Deconstructing the Cultural Codes: Reinterpreting Fakir Mohan Senapati’s Six Acres and a Third
https://doi.org/10.5281/zenodo.11103553
Author(s): Ushasree Mishra
DOI: https://doi.org/10.5281/zenodo.11103553
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Volume 15 | Issue 2 | April 2024
Pages: 129-138
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The Criterion: An International Journal in English Vol. 15, Issue-II, April 2024 ISSN: 0976-8165
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https://doi.org/10.5281/zenodo.10448030
Dominant Brahmanical Discourse: A Reading of Dr. Babasaheb
Ambedkar’s Waiting for a Visa
Maheswara Rao.Ch
Research Scholar (Ph.D),
Krishna University,
Assistant Professor of English,
Vishnu Institute of Technology.
&
Dr. M. Koteswar Rao
Associate Professor of English,
Department of English,
Krishna University Machilipatnam,
Andhra Pradesh.
Article History: Submitted-28/03/2024, Revised-16/04/2024, Accepted-23/04/2024, Published-30/04/2024.
Abstract:
Popular culture is a totality of ideas, practices, perceptions, approaches, and other
observable facts that are within the mainstream of a particular society. It has disintegrated into
so many diverse forms, genres, tones, styles, and goals that it can no longer be effectively
discussed as a single entity. Popular culture serves as the breeding ground for democracy,
speaking and acting as its voice. Democracy is made truly democratic by popular culture, which
equilibrates society. Its main concern will be with regard to the suppression and oppressed
conditions in the society which result in upraising of many voices to represent their conditions
through the memoirs and autobiographical writings. The emergence of autobiography as a
genre in literary theories was possible and getting prominence in representing the marginalized
conditions of the majority of the population in the society. This paper discusses the barbarous
actions and the Brahmanical attitudes imposed by certain communities in the memoir of Dr. B.
R. Ambedkar “Waiting for a Visa”.
Keywords: Popular Culture, Autobiography, Marginalisation, Democracy.
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Introduction:
The term “culture” describes the cumulative set of principles and customs that a group
of people has accumulated over generations. It mainly includes knowledge, understanding of
beliefs, values, attitudes, spatial relationships with the society and concepts of the universe.
The culture also refers to material objects and possessions that a group of people has stockpiled
in the course of time.
Raymond Williams (1983) suggests three broad definitions. The First definition is ,
culture can be used to refer “a general process of intellectual, spiritual and aesthetic
development”. The second use of the word “culture might be to suggest a particular way of
life, whether of people, a period or a group”. Finally, Williams suggests that “culture can be
used to refer to ‘the works and practices of intellectual and especially artistic activity”.
The word Popular refers to something that is widely distributed and accepted or
something in which many people are engaged, involved and followed whether actively or
passively. It is well known that people have adopted the concept of popular culture to refer
something in which many people are involved as a distinct entity which can be separated from
what is the then existed.
“Popular culture is the culture that originates from the society and everyday life of
people. It takes issue with any approach that suggests something imposed on the people. As
per the given definition, the term should only be used to indicate an authentic culture of the
people”. (John storey, 2009)
Popular culture is pervasive, significant, and essential. It has greater potentiality of how
it brings people together and connect with innovative ideologies. It is a site where the
construction of everyday life may be examined. The point of doing this is not only academic
but is is an attempt to understand a process or practice. It is also political, to examine the
power of relations that constitute the form of everyday life and thus reveal the configuration
of interests its construction serves (Turner, 1996: 6).
That popular culture deserves detailed discussion and gives scope for multiple
perspectives in various fields. In the arena of literature, The main stream literature in India has
never addressed the issues of the Dalits, oppressed and downtrodden people. Writing of
autobiographies and the memoirs of Dalits are getting prominence and popular in the 21st
Century and formed as a Genre in literary writings. The genre of autobiography had
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rejuvenated new hope and elicited hidden ideologies and different styles among ill – treated
people to represent their pains and pathetic stories through memoirs, biographies and
autobiographies.
In the process of documenting the excruciating narrations, Dalit writers do not follow
the notion of Art for Art’s sake but advocate for art that is deeply connected to life, particularly
the lived experiences of Dalits and other ill-treated groups in the society. They consider
literature as a tool for social change and strive to use their writing to address systemic injustices
and promote voices for equality and justice. M.N.Wankhade says:
“Actually beauty is a relative concept. I don’t believe it is a constant or eternal truth.The
concept of beauty is related to the thought of each particular age. At one time kings were the
subject of literature, common people were not acceptable subject but today the life of
untouchable quarters and slums has become the subject matter of literature”.
