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Stöhr, Dominique. "Kunz, Hans-Martin: Mahasweta Devi." Anthropos 102, no. 2 (2007): 635–36. http://dx.doi.org/10.5771/0257-9774-2007-2-635.
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Alexander, Meena. "Winter Light: (for Mahasweta Devi)." Poem 5, no. 2-3 (2017): 174–77. http://dx.doi.org/10.1080/20519842.2017.1290985.
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Dutta, Dr Bhaskor Chandra. "QUESTIONING NOVELTY IN LITERATURE: MAHASWETA DEVI." Journal of English Language and Literature 09, no. 01 (2022): 142–45. http://dx.doi.org/10.54513/joell.2022.9116.
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Mahasweta Devi enlightens the literature of the downtrodden people. She thinks that the history of India should be re-written. It is only the history of the people from the main stream of the society. The new history should be written focusing on the backward people. Throughout her life she makes documentation for the tribal people in her writings and activism. She writes and fights for the establishment of the rights for the Indian subaltern people. She thinks writing in a novel way. She dreams of a new society - a society for the underprivileged society.
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Narayan, Sonam, and Reena Mittal. "Tribal Culture and Vocabulary of Resistance: A Study of Mahasweta Devi and Hansda Sowvendra Shekhar." International Journal of Research 8, no. 12 (2021): 13. https://doi.org/10.5281/zenodo.5795561.
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Mahasweta Devi and Hansda Sowvendra Shekhar, the two writers with their literary writings have brought forward the issues and predicaments of tribal and Dalit communities. Mahasweta Devi is a comparatively highly prolific writer who has been called as the mouthpiece of the subalterns of the society. Mahasweta Devi raised her voice several times against the discrimination of marginalized through her short stories and novels. Hansda Sowvendra Shekhar is a Santhal writer who belongs to an ethnic group. His stories deeply reflect the issues surrounding the Santhal community of India. He is working for the betterment of Santhal community so that they can become a part of the mainstream. This paper will discuss and focus on the style of writing employed by Mahasweta Devi and Hansda Sowvendra portray the prosecution faced by Santhal people at the hands of elitist class and they are never giving up spirit in any situation. Their dialogue and action show their will to overcome from the shackles of tyranny inflicted on them. The language has a significant role in not only influencing the mind of readers, but also the government who are compelled to look and pay attention into their grievances. Thus, this paper will carefully observe how these writers became the voices of the poor and marginalized class by the use of violence and resistance in their language.
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K, Anuranj C. "Excavation of History and Narration of Subaltern Orality in the Short Stories of Mahasweta Devi." SMART MOVES JOURNAL IJELLH 8, no. 11 (2020): 159–66. http://dx.doi.org/10.24113/ijellh.v8i11.10845.
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In 1979 Mahasweta Devi had written and published a short story collection in Bengali language. Later, the short story collection had been translated into English by Ipsita Chanda and published in 1998 under the title of Bitter Soil. This paper studies two short stories from this collection of translation, which entitled as Little Ones and Salt respectively. Mahasweta Devi made tremendous contribution to literary, social and cultural studies in this country and she always believed that the real history is made by the ordinary people as she is also a political activist. Both these short stories represent the history of post independent India. Mahasweta Devi’s empirical research into oral history and haunting tales of exploitation and struggle as it lives in the cultures and reminiscences of tribal communities is highly relevant today.
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Rai., Dr IndraniSingh. "WOMEN OF MAHASWETA DEVI: WALKING THROUGH FIRE?" International Journal of Advanced Research 4, no. 7 (2016): 334–36. http://dx.doi.org/10.21474/ijar01/1129.
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Dr., Parul Jain. "Models of Woman in the Stories of Mahasweta Devi." Models of Woman in the Stories of Mahasweta Devi 9, no. 1 (2024): 634–42. https://doi.org/10.36993/RJOE.2024.9.1.642.
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Women writers have contributed a lot to the development of literature by throwing light on women's lives, irrespective of any language. They included different aspects of women's lives and created a new awareness of female society. They have voiced their sweets and spoils, joys and sorrows, ills and blessings. In this paper, an attempt has been made to have a bird's eye view of the models of women as portrayed by Mahasweta Devi. Mahasweta Devi was an Indian writer in Bengali and an activist who worked hard for the growth of the tribal people. She was one of India's foremost literary figures from the late twentieth and early twenty-first centuries. She was the author of numerous novels, essays, and short stories. She was honored with various literary awards such as the Sahitya Akademi Award (in Bengali), the Jnanpith Award, the Raman Magsaysay Award, and India's civilian awards, Padma Shri and Padma Vibhusan. Through a reading of Mahasweta Devi's short stories, I trifurcated her women characters intoFearless womenVictimized womenMythical Archetype women
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Ahmed, Iftakhar. "Reading Mahasweta Devi’s Aranyer Adhikar Ecocritically." South Asian Research Journal of Humanities and Social Sciences 5, no. 04 (2023): 118–25. http://dx.doi.org/10.36346/sarjhss.2023.v05i04.004.
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The novel Aranyer Adhikar by Mahasweta Devi is well-known due to its highbrow status of ecological consciousness. This study tries to scrutinize the novel Aranyer Adhikar from an ecocritical perspective. The researcher has deployed a close textual analysis approach to conduct this qualitative study. This novel incorporates and highlights the political struggles of the “de-notified” Munda tribes of India based on ecology. Ecocriticism challenges the anthropocentric attitude of human beings. The Indian Munda tribes relinquish their land due to the anthropocentric attitude of the colonizers and the local authorities. They have suffered environmental ruination as a consequence of colonial violence and exploitation. Moreover, the tribals face the threat of losing the traditional household wisdom of living pleasantly with nature. Additionally, in Aranyer Adhikar, Devi brings out the sufferings of the different tribes, such as Kol and Santhals, who have been socio-politically pauperized by the loss of forest land. It can be pointed out that Aranyer Adhikar is about striving for the social, economic and political freedom of the different tribes in India. Substantially, Mahasweta Devi records the “voices of tribal history” and offers “striking narratives” of the tribal rights over the forest
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Dr., Gajanan D. Tayade. "Fractured Narratives in Mahasweta Devi's Rudali." Literary Enigma 2, no. 1 (2025): 23–27. https://doi.org/10.5281/zenodo.15020215.
