Exploring the Female Sexuality and Existential Crisis in the Writings of Ismat Chughtai Emphasizing Upon The Quilt, Gainda, and The Homemaker
https://doi.org/10.5281/zenodo.11103573
Author(s): Dipty Probha Demta
DOI: https://doi.org/10.5281/zenodo.11103573
PDF: Download Full Text
Volume 15 | Issue 2 | April 2024
Pages: 139-145
AboutUs: https://www.the-criterion.com/about/
Archive: https://www.the-criterion.com/archive/
ContactUs: https://www.the-criterion.com/contact/
EditorialBoard: https://www.the-criterion.com/editorial-board/
Submission: https://www.the-criterion.com/submission/
FAQ: https://www.the-criterion.com/fa/
ISSN 2278-9529
Galaxy: International Multidisciplinary Research Journal
www.galaxyimrj.com
The Criterion: An International Journal in English Vol. 15, Issue-II, April 2024 ISSN: 0976-8165
www.the-criterion.com
https://doi.org/10.5281/zenodo.10448030
Deconstructing the Cultural Codes: Reinterpreting Fakir Mohan
Senapati’s Six Acres and a Third
Ushasree Mishra
Independent Researcher,
Ex-student of Vikram Dev University, Jeypore.
Article History: Submitted-30/03/2024, Revised-14/04/2024, Accepted-18/04/2024, Published-30/04/2024.
Abstract:
This article explores the highly convoluted cultural codes present within Fakir Mohan
Senapati’s seminal work, Six Acres and a Third, through the lens of deconstruction. Employing
the methodology of deconstruction, the work examines the text’s signifiers to reveal underlying
layers of meaning and cultural significance from different perspectives. The study interrogates
different structural elements within the novel such as characters’ identity, language, religion
and culture, feudalism, superstitious beliefs, etc. It attempts to reveal the complex interplay of
power dynamics and societal norms. Through a meticulous examination of characters,
language, and narrative devices, the article uncovers how Six Acres and a Third reflects and
critiques the socio-cultural landscape of 19th-century Odia society. It explores the institutional
practices prevailing in society, thereby shedding light on the diverse perspectives and
experiences of the characters as depicted in the text. By deconstructing the cultural codes
embedded in Six Acres and a Third, this article offers a detailed understanding of the novel’s
significance as a cultural artifact. It highlights the complexities of representation,
interpretation, and meaning-making, inviting readers to critically engage with the text and
interrogate their own assumptions about literature, culture, and society. Ultimately, this study
contributes to a deeper and critical appreciation of rich and multifaceted nature of Senapati’s
literary masterpiece.
Keywords: Cultural codes, deconstruction, identity crisis, feudalism, gender roles.
Six Acres and a Third is the most famous artwork of Fakir Mohan Senapati. He has
depicted the minute elements of Odia society in his work. Six Acres and a Third stands as the
pinnacle of Odia literature, revered not only within its regional context but also recognised as
a significant contribution to the global literary landscape. What elevates Fakir Mohan
Senapati’s masterpiece to the realm of world literature is its universality. The themes and
129
https://doi.org/10.5281/zenodo.11103553
Deconstructing the Cultural Codes: Reinterpreting Fakir Mohan Senapati’s Six Acres and a Third
www.the-criterion.com
https://doi.org/10.5281/zenodo.10448030
narratives presented within its pages resonate beyond the confines of geographical and cultural
boundaries, touching upon fundamental aspects of the human condition that transcend time and
place. In the narrative of Six Acres and a Third, the characters emerge as ordinary individuals
navigating the complexities of life as each of them is burdened with their share of trials and
tribulations. However, amidst their struggles, a profound and universal message surfaces: the
inherent human capacity to endure and persevere through adversity. This underlying
philosophy echoes the sentiments of existentialism, as articulated by Friedrich Nietzsche, who
famously posited that “to live is to suffer, to survive is to find some meaning in the suffering.”
