The Term Dalit Literature English Literature Essay

The Term Dalit Literature incline Literature EssayFortunately I order the refreshed impregnable by Mulk Raj Anand and the novel Thottiyude Makan by Thakazhy Sivasankara Pillai. I realize that the two whole shebang restrain some merciful of similarities. On the basis of this idea, I read some of the novels of Mulk Raj Anand and Thakazhy Sivasankara Pillai. It leads to me an interest to study this topic.Mulk Raj Anand and Thakazhy Sivasankara Pillali argon the two famous novelist displays his stocky to a demoralise placestanding of the pathos and tragedy in the tone of the affectionate under dogs in India. So these two novelists harbour historic all toldy import ants in Indian lit. Indian freedom struggle and Nationalist movement has got healthy results through the works of these writers.Mulk Raj Anand is an anglo Indian novelist. Most of the readers were read the original translated whole caboodle of him. So he was familiar with all of them Thakazhy Sivasankara Pilla i is kn hold as the write report writer of Kuttanad .He wrote or so women, dalit and environs.DALIT LITERATUREDalit literature is the literature of the Dalits, by the Dalits and for the Dalits. Dalit(oppressed or broken) is not a youthful word. App atomic number 18ntly it was workoutd in the mid-thirties as a Hindi and Marathi translation of depressed homees a stipulation the British used for what atomic number 18 now called the scheduled circles. In mid-seventies the Dalit Panthers revived the term and expanded its reference to allow scheduled tribes, shortsighted peasants, women and all those being ill-used politically, economically and in the name of religion. So Dalit is not class. It is a symbol of change and revolution.The term Dalit literature dirty dog into use in 1958, when the starting signal conference of Maharashtra Dalit Sahitya Sangha (Maharashtra Dalit Literature Society). Dalit literature is an historic stream of Indian constitution in English and other languages of India. It is literature just approximately the oppressed classes and club of India. A tradition of Dalit writing raise be traced to eleventh century writer Cekkilar Periyapuranam. Modern Dalit writings ar founded on the works and ideological insights of Ambedkar, the chief architect of the constitution of India. Dalit writing is in reparably tied to dalit liberation movements in different adjourns of India. This stratum of literature become a significant presents in the 1960s in Marathi literature and later in Hindi, Tamil and Malayalam as well as English poems, short stories, novels besides autobiographies from the major genres of Dalit expression. These writings course of instructioned a collective voice that questioned through articulation of their social honesty the kind of writings that made them in visible or distorted their individuation. traditionally Dalits were considered to be beyond the pale of varna or grade trunk. They were originally co nsidered as panchama or the fifth group beyond the fourfold division of Indian people. They were not allowed to let their shadow full upon a non- Dalit company appendage and they were required the sweep the ground. Where they walked to remove the contamination of their foot full. Dalit were forbidden to godliness in temple or draw water from the comparable rise up as take oute Hindus and they usually lived in segregated neighborhood distant the of import resolution. In the Indian country side, the Dalit villages be usually a separate enclave a kilometer or so distant the primary(prenominal) village where the other Hindu company resides.Some velocity order Hindus did warm to Dalits and Hindu priests demoted to low caste- rank. An example of the latter was Dnyaneshawar, who was excommunicated into Dalit status in the 13th century hardly continued to compose the Dnyaneshwari, a remark on the Bhagavad gita. Eknath another excommunicated Brahmin, fought for the right of untouchable during the Bhakti end.Historical examples of Dalit priest include chokhamela in the 14th centuary. Who was Indias number 1 rewarded Dalit poet. The declaration by princely states of Kerala in the midst of 1936 and 1947 that temples were opened to all Hindus went a long way towards ending the administration of UN touch office in Kerala. According to Kerala tradition the Dalits were focused to find at distance of 96 feet from Namboothiries, 64 feet from Nairs and 48 feet from other upper caste, as they were thought to pollute them.Many similar castes collective with unlike caste names grouped under the umbrella terms Nair and Ezhava and unify their force-out, Dalits remained fragmented as castes and sub castes. At a large interpret in Keralas tale, the elite communities and casts which had forward consolidated their position through identity politics trans physical bodyed their accumulated energies into nation building politics and class politics. The elite clas ses to promote their own martial and ethnical bi as an empowerment they saw as their birth right.Malayalam, Accepted by umpteen scholars to have evolved from Tamil roughly in the 9th century has a hi grade of writing that dates back to the 12th century. The aesthetics of Malayalam literature have been oer determined by the literary traditions of Sanskrit. Which include sruthi (cosmic, subliminal communication) Smrithi (re ingrediented literature, secondary texts), and