Perspectives of Dalit Literature: Goals and Aspirations
The moment of writing the self in Dalits and other subjugated people in India
commenced in 1960s. Inventiveness and innovative styles of literary works formed the self-
admiring and approving practices in Indian writing in English. Authors have projected an
unexplored aspect of social reality in Indian setting by refusing the existing customs and
cultural principles in general. Poetry and fiction made up the majority contribution in Dalit
writings in sequence memoirs have also grown to be a significant genre in Dalit literature.
Darshana Trivedi quoted “Dalit literature is neither an ideal representation of life nor an
individual commitment, but social commitment”. (4) Writing Autobiographies has remained a
significant channel of Dalit literature since 1960s. Dalit writers termed the autobiographical
narratives as self-stories or self-reportings (Atma vritta) (Kumar 2011, 150). Dalit
autobiographies not only recount tales of hardship; they also assert identity, voice, and agency.
In Dalit writings, there is a powerful expression of protest and defiance that emphasizes the
rejection of oppressive systems. Sharan Kumar Limbale writes:
“This rejection is aimed at the unequal order which has exploited Dalits. Its form is
double edged-rejecting the unequal order and demanding equality, liberty, fraternity
and justice”.(31)
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The writings and intellectual battles of Dr. B. R. Ambedkar had created much impact
on Dalit intellectuals to reveal their agonies by putting their pen to paper. They have endured
centuries of repression and humiliation due to the caste system. However, this does not imply
that Dalits have never resisted this injustice throughout history. Various revolts against this
inhumane practice have occurred since ancient times. Even the movement led by Ambedkar in
modern India holds significant and far-reaching influence. Ambedkar was instrumental in
awakening Dalits from the slumber of centuries of oppression to the enlightenment. The present
article discusses some of the most inhuman and uncivilized incidents which Dr. B. R.
Ambedkar experienced in the dominant Brahminical Hindu society.
Research Methodology
To comprehend Dalit autobiographies, a thorough sociological understanding of the
community, its protests, self-articulation, and activities is necessary. This exploratory study
has focused on the qualitative framework of analysis. As a result, this research endeavour
adheres to the descriptive and observational research patterns. It also focuses on certain
methods of narrating facts and modes of portraying life stories of people, groups, or locales. It
is a library research, the researcher refers the primary sources, journal articles, online resources,
and reviews etc. to accomplish the goals and objectives of the research article.
Autobiography became a genre
The power of Indian English prose often lies in its profound exploration of societal and
political themes. Historical narratives like Ranade’s “The Great Maratha” to seminal works
such as Ambedkar’s “Annihilation of Caste,” Indian English prose consistently offers deep
insights into the complexities of Indian society and politics. B. R. Ambedkar’s writings provide
a multifaceted perspective on the crucial issues. His works offer a comprehensive
understanding of caste dynamics, social justice, and democratic principles, making it an
invaluable resource for scholars and readers alike. Inspired by the words of Ambedkar and his
memoir, waiting for a visa, many Dalit writers started narrating their own stories in the form
of biographies and autobiographies which are formed into a new genre in Indian English
literature.
Dr. Ambedkar, through his memoir ‘Waiting for a Visa’, gives a clear picture of
mortifying incidents that happened in his life. The present work investigates contemporary
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realities and also focuses on dominant Brahmanical attitudes and injustice in connection with
the autobiographical sketches of Dr. B. R. Ambedkar’s ‘Waiting for a Visa’.
Unfair Practices in Educational Settings
At the age of nine, Dr. B. R. Ambedkar attended to school where he was much
humiliated by the treatment of the school staff and his peers. He was not like the other students
who belonged to upper caste, he was offered place at the back corner of the classroom and the
servant was also not willing to clean the place where he was seated. Ambedkar used to carry a
piece of gunny cloth to school, arrange it to sit at respective place which was catered to him.
He had to bring it back at the end of the school. Many other incidents which were really
humiliating that if he was thirst, he was to ask permission from the teacher and should go to
the peon to get water. The peon had to serve him water without touching his glass. Precisely if
there was no peon, no water would be supplied at school. Or else he had to rush to Maharwada
where his community people lived to quench his thirsty. Most of the debasing occurrences in
his childhood days created indelible impression in his mind. Washermen did not wash clothes
because not they could meet the expenses but they belonged to untouchable community. Barber
was also not willing to cut the hair or shave these downtrodden communities even they are
ready to pay the double. Even the one who drives a hiring bullock cart refused to come into
contact with Ambedkar when he and his cousins wanted to spend their vacation with his father
during his childhood.