We witness a reflection of the human condition, filled with discontent and unfulfilled desires
within the pages of Senapati’s work. Indeed, the characters exhibit a drastic desire to persist in
their pursuit of existence. Their collective journey highlights the innate human yearning for
significance and recognition within society. Drawing inspiration from existentialist philosophy,
Senapati writes about human suffering and the quest for meaning in adversity. His characters
hold the universal struggle to find purpose and significance in a world fraught with challenges.
Their relentless pursuit of existence mirrors our innate desire for recognition and validation
within society, making Senapati’s narrative deeply relatable.
As we navigate through the text, we are compelled to confront our existential dilemmas
and contemplate the meaning of our lives. Through the lens of Six Acres and a Third, Senapati
holds up a mirror to the human condition, inviting readers to reflect on the universal truths that
bind us all together. In Senapati’s portrayal of ordinary individuals striving for significance
amidst the trials of everyday life, we find pictures of our struggles and aspirations, forging a
profound connection that transcends time and place.
Deconstructing the Crisis of Identity
The characters like Mangaraj and Champa reveal profound psychological dilemmas
through their conversations and actions in Six Acres and a Third. Mangaraj, driven by a
relentless pursuit of social status and wealth, resorts to criminality to bolster his image as the
preeminent zamindar of the region. Though he did not lack any material wealth but his ardent
quest for validation manifested as a crisis of identity, compelling him towards morally
reprehensible deeds. Similarly, Champa struggles with her internal turmoil, rooted in societal
expectations and gender norms that diminish her sense of self-worth. As a child widow thrust
into adulthood, she confronted the stark reality of her marginalised status, yearning for the
fulfilment denied to her by societal constraints. She realised the deprivation of all those things
130
The Criterion: An International Journal in English Vol. 15, Issue-II, April 2024 ISSN: 0976-8165
www.the-criterion.com
https://doi.org/10.5281/zenodo.10448030
that she could not achieve but the other women of her age did. Her desperate attempts to assert
her agency and secure personal satisfaction reflect a more profound psychological struggle to
reconcile her innate desires with the oppressive structures of her environment.
Through the lens of psychoanalytical theory by Sigmund Freud, the demeanour
Champa’s emerges as a poignant exploration of the human psyche. Her relentless pursuit of
gratification echoes Freud’s notion of the Id, driving her to satisfy primal urges and emotional
needs despite societal constraints. Furthermore, her quest to affirm her ego and assert her
identity against societal norms underscores the inherent complexities of navigating gendered
expectations and societal pressures.
Bhagia and Saria, embodying simplicity and innocence, merely sought a life of
contentment and tranquillity. However, the pervasive influence of societal norms and the
nefarious elements within the novel are portrayed and epitomised by figures like Mangaraj and
Champa. Such characters thwart their aspirations at every turn. Within this narrative, a
profound thematic exploration emerges—one that challenges conventional literary pieces.
Unlike the typical narrative arc where virtue is rewarded, and vice is punished, Senapati’s novel
presents a stark departure. Here, virtue does not inevitably lead to triumph, nor does vice
necessarily meet its downfall. This extraordinary portrayal mirrors the complexities of real-
world dynamics, where the dichotomy between virtue and vice often blurs, and the outcomes
are far from predictable or universally just. In Senapati’s narrative, the absence of a tidy
resolution serves as a powerful commentary on the unpredictability and moral ambiguity
inherent in societal interactions. This aspect resounds deeply with the complexities of human
existence.
Now examining the title, the novel Six Acres and a Third derives its title from two
numerical figures—six and a third—coupled with the unit of measurement “acres,”
symbolising land ownership. This numerical motif extends throughout the narrative, which
influences the characters’ lives. Initially, the story revolves around the six-acre plot owned by
Bhagia and Saria, which becomes the focal point of their desires and struggles. However, as
the plot unfolds, it becomes evident that this seemingly mundane parcel of land holds profound
significance, catalysing the characters’ fates. As the characters vie for control over this coveted
piece of land, the text inspects the broader themes of regional disparity and territorial conflict.
