Novel
as Treatise: ‘An Abbreviated Child: Gloom to Bloom’
Divya Pathak
Postdoctoral Research Fellow
ICSSR, Delhi
Abstract: The
novel deals with a number of issues of contemporary society viz., women
suffering, human trafficking, child predicament, political corruption, cultural
decay, widening gap between rich and poor, surrogacy, unemployment, crime and
kidnapping, painful marital relationship, bonded labour, child labour, impact
of drug and liquor on life, poverty, illiteracy and above all hope for future.
The theme of the novel is heart touching which reveals all the shades of life.
Beginning with grey shades of life, ends on the brighter side of it. A ray of
hope is seen in the union of leading characters Chandrima and Roderigo. The
whole novel revolves around the characters - Radha, Gauri, Chandrima, Chhotu,
Roderigo, Minister ji, and Kalia.
Keywords: Human Trafficking, Bonded Labour, Child
Predicament, Surrogacy, Myths, Cultural Decay, Drugs and Liquor,
Overpopulation, Poverty, Illiteracy, Orphanage, ‘Deewangi’, Saga of
Crime, Medical Tourism, ‘Genderex’.
The novel begins with the predicament of Radha, who was
sold thrice and rehabilitated five times. She continuously ponders over the
causes of human suffering, tries to find out solution to their problems. She is
a kind hearted, positive and intellectual woman who tries her best to protect
Chhotu, a poor boy who is destined to work as a servant of Minister ji, a
corrupt politician. This act of compassion raises the level of Radha from a
poor, helpless sufferer to intellectual, sharp-minded and foresighted woman.
She has a pious soul, who believes in ‘work is worship’. She emerges as a
strong woman when she steps out of the house of Minister ji, her husband and
determined to save all the bonded labour including Chhotu. She presents the
example of selfless life when she protects 'the misery incarnated boy', Chhotu
and other bonded child labourers as well. She goes to Ms. Preet Rani who runs an
orphanage for children to which Radha also belongs. Her affection to Chhotu
compels her to think over the child predicament which she realises is soaring
population. She matters:" the world is filled with more than fifty percent
parents unfit for child bearing, rearing" (16). Radha, as pious as Ganga,
reveals the harsh reality of life and desire to serve society like Mahatma
Gandhi but this dream seems to be unattainable in the contemporaneous scenario.
She is moved by the pain of Chhotu so much that she wants to spread the message
in society: “The baby is not a toy to be fondled, embraced and this and that -
by one and all." (18)
According to Oxford Advanced Learner's Dictionary,
treaties is " a long and serious piece of writing on a
particular subject."
According to Wikipedia:" A treatise is a
formal and systematic written discourse on some subject, generally longer and
treating it in greater depth than an essay and more concerned with
investigating or exposing the principles of the subject."
According to Encyclopaedia Britannica: "The
word 'treatise' is derived from Latin word 'tractatus' which means a written
work dealing with formally and systematically with a subject."
According to J. A. Cuddon, treaties is "a
formal work containing a systematic examination of a subject and its principle.
The commonest subjects are philosophical, religious, literary, political,
scientific and mathematical."
According to the above definitions the characteristics of
treatise: long, formal, serious, philosophical, logical, scientific treatment,
systematic, on religious, literary political or mathematical topic.
The metaphorical title of the work 'An Abbreviated Child:
Gloom to Bloom', has deep meaning to ponder over. 'Abbreviation' implies
abridgement, shrinkage, brevity or summary of something. An abbreviated child
means a child who could not be fully developed, he was compressed by society. Dr. Parul Tyagi observes: “The
metaphoric use of the word abbreviated implies the curb on the growth of the
child. This is broadly in the sense of the shining of talent.” The inability of
a child bonded labour character Chhotu to find a suitable environment to grow
and develop as an independent healthy and responsible person. The curbing by
society is instrumentalised with poverty, illiteracy and unawareness. The novel
revolves around the abbreviated child - a bonded labour. Deeming of the topic,
the life of Chhotu also befits the ethos. After six children, the
rickshaw-puller father loses all the means of survival and succumbs to death.
Naturally, the weak wife too has no means to feed the children. Child buyer
brings bread two days and she hands over the children. The metaphor underlying
'Gloom to Bloom' denotes his journey from a state of being sad and without
hope. He is in total darkness in the beginning of the novel feeling dejected
and depressed. In the end of the novel, he blooms like a flower which means he
becomes healthy and energetic, positive and responsible.