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AbstractMahasweta Devi’s Rudali employs a fractured narrative structure to depict thesocio-economic and caste-based oppression experienced by Dalit women inrural India. Through episodic storytelling, shifting perspectives, and non-lineartemporality, Devi mirrors the fragmented and precarious lives of marginalizedcommunities. The novella subverts conventional heroism by presentingSanichari, the protagonist, as a figure of endurance rather than triumph. Oralstorytelling traditions and interwoven voices contribute to the text’spolyphonic structure, allowing multiple oppressed voices to emerge.Additionally, the disruption of chronological time reflects the cyclical natureof caste and gender-based exploitation. By resisting dominant narrativeconventions, Rudali serves as both a critique of systemic inequality and areclamation of subaltern voices. This paper examines the fractured narrativetechniques in Rudali and their role in reinforcing themes of oppression,survival, and resistance.Keywords: Fractured narrative, Dalit literature, caste oppression, oraltradition, subaltern studies, trauma narrative
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Singh, Krati. "Social Consciousness in the Short Stories of Mahasweta Devi." Creative Launcher 4, no. 1 (2019): 103–8. http://dx.doi.org/10.53032/tcl.2019.4.1.16.
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Mahasweta Devi, a well-known name in the scenario of Indian English literature, a political and social activist worked with and for tribal and marginalized communities of eastern India throughout her life. The social conscious or aware of the problems within the society or community compels Devi to writes and protests actively against social injustice. She wants to see the change in the society, therefore takes an active role to eradicate poverty, injustice, exploitation of the subaltern. Her commitment towards the society as reflected the story ‘Little Ones', ‘Fisherman', ‘Hunt', has been highlighted in the paper.
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L.Sofia. "The Tone of Subaltern in Selected Stories of Mahasweta Devi." Shanlax International Journal of English 6, S1 (2018): 112–14. https://doi.org/10.5281/zenodo.1421167.
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Mahasweta Devi was a discriminate writer in Bengali language. She was born on 14 January 1926 in Dhaka, Bangladesh. Her father was a remarkable poet and novelist whereas her mother was a writer and social worker. Mahasweta Devi showed her interest in social and political activity in an early age. She was graduated from Santiniketan in 1946 later she did her Masters in English from Santiniketan in 1967. Devi’s work represents two hundred years struggle of tribal people for human dignity is seen through her various fiction and non- fictional works. Her works such fiction, essays, plays, Journalistic writings showed the themes of caste inequalities, class contradictions, and gender discrimination. Mahasweta Devi writes in The Hindu “There is so much unrest in India because so many millions below the poverty line, including the tribal have been cruelly neglected”. The term subaltern was first used by an Italian essential thinker, Antonio Gramsci. The word subaltern means the groups who are subjected to the domination of the ruling classes. They do not have political power and therefore no voice. “The only subalterns of this country are the tribals. (G. N. Devy ) The word was taken up by postcolonial studies from the subaltern studies group of histories who discussed to promote a subaltern themes in South Asian studies. The group consists of Ranajit Guha and Shaheed Amin, David Arnold, Partha Chatterjee, David Hardiman and Gyan Pandey.
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D., Shalini, and Alamelu C. "CULTURAL STUDIES IN RUDALI- A PERSPECTIVE OF MAHASWETA DEVI." International Journal of Advanced Research 10, no. 03 (2022): 1011–15. http://dx.doi.org/10.21474/ijar01/14485.
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This paper analyses the culture of Ganju community and highlights social exclusion and oppression by the high-class people of the same village in the work of the social activist Mahasweta Devis, Rudali,. In this novella, Mahasweta Devi brings out how the marginalised community and economically down-trodden people are oppressed by the higher-class people in the same village. Through the female protagonist, she portrays the sufferings inflicted by the society on the down-trodden women who are abandoned by their families. She depicts the practise of a particular community which becomes her identity in society which subjugates her. Not only that, it also discusses about the subjugation of men by the zamindars in the village for their needs, which was also one of the reasons for the tragic life of women belonging to their family. The novella also focuses on the beliefs, practices and the culture of the Community and the social and economic aspects as well.
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D., Shalini, and Alamelu C. "CULTURAL STUDIES IN RUDALI- A PERSPECTIVE OF MAHASWETA DEVI." International Journal of Advanced Research 10, no. 03 (2022): 1011–15. http://dx.doi.org/10.21474/ijar01/14485.
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This paper analyses the culture of Ganju community and highlights social exclusion and oppression by the high-class people of the same village in the work of the social activist Mahasweta Devis, Rudali,. In this novella, Mahasweta Devi brings out how the marginalised community and economically down-trodden people are oppressed by the higher-class people in the same village. Through the female protagonist, she portrays the sufferings inflicted by the society on the down-trodden women who are abandoned by their families. She depicts the practise of a particular community which becomes her identity in society which subjugates her. Not only that, it also discusses about the subjugation of men by the zamindars in the village for their needs, which was also one of the reasons for the tragic life of women belonging to their family. The novella also focuses on the beliefs, practices and the culture of the Community and the social and economic aspects as well.
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Vashist, Dr Shivani. "Travails of Protest And Resistance: Mahasweta Devi‟s Breast Stories." International Journal of Psychosocial Rehabilitation 24, no. 3 (2020): 2698–702. http://dx.doi.org/10.37200/ijpr/v24i3/pr2020306.
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A.Harrin, Ashney, and Milcah S.Praiselin. "A Critique on Mahasweta Devi's Bayen." Shanlax International Journal of English 7, no. 1 (2019): 118–21. https://doi.org/10.5281/zenodo.3457031.
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This paper is an attempt to critically analyse the play Bayen by Mahasweta Devi. It deals with the theme of ‘Gender Discrimination’ and spots out the ways in which the social position as a ‘Bayen’ is imposed through continuous abuse and vicious humiliations. Mahasweta Devi speaks about the subjugation of women in patriarchal society. While forcing a woman of her duties, her right to live her life is repeatedly buried in the Patriarchal Society. Chandidasi, the protagonist, is presented as a ‘Bayen’ and is separated from her husband, Malindar and her son, Bhagirath because of the superstitious belief. Eventhough she wants to quit her job, she is completely trapped in her ancestral tradition. According to the tradition, a ‘Bayen’ is a woman who feeds the dead children, guards the graves and has the capacity to damn others. Mahasweta portrays the condition of a tribal community and the position of woman called ‘Bayen’ in the society. Till the end of her life, Chandidasi ghts for her freedom, justice and true identity as a mother in the coldhearted society.
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Dr. Sunil Kumar Dwivedi. "Mahasweta Devi: The Voice of Dalits and Tribal People." Creative Launcher 7, no. 5 (2022): 115–23. http://dx.doi.org/10.53032/tcl.2022.7.5.10.
