Untouchable by Mulk Raj Aanand

 Hello Readers , 

In ancient India, there was a system called "varna" that sorted people into different groups based on their roles. Imagine it like sorting people into categories: there were the Brahmins who were like priests, the Kshatriyas who were rulers and warriors, the Vaishyas who were into business and farming, and the Shudras who did laborious work. This system also kind of left out others like tribal folks and the untouchables (Dalits), considering them outside these main groups.

The word "caste" comes from the Portuguese term "casta," which initially meant "race, lineage, or pure breed." Even though it didn't originate in India, it's commonly used in both English and Indian languages, often closely associated with the concepts of varna and jati.

"Untouchable," penned by Mulk Raj Anand in 1935, solidified his position as one of India's prominent English authors. It draws inspiration from Anand's aunt's encounter, where she was ostracized by her family for dining with a Muslim woman. The novel's focus lies in advocating for the abolition of the caste system, revolving around Bakha, a young "sweeper" deemed "untouchable" because of his job cleaning latrines.

Bakha, tasked with cleaning latrines, receives an invitation from a prominent hockey player, Charat Singh, promising him a hockey stick as a gift.

 Bakha has too much fascination with English life. "And he knew of course, expect clothes there was nothing English in his life."  He was too poor to afford luxury of European life. He fells Exotic Otherness. Not even he but his peers too. While there is not only lower caste but in that there are distinction. 

Moreover, Bakha wants to go the school. Name of school adds spark in the eyes of Bakha. "The anxiety of going school. How nice it must be to be able to read and write." However, soon he realised his inability,"But then his father had told him that schools were for babus not for the lovely sweeper."  

Meanwhile, his sister Sohini faces discrimination at the communal well, unable to draw water due to the belief that the touch of an "untouchable" pollutes it. A priest named Kali Nath, attracted to Sohini, assists her and invites her to clean the temple courtyard later in the day. He molested her. 

While sweeping the streets, Bakha accidentally touches a Brahmin Hindu who loudly accuses him of pollution, attracting a hostile mob."Now I have to take bath for purify myself." The situation escalates until a Muslim cart driver intervenes, indifferent to Hindu caste distinctions as he too faces untouchability. He has to announce his arrival with dailogues like, "posh, posh, sweeper is coming, posh posh." 

Later at the temple, Sohini, in tears, confronts the priest who invited her, alleging his sexual assault when he falsely accuses her of polluting him with her touch after she rejected his advances while cleaning the lavatory. "What can we do? We are outcasts." 

Bakha faces harsh treatment while begging for food, feeling disgusted by the unfairness. Back home, he tells his father about the incident but is reminded of a past kindness by an upper-caste Hindu. Indians used to waste so much food during weddings but on the other hand people are not able to get it. 

At a wedding, he discusses the event with friends, contemplating revenge but ultimately understanding it would only lead to trouble for his family, highlighting the lack of justice for the Untouchables. Their trio of Chota, Ramcharan, and Bakha modelled their friendship.

 While his three mistreatment of day people were taking sadistic pleasure by watching it. A temple could be polluted by arrival of sweeper and this all are coming from centuries. 

After getting his hockey stick, Bakha plays street hockey, but a fight breaks out, leading to rock-throwing between teams. Accidentally hitting a boy, Bakha rushes to help, but the boy's mother, recognizing Bakha as a street sweeper, accuses him of polluting her son. Back home, Bakha's father, angry at his absence, kicks him out. Bakha heads to a train station where he hears about Gandhi's upcoming speech. Gandhi condemns the caste system and advocates non-violent protest, leaving Bakha inspired.

After Gandhi's speech, Bakha feels inspired but isn't sure if Gandhi's ideas are practical. Later, he overhears a poet and a lawyer debating Gandhi's speech. The lawyer thinks Gandhi's goals are unrealistic and that traditions, like the caste system, won't change. However, the poet is more optimistic, believing that innovations like flushing toilets might change things by eliminating the need for Untouchables to handle town waste. This change could lead to a reconsideration of their societal role and duties.

The author's experience as an Indian, and the fact that Untouchable was written while the caste system was firmly in place, give the novel an authenticity and accuracy that make it easy to empathize with Bakha and his family. Untouchable is a unique opportunity for readers to experience the plight of the victims of the caste system. At the same time, the story identifies the complexities of Indian identity after the Great War as India emerges from postcolonialism to globalism.

Worth Reading Book.

Thank you. 

