ISSN 0975-5217

UGC-Care list (Group-I)

(Special Volume )
ISSN 0975-5217

UGC-Care list (Group-I)

Special Volume

npushpamji@gmail.com

UGC-Care list (Group-1)

Peer Reviewed Refereed Visual and Performing Arts Research Journal
 Patron
Prof. Chaman Lal Verma
Ex. Dean and Head
University Department of Music
Himachal Pradesh University, Shimla

Prof. Pt. Ritwik Sanyal

Top Grade Dhrupad Artist
Ex. Dean, Faculty of Performing Arts
Banaras Hindu University, Varanasi

Prof. Pt. Sahitya Kumar Nahar

Vice-chancellor
Raja Maan Singh Tomar Sangeet Vishwavidyalaya
Gwalior, Madhya Pradesh
Editorial Board
Chief Editor
Prof. Pushpam Narain
Ex. Dean, Faculty of Fine Arts
Head, University Department of Music and Dramatics
Lalit Narayan Mithila University, Darbhanga, Bihar

Editorial/ Advisory Board

1. Prof. K. Shshi Kumar
Dean, Faculty of Performing Arts
Banaras Hindu University, Varanasi
2. Prof. Snehashish Janpriya Das
Head. Department of Music
Women’s College Jag Chowk, Amarawati, Maharashtra
3. Dr. Ashwani Kumar Singh
Associate Prof, Department of Music
Faculty of Performing Arts. M.S. University, Baroda, Gujrat
4. Dr. Shobhit Kumar Nahar
Asst. Prof. Instrumental Music
Women’s College
Banaras Hindu University, Varanasi
Peer Review Committee
1. Prof. Om Prakash Bharti
Head, Department of Performing Arts
Mahatma Gandhi Antarrashtriya Hindi Vishwavidyalaya,
Wardha, Maharashtra
2. Dr. Rajesh Kelkar
Dean, Faculty of Performing Arts
Maharaja Siyaji Rao University, Baroda, Gujrat
3. Prof. Umesh Kumar
Head, Department of Hindi
B.M.A Callege Baheri, Bihar
4. Dr. Amar Kant Kuwar
Head, Department of Hindi
M.L.S.M College, Darbhanga, Darbhanga, Bihar
5. Dr. Santosh Dattatrayrao Parchure
Head, Department of Music
S.P.H. Women’s College, Malegaon, Nashik, Maharashtra
6. Dr. Shashank S. Maktedar
Associate Prof. and Officiating Principal
Goa College of Music, Panji, Goa
7. Dr. Ved Prakash
University Department of Music and Dramatics
Lalit Narayan Mithila University, Darbhanga, Bihar
8. Dr. Ramshankar
Faculty of Music and Performing Arts
B.H.U., Varanasi
9. Dr. Pallavi Shailesh Meshram
Associate Prof. In Applied Arts
Bharti Vidyapeeth’ Collge of Fine Arts, Pune, Maharashtra
'Music is the bridge of peace and love'
 'Listen to the Lament of Flute, when it is cut
from the reed.'

Global Celebrity

'The Honour of Knighthood'

 "His music is divine; it is not an exaggeration to say that India and her culture
and heritage are known outside the country through Pandit Ji. Especially in the
global art circles. Some refer to India as Ravi Shankar's land. He has always kept
his identity as a true Bhartiya, in action, attire, spirit and speeches. Ravi Shankar
is synonyms not only with Indian classical music, but also with Bhartiya Sanskriti."

npushpamji@gmail.com
 1. Pain and Anguish in Ngugi’s Devil on the Cross
Shamrao J. Waghmare 19
2. The Symbolism of Irish Motherland in Eavan Boland’s
selected poems: Postcolonial Perspective
Mohammed Talib Ashour 24
3. Political marginalization: A study on the
Muslim women in India Dr. Rizawana B. Gadakari 28
4. Dalit Literature: Past, Present and Future -
Social Reformation, Literature and Philosophy of
Dr. Veer Vinayak Damodar Savarkar for
Upliftment of Untouchables (Dalits)
Manisha G Sadafule, Amit P Shesh 32
5. Asha purna devi And Feminism in Her Select Short
Stories “The Matchbox And Other Stories”
Prof. Shivanand Hiremath 36
6. The Dark Secrets Of Rising India Disclosed
By Arvind Adiga
Ashwini M.Ingale, Asst. Prof. Dr. Kishor K.Wagh 41
7. Rescuing History from Jingoism: Shivaji Underground
in Bhimnagar Mohalla Dr. Archana Joshi 45
8. Repercussion of Homeland in Agha Shaid Ali’s
“Post card from Kashmir and other poems” Dr. Pravin Bhaskar 49
9. Buddhist Consciousness in the poetry of
Dr. Uttam Ambhore Bhikku Ananda 52
10. Challenging Stereotypes in Preeti Shenoy’s
The Rule Breakers Mr. K. R. Chaudhari, Dr. S. P. Zanke 56
11. Black Feminist Identity Reflected in
African American Literature Dr Santosh S. Chouthaiwale 61
12. Indian Agriculture Sector@75
Challenges and Innovations Dr. Vijay Surve 65
13. Humiliations Nexus: Analysis of the Marginalized Voices
in Manoranjan Byapari’s Interrogating My
Chandal Life: An Autobiography of a Dalit.
Dr. Pradnya D Ghodwadikar 69
14. A Study of Socio - Economic Status of
Scheduled Tribes (ST) In Marathwada Region Dr. S. L. Medhe 73
15. Expression of Dalit Identity Politics in Joothan
Dr. P. A. Waghmare 77
16. Challenging the Notions of Alienation, Ideology
and Dialectics in the Works of E.M. Forster:
Marxist Perspective Fares Mohammed S. Ali, Anand Ubale 81
17. Psychoanalytical view on marginality
through Jataka Tales Mr. Sirsat Nilesh Shashimohan 86
18. Model Minority A Myth: A Special Study of
John Okada’s No-No Boy Ratnamala Ratan Pagare 90
19. Re-reading Marginality: Juxtaposing Lives
Through Indian Women’s Autobiographies Dr. Geeta Sahu 94
20. Gender inequalities and issues: A study of
Tinsukia district in Assam Dr. Kaberee Borpuzari Sarmah 98
21. Mgnrega: A Social Security Programme for
Marginalized Class Its Implementation and Chalenges
Dr. D.M. Javalkar 102
22. Marginalization Through the Gender Identity of
Female Protagonists of Anita Nair’s Mistress
Patil Jayshree Ramdas 106
23. Reflection of Marginalized Voices in
Indian English Literature Dr. Korde Rajabhau Chhaganrao 110
24. “Social consciousness can change the society”
by the Chetan Bhagat’s Novels
Ku. K. V. Kakde and Dr. K. K. Wagh 113
25. An optimistic vision of Langston
Hughes’ selected poems Shirsak Ghosh 117
26. Longing For Laburnum Flowers : A Study of
Temsula Ao’s Devotion And Rebellion
Ms.Aliya Shahnawaz, Vasant .R. Shedge 121
27. Marginals in Mulk Raj Anand’s
The Barber’s Trade Union Dr. Vinod Chaudhari 125
28. Gender Dysphoria: A Study of Marginalized
Voices in Revathi’s the Truth About Me –
A Hijra Life Story Mrs. Vijayadeepa R. 129
29. Representations of Medusa in Literature,
Culture and Art: A ‘Reflection’ of Patriarchy Dr Sunita Kulkarni 133
30. Petty Comments on Women in Shashi Deshpande’s
“That Long Silence” Nisha Satish Kadam, Dr. Sunil Raut 137
31. Diaspora: The View of Women Writers
(With Special Reference To Selected
Indian WomenWriters) Dr. Pradnyashailee Bhagwan Sawai 141
32. A Study on Farmers’ Awareness Towards Krishi
Vigyan Kendra in Tenkasi Area R.Chitra, Dr. V. Jai Sudha Devi 145
33. Representation of Dalits in Indian Cinema
Devade Bhagyashri Baburao Dr. Babasaheb 149
34. Metaphorical elements represent the
Marginalized Voices in film Fandry
Kalpana Pandit Raut, Dr. Vinod. P Chaudhari 153
35. African Literature of Trauma: Must Read
Dr. Vivek Ramrao Mirgane Anjali, Anantrao Waghmare 157
36. From margin to Centre: A critical study of
Shobha De’s Socialite evenings Babita Bhausaheb Chandanshiv 160
37. Rethinking Marginality in Tara Dr. Nilofer Shakir 164
38. Modern woman in ‘The Secret Wish List’ by
Preety Shenoy Dr. Nilima P. Kale 168
39. The Works of Black Cultural Authorship from
the Twenty-first Century by Colson Whitehead:
Allegories of “Postracial” Capitalism Khandare Shuddhodhan T. 171
40. “Organizing” Women in S. N. D. P.:
Agency and Possibilities Sreebitha P V 175
41. Status of Dalit Women in India Mr. Amit M. Pawar 179
42. Utopian quest in the film “The Platform” (2019) Prashant Bahirao 183
43. Cultural Nationalism and Identity
Politics in India: A Study Dr. Kishor Kadu Wagh 188
44. A Study of Identity and Self-respect in
Shankarrao Kharat’s Marathi Novel
‘MiMazya Gavachya Shodhat’
Dr.Prafullachandra Ramesh Bhoge 193
45. Concept of Nationalism in George Orwell’s Fiction
Dr. Shrimant Raosaheb Tonde 197
46. Prawasi Bhartiya Diwas: Indian Diaspora
Dr. Pradnya K. Kale, Dr. Amruta B. Wakle, Prof. Prajakta Kale 200
47. English language teaching in tribal areas of
Nandurbar district: A critique
Santosh Eknath Dhanedhar, Prof. Dr. Milind B. Pandit 204
48. Post-Colonial Racism and Forbidden Love
Relationship in The God of Small Things Dr Leena V. Phate 208
49. Marginalization of Womenpreneurs in
Entrepreneurial Space Shweta Rishi 213
50. An analysis of food-based marginalisation in
Hansda Sowvendra Shekhar’s Short Story-
‘They Eat Meat!’ Dr Kirti Y.Nakhare 217
51. Employing Racism and Patriarchy:
A Debate Discussion on Film Vivah Prajakta Prabhakar Shete 221
52. Family Relations and the Theme of Love in
William Shakespeare’s Tragedy KING LEAR
Amran Mansour Abubakr Mahamoud, Dr. Vivek R. Mirgane 225
53. Rereading marginality: American African voices
in The Promise by Damon Galgut Dr Prachi Sinha 230
54. Projection of Social Segregation: A Peasant Class
in Gurdial Singh’s The Last Flicker Dr.Shivraj Mangnale 234
55. The Role of Bollywood and its Parallel Screen
Adaptation of Indian Novels: Voice for Voiceless
Dr. Rajpalsingh Chikhalikar 238
56. Gender Disparity in Financial Inclusion in India:
Insights from Global Findex
Ms. Varsha M. Atkari, Dr. Aparna Samudra 242
57. The Heart of Buddha’s Teachings: The Golden Path
Gadekar Pawan Indrajit 246
58. The Inextricable Union of Hindi Cinema & Architecture
Dr. Pooja Pandya 250
59. Poisoned Bread: The Voice of Dalit Conscience
Mr. Sampat G. Salunke, Dr. Kamalkishor K. Ladda 255
60. William Golding’s The Inheritors:
Human Nature Good and Evil
Mr. Madhavrao Bhagwanrao Ambhore, Dr.Sachin L. Patki 259
61. A Study of Race and Gender in Zora Neale
Huston’s Autobiography : Dust Track On A Road
Mr. Bomble Dadabhau Balasaheb 263
62. Moral Ambiguity in Shakespeare’s Hamlet
Khalid Yahya Mohammed Fadhael, Dr. K. S. Patil 267
63. A Study Of Cultural Landscape Depicted In Native
American Novels – House Made Of Dawn, Ceremony,
The Woman Who Owned The Shadows, Tracks
Jagannath Vitthalware, Dr. D. Y. Pratishthan’s 271
64. Changing Scenario and Techniques of Interview Skills
Dr. Kailash Ankushrao Atkare 275
65. Cultural Discrimination as a Means of
Marginalization in Buchi Emecheta’s Second Class
Citizen and The Bride Price
Laxmikant H. Kapgate, Dr. Shriram Gahane 279
66. Thought Experimentation of Music and Science Fiction:
Evolution of Music Tulashiram Ankushrao Atkare 283
67. Depiction of Caste-system in Some Selected
Indian English Novels Dr. Pramod Machhindra Nile 287
68. Condition of Dalits as Depicted in the Novel
‘The God of Small Things’ of Arundhati Roy Dr. Zeba Siddiqui 290
69. Depiction of Native American Culture in
‘House Made of Dawn’ by N. Scott Momaday
Dr. Arya D. W., Miss. Kendre S. A. 294
70. Namdev Dhasal: A Poet of Rebellious and
Naked Expressions Dr. Kamble Sachin Gundurao 298
71. African American Voices Mehraj Hussain Para 301
72. World of Marginalization & Conflicts in selected
novels of Manju Kapur & Anita Nair: A study
Mrs. Vrushali Manohar Londhe 305
73. Women’s Conflict Between Career and Marriage
in the Novels of Margaret Drabble
Dr. Seshirekha R. Maknikar, Dr. Rajesh S. Maknikar 310
74. Reflection of Socio Cultural Tensions in
Select Indian Fiction Anjali Vilas Lashkare 318
75. Modern woman in ‘The Secret Wish List’
by Preety Shenoy Dr. Nilima P. Kale 322
76. World of Marginalization & Conflicts in
selected novels of : A study Manju Kapur & Anita Nair 325
77. Warkari Sampradaya; A movement
for transformation and social upliftment Siddharth Kharat 330
78. Women’s Conflict Between Career and
Marriage in the Novels of Margaret Drabble
Dr. Seshirekha R. Maknikar, Dr. Rajesh S. Maknikar 335
79. Youth and craze for materialism in
Chetan Bhagat’s ‘ON@CC’ Dr. Vivek D. Pise 339
80. Development of English in India: A Sociolinguistics Study
Dr. Vinay Bhogle 343
81. Unnoticeable Voices
Dr. Farhat P. Durrani, Shaikh Nilofer Shaikh Masood 353
82. The French Lieutenant’s Woman:
A Double Coded Postmodern Discourse
Dr. Shrikant Jitendra Jadhav 357
83. Gender Marginalization in Sports
Dr. Asmaparvin Mohmmad Sayyad 360
84. Marginality and Subalternity in ‘Generosity’
by Richard Powers Abhijeet S. Dalavi 364
85. Women Empowerment in the novel
Brick Lane by Monica Ali Bhuktar Arvind Raghunath 368
86. Impact of Social Media Influencers in
Life Style adoption of Users Dr. Afaq Ahmad, Ms. Linumol B. 372
87.
394
88.
398
89. 401
90.
405
91. 408
92.
411
93.
414
94. 417
 Shamrao J. Waghmare

Abstract
The novels of Ngugi Wa Thiong’o are genuine evidence that the artist has always
functioned as the recorder of mores and experiences of his society in his own times.
His writing is direct response to unsavoury demands which is a horrible socio-
political situation makes on his personality. Every book of Ngugi bristles with images
of searing pain, spilling blood and anguish matter. In his writing words are charged
with lethal colours. Ngugi is the altruistic voice of the people who has gone through
almost all the experiences any coloured African may undergo. Pain and anguish are
perhaps the most tragic aspects of Kenyan reality. Men and women are arrested for
flimsy reasons, given unjust and illegal trials under discriminatory laws and committed
to prison. In prison, human beings undergo untold human degradation, deprivation
and hardship. In prison one goes through mental pains. In Devil On the Cross Ngugi
trying to explain what underlies the confrontatior between. t’he Kenyan authorities
and his kind of political activism.
Key words: History, society, masses, pain, anguish

Ngugi’s Devil on the Cross is with others. The passengers observe

originally written in Gikuyu, a
regional language of Kenya under the
title Caitani Mutharab ini. It is later
translated in English. It is about the
ghost of corruption in Kenyan society.
The novel opens with a journey, in
taxi from Nairobi to Ilmorog. In the
journey the driver and five passengers
are chatting and discussing on various
social issues. It is relevant to the
subject matter of the novel. Every
passenger is sharing his experience
different invitation cards received for
the Devil’s Feast in Ilmorog. The local
agents of the oppressive forces have
arranged the Feast. The foreign
representatives are also invited for the
Feast. They are the agents of
corruption and exploitation. These
agents are responsible for making
weak a Kenyan economy by
exploiting the natural resources.
Gitutu is a big-stomach man
purchased the land from White settler