Throughout the novel the author tries to portray human
suffering particularly child suffering. Poverty being the chief cause of
predicament a society is cursed if a child is maltreated. The author strikes at
the root cause of child suffering i.e., poverty and education which leads to
overpopulation unemployment want of everything consequently create malnutrition
and maltreated race. When a child is born to a poor couple it becomes a burden
to them therefore the unfortunate child is sold for the sake of money or only
for the sake of bread. Already suffering child gets into more trouble when
bought by organ traders, drug Mafias or beggary organizes. Sometimes the child
becomes cheap labour, bonded labour, bagger or organ donor for the rich. He
remains abbreviated which implies underdeveloped throughout his life. Dr. Pinki Arora reflects: “the
poverty-stricken Indian child is the abbreviated child who with the time of
conception is under powerful grinding hegemonic forces aspersed in their lives
as their cultural existence. The exit only for the rich and their name. The
need ends they too perish." Through the character of Chhotu the novelist
throws light on the naked reality of the society. Chhotu tells story to Radha
who was Minister ji's wife at that time through which we come to know his
plight. He was one of six children of the poor rickshaw puller who died of
tuberculosis and the children remained hungry. Hungry troubled them so much
that whole family was on the verge of death. One day a man arrived to their
place, offered sufficient bread and ask for the children. He projected himself
as a labour and promised to send children's earning to poverty-stricken mother.
How a woman agreed to give away her children is portrayed in heart rending
manner: " ‘Amma wept louder.’ That man gave us bread, one bread each and
returned. We ate and slept full stomach.
We cried next morning. He returned again. Proposed the
same. Amma wept but much less. We ate and played. We waited next morning. He
brought a bag of bread but with a counterfoil of demanding note in his voice.
‘Amma wept quietly.’
The woman had been deprived of food and health after
undergoing six deliveries and many abortions she was in want of 'every bout of
energy.'” (14) she had 'so many tears to shed but no drops of milk.' (15) in in
dire poverty her own children became 'troubles incarnated' to her.
Consequently, the innocent children suffer who were even unaware of the utility
of their existence. Full of pathos Chhotu Radha: "Jiji, why do babies come
to earth! God makes them to remain hungry." Such a heart-rending portrayal
provokes thought processes concerning child predicament. Unawareness, poverty,
illiteracy cause innumerable quandaries to the blameless child. "A
parentless child could be equivalent to the featherless child."(31)
The sufferings of Chhotu compels Radha to ponder over the
issue of childbirth and motherhood. She analyses different kinds of motherhood
including surrogacy. The practice of giving birth to a baby for another woman
who is unable to have babies herself is called surrogacy. A woman accepts to be
surrogate mother due to poverty. She could never earn so much as she does
through surrogacy. Frequently denounced as exploitation, surrogacy is a curse
to society as the author reflects in the novel. Idealizing the image of Panna
Dhaya, a wet nurse, who throws light on variety of mothers e. g. natural
mother, stepmother, wetness mother, natural mother, foster mother (8) test tube
baby's surrogate mother, feeding mother (9). With the reference of Indian
mythological epic Mahabharata, she disfavours the practice of surrogacy as it
adversely impacts emotional, intellectual, physical, psychological and genetic
growth of the embryo and human being later on. The utility of foetus learning
is explained through the character of Abhimanyu who learnt martial art in the
womb of Subhadra, his mother. Imagine if Abhimanyu might have been in the womb
of a surrogate mother, he must have learnt shrewdness, cunningness and
illiteracy to martial art. The trend of surrogacy nullifies the old tradition
of horoscope match of bride and groom because it's match determines the better
offspring. Strongly disfavouring the practice of paid womb, the author wishes
for "better race better humans, well-nourished race"(9) which is not
possible by the scientific advancements rather it sprouts and
"overburdened and underfed race."(9).
In place of surrogacy, she admires foster mother's
concept like Panna Dhaya, who sacrifices her own son for the sake of state and
saves the prince, future of the state. Hence she says: " A royal mother
being replaced by a poverty-stricken women-never fed enough and have never
enjoyed life and in dire need of much to taste- much to relish. Then remains
only the never-never fed enough-never enjoyed the riches of life."(9)
Although medical science developed so much that it is disturbing to the law of
Nature. "Someone's child in someone's womb - the pain, the joy of the
commonality of umbilical cord shall be missing in all kinship."(9) A
surrogate mother would have limited touch with the baby and she would always be
other lady not mother. Similarly, the mother and the child would miss the
cordial relationship for whole life.