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Writing is a mirror that reflects social recorded, financial and political occasions refracted through nonexistent or anecdotal domains of public sayings. Strangely, in such accounts, writing additionally mirrors the irregular characteristics or complexities that exist in social as well as individual connections. Like many other European writers, Indians also have launched a war against such political, social and economic exploitations of the oppressors. As people know that women are more kind enough by heart, that’s why they have explored the various social evils and maladies that are continuously ruining the lives of the marginalized people in the form of caste, creed and religion. Apart from writing about feminism and gender discrimination, they have also dealt with the other grave issues that destroy the lives of these marginalized outcastes. Their works reveal the true picture of the contemporary society where innocence is exploited through the corrupted ideas of human beings in this man-made society. The present research paper has tried to explore the plight of Dalits and Tribals in the works of Mahasweta Devi, one of the great marginal voices in Indian English Literature.
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Samuel A, Stephen, and Evangeline Priscilla B. "Historicizing Brati: A Journey of Sujata’s Memories in Mahasweta Devi’s Mother of 1084." World Journal of English Language 14, no. 6 (2024): 308. http://dx.doi.org/10.5430/wjel.v14n6p308.
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Mahasweta Devi’s Mother of 1084 has a trope of returning to the past events, after a tragedy. This trope is central to both the plot and act of narration of the protagonist, Sujata. Sujata’s journey to the past is not just part of a thematic element, but also a narrative strategy through which Mahasweta Devi casts an indirect gaze on the Naxalite world. This study analyses Sujata’s trip into the past by focusing on different subsets of memory involved in her journey which Mahasweta Devi employs throughout the novel. Devi’s Mother of 1084 entirely is a narrative from the perspective of a bereaved Sujata after having lost her son Brati to unknown circumstances. By referring to the theoretical underpinnings of renowned scholars from the field of Memory Studies, including Jacques Lacan, Endel Tulving, Chris Brewin, and Kurt Danziger, this study explores how different memory subsets that of recollection, reminiscence, episodes, semantics, and flashbacks of the characters in the novel come together to historicise the memory of the deceased (Brati). The study then attempts to understand memory’s role as the focal point in bringing an artistic sense to the novel.
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Abhishek, Ali. "Study of Tribal Consciousness in Mahaswta Devi's "Chotti Munda and His Arrow", "The Hunt" and "Seed"." Study of Tribal Consciousness in Mahaswta Devi's "Chotti Munda and His Arrow", "The Hunt" and "Seed" 6, no. 5 (2024): 9–19. https://doi.org/10.47311/IJOES.2024.6.5.19.
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Mahasweta Devi is the greatest tribal writer and social activist depicting the sufferingsof the tribals. She accounts for the deteriorated conditions of the poor Indian tribals inher several works. His narration of the tribal stories has been tragic and seeks motifs toget rid of this chronic situation. She depicts different stories, in both delicate and violentstyle through presenting the crisis of the individual struggles. The impact of colonizationon the tribals has been a disease that disturbs the tribal movement. Her stories are linkedwith the specific fate of the tribals to that of marginalized peoples in the world. Theupper-class people take all the benefits of the welfare schemes and the poor people havebeen deprived of such benefits. In this way, tribal people face poverty and can not comeout from such adverse conditions. The paper attempts to show their struggles in makingthem independent and self-explanatory. The consciousness of the tribal people changesthe history of the tribal society. Sahitya Academic Award winner, Mahasweta Deviexplores distinguished ideas on the autonomy of the tribals through subalternperspectives. Subaltern history deals with the history from the below rather than theupper class. Mahasweta Devi travels throughout the country, especially she wanders thestates, of West Bengal, Bihar, Madhya Pradesh, and Chhattisgarh. The possible solutionto end tribal afflictions is the collective revolt driving the tribals to liberate themselvesand their race. Devi’s “Chotti Munda and his Arrow”, "The Hunt” and “Seed" beartestimony to her observation.
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Rashmi Singh and Dr. Nisha Gupta. "Concern for Human Rights Violation: A Study of Mahasweta Devi." Creative Launcher 8, no. 3 (2023): 91–97. http://dx.doi.org/10.53032/tcl.2023.8.3.11.
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In the literary landscape, Mahasweta Devi stands out as an illustrious writer who, with precision and visceral detail, traces the saga of tribulations and societal marginalization experienced by tribal communities. Upon a comprehensive reading of Devi’s body of work, an observer might be inclined to conceive of her as a metaphorical celestial emissary, descended upon the terrestrial plane with the sole purpose of assuaging the sorrows of the voiceless; those who, being bound by their fear, were rendered unable to raise their voices against the oppressive landlords and zamindars. Devi, in her profound humanity, contemplates deeply on the circumstances of the impoverished dalits and tribals, who were deprived of basic human rights. The balance of power was tipped in favor of the affluent and zamindars, thereby allowing the latter to exploit the disenfranchised at their discretion. The tribal and dalit communities were victims of both physical and sexual harassment, and they were effectively silenced, stripped of their right to protest their own subjugation and oppression. In the context of the societal framework, these communities were marginalised, excluded from the mainstream discourse of life. Devi, with her empathy and indignation, assumed the role of their voice, tirelessly advocating for their plight. She strived to disseminate information about their gruesome conditions through her research papers and books, which subsequently evolved into a form of literature that voiced the experiences of these communities. During her era, the governmental structure was steeply biased against the indigent. Their interests and welfare were disregarded, and policies largely favored the prosperous. Devi’s work serves as a critique of this system, shedding light on the grim reality of social stratification and advocating for an inclusive society that upholds the dignity and rights of every individual. The present research article draws vivid details of the sufferings and marginalization of the tribals as represented by Mahasweta Devi in her works.
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Dr., A. M. Jansi. "Social Activism in the Writings of Mahasweta Devi and Arundhati Roy." Social Activism in the Writings of Mahasweta Devi and Arundhati Roy 7, Sp 1 (2019): 1–5. https://doi.org/10.5281/zenodo.2588174.
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Mahasweta Devi and Arundhati Roy are the well-known Indian women writers of post-colonial era. They are not only the ction writers but also development critics as well as social activist writers. They have represented the marginalized section of the society in their writings. These two writers have been living their lives with the oppressed class to understand their problems and feel their dif culties and ght for the fundamental rights of the oppressed community through their writings and social movements. The present research paper attempts to explore the social activism of the two activist writers- Mahasweta Devi, a Bengali writer whose works are translated in English and Arundhati Roy, a writer in English, in her works of ction and non- ction. In their the documentation of exploitation of the suppressed classes, the writers have felt that it is high time that the exploited people rebel against the exploiting sections of the society. So this study is intended to throw light on their valuable and practically helpful contribution to Indian Literature and society as well.
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Raveh, Daniel. "What Is Nonviolence? A Dialogue with Ramchandra Gandhi, Saadat Hasan Manto, and Mahasweta Devi." Culture and Dialogue 10, no. 1 (2022): 5–21. http://dx.doi.org/10.1163/24683949-12340111.
