Growing up as a boy from the Parayar caste, in the milieu of
Christian, Hundu and Muslim communities., K A Gunasekharan narrates the
familiar tale of caste oppression and prejudice prevalent in the villages of
Tamil Nadu. As the narrative unfolds, the reader is shown how the ‘low’ caste
negotiates differently with the three religious communities. The deep pain of
the Paraya surfaces through the risible anecdotes that ridicule the grievously
unjust practices of the ‘upper’ castes.
The book emphasises the fact that Indian villages are doubly
caste-consious and cruel, and that Dlit emancipation rests in better education
for the community. Gunasekharan writes in an earthy and colloquial style to capture
the innocence, cruelty and drama of a south Indian village.
Considered the first modern autobiography in Tamil, ‘TheScar’ (Vadu) is an importance book calling for Dalit assertion and
emancipation.
K A Gunasekharan is a teacher, folk-artist dramatist and
researcher. He was the dean of the School of Performing Arts at Pondichery
University. Currently he is the Director of the international Institute of
Tamil Studies. In preface of the book, he says:
My early days are closely associated with the people of
Islam. I realized even whilw at school, that caste differences did not exists
in Elayankudi - a place with a large
Muslim population, whereas in places just two kilometers away, it was found in
excess. I contemplated the horrid experiences I have had because of caste
discrimination in my early life. ‘Vadu’ (Scar) evolved. Anger welled up as I
wrote about the discriminatory practices that I ha suffered; sometimes tears
flowed. I have captured in my writing all the experiences that I narrated to my
friends on various occasions.
Kalikulam village is near Thayamangalam. This is where my
friend Samidoss was born. I had an unforgettable experience when I stayed there
one night. At around midnight, a kudukkuduppaikkaran entered a cheri making the
eeri rattling sound peculiar to this tribe.
I wake up even as he entered the street. I told Samodoss,
Die! I will hide in the cattle shed opposite your house. I want to sea how this
fellow makes his appearance. Samidoss warned me saying, ‘ He will bring the
ghosts with him. He will incapacitate you’ I decided to comfort him and did
himself in the cattle shed. Samidoss lay frozen with fear.
The kudukuduppaikkaran stood at the entrance shouting,
‘Thoo, thoo, thoo, graveyard hag.’ The entire village was quavering with fear,
I think. None came out. I got up quickly, folded my kaili, and left in a huff
without finishing his oracles for the entire street, shouting and threatening,
‘Thoo, thoo, thoo… something bad is going to happen to this house.’
KIn Salaiyur, during Ramsan, the fakirs would go around the
Muslim streets, singing to the accompaniment of beats kept by a small drum. I
used to stay awake to watch them. I think it is this habit that helped me to
accost the kudukududppaikaran in Kalaikulam.
Like this there are so many anecdotes, which come to mind on
and off. There are many incidents, which have been left out. I have written
about only a few of them in Vadu.
When I read parts of what I had written to Elengo teacher,
he felt us through it was his own experiences that were being narrated. Comrade
A Marx encouraged me to compile my experiences.
Comrade Ravikumar published an expert from Vadu in Dalit
Murasu magazine. It was well received. In order to bring it out as book I send a soft copy of Vadu to
Kalachuvadu.
I had the unique privilege of having Prof.Nanjundan as the
editor of my book. He gave me useful suggestions to bridge the gap between my
style and the counter. Our meeting at Salem and the discussion I had with him
helped in making Vadu understandable to all readers, without compromising the
language of my soil. His knowledge of Grammatical Tamil without my formal
training in it is impressive.
I have related my experience up to my college days in this
account. The experience I Have had since the time, my involvement in Marxist
movements, my journey down the arts lane, do not figure in this book. Dalit
youngsters who read Vadu may be inspired to realize that they need to fight
this caste-ridden society with more energy than the others do. For the others,
this book is an introduction to dalit life.
While proof reading, my wife Revathi’s constructive
criticism of my style of writing as very useful. To her and to Comrade A Marx,
I owe my gratitude. I am grateful to my friend, Nanjundan, Comrade P Panchangam,
Dr. A Thirunagalingam, a friend from my childhood days (who remained me of the
many experiences that I had felt out) and Karasur Palanichami.
I also thak Ravikumar for his erudite preface, and
Kalachvadu Publishers.
K A Gunasekharan
20 December 2004
Pondichery.
This preface is translation from the Tamil edition.
Translated by V Kadambari, who teaches
English at the Ethiraj College of Woman, Chennai. She is a blingual
writer and translator, and keenly interested in gender issue and gender
studies.
The book is published by Orient Blackswan private
limited.WWW.orientblackswan.com
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