When it rained in Mangalore, amma made us wear raincoats and carry umbrellas but we’d still get wet. One afternoon after school we went looking for a new house in an auto. The broker was on his bike in front of us, his feet slanting upward on both footrests. We followed his yellow raincoat. The huge bungalow we first stopped at had two coconut trees growing out of it. The trees shot upwards from the roof, and looked uneasy like the swords I’d sometimes seen emerge out of Swamiji tongues in Kanyakumari.
I looked at Amma. She squinted at the trees and looked miserable. I looked at the broker. He sighed and started giving the auto driver new directions for a new house.
I wanted to tell him no. I had already imagined spending all my free time under the trees. Never before had life organised itself so beautifully as it did on those house- hunting days where the space of a new home offered dreams of being good girl – set up a solid routine, do homework on time, sleep at 9, wake at 6.
Amma and broker were damaging my creative juices.
The second house was inside a huge compound sharing space with another house. I stepped out of the auto and into a puddle, slowly, deliberately. The water seeped into my socks making it squishy. I walked around carefully listening to each squish.
A girl climbed out of a school van in front of the other house and watched us. I recognized her as a classmate but struggled to remember her name. Amma was quick to notice when we greeted each other shyly. I’d already started day dreaming a routine – this time my new best friend was in all of them.
When I was pulled away from the house, and from her, and thrust into the auto – I was beginning to bawl. Amma patted my back loudly and said that closeness is not ok. It will ruin your life.
The idea all along was to live castelessly. My father and mother did it well. The last time I saw them hassled was when we lived in an apartment in Basavanagudi and the man upstairs did jasoosi, found out we were Dalit and started making a fuss. First he had full respect for dad’s position in the government. Sir! Sir! He’d say every time he saw him. Then the ‘Sir’ went off. The first thing to go when people ‘find’ you out is respect. The second is conversation. He stopped talking to my dad and began talking to dad’s office car driver.
But Noorullah loved my dad. Dad still finds it very puzzling that Muslim men have the greatest love for him. Noorullah didn’t tolerate that man’s banter. Once he came to chat with Noorullah about dad’s income and if reservation was going to take care of his pension as well. I am told that Noorullah attacked the man with a newspaper and chased him up the stairs.
After a while, my parents thought it best to leave that house and go elsewhere. Amma was heartbroken. She had built it – brick by brick. Right from the colour of the walls to the spoon in the kitchen – amma had given the house more than two years of her life. It was our first ‘own’ house, our first ‘non-rented’ house and that too in Bangalore. Wherever we were before this, we had always lived in rented houses and amma had hated it. She was tired of the agarbattis and the dhoops that had to be lit every time she made fish or chicken. She was tired of being asked what caste we belonged to before we were even given a tour of the house.
Maybe they still experience caste in small shocks today but because they have seen so much worse, they just laugh it off and ignore it.
This should have been my first lesson.
Today dad keeps having WhatsApp fights with people who are anti-reservation. When Tina Dabi topped IAS, it bothered many people and they sent shit forwards to him. Dad would sit and compose long messages to shut them up. They all began the same way – Mr so and so. I think you are wrong because –
He does the same thing even when he posts his Islamophobia ridden and anti-Tamil forwards but that’s another story and another tragedy altogether. I think he has figured out that the country is so stupid and so beyond help that the only way to gain respect, especially if you are Dalit is by behaving like a Brahmin or at least by trying to become like one.
Very early in school, it became clear to me that there was something wrong with me. I stood before the mirror every day of my school life trying to figure out what it was. One day it was the gap between my teeth. Another day, it was the dullness under my eyes, the paleness of my skin, the thinness of my hair, the roundness of my nose. The day after that it was my weakness in math and science. And the next day it was a smell that followed me everywhere I went. I stopped eating egg.
But I couldn’t find out what it was and gave up. I did what I had seen my mother sometimes do. She’d make friends to learn the secrets of the trade, as it were – to be accepted, to be liked. So to forget my own discomfort with myself, I craved friendships that seemed to be in excess for other people everywhere. Girls and boys who lived next-door to each other, who would walk to school together, eat lunch together.
Years later when I will read Elena Ferrante, some bits of my caste ridden childhood will begin to make sense to me. I understood the violence in those books because that was caste in my world. This is probably why my students find it hard to relate to the book, to me – because I keep talking about experiences that were/are alien to them.
