FRAGMENTED MOTHERHOOD IN AMULYA MALLADI'S A HOUSE FOR HAPPY MOTHERS
R. Prema
Ph.D. Research Scholar (Part-Time)
Government Arts College for Women,
Salem-8.
&
Dr. M. Punitha Priya
Assistant Professor of English
Government Arts College for Women,
Salem-8.
Abstract:
Fragmented identity refers to an individual's identity
that can be broken into pieces if they feel dispersed from their past, present,
or future selves, or if they grapple to accommodate different aspects of their
personality. The concept of motherhood is often explored in relation to the
biological connection with her child. Purity of motherhood is not only about
sacrificing but finding harmony in nurturing herself and her child together.
Amulya is a champion of women's empowerment. Through her writings Amulya
highlighted the power of choices in women's lives, showcasing how it can lead
to freedom from societal expectation. The present study analyses how women
challenge the traditional patriarchal standards and power structures that often
marginalize mothers' experiences.
Keywords: Identity, Sense of belonging, Perseverance,
Self-autonomy, Surrogacy, Poverty
Introduction
Motherhood is a
multifaceted concept that encircles various aspects of a mother's experiences,
emotions, and relationships. “The experience of motherhood is a complex and
multifaceted one, and it cannot be reduced to simplistic or romanticized
notions." (Rich 67). Motherhood is often associated with women's identity
which is framed by society. “Motherhood is a biological inevitability, but it
is also a profoundly social and cultural construction”. (Rich 14). Unless a
woman attains motherhood, her identity would be the topic of debate in the
society, she would be subjected to criticisms and gossip not only by the
society but also by their own family. Society has its own customs that
construct cultural boundaries. When a woman crosses those societal norms
through self autonomy, patriarchal society breaks her personality into
fragmented pieces.
AmulyaMalladi's novel A House for Happy Mothers is a seminal
work of contemporary Indian literature that deals with identity, culture and
social justice. Surrogacy is another significant aspect of the novel. There are
quite a lot of health issues that affect the mother during the surrogacy process.
Especially the surrogate mother’s physical and mental health is affected, when
the mother gets emotionally attached to the child. It is really difficult to
bear the loss and grief after delivery. Trauma is very common as women undergo
a lot of stress which affects women's sense of identity and self esteem.
Fragmented Motherhood challenges the societal
expectations
Adrienne Rich's “Of Woman
Born: Motherhood as Experience and Institution” (1976) is considered
rudimentary seed to maternal theory, as it delves into the entanglements of
motherhood and the societal expectations placed on mothers. Rich secernates
between the personal, emotional experience of motherhood and the institutional,
societal forces that cast and compel it. Rich's work endures highly apt today,
interacting with ongoing concerns and debates about motherhood, identity, and
societal expectations.
The maternal theory of
motherhood emphasizes the prominence of mothers' experiences, perspectives, and
emotions in comprehending motherhood. It critiques patriarchal constructions of
motherhood. “The institution of motherhood is a patriarchal institution, and
its effects on women are ultimately destructive.” (Rich 35) Maternal theory
questions patriarchal norms, emphasises rethinking motherhood, and empowers
mothers by recognising their autonomy and promotes social changes. Maternal
theory emerged as a reply to customary theories of motherhood that often demand
paternal or societal perspectives.
Priya is a typical example
who conforms to societal expectations, gets pressure to fit in the society to
avoid social rejection. Life turns topsy-turvy for the protagonist, Priya, when
she checks into a surrogacy clinic in India. As Priya travels through the
complexities of surrogacy, she faces judgment, criticism, and even hostility
from those around her, including her own family and community. “ I felt like I
was drowning in a sea of expectations, my own and everyone else's”(Malladi 63)
shedding lights on Priya's feelings of suffocation and overwhelm.
She stands as a fragmented
figure due to paternal society’s expectations.
“I felt like I was losing
myself, bit by bit, with each passing day" (Malladi228) It expresses
Priya's struggles with her own identity and sense of self. It is evidence that
Priya’s personality is fragmented. But she reconstructs herself through self
autonomy which pushes her to choose a surrogate mother Asha.
