Karukku Bama Analysis

In recent years, women 's studies have appeared in many languages, with the focal points assorting from aborting the female fetus to forcing women to sacrifice their lives on the death of their husbands. After a number of struggles, women were given education, which proved that women are intelligent than men. This is obviously seen in the literates but if we take up illiterates the case is in reverse. They are still bound up with rope of oppression stating culture. This can be considered controversial. In this paper, we have done a cultural analysis with Dalit women who suffer under double oppression in the novels of Bama and Sivagami.

Bama in her bestselling novel “Karukku” explains various situations in her childhood where she herself

The narration moves from past to present in exploring the various events that happened in her life and that of the Dalit in a caste based society. The novel moves from the village to convent with the harrowing experiences of a Dalit child and some childhood memories which throw light on Dalit identity formations within South Indian cultures.

Karukku is the narration of painful memories, despair, disillusionment, dejection and the pathetic conditions of the life and culture of people where women are subjected to sexual harassment and physical assault. Incidents are narrated and over narrated and reinterpreted each time to express the oppression of dalits is only because of Cultural inheritance.

Even in the novels, Sangathi and Vanvam and vedantta, Bama does the same by depicting the lives of Dalit women. Women are presented in sangati as wage earners. Dalit women work more while they get less than Dalit men .Yet; the money that they earn on their own cannot be spent as they wish, whereas women bear the financial burden of running the family. Women are also constantly victim to sexual harassment and abuses in the world of work. This happens traditionally. Bama explains the gender bias faced by Dalit women right from the

It is a village surrounded by beautiful mountains where people of different communities live for generations. The Parayars of the village are Christians and their Church is in the western part of the village. Next to the Parayar streets are the streets of Pallars who are also Dalits, but Hindus. Away from the Dalit streets are the streets of Naickers, Nadars, Thevars and Chettiars. Agricultural land owned by the landlords is in the western part of the village and therefore both Parayars and Pallars have to walk through the streets of the upper class to reach the