The whole society is disturbed due to overpopulation,
lack of employment, illiteracy and even unawareness. Education is the only
saviour. The novel opens with the pathetic condition of a boy Chhotu. Radha
meets him: "Radha looked at the miserable boy, expressive of untold unsung
pain, agonies and lifetime frustration. There are still in him the blank
bursting eyes of an infant who is churned up to adolescence"(1). The very
plight of the boy reminds Radha her own suffering which reflects woman’s
predicaments = another major and serious issue of the novel. Kindness of Radha
compels her to save the child. Soon she develops sympathy for him. Chhotu, the
child sufferer is depicted with authenticity-- how his Journey begins and how
he escapes his miseries, is realistically portrayed. There were some other
bonded child labourers with Chhotu at the residence of the corrupt Minister ji,
so called husband of Radha, the epitome of human sufferings. Radha was
concerned with her life not for her own sake but to save "the misery
incarnated boy Chhotu and other bonded and child labourers as well". (13)
While protecting other sufferers, Radha emerges as a saviour to them. She
ponders over the issue of soaring population and incompetent parentship:
"Every leprosy patient delivers
babes,"
"Every mental insolvent delivers babes."
"Every pimp delivers babes."
"Every dancing girl delivers babes."
"Every HIV patient delivers babes."(15)
Through the above
sharply punctuated sentences the author endeavours to highlight the fact that a
poverty-stricken parent, unable to feed the child, open up a world of life long
misery in front of the unfortunate child who becomes a beggar to get food.
Sometimes such children become victims of antisocial gang for the sake of
livelihood. Invalid parents use their children as 'supportive measures'(16).
With similar seriousness the novel deals with human dilemma. A woman is
depicted not only as a mother or nurse but also as a well-wisher of society,
saviour of values and as an individual who has future vision too. The woman is
projected with utmost sincerity and respect. Even the downtrodden proves to be
a competent leader or torchbearer. The
types of women, depicted in the novel are those who have motive of
self-development and second are those who remain keen to carry the burden of
others. In spite of all the hurdles, Radha reaches orphanage of Ms Preet Rani.
She gets education up to M A level there. Then a regular visitor of orphanage
-- Minister ji proposes her for marriage which she accepts but soon she
realises that he is involved in anti-nation activities. Lack of speech and
understanding in marital life tarnished the bond and provoked Radha to leave
Minister ji. She emerges as a heroic character after facing a hell of cruelties
and she reaches the orphanage, her haven again with an iron strong will to
protect and guide downtrodden like Chhotu and many more.
Later on, she strives for all the sufferers. Despite her struggle
even for the basic needs she shows untarnished courage. Generally,
poverty-stricken and down-trodden woman would not be able to grow out of
unfulfilled basic requirements. The calamities remain endless. However, it is a
wonder that Radha is first sold with mother and that too by father. They suffer
because of the man who is bound to alcohol and other bad habits. Radha with her
mother was the bread earner even though they were the suffocated ones and
marginalised too.
Chandrima, the second central character in the novel,
shows remarkable supportive attitude to the needy ones. She is the true
incarnation of beauty and brain with kindness. She is sincere to her studies as
well as sufferings of others. She joins Alpha University in U S A to complete Ph.D.
in Economics so that she would do better to help the orphanage. Ready to
sacrifice her own pleasure, she denies Roderigo for marriage as that would
divert her focus from social work.
Another strong woman character, Gauri appears as an
incarnation of kindness, self-control, physical and mental strength. Sold by
her brother, in order to fulfil his needs of alcohol, Gauri is much pained.
While after the death of her husband-cum-master, she visits her parental home
and learns that her brother Kalia is also dead.
Tremendous mental strength is seen when she does not blame her family
for her misfortune. About self, she tells her sister-in-law:
“I know the taste of hunger.”
" I know the labour of an ox.”
“I know the anger of a husband.”
“I know the lack
of motherhood.”
“I know the lack of companionship.”
“Without the loss of virginity, I know the loss of
womanhood.”
