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Feminism in Indian literature
Indian feminism in Indian English literature
Indian feminism in Indian English literature
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Frantz Fanon (1925-1961) is a renowned postcolonial thinker known for his two seminal works Black Skin and White Masks (1986) and The Wretched of the Earth (1991). The latter is a paean on the cult of vociferous revolution and it unravels how anticolonial sentiments may address the venture of decolonization. Fanon delves at length how ill equipped are the former colonies to function as independent nations and proffers an excoriating criticism on present day bourgeois nationalism in third world nations. Though written in the second half of the 20th century, and despite its avowed African commitment, it seems to be a prophecy on the plight of our nation too. The present article attempts a Fanonean appraisal on the twin literary jewels of Indian English literature namely Raja Rao’s Kanthapura (1938) and Khushwant Singh’s Train to Pakistan (1956). While Rao muses over the pre-colonial India and her struggles, Singh reflects on the nascent independent India. Together they corroborate Fanon’s prophecies in The Wretched of the Earth on the nature of anticolonial struggle and the ramifications of autonomy in newly independent third world countries. Kanthapura portrays anticolonial struggle apropos of national insurgency in a typical south Indian village, Kanthapura and Train to Pakistan depicts the trauma of Partition in a border village, Mano Majra with clinical intensity.
Fanon views decolonization as a violent phenomenon replacing a set of men by another. It executes the strategy in which, “The last shall be the first and first last” (Fanon 28). The settler inaugurates and perpetuates his illicit statute on the colony with violence; police and army are the two wings to ascertain it. It is to be noted that the famous Battle of Plassey (...
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... Earth. Trans. Constance Farrington. London: Penguin, 1967. Print.
Gopal, Priyamvada. The Indian English Novel: Nation, History, and Narration. New York: OUP, 2009. Print
Lazarus, Neil. “Disavowing Decolonization: Fanon, Nationalism, and the Question of Representation in Postcolonial Theory.” Frantz Fanon: Critical perspectives. Ed. Anthony C. Alessandrini. London: Routledge, 1999. 161-94. Print.
Narayanan, Gomathi. “British Fathers and Indian Sons: Guilt and Pride for the Indian Freedom Movement in the Post-independence Indian Novel in English: The Art of "Scapegoating"” Journal of South Asian Literature 17. 1(1982): 207-24. Print.
Rao, Raja. Kanthapura. New Delhi: Orient Longman, 1970. Print.
Ray, Robert J. “The Novels of Raja Rao.” World Literature Today 63. 2 (1989): 197-99. Print.
Singh, Khushwant. Train to Pakistan. Chennai: Orient Longman, 2005. Print.
Frantz Fanon grew up in a well off family in French colonial Martinique. He was schooled in France and became a psychiatrist. After volunteering for the free French army during the Second World War, Fanon spent a number of years in the French colony of Algeria before and during the revolution (Zaidi). Because of his life and education, Fanon had a unique perspective to criticize and deconstruct colonialism and decolonization. Using a Marxist lens, he theorized that because colonies were created and maintained in violence, that a colony could only decolonize through violence. He saw violence as the best means to throw off the false consciousness of colonialism and envisioned a brotherhood or comradeship of free and equal people. It is Fanon’s similarity with Martin Luther King, Jr. that is most interesting. In the Letter from a Birmingham Jail, King makes many of the same arguments as Fanon, but proposes a better solution revolving around justice. Fanon’s obsession with violence it at the centre of his argument, however non-violent direct action, according to King, would be a better way to achieve freedom and equality because ultimately unjust action does not bring about justice.
Like Foucault's questioning of a disciplinary society, Fanon questions the basic assumptions of colonialism. He questions whether violence is a tactic that should be employed to eliminate colonialism. He questions whether native intellectuals who have adopted western methods of thought and urge slow decolonization are in fact part of the same technology of control that the white world employs to exploit the colonized. He questions whether the colonized world should copy the West or develop a whole new set of values and ideas. In all these questions of basic assumptions of colonialism, Fanon exposes the methods of control the white world uses to hold down the colonies.
In the second half of the twentieth century, started a process of decolonization, first in Asia and then in Africa. In 1949, India was one of the first country to gain its independence, followed by Burma, Malaysia, and Ceylon. In Africa the decolonization started a few years later, first in Libya and Egypt, and in the rest of the continent afterwards. The main colonists were the Great Britain and France. The history has shown that Great Britain succeeded to decolonize generally in peace while France had much more problems to give up its colonies, which led to numerous conflicts opposing the colonists and the colonized. It has been the case especially in Algeria where a murderous war lasted almost eight years. The philosopher Frantz Fanon has studied the outbreak of this conflict as he was working in Algeria and he spent some time working on the question of colonialism, drawing the conclusion that violence was the only way to get rid of colonists. This essay will analyse who was Fanon and why he came to such a conclusion along with the reasons why it could be said that he is right ,and finally, the arguments against his statement. Finally, it will aim to prove that even though Fanon had valid points, diplomacy could have been for efficient and less tragic rather than his support to violence.
Narayan, R.K. The Ramayana: A Shortened Modern Prose Version of the Indian Epic. New York, NY: Penguin, 1977. Print.
