MEG 07 Solved Assignment 2021-22
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MEG 07 Solved Assignment 2021-22
MEG 07
INDIAN ENGLISH LITERATURE
ASSIGNMENT 2021 - 2022
(Based on Blocks (1 – 10)
Course Code: MEG-07/ 2021-22
Max. Marks: 100
Attempt
all questions. All questions carry equal marks.
1.
Write short note on:
a)
Forms of Hind Swaraj
Hind Swaraj
or Indian Home Rule is a small tract written by Gandhi in 1908. Gandhi had
been living in South Africa for some years, had been to India on a visit, and
on the voyage back to South Africa from London he penned this work in less than
ten days, writing with his left hand when his right hand started giving him
some pain. Hind Swaraj appeared first in installments in the pages
of Indian Opinion, a newspaper founded and edited by Gandhi, and in 1909
was published as a book, though it was proscribed at once by the Government of
Bombay. Less than 100 pages long, and comprised of twenty short chapters, Hind
Swaraj is cast in the form of a dialogue between Gandhi, who is called
“The Editor”, and his interlocutor, known as “The Reader.” Some readers might
be reminded of the Socratic dialogues, where Socrates has by far the greater
number of lines; his interlocutors appear as sophists. Others will think,
perhaps, of the Upanishadic dialogues, while yet others might think of Hind
Swaraj as a Sunday school catechism, where matters of ‘truth’ and
‘doctrine’ are put in the form of questions and answers.
As Gandhi
was to observe in a foreword which he called “A Word of Explanation”, he had in
London come into contact with Indian “anarchists” or, in the language of the
Indian government, “extremists”, and had encountered these people in India as
well. While struck by their “bravery”, Gandhi thought the “zeal” of these
extremists, who sought to procure India’s independence through the use of
violence and techniques of terror, including political assassination and
bombing campaigns, “misguided”. For over a decade, Gandhi had been
experimenting with non-violent resistance in South Africa, and he held firmly
to the view that India was especially equipped to show the way out of violence
through the higher law of non-violent resistance. Gandhi thought of Hind
Swaraj as a book that could be “put into the hands of a child. It teaches
the gospel of love in place of that of hate. It replaces violence with
self-sacrifice. It pits soul force against brute force” (p. 16).
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However, it
is not for this reason alone that Gandhi wrote Hind Swaraj, and indeed its
afterlife suggests that it is seldom read as a treatise on non-violence. Over
the remaining forty years of his life, Gandhi would continue to write on
non-violence, and his later writings have eclipsed Hind Swaraj in
this respect. But if Hind Swaraj occupies a seminal place in Gandhi’s
oeuvre, and can even reasonably be described as one of the most critical
documents of the twentieth-century, it is because in this work he initiated
what he himself described as “a severe condemnation of ‘modern civilization”
(p. 16). Gandhi inaugurated the most far-reaching critique of modernity that
one can imagine, and though it must have struck the preponderant number of his
contemporaries as an absurd treatise, Hind Swaraj strikes the reader
of late modernity as a work of extraordinary prescience and insight. All too
often Hind Swaraj has been read as a denunciation of the West (qua
West), but this reading is nowhere substantiated by the text. Throughout,
Gandhi remains clear that the replacement of white rulers by brown rulers would
be of little consequence to the people if the new set of rulers governed by the
same principles, with the same objectives, and with a similar commitment to
principles of modern civilization. As he put it with characteristic
forthrightness, addressing his imaginary interlocutor, “we want English rule
without the Englishman. You want the tiger’s nature, but not the tiger; that is
to say, you would make India English. And when it becomes English, it will be
called not Hindustan but Englistan.” As he adds, pointedly: “This is not the
Swaraj [freedom, self-rule] that I want” (p. 30). Doubtless, Western
civilization was already largely synonymous with modern, industrial
civilization: to this extent, Hind Swaraj can be read as a critique
of the West. But Gandhi remained unequivocally bound to the view that India had
been grounded into submission not so much by the British as by modern
civilization; it is the glitter of the modern world that seduced India and
rendered it captive. As he wrote, in a chapter entitled “Why was India Lost?”,
“”The English have not taken India; we have given it to them. They are not in
India because of their strength, but because we keep them” (p. 38).
In Hind
Swaraj, Gandhi launched into a ferocious critique of the “parasitic”
professionals who staff modern society, particularly doctors, engineers,
lawyers, and the like. He gave it as his opinion that sometimes “quacks are
better than highly qualified doctors”; as for doctors trained in modern,
allopathic medicine, Gandhi observed that “for the sake of a mistaken care of
the human body, they kill annually thousands of animals. They practise
vivisection” (pp. 59). Lawyers existed to “advance quarrels instead of
repressing them” (p. 55). These and numerous other similar sentiments which
crowd the pages of Hind Swaraj continue to be profoundly embarrassing
to modernizing Indians, and Gandhi’s own contemporaries predicted that Hind
Swaraj would soon be forgotten, repudiated by Gandhi himself. Gandhi’s own
‘mentor’, the political leader Gokhale, opined that Gandhi would consign Hind
Swaraj to the dustbin of history, but Gandhi affirmed in 1921, and again
in 1938, that he saw no reason to retract anything he had written in Hind
Swaraj. There seems even less reason today to view Hind Swaraj as a
merely Luddite or romantic document: in its ecological wisdom alone, and in its
profound sense that there must be limits to human consumption, wants, and
addiction to technological solutions, it remains an enduring and endearing
work. Hind Swarajis the indispensable work in the Gandhian canon.
b)
Women in Kanthapura
The woman in India and other patriarchal
countries symbolises weakness. She is supposed to live a miserable and
dependent life. Our culture has neither given her the right to remain free and
independent not to act on her own. She is considered to be a creature to be
commanded. She is transfigured into a cultural sign rather than a material
being. In Indian sub-continent, before the 20th century, female emancipation
was strictly forbidden. Educating a girl was considered to be a sin. Her only
duty was to deal with the affairs of her home and remain dependent on her
husband. But with the emergence of western education, the society underwent
various changes and gradually the views on the women also changed. Towards the
end of the 19th century, various social reformers and philosophers tried to uplift
the women and give her freedom. Various movements like Widow-remarriage,
Prohibition of Child Marriage, Prohibition of Dowry System etc were introduced
to the society that helped in the betterment of women up to some extent.
Mythical Story of Kenchamma
As the novel
begins, we learn about the mythical story of Kenchamma, the female deity, who
came from heaven to fight against a demon who was spreading violence in
Kanthapura.
In the
fierce battle, Kenchamma comes as victorious and the demon is defeated and
killed. The blood of the demon makes one side of the hill red. Kenchamma after
killing the demon lives with the people of Kanthapura.
Achakka, the
narrator tells that the deity has always helped the people of Kanthapura
whenever they face the problem. Thus the deity, who is a female, is the symbol
of power and might.
c)
The Harikatha Element
d)
The Title of Midnight’s Children
e)
Roopa’s role in Tara
2.
Discuss Raja Rao’s novel Kanthapura as a novel written in the Gandhian spirit.
3.
What are the major issues in the poetry of Sri Aurobindo?
4.
Discuss the personalities of Bim and Tara as depicted in Clear Light of Day.
5.
Discuss Amitav Ghosh as a writer of travelogues.
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