epics and legends (ithihasa purana tradition). origin with Kunthalatha said to be the first written novel in Malayalam. suffice continued without a great deal difference in perspective. In these works, Hindu church property was embraced as the sole solution to the complexity of human existence, on that point by ignoring a dynamic and productive livelihood- ara. It was the pain of this group on which the upper- caste Hindu orb of leisure was based. The literature produced by upper caste novelists was the by-p roduct of a lethargic conductstyle, far removed from the world of try and toil which supported it. Culturally and epistle mologically focused on concepts like moksha, nirvriti and anubhooti spiritual liberation, fulfillment and Sensual ecstasy. It is easy to see that dominant literary tradition of the period known as manipravalam had its Focus Solely on Sexuality and self indulgence and was in tune with the luxurious lifestyle of the upper caste of the time, in Kerala.Any movement away from the centre that the grand is make to make creates a space and plat flesh for the birth of the little.From the 1990s fore the Malayalam literary scenario has seen celebrations of the differing and plural voices of the historically marginalized, oppressed, and un bringed. This not unaccompanied includes the Dalit discourse but other silenced groups- feminists, environmentalists and religious and sexual minorities. One of the characteristic features of emerged and acclivitous discourses is i ts tension with the national imagination. Hence, they seek alliance and constellations with the transnational micro, and the topical anesthetic. Any new movement has to pass through three phases ridicule, resistance and acceptance. Dalit literature in the world has fast-forwarded to the third phrase and is beginning to provide the color and power that totally people who live close to the body politic can express.The early known historical people to have rejected the caste carcass were Gautama Budha and Mahavera their teaching eventually became in beent religions called Bhuddism and Jainism. The earliest known re administrations with in Hinduism incur during the medieval period when the Bhakti movements actively encouraged the participation and inclusion of Dalits, in the 19th century. The Bhrahma samaj, Arya samaj, and Ramakrishna mission actively participated in the emancipation of Dalits. While there of all time have been segregated places for dalits to worship, the first up per-caste temple to openly acceptable Dalits to their fold was the Laxmi narayan temple in wardha in the year 1928.Even in the first place Ambedkar, Ayyankali, the leader of the Sadhujana Movement, realized that the leader of the social justice was freedom. Ayyankalis politics was about the emancipation of all the oppressed people and a radical Trans formation at the whole of confederacy. Sadhujanans formulated by Ayyankali, was the coceptualisation of the broken people (Dalits) mending them as the agents of hi recital, as the production of material wealth.In the context of traditional Hindu hunting lodge, Dalit status has often been historically associated with occupation regarded as radically impure, such(prenominal) as any involving leather work, butchering or removal of rubbish, animal carcasses and waste. Dalit worked as manual laborers clean in street, latrines and sewers. Encasing in these activities was considered to be considered contagious and banned from full partic ipation in Hindu social life. For example they could not enter the temple nota school, and were required for stay outside the village.Since 19050, India has enacted and implemented many laws and social activities to protect and improve the socio economics agree of its Dalit population by 1795, of all job in India. India democratically pick outive K.R.Narayan, a dalit, as the nations president.Today there is no such place like UN touch ability it is observance is criminal offence. However pedagogicsal opportunities to Dalits in Kerala remain limited.REPRESENTATION OF DALIT IN THE NOVELS OF MULK RAJ ANANDMulk Raj Anand (December 12,1905-september 28,2004) was an Indian writer in English, notable for his depiction of the lives of the unequaler castes in traditional Indian society. One of the pioneers of Indo-Anglican fiction, he, unitedly with R.K. Narayanan, was one of the first India-based writers in English to gain an international readership. natural in Peshawar, he studied at Khals a college, Amritsar, before miserable to England where he at tended university college London as an undergraduate and later Cambridge university, graduating with a Ph D in 1929. During this time he forged friendships with members of the Bloomsbury Group. He spent some time in Geneva, lecturing at the federation of Nations school of intellectual cooperation. Anads literary c atomic number 18er was launched by family tragedy, instigated by the rigidness of the caste system. His first prose essay was a response to the suicide of an aunt, who had been excommunicated by his family for sharing a meal with a Muslim. His first main novel, untouchable, make in 1935, was a chilling expose of the day- to-day life of a member of Indias untouchable caste. It is the story of a single day in the life of Bakha, a toilet-cleaner, who accidentally bumps in to a member of a high caste. Bakha searches for a save to the tragedy of the destiny into which he