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Racial discrimination in social classes
Human predicament in the plays of girish karnad
Racial discrimination in social classes
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Girish Karnad’s dramatic themes focus on the basic issues that concern the existential problem of an individual in the postcolonial modern Indian society. Gender and culture are two important social constructs that keep on modifying the existential space of an individual. These various class identities often identify the individual as a marginal ‘other’. This concept of the ‘other’ superficially seems to lie within the class constructs that are governed largely by the concepts of gender and culture. By deconstructing the class constructs we can identify and understand how gender and culture subjugate the individual and make him/her the ‘other’ thus creating subclasses within a class and locating the margin within the centre. Girish Karnad’s three plays Yayati, Hayavadana and Naga-Mandala focus on the gender narratives and their presentations through cultural perspectives that try to locate the individual within the constructs of class narratives as a marginalized other. In his three plays Yayati, Hayavadana and Naga-Mandala Karnad has made a subtle blending of the gender and culture to portray the identity of the individual. This can be analyzed and understood by critiquing the ‘Other’ discourse of which the individual becomes an indispensable part. In my paper I focus on the representation of gender and culture in relation to the existence of the individual in these three plays of Girish Karnad. My paper also highlights the individual’s existence that is modified by the gender and culture constructs that can be better understood by deconstructing the class narratives and critiquing the ‘Other’ discourse of which the individual becomes an indispensable part. In Yayati and Hayavadana class orientation is an important f... ... middle of paper ... ...he postcolonial modern Indian society that has raised a bold question against the authenticity of the traditional phallogocentric world. P.T.O. Works Cited Babu, M. Sarat. “The Concept of Chastity and Girish Karnad’s Naga-Mandala.” Indian Literature Today: Vol. I: Drama and Fiction. Ed. R. K. Dhawan. New Delhi: Prestige Books, 1994. 67-78. Print. Desai, Falguni P.. “Girish Karnad’s Yayati.” Contemporary Vibes 4.16 (Jul-Oct 2009): 52. Print. Nimsarkar, P.D.. Women in Girish Karnad’s Plays: A Critical Perspective. New Delhi: Creative Books, 2009. Print. Raykar, Meenakshi. “An Interview with Girish Karnad.” New Quest 36 (Nov-Dec, 1982): 339-342. Print. Sugarwala, Fatima. “The Real and Ideal in Karnad’s Plays.” The Quest 12.1 (June 1998): 19-25. Print.
Indian society was patriarchal, centered on villages and extended families dominated by males (Connections, Pg. 4). The villages, in which most people lived, were admini...
When Sripathi and his family receive the news of Maya’s and her husband’s fatal road accident, they experience a dramatic up heaval. For Sripathi, this event functioned as the distressed that inaugurated his cultural and personal process of transformation and was played out on different levels. First, his daughter’s death required him to travel to Canada to arrange for his granddaughter’s reverse journey to India, a move that marked her as doubly diasporic sensibility. Sripathi called his “foreign trip” to Vancouver turned out to be an experience of deep psychic and cultural dislocation, for it completely “unmoors him from the earth after fifty-seven years of being tied to it” (140). Sripathi’s own emerging diasporic sensibility condition. Not only must he faced his own fear of a world that is no longer knowable to him, but, more importantly, he must face his granddaughter. Nandana has been literally silenced by the pain of her parent’s death, and her relocation from Canada to Tamil Nadu initially irritated her psychological condition. To Sripathi, however, Nandana’s presence actsed as a constant reminder of his regret of not having “known his daughter’s inner life” (147) as well as her life in Canada. He now recognizeed that in the past he denied his daughter his love in order to support his
Across the globe, gender systems vary in ways that often exclude individuals who don’t identify within their realms. From the binary structure of the West, to the ternary system of India, there are many ways in which societies conceptualize gender. Gender systems are generally considered inherent to humanity, and are seldom questioned or altered. This has led to the marginalization and discrimination of individuals who diverge from the implemented structure.
During school time, Jayanthi lives like an American, modernized woman that has no cultural boundaries. However, as soon as she comes home she lives the traditional Indian life. Even before Jayanthi is able to split we see her living two different lives. Jayanthi blames her culture for her confusion rather than analyzing the fact that living like an American and Indian at the same time can make a women build a strong identity because it means she is rather more experienced than a women without traditional background. Bell claim that “[Jayanthi felt more confused than ever about whether she was good or bad, Indian or American” (Bell, “Hard to Get,” 32). In reality I argue Jayanthi is both American and Indian, good and bad at the same time. Jayanthi tries to hide who she is and where she comes from to please others around her because she is psychologically
“Hindu symbolism and colour meanings dominate Indian culture and society,” in Global Graphics: Gloucester, Massachusetts:Rockpoint Publishers, pp.175-176. Stonjanova, Christina. 2010. “Beyond Tradition and Modernity: The Transnational Universe of Deepa Mehta,” in Brenda Austin-Smith & George Melnyk, Canadian Woman Filmmakers: The Genered Screen. Ontario, Canada: Canada Council for Fine Arts, pp.
