Aravind Adiga - Fact file

and Interviews
Biography
Aravind Adiga was born in India in 1974, and
educated in India and Australia.
He studied English Literature at Columbia
University, New York, and gained an M.Phil. at
Magdalen College, Oxford.
Since 2000, he has worked as a journalist, first as
a financial correspondent in New York, then
returning to India in 2003 to work as a correspondent for TIMEmagazine. His articles on politics,
business and the arts have appeared in many publications.
His debut novel, The White Tiger, was published in 2008 and won the 2008 Man Booker Prize for
Fiction. It takes the form of a series of unsent letters to the Chinese premier from Bairam Halwai, a
murderer who left his village to work as a chauffeur in Delhi.
) His second novel is Between the Assassinations (2009), which charts the lives of the residents of an
Indian town over a seven-year period between the assassinations of Indira Gandhi and her son Rajiv.
It was shortlisted for the 2009 John Llewellyn-Rhys Memorial Prize.
His latest work is Last Man in Tower {2011).

Bibliography
2017: Selection Day
2011: Last Man in Tower
2009: Between the Assassinations
2008 : The White Tiger

Awards:
2009
British Book Awards Author of the Year
2009
Commonwealth Writers Prize (South East Asia and South Pacific Region, Best Book)
) 2009
Commonwealth Writers Prize (South East Asia and South Pacific Region, Best First Book)
2009
John Llewellyn-Rhys Memorial Prize
2009
Trubidy Show Listerners' Choice Book of the Year
2008
Man Booker Prizefor Fiction

Interview with Aravind Adiga, The White Tiger

Lee Thomas talks with Aravind Adiga about neo-realism, myth, being a misfit, and winning the
Booker Prize for his debut novel, The White Tiger. Adiga's next book, a collection of stories
called Betweenthe Assassinations, will publish in the United States this June.
Before his first novel, The White Tiger, debuted in 2008, Aravind Adiga had already had a
substantial career as a journalist, writing for the Financial Times, Money, the Wall Street
Journal and Time. The White Tiger won the Man Booker Prize in October of 2008. The novel's
protagonist is Bairam Halwai, and his indomitable voice shapes a story of struggle, retribution and
defiant survival set in present-day Mumbai, bursting at the seams with people straining against the
bonds of society and fate. Adiga's second book is a collection of stories called Between The
Assassinations, which he wrote before and during The White Tiger. Between The Assassinations was
published in India in November of 2008 and arrives June 9 of this year in America (Free Press).
Through characters from every walk of life, Adiga assembles a collage that richly details life in the
coastal town of Kittur. We caught up in March over email (due to the 12 ½ hour time difference
between Mumbai and San Francisco) to discuss neo-realism, myth and being a misfit.

LEETHOMAS: You began your career as a journalist, what caused you to make the leap to fiction?
ARAVIND ADIGA: The leap was the other way-into journalism! I had always wanted to be a writer-
but there's no way of supporting yourself in India while you write, as we don't have MFA programs
or writing fellowships. I became a journalist to support myself while I wrote my novel-and also to
see more of the country that I was going to write about. I knew always that one day I would quit to
write my book.
Who are you reading these days?
Among Indian writers, I admire R.K. Narayan and V.S. Naipaul above all others. I don't know any
other writer in Mumbai, and I am not part of any literary set-I don't think these things even exist in
India. So my reading tends to be idiosyncratic, and in many ways, nostalgic-I am always happy to (
find a book that I discovered in New York or Oxford. In the past week, I've been re-reading Isaac
Babel's Red Cavalry stories, with the fine introduction by Lionel Trilling; Walt Whitman's poems-I'm
trying, for the tenth or eleventh time, to memorize "When Lilacs Last in the Dooryard
Bloom'd" beyond the first stanza; and Flaubert's Sentimental Education. An Indian magazine that I
read regularly, India Today, sometimes carries a review of a new novel published in America and I
try to find it here if it looks interesting.
Before the Booker, your book was a bestseller in India and had varying degrees of successoutside
your borders. What, if anything, has the award changed for you?
The award has changed very little in my day-to-day life in Mumbai. It has made my life as a writer
easier in many ways-certainly it's easier now to get published: my second book, Between the
Assassinations, will be published this year in America. It does mean that there are more distractions,
too, and less time to write.
Between The Assassinations, which deals with life in Kittur, is a
collection of stories you actually wrote before The White Tiger.
Do you have a particular connection to the city? Why did you
choose a single locale for your develop your cast of characters?
Kittur is an entirely fictitious town: it doesn't exist any more (
than Faulkner's Jefferson does. I made it up, to tell the stories of
.=:. .=:: the people in it. Finding that most Indian fiction told the stories
..:=.-;:::...only of a particularkind of person-upper-class,upper-caste,
--·----
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BED&=:::--::
...............
:-:.:..--:::
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educated (and often expatriate)-I wanted to tell the story of an
... entire Indian town: every class, caste, and religion. An entire
___._,.... cross-section of an Indian town: Muslim, Christian, Hindu, upper-
I! . caste, lower-caste, rich and poor-appear in these stories. In a
H
rinr~,~mONS I: broad sense, Between the Assassinations is the prelude to The

ns n II ill
. , . ·,
White Tiger; it tells the story of India in the late 1980s-in the
period that falls between the assassinations of Prime
,,. Minister Indira Gandhi (1984) and her son Rajiv (1991). With the
death of Rajiv Gandhi, came one of the biggest changes in India's
history: the opening up of its socialist, protected economy to globalization in 1991. The White
Tiger is the story of the new India created by this globalization. The two books are meant to work as
one story.
 The White Tiger seems the evil twin to something like Slumdog Millionaire - realist, brutal and
without a neatly-tied ending. Both portrayals have something to say about modern day India, but
for you, where does the truth lie?
I can tell you this much: if I were born poor (as most Indians are), and I were a servant, I wouldn't be
pinning much hope on winning a lV show in order to win my freedom.
Your stories contain the tension between have and have-not, those on the inside and the
disenfranchised of modern Indian society. Where does the germ of a story begin for you?
I'm a complete misfit in India. I don't do anything right. I don't live the good life that a middle-class
person returned from America should. I don't own a car, though I could; I don't keep servants,
though I should. Through sheer incompetence and ineptitude, I've discovered what life is like for the
majority of Indians. I take public transportation, which I shouldn't; I eat by the roadside, which is
dangerous; I talk to prostitutes and pimps. My stories follow from my experiences-they are the
stories of a fallen and alienated middle-class boy.
Every other country in south Asia-Pakistan, Bangladesh, Nepal, Sri Lanka-is on fire; every other
country is going through a civil war because it has fallen for its own myths. In Pakistan, the myth of
the 3 protecting As-Allah, America, Army-have destroyed the country. In Nepal: the myth of the
divine monarchy.
) In India too, we have our myths-God, Gandhi, and family-but we have always questioned these
myths enough, we have allowed room for dissension. And so we alone thrive while South Asia burns.
In the past ten years, however, these dominant myths have grown stronger and the space for self-
questioning has diminished within India. The majority of the country is still poor-up to 700 million
Indians live in poverty-and the poor are no longer happy to keep quiet. The government isn't
investing in the schools, hospitals, and jobs that will allow these poor people to rise. Aspiration
grows, but not opportunity. This can only lead to trouble. Anyone who points this out is called a
traitor.
The way the Indian elite has reacted to 5/umdog Millionaire and The White Tiger-with hostility-
proves to me the fundamental accuracy of both works. Both are ultimately mild, middle-class
critiques of the state of things in the country. If the elite can't swallow either of these, if they react
with such naked fury to works that question their right to rule India, then this can only be a sign of
trouble ahead.
The White Tiger not only feels like a timely book, but one
that is needed. Why do you think this is?
TN Everyone has servants, and the story of a servant who steals
from/kills his master is the most obvious story to write about!
) Unless you are so much a part of the system that you can't
see what's right in front of you. If you pay the price-
alienation and isolation-then you reap the rewards here-
which is to say, you see what's obvious. If you put yourself
through punishment, you will earn your wages at the end. All
you have to do is write a story about the poor-who are the
majority of this nation, as they are the majority of Asia, the
majority of Africa, and Latin America-and the middle class
critics and writers here will scream that you are being
polemical and preachy. It could be a story of a poor woman
crossing a road, and you'll be accused of being a Leninist. But
this touchiness is an opportunity: because the middle-class
here, like in America, is mostly liberal.
I told you, perhaps, that my book has always sold well in
India; it has now sold over 150,000 hardcover copies here, and the expense of a book is a significant
sum of money for most Indians. There is a hunger among readers in India to be told other stories, to
 read challenging, even confrontational/disturbing stories; but this hunger is not being satisfied by
our literati here. Rather than be upset, I see it as an opportunity of some kind.
My friend in New York, Ramin Bahrani, is an Iranian-American filmmaker, who has made several
films about working class people in New York, and has now won a name for himself in the indie film
scene. The New York Times Sunday magazine ran a long story featuring him and others, in a story
called "Neo-Neo-Realism". We were undergraduates together at Columbia. Then I went to Oxford
for my M.Phil and he left for Iran; I returned to America in 2000 and met him again. His work has
been a huge influence on me; the two films quoted in the article, Chop Shop and Man Push Cart, are
the reason I could write The White Tiger when I returned [to India].
He tells me there's a great hunger now in Hollywood for neo-realist stories. Perhaps this is true of all
of America. Certainly, the 1930s were when so many realist masterpieces were written - The Grapes
of Wrath, for instance, which I love! This could be a time when neo-realist work strikes a chord with
readers.
Why neo-realist/iction? What can a piece of art achieve/reach/lay bare that pure reportage or
documentary might not capture?
What fiction can provide, which reportage often cannot, is narrative, ambiguity, and moral
complexity. There should, ideally, be no "message" or "point" to a novel; it should keep you thinking (
and entertained and disturbed years later too. These short stories by Aravind Adiga are available
online - "The Elephant" (from the New Yorker) and "The Sultan's Bakery" (from the Guardian).

Further Resources:

• Between the Assassinations, already available in India, will be published in the US on June 9 (Free
Press).
• For the Second Circle, Adiga reviews Peter Carey's Oscar and Lucinda.
• The author writes about Ralph Ellison's The Invisible Man for the Independent.
• The BBCcovers Adiga's Man Booker win.
• And here is another interview with the writer, this one from NPR.
https://fictio nwrite rsreview .com/interview /i nte riew-with-a ravind-ad iga-the-wh ite-tige r/

An interview with Aravind Adiga

(
Aravind Adiga talks about his powerful debut novel, The White Tiger, and discusseshow his
fictional account ties strongly to the reality of contemporary India.

Who are some of your literary influences? Do you identify yourself particularly as an Indian
writer?
It might make more sense to speak of influences on this book, rather than on me. The influences
on The White Tiger are three black American writers of the post-World War II era (in order), Ralph
Ellison, James Baldwin, and Richard Wright. The odd thing is that I haven't read any of them for years
and years -- I read Ellison's Invisible Man in 1995 or 1996, and have never returned to it -- but now
that the book is done, I can see how deeply it's indebted to them. As a writer, I don't feel tied to any
one identity; I'm happy to draw influences from wherever they come.

Could you describe your process as a writer? Was the transition from journalism to fiction
difficult?
A first draft of The White Tiger was written in 2005, and then put aside. I had given up on the book.
Then, for reasons I don't fully understand myself, in December 2006, when I'd just returned to India
after a long time abroad, I opened the draft and began rewriting it entirely. I wrote all day long for
the next month, and by early January 2007, I could see that I had a novel on my hands.
 From where did the inspiration for Bairam Halwai come? How did you capture his voice?
Bairam Halwai is a composite of various men I've met when traveling through India. I spend a lot of
my time loitering about train stations, or bus stands, or servants' quarters and slums, and I listen and
talk to the people around me. There's a kind of continuous murmur or growl beneath middle-class
life in India, and this noise never gets recorded. Bairam is what you'd hear if one day the drains and
faucets in your house started talking.

This novel is rich in detail - from the (often corrupt) workings of the police force to the political
system, from the servant classes of Delhi to the businessmen of Bangalore. What kind of research
went into this novel?
The book is a novel: it's fiction. Nothing in its chapters actually happened and no one you meet here
is real. But it's built on a substratum of Indian reality. Here's one example: Balram's father, in the
novel, dies of tuberculosis. Now, this is a make-believe death of a make-believe figure, but
underlying it is a piece of appalling reality -- the fact that nearly a thousand Indians, most of them
poor, die every day from tuberculosis. So if a character like Balram's father did exist, and if he did
work as a rickshaw puller, the chances of his succumbing to tuberculosis would be pretty high. I've
) tried hard to make sure that anything in the novel has a correlation in Indian reality. The government
hospitals, the liquor shops, and the brothels that turn up in the novel are all based on real places in
India that I've seen in my travels.

In the novel, you write about the binary nature of Indian culture: the Light and the Darkness and
how the caste system has been reduced to "Men with Big Bellies and Men with Small Bellies."
Would you say more about why you think the country has come to be divided into these
categories?
It's important that you see these classifications as Balram's rather than as mine. I don't intend for
the reader to identify all the time with Bairam: some may not wish to identify with him very much at
all. The past fifty years have seen tumultuous changes in India's society, and these changes -- many
of which are for the better -- have overturned the traditional hierarchies, and the old securities of
life. A lot of poorer Indians are left confused and perplexed by the new India that is being formed
around them.

Although Ashok has his redeeming characteristics, for the most part your portrayal of him, his
family, and other members of the upper class is harsh. Is the corruption as rife as it seems, and will
) the nature of the upper class change or be preserved by the economic changes in India?
Just ask any Indian, rich or poor, about corruption here. It's bad. It shows no sign of going away,
either. As to what lies in India's future -- that's one of the hardest questions in the world to answer.

Your novel depicts an India that we don't often see. Was it important to you to present an
alternative point of view? Why does a Western audience need this alternative portrayal?
The main reason anyone would want to read this book, or so I hope, is because it entertains them
and keeps them hooked to the end. I don't read anything because I "have" to: I read what I enjoy
reading, and I hope my readers will find this book fun, too.

I simply wrote about the India that I know, and the one I live in. It's not "alternative India" for me!
It's pretty mainstream, trust me.

How did your background as a business journalist inform the novel, which has as its protagonist an
entrepreneurial, self-made man? With all the changes India is undergoing, is it fostering change
within its population, or are the challenges and costs of success as great as they were for Bairam?
Actually, my background as a business journalist made me realize that most of what's written about
in business magazines is bullshit, and I don't take business or corporate literature seriously at all.
India is being flooded with "how to be an Internet businessman" kind of books, and they're all
dreadfully earnest and promise to turn you into lacocca in a week. This is the kind of book that my
narrator mentions, mockingly -- he knows that life is a bit harder than these books promise. There
are lots of self-made millionaires in India now, certainly, and lots of successful entrepreneurs. But
remember that over a billion people live here, and for the majority of them, who are denied decent
health care, education, or employment, getting to the top would take doing something like what
Bairam has done.

One thing at the heart of this novel, and in the heart of Bairam as well, is the tension between
loyalty to oneself and to one's family. Does this tension mirror a conflict specific to India, or do
you think it's universal?
The conflict may be more intense in India, because the family structure is stronger here than in, say,
America, and loyalty to family is virtually a test of moral character. (So, "You were rude to your
mother this morning" would be, morally, the equivalent of "You embezzled funds from the bank this
morning.") The conflict is there, to some extent, everywhere.
(
What is next for you? Are you working on another novel?
Yes!

https://www.bookbrowse.com/author interviews/full/index.cfm/author number/1552/Aravind-

Adiga

Aravind Adiga: 'How English literature shaped me'

Growing up in a conservative Indian town in the
1980s, Aravind Adiga devoured literature, most of
it English.

Mangalore, the coastal Indian town where I lived

until I was almost 16, is now a booming city of malls
and call-centres. But, in the 1980s, it was a provincial
town in a socialist country. Books were expensive in
those days, and few of us could actually buy them. (
The thing to do was to join a circulating library that
would lend them out at a nominal rate (novels, two
rupees a fortnight; comics, 50 paise).

Like most of my friends in school, I was a member of multiple circulating libraries; and all of us, to
begin with, borrowed and read the same things. Up to the age of 10, you borrowed comics (mainly
illustrated versions of the great Indian epics); later came your first novels, a boys' detective series
called "The Hardy Boys". Girls read an equivalent series called "Nancy Drew".

When you grew out of the Hardy Boys, you started on the action novelist Alistair Maclean, whose
fast-paced novels such as The Guns of Navarone or Where Eagles Dare were given glamour by their
big-budget Hollywood adaptations. My problems started when Alistair Maclean bored me. The
owner of my favorite lending library suggested that I try a "woman's writer" instead: Agatha Christie.
She was fascinating for a while, introducing me to the revolutionary idea that a killer could narrate a
novel (The Murder of Roger Ackroyd) before she bored me too.
The librarian then gave me an edition of the Complete Plays of Oscar Wilde (an edition which
excluded Salome). Then he had nothing more for me. The next place I went to was my grandfather's
 house. Its cupboards were full of dusty books, all in English. This surprised me, because my
grandfather, an Indian nationalist, disdained to speak English, except to correct another man's.

He was a prominent local lawyer who dressed in hand-spun cloth (as Gandhi had), spoke only the
local language, Kannada,and scorned anything "Western". Except for the one occasion when he had
come out of his law office to chide me, in precise English ("You cannot 'put a gate"'), I had never
heard him speakthe language. My other grandfather, a surgeon in Madras, belonged to the opposite
school of thought, once refusing to attend an official dinner in honor of the president of India, Zail
Singh, on the grounds that the president's English was inadequate.

Such debates were dead for my generation. What my grandparents called the King's English, I call
Nehru's English.The prime minister's great speeches in English - the "tryst with destiny" oration
delivered on India's independence in 1947, or "the light has gone out of our lives," to announce
Gandhi's death to the nation the next year- were taught in school, quoted on radio, and their
fragments were found, like DNA strands, in all newspapers and magazines.

Nehru could only have made these speeches in English, because had he spoken in Hindi, we - in the
j south of India, where Hindi is not spoken, and is often abhorred - would not have understood him.
Every foundational document of India was known to me only in English: the Constitution, for
instance, and even Gandhi's autobiography, written in his native Gujarati, but taught in school in an
Englishtranslation.

How could we function without our only common language? Doing away with English seemed to me
tantamount to doing away with India: We were the language's, before the language was ours.

Kannada,the south Indian language that is, in Indian terms, my "mother tongue" (which means,
generally, that your father speaks it), has produced one of the world's great literatures. But of its
poets and writers, only one - the novelist U R Ananthamurthy (regarded by some as India's greatest
living novelist) -broke through to me, and only because one of his books had been adapted for the
cinema. I rarely saw any of my middle-class classmates read a Kannada book out of the classroom,
where we were forced to learn poems and prose extracts in the lifeless way, reinforced with
violence, typical of provincial Indian education in the 1980s.