Asha is a married woman
with two children dreaming to provide better education for her children
regardless of her poverty. The following words "I was just a vessel, a
container for this tiny human being, but what about my own desires, my own
dreams?" (Malladi 130) spotlights Asha's conflicts with her own identity
and craving as a mother.
The following utterance “I
had never felt so alone, so scared, and so unsure of what the future held for
me and my child." (Malladi244) sheds light on Asha’s fears and
uncertainties as a single mother. Asha challenges poverty and also the customs
of society by becoming a surrogate mother. “I was a vessel, a container, I’m a
womb . . . a belly. If tomorrow, they could save me or the baby, who would they
save, you think?” (Malladi 165)
Being a surrogate mother
Asha gets bitter experiences that break her real identity into
fragments."The surrogacy clinic was a place where dreams were made and
broken, where the desperation of some was exploited by the greed of
others" (Malladi 123). Asha witnesses “My body was no longer mine, it was
a borrowed womb, a temporary home for someone else's child.” (Malladi 95) a
sense of disconnection from her own body and herself, and also an emotional
struggle with carrying a child whom she would not raise. “The baby kicked and
squirmed inside me, a constant reminder of the life I was carrying, but not my
own.” (Malladi 59)
Besides, Asha undergoes a
state of confusion and ambiguity about her role as a surrogate mother. “I was a
mother, but not a mother; a caregiver, but not a parent.” (Malladi 134) Asha
faces conflicts and tension as a surrogate “My body was a battleground, a war
zone where my own desires and needs were pitted against those of the baby's
intended parents.” (Malladi 260) Asha experiences a sense of transition and
disorientation as a surrogate mother, “I felt like I was caught between two
worlds, between being a mother and not being a mother”. (Malladi 263)
Asha's economic hardships
and poverty encapsulates the difficulties faced by many mothers in providing a
better future for their children. Overall, Asha's experiences are shaped by her
socioeconomic context, showcasing the ways in which surrogacy can be influenced
by factors like poverty and economic inequality. Asha’s struggles with her own
autonomy and agency as a surrogate mother expresses the complexities of
reproductive choice and decision-making.
Conclusion
Therefore, Priya and Asha's
stories highlight how quickly individuals can turn against and challenge
societal norms, illustrating the dangers of society’s group thinking. Thus,
Priya and Asha fits to the frame of maternal theory that highlights mothers'
agency and autonomy, acknowledging their capacity to make decisions and act on
their own behalf.
The society lacks empathy
to understand Priya and Asha and it judges and criticizes them without
understanding their perspectives or circumstances. Whether its patriarchal or
matriarchal society, every human being is subject to live and let others live.
Every single person has the right to determine the way they want to lead their
life. Life always gives unpredictable moments in every one’s life. As it’s
evident that Priya and Asha, women of different social classes have met each
other due to their ‘hope’, perseverance to challenge the societal expectations
on them.
“Through their social
circumstances, their different worlds—they hadtouched each other in an
irrevocable way. Their bond, not something thatwould be renewed, could
nevertheless not be broken. Their names meant “hope,” and they had given hope
to each other, and this was what brought them together, closed that gap between
them, eliminated the social and class differences, made them sisters,
mothers—made them equals”. (Malladi 263)
Maternal theory challenges
traditional patriarchal standards and power structures that often marginalize
or erase mothers' experiences. Thus, Priya and Asha, practical Women, have
reconstructed their fragmented identity with the assistance of their ‘hope’,
rational thoughts, courage and self autonomy.
Works Cited
Malladi,
Amulya. A House for Happy Mothers.
Lake Union Publishing, 2016.
Hawthorne,
Susan. Surrogacy: A Human Rights
Violation. Spinifex Press, 2017.
Kim,
Hosu. Birth Mothers and Transnational Adoption Practice in South Korea.
Palgrave Macmillan, 2016.
Spar,
Debora. The Baby Business: How Money,
Science, and Politics Drive the Commerce of Conception. Harvard Business
School Press, 2006.
Ragone,
Helena. Surrogate Motherhood: Conception
in the Heart. Westview Press, 1994.
Rich,
Adrienne. Of Woman Born: Motherhood as Experience and Institution. Norton,
1976.