Against the Current: Sita and Her Foils in - Bad Request

Against the Current: Sita and Her Foils in - Bad Request Against the Current: Sita and Her Foils in - Bad Request

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According to Kavanasarma, both Surpanakha and Sita suffer as a result of the conflict between Rama and Ravana. In the modern Telugu author’s telling, unlike in the authoritative ones however, the competition between the two men plays itself out in the realm of business, rather than kingship. Ravanarao, who owns a long-established business in town, resents the efforts of newcomer Ramaraju to muscle his way into Ravanarao’s market niche. 33 After gaining proof of Ramaraju’s crooked transactions, Ravanarao reports the irregularities to the income tax office but Ramaraju’s uncle, who has political clout, gets the court to dismiss the case. Still rumors begin circulating about Ramaraju’s corruption, so he puts distance between himself and his business affairs by building and moving to a hermitage at the edge of town. The forest provides the backdrop against which the two men play out their anger towards each other by abusing women. Ravanarao vows to take revenge on Ramaraju for evading legal punishment, so he disguises himself as a holy man and comes to dwell in Ramaraju’s forest. As soon as Rama leaves on an errand, the holy man abducts Sita. 34 When Ramaraju discovers what has transpired, he worries not about his abducted wife’s safety but that “people might laugh at him for being so effeminate and doing nothing while his enemy had a good time with his wife.” Ramaraju decides to retaliate by mistreating Ravanarao’s sister for, “[o]nly then would his manliness have any value.” Ramaraju now invites her to visit him. When she arrives, he locks her inside the house, has his brother mutilate her, and then sends her to her brother. Ravanarao files a complaint with the police and gets Ramaraju arrested, but Ramaraju is acquitted. The climax of Kavanasarma’s story comes when Surpanakha perceives a larger pattern emerging out of Sita’s experience and her own: men too cowardly settle their 20

own grievances man-to-man perpetrate violence upon each others’ women. Surpanakha then applies her insight about patriarchal abuse of women to current affairs: When Harijans revolt, unable to face them, these heroic men invade their homes when they are not around and the brave policemen, who go ostensibly to protect the weak, violate their women. When the police come and arrest the rogues, the rest of the rogues come, and instead of doing anything either to the men who had tipped off the police or to the police themselves, they rape the women of the town. Whoever wants to settle an account with the other targets only the women. Here Surpanakha draws explicit parallels between Lakshmana’s treatment of her and today’s atrocities where high caste men rape women. Laws exist to punish such crimes, but the accused find ways to work the system and evade imprisonment. The story portrays Surpanakha as coming to espouse feminist critique and depicts Surpanakha’s assault not as an isolated event but as part of a systemic oppression of women. “Surpanakha’s Sorrow” ends with a call for change: Supanakha asks God, who created the world, to make it possible for women to conceive children without the involvement of men or at least allow them to give birth to courageous men rather than cowards who oppress women. One cannot dismiss Surpanakha’s words as just the anger of a scorned woman, since Mandodari, Ravana’s faithful and devoted wife, confirms Surpanakha’s analysis, saying: “That’s how it is, our life as women.” Surpanakha’s sorrow is actually that of all women who experience sexual violence at the hands of men. Kavanasarma shows that an ancient story still expresses truths about women’s situation today, a situation shared by both Sita and Surpanakha. 21

Accord<strong>in</strong>g to Kavanasarma, both Surpanakha <strong>and</strong> <strong>Sita</strong> suffer as a result of <strong>the</strong><br />

conflict between Rama <strong>and</strong> Ravana. In <strong>the</strong> modern Telugu author’s tell<strong>in</strong>g, unlike <strong>in</strong> <strong>the</strong><br />

authoritative ones however, <strong>the</strong> competition between <strong>the</strong> two men plays itself out <strong>in</strong> <strong>the</strong><br />

realm of bus<strong>in</strong>ess, ra<strong>the</strong>r than k<strong>in</strong>gship. Ravanarao, who owns a long-established bus<strong>in</strong>ess<br />

<strong>in</strong> town, resents <strong>the</strong> efforts of newcomer Ramaraju to muscle his way <strong>in</strong>to Ravanarao’s<br />

market niche. 33 After ga<strong>in</strong><strong>in</strong>g proof of Ramaraju’s crooked transactions, Ravanarao<br />

reports <strong>the</strong> irregularities to <strong>the</strong> <strong>in</strong>come tax office but Ramaraju’s uncle, who has political<br />

clout, gets <strong>the</strong> court to dismiss <strong>the</strong> case. Still rumors beg<strong>in</strong> circulat<strong>in</strong>g about Ramaraju’s<br />

corruption, so he puts distance between himself <strong>and</strong> his bus<strong>in</strong>ess affairs by build<strong>in</strong>g <strong>and</strong><br />

mov<strong>in</strong>g to a hermitage at <strong>the</strong> edge of town.<br />

The forest provides <strong>the</strong> backdrop aga<strong>in</strong>st which <strong>the</strong> two men play out <strong>the</strong>ir anger<br />

towards each o<strong>the</strong>r by abus<strong>in</strong>g women. Ravanarao vows to take revenge on Ramaraju for<br />

evad<strong>in</strong>g legal punishment, so he disguises himself as a holy man <strong>and</strong> comes to dwell <strong>in</strong><br />

Ramaraju’s forest. As soon as Rama leaves on an err<strong>and</strong>, <strong>the</strong> holy man abducts <strong>Sita</strong>. 34<br />

When Ramaraju discovers what has transpired, he worries not about his abducted wife’s<br />

safety but that “people might laugh at him for be<strong>in</strong>g so effem<strong>in</strong>ate <strong>and</strong> do<strong>in</strong>g noth<strong>in</strong>g<br />

while his enemy had a good time with his wife.” Ramaraju decides to retaliate by<br />

mistreat<strong>in</strong>g Ravanarao’s sister for, “[o]nly <strong>the</strong>n would his manl<strong>in</strong>ess have any value.”<br />

Ramaraju now <strong>in</strong>vites her to visit him. When she arrives, he locks her <strong>in</strong>side <strong>the</strong> house,<br />

has his bro<strong>the</strong>r mutilate her, <strong>and</strong> <strong>the</strong>n sends her to her bro<strong>the</strong>r. Ravanarao files a<br />

compla<strong>in</strong>t with <strong>the</strong> police <strong>and</strong> gets Ramaraju arrested, but Ramaraju is acquitted.<br />

The climax of Kavanasarma’s story comes when Surpanakha perceives a larger<br />

pattern emerg<strong>in</strong>g out of <strong>Sita</strong>’s experience <strong>and</strong> her own: men too cowardly settle <strong>the</strong>ir<br />

20

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