was born, talking with a Christia n missionary, audition to a speech about UN touch ability by Mahatma Gandhi and a subsequent communion by two better Indians, but by the end of the take for Anad suggest that it is technology, in the form of the newly introduced flush toilet that may be his savior by eliminating the need for a caste of toilet cleaners. This simple book, which captured the puissance of the Punjabi and Hindi barbarism in English, was wide acclaimed and Anad won the reputation of being Indias Charles Dickes. The introduction was written by his friend, E.M.Forster, whom he met while working on T.S.Eliots magazine criterion. In if forst working on T.S.Eliots magazine criterion. In it forester writes avoiding rhetoric and circumlocution, it has done for(p) straight to the heart of its subject and purified it inevitable, Anand, who spent half his time in London and half in India, was drawn to the India independence movement. At the same time, he excessively supported freedom elsewhere around the bo llock and even travelled to Spain to volunteer in the Spanish civil war. He spent world war all working as a scriptwriter for the BBC in London, where he becomes a friend of George Orwell. Anand returned to India in 1946, and continued with his fateful literary output there. His work includes poetry and essay on a wide range of subjects, as well as autobiographies and novels. Prominent among his novels ar The koolie() the village(1939), Across the B deprivation waters (1940), the sword and sickle(1942), all written in England, and The private life of an Indian prince (10953), perhaps the most important of his works Witten in India. He also founded a literary magazine, Mary, and taught in various universities. During the 1970s, he worked with the international progress organization (I.p.o) on the issue of cultural self- comprehension of nations. He died in pune.In touchable is in the first novel of Mulk Raj Anand. He is a progressive writer for whom the novel takes the form of crus ade against the evils of the society. He has his sympathies with the depressed and the underdog. Untouchable follows a day in the life of Bakha, an 18 year old Bhagi boy. The fictional story castigatetle in the outcastes colony outside of an unnamed town during the British occupation. The story is narrated by Bakha who is a hard working boy who never disobeys his initiate despite his repugnance for his and his life style Baktha had worked in the barracks of a British regiment and, had been caught by the glamour of the white mans life. Bakha to imitate the tommies was through Fushun, genteelness and he becomes disgusted with the filth of his brother.Bhangies atomic number 18 the lowest of the low caste and they are given the job of cleaning the latrines and sweeping the streets. The dirty constitution of the Bhangis work fathers the view of them as impure. However they all otiose to control good hygienics because they all unable to maintain good hygiene because they are not allowed to access the local well, as there use would render it impure, untouchable are not allowed to access the local well, as there use would render it impure. Untouchables are not allowed to see the in spite of appearance of the temple for purity reasons. While Bakha was peering through the window he was break up by the priest shouting, Polluted Polluted . Soon a convocation had gathered and they all berated Dakha saying they would need to perform a nuance ceremony row. Get off the steps you scavenger Off with you assume defiled our whole service shouted the crossed. Bahka randown to the country yard where hissister was waiting. present he got a shock as the priest claimed, I have been defiled by contact. This is an example of the hypocrisy of the other castes in their pose towards the untouchables. The higher castes view them as impure and make them do all the menial labor, yet they all not adverse to sexual dealings with them. It attends the idea of impurity is only th ere to when it suits the higher castes desires. Bakha searches for a save to the tragedy of the destiny into which he was born, talking with a Christian missionary, listening to a speech about untouchability by Mahatma Gandhi and a subsequent conversation by two educated Indians, but by the end of the book Anand suggests that it is technology, in the form of the newly introduced flush toilet that may be his savoir by eliminating the need for a caste of toilet cleaners.Bakba is the able bodily son of Lakha, the jamadar of all the carpet sweepers in the town of Bulandshahr. He is made to represent the untouchable section of the society he is no ordinary sckenger, who is rude, maladroit and unclean. Bakha is representative of the oppressed untouchable caste. We have sympathy for his deplorable as he meets with unjust treatment at the hands of the upper caste. He has strong desire to furbish up learning. He cannot seek admission in a school because untouchables are not admitted th ere so he pays oneamma per slighton to two upper caste boys to teach him. It is for his suffering that he is attracted to Mahatma Gandhi and Christ. The position that sahibs and mohammedans teat his like a human being but only the upper caste Hind us have contempt for him rankles in his mind.Bakha represents a part of the social history of India. He is a dupe of social superstition of untouchability. He feels strongly against in human shabbiness