Assistant Professor in English, Loknete Gopinathji Munde ACS College, Mandangad, University of
Mumbai
and later sold it with high prices to
the natives. He admits: “The land
wasn’t mine, and the money with
which I’d paid for it wasn’t mine, and
I hadn’t’ added anything to the land –
where did I get the 22,000 shillings?
From the pockets of the people yes
because the land really belonged to
the people and the only switched
things from one hand to the other, I
had done a bit of multiplication and
put the answer into my pocket”
(Thiong’o,1980, 104). The natives are
exploited by their own native fellows.
The selfish people in Kenyan society
have purchased everything in Kenya.
Gitutu Wa Gatangure, the second
competitor in the Devils Feast further
explains his theory of exploitation
through education. He says: “I had
already found out that the biggest
thirst in the country was the thirst for
education. This thirst for education
oppressed the masses, but it was the
basis of the wealth of a select few.
Even people who could hardly read
or write A or B had started their own
private secondary schools, and they
would get a Mercedes Benz or two
out of the enterprise” (Thiong’o, 110).
The education sector in Kenya is
moving in the wrong direction. The
tendencies like Gitutu have entered
in education sector. They have started
converting it from social service to
the money earning business. Gitutu
decides to join a politics to legalize
his business. To win election, he has
used the corrupt practices. He has
bribed voters for casting their votes
to him.
Wangari is sharing her experience
of pain and anguish to the co-
passengers. The capitalistic authorities
have first provided the loans from the
banks to the natives. When the natives
fail to repay it because of genuine
reasons, they are deprived of their
small piece of land. When Wangari
came to the city, in search of job, her
experience is heart healing. The native
instead of giving job to Wangari, he
has sexually defames her. This shows
the inferiority about women. Later
Wangari is arrested by the police
under the charge of intention of theft.
Muturi is aware of suffering from
the various agencies. He decides to
protest against evils. He wants to send
the imperialists to their homelands.
Gatuiria, son of Boss Kihara and
university student is another co-
passenger in the taxi. He is doing
research in native culture.
Mwaura, a taxi driver cum owner
is the eyewitness of the malpractices
in Kenya in the name of tourism.
Mwaura’s taxi is hired by an
American tourist. He is very old and
with him a tiny African schoolgirl.
The old American is like the father of
the girl. But he prefers to press and
pinch her thighs and asked her to
massage his face. It is sexual
exploitation of the girls in the name
of tourism in neo-colonial Kenya. In
 Pain and Anguish in Ngugi’s Devil on the Cross
the Devil’s Feast the desecration of
female has exhibited openly. When all
invitees were in the feast they saw,
“Barmaids move from table to table,
taking orders for drinks. They were
all dressed in cat suits of black wool.
The suits were from-fitting: they clung
to the contours of the girls bodies so
closely that a distant on looker might
have thought that the girls were naked.
On the girls bottoms were fixed small
white patches shaped like rabbit’s
tails. On their breasts were pinned two
plastic fruits. Each girl also was a
band around her head on which was
written in English: I Love You” (Ibid.
90). In the feast, the foreign delegates
are invited. To please them the native
females are thus desecrated. It is
nothing but a sexual exploitation by
the native authorities to please the
foreigners who participated in the
Devil’s Feast. It is a defamation of
native females in a name of promoting
the tourism in Kenya.
Gitutu Wa Gataanguru, a native
competitor in the Devil’s feast is best
example of the puppet in the hands of
foreign masters. He frankly admits
how he has grabbed others land
fearlessly and became a big
landowner. He has several wives. The
bureaucracy is advocating the
principle of corruption with the
blessing of upper authorities: “Devil
on the Cross deals with post-
independence Kenya well established
on the path of ‘development’, what
with wholesale exploitation of the
masses- both rural and urban-
particularly the most vulnerable
sections of the society namely
workers, peasants students and, above
all, women” ( Narang, 124-125). A
profane alliance of capitalists and
politicians and bureaucrats’ legalized
every anti social activity in Kenya.
Government authorities in the name
of development are starting to
dehumanize the above sections. In the
wave of corruption the poor, peasants,
workers are exploited and grinded
coarsely.
Nditika Wa Nguunji is next
speaker in the Devil’s Feast. He is
huge headed and stomach. He has
collected a huge wealth and money
cars like Volvos, BMW and Flat 1600
etc. by exploiting the masses. The
workers of Nguunji’s farms are paid
less as a salary. So they after
demanding many times for rise in it
went on strike. But Nguunji without
knowing the demands of workers has
dismissed them. In this process he has
not followed any labor law or norms
of humanity. The workers with their
sweat give profit to the owners but
the owners on a small demand dismiss
them. He is pervert by nature that is
why he has kept most of the former
freedom fighters as workers on his
farm. He has followed three things in
his life, of grab, to extort money and
to confiscate. He has grabbed and
exploited national natural resources
and got expensive stones, rare animal
skins of leopard and lions, elephant
tusks and rhino teeth, snake poison
and many other things. He has sold
them in foreign nations and thus
became wealthy. He has smuggled
overseas and with neighboring nations
are salt, sugar, maize, wheat, rice,
coffee and tea.
Muturi has appealed the people
for ending the culture of fear: “ Devil
on the Cross is not only a
compendium of the concerns of the
other four novels, but also serves as
the literary realization of the author’s
intention: the awakening of masses”
( Pandurang, 41). Being a realist
Ngugi criticizes imperialism. In it he
demonstrates the fighting spirit of
Kenyan masses. He is optimistic about
masses and thinks that it will bring
an end of capitalist tendency. His
novel is didactic. He inspires the
masses. He proposes a strong
organization from the masses to fight
for liberating themselves from the
clutches of exploitative forces in
Kenya.
The procession has joined many
people and it became huge. The crowd
surrounded the cave. Several thieves
and robbers somehow escaped from
the cave. The foreign robbers have
waved from being torn into pieces.
All the thieves ran away and Muturi
got a victory. The people gathered
outside the cave, expecting speeches
and guidance from their leaders. The
Kenyan masses are fed up because of
the band together of big corporate and
multinational companies, contractors,
agents of capitalism on one hand and
political authorities and bureaucrats
on the other hand. This neo-liberalism
has influenced every aspect of Kenya.
Ngugi appeals the readers to end the
imperialism in the form of capitalism:
“Devil on the Cross presents a literary
form which captures the nature of
revolution in humanistic context by
differentiating the psychological,
sociological and unverbalized motives
in the working class against the
materialistic acquisition - land,
property, belief and rituals born with
materialistic attitude of the colonizers”
( Dhawan, 206). Ngugi in the novel
presents a combat between two
opposite sections. The first is of
peasants, workers and common
masses. And second is of capitalist
and its followers. The second
generates fear, unrest and violence.
His sympathy is with victims. To
understand the natives he chooses his
mother – tongue language Gikuyu
instead of English. He presents a
picture of how structure of capitalism
destroys the workers and peasants
class on global level. These
capitalistic forces are once again
trying to shift the liberated nations on
the way of slavery.
In short, pain and anguish are
perhaps the most tragic aspects of
Kenyan reality. Men and women are
arrested for flimsy reasons, given
unjust and illegal trials under
 Pain and Anguish in Ngugi’s Devil on the Cross
discriminatory laws and committed to
prison. In prison, human beings
undergo untold human degradation,
deprivation and hardship. In prison
one goes through mental pains.
Reference
1. Thiong’o, Wa, Ngugi. Devil on the Cross.
Nairobi: East African Educational
Publishers Ltd. 1980.
2. Ibid.,90.
3. Narang, Harish. Politics as Fiction: The
Novels of Ngugi Wa Thiong’o. New Delhi:
Creative Books. 1995.
4. Pandurang, Mala. Ngugi Wa Thiong’o: An
Anthology of Recent Criticism. New Delhi:
Fine Arts Press. 2007.
5. Dhawan, R. K. Commonwealth Fiction.
New Delhi: Classical Publishing Company.
1988.
 Mohammed Talib Ashour

Abstract
Symbolism is a conscious movement born in France as a reaction against naturalism;
the word “Symbolism” was first used by Jean Moreaas in 1886. On the other hand,
Motherland, as a term that appeared around the late 14th century, had the same
meaning as fatherland, but the last is older, defined as the native country in which
one was born. Eavan Boland made different explanations for motherland symbolism,
such as the times (past, present, future), and occasionally Motherland refers to the
language, literature, and general culture. This study aims to investigate the Irish
Motherland’s symbolism in Boland’s selected poems and how she attempts to employ
some Irish symbols to disclose their absent culture.This paper concluded that the
colonizer deliberately hid the Irish Motherland’s symbolism to finish the Irish culture.
Key Words: Eavan Boland, Motherland, Exile, Colonization, Symbolism.

1. Introduction nostalgia; it is a natural emotion that

The Lost Land (1998) is a collection arises in humans when they are
of poems that Eavan Boland wrote deprived of something they value or
about her time living in exile; it is have lost. Boland confirmed that the
the ninth book of Bolan, which had suffering caused by the exile is, in
twenty-nine poems; most of those fact, always present for her. She refers
poems had a deep longing for her to a few poems in “The Lost Land”
childhood in Ireland. She succeeded that depict the transformation that has
in presenting the natural face of taken place throughout Dublin and
colonialism and then showed a painful Ireland as a whole, and then she says,
truth about the deconstruction of “We will always be exiles” (Villar,
Ireland society. The conception of the 2006, p. 59). When she visited her
motherland is one of poetry’s most birthplace as an adult poet, she
prominent abstract themes, as well as reestablished her connections to her

PhD Student in UPV, Mail– mohammedrwimi@yahoo.com, Mo - +9647822417839

 The Symbolism of Irish Motherland in Eavan Boland’s selected ...
birthplace through her verses, just like
other poets who had addressed the
history and culture of their nations
(Alexander & Heidi Stohs, 2011)
There are several connections
between these notions and their
cultural ramifications in global
literature, which suggests that the
colonizer and the colonized
philosophy had somewhat influenced
the sense of location and
displacement. Place and displacement
are roughly related; they constitute
one of the most fundamental values
in colonized nations. Location and
displacement illustrate the complexity
of colonial peoples’ experiences and
the significance of place and
geography in identity formation.
Indeed, all colonizers convey a sense
of dislocation between the motherland
“environment” and the new one as
portrayed in the imported language;
hence, there is a significant gap
between the original site and its
portrayals in the colonization language
(Ashcroft & Gareth Griffiths & Helen
Tiffin, 2007, pp. 161-162). It is more
manageable for the reader to grasp
what a poet means when she uses
expressions like “The Lost Land.”
Suppose we try to relate them with
the opinions and thoughts of
postcolonial literature, such as a
homeland, a language, a culture. In
view of this, it is best to base an
analysis of Boland’s poetry on the
above postcolonial themes.
2. The Symbolism of Irish moth-
erland Boland’s My Country in
Darkness.
The first poem of “The Lost Land” is
“My Country in Darkness,” the name
of this poem may be borrowed from
Pablo Neruda (Randolph, 2014, pp.
136-137) In the fourth stanza, Boland
emphasizes the Irish person that
somewhat is staying in darkness, she
reminds some of his attributes, such
as:
Reader of poems, lover of
poetry—
in case you thought this was a
gentle art
follow this man on a moonless
night
to the wretched bed he will have
to make:
(My Country in Darkness 11-14).
Boland told the readers that if they
liked art, they should follow him. The
poet talks about some essential things.
First, she tries to draw attention to
the beauty of the Gaelic language,
which is an art form that the colonials
have hidden. The second thing is that
the poet may have made a subtle
reference to how creative and noble
the Irish people are. Third, when she
tells the reader to follow that man in
the dark night, which she calls a
“moonless night,” it’s a hint and
symbol that this society was calm and
safe before the English came and took
over. Boland’s promise that her
unknown bard could symbolize all of
Gaelic, and he was also dull and absence of a national identity, which
careless. The darkness that comes over helps us comprehend the manner of
him is conducive because it means nationalist colonialism that reflects
that Boland can still tell us something Ireland’s history. This intention is
about the Gaelic world. clear in Boland’s poem “Imago”.
When Boland uses phrases such as
3. The Symbolism of Irish moth- “My simulacra,” “Anti-art: a foul
erland Boland’s Imago.
skill,” “traded by history,” and “to
“Imago” is the fifth poem of the lost show a colony” (Imago, 8-11), the
land by Boland. The title of this poem poet makes it abundantly clear that
means the image in the Latin language she disapproves of and rejects that
(Persoon & Robert R. Watson, 2009). technique. As a result, the reader can
In the opening stanza, Boland lists conclude with Spivak’s claims that
several images that have remained in Western economic and political goals
her memory for as long as she can always tainted information about the
remember. She does so because these culture of the third world. She argues
images symbolize the motherland for that “research” or “knowledge” has
her. The opening five lines of the been used to justify European
poem contain several words and colonialism, which included conquest,
objects that make references to Irish slavery and facts confused about
culture. One of these is the word “Other” cultures (Spivak, 1988, pp.
“blackthorn,” which refers to a 72-73).
specific kind of wood that is put to
various applications in Irish culture. 4. The Symbolism of Irish moth-
As Caffrey points out, one of those erland Boland’s The Lost Land
purposes is as a weapon, as the In “The Lost Land,” Boland assumes
traditional tradition considers it a the role of a mother who has
weapon for protection; this is one such experienced the most common type
use. of child loss: in this poem, she draws
I see you now for what you are. images and symbols for a mother as
My ruthless images. My if her daughter has grown up and
simulacra. moved away from the family home.
Anti-art: a foul skill It is about feeling grief over a history
traded by history that has been destroyed and tainted.
to show a colony The poetry “The Lost Land” may be
the way to make pain a souvenir. found in Boland’s “ THE LOST
(Imago 8-13) LAND “ collection. This poem will
In the next lines of the poem, find its way onto the shelves of
Boland places emphasis on the individuals who deeply appreciate the
 The Symbolism of Irish Motherland in Eavan Boland’s selected ...
written word. The Lost Land will
leave a lasting impression on both the
reader’s head and their emotions. The
poetry of Boland gives rise to many
concerns about identity, particularly
in her roles as an Irish woman,
mother, poet, and exile. Where bigotry
against the Irish gave her a strong
sense of who she was and where she
came from. Her work also heavily
incorporates aspects of Irish history
and mythology.
Conclusion
This study reveals that in all four
poems “My Country in Darkness,”
“Imago,” “The Colonists,” and “The
Lost Land.” Boland illustrates many
colonizations that murdered and
buried the motherland’s symbols,
forming generations of Irish society
in exile. Boland’s poems show how
diverse portrayals of Ireland, such as
a nationalist colony or the two
countries shared interests, offset
traditional anti-colonization themes.
Boland studies Ireland’s splintered
identities, which the colonizer hides
or avoids in the past, murders in the
present, and confiscates in the future.
Thus, colonized society’s culture
crumbles, and Boland shows herself
as a product of colonization. She says
she’s a wounded victim who can’t
escape the lost homeland’s history.
Boland describes the suffering of the
Irish community in exile for the past,
present, and future generations.
References:
Alexander, E., & Heidi Stohs. (2011). Poetry
for Students (Volume 22 ed.). (Christy, Ed.)
London: Basil Blackwell Ltd.
Caffrey, M. (2018, OCTOBER 9). Retrieved
from The Irish Blackthorn Walking Stick:
https://www.saltwaternewengland.com.
Moares, C. A. (2019). The Postcolonial Short
Story: Katherine Mansfield and Jean Rhys.
Santiago de, Spain: Universidade de
Santiago de Compostela. Retrieved from
https://minerva.usc.es.
Persoon, J., & Robert R. Watson. (2009). The
Facts On File Companion to British
Poetry, 1900 to the Present. New York,
United States of America: Library of
Congress Cataloging-in-Publication Data.
Randolph, J. A. (2014). Contemporary Irish
writers, Eavan Boland (Vol. 1). Maryland,
United States: Bucknell University Press.
Retrieved from www.rowman.com
Spivak, G. C. (1988). Can the subaltern speak?
Basingstoke : Macmillan.
Taylor, J. (2001, December). The Country at my
Shoulder’: Gender and Belonging in Three
Contemporary Women Poets. Coventry,
United Kingdom: University of Warwick.
Villar, P. (2006, Summer 9). The Text of It: A
Conversation with Eavan Boland.
PROJECT MUSE, 2, pp. 52-67.
 Dr. Rizawana B. Gadakari

Abstract
This article focused on the impact of political aspect of gender marginalization.
Muslim constituted 13.4% of India’s total population with majority in Lakshdweep
and Jammu Kashmir. The United Nation’s declaration that the full and complete
development of any country required the maximum participation of women in all
fields of society. But in spite of this, their level of political participation and
representation is very poor. The gender discrimination against someone has been
extended to public life where women experience marginalization even in the electoral
process. This paper enlightens the lack and causes behind the participation of Muslim
women in political process of nation.
Keywords: Gender, Marginalization, Political, Women.

