Anil Vandeo Andel[1]
Abstract
The paper delves into the theme of subversive entrepreneurship in Aravind Adiga’s The White Tiger, highlighting the intricate relationship between capitalism and moral conscience through the eyes of Balram Halwai. Balram’s transformation from a lowly servant in rural India to a thriving entrepreneur in Bangalore offers a sharp critique of a capitalist system that often prioritizes financial ambition over ethical values. The idea of subversive entrepreneurship is explored as a practice where individuals push against traditional moral boundaries in their pursuit of success. Balram’s journey is marked by difficult choices—most notably, his morally questionable actions, including murder—that expose the darker realities of capitalism, where the fight for survival often demands ethical sacrifices. Adiga presents capitalism as a double-edged sword: it provides pathways for upward mobility but also creates an environment filled with moral ambiguity. Through Balram’s internal struggles and justifications, we see the conflict between ambition and conscience, prompting important reflections on the true costs of economic freedom. The paper argues that The White Tiger challenges readers to rethink the ethical implications of entrepreneurship, questioning the idea that success is always virtuous while illuminating the sacrifices that often accompany it. Balram’s story not only critiques the nature of personal ambition but also serves as a poignant commentary on the moral emptiness that can arise from an unrelenting quest for economic gain in today’s competitive landscape.
Keywords: Subversive entrepreneurship, capitalism, moral conscience, social mobility, justification of actions, moral compromise.
Introduction
Aravind Adiga’s The White Tiger offers a deeply moving look at the complexities of modern India, intertwining themes of ambition, morality, and the harsh realities of capitalism. Central to this narrative is Balram Halwai, a man born into poverty ridden Darkness who daringly transforms his life through what can only be described as subversive entrepreneurship. His journey becomes a powerful lens through which it can be explored the relationship between economic systems and ethical considerations in a rapidly evolving society. When it is thought of entrepreneurship, we often envision innovation, risk-taking, and ethical business practices. Adiga challenges this conventional view, suggesting that entrepreneurship can also be a double-edged sword. Balram’s transformation from a servant in rural India to a successful entrepreneur in Bangalore illustrates the conflicting pressures within a capitalist framework, where ambition can require painful moral compromises. His path isn’t just about achieving wealth; it forces to question the very nature of conscience and ethics. In a society where wealth equates to power, Balram’s story reveals an often-overlooked truth. The pursuit of success can lead people to forsake their moral principles. He captures this stark reality when he observes that the best way to keep the poor man down is to keep him from the money. This insight highlights the systemic barriers that maintain inequality and underscores Balram’s determination to escape his circumstances. Yet, this journey is fraught with ethical dilemmas, prompting him to question what it truly means to be free.
Balram’s experience serves as a broader critique of neoliberal capitalism, where personal ambition often collides with societal norms and ethical standards. As he navigates the perilous waters of entrepreneurship, his choices reflect a conscious departure from traditional morality. His drastic actions, including murder, become a radical assertion of agency in a world that often sidelines the poor and marginalized. In this light, The White Tiger invites to confront uncomfortable truths about the moral costs associated with economic ambition. It raises vital questions firstly, whether it truly means to succeed in a system that rewards ruthlessness and secondly at what point the pursuit of personal gain overshadows one’s responsibilities to others? Through Balram’s transformation, the novel encourages to rethink one’s understanding of entrepreneurship—not merely as a virtuous endeavour, but as a complex interplay of ambition, ethics, and survival. The paper will delve into these themes, analysing how Balram Halwai embodies subversive entrepreneurship and the implications of his actions within the broader socio-economic landscape of India. By examining the connection between capitalism and conscience in The White Tiger, it can gain valuable insights into the moral challenges faced by individuals navigating the intricate dance of ambition in an increasingly competitive world.
In The White Tiger, Aravind Adiga offers a rich and layered perspective on entrepreneurship that goes beyond the typical definitions it often encounters. Subversive entrepreneurship, as it is portrayed, involves challenging established norms and ethical boundaries in the relentless pursuit of success. This form of entrepreneurship doesn’t just seek profit; it questions and often undermines existing social and economic structures. Through the character of Balram Halwai, Adiga observes the moral compromises that frequently accompany the desire for upward mobility in a capitalist society.