All the glamour was in English, and when they were done with Alistair Maclean, they went on to
Desmond Bagleyor Jeffrey Archer or some other foreign writer. Nor were there many Indian writers
J of serious Englishliterature: I could find none except for R K Narayan, who seemed our only
contender in the big ring.

The two Indians known to have written important works of non-fiction were both tainted by the
popular feeling that they were "unpatriotic" - Nirad Chaudhuri and VS Naipaul - and I stayed away
from both. If there were few Indians to read, there was also, surprisingly, very little American
literature around. Although most young men wanted to go to New York, the American language - a
prejudice bequeathed by the British - was considered low-brow and full of vulgarity.

Patriotism was also involved. America had also supported Pakistan in the 1971 war that created
Bangladesh,and our foreign policy was sympathetic to the Soviet Union on most matters.

The British had resigned all interest in India in 1947 and seemed to count for nothing in world
politics now, so they were a neutral nation as far as I was concerned, and their writers soon provided
the bulk of my reading. Some came from my grandfather's house - Darwin, Tennyson - and others I
began to discover in Mangalore's central municipal library, which most of my friends avoided
because it was dirty, disorganised and bureaucratic.
But it was full of books, and you didn't have to pay to borrow them, and I did so, liberally. Even the
names of the novelists who defined the 1980s in England - Amis, lshiguro, Byatt - had not arrived in
Mangalore. The 1980s were for me the decade of those exciting young British writers named G K
Chesteron, G B Shaw, J B Priestley, and Somerset Maugham.

It was not just that they were easily available; they spoke to a boy in a conservative Indian town as
no living British writer would have done. The official rhetoric of the Indian republic was solidly
Victorian - progress, order and self-improvement. Science and mathematics were highly valued. So
Shaw - exciting and edgy, yet completely profanity-free - with his interest in parliamentary politics
and evolution seemed to be jumping right into the debates of my time. As a bonus, his brevity and
wit made for a deliciously subversive contrast to the pomp of public language in Mangalore
("welcoming to this august meeting all esteemed members, families of esteemed members, notable
visitors from other cities, families of notable visitors ...").

For every novel, I read a dozen magazines. If we had little literature by Indians in English, we had a
mountain of top-rate journalistic writing. The office of my grandfather (the one who would not
speak the language) overflowed with English-language magazines: India Today, Sunday, Frontline, (
and The Illustrated Weekly of India. Then, as is the case now, India's best journalists routinely used
English with a directness and power that few of our novelists can match, and I owe much to the
editors of these magazines- two of whom, Khushwant Singh and M J Akbar, are still prolific.

Around this time, I began pulling out of the municipal library books that seemed darker, more
disturbing: Animal Farm, Doctor Faustus, Edgar Allan Poe. But when I was about 15, I found a book
so dark and mysterious that it seemed to annul everything that I had read until then: William
Golding's Lord of the Flies, which seems to me the first book of my maturity.

I began looking for others like it, even asking an uncle in America to send me The Lord of the Rings,
in the hope that it would be similar. I was desperate to have this novel sent soon, because I knew my
time as a reader of novels was almost at an end. I would soon be studying to become a doctor (the
only career, other than being an engineer, open to a middle-class boy in a small town in those years).
After that, I would be practicing medicine, like my father and uncles, and my novels would end up in
a wooden case for my grandson to discover. Then, all at once, as these things tend to happen, the
world came to end, my mother was dead, and I was taken out of Mangalore and India.
r
The world has flooded into Mangalore. India's great economic boom, the arrival of the internet and (
outsourcing, have broken the wall between provincial India and the world. Indian-born novelists
such as Salman Rushdie and Amitav Ghosh have exorcised Priestley and Tennyson for good from the
bookshelves of even the remotest Indian town. Yet I am glad for having been raised in the ancien
regime. Mangalore's libraries, though cut off from the world, did supply me a set of very fine writers,
whose books amplified the central message of Nehru's English: that the world was a place full of
light, and if spoken to in a rational language, would respond in one. This is, of course, not really true,
and had I grown up in a big city I would have known it from the start.

Aravind Adiga's 'Between the Assassinations', and his Man Booker-winning novel 'The White Tiger',
are published by Atlantic

https://www.independent.co.uk/arts-entertainment/books/features/aravind-adiga-how-english-
literature-shaped-me-1749429.html
 The White Tiger,by Aravind Adiga
A chatty murderer exposes the underbelly of India's tiger economy in this thrilling debut novel

Towards the end of this debut novel, its voluble, digressive, murderous protagonist makes a
prediction: "White men will be finished in my lifetime," he tells us. "In 20 years' time it will just be us
brown and yellow men at the top of the pyramid, and we'll rule the world." He's talking about the
phenomenon at the heart of this dazzling narrative: the emergence of that much-heralded economic
powerhouse, the "new India".

You have, no doubt, read about it. In fact, you may have done so courtesy of Aravind Adiga, who is
Time magazine'sAsia correspondent. But with The White Tiger, Adiga sets out to show us a part of
this emerging country that we hear about infrequently: its underbelly. We see through the eyes of
Bairam, who was born into the "darkness" of rural India, but entered the light that is Delhi via a job
as driver to Mr Ashok, the son of a rich landlord. Now, though, Bairam has escaped servitude and is
himself a rich businessman.What's more, his unlikely journey involved a murder.

The result is an Indian novel that explodes the cliches - ornamental prose, the scent of saffron -
associated with that phrase. Welcome, instead, to an India where Microsoft call-centre workers
J tread the same pavement as beggars who burn street rubbish for warmth.
Adiga's whimsical conceit is to give us BaIram's story via seven letters to the Chinese prime minister,
who, Bairam hasdecided, must be told the truth about India before a forthcoming state visit. So
Bairam begins: he tells of Delhi's servants, who live in rotting basements below the glass apartment
blocks that are home to their employers. He tells of how Ashok's family bribe government ministers,
and how national elections are rigged. Ashok, trendy and liberal, is forever expressing guilt over
Balram's treatment, but his fine words never come to anything.

It's a thrilling ride through a rising global power; a place where, we learn, the brutality of the modern
city is compounded by that of age-old tradition. "In the old days there were one thousand castes and
destinies in India," says Bairam. "These days there are two castes: Men with Big Bellies, and Men
with Small Bellies."

Soon enough, of course, Bairam must tell us just how, exactly, he grew a Big Belly himself. Tired of a
life of servitude, he takes the violent action that secures his place among Delhi's rich. Adiga's plot is
somewhat predictable - the murder that is committed is the one that readers will expect throughout
- but The White Tiger suffers little for this fault. Caught up in Balram's world - and his wonderful
) turn of phrase -the pages turn themselves. Brimming with idiosyncrasy, sarcastic, cunning, and
often hilarious, Bairam is reminiscent of the endless talkers that populate the novels of the great
Czech novelist Bohumil Hrabal. Inventing such a character is no small feat for a first-time novelist.

Arch-defenders of India's claim to be truly democratic, even-handedly prosperous and corruption-

free (and these must be few outside of the Indian cabinet) might balk at The White Tiger. Everyone
else, surely, will be seduced by it.

https://www. i ndependent.co. u k/ a rts-e nterta inment/boo ks/ reviews/the-white-tiger-by-a ravind-

adiga-5482341.htm 1
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Hinduism: A Brief Summary

Hinduism, one of the world's oldest religions, originated in the Indian subcontinent over 4,000 years
ago. It is more of a way of life or philosophical system than a strictly organized religion, with no
single founder, holy book, or centralized authority. Instead, it encompasses a wide range of beliefs,
practices, and traditions.
Core Beliefs and Philosophy:
Hindus believe in Brahman, the ultimate reality or universal spirit, present in everything.
 The divine is expressed through various deities, with Brahma (the creator), Vishnu (the preserver),
and Shiva (the destroyer) being the principal gods of the Hindu trinity. Other deities like Lakshmi,
Saraswati, and Ganeshare also widely worshiped.
The soul (Atman) is considered eternal, and life is seen as a cycle of birth, death, and rebirth
(samsara). The soul's journey through different lives is influenced by karma (one's actions) and
dharma (one's duty).
The ultimate goal is to attain liberation (moksha) from the cycle of rebirth and unite with Brahman,
achieved through self-realization, devotion, and righteous living.
Sacred Texts: The Vedas, Upanishads, Bhagavad Gita, and the Ramayana are some of Hinduism's
foundational texts. They offer spiritual guidance, philosophical insights, and moral lessons.
Hindus engage in daily rituals (pujas), temple visits, and festivals such as Diwali, Hali, and Navaratri.
Worship can involve prayers, offerings, chanting mantras, and meditation.
Yoga and Meditation aim to harmonize body, mind, and soul, aiding spiritual growth and mental
clarity.
Hinduism accommodates diverse sects and philosophical schools, including Advaita (non-dualism)
and Dvaita (dualism). It also shapes social customs through the caste system, though modern
reforms challenge these practices.
) Hinduism remains the primary religion in India and Nepal, with around 1.2 billion adherents globally.
Its philosophies-particularly yoga, meditation, and karma-have gained popularity worldwide,
influencing global spiritual practices.

Caste System in India: A Summary

The caste system is a hierarchical social structure that has shaped Indian society for centuries. It
originated within the framework of Hinduism, though its influence has extended beyond religion into
politics, economics, and daily life. Traditionally, caste is based on varna (class or category) and jati
(sub-castes or communities), dictating people's social status, occupation, and marriage options.

Origins and Structure

The caste system is rooted in ancient Hindu texts, such as the Vedas and Manusmriti, which describe
four primary varnas:
1. Brahmins - Priests,teachers, and scholars.
2. Kshatriyas - Warriors, rulers, and administrators.
3. Vaishyas - Merchants, farmers, and artisans.
4. Shudras - Labourers and service providers.
)
Beyond these varnas, a group known as Dalits (formerly referred to as "Untouchables") falls outside
the caste hierarchy. They historically performed "impure" tasks such as cleaning, waste
management, and manual labour, facing extreme discrimination and exclusion.

Each varna consists of numerous jatis, or sub-castes, with specific occupations tied to their identity.
Over time, jati-based division became more rigid, determining social interactions, marriage, and
occupational roles.

The caste system perpetuated inequality, with higher castes enjoying privileges, education, and
wealth, while lower castes and Dalits suffered social exclusion, poverty, and exploitation.
Untouchability- the practice of ostracizing Dalits - was especially severe, restricting access to
temples, wells, and public spaces. Women from lower castes experienced further marginalization.

From the 19th century onwards, reformers like Dr. B.R. Ambedkar, Mahatma Gandhi, and Jyotirao
Phule campaigned to eradicate caste-based discrimination. Ambedkar, a Dalit leader and architect of
the Indian Constitution, was instrumental in securing legal protections for marginalized groups.
The Indian Constitution {1950) outlawed caste-based discrimination and untouchability. It
introduced affirmative action policies, reserving jobs, education, and political seats for Scheduled
Castes (Dalits), Scheduled Tribes, and Other Backward Classes (OBCs).These reservations aim to
uplift historically disadvantaged communities.

Despite legal efforts, caste discrimination persists in many parts of India, especially in rural areas.
Inter-caste marriages often face opposition, and caste-based violence continues. In politics, caste
identity plays a significant role, influencing elections and public policies. Urbanization, education,
and economic reforms, however, have led to a gradual loosening of caste boundaries in some
regions.

The caste system remains a complex and contentious issue in India. While constitutional reforms and
social movements have challenged its rigid structures, deeper cultural change is still necessary to
ensure equality and eliminate caste-based prejudices across society.

From Empire to Independence: The British Raj in India 1858-1947

By Dr Chandrika Kaul

1858: Beginning of the Raj

In 1858, British Crown rule was established in India, ending a century of control by the East India
Company. The life and death struggle that preceded this formalisation of British control lasted nearly
two years, cost £36 million, and is variously referred to as the 'Great Rebellion', the 'Indian Mutiny'
or the 'First War of Indian Independence'.
Inevitably, the consequences of this bloody rupture marked the nature.of political, social and
economic rule that the British established in its wake.
It is important to note that the Raj (in Hindi meaning 'to rule' or 'kingdom') never encompassed the
entire land mass of the sub-continent.
Two-fifths of the sub-continent continued to be independently governed by over 560 large and small
principalities, some of whose rulers had fought the British during the 'Great Rebellion', but with
whom the Raj now entered into treaties of mutual cooperation.
Indeed the conservative elites of princely India and big landholders were to prove increasingly useful
allies, who would lend critical monetary and military support during the two World Wars.
Hyderabad for example was the size of England and Wales combined, and its ruler, the Nizam, was
the richest man in the world.
They would also serve as political bulwarks in the nationalist storms that gathered momentum from
the late 19th century and broke with insistent ferocity over the first half of the 20th century.
But the 'Great Rebellion' did more to create a racial chasm between ordinary Indians and Britons.
This was a social segregation which would endure until the end of the Raj, graphically captured in
EM Forster's 'A Passageto India'.
While the British criticised the divisions of the Hindu caste system, they themselves lived a life ruled
by precedence and class, deeply divided within itself. Rudyard Kipling reflected this position in his
novels. His books also exposed the gulf between the 'white' community and the 'Anglo-Indians',
whose mixed race caused them to be considered racially 'impure'.

Government in India
While there was a consensus that Indian policy was above party politics, in practice it became
embroiled in the vicissitudes of Westminster.
Successiveviceroys in India and secretaries of state in London were appointed on a party basis,
having little or no direct experience of Indian conditions and they strove to serve two masters. Edwin
Montagu was the first serving secretary of state to visit India on a fact-finding mission in 1917-1918.
 Broadly speaking, the Government of India combined a policy of co-operation and conciliation of
different strata of Indian society with a policy of coercion and force.
The empire was nothing if not an engine of economic gain. Pragmatism dictated that to govern
efficiently and remuneratively, 1,200 Indian civil servants could not rule 300 to 350 million Indians
without the assistanceof indigenous 'collabourators'.
However, in true British tradition, they also chose to elabourate sophisticated and intellectual
arguments to justify and explain their rule.
On the one hand, Whigs and Liberals expounded sentiments most iconically expressed by TB
Macaulay in 1833: 'that ... by good government we may educate our subjects into a capacity for
better government, that, having become instructed in European knowledge, they may, in some
future age, demand European institutions. Whether such a day will ever come I know not ....
Whenever it comes, it will be the proudest day in English history.'
On the other hand, James Fitzjames Stephen, writing in the 1880s, contended that empire had to be
absolute because'its great and characteristic task is that of imposing on Indian ways of life and
modes of thought which the population regards without sympathy, though they are essential to its
personal well-being and to the credit of its rulers.'
What was less ambiguous was that it was the economic interests of Britain that were paramount,
) though as the 20th century progressed, the government in India was successful in imposing
safeguards. For instance, tariff walls were raised to protect the Indian cotton industry against cheap
British imports.

Financialgainsand losses
There were two incontrovertible economic benefits provided by India. It was a captive market for
British goods and services, and served defence needs by maintaining a large standing army at no
!=OSt to the British taxpayer.
However, the economic balance sheet of the empire remains a controversial topic and the debate
has revolved around whether the British developed or retarded the Indian economy.
Among the benefits bequeathed by the British connection were the large scale capital investments
in infrastructure, in railways, canals and irrigation works, shipping and mining; the commercialisation
of agriculture with the development of a cash nexus; the establishment of an education system in
English and of law and order creating suitable conditions for the growth of industry and enterprise;
and the integration of India into the world economy.
Conversely, the British are criticised for leaving Indians poorer and more prone to devastating
famines; exhorting high taxation in cash from an inpecunious people; destabilising cropping patterns
by forced commercial cropping; draining Indian revenues to pay for an expensive bureaucracy
(including in London) and an army beyond India's own defence needs; servicing a huge sterling debt,
not ensuring that the returns from capital investment were reinvested to develop the Indian
economy rather than reimbursed to London; and retaining the levers of economic power in British
hands.

The Indian National Congress

The foundation of the Indian National Congress in 1885 as an all India, secular political party, is
widely regarded as a key turning point in formalising opposition to the Raj.
It developed from its elite intellectual middle-class confines, and a moderate, loyalist agenda, to
become by the inter-war years, a mass organisation.
It was an organisation which, despite the tremendous diversity of the sub-continent, was remarkable
in achieving broad consensus over the decades.
Yet it was not a homogenous organisation and was often dominated by factionalism and opposing
political strategies. This was exemplified by its splintering in 1907 into the so-called 'moderate' and
'extremist' wings, which reunited 10 years later.
Another example were the 'pro-changers' (who believed working the constitutional structures to
weaken it from within) and 'no-changers' (who wanted to distance themselves from the Raj) during
the 1920s.
There was also a split within Congress between those who believed that violence was a justifiable
weapon in the fight against imperial oppression (whose most iconic figure was Subhas Chandra Bose,
who went on to form the Indian National Army), and those who stressed non-violence.
The towering figure in this latter group was Mahatma Gandhi, who introduced a seismic new idiom
of opposition in the shape of non-violent non-cooperation or 'satyagraha' (meaning 'truth' or 'soul'
force').
Gandhi oversaw three major nationwide movements which achieved varying degrees of success in
1920-1922, 1930-1934 and in 1942. These mobilised the masses on the one hand, while provoking
the authorities into draconian repression. Much to Gandhi's distress, self-restraint among supporters
often gave way to violence.

Reasons for independence

The British Raj unravelled quickly in the 1940s, perhaps surprising after the empire in the east had so (
recently survived its greatest challenge in the shape of Japanese expansionism.
The reasons for independence were multifaceted and the result of both long and short term factors.
The pressure from the rising tide of nationalism made running the empire politically and
economically very challenging and increasingly not cost effective. This pressure was embodied as
much in the activities of large pan-national organisations like the Congress as in pressure from below
- from the 'subalterns' through the acts of peasant and tribal resistance and revolt, trade union
strikes and individual acts of subversion and violence.
There were further symptoms of the disengagement from empire. European capital investment
declined in the inter-war years and India went from a debtor country in World War One to a creditor
in World War Two. Applications to the Indian Civil Service (ICS)declined dramatically from the end of
the Great War.
Britain's strategy of a gradual devolution of power, its representation to Indians through successive
constitutional acts and a deliberate 'lndianisation' of the administration, gathered a momentum of
its own. As a result, India moved inexorably towards self-government.
The actual timing of independence owed a great deal to World War Two and the demands it put on
the British government and people.
The Labour party had a tradition of supporting Indian claims for self-rule, and was elected to power
in 1945 after a debilitating war which had reduced Britain to her knees.
Furthermore, with US foreign policy pressurising the end of western subjugation and imperialism, it
seemed only a matter of time before India gained its freedom.

