The notion of untouchability and caste are notions which for centuries have been

engrained in Hindu and Indian culture within the South Asian continent. However the

centuries old Caste system has recently been opposed on the grounds that it is an abusive

system which serves only to denigrate a specific group of people. One significant strand

that has been influential in awareness of the situation faced by untouchables within India

has been literature. Two significant novels which deal specifically with the issues of caste

and untouchability are Arundhati Roy’s The God of Small Things and Omprakash

Valmiki’s Joothan. Both novels explore the world of untouchability and the harsh

discrimination faced by these exploited peoples in a time when this very notion was being

challenged. Both novels also involve the interaction between high-caste and low-caste

individuals and their respective acceptance and rejection of the caste system. However

Arun Mukherjee’s statements within the introduction to the novel Joothan show that

these novels differ quite markedly in their representation of ‘an untouchable’. She

characterizes literature written about untouchables by high-caste writers as portraying

dalits “as tragic figures and objects of pity, incapable of talking back or feeling enraged”

and argues that they are written with “a voice that contains, rather then expresses the

Dalit experience”1.

In this essay we will discuss the differing representations of ‘an untouchable’ in

The God of Small Things and Joothan using the framework outlined by Arun Mukherjee.

We shall do this by exploring central characters within each of the novels and showing

the differing representation of an ‘an untouchable’ in each of the respective works. In

order to do this we shall first, briefly examine the role of untouchables in each novel.

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Second, we shall examine the characters Velutha and Omprakash Valmiki and discuss

their differing representation of an untouchable. Thirdly we will discuss Omprakash

Valmiki’s father Pitani and Velutha’s father Velya Paapen and show the differing

representation of an untouchable as illustrated by these two characters.

We shall begin by briefly explaining the role that untouchability plays within each

novel respectively, as this is important in establishing and understanding the complex

role that Untouchables play in society. Within Roy’s The God of Small Things

untouchability is seen in terms of the low caste Paravan family composed of Velutha, his

father and his brother. The main form of caste within the novel is expressed through the

complex relationship between this Paravan family and the upper-caste Syrian Christian

family. The novel Joothan is the life story of an untouchable, Omprakash Valmiki, and

his journey to break out of the rigid caste system into which he was born.

We shall begin by examining Velutha within the God of Small Things and

contrasting him to Omprakash Valmiki within Joothan. Like most members of Indian

society caste and caste-based discrimination is an intrinsic part of their lives. The

characters both live in regions where the social and economic stratification between high-

caste and low caste is noticeable and extensive. However we can see important

differences between these seminal characters in their respective representations of ‘an

untouchable’. These differences can be seen from a very early age; Velutha as a young

boy adhered to the caste system and his role within as seen in his offering Ammu the toys

he made “holding them out on his palm so she wouldn’t have to touch them to take

1 Arundhati Roy , God of Small Things (New York: Flamingo Pubs, 1997), pg. x.

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them2” and accepts a job within the pickle factory working for Mammachi’s family even

though he is paid less. Omprakash on the other hand from an early age deeply opposed

and resented the caste system. We can see this in his fight to attend school and his

unwillingness to beg for money during his friends wedding. Velutha in his interaction

with Mammachi’s family very much follows the roles ascribed to him, publicly

submitting to his role within the caste hierarchy and following the rules that govern his

interaction with higher caste individuals. While Velutha shows several different

personalities depending on who surrounds him. Valmiki in contrast is constant whether

he is around high-caste or low-caste individuals and does not wish to be involved with

those who discriminate on caste basis with his disgust of this system made quite apparent.

Thus we can see that Velutha is a tragic and mute figure while Valmiki is able to express

the Dalit experience and act against the rigid caste system.

We can also see the differing representation in the forms of romantic relationships

created and maintained by Velutha and Valmiki within the respective novels. This serves

as a significant aspect in displaying the differing representation of the untouchable.