In Belgaum where I studied for a year, neighbour aunties would pull their daughters out of our house exactly at 5 to say ‘Abhyas maadbeku. Time aaytu’
I thought Abhyas was some karate class they went to. My mother and I realised much later that Abhyas meant practice, study. Everywhere we looked, parents were training their children to be competitive adults – to get them ready to take over the world.
It must have been daunting for my mother to prepare her children in a city where everyone was fast, everyone was modern, where Merit sat like a Brahmin God — that visible form that we could see but not touch. Like kaig sikkidru baig sigolla. The proverbial distance between the cup and the lips.
We were put in good schools but beyond that these other girls had something that my mother knew she couldn’t give us because she didn’t know what, she didn’t know how. But she did something. She did what other mothers were doing. She took us to music classes, dance classes and there she figured, we will learn something. But did we?
The music classes were amusing. The children there seemed to know everything there was to know already. So there was no learning happening. There was practice happening. And then one day the music master played some tune on his harmonium and asked us to recognise it. Yeh raga cha naav kai, he sang to us. My sister told him her name. He stared, gulped air and moved on. So did we.
We didn’t go back after that.
How was my mother to prepare us for this battle without right genes and pure blood? It must have been a lonely time and lonelier world. This was a battle she was not ready for. Dad kept getting transferred so for the longest time she fought this alone.
This is what some of you would call cultural capital. And some of you would call Merit.
What does this mean in our lives but? How to define this invisible code?
It was that neat handwriting in which studious Brahmin girls wrote in their hardbound books, which some of us could never touch. It went from their hands and into the hands of others deserving and then into their bags. It was like a secret document that only some had access to.
It was the look of utter disgust on the faces of these girls when I asked them on the morning of some exam – can you please explain this theorem? And then they explained the same with pleasing smiles when some of their own asked them the same question.
It was the neat partition of their oiled hair, the ability to sit in perfect padmasana during tuitions, the glow of their skin, and the aroma of their vegetarian lunch boxes.
Essentially, Merit is a tall building full of assembly lined, well-oiled Brahmin robots who receive all the training very early to take over the world – Engineering, MBA, IIT, IIM, and now because it’s cool – humanities.
Merit is definitely not just hard work then. It’s the license code to being allowed someplace because you are of the right kind.
And this became starkly obvious to me when I started working as a teacher. I was still blind to caste in many, many ways. And discovering Ambedkar wouldn’t happen for a couple more years. But again, there was that growing anonymous discomfort with myself. I think back to the time when a Brahmin colleague declared over lunch one day ‘I am proud to be a Brahmin.’ I think back to the time when there was clandestine discussion over my NET qualification and its validity because apparently there was no evidential ‘merit’ involved.
I can only cringe with disgust now. It is clear to me that caste networks operate invisibly but quite strongly everywhere, especially in schools and colleges, and even among students. Here of course it takes on various forms – talent, good English, knack etc.
In the classroom, I am quick to sense when a student doesn’t find me challenging enough. When I take books that I’ve liked into the classroom – it is with a faint hope that if I can open out the book for them — something might click, and they will want to read it. I have learnt to rely strongly on my own pleasure to be able to reach out to students.
But the students’ demands on my ability to offer challenge, puzzle is blurring into that dangerous line where they switch off pleasure completely. I am horrified by their indifference to pleasure. What is the point of literature if you only want to capitalize it into an app that offers challenge and devalues pleasure?
Isn’t pleasure political? Doesn’t that make it a challenge? A book that did this for me was Nabokov’s Lolita. I struggled because I couldn’t believe how much I was being seduced by the damn book. And that immediately became political.
One of the things I have learnt from reading Paromita Vohra and watching her interviews obsessively is the idea that no one can and no one must define what is pleasure or what is political for you. That choice is yours to make and yours alone.
I might be the lesser person here for putting pleasure over everything else. And I know I cannot escape it when it leads to situations I often find myself in. For instance, it hurts my eyes when I notice students dumb themselves down to talk to me. But at least it doesn’t hurt my heart, thank god. Just my eyes, but oh my eyes! My eyes!
But I’d rather have pleasure – you keep your merit OK? Tata bye bye.
What I have in abundance, that all Dalit people have, is the desire to learn, and the longing to feel alive.
This is the first thing I learnt from Ambedkar.
The next was that merit needn’t be something we cannot touch. Either by challenge or pleasure, if we can get to the point where learning becomes something we are invested in every day, then we have won.
When I saw this, it became tolerable, even desirable for me to look into the mirror every day.