“I know the stranger's status in own house."(54)
While yoked as an ox by her husband in the field, she
shows physical and mental strength in maintaining her mental balance. She becomes epitome of 'genderex.' (45) The
implication is that she is strong as an ox and tender as a girl. All her pain
is outpoured when she shares her heart to Kalia's widow, her sister-in-law. The
author coins the term ‘genderex’
to reveal how much she suffers at both the ends. She is not the one and only
example of general pathetic facts but the term is applicable to all such women
in the society who suffer for social and biological reasons. Sonam is the
example of modern poor but educated woman who aspire to govern her own life
with the help of education. She is the daughter of Kalia. She studies up to B A
from a government college where education is free of cost. Thus, she becomes
the example of woman empowerment. Overall a story written on a unique and yet
such realistic topic carried by commanding style of writing and layered to
cavernous depths.
Woman’s plight does not end here. It is depicted in a
heart-rending manner throughout the novel Chhotu explains to Radha regarding
the physical sufferings of his Tai ji overheard by him while she was talking to
his grandma. Motherhood becomes a cause of suffering to woman as explained by
Chhotu who is a suffering child. He tells Radha that he overheard his Tai ji
lodging a complaint against her husband to mother-in-law that she was
jeopardized at her sixth delivery. All her agony is exposed when she says that
her husband becomes a ‘brute’ (59). All the source of relief comes from
mother-in-law and she nullified the fact that ‘a woman inflicts misery upon
another woman (59) as all her predicament is, generally, caused by a man.
Another example of pain out of motherhood is seen when a poor woman's baby is
kidnapped. Lamenting bitterly, she is about to die: ‘…my lal, my boy, my munna’
(29) and her screams pierce the heart of the reader. Though feeding or
nurturing ‘the babe’ (29) after the kidnapping it is not easy or possible for
her. She develops willingness to end her life but the hope of getting back the
babe she checks.
The concept of heroic mother is added by Panna Dhaya who
sacrifices her own son for the sake of Prince, the future of the state. As a
divine mother she bears the toughest move on the part of mother (6).
Manjusha Kaushik, writes: “The present novel An Abbreviated Child
belongs to this category which sketches a graph of attitudinal shift in a woman
through the character of Radha.” It is evident that the woman in the
novel is depicted far superior to man. She bears a lot even then gives her best
to the society. Radha, Chandrima, Gauri and other suffering women are in
painful condition but the undaunted will to serve other sufferers is superb.
The chief cause of suffering is poverty with illiteracy and chief source of
relief is woman herself. Sonam represents the example of educated woman who is
ready to write her own future, all other women are epitomes of sacrifice.
Education and determination change their lives. Rita Garg, the author, herself states: “In the novel, the women
are in quest of raising their own voice and identity. They resist that place as
is given to them by patriarchy.”
The institution of marriage exists as part and parcel of
society. In the novel, due ideological status enwraps the marital relationship.
In spite of this given beatitude, the marital bliss is not always enjoyable for
all. Gauri, Kalia, Radha's parents, Chhotu’s family, Radha and Minister ji have
this relationship on the rocks. Another aspect taken up is that the union might
be thrust upon like the life story of a simple love-laden bride, heading
towards the first phase of womanhood happily living under the shelter of her
husband who drinks and enjoys lust-- in fact or in imagination. To him manhood
is constrained to the dismal world of continuity of one companion after
another. It is: ‘The world of needs is to increase fathomless out of some
container’. (75)
Fully devoted to the role of a reformer; Chandrima does
not feel like marrying her love persona, Roderigo. She understands that this
would enhance responsibilities of own children and every child needs “space”.
Roderigo clarifies that this would be ‘unsocial’ (80) to live together without
performing legalities of marriage. They must marry and not have their own
children. Thus, a social and approachable path is laid for loving and understanding
persons. This recent social lacuna of live-in relationship is outrightly
rejected in precise logical manner.
There is ample use of myths in the novel which associates
society with its ancient glorious culture and beliefs. An element of Hindu religion is myth and this
adds religious sue to this treatise. Though myth is not proven yet the wheel of
time moves on, myths lose sanctity for some but the belief of others gives
strength to this distinct feature. The disbelief of the antagonists empowers further.
Whatever controversies be spreading around, myth is worth acceptance.
