Examining Resistance and Rebellion: Unveiling Sujata’s Journey in Mother of 1084 https://doi.org/10.5281/zenodo.12670997

Examining Resistance and Rebellion: Unveiling Sujata’s Journey in Mother of 1084

https://doi.org/10.5281/zenodo.12670997

Author(s): Ela Kaushikee &

Prof. Sumitra Kukreti

DOI: https://doi.org/10.5281/zenodo.12670997

PDF: Download Full Text

Volume 15 | Issue 3 | June 2024

Pages: 11-21

The Criterion: An International Journal in English Vol. 15, Issue-III, June 2024 ISSN: 0976-8165
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https://doi.org/10.5281/zenodo.10448030
Examining Resistance and Rebellion: Unveiling Sujata’s Journey in
Mother of 1084
Ela Kaushikee
Research Scholar,
Department of Applied English,
MJP Rohilkhand University, Bareilly (UP).
&
Prof. Sumitra Kukreti
Head of the Department of Applied English,
MJP Rohilkhand University, Bareilly (UP).
Article History: Submitted-01/05/2024, Revised-19/06/2024, Accepted-20/06/2024, Published-30/06/2024.
Abstract:
Mahasweta Devi’s Mother of 1084 delves beyond its surface depiction of Kolkata’s
response to the 1970s Naxalite movement. Through Sujata, the protagonist, Devi crafts a powerful
narrative of female resistance and rebellion. Sujata embodies the struggles of marginalized women,
challenging societal norms and her oppressive marriage. Her transformation parallels her son’s
revolutionary path, reflecting the interconnectedness of personal and political liberation. Through
Sujata’s journey towards self-discovery and empowerment, Devi offers a nuanced exploration of
gender dynamics and the ongoing struggle against patriarchal oppression in India. This study sheds
light on the transformative power of individual resistance, offering hope for those fighting against
societal constraints.
Keywords: Empowerment, Patriarchal society Resistance, Rebellion, Self-discovery.
Introduction:
In the intricate mosaic of Indian literature, Mahasweta Devi’s Mother of 1084 is a powerful
narrative that explores the nuances of resistance and rebellion against societal norms. At its core
lies the compelling journey of Sujata, a character whose story serves as a poignant reflection of
the struggles faced by women in a patriarchal society. Through the lens of this iconic work, this
paper embarks on a journey to delve deeper into Sujata’s narrative, unravelling the layers of her
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resistance and rebellion against the oppressive structures that seek to confine her. As the
exploration navigates through Sujata’s experiences of seclusion, betrayal, and societal
expectations, a transformative journey of self-discovery and empowerment unfolds. Through this
exploration, the aim is to shed light on the resilience and agency of women like Sujata, whose
voices echo across time and space, inspire discourse and reflect on societal gender dynamics.
Literature Review:
A concise review of existing literature has been conducted to establish a strong foundation
for this study. This review aims to achieve two key objectives: first, to refine the research question
and ensure its focus, and second, to identify established methodologies relevant to the chosen topic.
In this way, the research article “Mahasweta Devi’s Mother of 1084: Saga of Predicament of
Middle-Class Women in Indian Society” offers a comprehensive framework for understanding
Devi’s Mother of 1084. It not only connects the work in Devi’s social activism but also accurately
identifies the main storyline of the protagonist, Sujata. The review highlights the novel’s
exploration of crucial themes such as gender roles, the struggle for identity, and the weight of
societal expectations. Furthermore, it explores Devi’s criticism of the educational system’s
constraints on women and the oppressive dynamics within traditional marriage structures.
Similarly, Prof. Joshi and Dr. Neha Arun Hariyani, in their research paper titled “The Predicament
of Women for Deliverance in Mahasweta Devi’s Mother of 1084,” analyze the novel through the
lens of evolving feminist thought, particularly “womanism,” which emphasizes the struggles of
marginalized women. By connecting Sujata’s transformation to the concept of the subaltern
woman, the analysis explores how her interactions with other women catalyse for her fight against
societal and familial oppression. In the same manner, the other research article by Brijesh Kumar
