Mother of 1084

The influence M early(a) of 1084 (1997) is the original translation of Mahasweta Devis Bengali consortHajar Churashir Ma that has the best illustrations for the marginalized category. The neglected and suppressed plight of the womanhood is represented by Sujata Chatterjee, acquire of the p degeneracyagonist of the play Brati Chatterjee whose ideology i. e. , inscription to the revolutionary and Communist Naxalite operation has labe conduct him as a rebel, and conduct to his ruthless killing by the patrol in an encounter.In the play Mother of 1084 Sujata Chatterjee, a traditional apolitical upper middle class lady, an employee who awakens one early morning to the shattering immatures that her youngest and favourite tidings, Brati, is finesse dead in the police morgue bearing the corpse no 1084. Her efforts to understand her sons revolutionary activism lead her to reflect on her own alienation from the complacent, hypocritical, bourgeois society against which he had rebel led. The play moves around Sujata, a middle-aged woman belonging to a bhadralok, middle class Calcutta family.Born into a conservative, affluent family, Sujata is advised to pursue her B. A. so that it helpers her marriage prospects, entirely is in conclusion married off to Dibyanath Chatterjee, a chartered accountant, despite his unsound monetary situation. In thirty-four geezerhood of their married life, Sujata gives birth to four children, 2 sons (Jyoti and Brati) and two young ladys (Nipa and Tuli). When the novel opens, two of her children are already married, Jyoti to Bina and Nipa to Amrit.In the eyeball of the world, all of them are leading perfectly happy and settled lives, but as Sujata goes on to discover later, that this happiness is exclusively superficial. Significantly, Sujata makes several other discoveries, only by and by the sudden and mysterious remnant of Brati, her younger son, with whom she had forever and a day shared a very special relationship. For instance, she discovers that all her thirty-four years of her married life, she has been living a lie, as her husband, being an incorrigible philanderer, endlessly cheated her with his mothers and childrens tacit approval.He fixed up a petty bank job for her, when Brati was barely terzetto years old, non out of any consideration for her economic independence, but essentially to help the family tide over a temporary financial crisis. And, as concisely as the tide is over, he wants her to give up the job, which Sujata simply refuses. Later, she withal discovers that her children, too, are leading lives very similar to her own. If there is someone who has dared to be assorted, its Brati. Sullenly rebellious, right from his childhood, Brati has made no secret of his disregard, evening contempt, for his familial code and value-system.Turning his back upon this decadent and defunct code, Brati decides to join the Naxalite movement sweeping with the State of West Bengal in late 1960s and early 1970s. Unaware of his secret mission, Sujata is not able to dissuade her son from joining this movement. During his period of struggle, he comes into contact with a young girl, Nandini, who is excessively a member of the underground movement and with whom he shares his vision of a new world order. On being betrayed by one of his comrades, Brati and three of his close classifys, Somu, Parth and Laltu, are brutally murdered by the assassin of the police.Later, the police call up his father, asking him to come and identify the dead soundbox of his son, who, has in the mean snip been divested of his identity as a person, and given another(prenominal) dehumanized identity as corpse number 1084. Not only does the father refuse to go, but he also forbids other family members from doing so. shady at the manner in which his associates, his immediate family and the state have habituated the dead Brati, his mother, Sujata decides to go, throwing all pretensions to false s ocial respectability and the fear of mankind censure, to winds.Dibyanath Chatterjee, father of Brati Chatterjee is represented, as an honest representative of the male reign society. As soon as he comes to know about the news of his son, kind of of rushing to the police station he tries to dummy up up the matter. Sujata is shocked to see the indifferent behaviour of her husband. He was least bothered to mouth about this matter to his wife Sujata. The following sentences reveal very clearly how much she was neglected by him Sujata (uncomprehending, in a panic). What will you hush up? What are you talking about? Dibyanath Jyoti, there is no judgment of conviction to waste.He goes out. Sujata Jyoti (Jyoti busy in dialing a number. He does not reply) Jyoti (Reproving). Jyoti Whats Happened? (04) From the supra lines one can easily conclude that Sujata was neglected though she was the minute important member of the family. Dibyanath Chatterjee bothered to consult his son Jyoti rather than his wife, Sujata. Sujata matte up shocked when Dibyanath Chatterjee refuses to go to the police station with the fear of stigma in the society for his sons involvement in anti authorities affairs. In the words of Sujata But that soon? Even before the systems been identified?A father gets the news on the telephony and does not even think of rushing to have a impression? All he can think of is that hed be comprised if his car went to Kantakapukur? (09) The four chapters in the play mark a new stage in the evolution of Sujatas consciousness, as it enables her to re-order her fragmented and disorganised life in search of a cohesive identity. Every term she visits her own past or that of Brati, Somus mother or Nandini, her long-suppressed individualized loss is slowly released into the ever-widening, spirals