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The works of writers from India deal with numerous concerns. Postcolonial concerns rank high among writers like Anita Desai, Must Raj Anand, R. K. Narayan and other leading authors. These writers express their thoughts and ideologies on the postcolonial situation using concerns like nationhood and nationalism, resistance and representation and feminist post colonialism. This essay titled Subalterned females in Desai's Fasting, Feasting is an analysis of two vital postcolonial concerns, namely feminism and post colonialism in the novel written by Anita Desai.
Taking into account the assumption that the writer is dead, this analysis will be focused upon the characters and events that take place in the novel. As the analysis deals with the issue of feminist post colonialism, the essay will encompass the subalternate of female characters from a postcolonial context. As mentioned earlier, the main concern of the analysis is the examination of the sublaterned position of female characters in Fasting, Feasting. The subaltern ed position of the female characters will be analysed via elements like patriarchal constructs, societal and cultural constructs as well as religious constructs.
Establishing the notion that the female characters in the novel are oppressed by the males, I will go on to examine the manner in which the female characters try to resist against their oppressors. In addition to this, I will also analyse the reason they (female characters) fail to resist the oppressive nature of the male characters. This analysis will focus upon the subalternate of Uma and Mama by Papa and the Hindu society at large. The subjugation of other female characters like Aruna, Anamika and Mrs. Patton will also be dealt with in the course of the analysis. Before delving into the analysis, it would only be appropriate to define two key concepts that play a vital role in the study, i.
e. subaltern and patriarchy. Ashcroft, Griffiths and Tiffin in their book Key Concepts in Post-Colonial Studies define subaltern as someone who is of inferior rank. It refers to those groups in society who are subject to the hegemony of the ruling classes. (Ashcroft, Griffiths and Tiffin: 1998: 215) Subaltern classes may include groups denied access to hegemonic power. (Ashcroft, Griffiths and Tiffin: 1998: 215) In subaltern studies in South Asia, this term is used as a name for the general attributes of subordination in South Asian society whether this is expressed in terms of class, caste, age and gender. (Ashcroft, Griffiths and Tiffin: 1998: 216) In this analysis, subalternate will be examined in the form of the subordination of the Indian female by the hegemonic ruling of the Indian male. The second concept, patriarchy, has been defined by Abhrams in his book A glossary of literary terms as male-centered and controlled, and is organized in such a way as to subordinate women to men in all cultural domains: familial, religious, political, economic, social, legal and artistic. (Abhrams: 1999: 89) In this analysis, the patriarchal ideology of Papa will be scrutinized in relation to Mama and Uma.
In Fasting, Feasting, female subalternate seems to be exercised mainly using patriarchal constructs. Papa takes to the stand as the key figure in the exertion of patriarchal ideology towards his wife, Mama and his daughters Uma and Aruna. Papas patriarchal ideology is seen to colonize the speech, action and even thoughts of Mama and her daughters. Papa seems to exert his patriarchal ideology mostly towards Mama and Uma. There are countless instances in the novel which point to his subjugation over the two women in his life.
In the case of Mama, she represents the embodiment of the traditional self-sacrificing woman. Her life revolves around her husband. It can be said that she lives her life for her husband. All decisions she makes are based upon the approval of her husband. When her husband returns from work, she tells Uma to get the necessities ready for her husband. Mama called, Uma!
Uma! Tell cook to bring Papa his lemonade! (Desai: 1999: 8) Mamas inefficiency in carrying out her wifely duties for her husband will end up in Papa getting cross with her and scowling her. Mama sees Papa as god. Thus, fulfilling Papas wishes and orders is liked by Mama to fulfilling the wishes of the almighty god. Angering Papa would mean angering the gods.
The following excerpt enhances Papas patriarchal qualities. Uma, pass your father the fruit. Uma picks up the fruit bowl with both hands and puts it down with a thump before her father. Bananas, oranges, apples-there they are, for him. Blinking, he ignores them.
Folding his hands on the table, he gazes over them with the sphinx-like expression of the blind. Mama knows what is wrong. She taps Uma on the elbow. Orange, she instructs her. Uma can no longer pretend to be ignorant to Papas needs, Papas ways. After all, she has been serving them for the last 20 years.
She picks out the largest orange in the bowl and hands it over to Mama who peels it in strip, then divide it into separate segments. Each segment is then peeled and freed of pips and threads till only the perfect globules of juice are left, and then passed, one by one, to the edge of papas plate. One by one, he lifts them with the tips of his fingers and places them in his mouth. Everyone waits while he repeats the gesture, over and over. Mamas lips are pursed with the care she gives her actions, and their importance Where is papas finger bowl? she asks loudly.
The finger bowl is places before Papa. He dips his fingertips in and wipes them on the napkin. He is the only one in the family who is given a napkin and a finger bowl; they are emblems of his status. Mama sits back.
The ceremony is over. She has performed it. Everyone is satisfied. (Desai: 1999: 23 - 24) From the excerpt above, Papas patriarchal exertion over his wife seems to be quite firm. This is due to the fact that Mama is so afraid that she would commit a crime if she did not slave for her husband. This is evident in the sentence The ceremony is over.
She had performed it. Everyone is satisfied. Papas actions too suggest that he is comfortable with the fact that he has his wife to serve him. From a postcolonial point of view, the manner in which Papa treats his wife is in the manner of a colonizer treating the colonized. Papas patriarchal ideology over Mama is also seen in the manner in which Papa structures his wifes actions.