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Abstract This paper is an attempt to make sense of the notion and ideal of nonviolence in these ultra-violent days. The paper is a dialogue with three “specialists” of violence, who nevertheless aspire to a different, brighter horizon: Ramchandra Gandhi (henceforth R. Gandhi), Saadat Hasan Manto and Mahasweta Devi. R. Gandhi is one of the most intriguing voices of twentieth-century Indian philosophy. Manto and Mahasweta are writers, the former known for his short partition stories in Urdu; the latter for her gut-wrenching literature in Bengali. All three dare to look violence in the eye, implying that nonviolence can only emerge from deep reflection on violence as an inherent human tendency. Violence is part of me as much as of anyone else. R. Gandhi argues that partition, the cradle of violence, is in the eye, and suggests that we can train the human gaze, our gaze, to prioritize the common denominator between you and I, which hides under the obvious differences between us. For Manto, the remedy is to be found in language. He implies that an ethical dimension is concealed within language, waiting to be excavated. Mahasweta gives voice to those unheard. Acknowledging the unacknowledged, she and Manto show us, is an act of nonviolence.
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Lakhera, Manita. "Social Realism in Mahasweta Devi’s Mother of 1084." SMART MOVES JOURNAL IJELLH 7, no. 12 (2019): 12. http://dx.doi.org/10.24113/ijellh.v7i12.10237.
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“Life is not arithmetic, and man is not made for the game of politics. For me, all political programmes and creeds should aim at the realization of the claims of man to survival and justice. I desire a transformation of the present social system” (Devi, Agnigarbha 8).
 Mahasweta Devi deafeningly explains that life is not the calculation in number or any game, it is larger than we expect and richer than we imagine. Generally considered the voice of marginalisedand downtrodden, she adamantly wanted to change the face of society making the existence of everyone in society equal. Everyone gets life the same way but they are born in society which becomes their fate. God makes everyone the same and we humans differentiate in the name of class, religion and economy. Devi advocates the transformation of existing laws and social systems that are not able to complete their duties and responsibilities towards common and marginalised people; they are surrounded merely by the toadies in the hands of a few powerful capitalists.She wrote for eighteen hours a day during the peak period of her career and gave a light to the nation about the plight of the people suffering under the democratic-masked authoritarian government. Devi, according to Samik Bandyopahyay, locates and unfolds “illegitimacy . . . spread throughout society, in the administration, in the cultural-intellectual establishment, in politics, in the existence of a whole antisocial fringe of killers prepared to serve the interests of any organized political force anywhere between the extremes of the Right and those of the Left” (Mother of 1084 viii).She worked for the rights and empowerment of the tribal people (Lodha and Shabar) of West Bengal, Bihar, Madhya Pradesh and Chhattisgarh states. She is praised for her vibrant tolerance to oppose the powerful rule that is mostly feared by majority of the male writers of the period. She became the light house of the scattered thoughts of the tribes and the outcome of the situation came to be known as Naxalites. Mahasweta Devi exposes the feudal system which is anti-tribal, anti-women, anti-poor and anti-tiller.
 Known as the voice of tribes, her novel Mother of 1084 is somewhat different, as in this novel, she not only talks about the plight of the proletariats but also covers so many social issues concerned with so called upper-class society which are unknown to common people. The present study aims at exploring all the social issues raised by the author in the novel Mother of 1084.
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Somrita, Dey. "Empowering the Subaltern: A reading of Mahasweta Devi's After Kurukshetra." postscriptum: An Interdisciplinary Journal of Literary Studies 1, no. 2 (2016): 70–77. https://doi.org/10.5281/zenodo.1318819.
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Mahasweta Devi’s writings are mostly premised on the project of lending space and voice to the unacknowledged presences of the society. Her task is that of retrieving the silences from the grand narratives of history. After Kurukshetra, comprising three stories that imaginatively recreate certain segments of the epic- too, is no exception. In these stories she has attempted a revisionist reading of the Mahabharata, by bringing to the fore the perspectives of a marginalized section of the society. Her short stories attempt a counter historical depiction of the epic through the eyes of women who are also underclassed, thereby debunking the patriarchal brahminic discourse of the Mahabharata. In these stories Devi has not only granted them space but has also accorded them a superior status. The present paper would like to explore the strategies Devi has employed not only to articulate the silenced peripheries but also to give these dispossessed women an edge over their social superiors by virtue of their very marginalization.
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Dr. Neeta Kumari. "Civilized Tribal Relations Vs Disabilities of Modern Societies: A Reading of Mahasweta Devi’s Pterodactyl, Puran Sahay o Pirtha." Creative Launcher 8, no. 6 (2023): 68–76. http://dx.doi.org/10.53032/tcl.2023.8.6.08.
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The so-called modern civilized society describes the term ‘tribal’ as the antonym of ‘civilized’. However, Mahasweta Devi’s Pterodactyl, Puran Sahay o Pirtha (the novel that Devi describes as the essence of her tribal experience) exposes this sham of the modern society while bringing out its disabilities and uncivilized inhumane aspects. And this she does by delineating not only the interpersonal and societal relations in tribal communities but also by describing the tribals’ relation with the Nature that sustains their existence. The civilized-to-the-core tribal society, Devi shows in the novel, is brutally exploited by the savage outsiders—the representatives of the so-called modern civilized society. These are government officials, journalists, businessmen, contractors, money-lenders from the modern world whose lust, of all the types there, has brought the tribals on the verge of extinction. Based on the first hand experiences of Mahasweta Devi, this novel belongs to the category of docufiction, through an analysis of which the present paper attempts to expose the disabilities of the contemporary society—the society that in the name of development mercilessly exploits the tribals as well as the Nature and is incapable of respecting their existence.
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Lall, Nimisha. "Supernatural Narratives Entwined with The Subjugated Class- Mahasweta Devi and Charles Dickens." International Journal of English Literature and Social Sciences 8, no. 4 (2023): 125–28. http://dx.doi.org/10.22161/ijels.84.21.
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Supernatural events in narratives have been a part of literature since Shakespeare. There’s a new aspect added to it by the concept of ideology which is now getting interweaved with the subjugated class. People affected by supernatural events are taken for granted in society. In fact, they are marginalized to an extent where no one can help them. Their fate is unpredictable. The research paper takes two short stories completely different in their origin- Bayen by Mahasweta Devi and The Signal-Man by Charles Dickens. Mahasweta Devi’s Bayen illustrates life’s difficulty for those living on society’s margins. They are looked down upon and stripped of the basic tenets of humanity. Dickens molds his narrative where the supernatural elements find their place. Stripped of his name, the signalman is thrown much beneath his level of education. Focussing on the protagonists, the paper would aim to find solutions to free these characters of their plight.