Nonetheless, this aspect of society attaches relevance to religion, faith
seekers, social structures and above all moral substance to mankind. The
faith-nurtured creeper yields virtue with the denouncement of vices, demarcates
errors and fruitions. This assist and revise the best past with the abundance
of incredible heights of life. This novel seeks much out of myth as a logical
footing to morality. Not one but many are the examples in the novel e.g., Lord
Shiva (17) gives The Ganges to King Bhagirath; much-avowed Bhishma(41);
Abhimanyu(9) the genetic learner fights in the Mahabharat to meet his
end early; Karna(15) the suffering prince; Krishna(19) the great reformer and
ruler is explained as a democratic one; Sita the shadow of her husband ;
Urmila(77) the husband devotee;
Savitri(34) the husband saviour; and, on the foot prints of these comes Radha
the central figure who struggles for the cause of self and of others. Such
mythical references impart divine beauty to the characters. Abundant references
of Indian culture, beliefs and terms bestow additional grace to the novel. Also
serve the purpose of metonym and precision to the language. Beautiful analysis
of deewangi and madness with mythological references is like a pearl in
the string.
Deewangi refers
to unrestrained excitement or enthusiasm for something or somebody. The author
uses the term in the positive sense. Love between Chandrima and Bon sprouts and
develops in America but could not materialise because she departed after the
completion of Ph.D. Chandrima has serious and urgent things to do in India.
Through the major characters the beacon of morality projects itself. Emerging
as a heroic character, she chooses the path of duty in place of love. Although
she has deep emotions in the heart yet she is able to think logically for the
people who are waiting for her. Points over the condition in the context and
throws light on the state of deewangi.
A comprehensive
sentence much punctuated sharply infuses in the reader a vast idea of the term.
The accuracy of words furthers the thought. Deewangi, with utmost
devotion is a pious emotion which helps deewana or passionate person in
a positive way. On the other hand, “The lower level of deewangi is
insignificant” (77). It becomes obsession which causes illogical with excessive
fixation of human psyche. To clarify the thought, she gives example of mythical
characters like Sita and Urmila. Both of the devoted goddesses follow spouses
passionately. Any sufferance might come their way but that remains immaterial
to their psyche. Ram, in fourteen-year exile, has Sita following him in the
discomfiture of forests. Urmila too wanted to accompany but she is given a task
to perform in the palace as to balance the sleep of Lakshman who keep vigil in
the night also. Here, Urmila’s deewangi is not obsession, the novelist
writes: “Lord Lakshman’s wife, Urmila, was sorrow-stricken but not deewani
enough to forcibly acquire her place in the jungle scene. In spite of all the
palatial conveniences; her logical level of pursuit left her more miserable
than Sita.” (77)
Hence, wherever she has a role to play she would stay.
Sita’s role lies in the forest and hers in the palace. Similarly, the
characters of the novel like Radha, Chandrima, Gauri represent the same
selfless devotion to their aim which imparts heroic stature to their
personality. In the context, Chandrima has a clear vision of her aim of life.
She wants to serve the poor masses. Hence, she is unable to leave that pious
dream for the sake of her love, an individual’s love. She shows amazing
self-control which is the need of her time. Due to this, her deewangi
does not replicate that of Sita and Urmila. Ways and means find recent trends
as per the conditions. The characters like Radha, Chandrima and Gauri reflect true
deewangi because they remain untouched by the selfishness around them
just like the water borne lily remains untouched by the life-giving liquid.
These women serve other sufferers in the society selflessly and reach the
‘pinnacle’ (77) with the desire to touch the unattainable heights of humanity,
familial relationship or gain for the suffering ones.
Appropriate use of maxims helps the reader to understand
the difference between deewangi and madness. Deewangi is a rare
state of mind and heart which imparts divinity to a human, enabling him to
understand the truth of life, ultimately leads him to God. On the contrary,
madness destroys consciousness of man, leaves him in indecisiveness and keeps
him away from his own self. Deewangi enables a man to create something
fruitful but madness leads to destruction. Deewangi keeps the spirit
high and widens the range of compassion while madness causes downfall. Removing
selfishness and greed deewangi is wilful acceptance and yielding to
something or someone. A deewna completely devotes himself to his aim: “Deewangi
is a pinnacle, madness is a void; deewangi is surrender, madness is
downfall; deewangi is creation, madness is destruction; deewangi
is the last rite of funeral leading to God, madness is last but that act which
does not reach even one’s own self” (77).