A nagging question I have had of all big movements, whether it is feminism or the anti-caste movement – is what to do in situations that life throws at us?
Bratty cabbage girls who hate female teachers, Brahmin batata vadas who smirk when you talk about caste in classrooms. How to deal with them? I find that every now and then, I discover an answer because I’m always looking for one.
I went from anger to humour, from Ambedkar to Dhasal to Manjule, and found the answer with Gogu Shyamala.
The women in Gogu Shyamala’s stories (Father may be an elephant and mother only a small basket, but…) make me feel more empowered than #MeToo and #Losha.
In Jambava’s Lineage, Cina Ellamma is a young Bhagotam performer of the Nizamabad Chindu Ellavva Troupe. One day a bunch of upper caste men abuse her and she is outraged. She goes to the senior Ellamma for advice and this is what Ellamma tells her –
My child, we too have lived through many similar experiences … but we have somehow managed to keep the art of the Chindu Bhagotam alive. Those who resent or dislike us will speak harshly. We have to deal with them, persuade them maybe, but make sure that we continue with our own work. What you saw happening today is nothing compared to the high-handedness of the dora folk in the villages when I was a young girl. They would make us do all the work, and then say ‘keep your distance … you son of a madiga … chinduloda… dakkaloda’
As they listened to Ellamma, Cina Ellamma fell silent. Something touched her deep inside.
Ellamma continues –
‘The best way for us is to attract them with our performance, to make it so riveting that they sit and watch for hours. That is the most fitting reply to those who try to ride rough over us.
On stage I’d bring out all the anger and suffering hidden in my heart. I’d indirectly abuse some of the men sitting in the audience as if I was referring to someone else. Initially they were very angry, but gradually they changed, and grew more polite’
I am sorry if you don’t see the connection here but I do. Perhaps because Gogu Shyamala is writing about my women – not yours. My ancestors entertained and performed for a living. And this story is equally important to me as a teacher because what is teaching if not performance? When I am doing my job, there is room for a lot of Savarna noise to drown me out. When this happened in 2015, I was crippled. It took me years to move on. I wish I had it in me back then to make my performance so riveting that they sit and watch for hours.
Instead I whined and moped and did nothing except fume.
In Tataki Wins Again, Balamma walks like a ghost at the crack of dawn to go water her fields. If she is late, the upper caste landlord would empty all the water into his fields. And that’s why she’d wake up at 4 in the morning and get there before him, every single day. This offended him so decides to rape her.
He grabs hold of her one morning and drags her into the fields. When he begins to molest her, Tataki ‘takes aim and kicks him as hard as she could on the groin with both her legs.’
The landlord collapses.
In the village, the mala and madiga women giggled through their sari ends as they shared the news, “The landlord wanted to catch our balamani. She kicked him in the groin!”
When I read these stories I feel like I have more than just answers. I have a way to live.
At the Dalit Women’s Conference last year, Ruth Manorama said that our Dalit women must never respond to campaigns like #MeToo because we just end up becoming numbers for the benefit of Savarna Feminists.
It doesn’t happen to me very often but I heard my heart click into the right place when she said it.
My Mouma is a champion in life. She represents herself and she is not bound by anything. She is 82 and takes care of herself like a queen. If you mess with her, she will hit you on the head with a water bottle that she always carries around.
These are the women I want to read and write about. Sumitra, the woman in my short -story is vulgar in her laughter and dirty in demeanor.
I had just been looking in all the wrong place for answers but as it turns out – Dalit women have always had answers to these questions. Women with loud and vulgar laughter who, like their hair, are mad and untamable – always do.
*Featured Image Credits – Savarna Audience by Dr Sylvia Karpagam at drsylviakarpagam.wordpress.com
The plan, like all tattoo plans was made 5 years ago. I’m grateful for the 5-year-gap because I’m not sure Spider Man is an ideal tattoo for a 29-year-old woman. It’s good that I waited because I most certainly absolutely truly madly deeply love Garcia Marquez. It’s also good that he’s dead so he won’t do stupid things like kill someone or suddenly become a Nazi-sympathizer.
After Spider man, I was obsessed with getting a tea cup tattoo. One of those Japanese ones with steam rising from the brim and all that.
And then on the morning of the tattoo day, I was excited by the possibility of a rebellious sword/pen/ image with the words Jai Bhim inked out. It’s what I had in mind when I entered the studio. Later, when I asked Namsies if the pen thing was too writer type, she grimaced and I had my answer.