titled, “Portrayal of Motherhood in Mahasweta Devi’s Mother of 1084”, provides a robust
understanding of the historical context of the Naxalite movement and its impact on Bengal. This
context is essential for interpreting the characters’ motivations and the violence that unfolds. The
analysis effectively connects Sujata’s transformation, marked by grief and awakening, and the
broader themes of social oppression and the pursuit of justice. This connection underscores the
potential for individual experiences to catalyze social change. Finally, the contrasting portrayals
of mothers from different socioeconomic backgrounds, Sujata and Somu’s mother, highlight the
significant societal inequalities that fueled the Naxalite movement. Hence, these studies provide
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valuable insights into various aspects of Devi’s “Mother of 1084”; however, there remains a
significant gap in exploring the novel’s portrayal of individual transformation. The present study
that delves deeper into Sujata’s journey, the transformative potential of grief, and the cyclical
nature of change can offer a comprehensive understanding of the novel’s emotional resonance.
This research paper endeavours to explore the odyssey of Sujata, the protagonist of
Mahasweta Devi’s 1973 novel Hazar Chaurasir Ma (Mother of 1084). It aims to illuminate the
narrative as a saga or discourse intricately woven from a feminine standpoint, chronicling her
voyage towards self-realization and emancipation amidst an environment fraught with peril and
subjugation. Sujata epitomizes the collective struggle of numerous women who seek to maintain
their identities within the pervasive dominance of patriarchal hegemony. Her narrative holds the
potential to serve as a powerful symbol in discussions about empowering women and achieving
their freedom. In a patriarchal society, women encounter challenges in establishing an autonomous
identity and exercising agency due to prevailing gender norms that restrict them to predetermined,
traditional roles. This phenomenon is rooted in the perpetuation of stereotypical and archetypal
representations of women, constraining their ability to assert individuality and make self-directed
choices. In the narrative, Sujata serves as both the narrator and protagonist, facing challenges that
stem from her marginalized and subjugated societal position. Her narrative journey revolves
around overcoming these obstacles to assert herself as a rebel, ultimately reclaiming her
entitlement to psychological emancipation, autonomy, and the freedom for independent thoughts.
Before proceeding with those procedural steps, she needs to acknowledge the systematic denial of
her fundamental human rights in both public and private domains. While contemporary women
generally experience acknowledgement of specific established human rights, such as suffrage and
access to education, it is deeply disconcerting that broader rights, including the rights to equality
and freedom from exploitation, remain largely inaccessible due to the prevailing patriarchal social
framework. In various sectors of human communities, women lack opportunities and a favorable
environment to cultivate their distinct abilities due to patriarchal structure or male dominance.
Adrienne Rich defines the concept of patriarchy in her book Of Woman Born: Motherhood as
Experience and Institution (1976) as “the power of the fathers: a familial, social, ideological,
political system in which men- by force, direct pressure, or through ritual, tradition, law, and
language, customs, etiquette, education, and the division of labour- determine what part women
shall or shall not play, and which the female is everywhere subsumed under the male” (57). This
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template for dominance, constructed within political frameworks, is meticulously designed to
ensure the perpetual subordination of women to male authority. It engenders a pervasive absence
of women or their meaningful participation within discursive realms, including canonical texts
across various media platforms such as print, electronic, and graphic formats. Herein, women are
often depicted dichotomously as either wickedly seductive or naively submissive, perpetuating
stereotypes and reinforcing patriarchal norms. This analysis contends that the emergence of this