Introduction Laws or MLPs, which for them

Islam bestows equal rights upon
women, at par with men and the
Indian law also considers all men and
women as equal subjects. But, Muslim
societies in some places do not treat
women as equals. In 19th century
women’s organization organized
movement for women’s rights like
equal status of women with men in
political, economic, social aspects and
legal protection of women against
discriminations etc. were key steps to
contributing towards the integration of
the complete concept of women’s
rights. The Muslim subjects
themselves to Sharia/Muslim Personal
overrides even the Indian Constitution.
However the incomplete knowledge
about the Muslim Sharia has turned
administration in many areas as
gender biased in favour of men.
However, the issues of relativism and
cultural context come into play yet
again when discussing Muslim
women and their situation. Before
feminist activities can try to help them
fight for equality and the rights
enumerated to them in their country’s
Constitution, Muslim women must
first identify situation and recognize
the injustice they suffer before action
can be taken.

Asst. Professor of Political science, Govt First Grade College. Khanapur


Objectives:
1. To study the socio- political
background of the Muslim
Women.
2. To know the status of Muslim
Women in global Muslim
Society .
3. To understand the Muslim
women’s interest in the field of
politics.
4. To know the political
participation of Muslim
women.
Methodology:
The main information required, has
been collected from primary sources
as far as possible In brief, books,
gazettes, memoirs, newspapers,
assembly proceedings, government
and other archival records etc., have
been used to derive conclusions.
Political status of Muslim women
in Quran:
Woman, in the Islamic system, can
involve herself in political activity
although this involvement should not
be to such an extent as to become
detrimental to the performance of her
basic duties of rearing and training
the children and attending to the home
and husband. She is equally entitled
to exercise her franchise, to participate
in the matter of society, to be involved
in war, to deal with refugees or war-
escapees, etc. she can be part of the
legislature and executive by involving
herself in the consultative council of
Political marginalization: A study on the ...
the Head of State, such a council
being a marked feature of an Islamic
State. Since woman is equally
responsible for reforming and
restructuring society on healthier lines,
she is entitled to poor her efforts with
men by influencing the political and
socio-economic and educational scene
through the media, writings, public
meetings, participation in the
judiciary, etc. It is by participating
widely in all these social spheres that
a person can influence the general
political scene. Women in the past
have done this. There is no reason
why they should withhold themselves
from such activity today so long as it
does not harm the basic family
structure and domestic duties. The
Prophet’s (saw) wife Lady Ayesha had
contributed to the country’s
administration through her wise
counsel and communication
interpretation of Islamic Laws. The
right of franchise was given to women
by a modern nation like Sweden in as
late 1985 while Switzerland gave
voting rights to women in 1971. Other
nation to allow their fairer half to vote
centuries after the Muslim woman
started voting though in a different
mode. Women influenced the political
scene, often directly approached the
Head of State, voiced their grievances
fearlessly and gained immediate
redress. Woman got a fair deal
wherever and whenever the Islamic
system flourished fully or even partly.
She contributed her valuable role
under the influence of Islam in the
most adverse circumstances. History
is replete with the velour, intelligence
and steadfastness of such women.
Lady Ayesha, Lady Khadija, Lady
Fatima, Lady UmmeSaleema(Anas
bin Malik’s mother), Lady Asma
(Caliph Abu Bakr’s daughter), Lady
UmmeAmmara (the first martred in
the Prophet’ time), Lady Asiya
(Pharoah’s wife), Prophet Solomen’s
mother, Mughal Queen Noor Jahan,
Chand Bibi in India, are only a few
of the innumerable example of women
gaining power and opportunities to
restructure society and stability in an
Islamic set up and the drive to serve
a noble cause even in an un-Islamic
system.
Muslim women in modern politi-
cal system:
Low political representation is main
issue in the Indian Political system.
Currently only four Muslim women
are occupying the political
representation in Lok Sabha. Again,
if we wish to achieve to rapid and
effective progress and to maintain a
status of equality with other nations,
women must have a definite role and
cannot be left out of the affairs of
their country”. Islam allowed women
to participate in political sphere but
some Islamic fundamentalist denied
it. In 21st century, the Muslim women
of democratic world still are facing
the problem of inequality. The role of
women in Islam has been
misunderstood due to the some
Islamic Fundamentalists of the true
Islamic system, the Islamic way of
life, and because of the distortions of
the media. It is now necessary for the
constitution of India is based on the
principles of equality. The 73rd and
74th Constitutional Amendments are
significant progress for the uplift of
women. It was only in 1994 that the
government of India acknowledging
the recommendation of the committee
for the status of women report (1974),
nothing the low participation of
women in politics, eyeing the effective
implementation of development and
poverty alleviation schemes from the
grassroots level and also drawing
inspiration from the experience of
Karnataka (which provided
reservation 33% of reservation for
women in the three tier Panchayat Raj
System to uplift the political system
of Indian Women.
Conclusion:
An attempt has been made here to
present findings on the Muslim
Women’s political Rights, based on
linkage between socio-economic
status and political participation
Muslim women in Islamic society.
These research papers focus on the
concept of Muslim women political
participation and Islamic setting in
which women in Islamic society.
Under the male dominated society in
Islam women have to suffer political
inequalities in every stage of their life.
 Political marginalization: A study on the ...
Male interpretation of Islamic society
has served to discourage women for
playing an active role in socio-
political activities. But Holy Quran
provides equal rights for women. .
This paper showered lights on Muslim
women regarding their rights. Women
enjoy very high status of respect and
honor in an Islam and full and
complete social, political, religious,
cultural, legal and economic rights.
But in modern Islamic society some
religious fundamentalist has been
criticized on Muslim Women’s
political participation.
References:
1. Iqbal Mallick, Women in Islam, Cyber
Tech Publications, New Delhi, 2008, p-
30.
2. Safia iqbal, Women and Islamic Law,
Adam Publishers &Distributors, New
Delhi, 2002,p-7
3. Naseem Ahmad, Women in Islam, Vol-II,
A P H Publishing corporations, Ansari
Road, New Delhi, 2003, p-820.
4. Jiuradha Sharma, Encyclopedia of Indian
Women, Vol-II, Commonwealth
Publishers, New Delhi, 1998, p-820.
5. KiranSaxena, Women And Politics, Gyan
Publishing House New Delhi-
110002,2000.
6. SemihaTopal, Thoughts on Islam, Gender
and the Hizmet Movement, consensus,
Vol.35(2014),Iss.1,Art.4, Published by
Scholars Commons @ Laurier,2014,p-98
7. TazeenMahnazMurshid,Women,Islam And
the State In Bangladesh Subordination And
Resistance.
8. NevditaGiri, 2006, “Law Institution and
women’s rights in India” in Laws
Institution and women’s Right in India (ed)
by TapanBiswal, Opp.cit Page no-302)
 Manisha G Sadafule*, Amit P Shesh,**

Abstract
Dr. Veer Vinayak Damodar Savarkar is known as a great philosopher, thinker, and
writer. As a humanistic philosopher and social reformer he focuses primarily on the
ill traditions in the Hindu society. His philosophical doctrine highlights the path of
progressive India along with the untouchables. Savarkar’s literature exhibited
extraordinary ideas and philosophies which were fourth forward, and inspirational
to develop a Hindu nation without caste discrimination. It patently deals with the
fight against superstitions, caste domination and upliftment of untouchables. His
literature on dalit/untouchables prohibited a dictatorship that stalled the development
of the human race. This paper will throw light on Savarkar’s literature, philosophy
and social movement for upliftment of untouchables (Dalit).
Key words: Savarkar, Untouchables (Dalit), Abolition, Chitpawan, Reconversion,
Casteless India

Introduction: contributed in the social work and

India is one of the fastest developing literature on Dalit. Literature of
country in the world; yet it is Savarkar also explores the inhuman
notorious for its rigid caste system. It caste system in India for Dalit
is generally believed that all Dalit community. He had struggled for
literary creations have its root in the equality and liberty of untouchables.
thoughts of Dr. B.R.Ambedkar. On the Due to his strong upliftment
other hand V.D.Savarkar also movements in Ratnagiri district rod a

PhD Research Scholar, Department of English, Dr Babasaheb Ambedkar Technological University, Lonere-
Raigad, MS, India
Head Department of English, Dr Babasaheb Ambedkar Technological University, Lonere-Raigad, MS,
India
 Dalit Literature: Past, Present and Future - Social Reformation ...

hammer on upper caste society. literature is trying to renovate self-

Savarkar’s thoughts and literature esteem to a community that has been
proposed casteless Indian society. wronged for ages. Their struggles
V.D.Savarkar had no misgivings about relating to their stigmatized identity
vegetarianism like several Brahmins as untouchables are finally being
of the time. Savarkar was pioneer of acknowledged.
casteless India. It is the result of Veer V.D. Savarkar and Dalit
Ambedkarian and Savarkarian Literature:
thoughts and literature that Dalits get
The History of India is prosperous
a positive approach towards equality
upcoming in social life and with the life stories of great men. A
community on the basis of law. This meticulous study of the life and works
paper show the journey of of these men justify their being
untouchables quest for identity to historical figures. Veer V. D. Savarkar
social equality through the literature is one such person imposing particular
and Social work of rationalist V.D. respect. Savarkar characterized
Savarkar. religion and untouchability in his
drama Usshap. In the sense of
What is Dalit Literature?
untouchability and welfare of the
Dr B.R. Ambedkar is known as the depressed class described in it. He saw
father of Dalit Literature. He had
a great disharmony between the caste
stuggled for untouchability through his
system in India and what he believed
social work and literature. Especially
in and found in Hindu philosophy and
the ‘Dalit literature’ is a literature
religion. As a dramatist, Savarkar put
which is produced by writers who are
the question and struggle of
used to be from ‘Untouchable’ or
‘scheduled caste’. Their writing is untouchables in front of Indians and
engaged with caste, caste the Government. Savarkar’s literature
discrimination, and Indian life from a revealed his interpretations of
point of view of Dalit. Dalit literature rationalism and social reformation. In
included poetry, plays, short stories, this, he set numerous fictional forms
self-narratives, and oral performances. to use. During Ratnagiri’s internment,
In this literature inhuman treatement he wrote ‘Jatyuchchedak Nibandh,’ an
is described with their own expeiances essay on the abolition of caste.
in their own languges. Savarkar hammer on the caste
In post-independence India the structure in India. Nobody dares to
dalit literature is one of the most put down such a hard rod on the caste
important literary phenomena. Dalit system.
Veer V.D. Savarkar And His
Sociological Writings
Veer V.D. Savarkar is mainly known
as a radical supporter of Hindutva.
He was a renowned societal
campaigner. Savarkar penned
excellent literature related to social
reformation. His views on communal
reformation and rationalism are
depicted in his writings. During his
imprisonment in Ratnagiri, his
writings like ‘Essays on the abolition
of caste’, ‘Essays on Scientific
Temper,’ and ‘the drama Antidote to
a curse’ are well-known ideals to
hammer out ill traditions in the Hindu
community. Savarkar ’s social
reformation movement was not caused
by his political activities ban but
because he had a significant battle
against caste discrimination and
untouchability. Veer Savarkar actively
performed the social reformation work
from 1924 to 1937 at Ratnagiri and
continued it till his death as a
champion of social reform. The
clinches of fundamentalists were seen
in Ratnagiri, the coastal area of
Maharashtra. Savarkar proposed
mixed caste schools in the district, and
the orthodoxy protested it. Savarkar’s
practical base work for the education
of ex-untouchables with financial
motivations. He was willing to
eliminate untouchability from every
stage of society. Hence, he visited the
homes of all during Hindu festivals
like Sankranti, Dussehra, Diwali, etc.,
to create awareness among Hindus.
Dr. Ambedkar began an
independent movement to liberate the
untouchables in 1924. Veer Savarkar
also had the same way of thinking to
open all temples for all communities
freely, along with untouchables. Only
Savarkar supported his struggle
fearlessly and wholeheartedly. For
these activities, Dr. Mahadav Shinde,
Mr. Bhagoji Keer, Mr. Kashinath
Parulekar, and others were loyal
supporters to him of this path-breaking
movement. This Patit Pawan temple
made history in India. A person from
any community could perform rituals
other than the Brahmin community.
The trust is organized with the
members like the ‘Brahmin, Vaishya,
Kshatriya, Shudra, and untouchable.’
The meaning of ‘Patit Pawan’ was
the redeemer of the degraded, was
suggested by Savarkar and
inaugurated by Shankaracharya Dr.
Kurtakoti and Savarkar on 22
February 1931.
Conclusion
The literature of Savarkar shows his
diversified thinking in different walks
of life and reveals various aspects of
his personality. They present India as
his dream casteless society. They
demonstrate his influence as a thinker,
writer, leader, politician, and social
reformer. Savarkar’s writings and
speeches disclose his life as a
relentless struggle for the liberation
of Motherland. His writings offer a
substitute social and political
 Dalit Literature: Past, Present and Future - Social Reformation ...
framework as a constructive critique.
His literature demonstrated the
emergence of pragmatic and visionary
aspects of his thinking. One of the
striking features of Savarkar’s genius
is that he found faults with various
social, political, and religious systems
prevailing in India and suggested
substitutes for them, keeping in mind
the Indian circumstance. Savarkar
wrote what he saw and felt about
untouchability. His writings proved to
be a medium for self-expression. He
did not make superficial claims
regarding society, religion, culture, or
any other field of knowledge. Though
he had his interpretations, he never
talked about any severe issue without
quoting the scriptures and other
writers. His writings symbolize his
quest for truth, knowledge, and
happiness. They reflect his clarity of
thought, knowledge depth, and
reading variety. He successfully
created a mirror image of
contemporary India.
References
[1] Keer D 2019 Veer Savarkar (Mumbai:
Popular Prakashan) 4th ed p 12, 209.
[2] Sadafule MG and Shesh A P 2020Veer
Savarkar’s Philosophical, Religious and
Social Thoughts: An Empirical Study
LINO Journal Volume 11 Issue 1 - 2020 –
S. No. 26, ISSN-0211-2574 pp. 1-9 LN-
0121-69. pdf. www.linojournal.com
[3] 1927, Samagra Savarkar vangmaya, ed. SR
Date, Maharashtra Prantik Hindu Sabha,
Pune, 1963-1965, Vol 3, p.483; hereafter
abbreviated as SSV, SSV 3: 483
[4] Balarao Savarkar, ibid, p. 159
[5] Keer, Veer Savarkar, 2019, pg. 188
[6] Samagra Savarkar vangmaya, ed. SR
Date, Maharashtra Prantik Hindu Sabha,
Pune, 1963-1965, Vol 3, p.640; hereafter
abbreviated as SSV, 3:640
[7] Balarao Savarkar, Akhand Hindusthan
Ladhaa Parva or The battle for undivided
Hindusthan, Veer Savarkar Prakashan,
1976, p. 202
 Prof. Shivanand Hiremath

Abstract
Ashapurna Devi, a remarkable Bengali novelist and short story writer (1909–1995)
has concentrated mainly on women’s creativity and assimilation at the time of the
colonial and postcolonial period in Bengal, India. She has great willpower, tenacity
shown in her works, and an indomitable spirit that enabled her to attain a prominent
place for herself in the world of academic writing. She lived in both colonial India
and independent India and these distinctive experiences trimmed her mind and life
and helped her to portray the emerging picture of the enhanced Bengali middle-class
woman. In her writing, she traces the extremely traditional rearing that the females
of her generation were subjected to and goes on to show how different individuals
reacted to these fixtures in different ways. Some would comply simply because they
did not dare to remonstrate, while others would break free and find their alcove in
the outdoor world. These issues are addressed by Ashapurna Devi in many short
stories including the matchbox and other stories which enables the reader to
experience this trudge against a gradually unfolding milieu where India moves on
from a British colony to an independent country.
Keywords : Matchbox, feminism, identity crisis, gender discrimination, patriarchy.