Partitionand religion
The growth of Muslim separatism from the late 19th century and the rise of communal violence
from the 1920s to the virulent outbreaks of 1946-1947, were major contributory factors in the
timing and shape of independence.
However, it was only from the late 1930s that it became inevitable that independence could only be
achieved if accompanied by a partition. This partition would take place along the subcontinent's
north-western and north-eastern boundaries, creating two sovereign nations of India and Pakistan.
Muslims, as a religious community, comprised only 20% of the population and represented great
diversity in economic, social and political terms.
From the late 19th century, some of its political elites in northern India felt increasingly threatened
by British devolution of power, which by the logic of numbers would mean the dominance of the
majority Hindu community.
Seeking power and a political voice in the imperial structure, they organised themselves into a party
to represent their interests, founding the Muslim League in 1906.
 They achieved something of a coup by persuading the British that they needed to safeguard the
interests of the minorities, a demand that fed into British strategies of divide and rule. The inclusion
of separate electorates along communal lines in the 1909 Act, subsequently enlarged in every
successiveconstitutional act, enshrined a form of constitutional separatism.
While there is no denying that Islam and Hinduism were and are very different faiths, Muslims and
Hindus continued to co-exist peaceably. There were, however, occasional violent outbursts which
were driven more often than not by economic inequities.
Even politically, the Congress and the League cooperated successfully during the Khilafat and Non
Cooperation movements in 1920-1922. And Muhammad Ali Jinnah (the eventual father of the
Pakistani nation) was a Congress member till 1920.
Although Congressstrove to stress its secular credentials with prominent Muslim members - for
example, Maulana Azad served as its president through World War Two - it is criticised for failing to
sufficiently recognise the importance of a conciliatory position towards the League in the inter-war
years, and for its triumphant response to Congress's 1937 election victory.
The Muslim Leagueadvocated the idea of Pakistan in its annual session in 1930, yet the idea did not
achieve any political reality at the time. Furthermore, the League failed to achieve the confidence of
the majority of the Muslim population in the elections of 1937.
J
Hasty transfer of power
The lack of confidence in the Muslim League among the Muslim population was to be dramatically
reversed in the 1946 elections.
The intervening years saw the rise of Jinnah and the League to political prominence through the
successful exploitation of the wartime insecurities of the British, and the political vacuum created
when the Congressministries (which had unanimously come to power in 1937) resigned en masseto
protest at the government's unilateral decision to enter India into the war without consultation.
The rejuvenated League skilfully exploited the communal card. At its Lahore session in 1940, Jinnah
made the demand for Pakistan into its rallying cry. The ensuing communal violence, especially after
Jinnah declared 'Direct Action Day' in August 1946, put pressure on the British government and
Congressto accede to his demands for a separate homeland for Muslims.
The arrival of Lord Louis Mountbatten as India's last viceroy in March 1947, brought with it an
agenda to transfer power as quickly and efficiently as possible. The resulting negotiations saw the
deadline for British withdrawal brought forward from June 1948 to August 1947.
Contemporaries and subsequent historians have criticised this haste as a major contributory factor
J in the chaos that accompanied partition. Mass migration occurred across the new boundaries as well
as an estimated loss of a million lives in the communal bloodbaths involving Hindus, Muslims and
also Sikhs in the Punjab.
The final irony must remain that the creation of Pakistan as a land for Muslims nevertheless left a
sizeable number of Muslims in an independent India making it the largest minority in a non-Muslim
state.

The Deadly Impact of British Rule in India: A Comparative Analysis by history tools, May
26,2024

Introduction
The British Empire's nearly two-century-long rule over India had far-reaching and devastating
consequences that surpassed the impact of previous colonizing forces. While earlier invaders often
settled in India and invested their wealth locally, the British Empire's primary goal was to extract
resources and wealth from India for the benefit of Britain. This approach led to the systematic
exploitation of India's economy, the erosion of its traditional industries, and the impoverishment of
its people.
The Systematic Destruction of India's Economy
One of the most significant differences between British rule and that of previous colonizers was the
Empire's focus on draining India's wealth and resources. Unlike the Mughals and other earlier rulers
who patronized local artisans, craftsmen, and luxury industries, the British favoured European goods
and sent their wealth back to Britain. This shift in demand led to the decline of India's once-thriving
textile, jewellery, and handicraft industries, leaving countless skilled workers jobless and
impoverished.
The extent of the economic drain was staggering. According to a study by economist Utsa Patnaik,
between 1765 and 1938, the British Empire siphoned off approximately $45 trillion (in today's value)
from India through various means, including tax revenue, trade surpluses, and the exploitation of
India's natural resources (Patnaik, 2018). This massive wealth transfer hindered India's economic
growth and development, leaving the country with a legacy of poverty and underdevelopment.
Moreover, the British Empire's stringent tax policies and lack of flexibility during times of hardship
exacerbated the suffering of India's rural population. While previous rulers often waived or reduced
taxes during droughts and famines, the British insisted on collecting taxes regardless of the
circumstances. This approach, coupled with the Victorian era's emphasis on fiscal prudence and the
influence of Malthusian Theory, resulted in minimal expenditure on relief efforts and infrastructure
development in India.
The consequences of these policies were devastating. During the late 19th and early 20th centuries,
India experienced a series of famines that claimed millions of lives. The most notorious of these was
the Bengal famine of 1943, which resulted in the deaths of an estimated 2.1 to 3 million people
(Dyson & Maharatna, 1991). The British Empire's inadequate response and adherence to free-
market principles exacerbated the crisis, leading to widespread starvation and suffering.

The Erosion of Traditional Knowledge Systems and Cultural Heritage

The impact of British rule on India's social and cultural fabric was equally profound. The introduction
of Western education and values, while beneficial in some aspects, also contributed to the
marginalization of indigenous languages, arts, and sciences. The British Empire's emphasis on
English-medium education and the suppression of traditional knowledge systems led to a gradual
erosion of India's rich cultural heritage.
For example, the British Empire's policies led to the decline of traditional Indian medicine, known as
Ayurveda, which had been practiced for thousands of years. The Empire's promotion of Western
medicine and the marginalization of indigenous healing practices resulted in the loss of valuable
knowledge and the erosion of India's healthcare system (Wujastyk, 2003).
Furthermore, the British Empire's divide-and-rule strategy, which exploited religious and regional
differences, contributed to the fragmentation of Indian society. The Partition of India in 1947, which
led to the creation of India and Pakistan, was a direct consequence of these policies. The violence
and displacement that accompanied the Partition claimed millions of lives and left a lasting legacy of
mistrust and conflict between the two nations (Talbot & Singh, 2009).
The Unique Factors Contributing to the Deadly Impact of British Rule
While previous colonizing forces, such as the Mughals and the Portuguese, also exploited India's
resources and labour, the British Empire's rule was unique in its scale, duration, and systematic
approach to wealth extraction. The Empire's industrial revolution and global dominance allowed it to
establish a more extensive and entrenched system of colonialism in India.
Moreover, the British Empire's rule coincided with a period of significant technological and scientific
advancements, which enabled the efficient exploitation of India's resources and labour. The
construction of railways, for example, facilitated the transportation of raw materials from India to
Britain and the import of manufactured goods from Britain to India, further strengthening the
Empire's economic grip on the country (Thorner, 1950).
 The British Empire's rule also had a more profound impact on India's social and cultural fabric due to
its longer duration and the Empire's active promotion of Western values and institutions. The
introduction of English-medium education, for instance, created a new class of Indian elites who
were more aligned with British interests than with the needs of the local population (Viswanathan,
1989).

The Ongoing Relevanceof the British Colonial Legacy

The legacy of British rule in India continues to shape the country's economic, social, and political
landscape. The unequal power dynamics and exploitative policies established during the colonial era
have contributed to the persistence of poverty, inequality, and underdevelopment in India.
Moreover, the British Empire's divide-and-rule strategy and the trauma of the Partition have left a
lasting impact on India's social and political fabric. The ongoing conflicts and tensions between
different religious and regional groups can be traced back to the policies and actions of the British
Empire.
As India grapples with these challenges and works towards building a more equitable and resilient
future, it is crucial to understand and address the root causes of these issues. This requires a critical
examination of the British colonial legacy and a concerted effort to heal the wounds of the past and
) build a more inclusive and prosperous society.

Conclusion
The deadly impact of British rule in India can be attributed to the Empire's single-minded pursuit of
wealth extraction, its disregard for the welfare of the Indian population, and its systematic erosion
of India's traditional industries, knowledge systems, and cultural heritage. In contrast to previous
colonizing forces, the British Empire's policies were driven by the interests of Britain, rather than the
development and prosperity of India.
The long-term consequences of British rule, including the massive economic drain, the erosion of
traditional knowledge systems, and the trauma of the Partition, continue to shape India's present
and future. As India navigates the challenges of the 21st century, it is essential to confront and
address the legacyof British colonialism and work towards building a more just, equitable, and
sustainable society.
References

• Dyson, T., & Maharatna, A. (1991). Excessmortality during the Bengal famine: A re-evaluation. The
Indian Economic& Social History Review, 28(3), 281-297.

• Patnaik, U. (2018). Agrarian and other histories: Essayson agrarian history, production and
reproduction in fndia. Tulika Books.

• Talbot, I., & Singh,G. (2009). The partition of fndia. Cambridge University Press.

• Thorner, D. (1950). fnvestment in empire: British raifway and steam shipping enterprise in India,
1825-1849. University of Pennsylvania Press.

• Viswanathan, G. (1989). Masks of conquest: Literary study and British rule in India. Columbia
University Press.

• Wujastyk, D. (2003). The roots of ayurveda: Selections from Sanskrit medical writings. Penguin Books
India.
https://www.historytools.org/stories/the-deadly-impact-of-british-rule-in-india-a-comparative-
analysis#google vignette
The 1991 Economic Crisis and India's Liberalisation: Impacts and Outcomes by Prince
Kumar I Feb 4, 2023
Imagine a country on the brink of economic collapse, with skyrocketing inflation, depleting foreign
reserves, and a widening fiscal deficit. This was India in 1991, a nation at a crossroads, facing a
severe financial crisis. But from this crisis emerged a series of bold economic reforms that would
transform the nation's economy and catapult it onto the global stage. Let's take a closer look at this
pivotal moment in India's history and unravel the economic upheaval and the sweeping changes it
brought about.
The 1991 economic crisis: A prelude to transformation
The year 1991 was a watershed moment for India. The country's economy was in dire straits.
Foreign currency reserves had dwindled to the point where India could barely cover a few weeks of
imports. The spectre of defaulting on international loan obligations loomed large. So, what led to
this desperate situation? A combination of factors, including heavy borrowing, rising oil prices due to
the Gulf War, and a lack of foreign investment, pushed the Indian economy to the edge of collapse.
Liberalization: Unshackling the Indian economy
In response to the crisis, the Indian government, led by then Prime Minister P.V. Narasimha Rao and
Finance Minister Dr. Manmohan Singh, introduced a series of liberalization measures aimed at
overhauling the economy. This marked the beginning of the end for the License Raj - a complex
system of licenses, regulations, and red tape that had been stifling businesses and industries since
independence.
Trade policy reforms
The new trade policy was aimed at making Indian industries more competitive in the global market.
Import tariffs were slashed, and import licensing was abolished for many products. This opened the
Indian market to foreign goods and forced domestic industries to improve their standards to
compete.
Industrial deregulation
Another major reform was the dismantling of the industrial licensing regime. Except for a few
industries related to security and strategic concerns, the need for licenses was done away with. This
step was instrumental in reducing the bureaucratic hurdles that businesses faced and spurred a
wave of entrepreneurship across the country.
Opening up to foreign investment
Perhaps the most significant reform was the opening up of the Indian economy to foreign direct
investment (FOi). For the first time, global companies were invited to invest in India, leading to an
influx of foreign capital, technology, and management practices. This not only helped bridge the gap
in foreign exchange reserves but also modernized various sectors of the economy.
The shift towards a more open economy
The liberalization reforms of 1991 marked a fundamental shift in India's economic policy
from protectionism to globalization. These changes set the stage for India's integration with the
global economy. The effects of these reforms were manifold and touched every aspect of the Indian
economy and society.
Changes in the industrial sector
The industrial sector underwent a metamorphosis as a result of deregulation and increased
competition. Indian companies that had become complacent under the protectionist policies were
now exposed to global competition, prompting them to become more efficient, innovative, and
customer-focused.
Impact on the services sector
The services sector, particularly the IT industry, grew exponentially thanks to the liberalization of the
economy. India became a global hub for IT services and outsourcing, creating millions of jobs and
contributing significantly to the nation's GDP.
 Growth of the private sector
The liberalization led to the emergence of a robust private sector. With easier access to capital and
technology from abroad, private enterprises flourished, driving economic growth and creating a
more dynamic businessenvironment.
Foreigntrade and investment
Trade liberalization resulted in a substantial increase in both exports and imports, reflecting a more
significant engagement with the global economy. Foreign investment brought in not just capital but
also valuable expertise that helped upgrade India's industrial base.
Economicconsequencesof liberalization
The liberalization of the Indian economy had far-reaching consequences. It led to higher economic
growth rates, increased foreign exchange reserves, and an overall improvement in the standard of
living for many Indians. However, it also brought new challenges, such as increased inequality and
environmental concerns.
Positiveoutcomes
• Increasedeconomicgrowth: The GDP growth rate picked up significantly in the post-liberalization
period, making India one ofthe fastest-growing economies in the world.
• Reductionin poverty: Economic growth led to the creation of jobs and opportunities, helping to lift
) millions out of poverty.
• Improved globalstanding: India's success in the IT sector and its growing economy enhanced its
reputation on the global stage.
Challengesand criticisms
• Risinginequality:The benefits of liberalization were not evenly distributed, leading to increased
income and wealth disparities.
• Environmentalconcerns:Rapid industrialization brought environmental degradation, which became
a significant concern for sustainable development.
• Continued poverty and unemployment: Despite the reduction in overall poverty, significant sections
of the population still faced deprivation and lack of employment opportunities.
Conclusion
The 1991 economic crisis and the subsequent liberalization of the Indian economy represent a
turning point in the nation's history. The bold reforms initiated a process of transformation that has
had lasting impacts on the country's economic landscape. The journey from a closed, regulated
economy to a liberalized and global one has not been without its challenges, but the overall
trajectory has been one of growth and progress.
https:// sociology.institute/ind ia-de mocracy-deve lo pme nt/1991-econom ic-crisis-i nd ia-I i bera lisatio n-
im pacts-outcomes/#google vignette

The IT boom in India: often referred to as the "Information Technology Revolution," has had a
profound impact on the country's economy, society, and global positioning. It began in the 1990s
and has made India one of the largest IT service providers in the world.

ReasonsBehindthe IT Boom

l. SkilledWorkforce:
o India produces millions of engineers and IT professionals annually, with a strong
focus on English-language proficiency.
2. Cost-Effectiveness:
o Labour costs in India are significantly lower than in Western countries, which made
outsourcing lucrative.
3. GovernmentSupport:
 o Policies favouring the IT sector, tax exemptions, and infrastructural investments
helped boost the industry.
4. Globalization and Demand for Outsourcing:
o Global corporations needed cheaper, reliable IT services to maintain competitive
operations.
5. Technological Innovations:
o Indian companies quickly adapted to newer technologies and built expertise in
software, cybersecurity, Al, and data analytics.I

Impact of the IT Boom on India

1. Economic Growth:
o IT services now contribute significantly to India's GDPand employ millions of people.
o Exports from the IT sector bring substantial foreign exchange to India.
2. Urbanization and Infrastructure Development:
o Cities like Bengaluru and Hyderabad developed rapidly, attracting foreign
investments and talent.
o Improved digital infrastructure has increased accessibility to education and services.
3. Employment Generation:
o The industry has provided high-paying jobs, although the focus is shifting towards
skilled labor for emerging technologies.
4. Global Reputation:
o India has established itself as a global leader in IT services, earning a reputation for
innovation and reliability.
5. Social and Cultural Impact:
o The middle class has expanded with rising incomes in IT-related professions.
o India's start-up culture has thrived, supported by incubators and venture capital
investments.

The IT boom in India transformed the country from an agrarian economy to a global hub for
technology services, laying the foundation for future economic and social progress.

Genres that inform The White Tiger

The White Tiger by Aravind Adiga (2008) is a complex novel that can be analysed through multiple
lenses-post-colonial, Indian, satirical, and as a bildungsroman. Below is a breakdown of its themes
and characteristics within these frameworks:

1. The White Tiger as a Post-Colonial Novel

The novel reflects the lingering effects of colonialism on India, but it shifts focus from traditional
colonial oppression to internal structures of inequality within post-Independence India.
• Neo-Colonialism and Internal Oppression: Although British rule ended in 1947, the novel
suggests that new forms of domination-such as caste-based hierarchies, class exploitation,
and corrupt politics-continue to thrive.
• Economic Dependency and Globalization: The protagonist, Bairam Halwai, navigates a world
where India's economy and identity are shaped by globalization, foreign businesses, and
neo-imperial influences.
• Corruption and Power Structures: Balram's journey exposes how political elites, landlords,
and corrupt businessmen have replaced the colonial masters, keeping the poor in a state of
subjugation.
 Example: The contrast between the wealthy, Westernized city of Delhi and the rural poverty of
Laxmangarh reflects the urban-rural divide, a post-colonial symptom of uneven development.

2. The White Tigeras an Indian Novel

Adiga presents a raw, unfiltered portrait of contemporary India-showcasing diverse landscapes,
socio-economic divides, and the realities of life for the underclass.
• Caste System and Social Hierarchy: Although India is constitutionally a democracy, Balram's
experiences show how deeply ingrained caste and class structures still determine
opportunities and survival.
• The Urban-Rural Divide: Bairam moves from the backward village of Laxmangarh to Delhi,
symbolizing the migration of millions of Indians seeking a better life in cities, though they
often remain trapped in new forms of exploitation.
• Family and Morality: Indian culture places immense importance on family loyalty, but
Bairam breaks away from his family-an act symbolizing a rejection of traditional values to
pursue individual freedom at any cost.
• Political Corruption: The novel also offers scathing critiques of political practices like bribery
and rigged elections, which have become a feature of Indian democracy.
J Example: The metaphor of "the Darkness" (rural India) vs. "the Light" (urban India) emphasizes how
economic opportunities are concentrated in cities, while vast parts of the country remain
impoverished.

3. The White Tigeras a Satirical Novel

Adiga uses dark humour and satire to expose the absurdities and contradictions within Indian
society.
• Mocking the Idea of Democracy: Bairam sarcastically refers to elections as "a festival of
democracy," even though politicians buy votes and elections are rigged.
• Hypocrisy of the Elite: The wealthy characters (like Mr. Ashok and Pinky Madam) claim to be
modern and liberal, but they exploit their servants and engage in unethical practices.
• Western Influence and Cultural Clashes: The upper class adopts Western habits superficially,
like partying and drinking, but retains deeply ingrained prejudices against the lower class.
• ReligiousSatire: Religion is portrayed as both a source of control and superstition, with
Bairam calling gods and prayers futile when he is consumed by ambition and survival
instincts.
Example: The title "White Tiger" itself is a satirical metaphor-suggesting that Bairam is a rare,
) exceptional creature born out of the brutal circumstances of poverty, but the comparison is both
tragic and ironic given the reality of his actions.