Subversive entrepreneurship sets itself apart from traditional entrepreneurship, which typically focuses on innovation and business growth. Instead, it embodies a conscious choice to confront the status quo, often stepping outside recognized ethical frameworks. This can take various forms, including unethical business practices, exploitation of labour, or even criminal actions—each of which may be justified as necessary for survival or success. Jennifer Klein (2015, p. 850) asserts, “Subversive entrepreneurship distinguishes itself by prioritizing social change and challenging existing power structures, rather than merely focusing on innovation and market growth”. Balram’s journey perfectly illustrates this concept. Born into a caste of servants and mired in poverty driven Darkness, he becomes acutely aware of the barriers to success in India. Balram reflects, “The greatest thing to come out of this country in the ten thousand years of its history is the Rooster Coop” (Adiga, 2017, p.173). This statement captures the struggle of the underprivileged, whose dreams are often stifled by societal constraints. Balram’s transformation from a servant to a successful entrepreneur isn’t just about accumulating wealth; it’s a rebellion against a system designed to keep him in his place. This system is predominant from the old ages which is difficult to break for the people of Darkness.
Capitalism has its dark side which is usually hidden from the masses. The rebellion against the capitalism is the product of capitalism itself. Arundhati Roy (2014, pp. 78) hints that the poverty created by capitalism often drives people to embrace illegal activities as a form of resistance against an oppressive economic order. In order to emphasis the fact of dark side of capitalism, Michael Parenti (2004) proposes that the criminalization of the poor in a capitalist system can be seen as a reaction to their inability to thrive under conditions that favour wealth accumulation for the few. Adiga doesn’t shy away from exploring the darker aspects of capitalism, showing how the quest for profit can lead individuals to make morally questionable choices. Balram’s journey is riddled with ethical dilemmas, culminating in the murder of his employer—a desperate act he rationalizes as a means of liberation.
Why not? Am I not a part of all that is changing this country? Haven’t I succeeded in the struggle that every poor man here should be making—the struggle not to take the lashes your father took, not to end up in a mound of indistinguishable bodies that will rot in the black mud of Mother Ganga? True. (Adiga, 2017, p. 318)
This moment marks a significant turning point, emphasizing how the hunger for economic freedom can push someone to extreme actions. Supportive analysis from scholars reinforces this view of Balram’s choices. For instance, Amartya Sen (1999, p. 95) discusses the moral implications of ambition and success within economic systems, noting how ethical considerations can often be overshadowed by personal ambition. Balram’s justifications for his actions shed light on the complexities of subversive entrepreneurship. He sees his criminal acts as necessary steps toward his ultimate goal, encapsulating the belief that success is worth any price. This mindset is a reflection of the survival theme prevalent in a system that often marginalizes the poor. Balram states, “You see, I’m always a man who sees “tomorrow” when others see “today” (Adiga, 2017, p. 319). The statement underscores his pragmatic approach to entrepreneurship, where financial success becomes paramount, regardless of the ethical implications.
Balram’s rationalizations for his actions reveal his effort to reconcile his ambitions with his sense of self. He wrestles with what it means to be a “good” person in a world that seems to reward the opposite. He acknowledges himself as, “just a servant” (Adiga, 2017, p. 129), recognizing the societal expectations that constrain him. This realization complicates his conscience, as he feels justified in his actions by the oppressive structures around him. Zygmunt Bauman (2007, p. 81) explores the moral challenges of contemporary society, particularly how individuals navigate ethical compromises in a rapidly changing economic landscape. The White Tiger exposes the grim realities of a society where ethics are sacrificed on the altar of success emphasizing the tragic consequences of Balram’s choices. Scholars have explored the implications of these rationalizations within the context of neoliberal capitalism. Robert Putnam (2000) discusses how social capital and economic disparity can influence moral considerations, noting that often, the means become secondary to the ends. The critique highlights how societal pressures can warp ethical considerations, compelling individuals like Balram to adopt subversive strategies to achieve their dreams.