Introduction generations. “The unrest was caused,

The twentieth century in Bengal,
India, has been a period of upheaval,
in the political, social, and cultural
globules. The people were the worst
affected as they had to completely
catch up with their value system,
traditions, and convictions cultivated
and nurtured over the years and
to a very large extent, by the fact that
the British colonizers were on their
way out”(Chattopadhyay, 2012). Our
country finally got freedom in August
1947 and started limping to make the
people’s lives fair. This changeover
from a colonized country to one like
an independent nation bore its fruit

Ph.D. Scholar Bamu & Assistant Professor, Government First Grade College Nesargi, Belgavi District,
Karnataka
 Asha purna devi and Feminism in Her Select ...

through confusion, doubts, and Feminist ideas and social

tattered gimmicks. The colonizers had movements evolved in Europe, Great
exploited and damaged India in Britain, and the United States in an
multiple modes, but they left with us international milieu that promoted the
a rich philosophy. The freedom from relocation of people and ideas across
British reign was embraced and national limits. Between the
celebrated widely, but along with that publication of Mary Wollstonecraft’s
came the satisfaction that the kind of Vindication of the Rights of Women
life must alter and that the situation (1792) and John Stuart Mill’s The
was mature for the females to step Subjection of Women (1869) ideas,
out. However, this alteration which social movements, and individual
accomplished the social, cultural, and feminists resettled across land and sea,
political, domains did not turn up as creating a powerful new context for
expected without any defiance. The the ascent of feminine rights. In this
irony is that the opposition was from
epoch, the terms women’s rights and
the female folk of the natives.
women’s liberation were widely used
Discussion to refer to what we today would call
Feminism is the theory of the sexes’ feminism. According to the New
political, economic, and social World Encyclopedia, the term’s
equality. When we compare this to earliest roots lie in its French
other systems of discrimination, translation “feminisme” which was
gender has unique characteristics. It first used by French socialist Charles
is one of the oldest systems of political Fourier in 1837 to portray the
and economic discrimination, and emancipation of women he envisaged
gender is prevailing: it is found for his utopian future. The early
virtually in every situation and thus feminists involved both women and
slices every other system of hierarchy men who espoused greater equality
(3). But gender is deeper still, gender for women in public establishments,
is realized to encounter the way we such as the church and government,
think and feel, and relate to ourselves, and in the family and community and
and gender is the institution of the similarity of the sexes more
marriage and family and thus an generally. Some of the more radical
inherent part of how we become feminists also claimed on woman’s
human through socialization. Ideas right to exercise control over her body,
about the equal rights of women first the right to remain single and to
began to evolve at the time of the develop sexual relations, and to have
enlightenment, both in India and in children outside of marriage. One of
the West. the most important demands of nearly
all feminists in this period was
women’s right to higher education.
It was in the nineteenth century
the Indian women’s movement began.
Feminists had begun to form their
association from the climax of the 19th
century on both the regional and
national levels. In the years before
freedom, they had two issues political
rights and reform of personal laws to
fight for. Indian women’s movement
was based on their active participation
in the freedom struggle to get their
rights. Indian women stand for
freedom, against gender
discrimination, and curb violence
against women. The movement had
begun by “Ram Mohan Roy”. He
began to concentrate on women’s
issues like political participation,
polygamy, a sexual breach against
women, and illiteracy. In his opinion,
women should have an impactful
participation in all fields of life;
political, economic, and social. He
ascertains that the status of women is
the mirror of society’s decline. He
claims the need to improve the
condition of Indian women was
considered the main hazard in
reformation.
Throughout the whole spectrum
of Ashapurna Devi’s literary
endeavour, the focus is on gender bias
(demarcation) and the misogynist
ideology of men. Her short stories,
novellas, and greater novels
graphically depict the advent of
archetypal middle-class Bengali
females – their suppression, angst,
promising awareness, invigorating of
conscience, and the final rebellion.
Call it rebellion or revolution, the
incarnation gives a rigorous blow to
male jingoes, leaving them
dumbstruck!
Ashapurna’s (female) proponents
spent a significant portion of their day
in the kitchen cooking meals for their
host’s families, hanging out with
cleaned clothing, and drying pickles,
mango slices, and bori (lentil
dumplings) in the light of the Sun.
The pastime or leisure encompassed
needlework/ embroidery and catching
up on neighbourhood chat which
trickled in via household help and
intermittent visitors. Their “outside”
was the roof (terrace) from where they
could catch a glimpse of candid
nature, a glimpse of sunshine,
moonlight, stars, and clouds. The
gallant and fortunate ones managed
to escape the common terrace walls
and bang a friendship with womenfolk
of neighbours’houses – which was
frowned upon by frightening mothers-
in-law. Customarily married at the age
of 8 or 9, these women raised
myriad offspring by the time they
entered their juvenile stage!
In the short story Brahma’s
Weapon, the lady of the house in
Oshima who is well-read but locked
a house is a leading character in the
story. The husband Ronobir who used
to do some work and earn bread is at
home jobless for the last seventeen
 Asha purna devi and Feminism in Her Select ...
months. He knows about the first love
of his wife, the Ghoshal Saheb. He
insists his wife get the help of her
close relationship with Ghoshal Saheb
and claim a job for him in his office.
Here the woman has declined the
status of being an employee of the
institution run by a well-settled man.
Ronobir claims his honour over the
honour of his wife. Through this, he
takes the opportunity to defame his
wife. (Ashapurnadevi, 1988)
In the short story Grief, the central
character is Protibha, the wife of
Shoktipodo, who works in an office.
A telegram is received by Shoktipodo
in the morning when he is about to
step out to the office. The letter
unveiled the matter of the death of
Prothbha’s mother. The conflict starts
in the mind of Shoktipodo. His office
duty wins over the news of the death
of his mother-in-law. He puts the letter
silently on the window pane.
The concern here is that when
Protibha looks at the letter and learns
the news of the death of her mother,
fate struck a blow, but how come
Shoktipodo didn’t let her know about
this? Here we witness the
discrimination of gender and the
phallogocentric nature of a male-
dominated society. The extent of the
underestimation of women’s feelings
is visible in the behaviour of
Shoktipodo. (Ashapurnadevi, 1988)
When we consider the title story
Matchbox Ashapurnadevi tells “I
always compare women to
matchboxes. Why? Because of the
way matchboxes are-even though they
have enough gunpowder to set a
hundred lankas aflame, they sit around
meek and innocent, in the kitchen, in
the pantry, in the bedroom, here, there,
anywhere-women, too, are the
same!”(Ashapurnadevi, 1988). The
matchstick in the story is Nomita the
wife of Ajit. When Nomita goes
through his pockets of Ajit to give
the clothes to Dhoti to wash, she finds
a letter in her name, and it’s three
days old and not given to her. Does
she wonder why this Ajit had not
given the letter? Violation of self-
respect of Nomita? She experienced
discrimination through the acts Ajit
hadn’t felt to give the letter to her. It
is done deliberately? The deep
discrimination is that he opened the
letter and read it and not even
informed Nomita. Like this, the story
Matchbox shows how women are like
matchboxes. It’s universal that all
women are like matchboxes. A huge
flame of expectation lies inside of all
the women until it gets fractioned with
something.
Conclusion
Thus, we come to conclude that the
women in the fiction of Ashapurna
devi are stereotypes of the period she
lived in. It is also visible that the
discrimination against the women folk
was not on a small scale. Though
women faced huge blockages by the
people around them to dim their
personalities, in the end, the women
either become triumphant or make the
others bend for the brave acts of these
women. Before she wins against the
large-scale underestimation and
clouding the demeanour, she has to
face a lot of struggles, which is quite
obvious in the practices of society.
References
1. Ashapurnadevi. (1988). Matchbox stories
(P. Gupta (Ed.); 2015th ed.). Culcutta:
Model Publishing House.
2. Chattopadhyay, S. (2012). Ashapurna
Devi’s “Women”–Emerging Identities in
Colonial and Postcolonial Bengal.
3. Argument: Biannual Philosophical
Journal, 2. http://cejsh.icm.edu.pl/cejsh/
element/bwmeta1.element.desklight-
0e6e879c-a527-4d5a-98a5-
fa5ace61abeb%0Ahttp://cejsh.icm.edu.pl/
cejsh/element/bwmeta1.element.desklight-
0e6e879c-a527-4d5a-98a5-fa5ace61abeb/
c/argument-3-05-Suchorita.pdf
4. Social Stratification: Definition, Principles,
Theories, and Overview
(sociologygroup.com)
 Ashwini M.Ingale*, Asst. Prof. Dr. Kishor K.Wagh **

Abstract
The present paper is Arvind Adiga’s contribution to Indian writing in English. It
deals with the analytical study. How he deals with the corruption in India. The pain
suffering unprivileged people, the burning issues of the inhumanity against the poor.
The main aim his writing to handle the complex and important subject as the colours
of life which keep the readers connected to the novel. At the end of the 20th century
the social, cultural ,religious ,political and economic condition of India went through
up an downs where people hope for the good for their life. The poor classes wanted
to be rich. On the other hand ,the rich people become wealthy that is why, the
economic status of the people was changed ,Politics became corrupt, society and
culture were also affected. Adiga explore the difference between the rich and poor,
castes ,corruption , politics and the unbelievable economic change in India. He cast
alight upon the development and democracy which lies in dark threat of corruption,
inequality and poverty. Adiga clearly shows the contrast exist in the country as have
and have not.
Keywords: Unprivileged, Democracy, Exploitation, Globalization, Corruption,
Poverty etc.

Introduction going freelance. During that period he

Arvind Adiga born at Madras in wrote The White Tiger his debut novel
1974(now Chennai).He studied and won the Man Booker Prize for
English literature at Columbia fiction in 2008.It has message against
University in New York also studied social discrimination. He wrote about
at Oxford University. Adiga began his difficulties of a common man. Adiga
career as financial journalist at The devoted himself for the better society.
Financial Times. He was hired by The
He disclosed the exploitation of Indian
Time and he remained a south Asia
society. His writing deals with hunger,
correspondent for three years before

*Research Scholar, Dept.of English, Dr.Babasah ebAmbedkar University,Aurangabad.

**Research Supervisor, Dept. of English,Rajashri Shahu Art’s,Commerce and Science College, Pathri,
Tq-Phuambri.Dist.Aurangabad.
Hypocrisy ,poverty and women’s the job. As Hindu family cannot keep
place in real life. Muslim driver and we find religion,
caste are the major problems of the
The White Tiger society. It is very pitiable situation of
The White Tiger is a picture of current Indian society. we found many issues
India. Balram Halwai is the which has a background of corruption.
Antagonist who fight against the During election police are supposed
social norms. The novel is in form of to stop illegal actions but we see they
letter between Balram and Chinese are also became a part of corruption.
premier Wen Jiabao. He wanted to People also give their valuable vote
convey him the rudeness of human to undeserving candidate by taking
nature in post structural India. He money ,liquor or other things.
became driver for rich man for his Someone else has voted for me twelve
Honda City car. He always thinks to times (TWTpg.no.100). In rural India
come out of poverty and we find heartless landlords exploit
discrimination which he calls ‘Rooster poor in one or other cases like Balram
Coop’ (TWTpgno.175). Democracy is , they revenge on their masters. The
wrapped as bribery, corruption, government should do something for
dishonesty. He forced to leave his the poor, they die unknowingly, their
education as his father died. The children do not get proper education,
economic growth of Indian society is schools are with single teacher etc.
not equal which lead to darkness, Balram was good in studies but due
ignorance and helplessness. Balram’s to poverty has to leave his education
family had to take loan for his sister’s and worked as child labour. Balrams
marriage. They work in coal mine and family took loan for sister’s marriage
hotels. The surrounding made him which is common in India. His father
frustrated and wanted for a big change died due to lack of medical facilities.
in his life. Doctors in such hospitals do not serve
The critical condition of properly ,they maintain their own
poor......what can poor (TWTpg.no. hospitals. This is the common picture
317). Many time poverty causes of India.
frustration makes people insensible
which is not good for the society. Between The Assassination:
People who are denied basic needs Is the second book published by the
think God as a absurd because of author though he had written it before
different economic status. Humanity The White Tiger. it is a collection of
has been losing faith in God. We find stories published by picador in India
strange example a man Mohammad in 2008 and in Britain and the United
renamed himself as Ramprasad to get states in 2009. Arvind Adiga mark
 The Dark Secrets of Rising India Disclosed by Arvind Adiga
down about various people from
Kittur in the book . Writer presents
Kittur in the following words:Kitttur
is on India’s south-western coast. town
through September(BTA pg.no.1)As
the title shows that the novel deals
with the period between the
assassination of Indira Gandhi and
Rajeev Gandhi in 1984 and
1991.Indira Gandhi was killed by her
own guards during her time as the
Prime minister. Rajeev Gandhi fell a
prey to a suicide attacker during the
election rally. The story takes place
in small town of Kittur near to the
author’s hometown Mangalore. The
story runs around the people from
different castes and religions in the
country. It was created on his
hometown of Mangalore, but it was
changed to make place for different
plot and characters this novel is a
collection of small stories. In each
story new characters are introduced,
but the places appear again in other
stories. Arvind Adiga writes about the
unprivileged people from kittur with
helpless sympathy. There are innocent
Pathan Ziauddin, Tailor Abbasi, Xerox
Ramkrishna, bastard shankara,
assistant head master D’mellow,
assistant editor Gururaj Kamath,
begger Soumya, pauper Jayamma and
quack Ratnakara Shetty. All these
characters came from lower class of
the society. They beg, steal, cheat and
rob in order to fulfill their daily needs.
Arvind Adiga does not blame these
unfortunate beings for their wrong and
illegal lifestyle. Pathan Ziauddin
worked in a small shop of Ramanna
because he had nobody to go. As
Muslim by birth he was not blemished
by fanatic Muslims in the start but
soon people got the idea that he came
from brave fighters race in
Afghanistan. He lost his temper and
began to talk madly. We meet a beggar
woman Soumyawho begged to
rickshawallahs, car owners and bus
passengers not for her sake but for
the sake of her father. She bought
smack with the money she has
collected through begging. Yet he
trashed her. This is an account of a
woman who sacrificed all her life for
her father. Brahmin Jayamma is the
central figure ofthe story. Jayamma
who was the ninth of the eleven
children of her parents, was hired to
look after the family of a lawyer.
Though she was senior, the lawyer
never respected her because of her
grumbling nature. A close look at the
stories bringsusto notice Arvind
Adiga’s concern for the current
situation of the society. He has all the
sympathy for the victim of the society.
According to him, underprivileged
people misbehave out of compulsion
and not out of fashion. sometimes he
explain the unexpected behaviour of
such character.
The Title of the book has
historical significance as it points to
the time of assassinationof Mrs. Indira
Gandhi on 31 October 1984 and on
21 May 1991 the assassination of
Rajeev Gandhi. Kittur is the miniature water, corruption, child labor, poverty
India. Though the events and exploitation etc. The writer describe
characters in these stories come from poor and rich. Poor has a small belly
Kittur, They represents the nature and and rich try to have a small belly, poor
character. Social and political do not have much to eat, rich eat little
condition during the seven years has to maintain themselves. Balram has a
been marked by upheavals. The small place to live in along with
outcastes, the villagers and poverty hitmosquitoes and cockroaches we also
multitude had been waiting for their witness realistic picture of people
salvation. But nothing was done for living at road side, and children
their growth. Their patience ended and bagging at traffic signals. It is a picture
the only option left to them was to against shining India. This is kind of
beg, steal, rob and break barriers. suggestion by Adiga that it poor and
Adiga presents the picture of all such deprived are ignore by government
people in this book.
and exploited by different individuals.
Conclusion Government should take care of
Adiga want to convey that youth of poverty with priority.
India is to be focused and take care Adiga wants to convey that large
of in order to motive them for number of people are suffering from
betterment of themselves and nation. injustice of one or other kind. Modern
He in his work analysis corruption of technology didn’t provide benefit to
Indian politics society as well as poor people. News paper are unable
economy and provides the solution for to represent issues of poor.
different problems. He has realistic Government is also fail to counterfeit
characters to save his purpose. The with social problems all together. It
present era is a global one he is need of time to make people aware
presented class struggle. The White of different problems and find solution
Tiger is centered to common creation. with help of government. The image
The novel examines issues related to of India which is focused as a shining
religion, caste, loyalty, poverty, is not true completely.
corruption. The White Tiger is mouth
Reference:
piece of ignored living unknown life.
The story is of rural area of India his 1) Adiga, Aravind. The White Tiger. New
Delhi: Harper Collins. 2008. Print. Adiga,
description is not only sentimental but Aravind. “Between The Assassinations”.
realistic too. The text shows problem New Delhi. Picador. 2008. Print. Adiga,
in Indian society, proper education Aravind. “Selection day”. (Noida. Harper
medical facilities, savage drinking Collins, 2016)
 Dr. Archana Joshi