4. The White Tigeras a Bildungsroman (Coming-of-Age Novel)

A bildungsroman focuses on the psychological and moral growth of the protagonist. Bairam Halwai's
transformation from a poor, oppressed villager into a successful but morally ambiguous
entrepreneur fits this mould.
• Self-Discovery and Identity Formation: Bairam discovers that he must shed his submissive
identity as a "servant" to become successful in the modern, capitalist world. His journey
reflects not just financial ascent but also the evolution of his worldview.
• Rebellion and Independence: Bairam gradually develops a rebellious attitude, learning to
manipulate situations to his advantage. His journey involves rejecting his family, murdering
his employer, and starting a new life on his own terms.
• Lossof Innocence: As Bairam climbs the social ladder, he loses any sense of idealism or
innocence. His transformation shows how the pursuit of power can strip away morality.
 • Moral Ambiguity: By the end of the novel, Bairam is no longer the innocent boy from
Laxmangarh but a hardened entrepreneur who has justified murder in the name of freedom
and success.
Example: Bairam reflects on how "The Rooster Coop"-a metaphor for the social conditioning of
India's poor-traps people in servitude. His act of murder represents his break from this
metaphorical prison.

5. Other Relevant Influences

• Capitalism and the American Dream: The novel critiques the idea of success as promoted by
globalization and capitalism. Balram's ambition reflects a twisted version of the American
Dream, adapted to the Indian context-success at any cost, even murder.
• Existentialism: The novel carries existential undertones, as Bairam reflects on the meaning of
life, freedom, and morality in a society where ethical boundaries are blurred.
• Realism and Social Criticism: Like Charles Dickens's depiction of industrial England, Adiga's
novel provides a realistic account of the lives of the urban poor and the dehumanizing
effects of modern economic systems.
Example: The tension between aspiration and exploitation mirrors larger global themes, as Bairam
observes that the line between morality and immorality is thin for those struggling to survive.

Conclusion
The White Tiger is a multifaceted novel that combines elements of post-colonial critique, Indian
social realism, dark satire, and bildungsroman. Aravind Adiga offers a searing portrait of modern
India-a land of contradictions where ancient traditions coexist uneasily with the forces of
globalization. Through Bairam Halwai's story, the novel critiques economic inequality, class
struggles, and the corrupting influence of-ambition while questioning the true meaning of freedom
and morality in a deeply divided society.

Settings within the novel:

Laxmangarh:
In The White Tiger by Aravind Adiga, Laxmangarh plays a crucial role in shaping the protagonist
Bairam Halwai's worldview and motivations. It symbolizes rural poverty, social stagnation, and the
oppressive forces of tradition. Below are some key points about Laxmangarh and its significance in
the novel: ('

1. Laxmangarh as a Symbol of "The Darkness"

• Bairam refers to Laxmangarh as part of the "Darkness," a metaphor used to describe regions
of India characterized by poverty, illiteracy, and lack of opportunity.
• It stands in contrast to India's booming urban centres like Delhi and Bangalore, showing the
urban-rural divide that underpins much of the novel.

Quote:
"In the north of India, rich men live in the Light and poor men live in the Darkness."

2. Feudalism and Exploitation in Laxmangarh

• Laxmangarh represents feudal oppression-the residents are trapped in debt bondage and
servitude to landlords.
• The village is controlled by four landlords, called "The Four Animals" (The Buffalo, The Stork,
The Wild Boar, and The Raven), symbolizing the brutality and greed of the upper class.
 • These landlords exploit the villagers, forcing them into perpetual poverty and dependence.

3. The Halwai Family's Background in Laxmangarh

• Bairam comes from a family of sweetmakers (Halwais), but they are poor, struggling to
survive under the grip of debt and the expectations of the landlord class.
• His father, a rickshaw-puller, becomes a symbol of the hopelessness of the lower class,
working tirelessly but dying of tuberculosis due to the lack of healthcare.

Quote:
"My father's spine was a knotted rope, the result of a lifetime of pulling things which he could never
stop to rest."

4. The Role of the School in Laxmangarh

• The local school in Laxmangarh exemplifies the corruption and neglect that characterizes
public institutions in rural India.
)
• Although education could be a way out of poverty, teachers are corrupt-stealing
government-provided supplies-and fail to offer real education, reinforcing systemic
inequality.

5. The Fort in Laxmangarh as a Symbol of Escape and Rebellion

• Laxmangarhhas an old, crumbling fort on a hill, which becomes a symbolic site for Bairam.
He climbs the hill and urinates on the walls of the fort-an act of defiance against the
landlords and his fate.
• This moment reflects Balram's growing desire to break free from the social order that keeps
people like him in perpetual servitude.

Quote:
"I turned and urinated, high up on the wall. Eight months later, I slit Mr. Ashok's throat."

6. Migration from Laxmangarh to the City

)
• Balram's decision to leave Laxmangarh and work in Delhi as a driver is part of a larger trend
of rural-to-urban migration in India.
• The hopelessnessof village life and the illusion of better opportunities in the city drive many
young men like Bairam to seek freedom through migration, though they often face new
forms of exploitation in urban areas.

7. The Rooster Coop Metaphor and Laxmangarh

• Bairam introduces the concept of the "Rooster Coop" to describe how India's lower class
remains trapped in cycles of poverty and servitude, with family obligations and social
expectations acting as shackles.
• Laxmangarhepitomizes this "Coop," where breaking free often requires extreme action,
such as Balram's decision to betray his family and murder Mr. Ashok.

Quote:
"The trustworthiness of servants is the basis of the entire Indian economy."
8. Laxmangarh as a Source of BaIra m's Anger and Ambition

• The humiliation, poverty, and injustices Bairam experiences in Laxmangarh fuel his ambition
to escape the life of a servant and become a wealthy entrepreneur.
• His murder of Mr. Ashok and subsequent rise as a businessman in Bangalore can be seen as
the result of years of oppression and frustration experienced in Laxmangarh.

Laxmangarh is more than just a setting; it is a metaphor for rural India's struggles with poverty,
inequality, and exploitation. Balram's journey from Laxmangarh to Delhi and Bangalore reflects the
migration, ambition, and rebellion that many individuals from disadvantaged backgrounds undergo
in search of a better life. At the same time, the village's oppressive conditions serve as a constant
reminder of the deep-rooted social inequalities that shape Balram's moral and psychological
transformation.

Delhi:

In The White Tiger by Aravind Adiga, Delhi plays a significant role in shaping the protagonist Bairam
Halwai's transformation from a rural servant to a morally ambiguous entrepreneur. As India's
capital, Delhi symbolizes modern India's wealth, ambition, and corruption, contrasting sharply with
the poverty and stagnation of BaIra m's native village, Laxmangarh. Below are key points about the
role and significance of Delhi in the novel:

1. Delhi as a Symbol of Wealth and Opportunity

• Delhi represents the "Light"-a place where money, power, and opportunity are
concentrated, in contrast to rural areas like Laxmangarh, which lie in the "Darkness."
• Bairam initially sees Delhi as a city full of possibilities, hoping it will offer him the freedom to
escape his fate as a servant.

Quote:
"Delhi is the capital of not only India, but of the world of tomorrow."

2. Urban Exploitation and Inequality

• Delhi exposes the deep inequality present in modern Indian society. While the elite enjoy
luxury, millions of people like Bairam work as drivers, cooks, and guards, serving them in
deplorable conditions.
• The city mirrors the hierarchical structure of rural India but in a different form. Servants like
Bairam remain confined to the margins, sleeping in garages or basements, far from the
comforts of the lavish homes they serve.

3. The Class Divide: Gated Communities vs. Slums

• Delhi is depicted as a fragmented city, where the wealthy live in gated communities or posh
neighborhoods, separated from the poverty-stricken slums and markets.
• Balram's job as a driver offers him a glimpse of both worlds, reinforcing the social divide
that he is determined to escape.
 Example:
The mall culture symbolizes consumerism and wealth. Bairam marvels at the malls and wonders how
the wealthy can indulge in such luxuries while the poor barely survive.

4. Political Corruption and Crime

• Delhi is portrayed as a city where money and political power are tightly intertwined. Mr.
Ashok and his family engage in bribery and illegal dealings with government officials,
reflecting the corruption that dominates both politics and business.
• Bairam learns that successin Delhi requires compromise-morality is secondary to
ambition, power, and survival.

5. Balram's Disillusionment with the City

• Initially, Bairam sees Delhi as a land of opportunity, but he gradually becomes disillusioned.
He realizes that servitude persists in the city, just in a different form.
• His growing frustration with his life as a driver in Delhi leads him to understand that the only
) way to break free is through rebellion and crime.

6. The Traffic and Chaos of Delhi

• The chaotic traffic in Delhi symbolizes the disorder and unpredictability of life in the city.
Bairam navigates through this chaos both literally (as a driver) and metaphorically (through
the social structure), trying to find his way to freedom.
• The traffic is also a metaphor for social mobility-those who stay in their lanes remain
trapped, but those who break the rules might get ahead.

7. Balram's Observations on the Rich and the Poor

• Delhi offers Bairam an education in how the wealthy behave. His employers, Ashok and
Pinky Madam, despite their wealth, have their own struggles-trapped between
Westernization and traditional Indian values.
• The way the rich exploit and belittle their servants teaches Bairam that loyalty has no
reward, which fuels his resolve to become powerful, even if it means murder.
)
Quote:
"In the city, there are only two kinds of people: eaters and the eaten."

8. The Transformation of Bairam in Delhi

• Delhi is the place where Bairam sheds his old identity as a loyal servant and begins to dream
of a new life as an entrepreneur.
• It is in Delhi that Balram's sense of morality deteriorates, and he realizes that power and
successrequire ruthlessness.

Example:
BaIram's decision to murder Mr. Ashok takes shape in Delhi, where he sees that the rules favor only
the powerful, and the poor are trapped unless they break free through extreme actions.
9. Delhi as a Microcosm of Modern India

• Delhi reflects the contradictions of contemporary India-wealth and poverty, tradition and
modernity, corruption and ambition.
• The novel critiques how globalization and economic growth have benefited the elite but left
the lower classes struggling for basic survival.
• Delhi is not just a setting but a metaphor for ambition, inequality, and moral decay in
modern India. It plays a central role in Balram's psychological transformation-from a loyal
servant trapped in the "Rooster Coop" to a self-made entrepreneur. His experiences in Delhi
shape his belief that breaking the rules is the only way to achieve freedom, setting the stage
for his final, violent act of rebellion. The city's chaos, wealth, and corruption mirror the
larger themes of the novel, making it a critical space where Balram's personal evolution
unfolds.

Bangalore:

I
In The White Tiger by Aravind Adiga, Bangalore is the final destination in Bairam Halwai's
transformative journey, representing modern entrepreneurship, freedom, and ambition. Unlike the
oppressive poverty of Laxmangarh and the hierarchical exploitation of Delhi, Bangalore offers
Bairam a chance to reinvent himself as a businessman. However, it is also a space shaped by
capitalism, corruption, and inequality, reinforcing the novel's larger themes about the costs of
success in a rapidly changing India.

1. Bangalore as a Hub of Globalization and Technology

• Bangalore symbolizes India's emergence as a global economic power, known for its
booming IT industry, start-ups, and call centres.
• It represents the new India, where success is tied to ambition, innovation, and
entrepreneurship, offering Bairam a fresh start as a businessman.
• The city's cosmopolitan atmosphere contrasts with the more traditional or hierarchical
spaces of Laxmangarh and Delhi.

Quote:
"Bangalore is the future of this country."

2. Balram's Reinvention as an Entrepreneur

• After murdering Mr. Ashok, Bairam flees to Bangalore and adopts a new identity, starting
his own taxi service called White Tiger Drivers.
• Bangalore offers Bairam a clean slate, free from the constraints of caste, family, and
servitude, aligning with the idea that capitalism enables self-transformation.
• His entrepreneurial success reflects the novel's critique of social mobility-in India, it often
requires immoral acts to escape poverty.

3. Corruption in Bangalore's BusinessEnvironment

• While Bangalore offers opportunities, it is also depicted as a city driven by greed, bribery,
and competition.
• Bairam thrives by learning to manipulate the system-he bribes police officers and bends
the law to expand his business, mirroring the corrupt practices he witnessed in Delhi.
 4. A Shift in Power Dynamics

• In Bangalore, Bairam is no longer the powerless servant but a master of his destiny. He
becomes an employer, reversing the master-servant dynamic that oppressed him in Delhi.
• However, his successalso reflects the moral cost of freedom-his rise to power is built on
murder and betrayal.

Quote:
"To break out of the coop, a man must kill. I killed."

5. Bangalore as a City of Paradoxes

• Like Delhi, Bangalore is marked by contrasts-modern high-rises coexist with slums, and the
wealthy live in luxury while migrant workers and the poor struggle for survival.
• The novel critiques the myth of meritocracy: though Bangalore seems to offer equal
opportunities, class divisions and inequality persist under the surface.
)
6. Balram's Moral Evolution and Justification

• Bairam uses Bangalore to justify his actions, believing that his ambition and
entrepreneurship put him on the same footing as wealthy elites. He embraces the belief that
to survive and thrive, one must play by the rules of power.
• In Bangalore, he fully embodies the White Tiger metaphor-a rare creature that breaks free
from the constraints of the "Rooster Coop" to carve out his own destiny:

7. Bangalore and the Theme of Loneliness

• Despite achieving freedom, Bairam feels isolated in Bangalore. His success comes at the cost
of family ties and personal relationships.
• The city offers material success but also reflects the emotional emptiness of a life driven by
ambition.

8. Bangalore as the New India

)
• The novel positions Bangalore as a symbol of India's transformation-a land of opportunity
but also a place where morality and tradition are eroded by the pressures of capitalism.
• BaIram's story reflects India's shift from old social structures like caste and servitude to a
more individualistic society, though this transition is accompanied by moral compromises.
• Bangalore is the culmination of Balram's journey-a city where he sheds his past as a
servant and becomes a self-made entrepreneur. However, the freedom and successhe
achieves in Bangalore come at a high price, reflecting the novel's critique of capitalism,
social mobility, and the moral decay that accompanies ambition. In the end, Bangalore
symbolizes both the opportunity and corruption of the "new India," a place where survival
depends not on morality but on cunning, ambition, and power.

The Central Metaphor:

The White Tiger by Aravind Adiga offers a powerful critique of inequality and injustice in
contemporary India. The novel exposes how deep-rooted social hierarchies, economic disparities,
and institutional corruption prevent the poor from escaping poverty. Through the protagonist,
Bairam Halwai, Adiga illustrates the moral compromises required for upward mobility and
questions the fairness of a society where freedom is available only to the privileged few. Below are
key points about how the novel explores inequality and injustice:

1. The Rooster Coop Metaphor: Systemic Entrapment of the Poor

• Adiga introduces the Rooster Coop as a metaphor for the social structure that traps India's
poor. Just as roosters in a coop do not try to escape despite their suffering, the poor remain
submissive and servile, unable to break free from the system.
• The internalization of servitude-where people are conditioned to accept their social
position-reflects how injustice perpetuates itself without resistance.

Quote:
"The trustworthiness of servants is the basis of the entire Indian economy."

2. Economic Inequality: The Divide Between the Rich and the Poor

• The novel highlights the stark contrast between wealth and poverty in India. While the
wealthy live in comfort and luxury in urban spaces like Delhi, the poor struggle to survive in
rural areas like Laxmangarh.
• Even within the city, there is a clear spatial divide-the rich live in gated communities, while
the poor are confined to basements, servant quarters, or slums.
• Bairam realizes that economic opportunity is restricted to a privileged few, and those born
into poverty have little chance of upward mobility unless they break the rules.

3. Servitude and the Master-Servant Relationship

• Balram's experiences as a driver to Mr. Ashok reveal the dehumanizing nature of servitude.
The wealthy treat servants as invisible and inferior, expecting unconditional loyalty.
• The master-servant dynamic exemplifies inequality not just in economic terms but also in
power and dignity. The masters enjoy freedom, while the servants are expected to sacrifice
their own lives and even betray their families for the sake of their employers.

Example: Ir

Bairam reflects on how drivers are expected to "sleep under the car" and always be ready to serve,
showing the humiliation and loss of individuality that come with being part of the lower class.

4. The Corruption of Justice and Democracy

• The novel presents a bleak view of India's political and judicial systems, where democracy
exists only in name. Politicians engage in vote-buying, bribery, and electoral fraud, ensuring
that the poor remain powerless.
• The wealthy manipulate the legal system to their advantage, ensuring that the poor can
never challenge their authority. Bairam realizes that the law protects the rich, and breaking
the rules is the only way for the poor to assert agency.

Quote:
"Only a man who is prepared to see his family destroyed-hunted, beaten, and burned alive by the
masters-can break out of the coop."
 5. Moral Decay as a Consequence of Inequality

• The novel suggests that extreme inequality breeds moral compromise. Balram's
transformation from a loyal servant into a murderer reflects the moral corruption that
inequality fosters-survival often requires unethical actions.
• Bairam believes that in a world where the powerful act without consequence, the poor must
resort to crime to escape poverty and achieve freedom. His murder of Mr. Ashok is
portrayed as a necessary evil to break free from the "Rooster Coop."

6. Family as a Source of Entrapment

• In Balram's world, family is both a source of obligation and an instrument of control. The
poor remain loyal to their families, sacrificing personal ambition to meet social expectations.
• Bairam, however, chooses to betray his family in order to gain freedom, reflecting how
social structures reinforce inequality by demanding loyalty and submission from the
underclass.

J 7. Inequality in Accessto Education and Healthcare

• Education, which could be a way out of poverty, is inaccessible to most of the poor. BaIram's
schooling is cut short due to family obligations, and his teacher is corrupt, stealing the
government-funded supplies.
• Similarly, healthcare is unavailable to the poor-Balram's father dies of tuberculosis, waiting
for a doctor who never arrives, highlighting the systemic neglect of the underprivileged.

Example:
Bairam sarcastically describes the "hospital for the poor" as a place where patients lie unattended
on the floor until they die, a grim commentary on the state's failure to provide basic services.

8. Urban-Rural Divide and Migration

• The novel contrasts rural areas like Laxmangarh with cities like Delhi and Bangalore, showing
how opportunities are concentrated in urban centers.
) • Many, including Bairam, migrate from villages to cities seeking a better life, only to discover
that urban spaces offer new forms of exploitation and servitude.