Balram’s decision to commit murder—a choice he rationalizes as necessary for liberation—underscores the complexities of conscience within the context of subversive entrepreneurship. He sees his crime as a necessary evil, stating, ‘‘and once the master of the Honda City becomes corrupted, how can the driver stay innocent?’’ (Adiga, 2017, p. 197). This mindset reveals how the relentless pursuit of economic gain can lead individuals to justify unethical behaviour. Ananya Roy in Poverty Capital (2010, p. 102-103) hints that a world where the moral compass is often overshadowed by the allure of wealth, even the most well-meaning individuals can be corrupted by the seductive power of capitalism. It suggests that Balram’s actions reflect a broader societal trend where ethical considerations take a backseat to financial success. Balram rationalises his deed as the right step to become free from the servitude: ‘‘even if they throw me in jail and have all the other prisoners dip their beaks into me—even if they make me walk the wooden stairs to the hangman’s noose—I’ll never say I made a mistake that night in Delhi when I slit my master’s throat’’ (Adiga, 2017, p. 320). This perspective highlights how capitalism can create a moral vacuum, pushing individuals to navigate their conscience in an environment that frequently rewards greed over integrity.
Despite the ethical compromises he makes, Balram’s journey is also one of seeking agency and empowerment. By breaking free from the confines of his caste and socioeconomic status, he represents the idea that entrepreneurship can be a pathway to social mobility. However, this empowerment comes at a significant moral cost, raising critical questions about the true nature of freedom within a capitalist society. Balram realises that he has to break the shackles of servitude which is akin that of the Rooster Coop. He knows that if he fails to do so, he would be the part of 99.9 percent caught in the Rooster Coop. “It’s because 99.9 percent of us are caught in the Rooster Coop just like those poor guys in the poultry market” (Adiga, 2017, p. 175). In analysing Balram’s choices, it becomes clear that his entrepreneurial spirit serves both as a means of survival and a form of rebellion against oppressive structures. David Harvey (2005, p. 68) discusses how individual success in a neoliberal context often involves a rejection of ethical norms. Balram’s success is deeply intertwined with a rejection of ethical norms, prompting readers to consider the consequences of such subversive paths. Moreover, the atmosphere around Balram compels him to break the shackles of servitude. The negligence on the part of his master towards him is the prime reason to negate his moral conscious. Earlier, he has been careful to Ashok but soon he realises capitalist mentality of masters. He begins to take pride in robbing his master. ‘‘The strangest thing was that each time I looked at the cash I had made by cheating him, instead of guilt, what did I feel? Rage. The more I stole from him, the more I realized how much he had stolen from me’’ (Adiga, 2017, p. 231). This very point is the beginning of receding his moral conscious towards his master. He laments: “A handful of men in this country have trained the remaining 99.9 percent—as strong, as talented, as intelligent in every way—to exist in perpetual servitude; a servitude so strong that you can put the key of his emancipation in a man’s hands and he will throw it back at you with a curse”. (Adiga, 2017, p. 175-76)
His experience illustrates the tension between personal ambition and social responsibility. Ultimately, Balram asserts his identity through subversive means, though this comes at a considerable moral cost. He declares, “But your heart has become even blacker than that, Munna” (Adiga, 2017, p. 265), showcasing the inner conflict between his aspirations and the guilt that accompanies his actions. Balram’s ascent is fraught with profound internal conflict, especially as he confronts the moral weight of his decisions. At first, he embodies a strong sense of right and wrong, rooted in the values instilled in him during his upbringing. He reflects, “I could gloat that I am not just any murderer, but one who killed his own employer (who is a kind of second father)” (Adiga, 2017, p. 45). However, as he delves deeper into the corrupt world of wealth and power, he increasingly finds himself at odds with these values. He candidly admits that he is the murderer of his master, ‘‘I slit Mr. Ashok’s throat’’ (Adiga, 2017, p. 42), acknowledging the drastic measures he took to escape his class constraints. This admission encapsulates Balram’s struggle with his conscience as he weighs his yearning for freedom against the ethical fallout of his actions. His journey serves as a broader commentary on how economic pressures can warp one’s moral compass. As he reflects, “Like all good Bangalore stories, mine begins far away from Bangalore. You see, I am in the Light now, but I was born and raised in Darkness” (Adiga, 2017, p. 14). It becomes evident that his pursuit of success comes at a significant loss of innocence.
