All the characters in this autobiography give an impeccably touching account of

All the characters in this autobiography give an

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All the characters in this autobiography give an impeccably touching account of their relationships and vibrant life experiences. The language used by all the characters is a characteristic feature of the autobiography. The next autobiography is Baby Kamble s The Prisons We Broke. 3.4 The Prisons We Broke Baby Kamble s The Prisons We Broke is a revolutionary autobiography of a Dalit woman. Her narrative has its own history of publication. Kamble recorded her life experiences in scrap papers and kept them in her petty shop. An America-born researcher and sociologist, Maxine Berntson visited the Dalit settlement Phaltan in 1982. She met Kamble and collected her writings to serialise them as Jina Amucha (1982) in the women magazine ‘Stree’. Later on, Maya Pandit, Professor and Teacher-Educator at the English and Foreign Languages University, Hyderabad, translated Jina Amucha from Marathi into English in 1986 with twelve chapters. The Prisons We Broke is a remarkable account of the role played by Dalit women in bringing the change in social position of the Dalits. Dr. Babasaheb Ambedkar is the main source of inspiration for Baby Kamble. Like other Dalit autobiographers, Kamble states the influence of Ambedkar on Dalit women. She describes Ambedkar s contribution in bringing the transformation in the status of Dalits in Indian society. She, very realistically, presents the detailed picture of the life of Dalit community.
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81 She explicitly reveals how Brahmins overpower the people of the Mahar community and how the Mahars fought against them to attain respectable position in the Indian society. In this autobiography, Baby Kamble portrays real picture of the degraded position of the Dalits in general and Dalit women in particular. We come across real experiences in which Dalit women are treated as inferior to men. Moreover, they experience discriminations, humiliations, exploitations, oppressions, control and violence. Baby Kamble with other women of the community protests against the inhuman conditions caused by the caste system in India. Mahar women have to put up with practices of untouchability in their day-to-day life. They would have to keep their clothes closer to their bodies and also have to tell the children from the upper castes to keep a distance. Mahar women were not allowed to express their feelings. Moreover, they were not allowed to touch the goods of upper caste people but have to clean the toilet, vessels, and food-grains. Like other Dalit students of the past, Kamble was humiliated, harassed, and discriminated against by not only her classmates but also by her teachers. The teachers were also in favour of the upper caste students and punished Kamble and her friends when caste Hindu students made complaints against them.
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