Abstract
This paper tries to bring out how the Marathi fringe theatre performance Shivaji
Underground in Bhimnagar Mohalla dramatizes the socio-cultural realities in the
local politics of the Indian State of Maharashtra. Politics in Maharashtra often
seems to have a tug-of-war over Chhatrapati Shivaji Maharaj and contending factions
often misappropriate his aura to the service of their identity politics. A detailed
semiotic analysis of the performance text of Shivaji Underground in Bhimnagar
Mohalla helps us rescue history from jingoism as the play tries to restore the voice of
sanity and galvanize the true spirit of Chhatrapati Shivaji Maharaj for contemporary
youth.
Keywords: Jingoism, Identity Politics, Cultural appropriation, Semiotics, Powada

Introduction: That seems to be the sole fuel on

What do you do with the visionary which this sovereign socialist secular
thinkers that are out to upset the democratic republic runs!!
applecart? How do you maintain the Any attempt to question such
status-quo in their wake? ... well… irrationalities often risks ‘hurting’ the
simple. If you can’t beat them, deify volatile political sensibilities of one
them! Deification of visionaries has or the other interest groups. Yet, there
been one of the most powerful has also been a long history of
strategies of nullifying them… more literature that tries to lay bare the
so in this ancient land with its modus operandi behind these cultural
stubborn power equations. Spectacle crimes. And theatre is, evidently, the
and awe-inspiring story-telling is often most fruitful medium for such acts of
mistaken to be history here. And such political interventions since its modes
manipulative histories are invoked and of production-circulation-consumption
invested time and again by contending are essentially communal. ‘Shivaji
political parties in this democracy. Underground in Bhimnagar Mohalla’

Asst. Professor – English, MES Garware College of Commerce, Karve Road, Pune, Mob: 9822369790,
Email: aj.gcc@mespune.in
is one such interesting political
intervention. The play opened in May
2012 and in 2018 had its 700 th
performance. The writer Rajkumar
Tangde himself and the other actors
from the play are farmers from the
village of Jamsamrtha in Jalana
district of Maharashtra. Their
Rangmala Natak Mandali – Shetkari
Sanghatana is a fringe theatre group
of sorts. In the words of Rajkumar
Tangde himself “It’s not just a play.
It’s a movement.” (Rajkumar, 2017)
Indeed, it is a movement wherein the
oppressed assume subjectivity and
reclaim agency to write back and
subvert the distorted history.
From its title itself, this theatrical
piece raises the eye-brows about
yoking together by violence the
seemingly unconnected worlds of the
‘Go-brahman-pratipalak’ Chhatrapati
Shivaji Maharaj and the so-called anti-
brahmin world of Dr. Babasaheb
Ambedkar. In times when we dare not
touch Shivaji, not in newspaper
articles, novels, short stories,
reminiscences or history, particularly
not in history… this play puts him
upfront in the title itself. The potential
volatility of the title is unmistakable;
nor does what follow allow one to
miss it. At the outset then, the first
question that nudges you is: why is
Shivaji underground? Isn’t he always
on a magnificent Arab steed with a
raised sword in his hand? Or sitting
majestically on an opulent throne
being coroneted by the holy brahmin
from Kashi Gaga Bhatta? More than
why, where has he gone underground?
In Bhimnagar of all places? What’s
he doing there hobnobbing with Dr
Bhimrao Ambedkar’s followers?
These set of questions with their
interesting political overtones should
be enough to drag one to watch this
performance.The play begins with a
large ensemble of actors placed
geometrically on different levels with
the Shiv Chhatrapati’s enlarged
Rajmudra visibly centre-stage. Their
costumes – simple white kurtas and
blue patiyala pants and red mavali
pagadees. To the informed audience,
the costume colour semiotics is pretty
eloquent - the Blue of the Republican
Party of India along with the Red
standing for the communist-socialist
ideology and the White as the colour
of Peace and Nirvana together speak
volumes about the authorial
intensions.
Expecting to find Shivaji among
the congregation that’s preparing to
celebrate Shiv-Jayanti (which
celebrated by the way twice within a
period of one month in Maharashtra
thanks to the muscle flexing of
contending political parties), Yama
continues his search, unravelling on
his way the jingoism of contemporary
politicians who claim to be the
reincarnations of Shivaji’s army. One
falls in love with this God of Death
primarily because of his impeccable
comic timing. Every of his quirky
movement symbolises the hypocrisy
 Rescuing History from Jingoism: Shivaji Underground in Bhimnagar Mohalla
that the play is out to bust. The leader
of the prominent party, the ‘he-must-
not-be-named’ politician (one loves
his distinct kinesics), crowns – the
political chameleon Akka - as the
regional leader. She is to shoulder the
responsibility of popularizing ‘the
party’ in this village. Akka decided to
grab the first best opportunity for this
– the Shiv-Jayanti which is just round
the corner. After a lot of fussing over
with her two underlings, she fixes the
cultural program of the Jugalbandi
between two shaheers on the day of
Shiv-Jayanti. This brings face to face:
Dharma Shaheer - the empty
loquacious one and Milind Kamble –
the sincerely passionate minstrel
committed to bring the real essence
of Shiv Chhatrapati to the public.
Thus, the play promises to progress
ahead predominantly through
‘Powadas’. A ‘powada’ is a folk form
of Maharashtrian poetry where the
performer called ‘shaheer’ sings
passionately about political and
socially relevant happenings, often
with sharp humour. The exact origin
of Powada as a folk-form is not known
but it is believed that it received
widespread popularity in the 17th
century, during the rule of Shivaji
Maharaj himself. The powada became
a major means of recollecting the
golden past of the maratha warriors.
The central idea of the play is that
the ruling class accepts the progressive
visionaries, transforms them into icons
and then injects its own value system
into them. Eventually, the ruling class
uses these icons as a weapon against
the lower classes, lower castes, and
women. Likewise, Shivaji has been
mythologised by the very people
whose ancestors had opposed his
coronation for being a shudra, but who
now claim him as their idol for
political mileage. A certain
grandiloquent fallacious history
writing co-opts this opportunistic
claim. Such history and its authors
are questioned in this play through
temperamental dialogue exchanges
and some sharp-edged sarcasm that
inspires applause and laughter in equal
measure. Milind and his wife are left
shocked and ineffectual. What would
be the best way to undermine this
exertion of power? Singing soulfully
about Shivaji’s visionary politics in
their Bhimnagar Mohalla itself.
Bhimnagar, being the locality of the
untouchables, is outside the main
village and hence outside the
boundaries of IPC section 144!! Out
of the caste apartheid comes the
possibility of the subversion… Milind,
his wife and daughter start their
powadas in Bhimnagar which
gradually transform into the
Ambedkar Jalsa form opening the
eyes of the spectators and waking
them up from their political slumber.
This becomes a great ego-issue for
Akka’s party and she forces Dharma
Shaheer to come to Bhimnagar and
confront Milind. This culminating
Jugalbandi brings out the falsehood
and mere dogmatism of Dharma even
as Milind goes citing historical
references about the reign of Shivaji
Maharaj impeccably quoting national
and international research publications
in this matter. Shivaji stood for the
development and upliftment of the
common people. His army was full
of people from all castes, Hindus and
Muslims alike. His portrayal as a
demigod endowed with a magical
sword given by Goddess Bhavani for
the purpose of killing Muslims is
utterly wrong. He was up in arms
against fascistic forces – be it a
Muslim monarch or a Hindu landlord.
Influenced by such unbiased welfare
politics, Mahatma Phule rejuvenated
him and considered him to be his
Guru. Dr. Ambedkar considered
Mahatma Phule as his guru. So, the
connection between the seemingly
oxymoronic title gets established. The
underground Shivaji comes to inspire
Milind Shahir in Bhimnagar!! Milind
evidently wins the battle against
Dharma. At this point the allegory/
allusion in their nomenclature
suddenly dawns upon you. What are
brought up in their battle are the
various facets of the sectarian politics
of vote-banks: be it in the name of
castes, religions or history.
Conclusion:
The audience response to the
performance is significantly eloquent
– different corners of the auditorium
applaud different parts of the play
betraying their different politics. Yet
as a communal experience, the play
has enough wisdom to offer the
spectators individually as well as
collectively. Wisdom and discretion
are offered as the last word on the
issue not only of the polemics internal
to the play but to the one outside as
well. After Yama’s unsuccessful forays
to find the king, in the end, he offers
the royal turban to the audience and
hopes that it will fit all of them — a
symbolic gesture to show that, rescued
from jingoism, now Chhatrapati
Shivaji’s ideas can remain on earth,
with all of us.
References
Bond, E. (2005). Drama devices. In D. Davis
(Ed.), Edward Bond and the Dramatic
Child (pp. 84-92). Stroke on Trent:
Trentham Books Ltd.
G, O. (1976). Cultural Revolt in a Colonial
Society. Mumbai: Scientific Socialist
Education Trust.
Keir, E. (2002). The Semiotics of Theatre and
Drama (2nd ed.). (T. Hawkes, Ed.) New
York: Routledge.
Meena, M. (2013, Jan 26). The play’s the thing.
The Hindu. Mumbai.
O’Hanlon, R. (1985). Caste, Conflict and
Ideology: Mahatma Jotirao Phule and Low
Caste Protest in Nineteenth Century
Western India. London: Cambridge
University Press.
 Dr. Pravin Bhaskar

Abstract
Migrate to various countries many of them have been suffered than while some of
them others could not adjust to be there. Being the migrants many of them suffered
from nostalgia, loneliness, exile and homeland memories. The dilemma of migrants
is at center of works written by Agha Shahid Ali. As migrant Agha Shahid Ali
records image of homeland in his poems. Agha Shahid Ali is a well-known India
diasporic writer. The research paper elaborates on homeland ties reflected in the
poetry of Ali. The attempt has been made to understand the sense of exile in the
poetry of Ali.
Key words: homeland, nostalgia, homeland memories.

Introduction always concerned with his homeland

Agha Shahi Ali is a key figure in and culture. The image of homeland
Indian diasporic literature like great is strongly found in his poetry
constellation of Indian diaspora collection The Half-Inch Himalayas.
Salman Rushide, V.S.Naipaul, Bharati The picture of nostalgia is center at
Mukherjee, Amitav Ghosh ,Anita her poetry collection The Half-Inch
Desai, Anita Desai and Jhumpa Lahiri. Himalayas. In “Post card from
Ali was born in Delhi. He was moved Kashmir and other poems” Ali
to United Stated of America in 1976 expresses his strong homeland ties.
to obtain his Ph.D degree. As a ‘Post Card from Kashmir ’ and
diasporic voice of India, he pencils ‘Snowman’ are deal with diasporic
his diasporic consciousness in his consciousness of Ali.
poems. He has written some Ali is not fascinated by alien
commendable works. He was also a culture. He admits that ‘Kashmir is
great translator. He translated poetic my home’ After moving to America
collection of Faiz Ahmad Faiz. Ali is he writes about India. As migrant He

Asst. Prof., S.G.Arts, Science and G.Pawar, Commerce College, Shivle, Dist: Thane (MS)
speaks of his native people, past
memories. Ali Shahid Ali seems
hungry for sketching his native land.
He is not rooted in an alien land. He
appreciates his home land and cries
for it. After receiving a mail from his
people. He feels stunned and loses
himself in thought of homeland.
Kashmir is still everything for Agha
Shahid Ali. He has umbilical cord
with his homeland. Agha Shahid Ali
loves his homeland and confesses that
even though Kashmir is small as
compared to America.
Agha Shahid Ali primarily tends
to various aspects of the life of his
homeland. For him Homeland is a not
only a physical border or geographical
place but it is a place of belonging,
security , love and affection. For Agha
Shahid Ali “Home is a place where
one belongs”.( Felicity Hand 65)
Home is a subject of emotions and
memories. Agha Shahid Ali kindles
the image of Kashmir and understand
his exile. The poet is a victim of
migration. He is uninhabited to United
States of America. He does not feel
like home in America. Whenever the
poet returns his homeland, he realizes
that Kashmir is never cut off from
him. He grew up in Kashmir seeing
the beauty of Jhelum. His happiness
has no bounds. His living in America
does not crush his homeland
attachment. The nostalgic feeling of
the poet have been revealed in the
following lines:
This is home. And this the
closest
I’ll ever be to home. When I
return, the colors won’t be so
brilliant, the Jhelum’s waters so
clean, so ultramarine.
My love so overexposed. (HIH
2)
The poet intends to live with
sweet memories of Kashmir. The poet
pencils his ancestors who are buried
under Himalayan glacier. He draws
out the hardships of his ancestors who
has spent their lives in Kashmir. The
poet sheds a light on the challenging
journey of his ancestors. The poet
addresses the struggle of his ancestors
for survival. He feels empty as he
thought of his ancestors. The poet is
occupied with memories of his
ancestors. The poet is lost himself in
recalling past memories.
“My ancestor, a man of
Himalayan snow,
came to Kashmir from
Samarkand, carrying a bag of
whale
bones: heirlooms from sea
funerals.
His skeleton carved from
glaciers, his breath arctic,
he froze women in his embrace.
His wife thawed into stony
water, her old age a clear
evaporation. ( HIH 7 )
The Poet accepts that it is going
on since ages. As a son of Kashmir
he has to pass on the colors of culture
 Repercussion of Homeland in Agha Shaid Ali’s...

to next generations. He has to stick homeland. Hand acknowledges “The

his Indian identity until his death. He concept of Home is tied with the
acknowledges that: notion of identity”. (67) The poet fully
recognized his identity and promised
This heirloom, his skeleton
ancestors he will only die in Kashmir
under my skin,
like his descendants. The Poet thinks
passed from son to grandson,
that he was distanced from his
generations of snowmen on my
motherland for many years but if he
back.
does lie peacefully in Kashmir. He
They tap every year on my
seems to be a successor of his
window, their voices hushed to
ancestors. For Agha Shahid Ali Home
ice.
is matter between here and there.
No, they won’t let me out of
winter, and I’ve promised Conclusion:
myself, even
The poet is fall prey to changing
if I’m the last snowman, that I’ll
location. The poet’s journey from
ride into spring.
Kashmir to United States of America
on their melting shoulders.
is blending of suffering of exile and
(HIH 8 )
memories. The Post Card from
The poet’s existence in an alien Kashmir and other poems are given a
country is dwell upon his memories. kaleidoscopic picture of diasporic
He knows he is last heir of his consciousness of the poet.
ancestors, he knows his path is fully
filled with thousands of barrier. He Work cited:
promises that he is never become Agha Shahid Ali. The Half -inch Himalayas.
Wesleyan University Press: Middle town,
American. Even after vices of Conn, 1987.
forefathers silenced in the ice the poet Hand, Felicity. Deceit, Disappointments and
has to become voice of them. The lost Desperation : Abdulrazak
homeland is regained by overthinking Gurnah’s View of Migrancy. Sheobhushan
Shulka and Anu Shukla.
of the people of his homeland.
Ed .Migrant Voices in Literature in English. New
His diasporic existence lines in Delhi: Sarup and Sons, 2006.
between adoptive country and original
 Bhikku Ananda

Abstract
Buddhist consciousness is the evolutionary process of human mind. The base of this
consciousness is liberty, equality, fraternity and justice. It was the Buddha, Siddhartrh
the Guatama, who was the founder of this process of thinking and dynamics of
actions of morality and compassion.
Now this process of evaluation becomes the process of revolution first reflected
in the writings of Dr. Babasaheb Ambedkar. This is reflected very much also in the
poetry of Dr. Uttam Ambhore. Infact, he is the representative of this very process.
This process is very much dynamic, energetic and transcendental.
This paper, specially, is based on the poetry of Dr. Ambhore’s ‘Ganim’.
Keywords : Buddhist Cousciounenss, The Buddha, Dr. Ambedkar, Revolution,
Dr. Ambhore’s ‘Ganim’.