counter-discourse not only elevates the female perspective to a position of greater prominence but
also actively redefines femininity by imbuing it with characteristics of strength and vitality. The
novel strives to admonish the pernicious sexist ideologies prevalent in contemporary society while
simultaneously equipping its readers with the cognitive resilience necessary to unambiguously
repudiate the normalization of women’s exploitation across various contexts, whether overtly
depicted or subtly implied. Sujata’s narrative of resilience within a patriarchal framework,
followed by her defiance of gender norms to carve out her own identity, transforms into a collective
narrative of resistance and emancipation, which holds the potential to mirror the trajectories of
numerous women in their quest to forge individual identities amidst challenging environments
characterized by gender-based constraints.
Mahasweta Devi, a distinguished Bengali author and social activist, was born in 1926 in
Decca, British India, but her family relocated to West Bengal in 1930. Devi’s legacy is notably
emblematic of her staunch advocacy for the rights and empowerment of marginalized
communities, often identified within academic discourse as ‘subaltern’. Subalterns are those
individuals or groups positioned outside the prevailing social, political, and geographic power
structure. In 1982, Ranjeet Guha elaborated on Antonio Gramsci’s notion of the subaltern within
the historiography of colonial India. Building on Guha’s work, the concept of the subaltern became
popular in creating literature and historical narratives focusing on the oppressed. Subaltern Studies
emerged as a critique of traditional Indian historiography, highlighting the limitations imposed by
narratives dominated by elite and nationalist perspectives. This school of thought emphasizes the
importance of decentering these dominant narratives and giving voice to the experiences and
perspectives of marginalized groups. By foregrounding subaltern agency and resistance, Subaltern
Studies seek to create a more nuanced and inclusive understanding of Indian history. Devi’s
advocacy, amplifying the voices of marginalized groups, positions her as a postcolonial advocate
combating the exploitation of women and indigenous communities. Her philosophy of life takes
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shape from a dichotomy between “needful and needless”, and she has “no interest in the latter one”
(Talking Writing: Four Conversations with Mahasweta Devi). Devi, who acknowledges herself as
a communist, refrains from explicitly aligning with feminism. However, her concern for women’s
matters stems from the belief that they reside on the fringes of society, relegated to the status of
marginalized or subaltern. This characterization suggests that women endure suppression not only
from the dominant elite but also from the construct of patriarchy. In one of her interviews with
Anjum Katyal, Devi states, “ So if from my writings feminism oozes out, I can’t do — I have
nothing to do with it….I write about the entire society. About women, of course women, men,
children, all of them but about women, about such women about whom no one writes” (Devi 22).
As an intellectually engaged author and a female, she senses a responsibility to portray Sujata,
Dopdi, Jashoda, and numerous other unorthodox female characters as embodiments of resistance.
Her primary focus revolves around documenting the experiences of women oppressed by both the
bourgeoisie and patriarchy.
An analysis of Mother of 1084 may lead readers to interpret it as a politico-historical
narrative, given its detailed exploration of the evolving socio-political landscape of West Bengal.
The text elucidates the perpetuation of class distinctions that serve the interests of capitalists,
thereby relegating the impoverishment of the proletariat. However, a more thorough examination
of the text unveils a deeper layer transcending conventional political discourse. It exposes the
prevalent phallocentric and misogynistic tendencies entrenched within society, which exploit
women across both domestic and public spheres. Through its narrative, the novel illuminates the
myriad struggles women face as they strive to assert their voices, rights, and autonomy within a
system that heftily marginalizes them.