Freedom of Press by Shashi Tharoor

  "The Significance of Press Freedom in Modern Society"

Introduction:

Press freedom stands as a cornerstone of democracy, enabling societies to access unbiased information, fostering transparency, and holding power accountable. Shashi Tharoor's essay on this subject, published on May 4, 2003, coinciding with World Press Freedom Day, provides valuable insights into the pivotal role of an independent media landscape in shaping a democratic society.

Definition and Context:

Tharoor equates freedom of the press with the broader notion of freedom of expression. He reflects on this fundamental right in the wake of a tragic event—the killing of 12 journalists in the US—a catalyst for his contemplation on the essence of press freedom.

Historical Significance and Global Recognition:

The World Press Freedom Day, observed on May 3, signifies the endorsement of principles by African journalists advocating for an independent media, later ratified by UNESCO. This recognition underlines the universal importance of a free press for the sustenance of any democratic system.

Role in Democracy and Development:

Press freedom acts as a check on power by holding governments, institutions, and individuals accountable. A free press serves as a watchdog, investigating, reporting, and exposing corruption, malpractice, or abuses of power. It ensures transparency in governance and promotes a culture of accountability, crucial for a healthy democracy.

A free press provides citizens with diverse and reliable information necessary for making informed decisions. Access to varied viewpoints, critical analysis, and investigative journalism empowers individuals to participate actively in civic life. Informed citizens are more likely to engage in discussions, vote responsibly, and hold opinions based on credible information.

Press freedom creates space for robust public discourse, allowing different perspectives and opinions to be voiced and debated openly. This discourse stimulates critical thinking, encourages dialogue on societal issues, and contributes to the evolution of public policies based on diverse inputs.

A vibrant media landscape, free from censorship, fuels economic and social development. It serves as a catalyst for innovation, investment, and progress by disseminating information vital for economic activities, education, healthcare, and technological advancements.

A free press fosters transparency by ensuring that information flows freely within society. It helps build trust between citizens and institutions by disseminating accurate and unbiased information, thereby reducing misinformation and disinformation.

Challenges and Responsibilities:

However, the path to maintaining press freedom is rife with challenges. Censorship, governmental control, threats to journalists' safety, and the proliferation of misinformation pose significant hurdles. The ethical responsibility of the media in verifying facts and upholding journalistic integrity remains paramount to harnessing the power of press freedom for the public good.

Technological Evolution and Access to Information:

Advancements in technology, particularly the rise of social media and citizen journalism, have revolutionized the dissemination of information. While these tools have expanded information accessibility, they've also given rise to concerns regarding credibility and authenticity.

Global Perspectives and Legal Frameworks:

Nations worldwide exhibit diverse approaches to press freedom. Some countries have robust legal protections and a vibrant, independent media landscape that allows journalists to operate freely. Conversely, others face severe limitations, with stringent censorship, intimidation, or even violence against journalists.

The level of press freedom significantly influences societal discourse, governance, and public perception. In countries with unrestricted press freedom, there tends to be greater transparency, accountability, and an informed citizenry. On the contrary, nations with restricted press freedom often face challenges related to disinformation, lack of transparency, and restricted civic engagement.

Despite legal protections, some countries have laws that can be misused to curtail press freedom. For instance, vague defamation laws or national security legislation might restrict journalists' ability to report on certain topics or hold those in power accountable.

The independence of the judiciary also plays a crucial role. A robust and impartial judicial system can uphold press freedom by safeguarding journalists' rights and ensuring fair adjudication in cases related to media freedom.

The Future of Press Freedom:

Considering the ever-evolving media landscape, characterized by changing audience behaviors and emerging technologies, speculation about its future becomes crucial. The potential impact of these shifts on governmental policies and societal discourse remains a subject of intense debate.

Conclusion:

In conclusion, Shashi Tharoor's reflections on press freedom highlight its indispensable role in fostering an informed and empowered society. Despite challenges and evolving landscapes, the freedom of the press remains an essential pillar, empowering the underprivileged and ensuring a diverse, inclusive, and transparent societal narrative. Press freedom, therefore, stands not merely as a right but as an integral component of a thriving democracy and global citizenship.

To The Lighthouse by Virginia Woolf

 Hello readers,

"To the Lighthouse" by Virginia Woolf is a captivating story that follows the Ramsay family on their trips to a Scottish island. It's a tale about family dynamics, the passage of time, and the way our memories shape our lives. Through its beautiful prose and unique storytelling, the book explores the inner thoughts and emotions of its characters, making it a fascinating journey into human experience.

Virginia Woolf is quite challenging to read. She began exploring the technique of 'stream of consciousness,' a term first used by American psychologist and philosopher William James in his book 'The Principles of Psychology,' published in 1890. Throughout the novel, action takes a backseat, and instead, we embark on a journey through the minds of the characters.

