Global Journal of Human Social Science, C: Sociology and Culture, Volume 22 Issue 6

being an untouchable that he follows those norms even when there is nobody to observe or enforce it ” (quoted in Upadhyaya & Ahmad, 2010). Firstly the name of lead character Dukhi is metaphorically significant in the film. By using the name ‘Dukhi’ which literary means ‘Wretched’ Premchand as well as Ray traces the ‘Dukh’ or ‘Sorrow’ of a lower castes that is offered by higher castes which makes him the ultimate victim of mortal coil as he was “untouchable chamar, an untouchable caste according to the hierarchical caste system” (Rajak, 2020). The film starts with Dukhi went to field for cutting grass in spite of his illness which he offered as a gift (Bhet) to the village Brahmin Ghasiram when he asked him to come for fixing an auspicious date for his daughter’s engagement according to Hindu customs. Here Dukhi is not represented as a social revolutionary where he proudly protest against the social discrimination and prejudices but he accepted it as his destiny and “The Brahmin pundit takes this as an ‘opportunity’ to get some strenuous works done by Dukhi, as he knows that Dukhi is compelled to follow his order because Dukhi is religiously bound” (Rajak, 2020). By this, Ray slaps on the cheeks of civilized society. So despite of the inferior treatment by Ghasiram, Dukhi always addressed him as Maharaj . Giving respect to others attitude of Dukhi couldn’t beat the cunningness of Pandit or his cruelty. He has learned from his ancestors that serving the upper castes is their destiny. And he tries to serve with devotion. So that he ordered Jhuria, “Tell Dhania to break off some Mohwa leaves. Make a mat with them” ( Sadgati , 2:31-2:34) for Ghasiram as Dukhi knew that being a Brahmin Ghasiram definitely refused to sit on Chamar’s cot. Casteism is more prominent when Jhuria said, “We can borrow one (cot) from the Chief (Mukhiya, head of the village) (2:19-2:21) then Dukhi reminded her, “Are you mad or what! They won’t let a coat out of their house to light a fire with and you tell lend us their cot? (2:21-2:28) so it is clear that this caste based discrimination is not only restricted in Brahmin but in every corner of the society. Dukhi also ordered “Make a plate with Mohwa leaves. They are holy” (2:43-2:47) as they would “have to offer him some provisions (Sidha) too” (2:37-2:39). Here ‘Holy’ word used sarcastically where being holy Mohwa leaves easily excepted by Ghasiram but how he neglect the manufacturer of Mohwa made plate? Respecting a creation and dishonor the creator is a self contradictory thing. He also warned his wife “put four annas on the edge of the leaf. Don’t touch anything (4:10-4:14) which indicates touch of lower caste would profane that plate. But when lower caste people made that plate weren’t those profane then? Unfortunately there is no answer as this prejudice was made for the upper castes’ benefit. We have to understand that being a representative of Chamar community the only identity of Dukhi, Jhuria and others like them were ‘Chamar’ and that could be clear by Dukhi’s addressing some lady as ‘Gond’s daughter’ as she was the representative of Gond community. It was injected into their blood that only identity is that they can achieve by birth not by work and unfortunately these illiterate lower caste people accepted it as an omnipotent truth without arguing which described as— “ The dominating exercise of power takes an insidious form when the present order is internalized by the Dalits… ” (quoted in Kant, 2017). Dukhi addressed Ghasiram with respect, “Your Honor (Maharaj), I’ve come to see you” ( Sadgati 8:59- 9:01). He assured the Brahmin, “I have kept everything ready, your honor” (9:10-9:12) so that Ghasiram didn’t have to worry. But to showcase his higher status he said, “What do you think? Am I free so that whenever someone calls me to go with I will go?” (9:22-9:26). Actually being a Brahmin how could he complacent with just a bundle of fodder as gift? So he wanted to get Dukhi to do some household works for free as it was Dukhi’s need he has to obey Brahmin’s order because without a Brahmin he couldn’t fix the date of his daughter’s marriage. As mentioned earlier Dukhi was the follower of social rituals, not the revolutionary. He believed that without Brahmin his daughter’s marriage couldn’t be done. Dukhi gladly accepted orders from Ghasiram which are as follows— 1) “ See there is a broom lying there. Take it and sweep that balcony (Verandah) clean ” (9:43-9:41). 2) “ There is a store-room across the street out in front. You will find a pile of husk lying there. Take it out and put it in cowshed ” (12:03-12:15). 3) “ I want you to chop wood for me. You will find a log lying below a banyan tree outside. I want it chopped in small slices ” (12:20-12:34). Astonishingly after every order Dukhi said like a tamed servant “Joe spades (Jo Hukum)” or “Yes sir (Maharaj)”. The question is how an illiterate, so called uncivilized dalit showed this kind of penchant? Which Haider manifested “Characterized by failure, lack and inadequacy, most of the Dalit-speaking subjects are silent sufferers who bend beneath the lashes of undeserved fate, and encounter expressivity or volubility in others without counter-poising their own expressions of suffering” (quoted in Asaduddin, 2016). Even he fulfilled first two orders with dedication. But in third case he couldn’t succeed as he had no time to take any food from morning. While he was struggling with the wood log a gond (lower caste) questioned why he was trying this as he was not habituated with the work. Then he mentioned the work as “The Brahmin’s order” ( Sadgati 20:52-20:53) and it signified how these lower caste people’s life controlled by ‘Brahmin’s order’. Volume XXII Issue VI Version I 66 ( ) Global Journal of Human Social Science - Year 2022 © 2022 Global Journals C Understanding Scenario of Casteism in Twentieth Century India through Satyajit Ray Film Sadgati