MEMORIES OF CHILDHOOD
Two childhood experiences that reveal the struggle against cultural oppression, caste discrimination, loss of identity and social injustice.
QUICK OVERVIEW At a Glance
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LOOKING BENEATH THE SURFACE Background
Understanding the Historical Context
Zitkala-Sa (1876–1938) was a Native American writer, musician and activist who spoke for the rights and cultural identity of Indigenous Americans.
In the late nineteenth and early twentieth centuries, the American government and several institutions established Native American boarding schools with the stated aim of educating and “civilising” Indigenous children. The deeper policy was assimilation—removing children from the influence of their families and communities and making them adopt mainstream Euro-American culture. Children were often given new clothes and names, taught English, subjected to strict discipline, and discouraged or punished for following their own languages, customs and traditions. Hair was forcibly cut in many such schools.
This background is essential to understand Zitkala-Sa's reaction. To a modern student, cutting someone's hair may appear like a small matter. But for Zitkala-Sa, it was not merely a haircut. Her long hair was connected with the identity and traditions of her people. Therefore, forcibly cutting it was an attempt to make her look and behave according to another culture. Her resistance was consequently a resistance to cultural erasure and loss of identity, not simply resistance to a change in appearance.
Understanding the Social Context
Bama is the pen name of a Tamil Dalit writer whose autobiographical writing gives voice to the experiences of communities subjected to caste discrimination. Her work Karukku, draws upon her childhood experiences in Tamil Nadu.
To understand Bama's experience, students need to understand the social reality of caste-based untouchability that existed—and in some places continued to exist—in everyday life. Dalits were historically treated as socially inferior by dominant castes. Discrimination could extend to ordinary activities such as sharing food, entering spaces, receiving services and even physical contact. The idea of “pollution” through touch was used to justify humiliating practices.
This explains why the incident Bama initially finds amusing is actually disturbing. The elderly man carrying the food packet by its string is maintaining physical distance because his touch could “pollute” the food or the person receiving it. Bama's laughter changes into shock and anger when she understands the meaning behind what she has witnessed. Her experience represents a child's awakening to a social injustice that had been made to appear normal. Her brother's advice to study and progress through education gives her a constructive way to resist this discrimination.
“Cutting of My Long Hair” by Zitkala-Sa
We Too Are Human Beings — Bama
Long Answer Type Questions
Zitkala-Sa’s experience at the boarding school exposes how forced cultural assimilation can damage a child’s sense of identity and dignity. From the beginning, she feels alienated because her traditional clothes and moccasins are removed and replaced by unfamiliar Western dress. The strict dining rules further suppress her freedom and individuality. She feels as though she is being treated like an object rather than a person.
The cutting of her long hair becomes the most painful experience. In her culture, shingled hair is associated with cowards, mourners and defeated people. Therefore, its forced removal becomes an attack on her cultural identity. She hides under a bed and struggles physically, but the authorities overpower her and cut her hair. The experience leaves her feeling abandoned and spiritually defeated. Through this first-person account, Zitkala-Sa shows that cultural domination does not merely change outward appearance; it can create fear, humiliation and psychological trauma. Her later life, however, demonstrates that such oppression can also become the source of resistance and self-assertion.
Bama’s narrative begins with the innocence and curiosity of a young child. While returning from school, she enjoys the sights and activities of the marketplace and takes pleasure in observing unusual events. The elderly man carrying a food packet by its string initially appears amusing to her. She does not understand why he behaves in such a strange manner.
Her innocence disappears when Annan explains that the man belongs to a community considered “untouchable” and therefore avoids touching the packet meant for an upper-caste landlord. Bama is shocked and angry when she understands the humiliation behind the incident. She questions the injustice of people being treated as inferior simply because of their birth.
Annan then gives her a constructive direction. He tells her that education and progress can help them gain dignity and respect. Bama takes his advice seriously and works hard in her studies. Thus, the narrative traces her movement from innocence to awareness and from anger to purposeful determination. Her personal experience becomes a source of strength and a rejection of caste-based inequality.
The childhood experiences of Zitkala-Sa and Bama show that awareness of injustice can become the beginning of resistance. Zitkala-Sa experiences cultural oppression when she is forced to follow unfamiliar customs at the boarding school. Her strongest protest comes when she learns that her long hair will be cut. She hides under a bed and struggles against the women who drag her out. Although she is physically overpowered, her resistance reveals that the desire to protect her identity has already begun.
Bama’s awakening comes through the incident involving the elderly man carrying the food packet by its string. At first she finds the scene amusing, but Annan’s explanation makes her understand the cruelty of untouchability. Her initial anger gradually becomes determination when Annan advises her to study and progress. She chooses education as a means of gaining dignity.
Thus, both narratives show that oppression may begin in childhood, but so can resistance. Their early experiences become the foundation for their later assertion of identity, dignity and equality.
Dear Zitkala-Sa and Bama,
I have learnt about the injustice you have experienced and the courage with which you have resisted it. Your anger is justified, but rebellion becomes truly powerful when it is guided by courage, discipline and a clear purpose.
Zitkala-Sa, your resistance to the forced cutting of your hair shows your determination to protect your cultural identity. Continue to resist the erasure of your traditions, but use your voice, education and writing to make others understand the injustice faced by your people. Bama, your anger against caste discrimination is equally meaningful. Do not accept humiliation as your destiny. Follow your brother’s advice: study hard, gain knowledge and use your achievements to challenge the prejudices that keep people divided.
Remember that true resistance does not always require violence. In Champaran, I opposed injustice through truth, courage, non-violence and peaceful resistance. I stood firm without hatred and encouraged the oppressed to overcome fear. You too can turn your personal suffering into a larger struggle for dignity and equality. Let your resistance educate others, unite your people and challenge injustice without surrendering your humanity. Yours sincerely, M. K. GandhiQUICK REVISION Keyword → Meaning
FINAL TAKEAWAY Remember These
Core Understanding of Text
- Zitkala-Sa’s long hair is connected with her identity, pride and cultural heritage.
- The forced cutting of her hair represents cultural domination and loss of identity.
- The boarding-school experience reveals the psychological effects of forced cultural assimilation.
- Bama’s experience exposes the humiliating reality of caste-based discrimination and untouchability.
- Bama moves from childhood innocence to social awareness and then to purposeful determination.
- Annan directs Bama towards education and progress as a means of gaining dignity and social recognition.
- Both childhood experiences become foundations for the later assertion of identity, dignity and equality.