Moreover, the shifting narrative creates a lot of confusion about who is speaking. There are characters who engage in profound contemplation, making them more relatable to real humans. Novels in modern times have become closer to human life, embodying the characteristic of Realism. In this novel, we delve deep into the conscious minds of the characters; they randomly describe things like a tablecloth, a jar, a rose, scissors, and books, weaving these descriptions into the main storyline, making it harder to grasp the main action.

The novel is devided in three parts. 

The Window: This part sets the scene at the Ramsay family's summer home. Mrs. Ramsay tries to arrange a trip to the lighthouse, but it doesn't happen. It's mostly about the characters, their thoughts, and the dynamics among them.

Time Passes: This section covers the time during World War I when the house is empty. It's a haunting depiction of the passage of time, loss, and change.

The Lighthouse: Finally, some of the characters return to the house, and a trip to the lighthouse happens. It's about closure, change, and a sense of resolution for the characters after the long passage of time.

For instance, when Mrs. Ramsay, while telling a story to her beloved son James, reflects on her own existence and her inability to live for herself, it shows how easily her thoughts shift. The narrator describes her as "...reading and thinking, quite easily, both at the same time..." On the other hand, the character of Mr. Ramsay is typical, needing constant praise from everyone, especially from his wife. In Mr. Ramsay's narrative, Woolf uses many allusions to Thackeray, Thomas Carlyle, Locke, Hume, and the French Revolution, often referred to as "Talking Nonsense."

Charles Tansley is a guest and also a student of Mr. Ramsay. He is a researcher working on his dissertation. A bookish man, he tends to avoid social gatherings, but being a guest in the Ramsay home, he is obligated to attend. Throughout the dining time, he feels alienated and wishes to escape. He expresses to Lily that 'women can't paint, women can't write.' and "women made civilization impossible with all their charm, all their silliness." 

 Another dialogue from Mrs. Ramsay echoes a similar sentiment: "...how, in the chamber of the mind and heart of a woman, physically touching her, there were treasures like those in the tombs of kings. They would teach one everything, but they would never be openly offered, never made public."

In the relationship between James and Mrs. Ramsay, there are reflections of the Oedipus complex. The primary action revolves around James wanting to go to the Lighthouse and asking, "Are we going to the Lighthouse? No, not tomorrow; your father says not." This sentence recurs throughout the first part but leads to no resolution. This desire turns into a kind of vengeance for James; for instance, he expresses a desire to kill his father.

Consequently, in the last chapter, when Mr. Ramsay is finally ready to take James to the Lighthouse, James is not ready himself. He only went there for his father's sake. Meanwhile, Mr. Ramsay loses three members of his family. His agony and misery turn into a sense of alienation. Even the settings of world war one is revealed here. 

Furthermore, Lily, a painter introduced in the first chapter, struggles to paint anything because she's attempting to paint Mrs. Ramsay. As the novel reaches its climax, she begins to draw. Lily represents the "New Woman," someone who doesn't believe in the institution of marriage and also maintains an indifference toward Mr. Ramsay.

In the resolution, there was a constant change of setting, transitioning from the Ramsay family's journey to the Lighthouse to Lily on the island. There was a scene set in an obscure twilight. Lily completed her painting. The last lines of the novel are, "Yes," she thought, laying down her brush in extreme fatigue, I have had my vision."

In a way, the novel vividly explores the passage of time and its profound effects on individuals and relationships. Memory and perception intertwine, shaping the characters' realities and influencing their understanding of the world around them. Woolf boldly challenges societal norms, delving into the complexities of gender roles and the expectations imposed on individuals, notably portrayed through the characters of Mrs. Ramsay and Lily Briscoe.

"To the Lighthouse" is about people trying to figure out what life means when things are uncertain and always changing.

Thank you. 

Madhav Kyay Nathi by Harindra Dave

 

Hello readers,

Harindra Dave's Madhva Kayay Naiti depicts the anguish of Devarshi Narada, who is sitting in awe of Krishna. From Krishna's childhood till his death, despite Krishna's quest to meet Krishna, Narada does not meet him. Harindra Dave has done a heart touching presentation of it. The focal point of the novel is Narada's urgent desire to find Krishna and Narada's feelings towards Krishna despite not being found.

It's fascinating how the narrator shapes the perspective of the story. I've read "Krushnayan" by Kajal Oza Vaidya, "Shyam Ekvar Avone Angne" by Dinkar Joshi, and "Dawarikano Suryast" by Dinkar Joshi. One interesting aspect is that each book tells the same story but from different angles. It highlights the diversity in interpretation and how the narrative voice influences our understanding of Krishna's life.