Introduction:
The Buddhist literature was originated
in the time of the Buddha, by the
Buddha himself and then by his
students, the monks of his time.1 Then
is its reflected in the writings of Kabir,
Phuley in present time in the writings
of Dr.
B.R. Ambekdar. In present era Dr.
Ambedkar becomes the base of this
literature which is now known as
Ambekarite literature after the
conversion to Buddhism of Dalits or
Ex Untouchables of the past. The
transformation after mass conversion
to Buddhism in 1956 of ex-
untouchables in various fields and in
all spheres of life of these people are
reflected in Buddhist literature and
Ambedkarite literature although for
some time it was known as Dalit
Literature.
Now let me come to the Poetry of
Dr. Uttam Ambhore and its dynamics
as is reflected in his poetry book
‘Ganim’ in Marathi. Infact, instead of
Ganim he should have given the title
to the poetry book “Gyani me’’ (I am
the knower) i.e. wise I am. Means
now I understand what i never
understood before Dr. Ambedkar, our

Ph.D. (Biochemistry), Aurangabad, M.S., India

 Buddhist Consciousness in the poetry of Dr. Uttam Ambhore
father, Dr. Babasaheb Ambedkar. As
he rightly says (Uttam Ambhore), his
poetry is based on right thoughts and
logic which is analytical in nature
which means scientific thinking and
reasoning. His poetry throws off all
sorts of inequalities present in the
society. It raises many questions and
therefore it wants to transform the
structure of the individual and the
society. His poetry, he says is based
on the moral, evolutionary process and
revolutionary dynamics of the
Buddha, Kabir and Phule (Arjun
Dangle) Dr. Ambhore in his poetry
says : Babasaheb Your existence is
like the flux of energy of Mind and
body and some time it becomes the
Volcano for us. You are the support
of our existence. The rhythm of the
logarithm of our existence (Ozone
Layer, page 36)
Further, his poem the ‘Ozone
Layer’ page 34-36 is all about the
human transformation of individual
and society, basically, the
transformation of human
consciousness in upward direction.
Says, now air is reversed (changed)
This land these roads these
buildings trees here leaves
flowers everything is ours
we are the owners of just one
condition be in the prison
and sing the same songs
say yes yes yes say air is
reversed all is ours
Now, this poem is, this democracy
is like be in the person and say you
are free. This speaks volumes and
vomits the venom. In nut shell the
poet speak the reality of democracy
and freedom in India. In the same way
his another poem on page 44
Division of blue sky, blue ink the
bag of the begger, everything on the
earth...
makes one emotional and
emotionless. Speaks the mind of the
poet on inequality of property. His
another poem $M.00$M0
(Autobiography) pp. 48-49 Speaks
the reality of the past, present and
realities up there. Realities which are
not reality. We live in the fool’s
paradise. His poem (Towards ocean)
Yesterday Blue Sun
In our House
Poems there of On lips,
Gatha Becomes Myths,
Lips, the place of worship
sitting under the shade of image
(Statue) Further pp. 61-62
What a revolutionary poem, gives
the reality and the confusion of reality
of what was and of what is Vidroha,
Kranti, revolution a delusion.
Infact, here, what we see is
nullification of revolution and
mockery of revolution.
Locking the mind tying the
tongue if done ...
everything becomes nice and fine
closed in one’s own closes
weather broadcast
 ... That is true Dr. Ambhore
Now let me come to $%>$
(Tathagata, The Enlightened
one), pp. 187-192
This poem, just a great poem,
speaks about the light of the earth The
Buddha. The Tathagata. Further it
relates to Buddha and His Dhamma.
All this means :
The veins of time are in Constant
flux
May it be heart or mind, the
height of sky and the
deepness of inner earth
connected are
they like the veins the too are in
the continuous flow The
vibrations
The earth quakes ups and down
with all this you are stable
and immoveable worriless, how
this is you? The first human,
free from the chains of
sensualities
immovable although troubled
and torchered with all that you
taught? In you company
The tree also become The Bodhi in numbers. Those who are ignorant
tree Victorious you remain
winning the lands of the lords understands all this from very close
without any weapon
Never you A God
A saviour A creator
Non-Creator of happiness and
un-happiness you are your own
light
and the light of the globe.
You, the one who told go door
to door taking
the light of the Dhamma (Kranti)
making their paths
bright and white Mindful,
Immovable, Laughing,
The Buddha
Are you like your image or Like
the expanded infinite sky The
infinite sky
This is how the poet goes about
and around the Buddha
Expounding his teaching.
This is the beauty of Dr.
Ambhore’s poetry that gets
beyond and moves all over.
This poem is all about the
reaction of A to A’
A is indicative of Non-
Ambedkarite Indians and A’ the
Ambedkarites
This is the fight between
ignorance and wisdom The very
reactions are :
1. A  A’

2. A = A’
3 A  A’
Those who have wisdom are small
are greater in numbers. The poet
corners in day to day life.
But he is helpless.
He sees this with eye of wisdom.
But his sensory eye is helpless.
His Bio-photonic reactions in the
brain are matchless, catcheless and
 Buddhist Consciousness in the poetry of Dr. Uttam Ambhore
senseless. He sees things which he
does not want to see.
That is why the poet says : page.
196
Babasaheb,
Those yours are now
irresponsive And are being
honored by themselves
and those ‘not yours are looking
at you in the sky
Would ‘’Bharatratna’
be honored or dishonored
this is the only question.
In Conclusion, to me, the poet Dr.
Uttam Ambhore is genius, genuine,
geomagnetic, eugenic and staunch
Ambedkarite a true Buddhist and a
revolutionary as is being reflected in
all his poems of ‘Ganim’.
His mind in reactive and creative
at the same time. This is suggestive
of him to be brave, brainy and bright.
References :
1) Dr. Ambedkar B.R., The Buddha and His
Dhamma, Published by P.E.S. Mumbai,
(1982)
2) Dr. Pradip Aaglave, Transformations after
mass conversion to Buddhism in 1956,
Kaushalya Prakashan, Aurangabad, 14
April (2022)
3) Dr. Uttam Ambhore, , Saurav Prakashan,
Aurangabad, First Edition 14 October
(2022).
 Mr. K. R. Chaudhari*, Dr. S. P. Zanke**

Abstract
Post-colonialism is one of the most significant aspects of the Third and Fourth World
literature. Post colonial voices in literature have proved the predominant role in
almost all genres of literature. Preeti Shenoy is one of the most influential modern
writers in Indian English literature, who frequently writes about female consciousness,
their struggle for identity, patriarchy, women empowerment and many such issues
and aims at positive change in women’s life. Shenoy being a modern in her outlook
about women characters and their role, she always highlights and wants to prove
their genuine identity, which very often is denied by the so-called conventional set up
of the Indian society. The present paper attempts to analyze keenly the post colonial
stereostypes in Shenoy’s novel The Rule Breakers.
Keywords: consciousness, identity, patriarchy, post-colonial, self-reliant,
stereotype.

Introduction the rules and who dares to dream”

Preeti Shenoy is an emerging post (Aparna 33). Shenoy’s novels deal
modern novelist on the horizon of with women characters with their
Indian literature in English. She modern views and self-identity.Almost
prominently talks about the new all her heroines prove this fact.
women and their struggle to prove Similarly, many post-colonial writers
their worth in the patriarchal society. write in English with their primary
Her female protagonists almost always focus on common themes such as the
have an active attitude to set their struggle for independence, emigration,
identity by following the familial national identity, allegiance. Similarly,
bonding.”The author portrays the most of the women writers in this era,
intense inner fight experienced by a like Amrita Pritam, Kamala Das,
woman whose nature is to abide by Shashi Deshpande, Anita Desai,

*Researcher & Assistant Professor, Shri Sant Gadge Baba College of Engg. & Tech. Bhusawal (MS)
DBATU, Lonere
**Research Guide, Professor & Head, Dept. of English, Bhusawal Arts, Science & P.O. Nahata Com-
merce College, Bhusawal (MS)
 Challenging Stereotypes in Preeti Shenoy’s The Rule Breakers
Shobha De, post modern novelist like
Preeti Shenoy etc. wrote with an
intention to shake away the long
lasting silence of the oppressed class
and patriarchal streotype deeply
rooted in all the strata of life. Indian
society was pervaded with the greater
impact of gender inequality,
suppression of women, their
marginalisation, denial of her active
role.Whereas, “Postcolonial writers
engaged themselves in opening up the
possibilities of a new language and a
new way of looking towards the
world. Their themes focus on the
issues like identity, national and
cultural heritage, heredity, partition,
contemporary reality, human
relationships and emotions etc”
(Balikai eltchoutari.com).
Preeti Shenoy,as a modern fiction
writer and ‘relationship expert’ always
stressed on to present her women as
an empowered and self-relient with
following the familial and social
teachings and values.Her characters
for example, Diksha in The Secret
Wishlist explores her world of
freedom. Following is the detailed
deliniation of Veda, a protagonists in
Shenoy’s The Rule Breakers who
proves her unique identity by
overcoming and challenging various
obstacles stereotypes in her ways.
Vision of Life
Veda, has a strong desire to become
college teacher and takes an utmost
hard efforts to chase her dream. She
is the fine creation of Shenoy’s The
Rule Breakers, who lives in
Joshimath, a ‘mountain town’ and a
small and nondescript place which did
not afford her too many opportunities
to pursue her dream (TRB, 2). She is
definitely a ‘rule follower’ further her
parents describe her as “sweet,
charming and obedient (TRB, 1).Veda
was a studious and clever college
student. She always intend to top in
her school and college exams. Even
though her parents didn’t give much
importance to her educational grades.
She never dishearten by their
behavior. Veda was a voracious reader
who used to bring the books from
school and college library and also
read to her siblings before bedtime.
Struggle for Identity
Preeti Shenoy’s novels are replete
with feminine sensibility and her
female characters initially
marginalized and struggle
psychologically to express their
sensibility but later break their shells
to escape from the orthodoxy and
traditions and prove their identity.
Veda, from the beginning suffers a lot
in perusing her dream to come true.
Somehow she manages to stick to her
goals to continue her education even
after marriage too. From the beginning
itself she developed a focused attitude
towards her aim only. She didn’t give
undue importance to irrelevant things.
When her sister Vidya talked about
Suraj, and how the heroines fall in
love, Vidya says that “Only heroines
in books and movies can afford to do
all that …I just want to top my
college. I don’t have time for all
this”(TRB 10).
The reason was obvious that she
wanted to complete her education in
English Literature in Delhi.But her
father denied for admission on
account of their financial situation. So
she got admission in Joshimath. She
quickly adjusted to the new college
and become favorite for all teachers.
This proves her striving nature to
complete her goal in life. In spite of
her protest and unwillingness for the
new role, Veda has to marry Bhuvan.
Battle of Veda’s life to demonstrate
her personality proceeds indeed after
marriage, as she was the part of old
fashioned family residing in Pune.
Bhuvan and his father are nice
enough, but it is her mother-in-law
who rules the house. Soon, Veda
discovers that although she goes to
college, she hardly has any time to
study at home. Bhuvan has no
romantic interest in her and her father-
in-law lives in his own world. Veda’s
only companions are letters from her
sister Vidya. She also smuggles letters
from Suraj under her name, so Veda’s
mother-in-law (MIL) does not suspect
them. Things go rapidly downhill
when Veda’s father-in-law dies of
sudden heart failure. Veda’s MIL
accuses her of bringing bad luck to
them and starts actively abusing her.
For the first time in her life, Veda
fails in her exams.
At this lowest point, she meets
Kanika – a neighbor and a childhood
friend of Bhuvan’s. Kanika left her
corporate job and now works for an
NGO called Sankalp. They run a
school for underprivileged children.
There too Veda has to struggle a lot.
In this way Veda find her voice and
discover her strength within self.Not
only Veda but her sister, Vidya too
find that education is the way to their
dreams – as Veda goes back to college
and Vidya decides to peruse Civil
services exams – they are focused on
finding their independence, to find the
cause that will give meaning to their
working life, to make the world
around them a better place.
Challenging Stereotypes
Indian woman over the ages has been
an image of tolerance, sacrifice and
purity. She has always occupied a
place secondary to man, who lords
over as her master. Ours is a male
dominated society. Men rule over
women despite the fact that there have
been so many reforms and changes in
the modern world through education
and learning. Her identity as an
individual is not yet fully accepted.
In The Rule Breakers, Shenoy has
presented the stereotyped traditional
families in Vedas life. Veda’s parents
too were having the impact of old
 Challenging Stereotypes in Preeti Shenoy’s The Rule Breakers
fashioned societal norms related to the
girl’s education. They focused only on
their son, and despite their talent, they
overlooked what the three girls
needed.At one juncture Mr. Rajinder
scolds his daughters as follows,
“Didn’t you help your brother? What
is the use of your getting high marks?
you have to ultimately get married and
go away. He has to earn” (TRB 9).
Veda dares to deny all these but she
in her respect to parents agrees to go
according to their wish. But her views
towards her marriage were completely
negative, the following dialogue
between her sister Vidya and Veda on
wedding day proved the fact:
Veda: An Empowered Woman
One can really feels astonished by
knowing the drastic change in Veda’s
character. In the beginning of novel,
she was described as a straightforward
‘plain and simple’ girl living in remote
part of the country called Joshimath.
The way a bird called phoenix is
reborn from its ashes, Veda sheds her
old skin as a timid mouse to be reborn
as a powerful bird, flying high to
chase her dreams, follow her passion
and create her destiny.
The new Veda is a woman who
does not let societal norms define her,
does not let a man determine her
actions, and does not depend on
anyone. She successfully convinces
her father to let go of his patriarchal
thoughts by being honest with him
and pushes her husband to grow a
backbone and stand up for himself.
Means she not only empowered
herself but pushes and helps others to
be so. If we see it, of course, it isn’t
an easy path. ‘The character faces
immense emotional turbulence since
she had to change what she stood for
completely. She soon realized that
while respecting elders and society is
essential; nothing is more crucial than
protecting her identity’ (Sundaram,
baos.pub). Similarly, when in
concluding part Veda went on trip to
Joshimath and the way she requests
her father; it shows her empowered
thoughts towards life and education
to prove self identity.
Conclusion
Thus, Preeti Shenoy has successfully
portrayed transformation of woman.
Her novel The Rule Breakers reveal
how Shenoy’s protagonists challenge
stereotypes and pursued her dreams
by educating herself and being a
strong and self-reliant woman. It also
shows how patriarchy and set societal
beliefs created the hurdles in her path
and how effectively she surpasses all
of them. Similarly, Shenoy illustrates
the multiple aspects and problems of
a typical Indian society from
associating the state of a woman with
the family’s respect to people. It also
narrates the story of woman’s dream
and courage and her education makes
her to take flight from the unwanted
rules and to go for what one wants
and stand up for it.
References: Preeti Shenoy’s It Happens for a Reason”.
Gedrag & Organisatie Review, vol. 33,
1) Aparna, B. “Marginalization as an
no.2, 2020 http://lemma-tijdschriften.nl/ p
Impediment to the Progress of the Society:
2199 to 2204,
An Analysis of Preeti Shenoy’s The Rule
3) Balikai, Prakash. “Post-colonialism in
Breakers”, Paradigms of Marginality in
Indian literature” Elt Choutari, 2014,
Literature - Exploring the Nuances, vol.
https://eltchoutari.com/2014/05/post
19 no. 9, 2019,
colonialism-in-Indian-literature
2) Balaji, A. and M.Moovendhan. “Thirst for
4) Shenoy, Preeti. The Rule Breakers.
Freedom and Inequalities of Women in
Westland Limited, 2018.
 Dr Santosh S. Chouthaiwale

Abstract
This paper stresses issues of Black Women depicted in dominant African American
literature. This paper also explores the subjugation of Black women reflected in
African American literature. Black women writers depict the problems of women
through the lens of critical consciousness. Black feminist literature gets inadequate
attention to serious problems in the social, economic, political and domestic realms.
Black feminist identity politics is related to issues of self-identity, self-esteem and
self-empowerment. Black women authors represent their unspoken past experiences
in their fictional works. They tried to retrieve and recover their painful experiences
through their narratives. They took gender discrimination and racial oppression as
injustice.
Keywords: Identity Politics, black feminism, subalternity, hegemony, patriarchy,
racial conflict.