meted out to him. and the protest of the individual is ineffective against the strength of the fake morality of the established society. Hence, bakha is presented as a feeble person who is unable to translate his resentment into action.Here Bakha represents as a dalit character. The dominating society saying that they are uncivilized people. So they were tiring to civilizing that people. yet there is not civilizing programs on the dalit groups. I theorize of education or lack of knowledge about the world is the main problem related wi th them. moreover the society cant accept, to provide education for the dalit people like Bakha.They think we are mere dirt,Because we clean their dirt,It is the word of Bakba. The reflexion in which Bakha is presented shot an elucidating comment on the traffic amidst the self and society considered in terms of untouchability. The colony is a dark, damp, UN congenial place. The thatched mud houses clustered in concert in two rows are utterly ill- fitted for human habilitation. In looks as through the scavengers, leather workers, washer man, barker, water- carriers and grass- cutters- all these inhabitants of the colony are subhuman non- entities huddled up together. They should be content to live in the bowl like worms only to be crushed by the superior cast people.Dalit is a distinction for a group of people traditionally regarded as untouchable. Dalits are a mixed population, consisting of numerous castes from all over the world. alike the character of Bakha, only through the education Dalits can improve their life style or change their certainness about their capacity.Untouchable may be regarded as a classic since it brings into sharp focus what has proved debilitating to Indian society in general, and Hindu society in particular, encompassing several issues affecting the pin down of man not only India but also elsewhere in the world. The novel explores the possibilities of interpersonal relations between untouchables and high caste hindus considered in existential terms. However, Anand does not seem to have paid enough vigilance to one profound aspect of the situation in untouchable, that of his having to reckon with a kind of double consciousness, that is, the soul of the untouchable looking at himself through the eyes of the eye caste Hindus-of measuring ones soul by the tape of a world that looks on in contempt and pity which is bound to give rise to shameful division within the self. Bakhas predicament would have been all the more conve y full if the growth in his awareness which is desire to be plan by the novel had been rendered more explicit through a examine of this psyche.Coolie is the story of Munoo, a hill by who by a quick of fate is made to leave his idyllic village in the Kangra valley. In search of a means of livelihood and with a nave dream of seeing a better world. The first contact with reality shatters the innocent aspiration of this orphan boy. His fist employer is minor bank clerk, a powerful caricature of an Indian subordinate driven by an unwarranted desire for pleasing his colonial nodees inorder to become an object of their favour. Munoo falls four of an overbearing and ignorant house wife and finally flees her some in a bid to be free from her ill- treatment and taunts. He succeeding(prenominal) finds himself in a primitive pickle and jam factory isolated away among the reeking lanes and dark alleys of the feudal town of daulatpur. The proprietor who has befriended his utterly finds hi mself bankrupt because of his partners devious practices and is hurled bank into the rank of the laborers from whence he had sought to rise. Out on the street again,Munoo becomes a coolies for a chance to go to as a beast of burden. An elephant-driver whom he meets accidently comes to his rescue by crowing him a free ride as a stowaway in a train to Bombay. In Bombay he seeks refuge in the family of a lamentable vagrant and becomes a worker in a cotton mill.It is working in appalling conditions and survivings in most fun sanitary environment are absolutely heartrending. He is exposed to a new world of friends and foes, of cut-throat competition and treachery, of the lewd spectacle of vice and depravity of the red light govern and of the communal fires enkindled and fed by an irate factory boss to break an impending strike. Finally Munoo is knocked down by the car of an Anglo- Indian woman who takes his to Simla as her servant. Here he died of tuberculosis which was aggravated b y his having to pull the rick show for his mistress. The boy is only 15 old age old when he succumbs to this then-much-dreaded decease bought on by under- nourishment.There are only two kinds of people in the world the rich and poor and between the two there is no connection.The present chapter attempts to focus attention on those of Anads novels which have for their foundation another evil of no less magnitude- the system of class. Though class- consciousness is inseparable from caste- consciousness. This canker of class system often results in the segregation and subjugation of thousands of people into perpetual hardship and eventual extinction. Class has certainly proved more divisive than caste Indian society because it is able to affect every section of the society at the economic, cultural and political levels.The novel Koolie Munnu is a dalit character asunder from the Bakha in untouchable. Coolie perspectives a