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Alka and Prof. Sanjay Kumar Misra. "The Dual Legacy: Mahasweta Devi as a Reformer and Revolutionary." Creative Launcher 8, no. 2 (2023): 101–6. http://dx.doi.org/10.53032/tcl.2023.8.2.13.
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This article presents an in-depth exploration of Mahasweta Devi’s multifaceted persona— a celebrated author, social activist, and a prominent figure in the realm of socio-political reforms in India. She is known for her rich literary contributions. Her works primarily emphasized the plight and the struggles of the marginalized sections of the society, often acting as a bridge between them and the wider world. For Mahasweta Devi the creation of literature is a solemn and responsible vocation. She uses her art as a weapon to fight against the socio-economic injustice meted out to the marginalized in Indian society. Literature is intrinsic to her advocacy for social justice, establishing Devi as a thoughtful, committed reformer and revolutionary. Her writings are imbued with calls for change and revolution, exhibiting her profound abilities as a writer equipped with a reformist vision and revolutionary determination. Devi is not merely a writer, but a crusader with a mission— a social commitment to the upliftment of tribal communities. Her narratives hold significant social relevance, pushing the contours of contemporary Indian literature with their often radical and provocative themes. Yet, Devi’s influence transcends her literary contributions, reflecting her intense passion as a reformer and revolutionary. Her untiring activism targeted the systemic oppressions entrenched in the Indian society, particularly towards tribals and Dalits. She exposed the blatant violation of human rights, often confronting the authorities, embodying the spirit of a revolutionary. Drawing a trajectory of her influence, the article suggests that Devi’s radicalism, uncompromising in its advocacy for the dispossessed, established her as a reformer, pushing for change at both grassroots and policy levels. Her relentless pursuit for social justice and equality, while shedding light on how her literary works served as tools of resistance and activism. Drawing upon various examples from her seminal works like Draupadi, Rudali, and Mother of 1084, it unravels how her narratives portrayed the unvarnished reality of the oppressed, compelling her readers to confront uncomfortable truths. The article also examines her influence on various contemporary movements and how her ideologies continue to inspire activists and reformers today. It highlights the life and works of Mahasweta Devi, not only as a celebrated author, but also as a fearless reformer and revolutionary activist whose enduring legacy continues to inspire generations of activists and writers in their fight against social injustices.
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Maurya, Dr Preeti. "The Sale of the Unsalable in the Fiction of Mahashweta Devi." International Journal of Multidisciplinary Research Configuration 2, no. 3 (2022): 13–16. http://dx.doi.org/10.52984/ijomrc2303.
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Mahasweta Devi (1926-2016) is one of the foremost writers in Bengali. Devi was an ardent fighter and her weapons were fiction and her political writings. Devi’s writings are peculiarly devoid of sentimentality. She does not tug at her readers’ emotions and is rather straightforward with her approach to talking about the lived experiences of the marginalized. Women’s status in society, particularly those of marginalized positions are very preoccupied with the sense of submissiveness and negligence. The word ‘Marginalized’ is used as the substitute for poor/ tribal/ peripheral. Marginalized women, the tribe or the poor women and the outcast or the rebellious women, do not have any ‘proper’ position and identity in society. They have similar stories uncaring pronunciation and different situations. Mahasweta Devi’s stories articulate this unspeakable truth of women’s misery and their power of enduring and resistance. Her fiction offers an array of females’ figurative situations/positions in society as well as their materialistic use of the body for social and economic purposes. In this paper, her short stories such as Breast-Giver, and Rudali explain the paradoxical position and representation of women in society as well as their uneven voices.
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Lakshmi, Kadiyala Jhansi, and G. Chenna Reddy. "Frames of Marginalisation in Mahasweta Devi's Outcast: Four Stories." International Journal for Social Studies 8, no. 8 (2022): 24–29. https://doi.org/10.5281/zenodo.14619070.
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<em>This article Focuses the sham and fraudulence of the democratic set-up in our country the fates of marginalized women undergoing untold miseries within and without their own com- munities. Based on Mahasweta Devi’s Outcast: Four Stories is a treatise on the pathetic doom of four marginalized women characters Dhouli, Shanichari, Josmina and Chinta. I will this article argues that it is Mahasweta Devi’s intention in these stories to excavate and exhibit the gendered causes lying underneath the socio-political and economic exploitation of three women belonging to a backward minority. The writer reveals the virtual slave trade that festers under the facade of the democratic society of India, and clearly indicates the plight of these women who usually have no one to turn to, nothing to look forward to, and have only a few to lend them a voice woman who are regarded as sub-human and treated as commodities both without and within their own communities.</em>
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Priyanka, Patle1, and Kalpana Paul2 Prof. "Women's Quest for Identity: Represented in the stories of Mahasweta Devi." Women's Quest for Identity: Represented in the stories of Mahasweta Devi 8, no. 3 (2024): 209–13. https://doi.org/10.36993/ RJOE.2023.8.3.213.
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Women are born free, but inevery place, they are bound in chains inour society. Sometimes, they are alsoconsidered as an inferior and not as freeand secure as a man. The female has beena victim of both physical andpsychological tribulation. My paper dwellsupon the psyche of women, which shouldbe judged as human and not from the pointof view of gender, race, caste, and class.Mahasweta Devi also portrays the true faceof a female's asseveration, whereasDraupadi uses her wholeness of mind andbody to fight against her marginalizedideality. Her stories depict the unspeakabletruth of women's misery and their powerfor enduring and resistance. Devi alsogives voice to every character in herstories. In my paper, I am going to discusssome of her stories, namely, 'Draupadi,''Breast Giver,' and ‘Behind the Bodice’.Here, she wants to explain that her womenare very strong and that, they have atremendous sense of self-respect, and theyare sometimes also prepared to fight alltheir battles to the end, even if the end isdeath. In our society, women suffer a lot inevery situation; sometimes, they aresuppressed and repressed. We also observethat a wide range of women, from tribal toupper caste women, from rich to poor, aredealing with the hypocritical behavior ofthe family. Devi also dealt with the plightof women and their subordination.
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Salgado, M. "Tribal Stories, Scribal Worlds: Mahasweta Devi and the Unreliable Translator." Journal of Commonwealth Literature 35, no. 1 (2000): 131–45. http://dx.doi.org/10.1177/0021989004230741.
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Salgado, Minoli. "Tribal Stories, Scribal Worlds: Mahasweta Devi and the Unreliable Translator." Journal of Commonwealth Literature 35, no. 1 (2000): 131–45. http://dx.doi.org/10.1177/002198940003500110.
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Rashmi Singh and Dr.Nisha Gupta. "Voicing The Woes of The Tribals in The Works of Mahasweta Devi." Knowledgeable Research: A Multidisciplinary Journal 1, no. 12 (2023): 1–9. http://dx.doi.org/10.57067/kr.v1i12.110.
