Specifically, Baby Kochamma gives Ammu a difficult time because she “saw her quarreling with a fate that she, Baby Kochamma herself, felt she had graciously accepted. The fate of the wretched Man-less woman” (45). While Ammu does not appear to feel shame for her decision to divorce Baba, she is exhausted by the hardships she faces for doing so. She now must live in her brother’s home, struggling to provide for her children. Due to her social hardships and economic constrainstants, as well as her duty as a mother, she feels trapped.
Her role as God’s Wife of Amun, while she was the chief consort of Thutmose II, would have gained her the support of the Amun priesthood. Many of these had also been supporters of her father, Thutmose I, and so were likely to have transferred their support to his
Arundhati Roy makes us look at the other side of “Love Laws” which shows us the love which is beyond those boundaries made by the society and traditions. The example of love beyond the boundaries of “Love Laws” can be seen in the relationship of Ammu with Velutha, an untouchable. This relationship is not accepted by the people around Baby Kochamma thinks “How could she stand the smell? Haven’t you noticed, they have a particular smell, these Paravans?’ she preferred “Irish- Jesuit smell to a particular Paravan smell”. This sinful love is not accepted, and this leads to Velutha getting murdered by his own father and Ammu being banished from the society.
However, now that I have the ability to think for myself, I would not have changed it any other way. Mata Amritanandamayi, also known as Amma, is known by many as the hugging saint that has initiated many worldwide charitable initiatives and relief efforts. Aside from her spiritual teachings, Amma is a resonant leader. In Primal Leadership, Daniel Goleman explains that a resonant leader has an “upbeat and enthusiastic energy” that a group of “followers vibrate off of” (458). Mata Amritanandamayi’s ability to be self-aware, socially aware, and relationship manageable defines her to be a resonant leader.
As Ammu grew older, she “learned to live with this cold, calculating cruelty. She developed a lofty sense of injustice and the mulish, reckless streak that develops in Someone Small who has been bullied all their lives by Someone Big” (TGST 181-82). Her revolt against her father is symbolic of women’s revolt against all patriarchal authorities which dehumanize and devalue women and deny them their proper space. But Ammu is determined and she “did exactly nothing to avoid quarrels and confrontations. In fact it could be argued that she sought them out, perhaps even enjoyed them” (TGST 182).
Rukmani’s neighbor Kali is constantly complaining about the troubles of living in the lower class and being considered as “untouchable.” The caste system also makes any communication between castes forbidden. As Kali’s husband says, “Their life is theirs and yours yours; neither change nor exchange is possible” (Markandaya 48). What he means by this is that the caste system will never change, so neither will the challenges they face in their lives. The caste system keeps Rukmani and the lower class in poverty and growing more poor because of India’s beliefs. Ever since growing up and watching her sisters have stunning weddings, Rukmani could not wait for one of her own.
He is the first person to read and praise Amir’s stories, something that has great impact on Amir. Through simple yet genuine remarks, Rahim is able to “encourage [Amir] to pursue writing [more] than any compliment” has done, indicating the value of his words in Amir’s eyes, and the strong bond that the two share (Hosseini 14). As Amir transitions into adulthood, Rahim’s role in the friendship shifts into someone who must push Amir to do what is best. He understands that the only way to convince Amir to go back to Afghanistan is through painful reminders of the past, demonstrated through telling Amir that “there is a way to be good again”, and by questioning Amir’s courage, accusing Amir of being a “man who can’t stand up to anything” (Hosseini 2, 233). In contrast, Rahim also exhibits a sense of tenderness and caring when needed.
Ammayya’s mom consoles her that she must feel proud that her husband was able to support two women and that since she was treated like a queen there was nothing to worry about and also instructs her to continue her role of a wife efficiently. Along with portray of this novel India in microcosm through life in a small fictitious town Toturpuram near Madras. It was about Sripathi Rao, his wife Nirmala, and their families. It complex traces the lives of ordinary Brahmin people through extraordinary times of political and social transformations in power structures in southern India, and the resultant shifts in individual values, expectations, and lifestyles. The plot of the novel was constructed with the present mingling with the past events through the memory
Umm 's father, Ibrahim, was an imam and her mother, Fatmah, was a housewife. Umm and her older sister and brother were raised in a small village in the Nile Delta. The family was poor, so her father sang religious songs at various celebrations in the neighboring villages. Umm overheard her father 's music lessons to her brother and learned all the songs herself. When he realised that she had a great memory and an unusually strong voice, her father decided to teach her too.