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Bandhumadhav’s “The Poisoned Bread”: A Mapping of Dalit

Consciousness
Alimpa Bhuyan Boruah
Asst. Professor, Department Of English
J. N. College
Gauhati University
Boko, Assam
India

Abstract

When along with dissemination of education, the democratic spirit filtered through many
sections of the society; dalits and adivasis were also awakened to a new revelation. The notion
of equality was established and the discriminated and prejudiced people tried to raise their
voice. The ethos of equality, liberty, fraternity and justice tried to enter the lives of these
marginalized people but the long subjugation to the idea of being the other had seeped so
strongly into their consciousness that change though inevitable itself faced confrontation from
within the so- called Dalits. This paper attempts to map and investigate the psychology of a
dalit with passive acceptance of his circumstance and his humble submission to the pathetic
and sordid conditions around as well as reveal the streak of revolt reflected by the younger
generation empowered by education. The paper also strives to manifest how the short story
‘Poisoned Bread’ mirrors the clash of new awakening of the dalits with the traditional belief
system embedded in the Indian society and the frozen hierarchy of the social strata. Thus the
paper will highlight the metaphorical significance of the story in light of Dalit literature.
Key words: Poison Bread, discrimination, passive, education, voice, revolt.



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Introduction:
“I do not asks
for the sun and moon from your sky
your farm , your land,
your high houses or your mansions
I do not ask for gods or rituals,
castes or sects
Or even your mother, sisters, daughters.
I ask for
my rights as a man...“ (White Paper, Sharankumar Limbale, trans Priya Adarkar)

Dalit Consciousness:
The newly recognised Dalit consciousness is infused with the quintessence of human freedom
and its expression of rebellion is a reflection against the long suppression and mortification of
its people. This consciousness which is revolting is struggling to reinvent the society and its
social consciousness by establishing an optimistic atmosphere even on the face of much
submission to the existing dismal state of existence of the dalit situation. The state of dalit
consciousness is essentially social. That is to say that though human experiences and the
undergoing of feelings are personal and subjective the condition of dalit consciousness is social
and objective. The social realities for the dalits are not the embittered experience of some
disrespectful incident in their lives but the encounter of dalit life in its total vision. And when
this vision is reflected in its truest sense in a literary piece then it accounts for the success of
its writing and mirroring of the consciousness.
Looking Back:
Indian society is a composition of caste. The ancient Dharmashastras or religious text of Hindus
mentions the existence of four varnas or classes- the Brahmins or the priests, the Kshatriyas or
the warriors, the Vaishyas or the traders, and the Shudras or the menial job doers. This
hierarchical caste and class-system is anoccurrence which had attained authorization in the
Hindu texts written by Brahmins. These religious texts elaborated upon the fact that class-
system was God’s decree and not man’sverdict. It was the propaganda of the Brahmins that
they were born from the mouth of Brahma; the Kshatriyas were born from his shoulders, the
Vaishyas from the thighs, and the Shudras from his feet. Following this theory of human origin
in Hindu texts, the Brahmins held the superior most position. It needs mention that such
theories were inscribed in the Rigveda which was held to be God’s creation. As the Kshatriyas


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were next to the Brahmins; the socio-political, economic and religious constraint were put into
operation by the Kshatriya rulers upon the Shudras and therefore the state entwined with
religion to oppress the Shudras into psychological, cultural and social servitude.With no land
to till and unable to pursue any other profession, they conducted menial jobs at the dictate of
the higher castes. They had a de-humanized existence and their physical contact was deemed
to pollute those belonging to the higher caste. They were believed to be “untouchables”and
were even prohibited from wearing good clothes, ornaments and footwear by the Hindu
religious texts and severe punitive measures awaited them on violation of the same.
The Changing Face:
Thus we see that exploitation sanctioned by religion and cultural practice became the basis of
caste system in India resulting to inequality and untouchability which burgeoned and failed the
attempts of establishing of social equality. Consequentlythe untouchables lived a life of
ignominy and wretched condition till the British emerged. Though with the emergence of the
British, social and political changes were gauged, a scientific fervour was also introduced along
with literacy in English. Also the role played by Dr. B. R Ambedkar later in bolstering the
cause of the dalits helped them re-invent themselves. Tradition, the asset of the higher
castesregressed and a stasis was observed. But it was with the advent of new knowledge,
science and changing philosophy when dalits realised that they too had a ‘Self’ and needs to
meet a new society with new life, culture.
Looking from Within:
But the idea of human rights under Hindu social system does not recognise the individual or
the family. It is caste which forms the primary unit of a society. Therefore the degree of
privilege one is subjected to depends upon one’s caste. Then there is the ‘gradation ofhierarchy’
in socio-economic sphere. In this context the Brahmins enjoyed privilege of being the superior
most. The dalits are not allowed any socio-economic or civic rights and are forced into social
and physical exclusion and this “isolation and exclusiveness” makes them hostile and against
the society. The word ‘Dalit’ is 20th century construct which is infused with collective
consciousness for propagating common history and identity. The dalit situation had gone
through much discrimination and oppression in respect of property rights and its concept and
principles justified exploitation, servitude, misery and the obscure and unbending religious
doctrines. The society suffered a fissure as the dominating class wanted to safeguard their
concern. The rift existed between people bestowed with luxuries of life and with the
sanctification of God and those people with no share of fortune and goodness of life. It was the
decree of the upper class that even God was unattainable lest they would pollute them.