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- Mahasweta Devi is a great name in the field of Tribals literature. She is the only writer among Indian writers in English who could prove her sympathy and kindness towards the tribals. Through, Devi was born and brought up in a family that produced scholars and sympathetic people. During her childhood and schooling days, she made wonders by proving herself a great scholar. After her marriage, she blossomed into a professional writer by writing on the topic of sorrows and sufferings by traveling to the areas of tribals and living with them to wipe their tears who were downtrodden and marginalized. These tribals whose stories Devi has taken into living record made Devi a famous and reputed writer of her time and among her contemporaries. She has been fully dedicated to the tribals who were voiceless or could not speak in their favor of them before the rich and zamindars. These people were so poor, if they took money on loan, could never recover, as the interest rate was so high and under such conditions, they were to work at the big forms of the money lenders and their wives were to work at the homes of the rich and landlords.
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Ramamoorthy, Dr A. R. Uma. "Voice of Subaltern Souvali in Mahasweta Devi’s After Kurushetra." SMART MOVES JOURNAL IJELLH 8, no. 7 (2020): 78–87. http://dx.doi.org/10.24113/ijellh.v8i7.10659.
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In the contemporary scenario, Subaltern Studies group brings together the writers, like Amitav Ghosh and Mahasweta Devi who have been frequently associated with subaltern concerns. Mahasweta Devi is a champion of subaltern community and through her works she always indicts and questions the government and other people about the sanctioning of human rights to dalits, tribals, women and children. Mahasweta Devi’s After Kurushetra narrates the stories of women who were subalternized by the kings and queens of Hastinapur. The life stories of these women appeared in the forms of short stories namely “The Five Women (Panchakanya)”, “Kunti and the Nishadin (Kunti O Nishadi), and “Souvali” in After Kurushetra. “Souvali” narrates the story of Souvali who was a dasi working in the royal palace of Hastinapur: She was sexually exploited by Dhritarashtra and gave birth to a son named Yuyutsu. Though Yuyutsu @ Souvalya was not considered by Dhritarashtra as his first son, yet he was allowed by Yudhishtira to give ‘tarpan’ to Dhritarashtra during the time of ‘mahatarpan.’ Souvalya, as a son, had done his duty to Dhritarashtra but Souvali voiced against the oppressions meted on her by the king through her action. She did not adhere to the norms of widowhood after the death of Dhritarashtara for she was never considered by him as his wife.
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Ela, Kaushikee, and Sumitra Kukreti Prof. "Examining Resistance and Rebellion: Unveiling Sujata's Journey in Mother of 1084." Criterion: An International Journal in English 15, no. 3 (2024): 11–21. https://doi.org/10.5281/zenodo.12670997.
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Mahasweta Devi’s <em>Mother of 1084 </em>delves beyond its surface depiction of Kolkata’s response to the 1970s Naxalite movement. Through Sujata, the protagonist, Devi crafts a powerful narrative of female resistance and rebellion. Sujata embodies the struggles of marginalized women, challenging societal norms and her oppressive marriage. Her transformation parallels her son's revolutionary path, reflecting the interconnectedness of personal and political liberation. Through Sujata's journey towards self-discovery and empowerment, Devi offers a nuanced exploration of gender dynamics and the ongoing struggle against patriarchal oppression in India. This study sheds light on the transformative power of individual resistance, offering hope for those fighting against societal constraints.
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Dr., Pradnyashailee Bhagwan Sawai Dr. Nilofer Shakir &. Snehal Dattatray Jadhav. "THE VOICE OF THE VOICELESS: MOTHERHOOD, RESISTANCE, AND SUBALTERN IDENTITY IN MAHASWETA DEVI'S MOTHER OF 1084." Scholarly Research Journal for Humanity Science & English Language 12, no. 66 (2025): 69–74. https://doi.org/10.5281/zenodo.14591505.
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<em>This paper explores the themes of motherhood, resistance, and subaltern identity in Mahasweta Devi’s novel Mother of 1084, delving into how Devi uses the protagonist’s journey to highlight social injustice and political turmoil. Set against the Naxalite movement's violent backdrop in West Bengal, Mother of 1084 follows Sujata, who uncovers her son’s political motivations and life posthumously. Through Sujata’s journey, Devi crafts a narrative that transcends personal grief, probing into the larger structures of power, class, and systemic oppression that define and suppress the subaltern in India. This study examines Devi’s nuanced portrayal of motherhood as a tool of resistance, Sujata’s transformation, and the novel's broader social implications.</em>
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Alam, Md Maruf Ul. "Representation of Sex-workers’ Plight in Mahasweta Devi’s Bedanabala and Rizia Rahman’s Letters of Blood." East West Journal of Humanities 8 (August 11, 2018): 46–53. http://dx.doi.org/10.70527/ewjh.v8i.4.
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Mahasweta Devi’s Bedanabala and Rizia Rahman’s Letters of Blood portray the life of sex-workers in colonial Bengal and post-independence Bangladesh respectively. They are gripping tales of the marginalised lives of prostitutes. These two novels by Devi and Rahman can intimate great insight into the plight of sex-workers. Academic surveys and studies are not readily accessible or available to common people. Fiction has wider access and so novels like Mahasweta Devi’s Bedanabala and Rizia Rahman’s Letters of Blood can achieve what academic studies or narratives sometimes fail to do. This paper will attempt to analyse the potentials of the two novels in portraying the plight of sex-workers.
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A, John Vincent, and Devimeenakshi K. "The Significance of a Feminist Geopolitical Analysis in Mahasweta Devi’s The Hunt and Douloti the Bountiful." World Journal of English Language 14, no. 6 (2024): 181. http://dx.doi.org/10.5430/wjel.v14n6p181.
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In the inspiration of bringing alternatives to Critical Geopolitics and Subaltern Geopolitics, Feminist Geopolitics has been employed in this paper. Feminist geopolitics traverses upon the discriminated, marginalized community’s lives and events as well as it connects their exploitation with power production. This feminist geopolitics’ analytical approach demonstrates connections of geopolitics power production with everyday life of Indian tribal people. While reading Indian Tribal community as a subaltern in the works of Mahasweta Devi, through feminist geopolitics we have analyzed violence, displacement, and resistance of tribal women. In geographical imaginaries, the land of tribal protects and strengthens women; simultaneously the tribal land displaces and destroys. The article investigates two questions, 1. What is the role of land in the lives of tribal women? 2. What is the need of mother land for tribal women? It also focuses on two women, whom the dominant geopolitics had marginalized once, but then, the research gap states, how one (woman) could survive through epitomic influence on geography and another could not survive due to displacement. Moreover, the gap insists on how the power relation operates inside and outside the tribal border as well as the interest, knowledge and power of elite’s invades the tribal community after the independence. The qualitative method (textual analysis) is used for research analysis, and Arya (2020) defines that “textual analysis is a type of qualitative analysis that focuses on the underlying ideological and cultural assumptions of a text” (Arya, 2020, p. 173). Hence, this method utilizes the theoretical approaches of the feminist geopolitics theory for the study of the two short stories of Mahasweta Devi. In this article, Imaginary Maps (1995) a collection of short stories by Mahasweta Devi, translated by Gayatri Chakravorty Spivak from which The Hunt (1995) and Douloti the Bountiful (1995) (two stories) have been analyzed for discussion.