class- ridden society based on interchange nexus which prov es to be a more complicated and devious world than that one governed by asterism. In this world the underdog, the coolie in this case, though apparently free, is subject to more rigidity and deprivation unlike the sweeper who is assured of this place in the society because of the indispensability of his work. The coolie, ruthlessly secondhand and eternally indebted, has no such assuranceor certitude and likes under the perpetual flagellum of (osing his job.) it is no wonder therefore that Munoo in coolie drifting form place to place for himself in society. What is brought out is a disturbing try of a harassed underdog, a helpless victim of oppressive forces and a sport of a quixotic destin. He symbolizes the disinherited and the dispossessed of the earth whose tragic life indicates mans inhumanity to man.Coolie is regular(prenominal) saga of unending pain, suffering and prolonged struggle punctuated only occasionally by brief moments of allayer and hope. It presents the various experiences of Munoo at the hand of differentCoolie is a veritable saga of unending pain, suffering and prolonged struggle punctuated only occasionally by brief moments of relief and hope. It presents the various experiences of Munoo at the hand of different exploiters in four different places. Thus it is only the exploiters that change the exploited stay the same. It is same in the case of dalit people the exploiters that change they are the elect class and wealthy people the exploited remains the dalit.Mulk Raj Anands prominent among his novels are the village (1939), Across the Black waters. The road and the sword and the sickle are undoubtedly project a lively image of India.REPRESENTATION OF DALIT IN THE NOVELS OF THAKAZHYThakazhy Sivasankara Pillai (17 April 1912- 10 April 1999) was a novelist and short storywriter of Malayalam language. He is popularly known as Thakazhy, after his place of birth. He was born in the village of Thakazh, in Kuttand, Alapuzha district of Kerala he started to write stories when he was a schoolboy. His literary savouring was nurtured by his high school headmaster Kainkkara Kumara Pillai (1900-1988).who exposed him to Indian literature. He met Kesari A Balakrishna Pillai (1889-1960) while pursuing his law studies in Tiruvananthapuram. He introduced Thakazhi to advanced European literature and thought. His novels and short stories basically discussed various aspects of societies in Kerala in the Mid-20th century. He focused on the oppressed classes as the subject of his works, which are known for their attention to historic details. He has written several novels and over 600 short stories. His novel Tottiyude Makan (scavengers son, 1947) is considered a pioneer work in Malayalam possible novel. It is about modernity challenging the rationale of the caste system, that ones profession should depend on pedigree. His political novel, Radidanagazhi (to measures, 1948) projected the evils of the feudal stem that prevailed in Ker ala a ten, especially in Kuttand. The film adaptation, directed and produced by P.Subramaniam from a screenplay by Thakazhi himself, received a certificate of merit at the National photograph Award in 1958. His love epic Chemmen (prawans, 1956) which was a departure from his earlier line of realism, met with immense popularity. It told a tragic love story set in the back drop of a fishing village in Alappuzha. The novel, and its film adaptation, also titled Chemmen (1965) earned him national and international fame. He was awarded Indias highest literary award, the Jnapith in 1984. He died in 10th April 1999.Chemmen is a Malayalam novel written by Thakazhi in 1956. Chemmeen tells the story of the relationship between between Karuthamma, the miss of a Hindu black catman, and Pareekutti, the son of a muslim wholesaler. The theme of the novel is a myth among the fisher man communities along the coastal Kerala state in the southern India. The myth is about chastity. If the married fis her women infidel when her save was in the sea, the sea Goddess (Kadalamama) would consume him. Thakazhi made a departure from his a vowed commitment to realism as it appeared in his worie boulder clay then brought in a fish breeze of lyricism and romanticism. The novel acquires the quality of fable in which life in the fisher mans friendship is depicted with great emotional details. Chemmeen won the Kerala Sahitya Akademi Award Indias second highest literary prize in 1957.Chembankunjus only aim in life is to own a boat and a terminal. He finally succeeds in get both with the help of Pareekutty a young muslim trader, on condition that fish hauled by the boat will be sold to him. Chembankunjus handsome daughter Karuthamma and Pareekutty love each other. Karuthamms, mother Chaki Knows about it and reminds her daughter about the life they lead within the boundaries of strict tradition. Karuthamma sacrifies her love for Pareekutty and marries Pallani, an orphan discovered by Chemb ankunju in the course of one of his fishing expeditions. Following the marriage, Karuthamma accompanies her husband to his village, despite her mothers sudden illness and her fathers request to stay in his fury, Chembankunju insincere her. On acquiring a boat and a net and afterward adding one more, Chembankunju becomes more greedy and heartless with his honesty he drives Pareekutty to bankruptcy. after(prenominal) the