Uthara Kaandam is a kind of a culmination of all her thoughts on the nation and its politics. It is a novel woven with complex images of politics, leaders, freedom fighters and their lives. More than anything else, it is a novel which exposes degraded human lives and forsaken Gandhian values. In the introduction she says that the novel is about everyone and everything that she has known in these 78 years. Rajam Krishnan feels that the politics of Tamil Nadu has degraded to a level where women, despite being referred to as thai and thaikulam are the worst sufferers. The powerless and economically inferior women get victimised whereas those in powerful positions in the society become easily a part of the cutthroat politics whose aim is quick money, limitless power and personal gains. The novel is a collage of images of people who have staked their personal lives to hold on to values which they believed the freedom struggle taught them contrasted with images of a generation of leaders and hangers-on who have absolutely no concern about these values for they don't exist in their vocabulary or agenda. At the centre of the novel is Thayamma who is 80 years old, looking back at her past while experiencing the hard realities of her present life. Brought up by a Gandhian couple, she has to face the indignity of begetting a son who turns politics into a vulgar game of power-grabbing at whatever cost. He has scant respect for women but occasionally he comes to ask his mother to live with him for her staying alone at that age may encourage adverse comments from his political rivals. The most touching characters in the novel are Ramunni, Sayabu, Subbiah, Sambu Athai and the Gandhian couple. Ramunni and Sayabu die early in the novel but their voices and tears seem to haunt the novel. Ramunni escapes being hanged for his Marxist views in his young age when the Communist Party was underground. He dies a powerless, poor man and when Thayamma visits him, after a while he begins to weep bitterly. "The hangman's rope would have been better for me. Our dream of a "Bharata samudayam," where there is equality, democracy and non-violence is now shattered," he says. The term "Bharata Samudayam" is one the poet Bharati used to hail the nation. And Ramunni's weeping becomes the metaphor of his generation. The novel ends in a highly dramatic way when Thayamma decides to leave her house along with a much-exploited young working girl and go to the village where the Gandhian couple had initially raised her. The village has just experienced caste riots after a young girl and a boy from different castes run away from home to marry and they are found out and killed. But in the village, is also a sub-inspector who knows about the history of the Gandhian couple and there is also an old ally whose children have settled down in the U.S. and elsewhere who has come to settle down in the village. And, in a typical Rajam Krishnan style of hope emerging out of nowhere, there is also a group of youngsters from various parts of India, one of them from the family of the bold Gandhian woman who had initially given succour to Thayamma, who swear that they will try to bring values back into the life and politics of the nation. Thayamma's life has come one full circle and she is there where it all started and hope is born again within her, like a new life. The inspector returns her bag with her white sari safely. There is not a spot on the sari and it is white with no stains. The white sari becomes the symbol of all that is held sacred by her and its return brings hope, which she had almost lost. The unstained white sari is also Rajam Krishnan's message of not giving into oppression and injustice of any kind as a person and as a writer. C.S. Lakshmi is an independent researcher and a writer. She writes in Tamil under the pseudonym Ambai. She is the founder-trustee and director of SPARROW (Sound and Picture Archives for Research on Women).
About the Author: Rajam Krishnan, born in 1925 in Musiri, Trichy District in Tamil Nadu is an important Tamil writer. Her works depict the lives of women in Tamil Nadu, particularly the Brahmin women, in a realist style and lucid language. The intertwining of tradition and modernity is one of the hallmarks of her writing. She is unable to come to terms with what she perceives to be the unchanging plight of women in society, irrespective of whether they are traditional or modern. She once remarked in an interview "It is a shame that the sufferings women underwent in my days dog them even now." Krishnan's works express her anguish at the way inequities are perpetuated in one form after another. Her novels and short stories have been translated into various Indian languages and English. She is a recipient of NewYork Herald Tribune International Award in 1950 for a short story; Sahitya Akademi Award in 1973; Soviet Land Nehru Award in 1975. She has been honored with several other awards such as Kalaimagal Award in 1953 and Thiru. Vi. Ka. Award in 1991.- Library of Congress