The Stepchild (Angaliyath)

It may be in your interests to deposit your impurities in us, but how can it be in
our interests to remain repository of your dirt (moral)? --Babasheb Ambedkar

Joseph Macwan (1935-2010) lived and taught in Anand, Gujarat. He told the stories of Dalit
lives in the region as vivid narratives told in the Charotari dialect. Angaliyat is his most acclaimed
novel, and Joseph Macwan is Gujarat's well-known Dalit writer. He won several state and national
awards for literature. Rita Kothari is a Professor of Humanities at the Indian Institute of Technology,
Gandhinagar. She is well known for her translations, as well as her academic work on translation and
language politics in Sindh and Gujarat.

The Stepchild is a poignant piece of Gujarati literature, the first Dalit novel set-in rural
Gujarat of the 1930s, which draws attention to its own aesthetics and political ideology. Rich
in local idioms and expressions; and hence there is always something that gets lost in
translation. The novel vividly explores the ethos, fears and aspirations of the Vankar
community through the characters of Valji, Methi, Teeharam, and Bhavaankaka. The
narrative style of Macwan moves on a linear progression as he never goes back to flashbacks
and he never has spiral movement. Opening of the novel discusses about the relationship and
the bonding between the characters and how they are connected internally with love

Angaliyat in Gujarati, is a child whose mother leads him by the hand to his
stepfather's house. This is metaphorically the social position of the Vankars, a Dalit
community. This image captures their sense of displacement and lack of control. The novel is
significant because it offers a rather unusual and rare perspective – a "history from below." It
portrays the Vankars, a community of weavers, struggling against both external oppression
from the dominant Patel caste and the internal limitations imposed by their social position.
The narrative of the novel develops around the structure of domination where the Patidar
community decides how things are to be done, kind of a hegemonic imposition.The novel
opens with two hardworking and simple Vankar friends who, motivated by a deep sense of
dignity, confront Patidar youth when they make advances to a Vankar girl in the neighboring
village. The incident is followed by a series of conflicts with the dominant community. The
setting of the novel takes place in three different districts namely Shilapur, Kedaria and
Ratnapur. Shilapur is the place where the vankarvas friend Valji and Teeho are living their
main occupation is weaving and later they go for auction to the nearby place Ratnapur.
Ratnapur is the place where the patels dominate the vankarvas and when valji and Teeho go
for auction they come across the patel making fun of the vankar girl and then Teeho takes the
lead and then on the vengeance, hatred and bloodshed stars between the vankarvas and patels.
Kedaria is the place where the childhood husband of Methi resides.

The initial chapters delve into the relationship between Teeho and Valji. Despite occasional
disagreements, they are depicted as inseparable and almost like two bodies with a single soul.
Valji is the one who convinces Bhavaankaka to persuade Methi’s father to allow her
daughter to marry Teeho. This move showcases their intimate friendship, where they are
willing to go to any length for the happiness of the other.

Teeho, despite being older and financially well-off, is not interested in marriage, causing
concern among their acquaintances. The bustling energy of Savli's grinding mill and
Jeevikaki's hukka ritual provide a backdrop to Teeho and Valji's silent contemplation. These
details immerse the reader in the village atmosphere and hint at the rhythm of daily life in
rural India.

As Aastha has rightly pointed out, throughout the initial chapters, we get a glimpse of an upper caste
mindset and how far they were willing to preserve and go to perpetuate this oppressiove social
system.

Chapter 11: In this chapter of the novel, Valji is deeply engrossed in planning and
strategizing for the upcoming event of abducting Methi, which is to take place on the day of the
Vaishakhi full moon. Despite Bhavaankaka's advice to not involve more people than necessary, Valji
feels reassured by having an additional person to rely on in case of need. However, Valji is
apprehensive about the risks involved, especially since the abduction is planned for the day of a fair in
Dakore, which could potentially lead to the news leaking out and resulting in failure. Teeha, Valji's
companion, is also frustrated with Methi's choice of date for the abduction. Valji believes that Methi's
decision to choose the day of the full moon is based on practicality, as Gola's taxi makes frequent trips
on that day, making it easier to blend in without attracting suspicion. Valji meticulously calculates the
cost of hiring Gola's taxi for their plan. The narrative delves into Valji's background, particularly his
troubled lineage, marked by rumors questioning his paternity and his subsequent struggles with self-
confidence and societal acceptance. Despite the rumors, Valji's father, Bijal, fiercely defends his son's
legitimacy, even going to great lengths to prove it. Valji's wife, Kanku, inadvertently triggers his
insecurities when she innocently remarks on his somber demeanor. Despite Valji's initial reluctance to
confide in her, he eventually shares his concerns with Danji, who offers reassurance and support.
Danji recounts his own recent encounter with Dehlavala Sheth, which leads Valji to consider seeking
Dehlavala's help in securing Gola's cooperation for their plan. Despite Valji's initial hesitation, Danji
convinces him that seeking assistance from Dehlavala is a pragmatic solution to their problem.