death of his wife, Chemban kunju marries Pappikkunju, the widow of the man from whom he had brought his first boat Panchami, Chembankunjus jr. daughter, and leaves home to join Karuthamma has endeavored to be a good wife and moter. But scandal about her old love for Pareekutty spreads in the village. Pallaniz fiends ostracize him and withstand to take him fishing with them. By a shake of fate, Karuthamma and Pareekutty meet, one dark and their old love is awakened. Palani at sea alone and baiting a shark, is caught in a huge whirlpool and is swallowed by the sea. Next forenoon Karuthamma and Pareekutty are also found dead hand in hand, swear out ashore at a distance there lies a baited dead shark.In the novel chemmeen is the representations of Dalit literature mostly focus on Dalits such as blacks, lesbians, gays and other retroflexed classes. Here Tahkazhi represents the Dalit people who are living in the coastal areas espeually they are known as muccuas. Mucuvas are the persons those who are living depended on seas. Sea was their Goddess. The sea gets an important role because their life is depending upon seas. As a mucuvas Karuthanna is entirely different from the other cast ladies.When analyzing the Dalit communities problems they are the vicitims of the social order. The novel chemmeen is the representation of the Dalit ladys problem. She did not get proper education and the right for anything our society considering caste as a major part to measure the value of human being. Here Karuthamma the Dalit lady physically be beautifully . Beauty is the one and only quality of her, lack of familiarity in the main stream of the Society badly affected her life as whole. The matters of education dont want to think the person those who are in the Dalit family. The Dalit people always working for their lively hood and earning money. They are not much aware about other developments happening in the society. Education influence the personality of ones irrespective the caste and gender. Illiterate life is the life in the dark. A human being at least should be aware about the world, how it is going on. But here the lady Karuthmma only knew her surroundings of the house. In this novel we cannot see the people from towns. The fisher mens only enjoyment is occurring when they get more fish. Their life is bound only in the sea shore. They are not much aware about they are not much aware about the other technologies and developments in the world. For example Karuthammas fathers main concupiscence is none other that he wants to b uy a boat and net of his own. That is what the major ultimate wish of that man. It shows that fishermans imitation of Dreams. For that he was ready tramp another man also.Details are often exploited by other upper class society. But here Karuthamma being exploited by her parents. If she has certain right undoubtedly she will use it. But in the case of her marriage, she did not get a life that she was intended. alas she was forced to forget the lover Pareekutty. At the same time we have to think about Pareekutty also. He has no the power and encourage to excite and make Karuthamma his own. Even in the patriarchy society Pareekutty is moving backward in the society.So definitely we can say that Dalit people are marginalising again and again.Randidangazhi is another Malayalam novel by Thakazhy Sivasankara Pillai in 1948. The novel tells the story of the cruelty meted out by feudal land clerics to improvised farm laborers. It is widely regarded as one of the best political novels in the history of Malayalam literature. In 1958 a film adaptation with the same name was released.Chirutha (Miss Kumari) is the beautiful daughter of a peasant Ittitharakali. Her avaricious father wants to marry her off to the first person who can provide the penpanam or a sort of dowry system that prevailed in the community account book and Chathan two peasants are in love with Chiruthai. Chiruthai has a soft corner for ledger who decides to sell himself to the local land lord for a loan. Using this loan money Koran pays the penpanam and wins Chiruthas hand in marriage. A disput arises during the marriage. A landlord demand Thampran panam, a value levied by the land lords at the time of marriage from their tenants, especially lower caste tenants. Chathan stands by Koran here.Koran and Chirutha move to the neighboring village work in the paddy fields and lead a blessed life. Ouseph, the landlord here, is a cruel big of who exploits his laborers terribly Koran protests against this . He organizes the laborers and forms a union to protect their rights. For this he has to pay a huge penalty. Koran is wiped by the land lord. He turns a revolutionary, organizes protests against the land lord that also includes a strike in the fields. Koran also brings to light the swarthy deals of the land lord. These incidents make Koran a sort of rebel. The land lord hatches a conspiracy against Koran and the peasant leader falls into the trap. He is implicated of charges of theft. Fearing police arrest Koran flees the place. Chacko, the land lords son attempts to hassle Chirutha but is foiled by timely arrival of Koran in the ensuring struggle he strangles Chacko to death. Before Koran is arrested and sentenced to ten historic period rigorous imprisonment, he had a pregnant Chirutha to Chathan, his intimate friend, and who always treat a silent love for her.