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Therefore the nature ofthe exploitative state was such that its existence reinforced inequality
and untouchability and impeded the growth of a constructive state.It is a matter of great surprise
that the oppressed untouchables do not want to defy the social hierarchy and the structure.This
happened as the oppressors always perpetrated the act of deliberate exploitation under the
pretext of God’s justification and adroitly made their deeds of coercion unobtrusive. As a result
the dalits never could perceive the real persecutor. The doctrine which was abided by the Indian
society was the theory of Karma, according to which the dalits can also achieve salvation and
improved behaviour from higher caste with devotion towards one’s duty. The prevailing
condition of their life was said to be the outcome of Karma in their preceding birth. And under
the compulsion of the authorities of the society they had to observe such a notion. Thus such
ills appeared fromthe human body which is doomed to live a life based on the action of one’s
previous birth and human being should strive for moksha, andbeat desire and passion. Such
observations in the Hindu feudalism incapacitated human being to determine the real
persecutor and the emerging situation. The oppression is made tangible by social institutions
and the wrath of God. Though the state and stakeholders of the society could have mitigated
the hostile forces; with much guile it was well-preserved. The high-born occupied the forefront
of the society and members from them held the higher positions of the society. They addressed
their issues and sought solutions for any predicament relating to their situations and paid no
heed to the causes and needs of the Shudras, dalits. Therefore the Shudras, dalits never gained
social recognition and acceptance as the Hindu Varna system did not reflect any love and
empathy towards them. No member of the civil society endeavoured to invigorate them to a
new awakening for if this was achieved the doctrine of fatalism, rebirth and exploitation would
have to bite the dust. But the ‘national enlightenment’ spurred the Hindu Varna system and this
led to stirring up of the castes though the intelligentsias of the national enlightenment did not
allow the social movements to flourish. They rather revelled the past and eulogised the heroes
of the upper caste. Whatsoever the social movement flickered when a few members from the
upper caste (Phule, Agarkar, Gokhale, Ranade) showed the audacity to fight for the causes of
the down trodden Shudras, dalits., But this effort was also nipped in the bud. Ultimately it was
the pioneering effort of the trailblazer Dr. B. R Ambedkar to inspire and re-vitalize the
marginalized and the discriminated into a new awakening. Also the introduction of education
steered these people living in exclusion towards a new direction and dalit literature is an effort
to not only portray the dalit situation but also protest the state of being stigmas of the society.
Dalit literature may not always affirm the Dalit-hood rather portray stances which will show
them identifying the real enemy. The Dalit state has to be inspirational by not relying on the


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past, rather embrace science, technology, education and voice out their revolt to rouse
themselves to a new position in the society, and this will promise a new beginning, and rights.
Delving into the consciousness:
The story “The Poisoned Bread” is a literary piece which offers a picture of the plight of people
trapped in the ills of the function of hereditary land-rights. A plot of land stands for dignity and
necessity in a person’s life. The situation of dalits without land and livelihood is a long drawn-
out condition. This issue needs to be addressed to help the dalits emerge from their situation
and experience equality, freedom and development. This condition of dalits is strongly featured
in the story and evoked the dalit consciousness in the Mahar family in this story which
recollects an incident of the past. That incident continued to haunt and overshadow the present
as was revealed by the narrator:
“...and the birds whirl in the sky, my heart bleeds like a wounded bird as I recall the
bygone harvest...” (P 175, The Poisoned Bread)

The symbol of the bird evokes the sense of freedom but the bird is in a whirling motion and
depicts restlessness and agitation as it’s on the wait for a little bit of grain. This wait is
synonymous to the long wait of the dalits in a precarious state of life for freedom to fly
unhindered and satiated.
Yetalya Aja, a Mahar is subjected to long subjugation at the hands of the upper caste. He never
distressed at his condition and consigned himself to his fate and existence. Far removed from
aspirations he is submerged in his state with no voice of dissent. Nonetheless he would not
have made his grandson Mhadeva to assist him in his drudgery of winnowing and treading at
the thrashing floor. Incidentally the grandson is city-bred and had tasted education. The dalits
live a marginalized life and being the other, the ostracized, is a stigma for the society. That is
why Bapu Patil pronounces that a sight of Yetalya Aja, a dalit, in the early part of the day will
invite evil events to his life. But Yetalya Aja showed no resistance to this insult for the
collective consciousness of the dalit community has long accepted some false notion in regard
to them passively. These have seeped deeper into them and had etched an indelible mark in
their consciousness. Resistance was not inherited by the dalits as the social fabric of the society
negated to them the right to revolt. The story also houses one instance where dalits are held
responsible for the drying up of the Chandrabhaga River. They are equated to chappals. “Put
everyone in his proper place, as they wisely say” retorts BapuPatil, this position was running
through ages though it faces a query when Mhadeva speaks, “What’s this “position” you’re
talking about, Patil? And whose position?” To this Patil says that the hierarchy or position was