The historical background of the novel embodies the Naxalbari movement, highlighting a
period of socio-political upheaval. It is characterized by the defiant uprising of marginalized
communities, which is spearheaded by a quest for equitable wages for agricultural labourers.
However, this backdrop does not play a focal role in the novel. Instead, the primary thematic
concern revolves around the profound transformation of Sujata. She meticulously reconstructs her
narrative, chronicling her unwavering resistance against ubiquitous oppression and relentless
pursuit of empowerment amidst the barriers created by societal structures. Within the Naxalite
insurgency’s sociopolitical framework, the novel explores the psychological phenomenon of
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bereavement (exemplified by maternal loss) as a potential catalyst for the development of a distinct
ideological identity. This divergent exploration contributes a profoundly personal and emotionally
resonant layer to the discourse, predominantly articulated through the introspective reflections of
a female protagonist. Sujata was born into a refined, well-educated Bengali family with traditional
values. She had been groomed to embody grace, etiquette, and a polished English accent, and she
proudly earned her degree from Loreto College, Kolkata. Nevertheless, she discerned that these
privileges were bestowed with the underlying expectation of securing a suitable marriage, as
societal norms dictated. Born into a society that valued sons like gold and daughters like lead,
Sujata’s spirit, nonetheless, burned brightly. Despite the ever-present weight of societal
disapproval, she navigated her childhood with quiet strength, her resilience a testament to the
unyielding human spirit. Ultimately, Sujata married Dibyanath, who exhibited megalomaniacal
traits and held convictions regarding elitism, monetary stability, and authoritative control. Devi
articulates the state of married Sujata, “Sujata had a shadowy existence. She was subservient,
silent, faithful and without an existence of her own” (Devi 9). After marriage, women often
navigate a maze of societal expectations that limit their freedom and expression. When families
absolve themselves of responsibility by arranging marriages for their daughters, individuals like
Sujata must endure with patience and tolerance. They cannot question or challenge their husband’s
authority, as the marital relationship is hierarchical rather than egalitarian, favouring
authoritarianism over equality.
On the evening of her son’s second death anniversary, Sujata’s emotions reach a climax as
she recalls memories from twenty-two years ago. It is a poignant moment as she grapples with the
duality of her daughter’s engagement coinciding with the remembrance of her youngest son, who
died as a member of a leftist militant group. These memories transport her back to when she was
thirty-one, pregnant with her fourth child. She feels today will be her last in this house, unsure of
her future but determined to leave her oppressive partner. Transforming from a traditional Bengali
wife to an independent individual, she rejects domination and prepares to attend an evening party
while reflecting on past events. Sujata’s recollection of her past and the vivid images she conjures
offer readers a glimpse into her memories. She recalls, “The whole of the night of the other
sixteenth of January she had had the pain tearing through her, from consciousness to
unconsciousness and back again, …then the dawn of seventeenth January and Brati was born”
(Devi 4-5). The enigmatic, mystical night marked the start of something inexplicable to her; the
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infant’s ordeal nearly cost her life but forged a magical bond between them. Reflecting on recent
discoveries, she envisions a future where her imperfectly perfect life remains imperfect forever.
Sujata adhered to societal norms throughout her life, from her youth to motherhood, until
her youngest child, Brati, became just a number on a corpse– 1084. She reflects on her life and
society’s flaws, realizing the impact on those who challenge traditions. Investigating her son’s
death prompts her to reevaluate her existence, realizing her marginalization and lack of protest.
She recalls only saying “no” twice in her entire life. The text mentions, “Refusing to leave her job
was Sujata’s second act of rebellion. Her first act of rebellion was when Brati was two. She had
refused to be a mother for the fifth time (Devi 46). Across the globe, motherhood is often
determined not by women’s choices but by external factors. Second-wave feminism studies
indicate that women are often pressured into motherhood due to biological, social, and cultural
forces, even if they are not physically or psychologically prepared. This pressure stems from
societal norms that equate the “ideal woman” with maternity. In South Asia, the challenge is
compounded by the need for women to undergo multiple pregnancies. Mahasweta Devi expressed