This reflects on historical instances of land disputes which have sparked world wars and
regional conflicts. Indeed, history is the proof or witness of the significant regional disparity
131
Deconstructing the Cultural Codes: Reinterpreting Fakir Mohan Senapati’s Six Acres and a Third
www.the-criterion.com
https://doi.org/10.5281/zenodo.10448030
and the world wars that occurred because of these land disputes or territorial expansions. May
it be the world wars or the regional Battle of Panipat, but the root cause is land or property, as
always. This is one of the firm societal phenomena reflected in the novel. Six Acres and a Third
offers a compelling commentary on the inherent human propensity for greed, ambition, and the
relentless pursuit of power.
As the narrative progresses, we encounter another central figure, Bhagia, who serves as
both the beginning and culmination of the story. Bhagia’s descent into madness towards the
conclusion of the novel is precipitated by a series of devastating losses: his beloved pet Neta,
his wife Saria, and ultimately his cherished property, Six Acres and a Third. The systematic
deprivation of his possessions leaves him feeling impoverished and desolate, a stark illustration
of the depths to which a once simple and virtuous man can descend when subjected to betrayal
and loss. While Bhagia could have endured the loss of his pet or property individually, the final
blow comes with the loss of his wife, shattering his sense of equilibrium. In a startling turn of
events, Bhagia’s desperation culminates in a violent attempt to murder to seek retribution
against Mangaraj. This act encapsulates two universal truths: the profound attachment that the
individuals often feel towards their belongings and the extent to which they may go to reclaim
what has been taken away from them.
In essence, Bhagia’s tragic end reminds of the fragility of human emotions and the
profound impact of loss and betrayal on the human psyche. Through his character, the novel
dives into the depths of human nature, exploring themes of passion, obsession, and the
relentless pursuit of justice in the face of adversity.
Now, let us analyze how the artwork Six Acres and a Third offers multifaceted
reflections of societal dynamics through its intricate portrayal of language, religion, culture,
institutions, superstitions, and feudalism.
Decoding the Language Dynamics
The language plays a vital role in displaying the overall understanding of a literary text.
This decodes the meaning of conversations between the characters which reflects the status of
each individual in a society This indicates the geographical region and also shows the mentality
of the individual character.
If we read the original Odia text of Six Acres and a Third titled “Chha Mana Atha
Guntha,” the Odia language emerges as an essential element that not only shapes the narrative
132
The Criterion: An International Journal in English Vol. 15, Issue-II, April 2024 ISSN: 0976-8165
www.the-criterion.com
https://doi.org/10.5281/zenodo.10448030
but also reflects the cultural ethos of the region or shows the numeral language of Odia people.
While speaking the same language, each character imbues it with unique accents, dialects, and
linguistic tenors, enriching the dialogue with idioms, proverbs, and phrases specific to their
backgrounds. Notably, even the gendered differences in speech patterns are discernible, with
distinct proverbs attributed to women and men, adding depth to character portrayals.
The author deftly incorporates these linguistic variations to authentically capture the
vernacular of ordinary Odias, evoking the ambience of village life in Odisha’s paddy fields and
markets. Furthermore, shortening of the names, such as Malati to ‘Mala’ or Saria to ‘Sari’,
reflects the colloquialisms prevalent among locals, adding authenticity to character
interactions. Moreover, the meticulous attention to detail extends beyond dialogue,
encompassing the nomenclature of characters and chapter titles. Names like Ramachandra
Mangaraj, Saantani, Malati, and Champa resonate with the essence of Odia culture while
addressing friends as “mita” underscores the familiarity and camaraderie ingrained in societal
norms. Additionally, the inclusion of Sanskrit-derived chapter titles, such as “Vanijye Vasate
Laksmis Tadardham Krsikarmani” (Commerce makes you rich; Agriculture does too, though
somewhat less so), showcases the linguistic diversity within the text, blending Odia vernacular
with Sanskrit sophistication.
In essence, the richness of the language in “Chha Mana Atha Guntha” not only serves
as a means of language communication but also acts as a channel for cultural expression,
enriching the narrative with layers of authenticity and depth.