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God’s decree and needs to be abided. But this verdict appeared more hegemonic than religious
and such inequitable stances has been corroding the social set-up of the society and amending
factors like education of dalits is still struggling to make changes., but such attempts are also
thwarted when we see that upper caste people like Bapu Patil denounces the education of dalits
and preaches that:
“...even if a Mahar or a Mang gets educated, no one will ever call him a Brahmin. A Mahar is
a Mahar even if he passes L.L.B and becomes a barrister” (P 169, The Poisoned Bread)
Though Mhadeva attempted to score off BapuPatil, he gave in to the admonishing of his
grandfather and picked up the hoe with much contempt. Mhadeva’s revolt was smothered as
Bapu Patil could not tolerate the retaliation from a dalit. The streak of revolt was strong in
Mhadeva and he tried to protect his grandfather from the abuse of Bapu Patil who noticed and
cried out that he was constantly answering back, a stance erstwhile never showed by a dalit.
This was insulting for Bapu Patil and he tormented them for their audacity by not giving them
any jowar even after completion of their work.
Consequently the distressed man picked up stale pieces of “green and foul smelling” bread
covered with dung and urine in the pen so that they could subdue the hunger pangs. The distress
of these people is so overwhelming that questions of social and political freedom arises out of
the situations depicted and indicates that the society and politics is insensitive towards the
freedom of the dalits from servitude. The socially and politically freed sections holds power to
dominate over those marginalized and discriminated. Resistance flickers as there is no support
from within. This happens as the other cannot dare to have vision for the class-less and caste-
less society for religious and social edifice had never accorded them any status. They had to
live life on the edge or outside the periphery of the society; hence forbidden from dreaming
their emancipation.
The psychology of passive submission to the prevalent situations of dalits arises out of the age–
old custom of deeming them as ‘untouchables’. Whatsoever they are still following the
accursed customs. It is noteworthy that Yetalya Aja could have opposed to the treatment of
Bapu Patil but he would not for his pessimism. He said,
“I too want to retaliate and have a good fight for the humiliation and injustice they have been
piling upon us. But, my boy, I am helpless! I see no end to this suffering.” (P172, The
Poisoned Bread)
This helplessness arises out of ignorance of one’s recognition as a human entity and the
entrapment of hereditary land rights. That they could also become ‘vehicles for revolution,
change, consciousness-raising, struggle and social commitment’ was never realised. Mhadeva


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understood this predicament as he had education and been from an urban location. Therefore
he roused his grandfather to a new awakening of setting themselves free from land bondage
and give up asking for sustenance from the upper-class because “the crumbs they give us
make us slaves”. This realisation was seminal as this held the key to freedom.
. The dung and urine smeared pieces of bread discarded by the oxen was consumed with dulli
by the family. Yetalya Aja died of food poisoning. Metaphorically the food poisoning is the
poisonous condition created in the society by the privileged inhabitants of it.But the last words
of Yetalya Aja to his grandson put forwards a ray of hope, a vision for the dalits,
“...never depend on the age-old bread associated with our caste. Get as much education as
you can. Take away this accursed bread from the mouths of Mahars. The poisonous bread
will finally kill the humaneness of man...” (p 174, The Poisoned Bread)
Conclusion:
Until this dream was dreamt and the vision realised no amount of inspiration and persuasion
would promise change in the dalit situation and consciousness. Passive acceptance and
hopelessness and submission to the existing circumstance was symbolised by the consumption
of the poisonous bread. The realisation of these ills would not only save them from being
victimized but also steer the society towards a necessary tradition of tolerance and acceptance
for dalits and help them achieve their rights. Therefore the tradition of social exclusion needs
to be challenged to save humaneness.

Works Cited

1) Dangle, Arjun.ed. Poisoned Bread: Translations from Modern Marathi Dalit

Literature.New Delhi: Orient Black Swan Private Ltd, 2009.Print
2) Limbale, Sharankumar. Towards an Aesthetics of Dalit Literature. Trans. Alok
Mukherji. New Delhi: Orient Longman Private Ltd, 2007. Print


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3) Debjani, Ganguly. Caste and Dalit Lifeworlds: Postcolonial Perspectives. New
Delhi:Orient Longman Private Ltd, 2008.Print
4) Devi, Sabita. ed. Dr. B. R Ambedkar: Messiah of the Dalits. Nagaon: Krantikaal
Prakashan, 2011. Print



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