So far as linguistic aspect is concerned, this is
compelling, empathetic and poignant. The author has done an exceptional job to
write this novel on such a profound theme. Command over thoughts, consistency,
communication of feelings through rich vocabulary and language are intricately
woven to connect deeply with the readers. The visual comprehension that one is
able to make when one reads this work sums up the strength of narrative. The
author has used a remarkable style of storytelling. Her interpretation
successfully builds on the intensity and depiction of main ideas and creates a
deep rooted and even more evocative, memorable imagery. She lends a poignant
dignity as the characters fight off a series of difficulties and successfully
confront the imperfections of society. Spontaneously overflow of emotions
create poetic beauty. Apt use of maxims enhances charm of the language. With
every clause of comprehensive note in the fullness of thought expresses as to
brave out the margin, the dwindling balance of the psycho working in the
functioning of a deewana. In spite of comprehensive and coherent feature
of the sentence lucidity remains intact. Such a panoramic display of expression
enwrapping the sky that is void, pinnacle, destruction, surrender, creation and
much more enriches the role of extremely devoted beings.
Human trafficking is a burning issue now-a-days the
author demonstrates the same with sincerity and realistically in the novel.
Radha and Chhotu, two major victims of human trafficking turned out saviours
for others in the end of the novel. Radha was sold thrice in her life till she
decided to come out of shackles of slavery and bonded labour. She became
saviour to the child Chhotu and many others. Woman trafficking has several
purposes e.g., prostitution, slavery, beggary and much more. After her first
sale she had developed a habit to sleep like a log. She would not be active
during the daytime. Her body was swollen particularly her thighs were extraordinarily
heavy: “Later on she realised herself having been drugged-- how easy to control
human activities, the emotions to make like a crawling child; to conform a
ragamuffin into an affirmative creature.” (22)
The scars of the predicament are so deep in her heart
that she plunges into stream of consciousness often. As a victim of human
trafficking, she was sold second time at a slave market, where she was
presented into a beautiful form with new dress and makeup. Under the effect of
drugs, she was less conscious of hot weather of June. She was purchased by the
family of a cook, where her intelligence was identified and the lady of the
house sent her to the school but she had to withdraw from school due to the
financial crisis. It was impossible to bear the burden of an ‘extra stomach’
(32). She was handed over to Ms. Preet Rani who had a strong missionary zeal
and worked for the cause of social welfare.
The author denotes Radha as a sold girl repeatedly which
intensifies the pain of the reader. Even after her marriage with Minister ji,
she had to face loneliness, uncertainty and emotional bankruptcy. Realising
that her husband was engrossed with antinational activities, she decided to
escape from the house with several other child bonded labours including Chhotu.
Her decision reflected her heroic spirit who was keen to change her
circumstances. It was due to pity which she had after knowing plight of Chhotu
and many others. Hence, they escaped
from there silently. Chhotu‘s plight was no less than Radha which filled her
heart with pathos and reminiscences. She told him: “I was sold in childhood.
God, I still remember the moment. I was bought to city in a big tin box. My
mother was sold separately to another buyer. Yes, I was bought to the city in a
big tin box” (33).
The saga of crime speaks largely in every epoch. The
commencement of the novel with a historical throne usurper and Panna Dhaya
brings out the nature of a ruthless Vizier etc. and the sincere most
compassionate Dhaya. Also, there are enlisted the titles of rulers all over the
world indulging in crimes against woman. Presently the crime is largely against
children like organ trade, child abuse, child trafficking or woman selling. Who
knows, surprisingly enough, even the spouse, father, mother or brother of the
sold girl or woman might indulge in some heinous crime. Besides child
kidnapping is common. In Greek literature Oedipus Complex and Electra Complex
are written about. Here the novelist questions about a kidnapped young babe who
sold in the flesh market would not know father or brother as a grown up and
indulge in unsocial activities. Realising the present saga of crime, Chandrima
like Radha throws self into the line of reformers. The disgusting, pathetic,
tearful, emotionally charged but realistically blots on society tell the tale
of past and present. Poverty-generated, ambition-orientated or regionally
accepted criminal activities add a strong but painful texture to the novel.
