Many characters try to preserve old memories and traditions in the novel, but Roy also portrays the inevitable march of change through small shifts in the status quo. Paradise Pickles & Preserves is the most obvious symbol of preservation (pickling things to preserve them), as Mammachi and the people of Ayemenem cling to the old caste system and the gender double standard. In places like Mammachi’s house and the “History House” things linger from the past and are nursed and kept alive, like the “Loss of Sophie Mol” or the ghost of Kari Saipu. Other than through its name, the History House also becomes a symbol of preservation as the resting place of Rahel’s plastic watch with the time painted on it – a small example of literally freezing time.
Despite these attempts at preservation, the pickle jars keep leaking, and one of the book’s common refrains is “things can change in a day.” Much of the action takes place in two days, one in 1969 and one in 1993 – the days of Sophie Mol’s death and Rahel’s reunion with Estha. The efforts to preserve tradition are eroded away, and change still comes to both characters and country through the “small things.” Ammu gets divorced and then loves an Untouchable, defying gender roles and the caste system, and the Marxist movement gains power and overturns the system of landlords and laborers. Small things like Ammu’s warning that she loves Rahel “a little less” lead to big events like Rahel and Estha running away, which in turn leads to Sophie Mol’s death.
Change vs. Preservation ThemeTracker
Change vs. Preservation Quotes in The God of Small Things
It is curious how sometimes the memory of death lives on for so much longer than the memory of the life that it purloined. Over the years, as the memory of Sophie Mol… slowly faded, the Loss of Sophie Mol grew robust and alive. It was always there. Like a fruit in season. Every season.
He didn’t know that in some places, like the country that Rahel came from, various kinds of despair competed for primacy. And that personal despair could never be desperate enough. That something happened when personal turmoil dropped by at the wayside shrine of the vast, violent, circling, driving, ridiculous, insane, unfeasible, public turmoil of a nation. That Big God howled like a hot wind, and demanded obeisance. Then Small God (cozy and contained, private and limited) came away cauterized, laughing numbly at his own temerity.
They used to make pickles, squashes, jams, curry powders and canned pineapples. And banana jam (illegally) after the FPO (Food Products Organization) banned it because according to their specifications it was neither jam nor jelly. Too thin for jelly and too thick for jam. An ambiguous, unclassifiable consistency, they said… Looking back now, to Rahel it seemed as though this difficulty that their family had with classification ran much deeper than the jam-jelly question… They all broke the rules. They all crossed into forbidden territory. They all tampered with the laws that lay down who should be loved and how. And how much. The laws that make grandmothers grandmothers, uncles uncles, mothers mothers, cousins cousins, jam jam, and jelly jelly.
Perhaps it’s true that things can change in a day. That a few dozen hours can affect the outcome of whole lifetimes. And that when they do, those few dozen hours, like the salvaged remains of a burned house – the charred clock, the singed photograph, the scorched furniture – must be resurrected from the ruins and examined. Preserved. Accounted for.
Little events, ordinary things, smashed and reconstituted. Imbued with new meaning. Suddenly they become the bleached bones of a story.
What was it that gave Ammu this Unsafe Edge? This air of unpredictability? It was what she had battling inside her. An unmixable mix. The infinite tenderness of motherhood and the reckless rage of a suicide bomber. It was this that grew inside her, and eventually led her to love by night the man her children loved by day. To use by night the boat that her children used by day. The boat that Estha sat on, and Rahel found.
The marchers that day were party workers, students and the laborers themselves. Touchables and Untouchables. On their shoulders they carried a keg of ancient anger, lit with a recent fuse. There was an edge to this anger that was Naxalite, and new.
Pappachi would not allow Paravans into the house. Nobody would. They were not allowed to touch anything that Touchables touched. Caste Hindus and Caste Christians. Mammachi told Estha and Rahel that she could remember a time, in her girlhood, when Paravans were expected to crawl backwards with a broom, sweeping away their footprints so that Brahmins or Syrian Christians would not defile themselves by accidentally stepping into a Paravan’s footprint.
Suddenly Ammu hoped that it had been him that Rahel saw in the march… She hoped that under his careful cloak of cheerfulness he housed a living, breathing anger against the smug, ordered world that she so raged against… The man standing in the shade of the rubber trees with coins of sunshine dancing on his body, holding her daughter in his arms, glanced up and caught Ammu’s gaze. Centuries telescoped into one evanescent moment. History was wrong-footed, caught off guard.
With a street fighter’s unerring instincts, Comrade Pillai knew that his straitened circumstances (his small, hot house, his grunting mother, his obvious proximity to the toiling masses) gave him a power over Chacko that in those revolutionary times no amount of Oxford education could match.
He held his poverty like a gun to Chacko’s head.
Blue-lipped and dinner-plate-eyed, they watched, mesmerized by something that they sensed but didn’t understand: the absence of caprice in what the policemen did. The abyss where anger should have been. The sober, steady brutality, the economy of it all.
They were opening a bottle.
Or shutting a tap.
Cracking an egg to make an omelette.
The twins were too young to know that these were only history’s henchmen. Sent to square the books and collect the dues from those who broke its laws. Impelled by feelings that were primal yet paradoxically wholly impersonal. Feelings of contempt born of inchoate, unacknowledged fear – civilization’s fear of nature, men’s fear of women, power’s fear of powerlessness.
This was the stuff their dreams were made of. On the day that Estha was Returned. Chalk. Blackboards. Proper punishments.
They didn’t ask to be let off lightly. They asked only for punishments that fitted their crimes. Not ones that came like cupboards with built-in bedrooms. Not ones you spent your whole life in, wandering through its maze of shelves.
There was very little that anyone could say to clarify what happened next. Nothing that (in Mammachi’s book) would separate Sex from Love. Or Needs from Feelings…
But what was there to say?
Only that there were tears. Only that Quietness and Emptiness fitted together like stacked spoons… Only that what they shared that night was not happiness, but hideous grief.
Only that once again they broke the Love Laws. That lay down who should be loved. And how. And how much.