Ultimately, Valji agrees to let Danji handle the matter on his own, trusting in his cousin's
resourcefulness and connections.

Firstly, it's important to note the protagonist's, Valji’s, background and the rumors
surrounding his lineage. Despite being the son of Monghi and Bijal, Valji faces constant
scrutiny and questioning of his legitimacy due to his mother's previous marriage and divorce.
This reflects the pervasive caste-based discrimination present in the village, where even the
slightest deviation from societal norms leads to ostracization and marginalization. Valji's
struggles with self-confidence and acceptance stem from the rumors about his paternity,
highlighting the psychological toll of caste-based discrimination on individuals. Valji's
internalization of these rumors and his constant need for validation demonstrate the
profound impact of caste oppression on personal identity and agency (my personal
observation) Additionally, the chapter sheds light on the power dynamics within the village,
particularly the influence of dominant caste groups like the Patidars. Valji's reluctance to
involve Gola, a member of a lower caste, in their plan reflects the internalized caste
prejudices and hierarchies present within the community. The fact that Gola refuses to
participate in their scheme also underscores the limitations and barriers faced by
marginalized individuals in challenging and ultimately altering the status quo.

Chapter 12: The chapter opens with Danji seeking a favor from Ranchodji Sheth to
persuade the motorwalla Gola to assist in a clandestine operation. Danji, representing Valji's
interests, is adamant about securing a clear commitment from Gola, who is initially
apprehensive due to potential legal repercussions. Despite Ranchodji's initial hesitation, he
eventually provides Danji with a written note to convince Gola. With the financial
arrangements settled, Valji and Danji eagerly anticipate the execution of their plan, albeit
with lingering doubts and fears. On the fateful day of the abduction, Valji and Danji wait
anxiously for Gola's car, which is expected to pass by Ratnapaar. However, their hopes are
dashed when the car speeds past them without stopping, leaving them in a state of panic
and uncertainty. Valji, determined to salvage the situation, makes a split-second decision to
pursue the car through the fields, hoping to intercept it before it reaches its destination.
Despite his physical exhaustion and the odds stacked against him, Valji displays remarkable
resilience and determination in his pursuit. Meanwhile, inside the car, the abductors, Manji
and Nanji, accompanied by Gola, face unexpected challenges and delays on their journey,
including navigating through a crowd of pilgrims and encountering mechanical issues with
the car. As Valji's desperate chase reaches a climax, he resorts to extreme measures, climbing
onto the roof of the car in a last-ditch effort to thwart the abduction. However, his heroic act
ends in tragedy when he is struck by a heavy branch of a banyan tree, resulting in a fatal
injury. The chapter concludes with the harrowing aftermath of Valji's death, as his body lies
lifeless on the ground, while the perpetrators, driven by fear of legal consequences, proceed
with their nefarious scheme. Methi, the intended victim, is ultimately saved from abduction
but finds herself thrust into a dire situation, grappling with the repercussions of Valji's
sacrifice and her uncertain future.