Within the God of Small Things Velutha dares to engage in an illicit and secret

relationship with Ammu. The very fact that Velutha keeps the relationship secret shows

that he functions within the traditional caste framework and remains silent even though

he clearly loves Ammu. Valmiki in contrast refuses to work within the Caste framework

sharply asking a romantic interest whose family practices caste based discrimination, “do

you think this discrimination is right 3”. Thus we can see that Valmiki even when given

the chance to be part of the high-caste world stringently refuses.

2 Roy, 72.

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We can see that Velutha truly represents a mute character unable to speak about

his oppression. This can be seen when he is verbally abused by Mammachi when she

learns of the affair. During this ordeal he simply stands “Through the whole of

Mammachi’s outburst he remained restrained and strangely composed4” only managing

to say quietly “well see about that5”. This stands in stark contrast to Valmiki who

illustrates the actual voice that an untouchable has. Thus we can see that while Valmiki

challenges the caste system at almost every available instance Velutha works within the

overall caste framework not challenging the notions and norms of caste. We can see how

Velutha appears as a man without a voice.

Though we can see the differing representations of caste between Velutha and

Omprakash the differences within representation become even more striking in respect to

each of their fathers. We shall begin by exploring the mentality of Velutha’s father, Velya

Paapen whose “gratitude to Mammachi and her family for all that they had done was as

wide and deep as a river in spate 6”. Thus we can clearly see that while he was treated as

an untouchable and was given no respect he accepted his caste and the caste system as a

whole. More then mere acceptance however we see that Velya Paapen was a man who

had complete loyalty to Mammachi and her family. His loyalty and thus his acceptability

of his place within the caste system comes to a head after he learns of Velutha’s

relationship with Ammu and offers to kill his son for his transgressions. Velutha’s father

3 Omprakash Valmiki and Arun Mukherjee, Joothan (New York: Columbia University Press, 2003), pg. 1124 Roy, 269.5 Roy, 269.6 Roy, 73.

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feared Velutha because of “the way he walked, the way he held his head. The quiet way

he offered suggestions without being asked. Or the quiet way in which he disregarded

suggestions without appearing to rebel 7”. We see that Velya Paapen deeply feared his

son and wished that he would rightly accept his place within society. Working within

Arun Mukherjee’s framework we can clearly see that Velya Paapen is a tragic figures and

an object of pity and functions within the caste-framework gladly accepting his role in

society.

Omprakash’s father, Pitaji, does not believe in the Caste system and wishes his

son to escape the discrimination and social stigmas attached to caste. Valmiki’s father

believes that his son can escape caste through education and works hard to ensure that his

son gains an education. We can also see the representation of a family who does not want

the pity of others as demonstrated by Omprakash’s mother when she rejects the Joothan

of an upper-caste family within the village. Thus Valmiki’s family functions within the

system because of need and not a sense of loyalty as is seen through Velutha’s father.

While Velutha’s father may see the things that the upper caste give as gifts for which he

feels forever grateful Valmiki’s family sees them for what they are articles of pity and

degradation. In addition Pitaji is also quite vocal in caste discrimination, heatedly arguing

with the school principal when his son was made to sweep the floor for 3 days8. Velutha’s

father also warns him about keeping his place within society and watching his tongue

while Valmiki’s family encourage him to do the opposite and question the oppressive

bonds under which he lives his life. Indeed Velya Paapen’s only rage occurs when he

7 Roy, 73.8 Valmiki, 12.

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learns of his son’s actions and not in regard to the oppressive system under which he is

forced to live. Thus the respective representations of ‘an untouchable’ differs quite

markedly in terms of Pitaji and Velya Paapen.

Thus in conclusion we can see that the representations of ‘an untouchable’ within

each novel differs according to the framework outlined by Arun Mukherjee. We can see

that Roy’s untouchables are “tragic figures and objects of pity, incapable of talking back

or feeling enraged9”, clearly seen through the actions of Velutha and his father. Within

Joothan the representation of an untouchable is quite different with the characters active

in their attempts to break out of the oppressive caste system and vocal in their

condemnation of the system often through rage. Within Valmiki’s novel we can truly see

the pain of the untouchable and the untouchable who works to change his status and place

within society. This stands in stark contrast to the portrayals of untouchables in Roy’s

God of Small Things which are largely silent.

9 Roy, x.

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