9. Globalization and New Forms of Inequality

• While globalization has created opportunities for the elite, the benefits have not trickled
down to the poor. Cities like Bangalore thrive with new businesses and industries, but the
working class remains marginalized.
• Balram's rise as an entrepreneur reflects how successin a globalized economy requires
ruthlessness, reinforcing the novel's critique of the moral decay fostered by capitalism.

The White Tiger presents a scathing commentary on inequality and injustice in modern India,
showing how economic disparity, social hierarchy, and corruption prevent the poor from improving
their lives. The novel suggests that freedom and successare attainable only to those willing to break
the rules and abandon traditional loyalties. BaIram's transformation into a wealthy entrepreneur
reveals the moral ambiguity of survival in a deeply unequal society, where justice and fairness
remain out of reach for those at the bottom of the social ladder.
Timeline of Events:

1. Balram's Childhood in Laxmangarh

o Bairam Halwai is born into a poor family of sweetmakers {Halwais) in the rural
village of Laxmangarh, part of the "Darkness" in India.
o His father, a rickshaw-puller, struggles to support the family, and Balram's mother
dies when he is young.
o Bairam is recognized by a school inspector as an intelligent child and nicknamed the
"White Tiger," symbolizing a rare creature who rises above his social conditions.

Key Event:

o Despite his promise, Bairam is forced to drop out of school to work in a tea shop to
support his family.

2. Bairam Learns About Servitude and Wealth

/

o While working at the tea shop, Bairam listens to the conversations of customers,
learning about city life and opportunities.
o He becomes obsessed with escaping poverty and securing a job as a driver for the
local landlord, The Stork.
o Bairam secretly learns to drive and convinces his family to bribe the Stork's family to
get him hired.

3. Bairam Becomes a Driver for Mr. Ashok in Dhanbad

o Bairam gets a job as the second driver for the Stork's son, Mr. Ashok, and his wife,
Pinky Madam.
o The family is involved in corrupt dealings, including bribing politicians to protect
their coal business.
o As the second driver, Bairam is forced to perform degrading tasks, including
cleaning the car and serving the head driver, Ram Persad.
o Bairam discovers that Ram Persad is secretly Muslim-a socially vulnerable
identity-and uses this information to replace him as the primary driver.

4. Bairam Moves to Delhi with Mr. Ashok and Pinky Madam

o Mr. Ashok, Pinky Madam, and Bairam move to Delhi, where Bairam serves as their
full-time driver.
o Bairam is exposed to the lavish lifestyle of the upper class, as well as the corruption
that sustains it-Mr. Ashok frequently bribes politicians.
o Tensions grow between Mr. Ashok and Pinky Madam, culminating in Pinky hitting
and killing a child while driving.
o To avoid legal trouble, the family forces Bairam to falsely confess to the crime,
though Pinky later leaves Ashok and returns to the U.S.

5. Balram's Growing Resentment and Desire for Freedom

o With Pinky gone, Mr. Ashok becomes lonely and depressed, and Balram's
resentment towards him begins to grow.
o Bairam realizes that loyalty and servitude offer no reward and becomes determined
to escape the "Rooster Coop" that traps people like him in lifelong poverty.
 o He begins plotting to murder Mr. Ashok and steal the large sum of bribe money
Ashok carries around in red bags.

6. The Murder of Mr. Ashok

o One day, when Mr. Ashok is carrying a large bribe in the car, Bairam seizes the
opportunity.
o He murders Mr. Ashok by smashing his skull with a broken bottle.
o Bairam steals the money and flees from Delhi with the cash.

7. Escapeto Bangalore and Reinvention as an Entrepreneur

o Bairam and his nephew flee to Bangalore, where Bairam adopts a new identity and
usesthe stolen money to start his own taxi service, White Tiger Drivers.
o fo grow his business, Bairam bribes police officers to shut down his competitors,
reflecting his understanding of how power and corruption work in modern India.

J 8. Bairam Reflects on His Transformation

o As a wealthy businessman, Bairam reflects on his journey from servitude to success.
o He expresses no regret for murdering Mr. Ashok, believing that injustice and
inequality forced him to act.
o Balram's transformation into a ruthless entrepreneur symbolizes the moral
compromises necessaryto achieve freedom and success in a deeply unequal society.

9. Conclusion: Balram's Letters to the Chinese Premier

o The novel ends with Bairam addressing the Chinese Premier, boasting about his rise
from a servant to a master.
o He justifies his actions as necessary for survival in a system rigged against the poor.
o The final scene reflects the novel's message that successin modern India often
requires violence, betrayal, and moral ambiguity.

This timeline highlights the moral and psychological transformation of Bairam Halwai, as well as the
novel's key themes of inequality, ambition, and survival. BaIram's journey from a poor servant to a
)
wealthy businessmanserves as a commentary on the costs of freedom in a society where morality
often conflicts with ambition.

Themes:

The White Tiger by Aravind Adiga explores a range of interconnected themes that address the
complexities of modern India. The novel delves into issues of social inequality, ambition, morality,
freedom, and corruption, painting a vivid picture of the challenges facing both the wealthy and the
poor in a rapidly changing society.

1. Social Inequality and Class Divide

• The novel focuses on the stark divide between the rich and the poor in India. Bairam
Halwai'sjourney from a poor villager to a wealthy entrepreneur illustrates the oppressive
social hierarchy that traps the lower class in poverty.
• The "Rooster Coop" metaphor symbolizes how the poor remain confined within the system,
unable to break free due to fear, loyalty, and societal expectations.
Example:
Bairam contrasts the "Darkness" of rural India, where poverty dominates, with the wealth and luxury
of urban areas like Delhi.

2. Corruption and Moral Ambiguity

• Corruption is depicted as pervasive in both politics and business. Bairam observes that the
only way to succeed is by manipulating the system, bribing officials, and breaking laws.
• The novel also questions morality, showing that achieving freedom and successoften
requires moral compromises. BaIram's decision to murder Mr. Ashok is justified as
necessary for his survival in a corrupt system.

Quote:
"To break out of the coop, a man must kill."

3. Freedom and Servitude

• One of the central themes is freedom versus servitude. Bairam describes the life of
servants, like himself, as one of complete submission-they are expected to be invisible,
loyal, and grateful, even when mistreated.
• The novel explores the cost of achieving freedom, with Balram's murder of Mr. Ashok
symbolizing the desperate measures required to escape servitude.

Example:
Balram's transformation into an entrepreneur reflects his escape from being a servant, though he
becomes morally corrupt in the process.

4. Ambition, Aspiration, and the Desire for Success

• Bairam is driven by ambition and a desire to succeed, fueled by his awareness of the
economic opportunities available in urban India. His journey from Laxmangarh to Bangalore
symbolizes the rise of individual ambition in a changing society.
• However, the novel questions whether success is truly fulfilling, as Balram's wealth is
accompanied by isolation and loneliness.

5. The Darkness and the Light: Urban vs. Rural Divide

• Adiga contrasts the "Darkness" of rural India with the "Light" of urban centers like Delhi and
Bangalore. The rural areas are marked by poverty, illiteracy, and tradition, while the cities
offer wealth, corruption, and ambition.
• However, the promise of urban success is illusory, as life in the cities also involves
exploitation and moral decay.

6. Family, Loyalty, and Betrayal

• Family plays a significant role in reinforcing traditional values and expectations, often
becoming a burden for individuals seeking personal freedom. Bairam betrays his family by
fleeing to Bangalore after murdering Mr. Ashok, knowing they will suffer the consequences.
• The novel questions the burden of loyalty and suggests that personal ambition often
requires breaking free from familial obligations.
 7. Globalization and Capitalism

• The novel examines how globalization and capitalism create opportunities for the elite
while widening the gap between the rich and the poor. Cities like Bangalore symbolize
India's economic rise, but the benefits of globalization are unevenly distributed.
• Balram's success as an entrepreneur reflects the cutthroat nature of capitalism, where
ambition and cunning are rewarded, but morality is sacrificed.

8. Identity and Reinvention

• BaIram's journey is one of self-reinvention-he sheds his identity as a poor servant and
adopts the persona of a wealthy entrepreneur.
• His transformation reflects the novel's commentary on how identity in modern India is fluid
and shaped by ambition rather than tradition.

Example:
Bairam renames himself "Ashok Sharma" after killing Mr. Ashok, symbolizing the birth of his new
) identity.

9. Power Dynamics and Oppression

• The master-servant relationship is central to the novel, highlighting the unequal power
dynamics between the two classes.
• The novel critiques how the wealthy control and exploit the poor, and how the underclass
is forced to comply due to fear of punishment or consequences for their families.

Example:
Bairam realizes that true freedom comes only when he reverses this power dynamic-by becoming
a master himself.

10. The Illusion of Meritocracy and Social Mobility

• Although Balram's story suggests that social mobility is possible, the novel questions
) whether it is achievable for most people in a deeply hierarchical society.
• Balram's success is exceptional, not typical, and comes at a great moral cost, showing that
meritocracy is often a myth in a society riddled with inequality and injustice.

Conclusion

The White Tiger explores the dilemmas of ambition, morality, and freedom in an unequal and
corrupt society. Adiga presents a harsh critique of social hierarchies, showing how systemic
inequality forces individuals to make moral compromises to achieve success. Through Balram's
story, the novel reveals that in modern India, survival and successdemand cunning, betrayal, and a
rejection of traditional values, raising provocative questions about the cost of freedom and
ambition in a capitalist world.

Commentary and analysis of Chapter 1: The First Night

The opening chapter of The White Tiger sets the tone for the novel, introducing readers to the
protagonist, Bairam Halwai, and establishing key themes such as corruption, social inequality,
ambition, and moral ambiguity. It also establishes the narrative structure, with Bairam recounting
his life story in the form of letters to the Chinese Premier, Wen Jiabao, reflecting his desire to
present himself as a self-made entrepreneur and intellectual.

Summary of Chapter 1:

• Epistolary Structure: The chapter begins with Bairam writing the first of several letters
addressed to the Chinese Premier. The letters are intended to describe the realities of
modern India, in anticipation of the Premier's visit to India to understand the nation's
entrepreneurial spirit.
• Self-Presentation: Bairam introduces himself as a successful businessman and entrepreneur
in Bangalore, though he immediately hints at his dark past, stating that he was once a
servant and murderer.
• Criticism of India's Duality: Bairam sarcastically describes India as two nations: the "Light"
and the "Darkness." The Light represents the wealth and privilege of urban India, while the
Darkness symbolizes rural poverty and oppression, where Bairam originates from.
• Introduction of the Rooster Coop: The metaphor of the "Rooster Coop" is briefly alluded to,
suggesting that Indian society traps the poor in cycles of servitude and obedience.
• Balram's Narrative Voice: His voice is conversational, darkly humorous, and filled with irony
and sarcasm. From the outset, he challenges stereotypes about Indian servitude by claiming
that not all servants are loyal-some, like him, are capable of ambition and rebellion.

Key Themes in Chapter 1

1. Duality of India: Light vs. Darkness

o Bairam introduces the idea that India is divided into two regions: the "Light,"
represented by the prosperous cities, and the "Darkness," symbolizing the
impoverished rural areas. This sets up the urban-rural divide, a recurring theme in
the novel.
o The juxtaposition of these two lndias reflects economic and social inequality, which
serves as a major driving force behind Balram's transformation.
2. Ambition and Self-Determination
o Bairam positions himself as an entrepreneur and a rebel, hinting that he defied the
expectations placed on people from the lower class.
o The fact that he addresses a foreign leader symbolizes his desire for recognition on
a global stage, as well as his belief that his story represents the real, untold India.
3. Irony and Satire
o The chapter contains satirical commentary on India's political, social, and economic
realities. Bairam ridicules the concept of India as a rising economic superpower,
suggesting that this growth is built on the backs of the oppressed.
o His playful, sarcastic tone reflects the novel's critical stance toward traditional
narratives of Indian success and entrepreneurship.
4. Moral Ambiguity
o From the beginning, Bairam is unapologetic about the crime he has committed,
setting the stage for the moral complexity that runs throughout the novel.
o His willingness to confess to murder without remorse reflects the theme of moral
compromise, suggesting that survival and successin an unequal society demand
ruthless choices.
5. The Rooster Coop as a Symbol of Entrapment
o Although the Rooster Coop is introduced in more detail later in the novel, its early
mention establishes the metaphor of systemic oppression. It symbolizes the way
 socialhierarchiesconfine individuals to predetermined roles and prevent them from
escaping poverty.

Characterizationof Bairam Halwai

• UnreliableNarrator: Balram's narrative is self-serving,presenting himself as a hero who

broke free from the chains of servitude. However, his account is subjective, and readers
must decide how much of his story to trust.
• Self-Awareand Cynical:Bairam is aware of the injusticesof the system but chooses to play
along with it until he can exploit an opportunity to escape. His cynicism about both the elite
and the poor reflects the novel's critique of society.

• The White Tiger Nietzsche's"Ubermensch" In Literature

•
• Bairam Halwai can be understood in the literary tradition of the
)
Nietzchean "ubermensch," and as such, it is useful to understand the
nature of that trope.
• Nietzsche's concept of the "ubermensch," usually translated as
"super-man" or "over-man," is a central concept of Nietzchean
philosophy, most significantly discussed in Thus Spoke
Zarathustra {1883-85). Nietzsche's ubermensch is a man of superior
potential who has thrown off the shackles of the traditional Christian
"herd morality," instead constructing his own moral system. Having
moved beyond the confines of moral thought, the ubermensch furthers the interests of
humanity by pursuing the realization of his own singular moral code, and hence acting as a
model for those who follow.
• Nietzsche's superman has figured prominently in literature. The most famous iteration of
the "ubermensch" in literature is found within Fyodor Dostoevsky's Crime and Punishment.
Rodion Raskolnikov, aspiring to be an "extraordinary" man unbound by ordinary morality,
commits an act of murder.
• Like Raskolnikov, BaIram's actions in The White Tiger can be understood within the
framework of the Nietzchean ubermensch. Bairam considers himself to be superior to his
)
fellow men, an extraordinary and rare "White Tiger" in the jungle of the Darkness. He
believes his fate to be separate from others of his background, since he has awoken while
they remain sleeping. Accordingly, he breaks free of the system of morality that binds the
other people of the Darkness to the Rooster Coop. He constructs his own system of morals,
in which theft, murder, and a deadly betrayal of his family become acceptable and justified
actions. Finally, he rationalizes his choices by believing that he will serve as a model to those
who follow.

Narrative Style and Structure

• EpistolaryFormat: The use of letters addressed to a foreign leader creates a direct and
intimate tone, making readers feel like insiders to BaIram's confessions.
• Dark Humour: Balram's humour is sharp and unsettling, as he discusses murder, corruption,
and socialinjustice with levity. This reflects the novel's tone, where humour servesasa
copingmechanismfor harsh realities.

Foreshadowing
 • Balram's mention of murder and betrayal in the first chapter sets up the climax of the
novel-the killing of Mr. Ashok.
• His boastful tone hints that his journey will be filled with moral compromises, revealing that
successcomes at a personal and ethical cost.

Conclusion

In Chapter 1: The First Night, Aravind Adiga establishes the central conflict of The White Tiger-
Balram's journey from a servant in the Darkness to a businessman in the Light. The chapter serves as
a prologue, introducing readers to the novel's key themes, such as inequality, ambition, corruption,
and moral ambiguity. Balram's sardonic narrative voice and unapologetic attitude immediately draw
readers into his world, setting the stage for a gripping story of survival, betrayal, and self-
reinvention.

Mock-up and Notes: 'Missing Man' Poster - Chapter 1 of The White Tiger

The 'Missing Man' poster introduced in Chapter 1 is a significant symbol in the novel, reflecting
Bairam Halwai's disappearance and his transformation from a poor servant into a wealthy
businessman. It also highlights the invisible oppression faced by people like Bairam, who leave
behind their identities in pursuit of freedom.

Below are notes on its symbolic meaning in the context of the novel.

MISSING PERSONALERT
(in bold, capital letters, with large black font)

• NAME: Bairam Halwai

• AGE: Approximately 27 years old
• LASTSEEN: Delhi, working as a personal driver for Mr. Ashok Sharma.
• DESCRIPTION: Medium height, dark complexion, slim build. Black hair, brown eyes.
• DETAILS:
Bairam Halwai was last seen wearing a white uniform {driver's attire). He is believed to be
from Laxmangarh, a small village in Bihar. If you have any information about his
whereabouts, please contact the police immediately.
• WARNING:
This individual may have stolen a large sum of cash and fled the city. Approach with caution.
(Below the text, there might be a grainy photograph of Bairam or a rough sketch based on a
description.)

1. Balram's Disappearance and Reinvention

o The poster marks Balram's final break from his past life. His disappearance from
Delhi and the murder of Mr. Ashok symbolize the death of his former self-a
servant trapped within the "Rooster Coop."
o By fleeing to Bangalore and starting a new life under a different identity, Bairam
effectively erases his old identity and creates a new one as a successful
entrepreneur.
2. The Invisibility of the Poor
o The fact that Balram's life before the murder can be reduced to a few vague details
on a poster reflects the anonymous existence of the poor in Indian society.
 o The poster captures the reality that servants are often invisible, with little
recognition beyond their function to the wealthy. Balram's entire life, aspirations,
and humanity are boiled down to a few lines.
3. Classand Injustice
o The poster not only announces Balram's crime but also hints at the injustice he
endured as a servant. His crime is portrayed as a betrayal, but the systemic betrayal
of the poor by the wealthy is ignored.
o The wealthy family uses the poster to frame Bairam as a thief and fugitive, reflecting
how powerful individuals manipulate justice to serve their interests.
4. Foreshadowing of Balram's Moral Shift
o The poster reflects Balram's transformation into someone ruthless and self-
serving-the kind of person society expects to see in such a warning. It foreshadows
his journey to moral ambiguity and his acceptance of violence and corruption as
necessarytools for survival.
5. Tension Between Past and Present
o Although the poster represents the search for Bairam, it symbolizes his desire to
escape from his former life. It's not just the authorities looking for Bairam; it's also
) his past identity trying to reclaim him, a past that he willfully abandons in pursuit of
freedom and power.

Visual and Namtive Impact of the Poster in the Novel

The Missing Man poster serves as a metaphor for how powerful systems of oppression reduce
individuals to mere statistics or accusations. It reflects the novel's themes of identity, freedom, and
invisibility, showing how Bairam achieves successonly by disappearing from the life he once knew.
The poster also underscores the moral cost of BaIram's escape, as his pursuit of freedom requires
him to abandon not only his master but also his family and old identity.

