight Anita Desai‟s Fasting, Feasting is itself implied prayers, Uma find hard to lose herself entirely in the in the title. Here the book of disparity between two holy ceremony. MamaPapa, the singular, colossal cultures; One Indian known for its religious and ancient authority that her father and mother represent, are customs on behalf of fasting and the other, American, a infatuated with maintaining a unbending outward nation of wealth and luxuriousness epitomizing manifestation, a obedience that never allows them to feasting. Human rights are aimed at preserving the lose self-discipline in temporary displays of sentiment. dignity of the people. Although human rights are Though she very much wants to lose herself totally in needed for supporting human life and encouraging the prayers like the rest of the devotees, she hurts from development of man yet the inner political a self-conscious worry and shocking memory of her organization, levels of communal technological and parents‟ decorative judgment and disdain for financial development, the source based and religious everything outside their range of understanding and cultural based background of the countries, do have a view of. profound bearing on the polices and priorities of “MamaPapa. PapaMama. It was hard to believe various centuries towards human rights. they had ever had separate existences, that they While human rights shaps the creative credos had been separate entities and MamaPapa in one of original writers, literature, critically or actively breath.”(F.F. 5.). intercede into this aspect of individual continuation in This quote merges Uma‟s parents into one its various dimensions. The proposed study project, by compatible and equal identity. While the two parents pretent human rights as evaluative structure and come from considerably unusual backgrounds, their preferred Indian fiction in English as case studies, wedding and their power over the household faultlessly seeks to explore and analyses the interface between the ironed away any contrasts, replacing past characteristic two. and identity with a colossal and united parental rule Anita Desai, in her novel, Fasting, Feasting structure. represents that the human rights through feminism. Mama and Papa show little tolerance for Uma This kind of victimization is borne out of self-hate or Papa, a center administration magistrate with a brittle an attempt to deny the uniqueness or difference of the ego, dominates his family life by dominating the other woman or a desire to take revenge for all the family‟s daily routine and everyone‟s futures. Priding wrongs done to her earlier by generation of women. herself as the spouse of a significant man, Mama co- Writing about it is one way of raising consciousness as operates go away from school to care for her infant the novelist does with intuitive perception and brother. Uma runs away to the school and sensitivity. unproductively begs Mother Agnes to talk into The natural outcome of this combined hostile allowing her back into school. Uma has her first attack forces is marginalization of women‟s life and bringing on the convent floor after Mother Agnes says she is in a sense of non-belongings more so because this helpless to help her. culture and society compel a women‟s life to be Anita Desai, who addresses the human rights eclipsed by the perpetuation of their subservient roles. seriously, focuses on the circumstance of women in Fasting, Feasting, so far Desai‟s most recent novel is, India. Unlike Nayantara Sahgal and Kamala above all, a work whose main anxiety is the privileges Markandeya, for example, who react primarily to the of women in India and is linked to women in general, exterior social and government circumstances of their to deal with the situation of Western Sense. female characters, Desai concentrates on the utilization In a small city in India in after 1970‟s, Uma of the psychological condition of exploited heroines and her last sister Aruna are on the rise up in a who, at first, are fully passive. Bipin panigrahi traditional Indian household. Their father and mother, characterizes suitably the clash of Desai characters as called only Mama and Papa, try to manage the destinies one among reasons and impose the will and reality, of their daughters by training them domestic, contribution and disinterest. conventionally woman skills. Uma takes little attention Desai, in short makes a humor out of in marriage or family errands rather, she loves be disastrous stuff. She uses satire as her description tool present at her convent school, in spite of her worsening to picture the patriarchal notions in Indian society. grades. Anakmika‟s death is reported in a alike frivolous mode. www.eprajournals.com Volume: 4 | Issue: 9 | September 2018 41 EPRA International Journal of Multidisciplinary Research (IJMR) | ISSN (Online): 2455 -3662 | SJIF Impact Factor: 4.924 Anitha Desai in her story paradoxically unfolds the always been considered inferior and incapable of any receipt of such events as mere luck or God‟s will to serious action and thought. India, being a male tease at the patriarchal look and its blindness to these conquered patriarchal society has underprivileged horrible details of life. The Indian circumstances, the women of their basic rights as individual. She is not patriarchy are not just male authority. It is primarily the even considered worthy of treating as a human being right of mothers-in-law who allow to run free their equal to man rather she was and is still considered as frustrations on their daughters-in-law uphold the power the „other‟ of man. organization in the family. The mother and relations of BIBLIOGRAPHY the girl are intended to be mute observers in their 1. Desai, Anita.
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