In a culture where others constantly attempt to define individuals, how does one determine their identity for themselves?
Putti -
Sripathi's younger sister by thirteen years, Putti possessed a sense of unfulfilled forlorn identity until she finally is able to marry Gopala at the ripe age of forty-two. But her change in identity is very quiet and unsuspicious, only visible when comparing her demeanor at the beginning of the text to that at the end.
Putti had been her mother's last pure joy, though she would be hard pressed to admit it. "Ammayya was filled with a sudden fear. Putti was the one who sneaked little treats for her when she was overcome with a craving for something sweet, who sat and listened to her rambling stories of relatives dead and alive, who made Ammayya fee that she still existed." (p.83, Rau Badami). Over the years, through unwavering devotion to her mother, webs of trust had been strung between them. For Ammayya, as love was always impossible, trust is an inestimable provision for her to share. Putti seems to somewhat recognize its importance to her mother, but she also recognizes how much it holds her back. The more she concedes to her mother's possession, the less she will ever have anything to call her own.
Putti's catalyst that throws her into a shift, a small transformation that is just enough to make the difference is love. She has found a man, a dangerous, risky, attractive man who shows her that there is more to life and makes her want to live it to the very fullest. At that point, as a result of her willingness and happiness in starting a new life with Gopala, she distances herself from her mother and her identity grows. She compiles some confidence, some backbone, ready to stand up to her mother for herself for the very first time in her life. As her culture and traditions all indicate to her that she should submit, this step is actually very large for Putti. She has found confidence in her life and who she is, and can finally live it, inside and out.
Sripathi's younger sister by thirteen years, Putti possessed a sense of unfulfilled forlorn identity until she finally is able to marry Gopala at the ripe age of forty-two. But her change in identity is very quiet and unsuspicious, only visible when comparing her demeanor at the beginning of the text to that at the end.
Putti had been her mother's last pure joy, though she would be hard pressed to admit it. "Ammayya was filled with a sudden fear. Putti was the one who sneaked little treats for her when she was overcome with a craving for something sweet, who sat and listened to her rambling stories of relatives dead and alive, who made Ammayya fee that she still existed." (p.83, Rau Badami). Over the years, through unwavering devotion to her mother, webs of trust had been strung between them. For Ammayya, as love was always impossible, trust is an inestimable provision for her to share. Putti seems to somewhat recognize its importance to her mother, but she also recognizes how much it holds her back. The more she concedes to her mother's possession, the less she will ever have anything to call her own.
Putti's catalyst that throws her into a shift, a small transformation that is just enough to make the difference is love. She has found a man, a dangerous, risky, attractive man who shows her that there is more to life and makes her want to live it to the very fullest. At that point, as a result of her willingness and happiness in starting a new life with Gopala, she distances herself from her mother and her identity grows. She compiles some confidence, some backbone, ready to stand up to her mother for herself for the very first time in her life. As her culture and traditions all indicate to her that she should submit, this step is actually very large for Putti. She has found confidence in her life and who she is, and can finally live it, inside and out.