“There were many bullock- carts plying for hire. But my reply to the station-master that
we were Mahars had gone round among the cart men and not one of them was prepared
to suffer being polluted and to demean himself carrying passengers of the untouchable
classes. We were prepared to pay double the fare but we found that money did not
work”. (p.3)
The aforesaid incidents highlight the deep-rooted caste-based discrimination prevalent
in Indian society. Those instances serve as reminders of the ongoing struggle against caste-
based discrimination and the importance of promoting equality and social justice for all
citizens. All incidents which Ambedkar experienced in his early childhood days created an
ineradicable impression on social injustice and inequality.
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Unveiling Inequalities: Exploring Social Bias and Exclusion
Ambedkar stayed nearly five years in overseas. The stay in the foreign land and culture
transformed him into a worldly person and the very thought of he being an untouchable in India
was washed out from his mind. Due to a long gap, he forgot all the discriminatory attitudes and
the strong rooted hindu principles in India. He went to Baroda straight away where he supposed
to extend his services by the order of his highness Maharaja of Baroda who offered scholarship
to his studies. When he got down from the train, he started thinking about his accommodation
over there. Where should he stay? That was the question. To stay in any Hindu hotel called
Vishis, he had to masquerade himself as Hindu; otherwise, he would not be allowed to stay in
the hotel for short period of time at least he was not that much dare enough to impersonate
himself to accommodate in the Hindu hotel because he could sense the consequences well, if
his identity was revealed.
Finally, he recollected some of his friends in Baroda who accompanied with him in
America. In spite having friends in Baroda, he had different kinds of questions in his mind that
whether they were willing to accept his admittance into their homes. He tried his luck with one
of his Christian friends at last who had been converted into Christianity. He replied gently that
Mahars admittance into their homes was not accepted. Ambedkar approached another friend
and asked his consent to stay in his house for a short period of time until he was sanctioned a
staff quarter. He replied with very diplomatic answer that he should get his wife’s consent who
would come in a couple of days from her parents home. After getting the dissentient responses,
he decided to search for any possible accommodation in Baroda. At last, he enquired about
hotels available around and heard from one hackney driver that there was an inn which was
maintained by a Parsi. He was relaxed and happy a bit. Basically, the Parsi community believe
in Zoroastrian religion principles. With lots of joy and happiness he kept his bag and baggage
in the hackney carriage and asked the driver to take him to the inn. The incharge of the inn
found him that he was not a Parsi. At the end, The Incharge and Ambedkar had secret contract
that Babasaheb had to impersonate himself as a Parsi. The secret of masquerading as Parsi to
stay in hotel was revealed later and faced very ignominious situation and was forced to vacate
the inn.
“My five years of stay in Europe and America had completely wiped out of my mind
any consciousness that I was an untouchable and that an untouchable whenever he went
in India was a problem to himself and to others. But when I came out of the station my
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mind was considerably disturbed by a question, Where to go ? Who will take me ? I
felt deeply agitated. The Hindu hotels, called Vishis, I knew, there were. They would
not take me. The only way of seeking accommodation therein was by impersonation”.
(P.6)
Another occurrence in the life of Babasaheb Ambedkar that he and his friends planned
to have a long trip to Aurangabad. They started their journey from Nasik to Aurangabad. Tour
schedule was not revealed to any one because they were worried of their identity of being
untouchables. If their identity was revealed, they might face problems in the society. The
halting points were clearly mentioned in the tour plan, and everyone was informed about the
short stay in the journey.
In Doulatabad, the situations were quite different regarding the social discrimination.
The team of Ambedkar informed their community people about their time of arrival, and were
eagerly waiting to receive the tourists at the outskirts of the town. Tourists were welcomed
warmly and were offered to have some refreshments, but the tourists were very excited to visit
the fort of Dualatabad . They resumed their journey to the fort, and were much excited to spend
their time over there.
That was the month of Ramzan. It is a sacred month to muslims. Before entering into
the fort, The team of Ambedkar washed their faces and cleaned their dusty feet at the water
tank located at entrance of the fort. They started asking the guide about the history of the fort.
A long white beard person started shouting at them followed by a throng of musalmans. The
tourists were surprised at, why crowd were crying?. After a couple of minutes, they came to
understand the reason for their shouting that They polluted the water in the tank. All
Mohammedans addressed them as Dheds (untouchables) abused with unparliamentary
language and the crowd became uncontrollable. Ambedkar was impatient finally and
questioned them with angry tone about main motto of muslim religion and their religious
principles. He also asked with angry tone, if an untouchable converted into a muslim, would
they stop him from touching the water there in the tank. The entire crowd was silent. At last,
the tourists were given permission to visit the fort with lots of conditions.
“One young muslim in the crowd kept on saying that every one must conform to his
religion, meaning thereby that the untouchables must not take water from a public tank.