Extra notes from Gradesaver:

The opening chapter of The White Tiger is quite masterful for how fully it introduces the novel. It
provides crucial exposition, lays the groundwork for the novel's central themes, introduces several
key symbols, and extensively characterizes Bairam through both direct and indirect means.
Arguably the novel's most pronounced quality is the narrator's voice. Balram's tone as narrator is
) irreverent, confident, and bombastic, thoroughly infused with an acerbic irony that lends the novel a
darkly comic air even as it expounds on depressing social realities. Bairam mercilessly details the
corruption and abject poverty that dominates "the Darkness" with an astounding amount of insight,
but his jaded nature and sharp quips add a humorous edge to his social commentary. His irreverence
extends from his matter of addressing the Chinese Premier - at one point, he admits that "I consider
myself one of your kind" - to his attitude on religion, about which he comments that "all these gods
seem to do awfully little-much like our politicians". His brutal honesty and engaging persona draw
the reader in, so that we are entertained even as we are disgusted, and primed to be confused when
he ends the section by admitting to a vicious murder.
Establishingthe stark dichotomy between the rich and the poor in India, Bairam frames his
entrepreneurial journey - which, by the end of the chapter, is revealed to have been catalysed by
an act of violent crime - as an escape from the "Darkness" into the "Light." This view of India's
contemporary social hierarchy is in many ways the novel's central theme. Through Balram's life
story, Adiga explores the life in a post-caste system India. He acknowledges the common depiction
of an exotic, idealized peasant life, but uses his story to expose a far darker, more stifled life in the
nation's extensive interior. Keeping with the use of humour to undercut his social purpose, he has
Bairam mention that he learned about China from the obviously idealized book Exciting Tales of the
Exotic East.
The opening chapter also establishes the theme of identity. In particular, the novel explores how
identity is malleable enough that one can construct one's own selfhood. Bairam prides himself on
being a "self-taught" entrepreneur; his transformation from a tea shop worker in the Darkness to a
successful businessman in the Light is accomplished wholly through his own incentive. He is drawn
towards capitalism because it provides this very potential.
BaIra m's determination to take charge of his own identity can be traced through the many names he
takes on throughout his life. At first, he is nameless, known simply as "Munna." Later, he passively
accepts the name Bairam, which labels him as a "sidekick," still a subsidiary of another. It is
therefore a crucial moment when the inspector dubs him the "White Tiger," not only because it
evoked uniqueness, but also because it distinguished him. He accepts this name because it allows
him to define himself. As he notes in the chapter, "there will be a fourth and fifth name too, but
that's late in the story". The idea here is that the process of forging his own identity continues over
the course of the novel and his life.
Adiga expounds on his themes through frequently used motifs and symbols, many of which are
introduced as early as this chapter. The chandelier is one of the first. To Bairam, this gaudy fixture
symbolizes both his success at becoming a wealthy businessman and his success at moving from the
Darkness into the Light. When he chops the light into a strobe effect with his fan, Bairam is in effect
suggesting his own omnipotence. He controls light and darkness, where he once was a slave to
circumstance and others. Of course, the irony is that the chandelier is laughably out of place in such
a small office space. (Also, later in the novel, Pinky Madam, a true member of the elite class, remarks
that she finds chandeliers to be "tacky".) Thus, the chandelier also demonstrates the
meaninglessness of Balram's achievement in a society that persistently oppresses its underclass, and
reminds us that he will never be truly able to transition from his past life. That the chandelier
functions both literally, in the way Bairam intends, and ironically, for what it reveals about Bairam to
the reader alone, is a mark of Adiga's talent.
The Black Fort provides another significant symbol, representing all that fascinates and appeals to
Bairam about the Light of urban coastal India. While his childhood fears initially held him back from
exploring the Fort and breaking free of the Darkness, he ultimately overcame these hesitations. It
was when he returned to Laxmangarh, now wearing a uniform as Vijay had when Bairam was young,
that Bairam was able to visualize how far he had come. He was for the first time worthy of entering
the fort.
Another symbol introduced in the opening chapter is the lizard. Balram's paralyzing phobia marks a
source of physical and mental weakness that is exploited by others. The lizard represents the fears,
cultural values, and superstitions that trapped Bairam in the Darkness, many of which he seems to
still fear hold him back. The extent to which he protests that he has transcended the Darkness give
us much reason to wonder how truly free he feels. He holds onto certain fears - of cell phones, for
instance - suggesting that though he has superficially transformed his entire life, all it would take is
one lizard, as a manifestation of deeper fears, for him to revert to the timid peasant he once was.

Commentary and analysis of Chapter 2: The Second Night

Summary of Chapter 2:

In Chapter 2 of The White Tiger by Aravind Adiga, the protagonist, Bairam Halwai, writes a letter to
Premier Wen Jiabao of China. Bairam has become a successful entrepreneur, and this letter serves
as his confession and a recounting of his life story. He begins by describing the conditions of his
childhood, focusing on the extreme poverty and social inequalities in his village, Laxmangarh.
 Bairam reflects on his family background, particularly his father's death due to a tuberculosis
infection, which he links to the grinding poverty of rural India. He reveals that his family was caught
in the "darkness"of the traditional Indian caste system, which kept them bound to a life of
servitude. Despite this, Bairam expresses a desire to break free from the shackles of his station and
eventually rise to power and wealth, much like the "light" that symbolizes a break from the
limitations of his caste.

He also briefly reflects on the internal struggles he faced, as he initially tried to please and follow the
rules imposed by his family and society. Bairam presents himself as a self-aware and intelligent
young man who realized early on that the system of exploitation in which he was trapped needed to
be undone, not just accepted.

The chapter introduces the major themes of the novel: the corrupt nature of the caste system,the
strugglefor socialmobility, and the moral compromise necessary to transcend the rigid social
hierarchy. Balram's wit and dark humour also shine through as he critiques the system that limits
opportunities for those born into poverty.

) Analysisof Chapter2:

In this chapter, Adiga uses Balram's letter as a narrative device to reflect on his rise from an
impoverished rural background to the world of business and power. Balram's description of his early
life establishes him as an insightful and reflective character, aware of the systemic forces that shape
his world but also determined to overcome them.

1. The Letter as a Confession:The format of the letter to Premier Wen Jiabao sets the tone for
the novel. It functions as both a personal confession and a political statement. Balram's
decision to write to a foreign leader demonstrates his yearning for recognition and
understanding of his actions. He sees himself as a self-made man who has outgrown the
moral constraints of his humble origins.
2. The Symbolismof Darknessand Light: Bairam contrasts the "darkness" of his village and the
"light" of the city, using these metaphors to signify the oppressive and restrictive nature of
rural life versus the opportunities he associates with urban, capitalist success. His journey to
Delhi marks his escape from the "darkness" and signifies the possibility of transcending the
) constraints imposed by his caste, although it's not without moral cost.
3. Casteand ClassStruggles:The novel's exploration of the caste system is evident in this
chapter, where Bairam reflects on his family's subjugation to poverty and servitude. He uses
humor and cynicism to critique the traditional Indian class structure, pointing out its
inherent inequalities. His disdain for the system is clear, but his desire to rise above it is
more prominent. This tension between acceptance and rebellion will define his character
throughout the novel.
4. Moral Ambiguity: Balram's candid acknowledgment of the moral compromises he has made
foreshadows the violent and ethically questionable actions he will take later in the story. His
willingness to engage in unethical behavior, like breaking the law or exploiting others, stems
from his desire for power and social mobility. This is central to the novel's critique of a
society where survival often requires moral sacrifice.
5. Balram'sCritical Self-Awareness:One of the most compelling aspects of this chapter is
Balram'sself-awareness. He recognizes his flaws and the ethical compromises he has made
in his pursuit of wealth and power. However, he justifies these actions as a necessary means
to escapethe systemic exploitation faced by people in his social position. This theme of self-
justification plays a critical role in the novel, as readers are forced to question the legitimacy
of the societal structures that drive such decisions.
Conclusion:

Chapter 2 establishes the novel's dark tone and introduces Bairam as a character who is both a
victim of India's social and economic system and a willing participant in its corruption. This duality,
where Bairam critiques the system while using it to further his own ends, is central to the book's
exploration of morality, ambition, and the pursuit of power. Through Balram's letter, Adiga critiques
India's caste system, the gap between the rich and the poor, and the moral compromises required to
survive and succeed in such an environment.

Extra notes from Gradesaver:

The second chapter of The White Tiger contains some of the novel's most powerful critiques of
India's government. It explores the failure of government infrastructure and institutions, the
pervasiveness of government corruption, and the faults of a class structure that restricts social
mobility. Through Balram's story, Adiga makes a pervasive attack on a system that is rigged against
the majority of its citizens.
And yet the novel remains so enjoyable because of Balram's voice. Even as he describes heart-
breaking moments like his father's miserable death at the inadequately-staffed hospital, he
maintains an attitude of darkly comic, jaded cynicism. For example, he wryly observes that while
there is no hospital in his village, "there are three different foundation stones for a hospital, laid by
three different politicians before three different elections". No matter what one feels about Bairam,
it is obvious that he is as observant as he claims to be. He notices the way things work, and the deep
divide between that and what is promised.
This combination of shrewd insight into the realities of his surroundings, combined with a deeply
sardonic, often mocking tone, is in fact the defining element of Balram's personality. While the
opening chapter established this aspect of his persona, this second chapter uses more indirect
means to characterize him and his contradictions. Significantly, it reveals how shrewd and
manipulative he is. He consistently shapes his behaviour before people in power in order to pursue
his own goals. Most obviously, he feigns obsequiousness and exaggerated respect in order to
ingratiate himself with rich and powerful characters such as the Stork. Though he notes that most
servants employ this tactic in one way or another, his pronounced gift for it proves crucial in
propelling him from his humble background to his future as a successful entrepreneur.
And yet most impressive is how much Bairam reveals to the reader that is not entirely clear to
himself. For instance, the fact that he never mentions his failure to send money home until it
manifests in another character's critique suggests that he has an ability for self-deception. He is able
to ignore his unattractive qualities while representing himself to the Premier, suggesting that he is at
his core an unreliable narrator. It is less likely that he deliberately misrepresents himself, since he is
so straightforward about so many other atrocious thoughts and behaviours, and more likely that he
has simply been corrupted into self-delusion by a system that does not allow him to pursue his
individual goals while remaining true to others. He cannot stew in his guilt in he wants to move
forward in life, and yet he cannot move forward without feeling guilt.
However, the most complex manifestation of his contradictions lies in most important and most
complex relationship, that with Mr. Ashok. The respect and admiration which Bairam evinces for his
former employer initially seems incompatible with the fact that he eventually murdered the man.
His ambiguous sense of responsibility for Ashok suggests the complexities of the servant/master
relationship. The men are inexorably linked, a twinned pair with each corresponding to one half of
the dual India, the Dark and the Light. One instance that literally evokes this link between Bairam
and Ashok occurs when Ashok visits BaIram's room in the servant's quarters. Bairam recalls that
Ashok "sat down on Ram Persad's bed and poked it with his fingertips. It felt hard. I immediately
stopped being jealous of Ram Persad". In this moment, a strange, almost surreal confluence takes
place between the consciousness of Ashok, who actually felt the surface of the bed with his
 fingertips, and Bairam, who seems to experience Ashok's own physical sensations and respond to
them. Since the scene is recounted from Balram's perspective, it is clear that Bairam believes
intuitively in a link between himself and Ashok.
Ultimately, Adiga is suggesting the perversity of such a rigid class system. That Bairam can continue
to love a man whom he viciously murdered is not meant as a critique on the character, but instead
of the forces that pervert a man like him. He can never totally eschew his lower class roots - which
taught him to be servile - even when he develops ambitious dreams of improving himself. He is
ruined by his contradictions, until he violently extricates himself from them. And even then, they
continue to manifest through what he communicates in spite of himself.
Finally, it is worth considering the animal imagery, which serves as a significant motif throughout the
novel. From the central metaphor of Bairam as "The White Tiger'' to the names of the landlords (The
Stork, the Wild Boar, the Raven, and the Buffalo, the Mongoose), Adiga constantly invokes animals
to extrapolate character and class. Another significant animal metaphor that surfaces in this chapter
is that of the "human spiders" who work in tea shops, an image that vividly conjures the
dehumanizing impact of such menial labour, performed unthinkingly by unambitious men who are
resigned to their place in the restrictive social hierarchy. Unlike Bairam, these "spiders" do not
dream of a better position in life. Along with the metaphor of the rooster coop introduced later in
) the novel, this animal imagery serves as a mechanism by which Bairam classifies and explains the
world around him, both to himself and to his audience. That he cannot stop thinking of himself as
part of the animal kingdom even after he has ostensibly declared his singularity suggests how fully
torn he is between his past and future.

Commentary and analysis of Chapter 3: The Fourth Morning:

Summary of Chapter 3:

In Chapter 3 of The White Tiger, Bairam Halwai continues his letter to Premier Wen Jiabao. He
delves deeper into his early life, explaining how he was born into a poor family in the village of
Laxmangarh, a place he describes as a microcosm of the larger Indian social order. He introduces the
concept of the "Darkness", a metaphor he uses to describe the poverty-stricken rural India where he
grew up, dominated by the traditional caste system. He notes that the villagers are trapped in an
oppressive social structure where their lives and destinies are preordained by birth.

Balram's family, part of the Halwai (sweet maker) caste, represents the lower end of the social
)
spectrum. His father, who worked as a rickshaw puller, died from tuberculosis, symbolizing the
brutal, life-shortening impact of poverty. Despite the challenges, Bairam demonstrates intelligence
and a desire to escape his circumstances, which is further ignited by his observations of the
differences between his village and the opportunities he sees in the world beyond.

Bairam describes his encounter with the "White Tiger'' concept. In the village, a White Tiger is seen
as a rare, special, and powerful creature-something that only appears once in a generation. For
Bairam, this is a symbol of the extraordinary individual who can break free from the rigid social
structures. He believes he is that "White Tiger," destined for greatness and to overcome the chains
of his caste and the societal limitations around him.

After his father's death, Bairam feels a sense of personal responsibility to support his family. He is
sent to work as a driver for a wealthy family in the city, which marks the first step in his journey
away from the "Darkness" of his village. This chapter also touches on the major role that education
plays in Balram's life. Despite being denied a formal education, he is resourceful, learning what he
needs to survive and eventually excel.
Analysis of Chapter 3:

In Chapter 3, we see deeper insights into the social fabric of rural India, as well as Balram's growing
awareness of the possibility for change. The chapter further explores key themes such as the
limitations of the caste system, social mobility, and individuality.

1. The Concept of "Darkness" and "Light": Bairam continues to use the contrasting metaphors
of "Darkness" and "light" as central symbols. The Darkness represents the limitations of
rural life, where the poor and lower castes are mired in ignorance and servitude. Bairam
sees it as a suffocating system where the opportunity for upward mobility is almost
impossible. Conversely, the Light represents the cities, wealth, and opportunities that
people like him aspire to. His desire to break free from the Darkness is a major motivating
force throughout the novel.
2. Caste and the Indian Social Hierarchy: This chapter provides further exposition on how the
caste system is not only a social but also a psychological and geographical barrier. The
"Darkness" is not just a physical place-it's a mindset, a belief system that restricts
individuals' sense of possibility. Balram's description of his family's humble caste, the
Halwais, serves as a metaphor for the limits imposed on an entire segment of Indian society.
His father's death from tuberculosis, a disease often associated with poverty and poor
healthcare, is a stark reminder of the consequences of this entrenched inequality.
3. The White Tiger as a Symbol: The idea of the White Tiger becomes central to Balram's
narrative. It symbolizes the rare individual who can break free from the societal constraints
that bind most people. For Bairam, the White Tiger represents exceptionalism-someone
who stands out from the herd, someone who transcends the darkness of their surroundings
to achieve greatness. This is Balram's self-justification for his future actions; he sees himself
as someone destined for greatness, even if it means resorting to immoral behavior to get
there. The White Tiger also represents a kind of rebellion against the social order, as it is a
rare animal that does not conform to the norms of its species.
4. Balram's Growing Awareness of His Own Potential: As BaIram's story unfolds, we see his
growing sense of self-awareness and his desire for more than just survival. The pivotal
realization that he is a "White Tiger" provides him with the courage to dream bigger than his
circumstances would suggest. His intelligence and cunning make him recognize early that in
order to rise above the caste system, he must outsmart it. This chapter marks the beginning
of his psychological transformation from a victim of the system to someone who is actively
plotting his escape from it.
5. The Role of Education and Self-Improvement: Balram's experience with education is a
critical theme in this chapter. While his formal education was minimal due to his family's
poverty, he compensates for this through his street smarts and adaptability. He is keenly
aware of the value of knowledge, particularly in the context of his work as a driver. His
intelligence, combined with his willingness to learn, is crucial to his success. In this way,
Adiga subtly critiques the educational system and its role in perpetuating social inequality.
6. The Influence of Wealth and Power: In this chapter, Bairam begins to glimpse the disparity
between the world he comes from and the world of the rich. This growing awareness of the
power of wealth and its ability to determine fate is an important part of Balram's journey.
His desire to leave behind his humble beginnings is driven not just by a thirst for money but
also by an innate sense of justice and self-worth. The contrast between his impoverished
family and the rich people he works for-such as the wealthy family for whom he begins
working as a driver-is stark, and it reinforces his desire for upward mobility.
 Conclusion:

Chapter 3 of The White Tiger serves as a pivotal moment in the novel, further developing Balram's
understanding of the constraints imposed by the caste system and his growing resolve to transcend
those limits. The imagery of the White Tiger captures his unique self-perception as an extraordinary
individual capable of overcoming seemingly insurmountable odds. The chapter also deepens the
exploration of systemic inequality in India, drawing attention to how class, caste, and wealth shape
one's opportunities and destiny. Balram's journey from Darkness to Light is not just about escaping
poverty; it's about reclaiming agency and reshaping his identity-however unorthodox or morally
ambiguous that transformation might be.