In the Alph University, U S A Chandrima attends a lecture
delivered by the Professor supervisor. During the talk, he throws light on the
various branches of Indian economy consisting of tourism agriculture and
handicraft etc. Then the recent addition of these is mentioned as ‘medical
tourism’ (68). His logic about the spread of this is that medical facilities
are cheap over there. Chandrima is out of this ignorant circle which lacks the
understanding of realities: “While a rich drunkard might buy a kidney, a poor
drunkard would sell his own or that of his child--an abbreviated child--under
the shelter of the so-called parent. As if the child had every probably to face
the surgery successfully and do well with one kidney only- that too throughout
a long life.” (68)
The reaction of Chandrima comes because Bon’s father in Canada,
is suffering from kidney ailment. The cause is self-created as he drinks too
much. His shunning the medical advice to avoid drinks is leading him to kidney
transplant. For this someone has to sell kidney. India being poverty-stricken
has much scope of human organ availability. To her, this is the colossal
factor. Eradication of poverty is the need of hour and eradication is the only
instrument. She must expedite the completion of Ph.D. and rush back to provide
succour to all. Leaving behind the charm of lucre, she lands on the Indian land
and immediately starts planning ahead.
Culture is in changing phase. Rise and fall of the Roman
empire is commonly used expression and signifies a change in the status of
culture. Permanence is not attached to any aspect of the world. Culture too has
its changing phase. This might be from good to bad or bad to worse. The
ultimate is the desire for betterment. The failure of culture makes life
barren. Then succour is the word which is called for. In the novel succour is
extended through education and employment. The novel shows the downfall in
religion, politics, society and familial relationships. To improve upon these,
in the concluding paragraph, Radha, the central figure, testifies this point of
view-- eternity in harangue and encourages all.
The fall of cultural growth or stability is to such an
extent that Chandrima a character fully overshadowed by Radha, proves as a
much-avowed Bhishma. Her stay in America for Ph.D. in Economics creates
circumstances for her emotional linkage with a fellow-researcher, Bon from
Canada. One day, the research supervisor talks of India as a good market for
human organ transplant or better be called Medical Tourism. Chandrima realises
this as the need of poor people and much more. This reminds her to be back to
the native land as fast as possible. While waiting for the flight to India, she
recollects a conversation with a boy in an Indian haat dealing with
animals. That young boy commented with conformity and agreement of his life style:
“Why do you talk of morals? Yes, I raped the girl at the age of thirteen. Your
atmosphere is different. My ethics is strange. The whole day I stand in animal
market. The ram is set right by me. I also fix ewe at the right place. The
small tail is controlled by me sometimes”. (78)
Ironically enough, the boy is highly appreciative of his
surroundings, associated attitude and demands. For him, their morals are
‘ethics’ (78) and people like Chandrima have ‘atmosphere’(78). Something
regular that is and not worth serious taking. Here it sounds like a martyr is
so to the fellow beings but a rebel to the opponents. His occupation is to
indulge in animal activities and also set ram and eve for reproductive
purposes. He explains further why ‘animalism’ is excessive in men around:
“When the action takes place between ram and ewe so many
people around would form a circle.” (78) This anal action makes them
‘perspire.’(78) The boy proves guiltless by adding if ever that girl raped by
him is in need of help, he would extend that. He is not the only one but many
do so. Such an expression confirms his sanctity for that world which has ground
level realities. The moment a girl is brought for sale here, a sea-change takes
place in the tone, the colour and size of the eyes of all—"expansion and
expansion of greed but cent percent denuded of mercy” (78). This disgusting
conversation never could leave Chandrima. The need of correction, betterment,
‘succour’ adds windy speed to her feet and she returns to create as much employment
and academic facilities for all as possible.
In the concluding paragraph of the novel, Radha makes a
legendary statement by saying: "When History is the biggest lie; Myth is
not proven scientifically; and, Culture is a changing phase, then plentiful succour
ought to be extended to the abbreviated young ones"(81). In the above,
with morbidity, the novelist too denies the past and present. This statement
with it’s not much known frankness of speech attaches value to the views
projected. The truthfulness of the statement lies in the fact that most of the
time government appoints historians to interpret and reinterpret, write and
rewrite history. In India also presently history is being testified again from
the below. Previously interpretations located the magnificence in the clout of
the rulers. The sins of the rulers are known -- bloodshed, usurpation of the
throne etc. presented Antinational Minister ji as a character of the present
times; reference to Pharaohs, Louis, Czar, Kings and many more. The novel mentions
that Hindu girl must not touch ‘lingam’ (36) as a deity but she is not
safe in the world of rulers of varied temperaments. The novelist lists the
titles of the rulers around the world with the disbelief of the goodness
needed. They are the titular heads enjoying life and the duties left to others
who prove more of miscreants.