Cultural and Religious Codes
India is a country full of cultural diversities, varying from state to state, district to
district, and community to community. Within this frame, Six Acres and a Third intricately
displays not only universal customs but also the distinct traditions and rituals unique to Odia
villages and localities in Odisha. The narrative vividly portrays practices such as cow worship,
Brahmin feasting, i.e. Brahmin bhojan (feeding the Brahmins) done by Mangaraj, and
recitations from sacred texts like the Bhagavad Gita by Saantani and enchanting of
Mahamrityunjaya mantra by Malati to overcome her death, offering feast after someone’s death
for nine days (panaa), etc. which provides a detailed understanding of the region’s cultural
fabric.
Religious observances, such as the Puja of Maa Budhi Mangala and Shathee Puja or
practising vraths or ‘osa’, etc., are meticulously depicted, underscoring the rich spiritual
133
Deconstructing the Cultural Codes: Reinterpreting Fakir Mohan Senapati’s Six Acres and a Third
www.the-criterion.com
https://doi.org/10.5281/zenodo.10448030
heritage of the community. Furthermore, the dress code given to the characters also showcases
their position and status in this society. For example, Mangaraj dresses up as zamindar whereas
Saria dresses as a woman farmer. Indian zamindars generally wear a dhoti with a shawl but
Indian farmers only wear a dhoti without a shawl as that of Bhagia. Hence, this discriminates
their economic status in the society. Additionally, symbolic elements like the vermilion on
Champa’s forehead illuminate the significance of cultural adornments, such as the bindi, in
Indian married life.
Despite the diversity in customs and practices, the text resonates with universal themes
that transcend cultural boundaries. The experience of mourning a loved one, the act of worship,
and the expression of strong religious convictions are shared human experiences, irrespective
of geographical or cultural differences. Through its portrayal of these customs, Six Acres and
a Third accentuates the universality inherent in human rituals and beliefs, offering readers a
window into the richness of Indian culture while highlighting the common threads that bind
humanity together.
Power Play and Hegemonial Dynamics
In simple terms, hegemony refers to the dominance or control exerted by one group or
individual over others. The power dynamics and control is not new; it has existed throughout
history and continues to be relevant today. Those who hold power, whether through wealth,
social status, or other means, often exploit or oppress those who are less empowered.
This theme of hegemony is evident in Six Acres and a Third, where characters like
Mangaraj wield power over the peasants through economic exploitation and land
encroachment. Similarly, Champa utilises her beauty to manipulate and subjugate Mangaraj,
highlighting the dynamics of power play within the narrative. The suffering borne by characters
like Saria and Bhagia underlines the impact of hegemonic control on the powerless. Moreover,
Mangaraj’s territorial ambitions reflect themes of imperialism, echoing historical patterns of
land expansion and domination. This theme of hegemony in the novel resonates with broader
historical contexts, including colonialism, where dominant powers sought to assert control over
territories and peoples. Overall, the theme of hegemony in Six Acres and a Third serves as a
lens to examine power dynamics, oppression, and exploitation, within both the narrative and
in broader societal contexts. It prompts readers to reflect on the theme of hegemony or what
medieval Europe coined as feudalism which occurs throughout the text and reminds of
colonialism by Britishers as well.
134
The Criterion: An International Journal in English Vol. 15, Issue-II, April 2024 ISSN: 0976-8165
www.the-criterion.com
https://doi.org/10.5281/zenodo.10448030
Exploring Institutional Structures and Superstitious Beliefs
Institutions encompass the framework of laws, regulations, and societal norms that
govern the functioning of a community. These institutions span various aspects of life such as
marriage, education, religion, healthcare, Sati Pratha and legal systems. Within the text of Six
Acres and a Third, these institutions are depicted in a detailed way that sheds light on their
impact on individuals and society. One poignant example is the portrayal of child marriage
through the experiences of characters like Malati and Champa. Their marriage at a young age
illustrates the grim realities of this practice. When they were married, they did not even have a
conscious meaning of marriage. This highlights the lack of agency in the then society. The
literary text critiques this institution vehemently, exposing its detrimental effects on the lives
of young girls. Similarly, the struggle for widow remarriage surfaces as a significant theme in
the story. Both Malati and Champa grapple with societal norms that discourage remarriage for
widows. This reflects the restrictive nature of these customs. The absence of widow remarriage
exacerbates the challenges faced by these characters, further underscoring the negative
consequences of societal norms. For instance, had Champa not been a prey of child marriage,
she would not have been a criminal, perhaps.