Subaltern Agency and Resistance: Despite being marginalized and oppressed,

characters like Valji and Danji demonstrate agency and resistance against their oppressors.
Valji's determination to rescue Methi from abduction showcases his agency and willingness
to challenge the status quo, albeit at great personal risk. Similarly, Danji's insistence on
obtaining written confirmation from Ranchodji Sheth underscores his agency in negotiating
with those in positions of power. The banyan tree, symbolizing rootedness and stability,
takes on a darker significance as it becomes the site of Valji's tragic demise. The heavy
branch that strikes Valji can be interpreted as a metaphor for the crushing weight of systemic
oppression faced by Dalits, whose lives are often cut short by violence and discrimination.
Methi's plight as the intended victim of abduction underscores the intersectionality of caste
and gender-based oppression. As a Dalit woman, Methi occupies a doubly marginalized
position in society, vulnerable to exploitation and violence from both upper-caste men like
Manji and Nanji and lower-caste individuals like Gola. Her lack of agency in the face of
patriarchal control highlights the intersecting power structures that govern her life.
Chapter 13: This chapter of the novel delves deep into the aftermath of Valji's tragic death
and the subsequent events that unfold, revealing the intricate dynamics of power, justice,
and retribution within the community. The chapter opens with Danji anxiously awaiting Valji's
return, his worry mounting as time passes without any sign of his cousin. Danji contemplates
seeking help from others in the village but ultimately decides against it, feeling a sense of
personal responsibility for Valji's safety. As Danji embarks on a frantic search for Valji, his
mind is consumed with thoughts of betrayal and conspiracy, particularly by Dehlavala. He
fears the worst for Valji, wondering if he has fallen into the hands of their enemies or if
something even more sinister has occurred. Upon reaching the outskirts of Shilapaar, Danji is
confronted with a crowd gathered around a banyan tree, where Valji's lifeless body lies.
Overwhelmed with grief, Danji collapses in anguish, only to be revived by the efforts of those
around him. The chapter then shifts to the actions of the authorities, as the police investigate
Valji's death and apprehend the suspects involved. Danji provides crucial information to the
police, leading to the arrest of Gola and others implicated in the crime. Meanwhile, in
Ratnapaar, the news of Valji's death spreads like wildfire, sending shockwaves through the
community. Methi, the intended victim of the abduction, finds herself coerced into a
marriage ritual, her cries for help ignored by those around her. The narrative also exposes
the corrupt and oppressive practices of figures like Khushla Khont, whose reign of terror is
finally challenged by the uncompromising actions of the inspector. Khont's downfall serves
as a symbol of justice prevailing over tyranny.

Characters like Khushla Khont wield authority through fear and manipulation,
exploiting their positions for personal gain. The inspector's actions challenge this established
order, symbolizing the potential for justice to disrupt entrenched power dynamics. . The
forced marriage ritual imposed on Methi and the community's response to Khushla Khont's
downfall highlight the ways in which cultural norms can both perpetuate and challenge
systems of oppression and injustice, I suppose.

Chapter 14: In the subsequent chapter of the novel, the atmosphere in Ratnapaar remains
heavy with grief and mourning following Valji's death. The narrative delves deeper into the
emotional aftermath, exploring the impact of the tragedy on Kanku and the community at
large. The chapter begins with a continuation of the mourning process, highlighting how the
community is still grappling with the shock and sorrow of Valji's passing. People from
neighboring vas, including Harijans and Rohits, join in to offer condolences, emphasizing the
widespread impact of the loss. The focus remains on Kanku, who is portrayed as deeply
affected by her husband's death. Her grief is palpable as she navigates the rituals and
interactions associated with mourning. The narrative delves into her emotional state,
depicting her struggles to come to terms with the reality of her loss. Despite the
overwhelming grief, the community comes together to support Kanku and each other during
this difficult time. The verandah of Valji's house becomes a hub of activity, with women
gathering to offer comfort and solidarity. Similarly, men occupy the neighborhood square,
demonstrating their collective presence and solidarity in mourning. From the somber mood
that pervades the village to the rituals and customs observed in mourning, every aspect is
meticulously described. Men and women alike come together to offer their condolences,
forming a collective support system for the bereaved family. the atmosphere in Ratnapaar
becomes increasingly tense as rumors swirl and tensions rise between different factions of
the community. Dehlavala, a figure of authority, is depicted as manipulating the situation to
his advantage, using fear and manipulation to maintain control over the villagers. He
capitalizes on existing prejudices and biases, painting himself as a victim of political
persecution while scapegoating marginalized groups, such as the lower castes, for his own
gain. The meeting called to discuss Dehlavala's situation serves as a microcosm of the larger
societal dynamics at play. The speaker's inflammatory rhetoric stirs up fear and resentment
among the villagers, pitting them against each other along caste and religious lines. There is
a palpable sense of anger and frustration among those present, fueled by a perceived threat
to their way of life and social status. Amidst the chaos, a figure clad in khadi emerges as a
voice of reason and moderation. He challenges the prevailing narrative of division and
animosity, advocating for unity and social justice. His words carry weight, as he draws on the
principles of non-violence and inclusivity championed by Mahatma Gandhi and the Indian
National Congress. His presence symbolizes hope for a more equitable and harmonious
future, contrasting starkly with the divisive rhetoric of those seeking to maintain the status
quo. The chapter concludes with a sense of uncertainty and apprehension hanging over the
village. The intervention of the khadi-clad man injects a note of caution into the proceedings,
reminding the villagers of the potential consequences of their actions. His departure leaves
behind a lingering sense of unease, as the community grapples with the implications of his
words and the broader political and social forces at play.