Extra notes from Gradesaver:

One of the great ironies in Indian politics that Adiga wishes to reveal is that the system purports to
be democratic, while it is in fact the 'people' who suffer most under it. Balram's description of the
political processin the Darkness powerfully illustrates the debilitating effects of corruption on
democracy. Though the Great Socialist is believed to be based on the actual Indian politician Lalu
)
Prasad Yadav, he also serves a more broad characterization of a typical corrupt politician from the
Darkness. His political symbol - a pair of hands breaking their shackles - is frequently mentioned
by Bairam, and servesas a deeply ironic image. Though he promises to break the people free from
their limitations, he in fact exploits those limitations for his own gain.
What is perhaps most disheartening about Balram's depiction is that one cannot become successful
in such a corrupt system without becoming as corrupt as the system itself. The opponents of the
Great Socialist demonstrate this inevitable reality; in their quest to unseat the corrupt politician,
they must also bribe policemen and purchase fraudulent votes, thereby becoming as corrupt as the
Great Socialist himself. Their attempt to create a new party - one theoretically cantered around the
people - proves to be only a ruse worthy of the Socialist's corruption.
This process of becoming ensnared in the unethical nature of one's surroundings is reflected on a
smaller scale by Bairam throughout his journey to the top. Consider how he manipulates Ram Persad
in order to become the number one servant. He briefly pities Ram Persad for the difficult life he has
led, having to lie about his religion and hide his identity, even changing his name, all for a job as a
driver- a job which Bairam freely admits Ram Persad excels at, becoming "a far better driver" than
Bairam would ever be. However, Bairam quickly stifles his sympathy and looks out for himself. As he
) hears Ram Persadpacking to leave, he chooses not to ask forgiveness - instead, he merely "turned to
the other side, farted, and went back to sleep". Where he once resented the way Ram Persad
treated him, he soon enough finds himself treating the lower servants in the exact same way.
This is an important moment in Balram's transformation - he is developing his own set of morals, in
line with the ethically ambiguous nature of life in the Darkness. He claims to learn from the world
around him, and what he has learned most of all is that improving oneself requires one to
compromise one's values. The only way to escape the Darkness, it seems, is to become tinged by its
dubious morality, lowering one's self to the level of one's surroundings in the hope of ultimately
escaping them. What Adiga means to criticize is less Bairam and more a world that requires such
compromise in order to succeed.
However, no matter how high Bairam rises, he remains ensnared by a servant mentality. Note how
the mysterious relationship between Ashok and Bairam is further developed en route to Delhi. The
employer and his driver share a strange moment of intimacy, when Bairam wordlessly understands
Ashok's desire to drive the car and they exchange places. The moment in which they trade seats is
described with vivid, sensual imagery, with Bairam detailing the touching of their bodies and
exchange of scents over the course of the "heady instant". The fluidity that exists between the two
twinned characters, suggested in the previous section by an overlapping of sensations, is thus
further demonstrated in this moment by an actual instance of physical intimacy and a literal
interchange of physical positions. Balram's contradictions continue to manifest as the novel
progresses, and he becomes more and more difficult to categorize, just like the country he so
proudly aims to represent.

Commentary and analysis of Chapter 4: The Fourth Night

Summary of Chapter 4:

In Chapter 4 of The White Tiger, Bairam Halwai continues his letter to Premier Wen Jiabao. He
begins to tell the story of his employment as a driver for a wealthy family in Delhi, where he is
introduced to the world of the rich, the world of light, which he had dreamed of. The family he
works for is the Zhao family, headed by the authoritarian Mr. Ashok, an idealistic man who returns
to India from the United States, and his wife, Pinky Madam, a somewhat spoiled, wealthy woman.
The family lives in the lap of luxury, with servants and modern amenities, starkly contrasting the
poverty that Bairam left behind in his village.

Balram's role as a driver seems menial at first, but he soon begins to observe the power dynamics
within the family. He learns about the complex relationships that exist between the rich and the
poor in urban India. The Zhaos are portrayed as flawed but good-hearted people in some ways-
they are not cruel in the way that some rich individuals might be, but they are still blind to the
suffering of those beneath them. Mr. Ashok's return from the U.S. represents a kind of
westernization of the family, but the inherent inequalities of Indian society remain unchanged.

While Bairam is working for the Zhaos, he notices the disparity between the lives of the rich and
poor. He describes how the rich can afford luxuries such as air conditioning, electricity, and
expensive imported goods, while the poor continue to live in darkness-literally and figuratively. He
contrasts his own position with that of the Zhaos, noting that while they have the privilege of wealth
and comfort, he is still bound by the shackles of his caste and poverty.

At the same time, Bairam is gaining more insight into the world of his employers, observing their
hypocrisies and contradictions. He notes Mr. Ashok's disillusionment with the corrupt political
system in India, which, despite his good intentions, he is unable to escape. Balram's observations
here underscore one of the novel's central themes: the idea that the system is so deeply entrenched
that even those who are well-meaning cannot easily change it.

Analysis of Chapter 4:

1. The Contrast Between Wealth and Poverty:

This chapter delves deeper into the sharp divide between the lives of the rich and the poor in India.
BaIram's experience as a driver exposes him to the opulence of the Zhaos' life in Delhi, yet he
remains acutely aware of his own humble origins. The luxurious world of the Zhaos (with their
grand home, modern appliances, and comfortable lifestyles) is a stark contrast to the squalor he
grew up in. However, even as he witnesses this, Bairam is keenly aware that the division between
these two worlds is not just material but also psychological. The Zhaos are blind to the extent of
their privilege, and they treat their servants-such as Bairam-with a certain casual indifference.
This reflects a larger social issue: the disconnect between the rich and the poor in India, which
allows the wealthy to remain unaware of or indifferent to the struggles of those beneath them.

2. The Allegory of Darkness and Light:

 The metaphor of darkness {representing rural poverty, ignorance, and the caste system) and light
(symbolizing the opportunities and power associated with wealth and city life) continues in this
chapter. BaIram's journey from the darkness of his village to the light of Delhi and the Zhaos' world
signifies his attempt to break free from the bonds of his caste and socioeconomic status. However,
as he becomes more attuned to the contradictions in the world of the rich, he realizes that the light
he sought is not as bright as he once imagined. There are moral compromises in this world, and the
power structures that keep the poor in their place still exist.

3. Mr. Ashok's Disillusionment:

The character of Mr. Ashok represents a key theme of the novel: the disillusionment of the urban
elite with India's corrupt political system. Mr. Ashok is depicted as someone who once believed in
the power of Western ideals like fairness and progress, but has become disillusioned by the
corruption he faces in India. He finds himself unable to change the system, no matter how hard he
tries. This mirrors Balram's own disillusionment with the world around him. While Mr. Ashok
believes in the power of the state and law, he cannot escape the moral compromises that come with
being wealthy in India.
)
Balram's observations of Mr. Ashok show him that even well-meaning people can be complicit in a
corrupt system. The novel highlights that true change is not possible from within the system itself
but must come from outside it, through radical action or personal transformation.

4. The Servant-Master Relationship:

The relationship between Bairam and his employers is complex. On the surface, the Zhaos are not
cruel to him; they offer him basic respect, give him a job, and even allow him to go on trips with
them. However, their understanding of him as a person is deeply limited by their own privilege and
ignorance. They don't truly understand BaIram's struggles, nor do they seem to care. The
hierarchical relationship between master and servant remains intact, even though they may treat
him better than other employers might.

Balram's position as a servant is a reminder of how deeply ingrained the caste system and class
divisions are in Indian society. While Bairam may now be working for the rich in a modern city, he is
still very much subjugated to their will, a mere tool to serve their needs. This creates internal
)
conflict for Bairam, who, despite his increasing resentment, continues to work for the Zhaos in the
hopes of eventually achieving the wealth and power that would elevate him beyond this cycle.

S. Balram's Growing Awareness:

Balram's growing awareness of the moral contradictions in his world is one of the most important
aspects of this chapter. He starts to understand that the rich, even when they are not actively cruel,
remain trapped in a system that keeps them privileged. Bairam comes to see that the only way to
truly escape the oppressive world of servitude is to reject the morality that the system demands and
embrace his own individualism and desire for freedom.

This realization sets the stage for Balram's eventual moral decline and his willingness to commit acts
that are necessaryfor him to break free from the shackles of his caste and class.
Conclusion:

Chapter 4 is crucial in expanding the novel's exploration of class divisions and social inequalities in
modern India. It highlights the disparity between the rich and the poor, with BaIram's journey from
the rural darkness to the urban light marking a movement into a world full of contradictions and
ethical ambiguities. The disillusionment of Mr. Ashok and his inability to change the system is
mirrored by Balram's realization that, to escape the cycle of poverty and servitude, he must act
outside the confines of morality. This chapter sets up the inner conflict that will drive Bairam to
make morally questionable choices in order to secure his freedom. The tension between idealism
and pragmatism, between self-sacrifice and self-interest, will continue to shape the rest of the
novel.

Extra notes from Gradesaver:

In this chapter, Balrarn's complicated relationship to his landlord grows deeper, while his resentment
of the class divide in India grows sharper. The reader can begin to see how these contradictions in
Bairam will lead him towards the mental instability that allow him to not only commit but also to
justify cold-blooded murder. In particular, he finds himself more deliberately pursuing a lifestyle in
imitation of a class he also despises.
The symbol of the chandelier remains a great symbol for Balram's complicated relationship with
wealth, and the extremes that obsession drive him to. In the discussion that opens this chapter, it
becomes clear that BaIram's fixation upon chandeliers is linked to his belief that he is unique and
exceptional among his peers. Bairam considers them to be "unsung and unloved" objects, and
believes that others do not appreciate their utility and beauty to the extent that he does. "I don't
understand why other people don't buy chandeliers all the time, and put them up everywhere," he
states, somewhat condescendingly adding: "Free people don't understand the value of freedom,
that's the problem". Balram's belief in his own exceptionalism is crucial to his development of an
alternate system of morals. He is an iteration of the Nietzchian "over-man," a literary echo of Crime
and Punishment's Rodion Raskolnikov, especially considering that the murder Bairam commits also
necessitates the murder of his family.
However, this alternate system of morals is crucial towards his self-improvement. As a means of
moving himself along to the path to this destiny, Balram's efforts at self-improvement and self-
fashioning are becoming more overt. His newfound determination to break uncouth country habits,
(
such as chewing paan and compulsively scratching his groin, represents a concentrated attempt to
prepare himself for life outside of the Darkness. Spurred by Pinky Madam's harsh criticisms, these
developments demonstrate Balram's willingness to take his fate into his own hands. That he would
refashion himself on the criticisms of a woman he despises, however, give this story a twisted edge
that conflict with the admiration the reader might also feel for him.
The relationship between Ashok and Bairam is even more complex. The physical link that exists
between them is further established in this section, as Bairam finds himself also coveting Pinky
Madam. Meanwhile, Bairam notes a growing sense of respect between him and Mr. Ashok, who
constantly defends Balram's loyalty. Meanwhile, Bairam frequently expresses his esteem for Ashok
in the present tense, making the murder all the more perverse.
However, we come to understand their disconnect when Bairam recognizes Ashok's weaknesses.
Despite the loyalty he feels, he takes a step towards feeling superior to the man. Bairam sees himself
as a powerful "White Tiger," more like the Mongoose or the Stork in terms of ambition and
shrewdness.
Meanwhile, Adiga continues to ruthlessly expose the shortcomings of government infrastructure and
institutions in India. The rampant pollution and debilitating traffic jams that paralyze Delhi are
tangible symptoms of modernization gone awry. More heart-wrenching is Adiga's expose of how
servants are forced to do prison time for their masters. This detestable practice is enabled by a
 corrupt judicial system that ignores the blatantly forced confessions, and by a perverted cultural
attitude that demands servility and loyalty among the servant class.
Finally, Adiga develops the motif of the lone protestor within this section of the novel. The man who
tries to enter the shopping mall despite his lower-class attire, and then cries out against injustice
when denied entry, is a reflection of the man who attempted to exercise his right to vote and was
subsequently murdered for his failure to comply with the Great Socialist's election fraud scheme.
Just as the man at the voting booth was attempting to claim his basic rights of participating in India's
democracy, the man at the shopping mall is attempting to assert his own right to take part in its
modern, Westernized commercial culture. While neither of these protestors are successful, it is clear
that Bairam is taking note of their efforts, silently preparing for a moment in which he, too, can
break free of the limitations placed upon him by the Darkness.

Commentary and analysis of Chapter 5: The Fifth Night

In Chapter 5 of The White Tiger by Aravind Adiga, Bairam Halwai continues narrating his journey
from being a driver for Mr. Ashok and Pinky Madam to becoming a successful entrepreneur. This
chapter highlights his growing awareness of the social inequalities and moral compromises that
)
dominate his world.

Key Events

l. The Dichotomy of Urban India:

Bairam becomes more attuned to the stark contrast between the wealthy elite and the
impoverished masses in Delhi. The lavish lifes~yle of Mr. Ashok and Pinky Madam is
juxtaposed against the struggles of people living in urban slums, highlighting the systemic
injustices in Indian society.
2. Pinky Madam's Restlessness:
Pinky Madam becomes increasingly dissatisfied with her life in India. Her unease with the
cultural and social environment creates tension between her and Mr. Ashok. She often vents
her frustrations on Bairam, further solidifying his understanding of power dynamics.
3. Balram's Evolving Perspective:
Balram's servitude exposes him to the corrupt practices of the elite, including bribery and
tax evasion. Witnessing these actions sparks his realization that moral integrity is often
) irrelevant in a society driven by wealth and power.
4. An Insight into torruption:
Mr. Ashok becomes complicit in bribing government officials to protect his family's business
interests. Bairam observes these interactions closely, learning how corruption operates at
the highest levels.
5. Balram's Inner Conflict:
As Bairam gains more insight into the corrupt and exploitative world of his employers, he
begins to grapple with his own aspirations. He realizes that loyalty to his master comes at
the cost of his dignity and dreams.

Analysis of Chapter 5

Themes

l. SocialInequality:
The chapter emphasizes the growing divide between the rich and the poor in urban India.
Balram's observations of Delhi's elite lifestyle underline the systemic oppression that keeps
the lower classes subservient.
 2. Corruption and Moral Decay:
Balram's exposure to the morally bankrupt actions of his employers reflects the
normalization of corruption in Indian society. This theme sets the stage for Balram's
eventual rebellion.
3. Identity and Ambition:
Bairam begins questioning his identity as a loyal servant and contemplates the possibility of
transcending his social station. This inner conflict foreshadows his transformation from a
servant to an entrepreneur.

Character Development

• Bairam Halwai:
BaIra m's character begins to shift as he becomes more disillusioned with the rigid class
system. His growing cynicism and ambition signal his eventual break from servitude.
• Pinky Madam:
Pinky Madam's discomfort with Indian society adds complexity to her character, portraying
her as both a victim of her circumstances and a perpetrator of oppression.
• Mr. Ashok:
Mr. Ashok's passive acceptance of corrupt practices reveals his moral weakness and
highlights the hypocrisy of the wealthy elite.

Symbolism

• Delhi as a Microcosm:
Delhi represents modern India, with its glaring inequalities and pervasive corruption. The
city's dualities reflect Balram's internal struggle between servitude and rebellion.

Foreshadowing

The chapter subtly foreshadows BaIra m's eventual rebellion against the system. His observations of
corruption and his resentment towards his employers plant the seeds of his transformation.

Conclusion (

Chapter 5 of The White Tiger deepens the reader's understanding of the societal and personal forces
that shape BaIra m's journey. It serves as a turning point in his evolution, laying the groundwork for
his eventual rise as an entrepreneur. The themes of inequality, corruption, and ambition continue to
drive the narrative forward.

Extra notes from Gradesaver:

The image of the Rooster Coop is one of the novel's central metaphors, as well as the most pointed
animal imagery that Bairam uses to make sense of his world. In giving his description of the Rooster
Coop, Bairam clearly expresses his world view. The metaphor explains the divisive class elements he
recognizes in society, as well as his view of himself as exceptional. In many ways, this depiction of
the Rooster Coop allows him to justify the murder he eventually commits, but the way in which it
also conforms to the depravity of India's underclass also makes it resonate in a more objective way
as well.
The metaphor of the White Tiger is also further developed in this section. In this chapter, Bairam
mentions that above the cage of the White Tiger in Delhi's National Zoo, a sign reads: "Imagine
 yourself in this cage" {150). Bairam has no trouble doing that - both because he considers himself
to be trapped in the metaphorical rooster coop, and because he considers himself to be a White
Tiger, a unique and exceptional creature. He is both trapped and yet poised to escape. The
contradiction implicit in this understanding ultimately propels the novel to its climax, the murder of
Mr. Ashok. He cannot prove his exceptionalism without breaking free. He has to be willing to
repudiate the expectations of those around him - as he does when he meditates - if he is to truly
break free. The Rooster Coop will never be bested by chickens - it will take a White Tiger.
In this chapter, Bairam more openly addresses the ambiguous nature of his relationship with Mr.
Ashok than he has previously. Here, he explicitly admits his uncertainty over how to feel about the
man. He often expressesanger and resentment about Mr. Ashok, even admitting violent instincts. At
other times, his deep respect for Ashok is palpable. Bairam demonstrates a deep-seeded desire to
serve with utmost loyalty, as evidenced by his instinctive response when he finds Mr. Ashok
massaging his own feet. Further, he even thinks of himself as a wife to Ashok after Pinky leaves,
further developing the homoerotic overtones of the relationship. Bairam attributes this uncertainty
to the mental effects of being trapped in the Rooster Coop, which causes those trapped inside to be
"made mysteries to ourselves" {160).
Ashok is similarly inconsistent in his attitude towards Bairam, sometimes expressing his trust for his
) driver, while at other times abusing him alongside others. Perhaps most grievously, Mr. Ashok does
not interfere with the plan to send Bairam to prison, and even holds off telling him the news. This is
a sign of the weakness that Bairam noticed in the previous chapter, and which helps him justify his
ultimate murder. As a result of these inconsistencies, the relationship between Ashok and Bairam is
constantly in flux. This volatility erupts in the first overt instance of physical violence between the
two, when Bairam kicks Ashok in the chest in self-defence, foreshadowing the ultimate violent act
which will end Ashok's life.
Once the seemingly simple complement to her husband, Pinky Madam's character becomes
considerably more complex in the wake of the hit-and-run. Prior to the developments in this section
of the novel, Pinky Madam mostly served as a straightforward antagonist to Bairam. She was
snobbish, promiscuously dressed, constantly dissatisfied, annoying and capricious, even if she was
also fascinating and attractive. In the wake of her reprehensible actions in the hit-and-run, however,
Pinky demonstrates a surprising level of shame, unmatched by anyone else in the Stork's family,
including Ashok. She demonstrates an unprecedented resolve in choosing to leave Ashok, and her
decision to leave money for Bairam demonstrates that she is not as single-mindedly contemptuous
of him as previously indicated. That Bairam notes her complexity ultimately shows his observant
nature, but her deepening character is hardly enough reason for his ever-increasing resentment
) towards the upper class to subside.

Commentary and analysis of Chapter 6: The Sixth Morning

In Chapter 6 of The White Tiger by Aravind Adiga, Bairam Halwai's transformation gains momentum
as he continues to reflect on the oppressive systems that bind him. This chapter is pivotal as it
deepens Balram's disillusionment with servitude and reveals his growing determination to break free
from his "Rooster Coop" existence.