For example, “Suppose we give you pretty English Names…” (“By Any Other Name”). Because of Premila and Santha’s age, we’re able to view the point of which their views were altered for the rest of their lives, due to someone who did not appreciate their culture; i.e. their names. Not only are names the basis of how we view ourselves’, they’re also the first impression received of someone. By essentially reforming the girls’ names to fit the headmistresses standards, the girls lost a primary sense of self; relating to how they believe others will now view them, an endless cycle of which the girls’ are worried of others’ opinions. A second statement from the author says; “…She made me and other Indians sit at the back… she said it was because Indians cheat,” (“By Any Other Name”). Although this provides a similar problem for the girls views’ as the first one, this quite differentiates in that Premila and others have now been purposefully singled out because of their cultural identity, but most importantly their ethnicity. Because of this experience, not only do the girls’ both view the Anglo-Indian school as a horrible place, they also believe that other experiences based on the discrimination found (because of their cultural
People clinging to the sides of a train is a common sight in both Pakistan and India, and as one could imagine, they are clinging for their lives, for if they let go, they will fall off the train and quite likely be killed. She compares her desire to hold on to the henna, which represents the Indian aspect of her identity, and the Indian identity she discovered in the bazaar, to holding on desperately for your life on a fast train. This illustrates to the reader how desperately she wants to keep this experience and her newfound identity. Moniza Alvi employs a wide variety of techniques, from end-stopped lines and formatting in structure, to rhyme, tone, and even imagery and language to attempt to explore the vast concept of identity. She successfully manages to explore the concept of identity, and conveys to the reader the meaningful message that discovering your true identity is dearly valued and highly significant.
Gairola, Rahul. “Burning with Shame: Desire and South Asian Patriarchy, from Gayatri Spivak’s ‘Can the Subaltern Speak?’ to Deepa Mehta’s Fire.” Comparative Literature 54:4 (Fall 2002). 307-324. EBSCOhost.
Identity as Butler puts it is a “compelling illusion, an object of belief”. Identity is always constructed though the body. One does not have gender first, then performs; rather, gender is the creation of the performance. The performance is enlightened by the historically constituted idea of gender and thus performed by the individual though acts.
Right from the ancient epics and legends to modern fiction, the most characteristic and powerful form of literary expression in modern time, literary endeavour has been to portray this relationship along with its concomitants. Twentieth century novelists treat this subject in a different manner from those of earlier writers. They portray the relationship between man and woman as it is, whereas earlier writers concentrated on as it should be. Now-a-days this theme is developing more important due to rapid industrialization and growing awareness among women of their rights to individuality, empowerment, employment and marriage by choice etc. The contemporary Indian novelists in English like Anita Desai, Sashi Deshpande, Sashi Tharoor, Salman Rusdie, Shobha De, Manju Kapoor, Amitav Ghosh etc. deal with this theme minutely in Indian social milieu.
Garg in ‘Hari Bindi’ discusses the story of a common woman and made it extraordinary by the active force she was experiencing in herself to live her life. The husband of the protagonist symbolises the power and control of patriarchy that had restricted her life in such a way
Vijay Tendulkar (1928-2008) one of the leading playwrights of India has been ever critical of Social structure of his time. He depicts real-life situations that ordinary Indian families face. He also frankly exposes politics pertaining to gender, class, caste and power. Like G. B. Shaw he was non-conformist. He was bloody opponent to all sorts of exploitations. As a keen observer of men and manners, he adeptly brought crude realities of life, relation and existence before audience. In fact he made drama common man’s property. He did not intend to transport his audience into an artificial world. His sole purpose in his plays was to bring about change in the society towards down-trodden people. He has been ever truthful to his people and true to his time. In this paper, Tendulkar’s “His Fifth Woman” is taken to evaluate as a play of metaphysical transformation/ Metaphysical Allegory.
Indian Culture Portraye in A Stench of Kerosene There are many goals the author attempts to achieve but the most probable one is to alert the reader, as Amrita Pritam believes, of the backwardness of the rural society in Indiafrom a feminist perspective. She does this using a special approach in which she does not adopt the critical method nor does she comment either with or against, in fact, she takes the stance of an observer to try and repel the possible accusations from the reader of her being biased, unjust and leaning towards the western ideology. The story is like a reflection of Indian customs and tradition where members of the community are obliged to think of other individual views and so surrender by committing acts for the simple grounds that others may resent it. This habit or ritual is also found in many other societies showing that Indian way of life is a mixture of different backgrounds and beliefs.
Mahasweta Devi, always writes for deprived section of people. She is a loving daughter, a clerk, a lecturer, a journalist, an editor, a novelist, a dramatist and above all an ardent social activist. Her stories bring to the surface not only the misery of the completely ignored tribal people, but also articulate the oppression of w...
The uncivilized character of Indian men exhibited violence that now has turned to the silences many of them unwillingly endure years later. The topic of the Indian partition is a controversial topic, it was a time where women were symbolized as national subjects, and faced the horrific procurement of religious catastrophe. The confusion of not understanding such mental lapse is the silence is best depicted through children in the movie, 1947 Earth. It is the battle Lenny and writer Butalia deal with, as Butalia paints a vivid picture of silence though her oral history, The Other Side of Silence. Butalia recounts the silence that lies within an interviewee’s memory, as she recounts, “‘I cannot ...