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Ghosh, Dr Arpita. "Mahasweta Devi’s Rudali: Wailing Motherhood." SMART MOVES JOURNAL IJELLH 8, no. 4 (2020): 296. http://dx.doi.org/10.24113/ijellh.v8i4.10549.
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Mahasweta Devi’s Rudali has gained critical responses for raising the voice on behalf of the silenced subaltern individuals and communities. However, this paper attempts to analyse the text through the gendered lens of ‘motherhood’. Rudali not only delineates the struggles and exploitations of the lower caste people and the outcastes, but the text also divulges the condition of mothers and their struggles of mothering. Mahasweta Devi, true to her strong writing agendas, has not written in favour of the mothers belonging only to the subaltern communities; she has taken into account of those mothers who are wealthy and belong to respected families as well as those who are defamed and disrespected and belong to the marginalized, red-light areas of the society. All the ‘mothers’ portrayed in Rudali have undergone similar ecstasy, agony, humiliation, dejection and rejection. The text leads us through motherhood as a ‘community’ and not just a biological attribute conferred with a namesake social status.
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ANITHA, B., and M. RAVICHAND. "A Mother! A Myth: Portrayal Of A Mother In Mahasweta Devi’s “Breast Giver”." Think India 22, no. 2 (2019): 445–50. http://dx.doi.org/10.26643/think-india.v22i2.8747.
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In Indian culture, Vedas and Upanishads take a prominent place and are considered as ancient. These ancient scriptures teach us that “Maathru Devo Bhava” (Web) which means a mother is thefirst god and ought to be given utmost respects. This verse proves to be absurd inMahasweta Devi’s short story “Breast Giver”. Mahasweta Devi was a Bengali Fiction writer. In her writings, subaltern predicaments occupy a central position in general and the woman in particular. Her most accolade works are Hajar Churashir Maa, Rudali, and Aranyer Adhikar. “Breast Giver” is originally written in Bengali and translated into English by a feminist critic, Gayatri Chakravorty Spivak. In the present story, Mahasweta Devi brings in the predicaments of a woman who sacrifices her life for bringing up the family as a bread winner and breathed her last as an orphan.The title of the story is used as a synonym for wet nurse. The present paper interprets “Breast Giver” from the point of view of power relations suggested by Michel Foucault (1926-1984) a Psychologist, a Philosopher, and a Historian.
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Saha, Antara. "TRIBAL SUSTENANCE AND SURVIVAL: POSTCOLONIAL ECOFEMINISM IN MAHASWETA DEVI’S CHOTTI MUNDA AND HIS ARROW." Social Values and Society 5, no. 1 (2023): 25–29. http://dx.doi.org/10.26480/svs.01.2023.25.29.
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Mahasweta Devi, as an activist and renowned writer devotes herself to write about the tribal. Through her writings she shows her concern over the rights of the oppressed tribal communities as well all the sections of the society who are mute. Even she delivers social messages through her fictional works. She ponders that as a writer it is her duty to capture their struggles in her writings so that their histories cannot vanish. In the novel Chotti Munda and His Arrow, translated by Gayatri Chakravorty Spivak, Mahasweta Devi shows her attention over the sustenance and survival of the tribal who are not only very intimate with nature and the culture of archery but also know how to survive in spite of being exploited by the landlords and money lenders. Even, the tribals are enriched with ecological wisdom which is very unique. All of her writings are impregnated with the tribal ecology, their struggle and survival. This paper intends to focus on the various types of exploitation from the viewpoint of postcolonial ecofeminism.
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Banerjee, Sandeep. "Forms of Translation, Translation of Forms: From Gorky’s Mother to Mahasweta Devi’s Mother of 1084." Comparative Literature Studies 61, no. 2 (2024): 306–34. http://dx.doi.org/10.5325/complitstudies.61.2.0306.
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ABSTRACT This article focuses on the Bengali novel হাজার চুরাশির মা (Mother of 1084) by Mahasweta Devi to read it as a rewriting of Maxim Gorky’s The Mother. It contends that Mother of 1084 recasts Gorky’s radical and gendered bildungsroman for the context of India where it not only documents the development of the radical consciousness of Sujata, the mother of the revolutionary Brati killed by the Indian state, but also the patriarchal structure of the Indian/Bengali family. Furthermore, it argues that the Bengali novel recasts the socialist realism of the Russian novel into modernist Bengali prose. It examines Mahasweta’s deployment of the modernist aesthetic while locating Mother of 1084 in a broader tradition of actually existing communist artistic praxis in South Asia to illuminate the tradition of committed modernism.
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Dr G Anitha. "The Significance of Female Characters in Mahasweta Devi's Rudali." Cuestiones de Fisioterapia 54, no. 2 (2025): 3029–35. https://doi.org/10.48047/tycz9v21.
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This paper explores the potential role of women in Mahasweta Devi's social affinity reality and her reflection on the discovery that is the subject of this discussion. She still appears to be a stoic figure, though, and she continues to battle despite not seeming to think she will win. Sanichari, Dulan, and Bikhni, as they are portrayed in this scene, encourage her to get active and alter her circumstances. Rudali makes revelations regarding caste, class, and women. According to Mahasweta Devi, she frequently participates in the presentation of caste- and class-related concerns but not many women's issues. Caste and class, however, are inextricably linked to the gender question in some way or another.
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Chakravarty, Radha. "Mutant worlds, migrant words: Rabindranath Tagore, Mahasweta Devi and Amitav Ghosh." Thesis Eleven 162, no. 1 (2021): 18–32. http://dx.doi.org/10.1177/0725513621990795.