As it is said that politics is the last resort of a
scoundrel so is not with the gentle being in contemporary times. However,
contrary to that the novelist highlights that education is the only means of
properties in existence. From local to global expands the academic perspective
proposed in the novel. Significantly enough, the struggle of moral beings ends
on the basis of education. The minute life takes place, education commences.
This belief is expressed through the mythical reference of Abhimanyu in the Mahabharata.
Decisively drawn is the picture by the novelist that education is not a
prerogative of a rich only. Indian government is putting in the best efforts to
educate one and all; but the availing one. Sonam, the daughter of Kalia and
Ravi the son of Mahato exemplify young learners belonging to labour class. What
was not deemed by Gauri, the aunt of Sonam; with education Gauri like struggle
is over. With the bounty Government providence of free education, free books
and much more Gauri is the ‘last sufferer’ (49). Academic rise of the young
girls would not be carried to the graveyard as ‘blue bodies’ (71). The morose,
monotonous, bewildered, bewailing and lack-lustre Radha as a child achieves
that level of education and wisdom where not many would trample. Shadow of hers
is pleasant; the vicinity of hers is virtuous and the shelter of hers is
yielding. Ms. Preet Rani’s orphanage is not a school but an ashram with the virtues
spread all over. Chhotu, Chandrima, Roderigo and many more imbibe the best. The
foreign academic stay of Chandrima is a fruit of such a bearing. Talking of
wisdom, Panna Dhaya places self in a niche of benevolence carved out of virtues
inculcated as an intellectual individual. Her understanding of the political
situation pictures the wisdom of a less qualified person. Gauri too has
patience and wisdom.
The novelist lodges a complaint about the students going
for education on foreign land. One day dubious Chandrima discusses with Bon
about the students on a foreign land. She refers to less charging foreign
universities where many would be joining: "Where the enmity for my country
has an inner space but this might serve as a revengeful breakwater"(97). The
adolescent students or the young ones join foreign universities with a highly
impressionable mind. Their minds might be converted into ‘think tanks’ or
‘bombs’ on that ‘camouflaged ground’ (75). No doubt, if not intentionally done
but alienation creates hurdles in the life for self as well as the native land.
If not much but such as brain drain or emotional gaps are there. This global
problem is questioned in few lines but is a truthful and far-sighted dilemma.
The wonders of systematic and also formal presentation are apparently seen in
the graveyard projection of human conflict. In evocative language a highly
strong, scientific and serious treatment is adjudged within seven sentences on
the condition of woman with Gauri as the representative of her class.
Dexterously enough, the novelist maintains coherence of language about this
philosophical literary treatise. About the mythical reference of Sita and
Urmila depicting the levels of their deewangi, the use of aphoristic
expression heightens formal approach to a worldwide topic. Ironic logic is
found in curt. Comparison of poor selling kidney and the rich buying the same.
Medical tourism is scientific and logical in approach. NGO is a logical answer
to the widespread problem of overpopulation and recurring ills. University of
reform is the moral of a treatise with all its characteristics. In spite of the
references to a large number of issues taken up in the novel consistency is
regularly maintained herewith in this literary treatise.
Works Cited
Arora, Pinki. “Cultural Hegemony in Rita
Garg’s An Abbreviated Child: A Marxist Overview” Indian Women Novelists in
English: Art and Vision, edited by Dipak Giri, Vishwabharati Research Centre, 2018, pp.
237-246.
Cuddon, J.A. and Habib, M.A.R. Dictionary
of Literary Terms and Literary Theory, 2013.
Garg, Rita. An Abbreviated Child: Gloom to
Bloom, e-edition (http://www.drritagarg.com/my-literary-work/an-abbreviated-child/),
2018.
Kaushik, Manjusha. ‘Attitudinal Shift in
Woman: A Study of Rita Garg’s An Abbreviated Child’ The Vedic Path, vol.
LXXXXVI, no.1&2 Jul.Sep/Oct.Dec., 2012.
Tyagi, Parul. “Baby is not a Toy: Rita Garg’s
Abbreviated Child,” Impressions: A Bi-Annual Refereed E-Journal of
English Studies, vol. ix, no.1, 2015.
impressions.org.in/jan15/ar_ptyagi.htm
www.oxfordlearnersdictionaries.com/definition/english/treatise.