Lalithambika Antharjanam: Voice of Change

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Introduction

Born on March 30, 1909, Lalithambika Antharjanam emerged as a significant figure in Malayalam literature and the social reform movements of the early 20th century. Hailing from a traditional Namboodiri household in Kottavattom, Kerala, Lalithambika’s life unfolded against a patriarchal and caste-ridden society. Despite the societal norms that confined Namboodiri women to a life of seclusion and limited opportunities, Lalithambika’s progressive upbringing and exposure to education set her on a path of social activism and literary excellence.

Early Life and Education

Lalithambika’s early life defied the conventional roles imposed on Namboodiri women. Her parents, especially her forward-thinking father, allowed her to receive an informal primary education alongside her brothers. The intellectual discourse at home and in society fuelled her passion for literature, religion, and nationalism.

Literary Contributions

Lalithambika’s literary prowess manifested in nine volumes of short stories, six collections of poems, and two books for children. Notably, her only novel, Agnisakshi, earned her the Kendra Sahitya Akademi Award and the Kerala Sahitya Akademi Award in 1977. This work was later adapted into a film in 1997. Her autobiography, Aathmakadhakkoru Aamukham, also makes a significant contribution to Malayalam literature. Lalithambika’s literary oeuvre encompasses works that explore the complexities of societal norms and the plight of women in Namboodiri society. From her debut collection Adyathe Kathakal (First Stories) in 1937 to the powerful Agnisakshi in 1976, each work served as a nuanced exploration of societal intricacies and the struggles faced by women in a deeply entrenched patriarchal system.

Recognition and Awards

The impact of Lalithambika’s work was acknowledged with the prestigious Kendra Sahitya Akademi Award in 1977 and the Kerala Sahitya Akademi Award for Novel (Agnisakshi) in the same year. The Kerala Sahitya Akademi Fellowship further underscored her enduring influence in the literary and social spheres.

Championing Social Reform

A prominent social reformer, Lalithambika, dedicated her life to exposing and dismantling the hypocrisy and injustice prevalent in Namboodiri society. The restrictive practices, especially towards women, compelled her to challenge societal norms and advocate for gender equality and social justice.

The Oppression of Namboodiri Women

Namboodiri customs enforced strict patriarchal and patrilineal codes, perpetuating the oppression of women. Lalithambika vividly depicted the plight of Namboodiri women who remained unmarried, lived in seclusion, and faced severe consequences for any perceived transgressions. The stringent rituals, such as Smarthavicharam courts, further marginalised and punished women, reflecting the profoundly ingrained biases within the community.

Influence of Mahatma Gandhi and V T Bhathiripaadu

Lalithambika’s ideologies were profoundly influenced by Mahatma Gandhi and V. T. Bhathiripaadu. Gandhi’s principles of non-violence and social reform resonated with her, inspiring her to become an agent of change within her community.

Artistic Influences

Tagore played a pivotal role in shaping Lalithambika’s worldview. Tagore’s depiction of women in traditional Bengali society and his emphasis on radical womanhood had a profound influence on her. Through her writings, Lalithambika aimed to dismantle the narrow, decaying societal structures and build a new cultural framework, echoing the transformative power of art.

Her Progressive Odyssey

In one of the narratives recounting her birth, as detailed in her memoirs, Lalithambika shares an incident that has had a profound and enduring impact on her life. Describing this experience in the third person within her work “Balyasmriti” (Childhood Memories), as translated by Gita Krishnankutty in the collection “Cast Me Out If You Will” (1997), Lalithambika reflects the domesticated shock experienced by her father. Lalithambika narrates her father’s immediate and angered response upon learning about the birth of a daughter. Frustrated, he declares, “No, I will no longer live here. I’ll go away, maybe to Madras, become a Christian, and marry an English woman.” Lalithambika’s father articulates his desire to raise her as a human being, affording her the liberty to receive an education, the freedom to grow, and the opportunity to marry a good man.

This incident underscores the helplessness of a father faced with the suffering endured by Namboodiri women in Kerala.  The Namboodiris, a wealthy Brahmin caste in Kerala during the 1900s, held influential positions as landowners, extending their sway to the royal houses of Travancore and Malabar. They were perceived as the guardians of Hindu scriptures, brahminical learning, and the caste hierarchy.

A deep resonance with the ideologies of Mahatma Gandhi, Vivekananda, and Tagore marked Lalithambika’s formative years.  Lalithambika considered Tagore her “god” early in her literary career. Gandhi and Tagore featured women characters facing pivotal moments that disrupted personal and political narratives. This influence is evident in Lalithambika’s mature work, such as “Agnisakshi,” where a socially conscious young woman grapples with choosing between a loving but placid marriage and a more engaged existence.

During the early 1930s in Kerala, Lalithambika was amidst a tumultuous period of social reform movements addressing various inequities, including those faced by lower castes, non-Hindu religions, and women. The oppressive practices, including untouchability, ritual pollution, and temple entry restrictions, were challenged through movements like the Mappilla Uprising (1921) and satyagrahas against untouchability.

Lalithambika’s writings often acknowledge her debt to reformist figures like Sree Narayana Guru and Kumaran Asan, who advocated for social equality. Personal experiences, such as attending a gathering in 1932 to honour Namboodiri women breaking away from societal norms, further fueled her commitment to the cause of dismantling the ritual seclusion of Namboodiri women.

Several of Lalithambika’s stories, such as “Prathikaradevatha” (The Goddess of Revenge) and “Kuttasammatham” (Admission of Guilt), serve as significant milestones in the progressive movement for Namboodiri women’s social and cultural liberation. These stories expose the hypocrisy of polygynous patriarchal Namboodiri men and their rituals to ostracise women engaging in relationships of their choice through the Smarthavicharam trial.

In “Manikkan” (1949), Lalithambika employs the poignant story of the beaten ox Manikkan to symbolise the hardships faced by lower-caste people, illustrating the oppressive structure prevalent in Kerala society.

2019 marked the 110th anniversary of Lalithambika’s birth. Her unwavering faith in the power of art to raise awareness is evident in her work “Kathakarthriyude Marupadi” (A Woman Writer’s Reply) (1962). She describes artistic work as a structural effort, emphasising the artist’s responsibility to dismantle the decayed societal girders and forge the tools for building a cultured and wholesome new structure in its place.

Conclusion

Lalithambika Antharjanam’s life and work testify to her unwavering commitment to social reform and gender equality. In challenging the oppressive norms of Namboodiri society through her literature, she paved the way for future generations to question, confront, and overcome entrenched prejudices.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

WORKS CITED

Lalithambika Antharjanam, Cast Me Out If You will. Trans. Gita Krishnankutty. New York: The Feminist Press, 1998.

Lalithambika Antharjanam. Lalithambika Antharjanathinde Kathakal Samboornam. DC Books, 2014.

The Writer’s Words: Lalitambika Antharjanam: Part One

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