Furthermore, the depiction of court scenes in the novel provides insight into the legal
proceedings of the time. Through detailed portrayals of legal procedures, the writing captures
the complexities of seeking justice within the societal framework. These scenes serve as a
mirror to the legal landscape of the era, revealing the intricacies of the legal system and its
impact on individuals’ lives. In essence, Six Acres and a Third showcases the multifaceted
nature of societal institutions, exposing both their positive and negative ramifications on
individuals and society.
The institution of superstition is deeply entrenched in human society, spanning across
cultures and time periods from ancient uns to modern times. Despite its irrational nature,
superstition persists as a result of deeply ingrained beliefs and practices passed down through
generations.
Superstition in Six Acres and a Third manifests in various forms, reflecting the
characters’ reliance on supernatural beliefs to navigate life’s challenges. One prominent
example is Saria’s construction of a temple to enhance her fertility—a strange yet unsettling
illustration of superstitious fervour. This belief is not isolated to Saria alone but is also shared
by the entire community, who perform rituals and offerings to character.
135
Deconstructing the Cultural Codes: Reinterpreting Fakir Mohan Senapati’s Six Acres and a Third
www.the-criterion.com
https://doi.org/10.5281/zenodo.10448030
Local deities in exchange for desired outcomes. The universal nature of these rituals
shows the pervasive influence of superstition in society. Additionally, the characterisation of
Saantani as the embodiment of goddess Lakshmi and Champa as ‘Harakala’ or a harbinger of
misfortune by the local exemplifies the villagers’ steadfast adherence to superstition. These
personifications reflect their deeply held beliefs in auspicious and inauspicious omens, shaping
their perceptions and interactions within the community.
Furthermore, attributing supernatural origins to natural phenomena, such as naming a
pond after the demon Banasura, underscores the villagers’ inclination towards myth and legend
to explain their surroundings. These superstitions, while seemingly irrational, hold significant
influence over the collective consciousness of the community, influencing their decisions and
behaviours. The novel offers a detailed portrayal of the complex interplay between tradition,
belief, societal norms, and human experiences by exploring rituals, beliefs, mythological
attributions, marriage, legal systems, and other institutions.
Decoding Womanhood: Virtue, Power, and Motherhood
Champa’s understanding of the power of female allure provides a pervasive theme of
womanhood in Six Acres and a Third. Being aware that a woman’s beauty can wield
considerable influence, Champa strategically employs her physical charms to ensnare
Mangaraj, revealing the complex dynamics of power and manipulation. This portrayal
resonates with the experiences of some women across societies who utilize their beauty as a
form of agency. Through Champa’s calculated actions, the novel shows the societal pressures
and expectations placed upon women, particularly regarding their role in relationships and
marriages. In contrast, Saantani symbolises a different archetype of womanhood, characterised
by virtue and sacrifice. Her portrayal highlights the selflessness often associated with
traditional notions of femininity, as she prioritises the well-being of her family above her own
desires. Saantani’s plight reflects the struggles faced by many women who find themselves in
challenging circumstances, torn between societal expectations and personal fulfilment.
The juxtaposition of Saantani and Champa serves as a determinable commentary on the
multifaceted nature of womanhood, illustrating the spectrum of experiences and choices
available to women within society. While Saantani is the idol of the virtues of maternal love
and selflessness, Champa represents the darker side of femininity, driven by ambition and
manipulation. Despite their differences, both characters navigate the complexities of
womanhood within the constraints of 19th-century Odia society.
136
The Criterion: An International Journal in English Vol. 15, Issue-II, April 2024 ISSN: 0976-8165
www.the-criterion.com
https://doi.org/10.5281/zenodo.10448030
Furthermore, the text also interprets the universal theme of motherhood, depicting the
deep-rooted instinct for nurturing and protection inherent in women. Saria’s unwavering desire
for motherhood and Saantani’s concern for Malati’s well-being serve as profound maternal
instincts that transcend cultural and temporal boundaries. In essence, Six Acres and a Third
explores the status of women in 19th-century Odia society, highlighting the diverse roles,
challenges, and aspirations that shaped their experiences.