Introduction: on race, class and gender. They

African American women activists criticized black patriarchal dominance
and writers have articulated their for black women’s problems such as
voices against racial conflict and economic exploitation, sexual
gender discrimination. They argued harassment, forced labour, domestic
that their issues remained unsolved violence and low-income generation.
dominance and mainstreaming of Black people, especially black women
white women feminists in the United are the ‘largest socially segregated’
States. Black feminists are part of the group of people in the world. This is
marginalised population who are kept the harsh reality that black women
behind the greatest periphery in the faced brutal violence at higher rates
hegemonic context of civilized such as forced prostitution, domestic
society. Black feminists chiefly work violence, bounded labour and sexual
against crimes and oppression based exploitation.

Associate Professor & Head, Department of English, Indraraj Arts, Commerce & Science College, Sillod,
Aurangabad
Historical Background mainstream society of the United
Race, class, gender, ethnicity and States. Her primary viewpoint was
nationality were the factors that if black men are not liberated
responsible for the stratification of themselves and in what way can they
black women in the so-called cultured help women of their community to
society in the United States. The get rid of oppression, slavery and
history of black women’s movements exploitation.
shows their collective assertions. Harlem Renaissance:
Black feminists primarily work to
create awareness about equal rights In the Harlem Renaissance period,
among women of their class and activists advocate a new slogan, that
creed. Black women victims often is, ‘Black is Beautiful’. Renaissance
surrendered to the attacks, means rebirth. In the Harlem district,
exploitation, humiliation and a renaissance has been started to
emotional suppression. At the very create awareness among the black
beginning of the movements of black population. Literature and art created
women, they raised their voices by black people flourished in the
against crimes against women. Sexual Harlem Renaissance period. In
harassment against black women was Harlem Renaissance period black
considered a common phenomenon of literature is developed through the
their oppression. Black women are contribution of poetry, dramas, novels,
always taken for granted because it and short stories written by both male
was considered their bodies are and female authors. Claude McKay,
always available for white people in Jean Toomer, Countee Cullen, Nella
the United States. Larsen and Langston Hughes were
Isabella Baunfree was a black some prominent writers of the Harlem
feminist activist, preacher and writer. Renaissance. They didn’t hesitate to
She delivered powerful speeches for write and impose their ideas on others
the abolishment of racial conflict and through their creative writing.
gender discrimination. Through her Black Feminist Identity in Black
lectures, she asks multiple questions Literature:
about the subaltern status of women.
Black feminist writing always
Mary McLeod Bethune was one of
revolves around gender politics and
the most important black women
racial division in African American
activists in the United States. She is
society. Writings of black women
the founder of ‘The National Council
create awareness among people
of Negro Women’. She raised
regarding subaltern status, sexism,
questions against the black patriarchal
sexual violence and slavery. Women
system and its power in the
 Black Feminist Indentity Reflected in African American Literature
writers like Toni Cade, Bambara, Toni
Morrison, Audre Lorde, Alice Walker
etc. were the major activists and
writers. They showcase the
subjugation of women, black
patriarchal dominance and racial
conflict.
Toni Morrison has emerged as the
most prominent black writer. She
explores the complex and critical
situations of black women in America.
Her novels especially, Jazz, Sula,
Beloved and The Bluest Eye give the
perception of self-respect and self-
realization. These novels depict black
women’s predicaments in the
mainstream society of America. Her
novels advocate important points that
black women should emancipate and
empower themselves by means like
education, self-awareness and social-
political participation. A woman can
do anything with the help of her self-
realization, willpower, self-discipline
and strong commitment.
Alice Walker is an internationally
acclaimed black writer of fiction. She
has also contributed to other genres
such as short stories, poetry and
essays. She is well not critical offer
age and called herself a ‘ Womanist’.
She has actively participated in the ‘
Civil Rights Movement’. Who this
movement she focuses on the term ‘
Womanism’. Alice Walker depicted
the horrific experience of African
American women through her novels.
Her writings consistently focus on
racial, sexual, social and political
issues in African American society.
Meridian, The Third Life of Grange
Copeland, The Temple of My Familiar
and The Colour Purple are some
notable works of Alice Walker. The
colour Purple is the novel which
brought name and fame to Alice
Walker. She bagged the ‘ Pulitzer
Prize’ and the ‘National Book Award’
for this novel.
Maya AngeLou is a leading figure
in the Black Feminist literature world.
She is famous for her seven
autobiographical novels. Her all
novels are based on her personal
experiences. She depicts all the
painful incidents faced by her. She
was an activist, lecturer and poet. I
Know Why the Caged Bird Sings is
her first autobiographical novel.
Zora Neale Hurston is considered
a preeminent author of black feminist
literature. She presented the life of
African American society through her
works. Their Eyes Were Watching
God is a wonderful novel which
presents racial struggles in the United
States. The protagonist of the novel
is Janie Crawford. She is shown in
her forties; in this novel, she recollects
her bitter memories. Other woman
characters are Nanny and Leafy.
Nanny is raped by a white man and
gave birth to mix race daughter Leafy.
Leafy at a young age is raped by her
school teacher and gave birth to Janie.
Through the bitter memories of these
women characters, the novelist
highlights key points that sexual
crimes against black women were
considered a common phenomenon.
Black women’s destiny is decided by
male members of the family or white
people around them.
Gloria Naylor is a distinguished
black writer. Her novel, The Women
of Brewster Place stresses the
important issue of lesbianism.
Lesbianism emerges as a reaction to
a threat of gender oppression and
stereotyping. Sexual choices by
women are like relief from the cultural
boundaries of conventional society.
Lesbianism depicted by Gloria Naylor
is a challenge to heterosexuality.
Lesbianism can be examined as an
answer to sexual oppression towards
the supremacy of white and black
masculinity. This is a new strategy for
black women to create their spaces
where they can enjoy their freedom
by generating self-rules and
regulations.
Conclusion:
Black women authors built a
foundation in conventional society
through their speeches, songs and
literature. The black women activists
are responsible for positively shaping
African American history, literature
and culture. They raised their voices
through many struggles and
movements.
Works cited:
1. Allan, Tuzyline Jita. “The Color Purple: A
Study of Walkers Womanist Gospel.”
Bloom, Alice Walker’s The Color Purple
119-37.
2. Beaulieu, Elizabeth Ann, ed. The Toni
Morrison Encyclopedia. Westport:
Greenwood P, 2003. Print.
3. Staples, Robert. Black Masculinity: The
Black Male’s Role in American Society.
San Francisco: The Black Scholar Press,
1982. Print.
4. Todman, Anthony. “Robert Smalls (1839-
1915).” Slavery in the United States: A
Social, Political and Historical
Encyclopedia. Ed. Junius P. Rodriguez.
Vol. 1. Santa Barbara: ABC-CLIO, 2007.
Google Book Search. Web. 5 Jan. 2016.
 Dr. Vijay Surve

Abstract:
Government of India celebrating “Azadi ka Amrit Mahotsove” this year and will
celebrate “Amritkal” for next 25 years. Since independence Indian Agriculture sector
experienced various ups and down. In this research article an attempt has made to
review various challenges faced by the agriculture sector at the eve of independence
and discussed challenges after the 75 years of independence. It also discussed
measures and initiative taken by the government and private sector in the economy.
Key words : Azadi ka Amrit Mahotsove, Amritkal, Indian Agriculture, 75 Years
of Indian Independence, Agriculture Insurance Schemes, Challenges of Indian
Agriculture Sector, etc.

Introduction: independence of the nation on an

India has been experiencing a drastic average 95 % of the total income
change in the economy since the came from the agriculture sector and
independence i.e. since 1947, revenues earned from it. It is
particularly in agriculture sector and noteworthy to indicate that about 85%
allied sectors. From a severely food of the total population was directly
deficit nation during mid-1960s to a and indirectly depended on this sector
self-sufficient, and became one of the for their livelihood. Today even after
largest exporter of rice and also one the 75 th year of independence of the
of the largest producer of milk. It is a country, it can be stated that there has
big achievement for India. The not been significant improvements in
economy of India is based on the development of the agriculture
agriculture sector. Therefore we call sector in India. As compare to the
agriculture sector as a backbone of other sectors of the economy the
the economy. The sector wise national growth rate of the agriculture is
income distribution of the economy significantly low which shows that
clearly indicates that before there is an urgent need of

Assistant Professor and Head, Department of Economics, Lokseva Education Society’s Arts and Science
College, Garkheda Parisar, Aurangabad Maharashtra
improvement in the research and
development in the agriculture. It is
one of the sectors of the economy
where a large proportion of the
population depends directly and
indirectly particularly in the rural and
semi urban area of the country. The
following points highlights, the status
of agriculture sector before
independence of India.
1) Agricultural Backwardness: as
discussed above with 70% of
people engaged in agriculture,
its contribution to GDP was
only 50%. Productivity and
production in agriculture sector
were extremely low, which
indicates that agriculture sector
was a backward sector.
2) High Degree of Uncertainty:
Agriculture in India was
heavily dependent on the
rainfall, due to the lack of
permanent means of irrigation
(dams, wells, canals at, al.) and
no efforts by Britishers were
made to strengthen the
agriculture sector.
3) Dependence on the Agriculture
sector: As discussed in the
above paragraph that most of
the proportion of the population
in Indian have deeb depending
on agriculture sector directly
and indirectly. Where
agriculture sector could only
meet basic need of the farming
community and the basic need
of the people who were
dependent on it, which lead to
further backwardness due to the
limited income derived from
the agriculture sector in the
country.
4) Ownership of the Land:
ownership laws about the
agriculture land were
complicated which lead to
accumulation of land to certain
class of the community. Land
lords were owner of the land
and tillers were cultivators of
the land. There was unequal
distribution of the agriculture
produce among owner of the
agriculture and cultivator or
tillers who were working on the
farm which created a huge gap
between them.
5) Condition of Small and
Marginal Farmers: There were
small and marginal farmers
who have less than two hector
and less than one hector of
agriculture land could not able
to compete with land lords.
Their agriculture input cost was
very high due to the
undeveloped cultivation
method and less resources such
as irrigation, fertilizers, high
yielding variety of seeds, etc.
available to them, which results
uneconomical as well as
fragmented land holding.
6) Taxes on Agriculture: Before
independence of the country
there was a huge burden of
 Indian Agriculture Sector@75 Challenges and Innovations
various kinds of taxes on the
agriculture sector levied by the
British government time to
time. There were three pillars
of the taxation called as Land
Revenue System (also called as
Zamindari Paddhati) during the
British Rule that was
Government, Land Owners
which is called as Zamindar or
Land Lord and tillers or
cultivators. This was as
triangular relationship among
them.
It had witnessed that there was
High Vulnerability and Low
Productivity in the agriculture sector
before independence as discussed
above with the help of various key
points, which has been changing very
since then at a very less rate of
growth.
Challenge in Agriculture sector
after 75 Years of Indian Indepen-
dence:
1) Instability: Agriculture sector is
still instable even after 75 years
of independence because there
are no efficient irrigation
facilities available. Many
irrigation projects are not able
to utilize full irrigation
capacity. Rain water plays the
important role in the production
of agriculture produce.
2) Crop Cultivation Pattern:
conventional and commercial
cropping pattern is there in
India today. Commercial
cropping pattern where cash
crops are produced such cotton
sugarcane etc. and in the
conventional cropping pattern
consumable crops such as food
grains are produced. This
classification is also called as
food cropping pattern and non-
food cropping pattern.
3) Land Laws: Although the land
laws about the ownership of
agricultural land after
independence in India has been
changing time to time
whenever need, there is still
concentration of land
ownership due to the loopholes
of the laws. There is a huge
inequality in land holding even
today in the country. About 82
% of the total farmers are small
and marginal land holders in
India, which shows unequal
distribution of land holding.
There is large numbers of
farmers who have very little or
no land ownership at all.
4) Division of Land: After
independence division and sub-
division of land holding making
farmer fragmented. Day by day
the population is increasing and
therefore division of land into
smaller and smallest plots.
Therefore the proportion of the
marginal and small land
holding farmers increasing day
by day.
 5) Conditions of Agricultural
Laborers: Agricultural laborers
those who are working on the
farm is no better in India and
becoming worse and worse
which is far away from the
satisfactory condition. As
population increasing the
problem of surplus labor and
low rate of wages in the
agriculture sector becoming
problematic. Due to the
seasonal variation there is huge
disguised unemployment in the
agriculture sector.
Summary
Before independence agriculture
sector in india had various charastricts
agriculture backwardness, high degree
of uncertainty, the dominance of
substance farmrinig, dominance of
land lords and dependence of tillers
on the land lords, marginal and small
types of land holding and Jamindari
system etc. Agriculture sector in the
country after independence has been
taking various curial initiatives. Even
thouth after the 75 years of
independence still there are some
significant challenges in agriculture
sector such as instability, cropping
pattern, land ownership, subdivision
and fragmentation of holding, land
tenure, condition of agriculture labors,
fertilizers and biocides, irrigation, land
mechanization, inadequate transport
and marketing etc. government of
India and have taken some initiatives
to treacle these problems which are
discussed in detail in the article
through launching various programs,
schemes, providing insurance etc as
well as research innovation a lot, yet
the Indian agriculture sector still far
from the level we would like to see
after the 75 th years of independence.
References
1) Sanjay Baru, “Journey of Nation : 75 Years
of Indian Economy” Rupa Publications
Indai, ISBN 978-9355203618
2) Sengupta, Somini “The Food Chain in
Fertile India, Growth Outstrips Agriculture,
The New Yark Times.
3) Tanvi Deshpande “Climate Change in
Making Indias Monsoon More Erratic”
www.indiaspend.com
4) Irfan Habib “Economic History of
Medieval India” Pearson Education
Publication
5) Government of India “Pocket Book of
Agriculture Statistics, Directorate of
Economics and Statistics – 2018
6) Various Economic Surveys – Ministry of
Finance, Government of india.
 Dr. Pradnya D Ghodwadikar

Abstract
Marginalization is a slithery and multi-layered concept. The experience of marginality
can arise in a number of ways. Marginalization is at the core of exclusion from
fulfilling and full social lives at individual, interpersonal and societal levels. Social
discrimination and economic marginalization based on caste identity are deeply
built into Indian society. Interrogating My Chandal Life: An Autobiography of a
Dalit (2018) by Manoranjan Byapari and translated by Sipra Mukherjee portrays
the journey of a poor, wretched, caste- ridden people belonging to the lower-caste;
Chandal. The author unearths his hardships to avail education, chronicles his struggle
with poverty, and the dual oppression. This research paper tries to study and reread
the author’s factual marginalized narrative contributed towards igniting tyrannized
minds and augmenting solidarity.
Key Words: Marginality, Dalit autobiography, Trauma, Discrimination,
Oppression.