Gabito’s face came and stayed. I googled and found a really cute picture of him with his yellow butterfly and my eyes sighed. What else could I have asked for? The man’s stories have made mine write-able. Every time I am stuck with a piece – reporting or fiction – I think of yellow butterflies and the story writes itself.
I feel alive because when I read him, I feel like I can write. As if all my stories suddenly wake up from a long coma and demand to be written. As if all I have to do is set my stories free from the weight of the English trap and the writing will happen automatically.
In a world where mathematics makes no sense to me and accuracy has never had any meaning in life, Ursula’s thirty-six eggs have managed to break my yolks.
A trickle of blood came out under the door, crossed the living room, went out into the street, continued on in a straight line across the uneven terraces, went down steps and climbed over curbs, passed along the Street of the Turks, turned a corner to the right and another to the left, made a right angle at the Buendía house, went in under the closed door, crossed through the parlor, hugging the walls so as not to stain the rugs, went on to the other living room, made a wide curve to avoid the dining-room table, went along the porch with the begonias, and passed without being seen under Amaranta’s chair as she gave an arithmetic lesson to Aureliano José , and went through the pantry and came out in the kitchen, where Ursula was getting ready to crack thirty-six eggs to make bread.
If I do a quick soul-searching exercise, I know I will find that I was the happiest while reading Marquez, especially Living to Tell the Tale. It’s a book that taught me many many things about writing -and more importantly, a lot about living. His discoveries about himself as a writer, of falling off the bed when he read The Metamorphosis’s first line, of feeling happy that one could lie while telling stories have all made me a somewhat happy person in life 🙂
It’s crazy no? That a writer could be sitting/dead so far away from you; but his stories make you feel more alive than you have ever felt in your life.
The tattoo didn’t hurt but that’s probably because years of menstrual cramps have taught me to giggle at other kinds of pains. And partly also because I am blinded by love.
Here is a picture that came very close to being tattooed. This is my favourite picture of Gabito because it appears as though his whole face is smiling. Look –
Now all I have to do is have chai with Sujatha Gidla, a dinner and more date with Adichie, and get Vargas Llosa’s name autographed on my bosom. Then I can RIP.
He must have responded to the thinning black skin around my eyes, the pimples on my face and the gap between my teeth that shined when I laughed. I must have seemed to him- ugly, scrawny, small. He threw the book on my face and I sunk back within the folds of my own embarrassment. Leaning against the wall, I looked away and cried secretly – punishing my forearm for being weak.
I carried my journal everywhere I went. It was a spiral bound notebook that I hid from many and showed a few. But I liked being seen with it. This is the same journal that I will go ahead and set fire to, a couple of months later because mother had found it.
When he picked it up that day, I had been writing about my affair with his friend. The three of us were sitting in the shade of an enclosure on the terrace. He was a big guy, easily intimidating and frightening to those who didn’t know him and charming to those who did. He snatched my journal away three seconds after he sat down and started reading really loudly.
My own tragedy is that I become a child when I am around bigger people. More than their bigness, my own smallness in their presence fascinates me. I whined a little, thumped his knee caps lightly and tugged at his shirt. He brushed me off first, pushed me a little and continued reading. I said no and tried to pull my journal away.
At this point, his face stiffened and he looked dismayed and surprised that I had a right over my journal. He flung it on my face and it fell with a thud onto my lap where it remained for the rest of the afternoon.
It must have hit my nose really hard because my eyes were welling up and my chest felt hot and stomach felt hotter. When I could no longer continue weeping quietly, I started sniffling. He said nothing. The other he said nothing either. When we stood up to leave, he put his arms around me and it feels brutal now because I’m ashamed that everything became ok after that.
The chappals that I liked wearing were black and opened around the corners of my foot. It covered only the middle part of my foot. When I lost these chappals, I went again to the store and asked for the same pair.
This time, four of us were sitting in the enclosure – both the hes and a she who was my best friend. She loved me a lot but she didn’t like the chappals I wore. One by one, they each took turns to say that it was ugly and hardly suited my height and that I am insulting my father’s richness by wearing cheap chappals.
-I like it.
-That’s not the point. You look like a slum girl.
-Vj, please ya. I will give you the money tomorrow. Let’s buy you something else.
In a friend’s house, I came to be known as Mochi because I got my chappals from a brand called Mochi. Behind their open laughs, I wonder now if there was more. Maybe Mochi was the unwashed rat’s tail that I tied into a pony. It was my plump nose that was made more awkward by the fat in my cheeks and the misery in my walk.