of betrayal, guilt and suffering.From a weak-willed, hopelessly dependent and a non-assertive moral coward, Sujata is transformed into a morally assertive, poli tically enlightened and a socially defiant individual. In the first chapter, significantly titled riddle, Sujata primarily returns to her interior, private world of personal suffering, torture, betrayal and loneliness. Negotiating the inside(a) time in relation to her immediate familial situation, she becomes aware of how she and Brati were not unsloped fellow sufferers but also soul mates.In the second chapter, Afternoon, Sujatas visit to the bank to get je wellheadery from the locker is only a pretext for her to visit the house of Somus mother. A close associate of Brati, Somu had been killed in the same encounter. More significantly, Brati had spent his night in Somus house before his mysterious disappearance and death. While Sujata goes to Somus mother with the specific aim of retrieving the memories of Bratis last few hours, it turns out to be her entry and initiation into another world altogether.It is the world of primitive squalor, filth, poverty, debasement and subhuman existence that only hovers tentatively on the margins of bhadraloks consciousness. She enters into the little cognize world of slum dwellers. The sight of Somus ageing mother, her disgruntled daughter and that of their ramshackle tenement with a straw roof is enough to spot the rituals of initiation. In the third chapter, titled Evening, she visits Nandini, who apart from being Bratis comrade-in-arms was also his beloved.It is Nandini who reconstructs for Sujata all the events leading up to Bratis betrayal and murder. In the process, she also initiates Sujata into the little known world of the underground movement, explaining to her the logic for an form rebellion, giving her first hand account of state repression and its multiple failures. Its through Nandini that Sujata is finally able to understand the reasons for Bratis political convictions and his rejection of the bourgeoisie code.All this leaves her so completely bewildered that she openly admits to Nandini, I didnt in tr uth know Brati. (87). In the last chapter of the novel titled Night, we equip a transformed Sujata, one who is more self-assured, morally confident and politically sensitive. She decides to leave the house in which Brati never felt at home, where he wasnt valued while he was alive, nor his memory respected after his death. Having found a soul mate in Brati, she turns her back on Dibyanath and his decadent value-system.Bound by a sense of moral responsibility, she does go through all the rituals and ceremonies connected with Tulis engagement, but during the party, she maintains stiff, studied silence. Her insistence on wearing a plain, white sari for the party is also a significant gesture. The feelings of Sujata were not respected but misinterpreted by the members of the family. The given colloquy between Sujata (Tuli, the second daughter of Sujata) and Tuli represents this thought Tuli Didnt Brati laugh at other peoples beliefs?Sujata Bratis belief was so different from your be lief in the Swami, or Binas in her prayer room, that it sounds short absurd when you drag his name into the same context. Tuli The same thing again You will react every time we mention Brati. Sujata Yes. Tuli Are we not worthy enough to pronounce his name? Sujata The way you pronounce it To equipment casualty me (08) On one occasion Dibyanath Chatterjee accused Sujata for misleading their son which has led him to become a rebel. The egoistic nature of the father is understood in his words, Bad company, bad friends, the mothers influence (29).It is a well known fact in the society that father and mother play an important determination in flirting up the children. But it is wonky to notice that when the children get spoiled, complete blame is thrown on mother. organism physically weak and fragile, (for a few years, she had been living with a stinking appendix inside her system), and traumatized by her younger sons death and subsequent repression of grief, she simply gives up on life. When she screams and collapses into a heap, her husband is cursorily to react that her appendix has burst.Whatever the symbolic overtones of his statement, she certainly succumbs to the slow process of inner-outer rot and decay. Finally, as she herself says, Now that Brati is dead, I, too, wouldnt like to go on living. She discovers her inner self but on the whole loses her will to live and survive. cartridge holder constantly swings back and forth, and so does the pendulum of two interconnected, intertwined lives, that of Sujata and her son, Brati. Interestingly, it is death that unites them both, irrevocably assert the authenticity of their lives, too.Mahasweta Devis predominant concerns are the tribal backwaters, the exploitations of the Adivasis by the come rich or the urban-administrative machinery callously perpetuating a legacy of complicity with the colonizers, bonded labour and prostitution, the privation and misery of city dwellers who are condemned to live a t the fringes and eke-out a exiguous livelihood, the plight of woman who are breadwinners and victims of male sexual violence, dependent widows, mistreat wives, and unwanted daughters whose bodies can fetch a price are adequately represented. Sen). From the above situations, one can infer the insignificant role of Sujata in the play Mother of 1084, as a woman who has been relegated to the piazza of a neglected, suppressed, ill-treated, mechanical and marginalized in all forms in the male dominated society who consider woman as an object of sex, only to reproduce, bring money when needed and does not possess even a phonate to express her own concerns.