In the novel, it has been mentioned that Mama likes to gamble, but this is an indulgence frowned upon by Papa. (Desai: 1999: 7) When Papa leaves for work, Mama uses her freedom to pursue her hobby, without the knowledge of her husband, for fear he would punish her. When Papa, back from his office, asked what they had done with themselves all morning, she drooped, sighing, and fanned herself, saying, It was so-o hot, what can one do? Nothing. (Desai: 1999: 7) Mama is so afraid to confront Papa with the truth for she fears him. Papas patriarchal manipulation over Mama is best seen when he forces his wife not to terminate her late pregnancy. Mamas weak condition was never a concern to Papa. All Papa wanted was a boy, to carry on his legacy.
Papa portrayed typical characteristics of the Indian male who placed importance on sons rather than daughters. Papa set his jaws. They had two daughters, yes, quite grown up as anyone could see, but there was no son. Would any man give up the chance of a son? The pregnancy had to be accepted. (Desai: 1999: 16) Having no say on the situation, Mama had to carry on with the pregnancy to satisfy Papas patriarchal demands as in the manner a native would satisfy the demands of the colonies. Instead of breaking free from her subaltern ed position, Mama willingly accepted Papas patriarchy.
Never did she even think of the possibility of empowering her status. She accepted her fate and was in fact comfortable with the idea of being colonized by Papa. She was afraid of the comments that the Indian society would make if she broke out of the societal norms. I feel that her fright was not really for the society but rather for the shame her husband would be subjected to by the society if he were branded as a female sympathise.
Thus, Mama willingly accepted Papas oppressive nature to save his face and her face amongst the Indian society. In addition to Mama, Papas patriarchal constructs are also extended towards both his daughters, Uma and Aruna. Of the two, Uma was subjected to Papas oppressive nature to a higher degree compared to Aruna. This was due to the fact that Aruna was always the prettier and smarter one of his two daughters. Furthermore, Aruna was more cultured than her elder sister Uma.
These made Papa less oppressive towards his second daughter. In the case of Uma, Papa took it upon him as his responsibility to create an identity for Uma as a colonies would carry out on his colonial subject. Papa felt that Uma was incapable of fending for herself, as she was too clumsy, uncoordinated and proves a failure in almost everything she does. Uma fails in school, in the kitchen and even fails to find anyone worthwhile to get married to.
Papa exerts his patriarchal ideology onto Uma from the time she was a child till her years as a middle-aged woman. Papa stopped Uma from her studies in the Christian convent when he found out she was failing. Although Uma protested, Papa was firm with his decision. Papa felt that it was a waste of time and money to keep Uma educated. Papa had other plans for Uma, which was for her to look after her baby brother Arun and take care of the household while Mama rested after giving birth.
Uma was thunderstruck (Desai: 1999: 28) when she heard of her fate. However, there was nothing that she could do to mend the situation as Papas decision was made. Once Papa makes his decision, no one could alter his thoughts, as it was a form of disrespect towards him. Uma's life was constantly planned by Papa. Papa limited her freedom and confined her to the house.
Uma's days were spent looking after baby Arun and making sure that the household was running well. Papa imprisoned Uma at home. When Uma was keen to go for outings or for tea at the neighbours house, Papa would stop her from doing so saying it was a waste of time. Uma could not resist her fathers oppressive patriarchal ideology, as she was afraid of the consequences that would befall her if she angered the colonial characteristics of her father. Uma's entertainment came in the form of her cousin, Mama Bhai.
When Mama Bhai was around, Uma felt at ease. But Papa felt that Mama Bhai was a bad influence on Uma. When Mama Bhai invites Uma for dinner, Papa is quick to dismiss the idea. It is up to him to prevent this situation from getting completely out of control. No need to waste money by eating at Kwalitys, he says sternly. No need.
Waste! Kwalitys-bah. (Desai: 1998: 49) In the situation above, it seems very clear that Papas hegemonic ruling over Uma was strong. This may be due to the fact that Papa did not want Uma to be influenced by other men who were capable of brainwashing her to resist against the demands of his patriarchal nature. Papas influence of power over Uma is seen in yet another incident when Uma is in need of a new pair of spectacles. In the incident, Uma has taken off her glasses and stands rubbing her eyes. Everyones eyesight grows weaker as they grow older, Papa declares.
Dont you know that? You think my eyes have not grown weaker? (Desai: 1998: 126 - 127) It is evident here that Papa does not seems very bothered of the welfare of his own daughter, which is typical of the characteristics of a patriarchal individual. He sees it as a waste of money to care for the well being of his daughter as she is stupid and clumsy. Papas character is alike the self who exerts his power over the weaker other. As Uma grows of the age of marriage, Papa takes it upon himself to find a suitable candidate for her for she cannot find anyone worthwhile to get married to. However, Uma proves rather difficult to pair off due to her limited education and looks.
When Papa is finally able to find a suitor for Uma, Papa is duped into paying a hefty amount in dowry only to be left dangling mid way with the cancellation of the marriage. Papa sees this as a terrible shame and inevitably blames Uma for bringing shame to the family. After a long search for more eligible suitors, Papa encounters the family of a merchant who ask for Uma's hand in marriage. Papa gets her married only to be conned once again when she finds out that she is actually the second wife of the merchant.
Papa becomes furious not because his daughters life is ruined but because he has once again wasted a large sum of money on Uma's dowry. It is evident that Papa never considered the feelings and emotions of his daughter, but was more distraught of the fact that he lost his money due to his worthless daughter. Papas patriarchy is highlighted in this particular incident because instead of offering words of comfort for his daughter, he is more ashamed that his status is jeopardized and his personality disintegrated. He brings Uma back home after learning of her situ...
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