On some days, I feel grateful to be a teacher. Today was one such day. Nothing special happened. It was a regular first day – there were some promises to the self: to wake up early, do yoga, read, make chai, leave home early enough to enjoy the 8:30 am traffic, and nod at motorists. But as real life would have it, I only had time to do yoga.
From 9:00 to 11:00, I was in lab – absorbed. working. in my world. doing my thing. We talked about writing, blogging, dealing with insecurities. Two days ago, at 9:00 I would have been basking in vacation mode – thinking only about having a full breakfast. But today, just like that- I went from being a wasteful and useless member of the human species to an active member who isn’t so aware of her wastefulness.
I headed back to the department and spent the noon writing, and reading Virginia Woolf’s A Writer’s Diary. Amazed at how she took notes of what she was reading, I did the same.
Lunch was a homely chicken saaru, rice, and Genasu -which I ate while watching Black Swan. This is my second time watching the film and I am once again grateful for passion, for women, and their stories of madness.
In my next class, we talked about our first visits to a theatre. I remembered suddenly my mother’s story of how she watched Satte Pe Satta after waiting for three months. They had to sell a lot of tea powder to make enough money – my mother and her siblings. When they had enough -they put the notes in a bundle and wound it neatly with a rubber band. They put the coins separately in a plastic bag. Preparations began a day before they were to watch the film. Clothes were picked out and put under beds to iron out creases, hair was washed, talcum powder dabba was almost empty.
I told them this in exchange for their stories. A student from Assam remembered tent films being screened for plantation workers. ‘They couldn’t find a screen so the films were projected on a white cloth,’ he said. Another student remembered paying Rs 7 to watch a film in his hometown. Someone else remembered how the names of films were announced by a cycle-wallah who carried banners and went around the town.
I returned again to the department for chai and more stories. A student’s Gokarna story, someone’s train journeys, someone else’s adventures with the camera.
At Lalbagh, where my two-wheeler stopped at the signal, I looked up and sighed at the 140 arms and fingers of big trees. The sky was plain, home was close, and I was happy for a doing a job that doesn’t bring me existential pain on Mondays.
I could have been anywhere – stuck at a desk behind a computer, doing codes – stuck at a desk behind files, under noisy ceiling fans – doing nothing. But I am here – at a desk in front of people – listening to and telling stories.
And for this – I will always be grateful.
Update – I didn’t realise this when I was writing the post but the day was indeed special. I finish five years of teaching 🙂
Take this stick. When its shadow is getting shorter, it means that it is almost noon. When there is no shadow, it means the sun is fully up and you must be back home.
All three stories in The Day I Became a Woman begin in the middle. It feels like being caught in a conversation between lovers.
In the first one, little Hava cannot play with her friend Hassan anymore because, on her ninth birthday, she is believed to have become a woman. Her mother and granny fret over her for a long time before finally permitting her to play with Hassan. She is told that she must be back by noon.
They stitch a chador for her, and she runs to meet Hassan. But his mother has locked him inside the house. He is told that he cannot come out until he finishes his homework.
Hava has to scream his name many times before he comes to the window and the more he delays, the more she worries that her stick’s shadow will be gone. And then through the window, Hava and the boy hang out.
She buys sweets and puts her tiny hands through the window to give him a lollipop. Behind her, the stick is buried in a small mound of mud. She keeps looking back to check on the shadow.
If you don’t stop right now, I will divorce you
Ahoo is running away from everyone. She is one among the cyclists in a marathon but there is something sharp about her eyes that never lose focus as she peddles fiercely. In the beginning, we can only see her back. She is in one corner of the never-ending road. It is not too long before we see who she is running away from. Her husband chases her in his horse, galloping away. For miles along, it seems like the only people in the world are the girls, their cycles, the horse and its man.
Toka toka toka.
She knows he is here and peddles faster. Kitchi kitchi kitchi kitchi
She barely looks at him. Sometimes she covers her face, annoyed clearly by this rude intrusion. His screams continue– I will leave you, I will divorce you.
Ahoo keeps cycling.
She doesn’t stop, she never stops – not even to acknowledge her own anger. And this is the most surprising and the least surprising thing about the film. Most surprising because – of what use is anger if you can’t show it? Especially to the person you’re angry with? But Ahoo doesn’t care about him enough to show him anything; she cares about herself which is why all that energy is going into peddling – so she can run away from him. It is least surprising because it’s what we have all heard many times over – let them do what they want – you just do your work. And in that moment Ahoo showed me how to be.