Chapter 15: In the beginning of the next chapter, the narrative continues to explore the
aftermath of Valji's death and Kanku's mourning process. Kanku officially ends her mourning
period by hosting a meal for her family and friends, but she still retains her mourning
clothes. The scene is filled with a heavy atmosphere, reflecting the lingering grief in the
village. The judgement in Valji's murder case is delivered, with some of the culprits being
found guilty and sentenced accordingly. Dehlavala, a prominent figure in the village, receives
a relatively lenient punishment compared to others involved. Dana, Jeevan, and Teeha feel
satisfied with the punishment meted out to Valji's murderers, seeing it as a form of justice.
However, there is apprehension about how Dehlavala will react to his punishment, causing
tension in the village. Bhavaankaka imparts some wisdom to the younger generation,
advising them to live life bravely like Valji did. He encourages them to resist injustice and
strive for a better future. Kanku's family and friends continue to make efforts to console her
and alleviate her grief. Despite their support, Kanku remains deeply saddened by Valji's death
and struggles to move on completely.

Would like to read out a passage from the text:

"Since childhood, Teeho had been going over to Valji’s on New Year's Day for a meal
together. That tie of affection had only strengthened with age. All the friends and
companions embraced each other on Valji’s verandah, forgave each other for everything and
parted on a note of ‘Jai Sri Krishna’. From there, a whole lot went over to Bhavaankaka’s to
seek his blessings. Bhavaankaka would give them some sound counsel on life and bless
them. This year his advice was: 'Live life the way Valji did. You have endured enough wrongs.
Now learn to fight back. Your miseries will not disappear if you hold your own lives very
dear.'" This passage encapsulates the continued efforts of the community to console each
other while also reflecting on the legacy of Valji's life and the impact of his death on those
left behind.

Moti and Ujjam visit Teeha's house to discuss Methi's desire to marry Teeha and the
challenges she faces due to Teeha's reluctance. Teeha expresses his grief over Valji's death
and his inability to move on, making it clear that he cannot consider marrying Methi. Teeha
firmly rejects the idea of marrying Methi, citing his grief and sense of loyalty to Valji. He feels
that marrying Methi would be disrespectful to Valji's memory and unfair to Kanku, who is still

grieving. : Moti and Ujjam try to convince Teeha to reconsider his decision, highlighting the

societal pressure on Methi and the need to resolve the situation by marrying her off.
However, Teeha remains resolute in his stance, unwilling to compromise his principles.
Kanku, although deeply saddened by Valji's death, worries about Teeha's well-being and the
implications of his refusal to marry Methi. She understands Teeha's grief but also recognizes
the societal expectations and pressures. Moti and Ujjam leave Teeha's house, realizing the
depth of Teeha's commitment to his principles and the challenges Methi faces in her desire
to marry him. They are moved by Kanku's refusal to let go of her grief and Teeha's
unwavering loyalty to Valji. Before departing, Teeha makes it clear to Moti that he has
severed ties with Shilapaar, the village where Valji died, indicating the depth of his grief and
his determination to honor Valji's memory.

"Don’t wait for me, Motibhai. My Valji died in that place; it makes that village an enemy of
mine. My ties with that village are severed now."

How caste and untouchability operate subtly and secretly within the Indian social structure,
often manifesting in preferential treatment or discrimination against Dalits. This hidden
aspect of caste and untouchability is likened to a buried archaeological site that needs to be
excavated to reveal the underlying structures and dynamics of Indian society. (Gopal Guru)

Through the characters' experiences and interactions, the novel reveals the deep-seated
prejudices and injustices that persist within Indian society, much like the hidden layers
waiting to be unearthed through archaeological investigation.

The essay by Gopal Guru further explores the role of the domestic sphere in perpetuating
caste-based discrimination. It argues that the domestic space becomes a site for practicing
untouchability, as upper castes assert sovereignty over their households and control access
to purification rituals. Additionally, how social vigilance forces individuals to adopt universal
identities in public spaces, while the domestic sphere allows for the shedding of these
identities, revealing the true self.