For years, poverty is one of the pressing issues that India faced, and being the country that have one third of the world’s poor, most Indians are leading a life that people in the modern society can never imaging. They never had ample food to satisfy their hunger, nor a place to sleep and of course, not having clothes to wear and tear. Dangers were always around them and people would be killed so easily like if one is crushing an ant.
And because of this, most of them give up hope and stop struggling to improve their lifestyle, and it is to the extent that they became too adaptable to misery and give up their rights of pursuing happiness. In the story “The Grass-Eaters” by Krishnan Varma, the main couple, Ajit Babu and his wife, Swapna are depicted as the poorest people in the Indian society, they lived a refugee’s life and are constantly on the move, even though Ajit Babu was a school master and is well educated, he was not leading a stable life.
Despite the optimism attitude that Ajit Babu adopts towards the poverty and miseries he suffered, there actually lies a deep sense of despair underneath it. In order to comfort themselves and the couple forced themselves to give up some human nature for adapting the environment. This is why he is able to grow so accustomed in seeing the darkest side of society that he is able to watch it in peace and contentment.
The author used symbolism to emulate the reality behind those contradictions, and to create a couple like them, “grass-eaters”, “home”, “railway” and “night blindness” (167-170) are a few symbols the author used to offer a distinctive angle of interpretations of this short story. Firstly, the most obvious symbol, the grass-eaters and since it is sets as the title, the author must have his own reason to this. This symbol plays an important role in the story development, as generally Grass-eater is use to define a type of animal rather than a person who is vegetarian.
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By using “Grass eater”, the author is trying to covey the idea that these people living in poverty are no longer living in conditions fit for human survival, but reduced to animals instead. In the later part of the story, the author describes Swapna as “fang bared, claws out”(167), which depict that she possess animalistic instincts. Secondly, in a good story, there is at least an important idea that the author is trying to convey and usually there will be hints running through the whole story.
In this story, several repeats of the word “home” can be found easily. They refer to different places, or in this case, solid objects which plays different roles, but overall they share a similar meaning, that is to symbolize the incapability to control of one’s fate, especially for the poor. Commonly when it comes to home, most of us will link it with words like stability, security, family, privacy, comfort, memory and the most important, your roots. But, in this story, home does not represent this at all.
Since the couple is constantly on the move, it shows the instability their life, from the start, they have to leave their own state, where their roots are and travel miles to Calcutta to avoid the riots in East Bengal (167).
In their first “home”, which is nothing more than a footpath, it is so crowded that once you leave your place at night, you will not be able to find your place again (167); and there is no privacy, as sharing one home with strangers is very common, not only that, there is no security at all, since one might lose an ear by spending a night at such a place (167).
In their second “home”, which is a wagon, even though they manage to get all the privacy they want, it is very insecure, since “That was not the only we went to bed in Calcutta and woke up in another place”(168).
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Harry 1 Alterations: Comparing the Changes Caused by Marriage of the two Bessie Head Short Stories, "Life" and "Snapshots of a Wedding " Marriage is the union of two people, traditionally husband and wife. Traditional also are the roles that women play when confined in a marriage. When a woman has had the opportunity to educate herself pass tradition and has been use to a fast-paced modern ...
While privacy is very important to us but it is something we take for granted, but to the couple it is a heaven-sent gift. In order to let their fourth kid, Prodeep to be born in a proper place, they move to a “cement concrete pipe” (168), and it actually make Swapna feel very comfortable. As seen, the poor are very contented with such small improvement.
This show they have when through a great deal of torment. In their last or most current home, the roof, Ajit Babu is pleased with the surrounding as the rental is cheaper as compare to other tenant yet they have much more space for their son to play (169).
In this story, perhaps the author creates the absence of the common meaning of a “home” to show that, the places they live in badly lack stability, security, privacy, comfort and memory and only death will then grant the couple a place with all the things they lack of.
As seen in the story, there is an eternal home to the couple, which is their tombs, the phrase “We have a son to do our funeral rites when we died”(170) appeared twice, and from this we can infer that the place can serve as a stable, secure, private and comfortable home for the couple. Since this is what the realistic world cannot give, so they resort to the reincarnation and hope that in their next life, life will be much fairer to them.
This show that to the poor, maybe death is better than life in this real world. Thirdly, most of the couple’s homes are near a railway, which have a long, endless shape, and at some point of time make one feel like it is an never-ending way, just like life is endless, since you never know when will it endless and watching the approaching and departing train as though it’s a cycle, which is just like life.
In the story, the couple are Hindus and Hinduism is a religion that holds the belief in reincarnation, where souls are being evolved through many evolutions. Therefore the railway has a meaning of being rebirth by linking the present and future. And since the couple are travelling to and fro the railway, it might symbolize their process of being rebirth into a better life, which we can see, that they are able to improve their living conditions as the story progresses.
Finally the last symbol, night blindness, the author described as the couple as “nightblind” (169), there is three different interpretation to this, first, it could be refer as an illness, which is results from lack of certain necessary nutrition, since the couple are so poor, they are not able to afford food that can provide enough nutrition. Second, one can interpret night-blindness as a result of no electricity, because they can’t afford the electricity bills, thus they are unable to navigate themselves around in the dark.
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?In this assignment I aim to discuss life story work: which can provide the care worker, and care receiver a better understanding of each other’s needs, and provide the care worker with information that can help support the care receiver in the best way. The carer needs to possess certain skills sensitivity, confidentiality, empathy, trustworthiness, and have commitment to seeing the story to the ...
Both inferences are a subtle highlight that poverty is one of the pressing issues and people are suffering from illness and diseases because of it. However, night-blindness can also be interpreted being optimistic, in this case being blind to the darkness in life and the obstacles that they may experience, as the only way to survived in this realistic world, is to be numb to the sufferings that occur even if is against their own will. In this story, the author showed the reality of the poorest people in his society, through a way of symbolism.
The optimism that Ajit Babu has is in fact a kind of escape from reality. He chooses the easier way out by ignoring the sufferings he face, rather than facing them and fight for his own happiness. Poverty certainly is awful. But what really matters is to try whatever means possible to fight against it, rather than pretend to be “enjoying” the poverty and believe in the so-called optimism. Works Cited Varma Krishnan. “The Grass-Eaters. ” 1985. Rpt. in The International Story: An Anthology with Guidelines for Reading and Writing about Fiction. Ruth Spack. New York: St. Martin’s, 1994. 167-170