Wretched of the Earth by Frantz Fanon explores the roles of violence, class, and political organization in the process of decolonization. Within a Marxist framework, Fanon theorizes and prophesizes the successes and failures of independence movements within colonized nations. He exalts the proletariat as a revolutionary class that is first to realize the necessity of violence in the removal of colonial regimes. Yet the accomplishment and disappointments of the proletariat are at the hand of men. Fanon neglects women in terms of the proletariat’s wishes and efforts. In spite of this exclusion, Fanon nonetheless develops a theory that could apply to the proletariat as a whole, women included. For although Fanon failed to acknowledge women’s role in a post-colonial society, his theory of the revolutionary proletariat applies to Egypt’s lower class women.
In Black Skin, White Masks, Frantz Fanon looks at the effects of both racism and the process of colonization on the colonized. Even though Fanon’s work targets a French audience, it holds a universal message which is significant to anyone who is exposed to racism and/or colonialism whether they are the oppressor or the oppressed. While Black Skins, White Masks was written over half a century ago, is Fanon’s work still relevant today? In this short paper I will look at some of the themes of racism, colonization and the complex relationships they create among various groups as well as the inner turmoil which may be created within the subjugated group.
In 1961, Frantz Fanon published, The Wretched of the Earth, an analysis of the colonized and their path to decolonization. Fanon critically analyzed the role of class, race, national culture and violence in the struggle for freedom. In The Wretched of the Earth, Jean-Paul Sartre wrote the preface to introduce Fanon’s beliefs. However, the preface provided by Sartre displays conflicting views with the ideas proposed by Fanon. The habit of reliance upon the preface to educate the reader developed confusion and conflicting views throughout the rest of the analysis about the book’s audience and true message. In the preface, Sartre fails to understand the objective of Fanon’s The Wretched of the Earth due to Sartre’s differing beliefs about the
In 1961 Fanon, in the last stages of leukaemia, decided to dictate a book which was to become his last offering of post-colonial theory to the world. It would, however, somewhat regrettably, make him the founding father on the subject and the transcribed text, The Wretched of the Earth, an inspiration to many. Fanon obviously believed his work to be of great significance to those at the time; otherwise he would not have been so keen to see it completed before his untimely death. So why did The Wretched of the Earth become such a powerful and emotive piece? If we ...
Nicholas B. Dirks. (2011). Castes of Mind: Colonialism and the Making of Modern India. Princeton University Press
Prasad, Amar Nath. “Identity Crisis in V.S.Naipaul’s A House for Mr. Biswas”. Critical Response to V. S. Naipaul and Mulk Raj Anand. Edited by Prasad, Amar Nath. New Delhi: Sarup & Sons, 2003. Print.
Fanon argues that during the period of liberation of the colonized countries that the colonizers sought out contact with the colonized elite and educated and cultured them in Western schools, so that after decolonization they would remain loyal to colonialist bourgeoisie. Fanon argues that non-violence to achieve decolonization was set up by the colonialist bourgeoisie whereby they worked with the colonized intellectuals to maintain the colonial relationship. Fanon is against the use of non violence in decolonization because he believes non-violence is an attempt to settle the colonial problem around the negotiating table before bloodshed is committed and compromise the act of decolonization by still allowing Western influence in the new nation. Robert Young who is the author of Postcolonialism: An Historical Introduction, argues that Fanon was weary of non violent revolutions because he believed that colonized intellectuals worked with bourgeoisie nationalists to maintain a relationship in the postcolonial world in word to securer their prosperity in society. This idea of a relationship between the colonized intellectual and the bourgeoisie European nationalist in the post-colonial period is known as neo-colonialism because the European power is still
Every human being, in addition to having their own personal identity, has a sense of who they are in relation to the larger community--the nation. Postcolonial studies is the attempt to strip away conventional perspective and examine what that national identity might be for a postcolonial subject. To read literature from the perspective of postcolonial studies is to seek out--to listen for, that indigenous, representative voice which can inform the world of the essence of existence as a colonial subject, or as a postcolonial citizen. Postcolonial authors use their literature and poetry to solidify, through criticism and celebration, an emerging national identity, which they have taken on the responsibility of representing. Surely, the reevaluation of national identity is an eventual and essential result of a country gaining independence from a colonial power, or a country emerging from a fledgling settler colony. However, to claim to be representative of that entire identity is a huge undertaking for an author trying to convey a postcolonial message. Each nation, province, island, state, neighborhood and individual is its own unique amalgamation of history, culture, language and tradition. Only by understanding and embracing the idea of cultural hybridity when attempting to explore the concept of national identity can any one individual, or nation, truly hope to understand or communicate the lasting effects of the colonial process.
Sumit Guha, ‘Speaking Historically: The Changing Voices of Historical Narration in Western India.’ American Historical Review 109, no.4(October 2004):1084-2004.
Frantz Fanon states that achieving freedom through decolonization “is always a violent phenomenon” (“Wretched of the Earth” 35) as is the case whenever and wherever peoples live under a system of domination. Under any system that restricts the freedoms of peoples to live their liv...
Allen, Charles. Kipling Sahib: India and the Making of Rudyard Kipling. New York: Pegasus Books, 2009. Print.