For many more miles, the only people in the world are Ahoo, her cycle, and her focus.
Earlier this year Faye D’Souza shut Maulana Yasoob Abbas up on her show.
“He (Maulana) hopes that he will rile me up. He hopes that I will throw a fit, and I will lose control of my panel and forget how to do my job. Let me tell you Maulana ji, I have seen the likes of you. I am not afraid of you, I am not threatened by you, I am not rattled by you. All you men think that if you rattle Sana Fatima when she is doing her job, if you rattle Sania Mirza while she is doing her job, if you rattle women when they are doing their job, then they will run back into their kitchens and leave the world for you again to conquer, I have news for you, we are not going anywhere.”
I am reminded of this when I watch Ahoo cycle as if nothing else in the world matters.
They are both vastly different moments but filled with such similar, deep urgency.
Ahoo’s husband throws a tantrum and leaves, and along with her, we sigh.
The women cycle – Ahoo is going fast and slow and fast and slow. Often, she rides slowly.
In Persian, Ahoo means Deer. And she moves like the deer when he comes. He goes and comes and when he does, he returns with more people. The only thing you need to know about the intruders is that each time they come, there are more and more men.
First the father, then – hold your breath – the mullah who is so thin and weak – he might just fall from his horse and die – and then, finally, ultimately – a troop of her brothers on their horses.
When they surround her, the camera zooms out and we never find out if they carried her home or killed her or took away her cycle. She may even have borrowed a cycle from one of the women. We’ll never know.
I have a feeling I’ll never remember what this ribbon is for.
In the third one – a very old woman has suddenly become very rich. She has ribbons in varied colors tied to her fingers – each ribbon reminding her of all the things she needs to buy – things that she could never buy before – a refrigerator, a bath tub, a dining table, teapot, crockery, AC, oven, gas, sofa. She finds a boy and pays him to cart her around the city. Every time she comes out of a building, a trail of carts with packaged goods follow her and so do little boys pushing these carts around.
All the goods are unpacked by the shore of a beach because she cannot remember what the last ribbon is for. She hopes that unpacking and organizing everything might remind her. The boys build the inside of a make-believe home for her as she lounges on the sofa and demands some tea.
All you need to know about the ending is that when the old woman sails off on a boat (all her things with her) – to catch a ship, so she can leave forever and find a home for herself; Hava, her mother and a couple of girls from the cycle marathon all step out of their stories to watch her leave.
All these stories, all these women – teaching me how to live, how to survive, how to breathe, how to ignore, and how to continue doing work as if nothing else in the world matters.
And again, I find that I’m grateful for stories like I’ve never been and always been.
When something is lost at home, Mouma says that we can find it by praying to Goddess Kottuncheri and that when we do find it; we must please her by celebrating our joy.
Kottuncheri, like all rituals has a coconut, a vessel to keep it in, some beetle leaves, and five women. The coconut is made to fit inside the vessel, along with three adjoining beetle leaves. This is then put on a stool. The five women, of any age and size assemble around the stool. And when the eldest woman says start, they start running around the stool, like fire in the mountain, run, run, run. They run and while they run, they must chant loudly, ha – ha – ha – ha and clap their hands.
They do this for five rounds and stop. Mouma says that not all ghosts are evil and that some are even friendly and naughty, like children. These children -type ghosts like hiding objects that we are fond of. But they don’t like being laughed at and so, when we laugh loudly, it embarrasses them and they give up and return what they took from us.
I was 9 when I first saw a Kottuncheri. I didn’t mind not being part of it. I just wanted to watch these women clap their hands and say ha-ha-ha. Watching my mother do this was delightful. I’d never seen her body move around so much and she laughed so animatedly that I was sad when they stopped after the fifth round. I’d often lie and say I’ve lost my report card or my most important tie to be able to watch Kottuncheri. Mouma would sincerely conduct Kottuncheri sessions regardless of how well she knew my lies.
Mouma’s small, old body that I’m too afraid to watch even climb down the stairs hops from one side to another when she does Kottuncheri. Her shoulders sway when she jumps and claps on either side of her body.
Not all things that were lost have been found. But that’s not why they do Kottuncheri, I think. They just do it to clap their hands after a long time and laugh ha-ha-ha.