great concern about this issue. During an interview, she admits that while researching for her story
“Breast Giver”, she finds it shocking that “women are developing breast cancer because they
overfeed too many children” (Devi Conversation). Despite experiencing irreversible physical and
psychological changes with each pregnancy, Sujata exhibited reluctance towards further
childbearing after each trimester. However, this reluctance did not translate into a permanent
decision to stop childbearing, resulting in four pregnancies culminating in the birth of Brati.
Realizing her physical, psychological, and emotional incapacity for further pregnancies, she
rejected her husband’s desire for a fifth child. This decision led to criticism from her in-laws and
extreme behaviour from her husband. It is exemplified, “Dibyananth had gone on sleeping with
other woman. After Sujata’s refusal, his sex life outside the house became more active” (47).
Sujata, other family members, and Dibyanath’s mother are aware of the situation. However, only
Sujata and Brati were troubled by this openly known fact, while the others were unaffected. She
opted to stay silent, adhering to the societal norm of an “ideal wife”, refraining from opposing her
husband’s actions.
Marital norms in patriarchal societies often reveal a troubling intersection between male
privilege and fidelity. Men are expected to be more unfaithful, while women are held to stricter
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standards of fidelity. This imbalanced dynamic reinforces gender inequality within marriage.
Despite her education, professional occupation, and high social standing, Sujata experiences
exploitation and violence within her marriage. She exhibits unwavering loyalty by complying
entirely with her husband’s desires, including sex and enduring repeated pregnancies at his behest.
Sujata refrains from questioning her husband’s extramarital affairs and abstains from asserting her
autonomy in the decision-making in the family. This paradox underscores the persistent power
differentials within intimate relationships despite women’s advancements in education and
employment. According to Devi, “Suffering peculiarly…starts from home…Their society is also
very, very cruel against women” (Devi 19-20). Sujata’s portrayal in the narrative as a heroic figure
emerges through her courageous navigation of turbulent marriage and fearless confrontation of
deeply ingrained gender inequalities in society. She is a symbolic archetype, embodying the
struggles and resilience of women facing similar adversities. Gender discussions invariably
involve discrimination, domination, subjugation, and power imbalances. The power dynamics in
gender politics predominantly align with Foucauldian theories, operating subtly and pervasively
at conscious and subconscious levels. This power struggle stems from inherent biological
distinctions between genders, driving one group to seek dominance by subjugating the other
wherever differences arise.
Sujata exemplifies the global phenomenon of women who navigate constrained societal
roles. She embodies the concept of economic agency through job retention despite the burden of
childcare, highlighting the gender disparity in career trajectories. In domestic life, women’s return
from work extends into household responsibilities. Sujata’s unwavering determination propelled
her through the challenges of her banking career, even amidst the turmoil of marital discord. She
found solace in her youngest son, Brati, who provided a sanctuary from the storm. She cultivates
his character with traits like compassion, sensitivity, and imagination despite societal perceptions
of these qualities as emasculating. Sujata was cautious with Brati due to his resemblance to her
older children, who inherited conventional, chauvinistic, and corrupt traits from their morally
questionable father and grandmother. Though apolitical, She instilled a strong sense of social
justice in Brati. When Brati’s activism exposed corruption, even their family, Sujata grappled with
her inaction. Guilt and a sense of lost purpose gnawed at her, leaving her feeling adrift and
disconnected from her former self. Witnessing Brati’s unwavering commitment to fighting
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oppression reignited a spark within Sujata. Inspired, she joins her son’s struggle, marking a
personal awakening. By embracing Brati’s revolutionary path, she finds new meaning and purpose.
Over the past two years, following the loss of her son Brati, Sujata has undergone a
transformation and become more self-aware. Her world crumbles with the news of her son’s death
as Naxalite number 1084. Grief morphs into a desperate search for answers. Brati, ostracized for
his revolutionary beliefs, is reduced to a mere number by the authorities. This callous indifference
fuels Sujata’s rage. Initially, she battles crippling depression and fights to preserve Brati’s memory
within the stifling confines of her family. However, a seed has been sown. Sujata ventures beyond
