A common question here is that what is so in Devi’s ‘Draupadi’ that it was dropped from the DU syllabus? Was it because it exposed the struggles of tribal women? Or was it simply due to a “change of course”? Or does it mean something else that we need to understand?
Today, on her 96th birth anniversary, let’s try to answer these questions while remembering the fervent writer Devi.
Set against the politically charged atmosphere of West Bengal in 1971, ‘Draupadi’ centers on a young Santhal woman, Dopadi Mehjen, a apprehensive Naxalite, who, along with her husband, Dulna Manjhi, and their accomplices, leads to the death of her. Is responsible. Surja Sahu, a landlord in Bakuli. The story follows the efforts of the local police and army officers, led by Senayak, to capture Dopedi, after hunting and killing her husband. Later, the commander instructs his men to gang-rape Dopri to extract the information. After the heinous act, when they ask him to “cover-up”, Dopdee tears off his clothes, and walks towards the general and says, “There’s no man here I should be ashamed of. I don’t know you.” I will give. Put my clothes on me. What else can you do? Come, counter me – come, counter me?”
Mahasweta Devi’s expertise was in the study of tribal, downtrodden and marginalized citizens with her focus on women. She lived in tribal villages of West Bengal, Bihar, Madhya Pradesh, Chhattisgarh for years, befriending them and learned from them. In his novel, he often portrayed the brutal oppression of tribal people and untouchables by powerful authoritarian upper caste landlords, moneylenders and government officials.
Devi’s time among the tribals and her experiences with them are evident in her writings. For example, she refers to Draupadi as “Dupadi” in the story. Literary critic and translator Gayatri Spivak, who later translated ‘Draupadi’ into English, states in the preface that the two versions of her name mean that either she cannot pronounce Sanskrit or that the tribal form, Dopadi, is used. proper name. Ancient Pandava wife.
This underscores another issue – that of a language. “What is this, a tribal named Dopadi?” At the beginning of the story a security guard asks. “Nothing is on the list of names I brought! How can someone’s name be unlisted?” The second officer replies: “Draupadi Mazen. The year her mother harvested Surja Sahu’s rice in Bakuli. Surja Sahu’s wife gave her this name.”
Here the goddess very skillfully depicts the inability of the state to understand or relate to the language of the Dopadi. In order to be understood, Dopedi must either give up her language and learn a new language or be labeled as someone who speaks a ‘wild’ tongue. The inability to understand their language reflects the state’s reluctance to reach out and communicate or connect with the tribals. This, in a way, dehumanizes them, which limits them to mere bodies – evidenced by the general’s treatment of the dupatta.
Furthermore, the Cheerharan of Dopri is a modern representation of Draupadi from the epic Mahabharata. However, instead of giving place to the savior Krishna, the goddess presents the act as a horrific physical violation committed by men. Dopady stands alone without a savior, cruel but unwilling to bear any shame for the atrocities committed on him.
‘Draupadi’ is as important and relevant today as it was originally written. Crimes against scheduled castes and scheduled tribes continued to rise in 2020, with Uttar Pradesh and Madhya Pradesh reporting maximum cases of crimes against communities, according to the latest 2021 National Crime Records Bureau (NCRB) data. It showed that during 2020, simple injury cases (2,247) constituted the highest number of cases of crimes or atrocities against STs at 27.2 per cent, followed by rape with 1,137 cases (13.7 per cent) and women. Attacked with intent to attack. Humility with 885 cases (10.7 percent).
How right or wrong was the removal of Mahasweta Devi’s ‘Draupadi’ from Delhi University’s curriculum at a time when crimes against SC-STs are on the rise? Did it sensitize the general public to crimes committed against marginalized people? Or has it hurt any feelings? Or was it ‘too much’ for the students?
Well, that is a question to be answered for the readers. To remind them that this is ultimately their country, their fellow Indians, their rights and wrongs. Finally, a quote from Devi’s 1993 book Imaginary Maps seems apt: “A tribal girl politely asked me: ‘When we go to school, we read about Mahatma Gandhi. Do we have any Wasn’t a hero? Have we always suffered like this?’ I return their respect to them. They want to feel proud that they are tribals.”
,