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Drawing upon the insights of Rabindranath Tagore, who coined the term viswasahitya to express his own understanding of comparative literature, this essay resituates translation as the cornerstone for new directions in world literature. While conventional understandings of world literature tend to reconfirm existing power structures and hierarchies, translation opens up the possibility of thinking beyond the national/global binary by interrogating the lines along which such binaries are conceptualized. Translation operates at the borders that are seen to divide cultures, languages, worldviews and geographies. This essay explores the dynamic relationship between translation and world literature within contemporary South Asian writing, through an analysis of heteroglossia, multilingualism and ‘translatedness’ in selected texts by Mahasweta Devi and Amitav Ghosh, opening up larger questions about multilingualism and also about the very discipline of comparative literature. Highlighting the role that translation has historically played in shaping power relations in the world, this paper projects the transformative potential of translation as the key to a radical reconceptualization of a world literature for the future.
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Ahlawat, Dr Suman. "The psychological exploration of women in the novels of Mahasweta Devi." International Journal of Research in English 1, no. 1 (2019): 26–29. http://dx.doi.org/10.33545/26648717.2019.v1.i1a.67.
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Damai, Puspa. "Arboreal Articulations: Trees, Plants and the Possibility of Language in Mahashweta Devi's Fiction." Postcolonial Interventions: An Interdisciplinary Journal of Postcolonial Studies (ISSN 2455 6564) Vol. II, Issue 2 (June 30, 2017): 36–70. https://doi.org/10.5281/zenodo.1406366.
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This study examines Mahasweta Devi’s Works from the perspective of ecopolitics. It revisits Gilles Deleuze and Felix Guattari’s ecophilosophy in order to intervene into their intriguing yet problematic binary between tree and plants, and argues that the philosophers’ ecosophy, which equates trees to imperialism and plants to subversion, fails as a tool to assess Devi’s literary “grassroots activism.” Devi’s fiction unsettles the duplex of the imperial West and the colonized East by inserting in the equation India’s continuous colonization of its own indigenous population. Devi’s stories envision a politics of tribal sovereignty by engaging in what this study calls “arboreal articulation” in which trees and plants act as witnesses of tribal suffering and a means of tribal resistance and survival.
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Nasim, Sumbul. "Women and Body Politics: A Study of Select Short Stories of Mahasweta Devi." Literary Oracle 9, no. 1 (2025): 33–43. https://doi.org/10.70532/lomay2503.
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When discussing feminist issues, Mahasweta Devi is a force to be reckoned with. Women’s oppression is a recurrent theme in her writing as she strives to bring about justice for women. Patriarchal ideology has created its own discourse around a woman’s body. In a patriarchal society, a woman’s body is not just something made of flesh and blood, which solely belongs to her. Instead, it is seen as a site where age-old patriarchal ideologies are imposed upon to oppress, shame, and control women. The politics involving the female body is a burning issue in a patriarchal society. This article deals with three powerful short stories by Devi, namely, “Draupadi”, “Breast Giver,” and “Behind the Bodice: Choli ke Picche,” where she highlights the suffering of women because of being victims of body politics. The protagonists are oppressed because of their bodies. Their bodies are used and abused to serve patriarchy’s purpose. Despite coming from different social strata of society, they suffer because of their bodies. Devi also presents two of her protagonists as resisting this oppression by using their very own abused bodies.
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Lakshmi, Kadiyala Jhansi, and G. Chenna Reddy. "Resistance and Retaliation in Mahasweta Devi's Draupadi." International Journal for Social Studies 7, no. 3 (2025): 1–8. https://doi.org/10.5281/zenodo.14613606.
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<em>Mahasweta Devi, the prominent Bengali author is a champion of the cause of the ‘untouchables. She is disturbed by the means of mortification that the lower stations, particularly the womenfolk are subjected to and she is sickened by the round of legislative issues that attempts to break the soul of people who battle for liberation from subjugation. Through her most dominant work Draupadi, she sets out on a task of showing the stunning substances that occur behind the political and economic iron curtains. The three stories in Breast Stories, in particular, Draupadi, poignantly portray abuse. She condemns the social framework for its commodification of sexuality and senseless male brutality. </em>
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Lee, Yoo-Hyeok. "(Re)conceptualizing a Politics of Postcoloniality." Journal of Humanities 44 (June 30, 2017): 103–28. http://dx.doi.org/10.21582/tjh.2017.06.44.103.
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Shubhi Bhasin and Pallavi Srivastava. "Introspecting The Life of Tribal Women in Mahasweta Devi’s Rudali and The Hunt." Creative Saplings 2, no. 08 (2023): 22–32. http://dx.doi.org/10.56062/gtrs.2023.2.08.446.
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ABSTRACT 
 Mahasweta Devi is a distinguished Indian writer and an esteemed activist who worked hard to uplift the tribal communities. She has a deep knowledge of the socio-political condition of India. She is an iconoclast who, in her works focussed on the miserable condition of depressed and neglected classes and tribes. Her different stories and novels shower light on the day to day happenings in the interiors of our nation. She has also talked about the quest for equal rights for each and every individual, especially for females in terms of education, health facilities, employment opportunities and social well-being. The present paper discusses “’Rudali’ and ‘The Hunt’” in the light of atrocities done to the women in their tribes and the racist response given to them. Mahasweta Devi has portrayed the protagonists Sanichari and Mary Oraon, as the representatives of modern women searching for their own identity in the modern society. She presents the pitiable and pathetic condition of tribal women with their sorrows and sufferings and, more importantly, their infuriated inner self, which worked constructively to bring them to the level of mainstream individuals by injecting the sense of respect and appreciation for them.
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Selvarajan, Saraswathy, and Preetha R. "The Depiction of Violence as a Social Reality: A Cross Sectional Analysis of Mahasweta Devi’s The Hunt and Indira Goswami’s The Beasts." World Journal of English Language 13, no. 7 (2023): 549. http://dx.doi.org/10.5430/wjel.v13n7p549.
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The paper attempts to explore the violence meted out to gendered subaltern and also scrutinizes the destructive role of patriarchy in the lives of women protagonists in the writings of Mahasweta Devi and Indira Goswami. Violence against women is as old as the world. The kind and the intensity of violence vary from time to time and place to place, but it is there everywhere. Mahasweta Devi and Indira Goswami are some of the rare women writer-activists who have taken a daring attempt to expose the kind of violence faced by the women in their everyday life. Their writings expose the cruel deeds of patriarchy. The cruelty happening in the lives of gendered subalterns in terms of caste and class is heart breaking. Through their writings, they advocate them that protest is the only choice to stop such atrocities against women instead of being a mute observer. Only by resisting, women can minimise the violence committed on them. Women protagonists of Devi and Goswami are trying to protest and they challenge patriarchy. The gender based violence like rape and sexual assault threatens the well-being and the dignity of women. The paper analyses Devi’s short story The Hunt (2001) and Goswami’s The Beasts (2002) in bringing about the stark reality and cruelty occurred in the lives of “gendered subaltern” of the contemporary West Bengal and Assam in the 90’s through their writings.