Well, an extraordinary conclusion unfolds in Six Acres and a Third, where the cycle of
justice plays out through the intertwined fates of its characters. Mangaraj’s betrayal of the
farmers mirrors his downfall when his properties are seized by his advocate. Similarly,
Champa, who ruined Bhagia Saria’s life and finally, Saria had dementia, had to pay for her
betrayal when she (Champa) was betrayed and murdered by her own confidante and vicious
character Govinda. Champa’s betrayal of Bhagia and Saria leads to her demise at the hands of
Govinda. Govinda meets his end in a symbolic twist of fate! He is killed by the crocodile,
which is again a symbol of vice. The narration, through poetic justice, offers a satisfying
resolution to the conflicts within the story. Here the cycle of justice is provided by the vicious
characters. Hence, poetic justice is embedded in the text to give it an acceptability.
Hence, in the culmination of the extensive examination of Fakir Mohan Senapati’s
masterpiece, Six Acres and a Third, multiple insights into human nature and societal
complexities are uncovered. Through a thorough deconstruction of the cultural layers in the
novel, a deep understanding of Odia society and its broader significance comes to light. The
study reveals how Senapati’s work transcends its regional origins, resonating universally with
readers. The conflict of interest among the characters like Mangaraj and Champa reflects the
common challenges faced by humanity, regardless of time or place. Moreover, exploring
language usage and cultural subtleties emphasises the authenticity and universality of the
human experiences depicted in the text. Through portraying religious rituals, superstitions, and
societal norms, Senapati prompts readers to ponder about the traditions that shape individual
lives, irrespective of cultural backgrounds. A central focus of the analysis is the theme of power
dynamics and hegemony, where characters vie for control over land, wealth, and social
standing. By scrutinising institutional structures and superstitions, the study lays bare the
oppressive forces that impact human interactions and societal structures, urging contemplation
on the legacy of colonialism and exploitation. The depiction of womanhood explores female
empowerment, virtue, and maternal instincts. Through characters like Champa and Saantani,
137
Deconstructing the Cultural Codes: Reinterpreting Fakir Mohan Senapati’s Six Acres and a Third
www.the-criterion.com
https://doi.org/10.5281/zenodo.10448030
Senapati challenges conventional gender norms, encouraging readers to reflect on the diverse
roles, obstacles, and aspirations that shape women’s lives across different cultures and eras.
Ultimately, the analysis provides transformative insights into the human experience,
challenging preconceptions and deepening understanding. Senapati’s masterpiece is a timeless
reflection of universal truths and enduring human struggles. The meticulous deconstruction of
cultural codes in Fakir Mohan Senapati’s “Six Acres and a Third” not only illuminates the depth
of Odia society but also reinterprets the universal relevance of this literary masterpiece,
validating the aptness of the title’s exploration. As readers bid farewell to the world of “Six
Acres and a Third,” they carry a treasury of wisdom and profound insights that will resonate
for generations to come.
Works Cited:
Freud, Sigmund.”A general introduction to psychoanalysis.”The Journal of Nervous and
Mental Disease. vol. 52, no. 6, 1920, pp. 548-549.
Freud, Sigmund.”The ego and the id (1923).”TACD Journal. vol. 17, no. 1, 1989, pp. 5-22.
Mohanty, Satya P. Introduction. Six Acres and a Third, by Fakirmohan Senapati. Trans. Rabi
S. Mishra et al. Berkeley: U of California P, 2005.
Nietzsche, Friedrich. Twilight of the Idols. Translated by Richard Polt, introduction by Tracy
Strong, Hackett Publishing Company, Inc., 1889.
Senapati, Fakirmohan. Six Acres and a Third. The Classic Nineteenth-Century Novel about
Colonial India. Translated from Oriya by Rabi Shankar Mishra, Satya P. Mohanty,
Jatindra K. Nayak and Paul St.-Pierre. Introduction. Satya P. Mohanty. U of California
P, 2005.
138
Dipty Probha Demta