Balram becomes the successful entrepreneur in Bangalore under the identity of Ashok Sharma. He is at the acme of his success in terms of wealth and affluence but he cannot enjoy devoid of his family members. He repents that he, “also contributed to the probable death of all his family members. A virtual mass murderer” (Adiga, 2017, p. 45). The sense of guilt is pricking him every now and then. He is man of dark soul now which is irreversible. “True, there was the matter of murder—which is a wrong thing to do, no question about it. It has darkened my soul. All the skin-whitening creams sold in the markets of India won’t clean my hands again” (Adiga, 2017, p. 318). This duality reflects a broader commentary on the nature of conscience in a capitalist society. Balram’s transformation challenges the notion that success must be achieved through ethical means, encouraging readers to ponder the implications of such choices. As Vivek Chibber in Postcolonial Theory and the Specter of Capital (2013) suggests that in a world where the pursuit of wealth dominates, the individual’s moral integrity often becomes collateral damage.
Aravind Adiga’s The White Tiger offers a gripping look at the complex relationship between capitalism and conscience, as seen through the eyes of Balram Halwai. His journey from a humble servant to a thriving entrepreneur illustrates the often-murky waters of subversive entrepreneurship, where the drive for success can come at a steep ethical price. As Balram navigates this challenging terrain, he faces the stark realities of a society that frequently prioritizes economic gain over moral values, pushing him to make choices that defy conventional ethics. The novel challenges readers to confront uncomfortable truths about the sacrifices that ambition demands in a world that seems to reward those who are willing to be ruthless. Balram’s most shocking act—killing his employer—marks a turning point in his life, revealing how his yearning for freedom can eclipse his sense of right and wrong. This moment not only highlights the moral compromises that often accompany the pursuit of wealth but also raises pressing questions like whether it truly means to be successful in a system that often punishes integrity and for the pursuit of personal gains overshadow ethical responsibility.
Adiga paints capitalism as a double-edged sword, offering opportunities while simultaneously creating moral dilemmas. Balram’s internal struggles reflect the broader conflict many people face in their own lives, where the seductive promise of wealth can blur the lines of conscience. His attempts to justify his actions mirror societal values that often prioritize profit over principle, urging us to think critically about the structures that shape our choices. In exploring Balram’s story, The White Tiger invites us to reconsider what we define as success and the moral implications that come with it in today’s capitalist landscape. It challenges the idea that entrepreneurship is inherently virtuous, revealing a reality where the quest for economic freedom often entails significant moral costs. Adiga’s narrative serves as a poignant reminder that in our relentless chase for ambition, our conscience can easily be sidelined, prompting us to reflect on the ethical dimensions of our pursuits and their broader societal impacts. Ultimately, The White Tiger is more than just a tale of personal triumph; it’s a powerful commentary on the moral complexities we face in an increasingly competitive world.
References:
Adiga, Aravind. (2017). The White Tiger. Noida: HarperCollins Publishers India.
Bauman, Zygmunt. (2007). Liquid Modernity. Cambridge: Polity Press.
Chibber, Vivek. (2013). Postcolonial Theory and the Specter of Capital. London: Verso Books.
Harvey, David. (2005). A Brief History of Neoliberalism. Oxford: Oxford University Press.
Klein, Jennifer. (2015). The Emergence of Subversive Entrepreneurship: A New Approach to the Concept of the Entrepreneur. Journal of Business Ethics, 129(4), 845-860.
Parenti, Michael. (2004). Against Empire. San Francisco: City Lights Books.
Putnam, Robert D. (2000). Bowling Alone: The collapse and Revival of American Community. New York: Simon & Schuster.
Roy, Ananya. (2010). Poverty Capital: Microfinance and the Making of Development. New York: Routledge.
Roy, Arundhati. (2014). Capitalism: A Ghost Story. Chicago: Haymarket Books.
Sen, Amartya. (1999). Development as Freedom. New York: Alfred A. Knopf.
[1] Lecturer in English, Government Polytechnic Gondia, Maharashtra https://orcid.org/0000-0002-9908-8000
International Journal of Research (IJR) 