We had the poetry 'Vaslithi Vikhuto' by Harindra Dave in our school syllabus. Since that day, I have been eager to read it. One interesting aspect of this book is that Krishna doesn't physically appear throughout its pages, yet his presence is felt on every page, in the words of every character, in nature, and within the hearts of the characters.

Narad's longing to meet Krishna was so intense that just one glimpse of him turned Narad into a wanderer. He traverses from one place to another in search of Krishna, asking people, trees, roads, flowers, cows, the Yamuna River, and Mathura, 'Have you seen Krishna?' His agony for not meeting Krishna deeply touches the hearts of readers. As Aristotle stated in 'Poetics,' there should be emotions of pity and fear, and Narad indeed evokes these emotions, leading readers to a sense of purgation or catharsis.

There's a philosophical question underlying the narrative: whom are we truly seeking? At first glance, Narad is seeking Krishna, but upon closer examination, we uncover a deeper meaning—Narad is seeking himself in the guise of Krishna. He's on a quest to discover his own identity, his true self.

Furthermore, in the novel, every character who encounters Krishna describes him. These characters act as 'telling' personas, shaping Krishna's character. However, they all experience a sense of alienation because Krishna is no longer a part of their lives.

The character of Kansh emerges as a grey shade. He exists neither as entirely good nor entirely bad but is merely the victim of chance and a truly tragic hero. On the other hand, all the villainous characters are painted in shades of grey, showcasing the Poetic License the writer used within the narrative.

Harindra Dave beautifully brings nature to life, portraying it as mourning the loss of Krishna. It's natural for living beings to plunge into misery upon Krishna's departure. Unfortunately, Narad arrives at every place just after Krishna has left, highlighting his incapability to reach the truth. Each of his attempts creates an atmosphere of despair, evoking fear in readers—what if we were Narad?

Starting from Krishna's childhood place, Mathura, Narad travels to Hastinapur, Kurukshetra, Indraprastha, questioning Arjun, Draupadi, Duryodhan, and everyone he meets, asking, 'Where is he?' His journey takes him to Dwarka, and finally to Prabhas Patan, where he discovers only ashes of Krishna in the river.

The characters' feelings of being deceived by Krishna and his persuasive conversational skills are reflected in their language. In the end, Narad realizes that Krishna has merged with the earth, having departed, fulfilling his lifelong desire because he discovers Krishna within his own soul.

Harindra Dave ingeniously crafted the sentence, "દેવોમાં હું નારદ છું" shaping the entire novel around this premise. Pain and suffering resonate on every page, and Narad's poignant monologues compel us to pause and reflect. Undoubtedly, it makes for an intriguing and thought-provoking reading experience.

Poetry Vashlithi Vikhoto:

વાંસળીથી વિખૂટો થઇને આ સૂર એક ઢૂંઢે કદંબની છાંય..

કે મારગની ધૂળને, ઢંઢોળી પૂછે, મારા માધવને દિઠો છે ક્યાંય..

કે સૂર એક ઢૂંઢે કદંબની છાંય..

યમુનાના વ્હેણ, તમે મૂંગા છો કેમ? કેમ રાધાની આંખ આ ઉદાસ…

વહી જતી લહેરખી ને વ્યાકુળ કરે છે અહીં, સરતી આ સાંજનો ઉજાસ…

કે બાંવરી વિભાવરીની ના પગલાંથી લાગણીની રાતરાણી ઝાકળથી ન્હાય..

કે સૂર એક ઢૂંઢે કદંબની છાંય.. – વાંસળીથી વિખૂટો

ઉડતું આવે જો અહીં મોરપિચ્છ તો તો અમે રાખશું સુંવાળા રંગ…

મારી તે મોરલીના આભમાં ઉગે છે એક, શ્યામના તે નામનો મયંક…

કે જળમાં આ તેજ એનું એવું રેલાય હવે પાતાળે હરિ પરખાય..

કે સૂર એક ઢૂંઢે કદંબની છાંય.. – વાંસળીથી વિખૂટો

Thank you.

Man's Serch For Meaning

In Lord Byron's "Child Harold Pilgrimage," he asserts, "The great object of life is sensation - to feel that we exist, even though in pain," which echoes Percy Shelley's notion that "Our sweetest songs are those that tell of saddest thought."

"Man's Search for Meaning" is a book written in 1946 by Viktor Frankl. It tells the story of his time as a prisoner in Nazi concentration camps during World War II. In the book, he talks about a way to find meaning in life, even in difficult situations. He suggests that finding purpose can come from doing tasks, caring for others, or facing challenges with dignity.