Key Events

1. Pinky Madam's Departure:

Pinky Madam abruptly decides to leave India and Mr. Ashok after a heated argument. Her
unhappiness with her life in India and her disdain for its culture culminate in her departure.
Before leaving, she deliberately involves Bairam in a morally compromising situation, forcing
him to take responsibility for a hit-and-run accident she committed earlier.
 2. Balram's Betrayal by the System:
After the hit-and-run incident, Bairam is coerced into signing a confession, taking full
responsibility for Pinky Madam's crime. This incident reinforces Balram's realization of how
the wealthy exploit and discard the poor with no regard for their lives.
3. Mr. Ashok's Vulnerability:
Pinky Madam's departure leaves Mr. Ashok emotionally shattered and more reliant on
Bairam. This shift in their relationship subtly alters the power dynamics, giving Bairam an
opportunity to exploit Mr. Ashok's growing isolation and weakness.
4. Bal ram's Awakening:
Witnessing the hypocrisy and exploitation of the wealthy class further stokes BaIram's anger.
He begins to shed his fear of the social hierarchy and fantasizes about breaking free from his
life as a servant.
5. Hints of Rebellion:
Bairam becomes increasingly emboldened, stealing small amounts of money from Mr. Ashok
and experimenting with minor acts of defiance. These moments symbolize his first steps
toward rebellion.

Analysis of Chapter 6

Themes

1. Exploitation of the Poor:

Balram's coerced confession for Pinky Madam's crime underscores the lack of agency
afforded to the lower classes. This event exemplifies the moral and legal impunity enjoyed
by the rich.
2. Power Dynamics and Vulnerability:
The shifting dynamic between Bairam and Mr. Ashok reveals how emotional vulnerability
can undermine authority. This change foreshadows Balram's eventual assertion of power.
3. The Rooster Coop Metaphor:
Balram's reflections on the Rooster Coop metaphor deepen, highlighting how systemic
oppression traps the poor in servitude. This metaphor becomes central to understanding
Balram's motivations.

(
Character Development

• Bairam Halwai:
Balram's transformation accelerates as he becomes more disillusioned with his role as a
servant. His small acts of defiance indicate his growing resolve to escape the Rooster Coop.
• Mr. Ashok:
Mr. Ashok's heartbreak and reliance on Bairam expose his vulnerabilities. His internal
conflict between moral decency and family loyalty adds complexity to his character.
• Pinky Madam:
Pinky Madam's decision to leave and her manipulation of Bairam reveal her self-
centeredness. Her actions highlight the moral depravity of the elite.

Symbolism

• The Signed Confession:

The confession Bairam is forced to sign symbolizes the powerlessness of the lower class and
the systemic exploitation that enables the elite to escape accountability.
 • Small Acts of Theft:
BaIram's thefts symbolize his initial steps toward breaking free from servitude and asserting
control over his destiny.

Foreshadowing

Balram's fantasies of rebellion and his defiance hint at his eventual decision to murder Mr. Ashok.
These moments foreshadow the climactic turning point in the narrative.

Conclusion

Chapter 6 marks a critical juncture in The White Tiger, as Balram's frustration with his servitude and
the systemic inequalities around him reaches new heights. This chapter sets the stage for his
eventual transformation, exploring themes of exploitation, power dynamics, and rebellion. The
events and Balram's internal struggles make it clear that his rise as an entrepreneur will come at a
significant moral cost.
)
Extra notes from Gradesaver:

For several chapters of the novel, the device of the Premier mostly disappears. It remains a
wonderful way for Bairam to express himself openly, but also to hide his inner demons, revealing
them more through suggestion and dramatic irony than open admission. However, the transition
between the fifth and sixth chapter reminds us that Bairam does have a life from which he writes
this story. There is a business in which he is involved, and the interruption both raises questions to
whet the reader's curiosity, and reminds us that the Bairam in his story (the one still a driver in
Delhi) is a work in progress, a man in the process of becoming something different.
And this idea of becoming something different ties into the underlying motif of dualities and pairs,
which is significantly emphasized throughout this chapter. The central dichotomy between the
Darkness and the Light in India is illustrated continually throughout the text, with examples of pairs
that reflect it. The "men with big bellies" and "men with small bellies," the rich man's market and
the smaller, grimier version for servants, the gleaming city hospital and the village hospital: all are
examples of things from the "Light" half of India and their distorted, inferior reflections in the
Darkness.The rearview mirror, emphasized at length in this section, brings the most significant of
these Light/Darkness pairs - Ashok and Bairam - into an uncomfortable confrontation with one
another, causing embarrassment and awkwardness for both men.
Brought into sharp relief by the mechanism of the mirror, the connection between the paired Ashok
and Bairam, subtly suggested throughout the text, now takes on a newfound overtness. Bairam
openly expresseshis belief in a physical link between the two, explaining that "master and driver
had somehow become one body that night" as he shares Ashok's feelings of sexual arousal (169).
The bond between the two characters is further established by Balram's conviction that his own
moral corruption took place only as a direct result of that of his master - after all, "Once the master
of the Honda City becomes corrupted, how can the driver stay innocent?".
With the two characters firmly established as a linked pair, the narrative builds anticipation for a
moment of confrontation between Bairam and his counterpart. This suspense is further nurtured by
yet another instance of Ashok defending Balram's trustworthiness when another character suggests
replacing him. These moments are laced with a tense irony, as the reader is painfully aware of
Ashok's naivete. We know that Bairam will eventually murder him.
The suggestion of this duality, however, is more than personal. It is also political. The more linked
Bairam feels to his master, the closer he comes to the rage that will lead him to atrocity. Similarly,
Adiga's suggestion is that the more that the Darkness infiltrates the Light, with poor people flooding
into the streets of Delhi, the closer the country comes to civil war. Becausethey are two halves of
the same coin, the underclass becomes progressively more aware of what it is not. And as this
awareness grows, so too does the rage that might lead to violent upheaval. Adiga then uses Bairam
as a metaphor. As he becomes more aware of how fragile the separation between himself and his
master is, he also begins to note the reality of the depravity that the poor suffer. He feels a
connection to the city, to its aspirations and inherent violence both.
Another irony that emerges within this chapter is a new side of Balram's character: his traditional
moral beliefs, seemingly incompatible with his growing individuality and eventual decision to
commit murder. Balram's attitude towards Ashok's new love demonstrates a village sensibility that
includes an adherence to a distinctly old-fashioned moral code. This traditionalism is further
emphasized by his adherence to village wisdom, such as the belief that penetrating a virgin cures all
diseases. The fact that Bairam is, in his heart, a traditional village boy demonstrates just how much
he must transform in order to eventually embrace an alternate system of morality that allows him to
justify murder and a betrayal of his family. Or, put another way, simply murdering his master does
not make him a master. Instead, because the two classes are linked as a pair, each contains the
other. Bairam might change his circumstances, but there is an extent to which he can never change
himself. Even in his current situation, with the gall to write directly to China's Premier, he cannot
(
totally repudiate his village sensibility. Again, seen from a political lens, the suggestion is that civil
war might disrupt a social order, but it will never alter the inexorable way in which the upper and
lower classes are natural reflections of one another.

Commentary and Analysis of Chapter 7:

In this chapter, Bairam Halwai's journey toward rebellion against the system intensifies. He is
caught in the growing tension between his loyalty to Mr. Ashok and his resentment of the
exploitation he endures.

1. Mr. Ashok's Corruption Deepens:

Mr. Ashok becomes more entrenched in bribing government officials to secure his family's
business interests. Bairam witnesses how bribes are casually transported in red bags,
symbolizing the normalized corruption among India's elite.
2. Balram's Moral Dilemma:
Bairam begins stealing more substantial sums of money from Mr. Ashok, grappling with guilt
but justifying his actions as preparation for his eventual escape. (
3. Mr. Ashok's Isolation:
Following Pinky Madam's departure, Mr. Ashok becomes lonelier and more vulnerable,
treating Bairam more kindly at times. However, his occasional kindness does not erase the
power imbalance between them.
4. The Spark of Rebellion:
Balram's resentment toward the system reaches a breaking point when he overhears Mr.
Ashok's plans to dismiss him and hire a new driver. This looming threat compels Bairam to
consider drastic measures to secure his freedom.

Analysis of Chapter 7

Themes

1. Corruption:
The chapter emphasizes how deeply entrenched corruption is in Indian society, with Mr.
Ashok representing the elite's ability to manipulate the system for personal gain.
 2. ClassConflict:
BaIram's growing anger underscores the deep-seated tensions between the servant and
master classes,as he begins to see himself as a victim of systemic oppression.
3. Moral Ambiguity:
Balram's thefts and his internal conflict highlight the moral complexities of his rebellion. His
actions blur the line between survival and immorality.

CharacterDevelopment

• Bairam Halwai:
Bairam becomes more calculating, rationalizing his acts of theft as a means to escape
servitude. His internal monologue reflects his growing determination to change his destiny.
• Mr. Ashok:
Mr. Ashok's vulnerability and occasional kindness reveal his humanity, but his complicity in
corruption ensures he remains a symbol of the oppressive elite.

Foreshadowing
)
Balram's consideration of "drastic measures" and his reflections on his place in the Rooster Coop
strongly foreshadow his eventual murder of Mr. Ashok.

Extra notes from Gradesaver

This rambling, wide-ranging section of the novel is organized so as to reflect Balram's mental state as
he becomes increasingly certain of his decision to escape the Rooster Coop through such vicious
means. While Bairam frequently wavers, at moments almost confessing his plans, he becomes
progressively more determined and single-minded as the chapter progresses. Similarly, the narrative
itself turns from disorganized descriptions of BaIram's wanderings into a direct, focused description
of the murder. What is happening is that Balram's intention transforms from a mindless rage to a
much more sinister rationalization.
As BaIram's plan crystallizes and he becomes more certain of his actions, Adiga uses colour imagery
to reflect the development of this crazed fixation. Reflecting his newfound obsession with the red
bag, Bairam begins to observe the colour red everywhere in his surroundings, including in the "red
) light," "red puddle," "red lightbulbs," "red claws" and the "red-light district" (208-213). Through this
imagery, Adiga vividly captures the escalating tension and nearly psychopathic delusion which
culminates at the chapter's conclusion.
Further escalating this sense of tension is yet another highly meaningful exchange between Bairam
and Ashok in the rearview mirror. Watching his own reflection in the mirror, Bairam experiences a
moment of dissociation from his own features, seeing himself as the White Tiger, "a cat watching its
prey" (208). Simultaneously, Bairam convinces himself that the money is rightfully his. This moment
is arguably the first in which he fully commits to his plan. What Adiga suggests is that the rage born
of fear and resentment would never have overpowered Balram's traditional morality, which the
reader knows continues to resonate within him. Instead, he had to rationalize the murder, to fit it
within his moral framework.
Further, this moment continues the motif of dualities. At the characters see each other in the mirror,
their roles reverse. Ashok is no longer the stronger, richer, more elite version of the poor,
uneducated servant Bairam. Instead, the White Tiger has gained dominion over his weaker, inferior
double, the Lamb. It is appropriate that this reversal takes place while out in the Indian capital, since
Bairam has established it as a city of dualities, uniting both parts of India. As Bairam observes, "The
Light and the Darknessboth flow into Delhi" (215).
Paralleling the way Bairam is torn between the "Light" and "Darkness" within himself, Adiga makes a
subtle acknowledgement of the way that a rigid class system eventually infiltrates everyone's psyche
through his characterization of Mr. Ashok. Throughout this chapter in particular, Mr. Ashok slowly
loses his sympathy and pity for Bairam, becoming a more cold-blooded rich man. His recognition of
the depravity in which the poor lives is perhaps noble but also somewhat disingenuous; he had
never noticed any of it before, and is openly patronizing about their food. Similarly, Bairam then
begins to notice how the man deliberately chooses how much to give to the poor. The fact that Mr.
Ashok would indeed have replaced Bairam as driver suggests that the man's initial sympathies were
eventually going to be swallowed by the impossibility of crossing the class divide in such a system.
Bairam faces this divide, too, in trying to hire a prostitute like the Kim Basinger lookalike. That he has
money and opportunity does not mean he can cross a border into what rich people enjoy. The
misery and disappointment he feels on that occasion is crucial towards his decision to break from
the Rooster Coop with such vicious certainty. He will never be able to remake himself unless he
destroys what he is and creates a new identity. He must tear himself from the world he knows, and
that requires (in his mind) something as vicious as murder.
Keeping with the highly symbolic landscape that Adiga uses to characterize Balram's mental state in
this chapter, two central events here have a strong symbolic significance. First is Balram's trip to the (
national zoo, where he confronts another of his doubles: the actual White Tiger. This almost spiritual
experience emboldens Bairam to embrace his White Tiger identity and triumph over Ashok, the
Lamb. It is telling that he has a mini-resurrection, losing himself and then waking with an unshaken
certainty. It is a type of re-birth, exactly what he needs to truly achieve the luxury and respect that
he dreams of.
A second crucial event that compels Bairam to finally act is his introduction to poetry, in particular
the line "You were looking for the key for years/but the door was always open!" (216). Bairam
frequently refers to verses and poems throughout his letters to the Premier, and it now becomes
clear that poetry was instrumental in encouraging him. Much as he did with his rationalization of
deserving the money, Bairam uses the poetry to justify what he otherwise would condemn as an
atrocious act.
Even as Balram's determination grows, however, a strong element of chance, contingency, and fate
are instrumental to his success. Balram's fashioning of the murder weapon from a broken bottle of
Johnny Walker Black, for example, seems to be the result of a subconscious urge. Bairam insists to
the Premier that was carrying the bottle to sell to Vitiligo-Lips, and that he smashed it without any
conscious design, with only the line of poetry echoing in his head. Similarly, even moments before
Ashok's death, Bairam appears ready to abandon his plan when Ashok doubts his story about the (
wheel. The significance of contingency reinforces Balram's belief in his exceptionalism, his belief that
he has a separate fate as one who has awoken while the rest of society is asleep.
The final duality, though, is within Bairam himself. No matter how fully he commits to his
rationalization, he ultimately cannot convince himself to leave Dharam behind. Though he already
justified leaving his family to be massacred, he nevertheless feels compelled to stand up for at least
one of them. That he remains torn between his guilt and his certainty is clear throughout the
narrative, and this moment reminds us that he faced that conflict from the moment of the murder.

Commentary and analysis of Chapter 8: The Seventh Night

This chapter serves as the climax of Balram's transformation, as he makes the ultimate decision to
break free from his servitude through a shocking act of violence.

1. The Murder of Mr. Ashok:

Bairam seizes an opportunity to kill Mr. Ashok. While transporting another bribe in the red
bag, Bairam lures Mr. Ashok out of the car under the pretense of a flat tire. He strikes him
with a broken whiskey bottle, killing him, and flees with the money.
 2. Escape to Bangalore:
With the stolen money, Bairam escapes to Bangalore, where he begins his new life as an
entrepreneur. He uses the wealth to bribe officials and start a taxi business catering to IT
professionals.
3. Transformation into a "White Tiger":
Bairam fully embraces his identity as a self-made man, justifying his actions as necessary to
escape the Rooster Coop. He views himself as a rare and exceptional figure who broke free
from servitude.

Analysis of Chapter 8

Themes

1. Freedom vs. Morality:

Balram'smurder of Mr. Ashok highlights the moral sacrifices required to achieve freedom in
a corrupt and unequal society.
2. Individualism:
) Balram'stransformation into a "White Tiger" underscores the power of individual will and
ambition, even as it raises questions about the ethical costs of success.
3. Cycle of Oppression:
While Bairam escapes servitude, his willingness to bribe and exploit others suggests that he
may perpetuate the very system he sought to escape.

Character Development

• Bairam Halwai:
BaIram's transformation is complete as he evolves from a subservient driver to a ruthless
entrepreneur. He fully embraces the idea that survival in his world necessitates moral
compromises.
• Mr. Ashok:
Mr. Ashok's death symbolizes the fall of the elite at the hands of the oppressed, but it also
underscores his naivety in underestimating Balram's ambitions.

) Symbolism

• The Red Bag:

The red bag filled with money becomes a symbol of corruption, power, and Balram's escape
from the Rooster Coop.
• The Murder Weapon (Whiskey Bottle):
The broken whiskey bottle symbolizes the shattering of Balram's servile identity and the
brutality of his transformation.

Foreshadowing Fulfilled

The chapter fulfills the earlier foreshadowing of Balram's rebellion and his rise as an entrepreneur,
completing his journey from the darkness of servitude to the light of success.

Conclusion

Chapters 7 and 8 mark the culmination of Balram's journey in The White Tiger, as he embraces his
role as a "White Tiger" who escapes the Rooster Coop through rebellion and self-determination.
These chapters explore the moral and societal costs of his transformation, presenting a powerful
critique of class, corruption, and individual ambition in modern India.

Extra notes from Gradesaver:

Balram's transformation, which has been unfolding over the course of the entire novel, is now
complete. The preternatural connection that existed between Ashok and Bairam, which involved
their fluid and shifting identities, has now reached its logical conclusion: Bairam has made himself
into Mr. Ashok (or a form of him). He even uses a form of the man's name. Only by murdering Ashok
and repudiating his former self could Bairam transcend the Rooster Coop and earn a place in the
Light.
BaIra m's journey of self-fashioning has thus drawn to a close. He powerfully demonstrates the
possibility of forging one's own identity as he transforms himself from a poor village dweller into a
successful entrepreneur. However, his success has required him to commit to an entirely alternate
sense of morality. Though he (and the reader) can certainly attribute this necessity to the limitations
enforced by society, it is also true that he has had ·to take responsibility for those decisions. In taking
on his final name, Ashok Sharma, Bairam commits fully to this alternate system of morality - he has
become someone else. (
A key part of this transformation connects Bairam to the novel's social themes, as he embraces the
corruption he has viciously resented for so long. The only way to become successful in a society
paralyzed by corruption, it seems, is to enter into the same questionable practices that reinforce the
limitations of the Rooster Coop. Balram's masterful use of the police corruption show not only that
he has changed, but also that he has paid close attention to the way the world works.
However, there are indications that Bairam is striving to set himself apart from men like the Stork.
He treats his employees fairly and demonstrates a strong conscience, as indicated by his
compassionate treatment of the dead boy's family. Ultimately, then, the novel's conclusion
challenges the reader to consider the grey areas of Balram's morality. In what circumstances can
murder be justified? Must an individual be willing to sell others out in a world that otherwise
prohibits success?Balram's charisma and humour goes a long way towards humanizing his
behaviour, but the most compelling argument is his success. That he has succeeded suggests that he
might unfortunately be correct, that a poor man can never rise without violently extricating himself
from the moralities, laws and expectations that otherwise limit him. He certainly believes he has
discovered a new way of life; not only does he see Dharam as a pupil, but he dreams of opening a
school that can spread his philosophy on an even greater scale.
In considering the future of Bangalore and humanity as a whole, Bairam brings his narrative full- (
circle to some of his opening remarks to the Premier. He believes that the era of the yellow man and
brown man is approaching. In other words, he is attempting to tell a larger story through his own
tale. He hopes his story foresees a future in which the larger global strictures of the Rooster Coop
might be destroyed. Now more than ever, his unusual decision to address his entire tale to Wen
Jiabao makes sense, as a seeming overture to a possible future Sino-Indian alliance in a globalized
society. Ultimately, then, Bairam ends his tale as a conflux of fascinating personalities: a charmer, a
psychopath, a businessman, and maybe even something of a seer.