I had grown quite impatient and asked him in a some what angry tone, ” Is that what
your religion teaches ? Would you prevent an untouchable from taking water from this
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tank if he became a Mohammedan? ” These straight questions seemed to have some
effect on the Mohammedans. They gave no answer and stood silent. Turning to the
guard I said, again in an angry tone, “Can we get into the fort or not? Tell us, if we can’t
we don’t want to stop”. The guard asked for my name. I wrote it out on a piece of paper.
He took it to the Superintendent inside and came out. We were told that we could go
into the fort but we could not touch water anywhere in the fort and an armed soldier
was ordered to go with us to see that we did not transgress the order”. (P.13)
This is a clear example of discrimination that exists not only in Hinduism but in other
religions as well. This indicates similar social hierarchies and discriminatory practices exist
across different religious and cultural contexts. It emphasizes the need for collective efforts to
challenge and dismantle oppressive systems pervaded in every nook and corner and foster
inclusivity, equality, and respect for all individuals, regardless of their background.
Highlighting the efforts and contributions of Dr. B. R. Ambedkar in Dalit movement Jenifer
Aomi writes,
“Over the years, the Hindu caste system had perfected itself into a self-sustaining
mechanism of exploitation and in process had completely robbed the labouring masses
like untouchables of their human identity. He had reclaimed for them this identity,
breathed political consciousness and galvanized them into a vibrant movement that
changed the course of Indian politics”(1)
An illuminating instance was that an Untouchable school teacher in Kathiawar
encountered barbarious impediments in obtaining medical assistance for his wife during the
childbirth. Reluctance of the Hindu doctor to attend to the teacher’s wife medical emergency
represents the deeply ingrained prejudices and discriminatory practices prevalent in society,
particularly towards individuals considered Untouchables within the Hindu caste system.
Despite the urgent need for medical attention, the teacher’s plea for assistance was disregarded
due to his social status, leading to the tremendous tragic loss of his wife and child. These
incidents emphasize the importance of advocacy and activism in challenging prejudiced and
discriminatory practices existed in Hindu dominated society and promoting for social justice
and equality to all citizens of the country irrespective of caste, creed, religion and state. The
focus also must be on building inclusive healthcare system that prioritises the needs of
marginalized communities and ensure that no individual is denied critical medical care due to
their social status. This issue serves as a stark reminder of the contemporary struggles against
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caste-based discrimination and the urgent need for collective action to dismantle oppressive
systems and create a more just and equitable society.
Conclusion:
Dr. B. R. Ambedkar’s legacy indeed epitomizes a relentless pursuit of justice and
empowerment for the marginalized communities in Indian society. As a visionary leader and
scholar, Ambedkar fearlessly critiqued prevalent social injustices and proposed solutions to
address them. His advocacy for the freedom and rights of Dalits, women, and all exploited
groups is a mark of his commitment to a more equitable and inclusive society.
Ambedkar’s approach was iconoclastic in challenging entrenched societal norms and
advocating for radical change. He strongly believed that true freedom and progress could only
be achieved when every individual, regardless of their background, enjoyed equal rights and
opportunities.
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publishing, Notion press,2019.
Amoi, Jennifer. “B. R. Ambedkar’s Autobiographical notes.” Critical essays on Dalit
Literature. Ed. D. Murali Manohar. New Delhi: Atlantic,2013
Kumar, S, and Horizan Prasanna. “Subjugation of Dalit Women in Bama’s Sangati.” New
Fictional Journal 3 (2012): 34-38. Print.
Limbale, Sharan Kumar. “Towards an Aesthetic of Dalit literature”. Trans. Alok Mukherjee.
New Delhi: Orient Longman, 2004. Print.
Storey, John, “Cultural theory and Popular Culture; An Introduction” fifth edition, university
of Sunderland. ( Pearson, 2009)
Trivedi, Darshana, ‘“Literature of their own: Dalit Literary Theory in Indian Context”. Dalit
Literature: A Critical Exploration. Ed. Amar Nath Prasad & M. B. Gaijan.
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Turner, Graeme (1996), ‘“British Cultural Studies: An Introduction,” 2nd edn, London:
Routledge.
Wankhade.M.N. “Friends, the Day of Irresponsible Writers Over”,in Poisoned Breaded.Arjun
Dangle(Hyderabad: Orient Longman Ltd.,1992)P.317.
Williams, Raymond “Culture,” London: Fontana. (1981),
Web Sources:
• https://people.tamu.edu/~i-choudhury/culture.html
• https://www.cambridgescholars.com/resources/pdfs/978-1-4438-4933-3-sample.pdf
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