her sheltered existence, seeking Brati’s comrades and fellow grieving mothers. This descent into
the Naxalite world becomes a crucible, forcing her to confront the stark realities that shaped her
son’s path. Through Brati’s girlfriend Nandini, who was also captured and tortured by the police,
Sujata realizes the strength and independence she instilled in Brati. Reflecting on her life at fifty-
three, Sujata recognizes her past as a caged and silenced woman. As Devi affirms, “Dibyanath and
his mother constituted the centre of attraction in the home. Sujata had a shadowy existence. She
was subservient, silent, faithful and without an existence of her own” (Devi 9). Given the fact,
“She had been taught by life to take things as they came. She had never thought of asking questions.
She never knew that she had the right to ask questions.” (Devi 31). Afterwards, Sujata stands tall,
driven by defiance, advocating not only for her son but also for herself. She articulates boldly,
confronts authority, and seizes command of her fate. She dismantles the societal construct of
womanhood, rejecting the notion that others should dictate her path. While some perceive her
evolution as irrational or dreamlike, to her, it signifies emancipation. She discovers her voice,
escapes the confines, and welcomes her newfound freedom.
Consequently, Sujata experiences a transformative journey, moving from the sidelines to
the forefront, challenging patriarchal dominance within her family dynamics, and ultimately
attaining personal autonomy. This narrative delves into themes of individuality, gender bias, and
freedom from psychological and emotional oppression, concluding with a dramatic and uncertain
resolution. In the interview, Devi exuberantly proclaims her approach to writing, “I write in order
to make people think, feel. I want to rob them off their sleep. I don’t write to put them to sleep. I
can’t write with happy endings” (Devi In Conversation). Therefore, Devi strives to liberate women
from ideological constraints and envisions a society free from stereotypes, where women have not
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been reduced to mere physical beings driven solely by instinct. Through the portrayal of Sujata’s
journey towards liberation, she resonates deeply with women who are actively seeking
emancipation. This elevates the literary work as a powerful testament that embodies the collective
struggles and aspirations of women.
Mother of 1084, a historical realist work, is a feminist narrative highlighting women’s
struggles within conservative gender norms and their resistance against male hegemony. While
discussions often focus on quantifiable metrics in the public sphere, women’s enduring trauma
within familial dynamics persists due to entrenched patriarchal mindsets and gender extremism
perpetuated by deep-rooted biases. Dismantling these biases across ideology, politics, and media
poses a complex challenge in combating gender disparity and violence. In a nutshell, Devi’s
heartfelt depiction of Sujata’s journey not only stimulates reflection but also serves as a source of
inspiration. Her story serves as a beacon for countless individuals striving to reclaim their lives
and dignity. However, it is imperative to acknowledge that while Sujata’s experiences offer insight
into a broader societal issue, they do not represent the entirety of women’s experiences. Women
are diverse individuals with unique stories and choices, united in their collective struggle for
empowerment and liberation.
Works Cited:
Arya, Chintan Jayvant. “Mahasweta Devi’s Mother of 1084: Saga of Predicament of Middle-Class
Women in Indian Society”. Indian Journal of Research, vol.3, no. 11, 2014, pp. 58-59.
Devi, Mahasweta. Breast Stories. Translated by Gayatri Chakravorty Spivak. Seagull Books, 2014.
—. “In Conversation – Mahasweta Devi.” Television interview. March 3, 2015.

—. Mother of 1084. Translated by Samik Bandyopadhyay. Seagull Books, 2008.
—. “Talking Writing: Four Conversations with Mahasweta Devi.” Interview by Naveen Kishore.
Jan 14, 2016. https://youtu.be/T6bH9B9CMxY?si=b3k356FNruBYs5b1

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—. “Transcript of Mahasweta Devi.” Interview by Anjum Katyal. Global Feminisms:
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Foucault, Michel. The History of Sexuality: Volume 1: An Introduction. Translated by Robert
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Hardiman, David. “Ranjit Guha: A Tribute”. South Asian Studies, Oct 31, 2023, pp. 1-6, doi:
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Joshi, Jagdish S. and Neha Arun Hariyani. “The Predicament of Women for Deliverance in
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Reviewed Journal of Higher Education, vol. 13, no.3, 2021, pp. 541-47.

Kumar, Brijesh. “Portrayal of Motherhood in Mahasweta Devi’s Mother of 1084”. The Creative
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Rich, Adrienne. Of Woman Born: Motherhood as Experience and Institution. W.W. Norton &
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