The inmate's mental reaction can be observed in three distinct phases: admission, routine, and release. Around fifteen hundred captives were confined. The narrator encountered prisoners who appeared content, connecting this demeanor to a "delusion of reprieve." There lingered hope until the last moment, a belief that things wouldn't turn bleak.

The narrator, a psychiatrist, employed direct narration, making the book more relatable as readers felt personally addressed. Prisoners arriving underwent various tests; those deemed unfit for labor due to illness were directed left by the SS men to a place labeled as "bath" in multiple languages, a deceptive term for their eventual murder. Those who passed these trials progressed to the next stage but were allowed to keep nothing besides their shoes.

Their survival tactics contradicted textbooks; enduring the harshest conditions, they went months without brushing their teeth or changing clothes, sharing two blankets among nine people. Some even attempted suicide by touching bare electrical wires. Dr. M suggested appearing youthful and energetic to secure work and thus survive. The narrative showcases the prisoners' resilience amidst hardships and the grim reality of their situation.

In the second phase, they achieved emotional death—longing for family and home, disgust for their surroundings. The horrific and disgusting work of new employees made the story more heart-wrenching. "Disgust, horror, and pity are emotions that our spectator could not really feel anymore." These lines showcase the brutality of officers or anyone appointed for duty.

Looking younger is the only way of living; any symptoms of illness would lead to being gassed. "A man who looks miserable, down and out, sick and emaciated, and who cannot manage hard physical labor" is known as Moslem. Officers, for instance, treated prisoners as animals or beasts, calling them 'pig.' The voicelessness and inability of prisoners in agency led to this kind of behavior.

Moreover, they used passwords such as "The guard is coming" for warning. During their scarce free time for mealtime or sleeping, they talked about "Food." At the high point, most of the prisoners nearly looked like skeletons. Another emphasis was on debates prevalent in the camp known as "Cultural hibernation." Prisoners often debated politics and religion, and from his observation, the narrator points out that spirituality and religion helped people survive.

Soon they found a ray of hope. The narrator gained immense energy, and there were now small gatherings where prisoners pursued humor, art, singing, and more, of course, without attracting officers. "Humor was another of the soul's weapons in the fight for self-preservation." The prisoners' lives were like a "provisional existence of unknown limits."

"Suffering is omnipresent," and consequently, prisoners lost the feeling of being an individual. The field of trauma studies in literary criticism gained significant attention in 1996 with the publication of Cathy Caruth's "Unclaimed Experience: Trauma, Narrative, and History" and Kali Tal's "Worlds of Hurt: Reading the Literatures of Trauma." Loss of identity is a peak in which an individual goes through an identity crisis and his space in society. Similarly, all the prisoners suffered from that.

Additionally, their monotonous life and considering themselves as sheep made them mere puppets of masters. This relationship turned into an inferiority complex where victims felt themselves inferior to their authority. For instance, dehumanization of prisoners made them just "Number."

 "Is man but an accidental product of these?"

The narrator said we have the choice of making decisions, "a decision which determined whether you would or would not submit to those powers." A free spirit and connection with the inner self could only help in surviving in the camp. In particular, uniqueness or singleness is a factor that makes individuals different and provides meaning to their lives.

Nietzsche's words, "He who has a Why to live for can bear with almost any How." The third stage, the psychology of the prisoner after liberation. The psychological makeup of the guard was sadist and cynical. They witnessed brutal tortures for years, and it made them like this. On liberation, the narrator said, "we wanted to see the camp's surroundings for the first time with the eyes of a free man." Not only did they get "freedom" but also a sense of feelings which were not there throughout the camp. However, there was a sense of "depersonalization," which means their minds lost the same pleasure and feelings which were there earlier.

Additionally, they ate and talked a lot; their suppressed deeds were coming out. This is the reaction of the camp's trauma that changed their whole identity. Some of them became oppressors, which is a consequence of long oppression. Many times, long suppression outburst and resulted in being an oppressor. Bitterness and disillusionment accompany the libertines. These are all outcomes revealing the result of torture and trauma in an individual's life.

In the later chapters of the book, the author gave the theory of "Logotherapy." In which he talked about existential frustration, "existential vacuum," which is the result of conformism and totalitarianism. Moreover, he also shed light upon the meaning of suffering, pre-determinism, and psychiatry rehumanized.

"After all, man is that being who invented gas chambers of Auschwitz; however, he is also that being who entered those gas chambers upright."

Victor E Frankl: 

Professor of Neurology and Psychiatry, founder of "Third Viennese school of Psychotherapy", and Logotherapy. 

Thank you.