Introduction: testimony. The features of the

The Dalit literature arose under the subjective narratives by Dalit writers
caste system of India and the is to present the accounts of pain and
humiliating plight of Dalits. The suffering under the cruel and violent
autobiographies and the personal caste system of India. This style of
narratives play a big role in excavating writing is a form of resistance against
the truth regarding the anguish of a the caste system. Such memoirs allow
particular group of people in India. the writers to express their revulsion
The aim of Dalit autobiographies and of the system that condemns them to
writers is to make others aware about live in subhuman living conditions.
their experiences through their Interrogating My Chandal Life: An

Assistant Professor, Head Department of English, Baliram Patil College, Kinwat. Dist Nanded Maharashtra
Autobiography of a Dalit by caused much turbulence in everyone’s
Manoranjan Byapari, the author lives. People flew from one place to
unearths his hardships to avail food, another due to the partition, and
education, chronicles his struggle with Byapari’s family also had to face the
poverty and the duel oppression. consequences. They also flew from
their native land and came down to
Portrayal of Resistance against India. They lived here in the harsh
Discrimination in the Autobiogra-
climate with several other people like
phies:
refugees. While the Dandakarnya
The discriminative plight of Dalits Rehabilitation Scheme provided some
under the caste system of India led to hope for these low caste refugees. The
the rise of Dalit literature. Dalit area under this scheme was barren
writers want their testimony should land of Bastar, the undeveloped area.
be learnt by others through their The government had imposed section
experiences. The memoirs express 144 in the city leading to mass
their life in the caste-ridden society destruction. The battle was initiated
as a subhuman, pain and suffering between the refugees and government.
under the vicious caste system. They All attempts failed to bring
wrote it in the form of resistance government to their knees, people
against the caste system. Manoranjan started to disperse. In order to run the
Byapari’s autobiography Interrogating seven members family his father sold
My Chandal Life: An Autobiography firewood and did different odd jobs.
of a Dalit (2018) deals with the life When it became hard for the family,
and journey of the author, who has Manoranjan Byapari moved out to do
been destined to face all kinds of odds some work. Hunger was taking toll
in his life. He belongs to the on every one of the family. Byapari
‘Namoshudra’ caste; and he writes writes, “I was growing and, with it,
about his father and their community was growing my hunger. I could not
in the first person. Byapari was born bear the pangs of that hunger. My eyes
into an impoverished Dalit family, in would dim, my guts would feel as if
Turuk-Khali, near the village of they were being torn apart and my
Pirichpur which was the part of leg would tremble.” (30)
Barisal district in the then East In the year 1960 rural Bengal was
Pakistan. suffering from deadly food shortage
In some initial chapters Byapari due to famine, it was a traumatic
gives us the brief account of the picture of deprivation all across the
partition days. The communal riots Bengal. In this traumatic period they
which had ruined the peace and witnessed the horrific and inhumane
harmony of the country. Partition behavior of the upper caste and rich
 Humiliations Nexus: Analysis of the Marginalized Voices in Manoranjan...
people. There was no sympathy for
the lower caste people. Byapari writes,
“I decided to run away. I thought that
I would have a better life than my
other family members, not realizing
that the world is possessed with harsh
brutality. I wanted to run away from
all the problems that I was facing as
a child, the problems of hunger,
shelter, poverty, etc. I set out to find
my destiny. My heart was crying for
the family I was leaving behind. I had
no idea what would happen to them
but I knew that if I stayed on here, I
would die with them.” (38).Byapari
wanted to get away from the hunger.
He was taken with by a doctor by
profession; when Byapari was found
laying down on the bench at the
railway platform. Byapari would look
after the cows of the doctor and he
would provide him with some food.
The plate in which Byapari had his
food, was twisted and the woman of
the house, would let fall the rice and
vegetables from a considerable height
and distance as to avoid his polluting
touch. This was for the first time when
Byapari witnessed the ugly side of
caste. A person from the same caste
is humiliated because he belongs from
a lower sub caste of Hinduism.
Communal riot was at the peak and
Byapari was roaming from one place
to another for food and shelter. The
communal riots had ruined the peace
and harmony of the country, and
partition caused much turbulence in
everyone’s lives.
The journey of Byapari’s
livelihood witness the emotional
universe of a Dalit’s life, embedded
with suppression, humiliation,
subjugation, atrocities and struggle for
survival. In the entire book we could
witness a bootless flight of a young
Dalit boy of 12 years, in search of
work, around the country only to face
further ill treatment and abuses in the
worst forms. It was around 1970s he
was got caught up in the Naxalite
movement and participated in gang
warfare. He learnt alphabets in the
prison at the age of 24, and the black
side of his world changed into the
attractive world of books and
knowledge. A turning point came in
his life dramatically, when he met
Mahasweta Devi as his passenger,
when he worked as a rickshaw puller.
It was Mahasweta Devi who led him
to his first publication Rickshaw
Chalai, 1981 (I pulled a Rickshaw).
Byapari talks about the struggle
of the Namoshudras during the
partition, which made them refugees
and compelled them to live in the
rotten and dirty camps without proper
water or sanitation. Byapari’s father
had decided to send him to the camp
school, but the school had been shut
down due to the communal riots, and
the government had stopped to
provide the money, food and refused
to take any responsibility of the
refugees. He works in the teashops,
assistant chef in police barracks, cook
for marriage banquets, with great
honesty but always ended up empty
handed at the end of each job either
because of his low caste or because
of harassment at the workplace. Even
he was raped by his superiors at the
workplace. Often he used to travel
ticketless in the trains and compelled
to get down by the ticket collector,
even he fought with hungry dogs for
some leftover food when he had
nothing to eat. He would walk miles
together in search of food, from place
to place, it was difficult for him to
bear the hunger.
Conclusion:
There are so many humiliating
instances in Byapari’s life, which
made him stop believing in human
and god. When he was working as a
rickshaw puller, he associated with the References:
naxal movement, which was fighting
against the system and the upper caste
oppression. But he was arrested and
put behind the bars and it was here
he learnt to read and write and this
place gave him a new life. Doing
wrong with his family made him feel
ashamed, alone and painful. After
release from the prison, he once again
started to pull the rickshaw and read
a lot of things to quench his thirst for
knowledge.. He becomes a
mouthpiece of his entire community,
the individual as well as communal
experiences and voices, their anger
and agony is projected by Byapari in
a courageous way. He was unable to
afford any formal education and is
perhaps the only convict- turned –
Rickshaw puller who has penned a
dozen novels and over a hundred short
stories, apart from non-fiction essays.
He was elected as an MLA, from the
Balagarh (Vidhan Sabha
Constituency) in 2021West Bengal
Legislative Assembly election. Hence
the present paper aims for cultivating
the mind of the future young
generation to create a just society,
where every human being will be
respected and treated as a human
being, in spite of caste, class, race
and gender.
1) Byapari , Manoranjan, (Trs. Mukherjee
Sipra). (2018). Interrogating My Chandal
Life: An Autobiography of a Dalit : SAGE
Publications Ltd. New Delhi.
2) Guha , R. (1996). The small voices of
history. In: Amin S and Chakrabarty D
(Eds.), Subaltern Studies: writings on
South Asian History and Society (vol.9),
pp.1-22. New Delhi: Oxford UP.
3) Pawar, Urmila. (2009). The Weave of My
Life: A Dalit Woman’s’ Memoire .Columbia
University Press.
4) Urbina, Martin Guevara. (2014). Twenty-
First century Dynamics of
Multiculturalism: Beyond Post-Racial
America. Charles C Thomas Publisher
Ltd.
 Dr. S. L. Medhe

Abstract
The present paper has studied the problems of Schedule Tribes as well as the
Characteristics of their life style and most importantly, the proportion of population
in Marathwada. Like other divisions of Maharashtra, Marathwada divisions also
have Scheduled Tribe Population. Accordingly, the social and economic status of
tribal people has also studied in this research paper. In this research paper, an
attempt has made to find out the main Problems of Schedule tribe people where they
live in Marathwada and how much their population is in proportion to their population
and what kind of life and living style they have in this research paper.
KEYWORDS: Scheduled Tribes, Characteristic, Major Tribes.

Introduction dominated district. Scheduled Tribes

The number of Schedule Tribes in have a different identity in our country
Maharashtra is 47.As per 2011 census, as they form an integral part of the
the population of Schedule tribes in total population and contribute greatly
the State is 1, 05, 10, 213 (9.35%) to the development of the country.
They have a almost seven percent Eminent Anthropologist Robert
(7%) reservation. Madhya Pradesh is Redfield is of the opinion that, “In
at the top position in terms of tribal modern times this process of
Population while Maharashtra is at the decolonization has lead to the
second position. In Raigad districts emergence of tribal societies into rural
has a population of 26.3 lakhs out of social systems.”
which 11.58 are tribal. On July 1,
1998, Dhule district was two part Objective of the Study:-
given two independents to form 1) To Study of the Districtwise
Nandurbar district and Nandurbar is Scheduled Tribe Population in
primarily known as a tribal- Marathwada Region.

Associate professor, Dept. Of Economics, Siddharth Arts, Commerce & Science College Jafrabad Dist.
Jalna
 2) To Study of the Characteristic Extortion of tribal under forest
of Scheduled Tribes. Protection act:
3) To Study of the Major Tribes The British made such forest laws so
of Marathwada Region. the rights of the tribal people were
Hypothesis of the Research Study automatically reduce from the forest,
so it is seen that their means of
1) The way of life of Scheduled livelihood has been restricted, so the
Tribe People is being affected. tribal society has not progressed and
Characteristic of Scheduled due to lack of awareness and
Tribes: enlightenment, they have to face their
social and economic problems. In
1) The area of Scheduled Tribes
order to protect the forest animals.
is far and flung away from other
developed communities and Displacement:
some tribal live in forests
If it contributes more to the economic
without services, due to the lack
development of the country, almost
of road service facilities, tribal
90% of the forest – dwelling areas
people live in forests and live
where the tribal come from are
in remote areas.
2) Scheduled Tribes generally coalmines and other mines. Others
have distance Marriages, have 50% are under forests and medicinal
small social groups and appear plants are largely forest based and
too based on kinship. their livelihoods depend on this but
3) In each tribal tribe their mother the adoption of liberalized economic
tongues is seen to be different, policy in 1991 has increased the
their Gods and Goddesses are displacement of tribal forest dwellers.
also in their own areas. As these people forcely resettled, their
4) The main occupation of this traditional way of life seen to have
tribe is their production tools ended.
using rudimentary tools such as
back straps, traps nets, figures,
Migration:
ropes, pointed and sharp sticks, Today many problems are face in this
hammers, and chisels. tribe. They do not want to suffer from
owner. If you do not realize, today
Problems of Scheduled Tribes: about 25 to 40% of there people are
Scheduled Tribal People have a way to have migrated to different places.
of life even they seem to have a social These people are force to do a lot of
way of life and their main activates work by giving them less labour.
are forest protection. Collective Taking them to work in a certain
decision making, crop cultivation etc. secret place and paying them low
 A Study of Socio - Economic Status of Scheduled Tribes (ST) In Marathwada Region
wages. Due to these many problems,
their rate of Migration has increased.
Education:
After the independence, the progress
and education of the tribal related to
each other. Many concessions have
given in the educational field of this
tribe, for example, Ashram school,
Hostel, scholarships have given but
the progress of this tribe not seen. A
huge increase seen, the funds which
come due to the corruption of the head
of the institution, used for this tribe
by themselves because they
corruption. It seen that the poverty of
those people has increased.
Health:
The existing medical schemes are not
properly implemented and the tribe is
facing huge problems such as
malnutrition. Child Mortality and
Epidemics. There is a shortage of
Doctors in the Hospitals, so they do
not get treatment. There is a huge
shortage of doctors in rural and tribal
areas. The Male & female District Conclusion:
wise Scheduled Tribe Population in
Marathwada Region. A Nanded
District is larger in area compared to
other districts. Scheduled Tribe
Population is around 37.38% in which
male ration is 37.54% and female
ration is 37.75 %, which means that
Nanded has more forests.
Major Tribes of Marathwada.
a) Aurangabad Bhil, Bhil Garasia,
Koli mahadev, Dongar, Koli,
Koli Malhar, Thakur,
b) Jalna Bawcha, bhania,
c) Parbhani Andha, Koli
Mahadev, Dongar koli, Hingoli,
Bhil, Pardhi,
d) Nanded, Andh, Bhil, Bhil
Garasia, Arakh, Gond,
Rajgond, Mannewar, Kolam,
Koli Mahadev, Mountain Koli,
e) Beed Bhil, Bhil Garasia, Koli
Mahadev, Hill Spider, Pardhi,
Adventurer,
f) Latur Koli Hahadev, Mountain
Spider.
g) Usmanabad Koli Hahadev,
Mountain Spider, Pardhi,
adventurer, Thakur. The
various castes of the Scheduled
Tribes of Marathwada are
mentioned and Nanded district
has the largest number of tribal
people and the largest number
of sub caste people. In Hingoli
district minimum the least
number of Bhil and Pardhi
Castes found.
1) All these societies in the world
were in a complete tribal state,
and then the rural society, after
the advent of the monarchy, the
trades fired at the capital and
because of this, and the citizens
have now started.
2) After industrialization, it seen
that the entire tribal society
started to become citizens.
3) It observed that the Economic
development of the people of
 the Scheduled Tribes has
drastically declined.
4) Scheduled tribe people live
according to the laws of nature
so the Environment protected.
5) It is the responsibility of the
Government to provide Justice
and rights to the Schedule Tribe
communities in all the states
and to resolve their problems.
Suggestions:
1) I think in order to bring the tribe
community into the
mainstream educationally,
Scholarship should given like
other cadres and the tribe
community should given the Reference:
opportunity of higher
education.
2) In the current situation, the
capitalists are stealing the land
of the tribal people. And tribes
are grabbing the lands of the
people and building a new type
of farm house.it is necessary to
settle these land grabbers.
3) I think in honor of the 75 th
anniversary of the Country’s
Independence Day, Azadi ka
Amrit Mohotsve. Is the
occasion to bring the people of
the society into the
mainstream?
4) I feel that even today the
Schedule Tribes due to wrong
and inadequate development
planning so it is the duty of the
government to address their
margins face many problems.
5) I think a large number of
employment should provided
through the Employment
Guarantee Scheme so that the
standard of living of the people
will improve and poverty will
reduced.
1. Ambugudiya, J.(2007) Schedule Tribes
Protective discrimination and Social
Justice: Exploring assembly debates In B.
T Lawny ( Social Justice).
2. Elvin V (2009) A philosophy for NEEA
New Delhi: Gym Publishing house.
3. Mahdi saran (2005) laws, Lore and
logjams: Cortical issue for Indian forest
Conversion International environment and
development gate keeps services.
4. Menon p & Sinha D. (2003) Panchatiraj
in scheduled areas, New Delhi, Instate of
social science.
5. World health organization report (2003).
6. Registrar General and Census
Commissioner, India.
 Dr. P. A. Waghmare

Abstract
Joothan by Omprakash Valmiki is an outstanding autobiographical narration which
sheds light on changing socio-economical scenario of independent India. India is
not a land of homogeneous people. It is divided into various castes, cultures, sects,
and creeds. The hierarchal feature of castes has created very serious social,
economical, cultural and political problems in India.
Key words: Dalit, caste, identity, names.

Introduction: The independence brought with

The social structure of pre- itself the promise of restoration of
independent India has collided with human dignity to the oppressed. The
the modern principles on which the Indian constitution conferred the
constitution of India is based. The low depressed classes dignity, respect,
caste people in India before consideration, courage, confidence,
independence had to suffer the and honour. But that was theoretically.
atrocities, humiliations and On the social level the tables had not
oppressions. They did not have the been turned. The Dalits were treated
dignity to call themselves as the the same as they were used to treat
citizens of the nations. They were before independence. Though the
underprivileged. Therefore the thoughts of Ambedkar and the other
identity they carried was tainted with modernist changed some of the
the prejudiced attributes the castes scenario, the Dalits are still in the
system had conferred on them. They transition state where they are caught
were judged by their caste identities in the former caste attributes and their
which played crucial role in their life.
modern identities. Joothan has
It is because of the caste identities
triggered the issues of Dalits identities
they were at the subjection of
and pangs of their life.
humiliation.

Sant Muktabai Arts and Commerce College, Muktainagar

 Indian citizen is not bestowed
with a single identity. The different
regions, religions, sects, cultures and
languages add to their identity
making. Among the identity making
factors caste is one of the
indispensable part of Indians identity.
Though after the adoption of Indian
Constitution, Indians have been
conferred the equal rights, but the
caste has snatched it from the lower
castes. The influence of the former
social order and law still lingers in
the modern India. According to pre-
independence ancient Indian social
structure and law which was based
on Manusriti, women and the shudras
could not enjoy the human rights.
They were considered as menial and
subject to humiliation. They were
portrayed with negative attributes and
treated accordingly. Thus the life they
lead, the treatment they got from the
society, education and career, and
everything gets affected by the identity
they got from caste and gender.
Joothan, an eye-opening
autobiographical narration sheds light
on the serious issues of caste identity
and the aftermath of it. The personal,
social, economical as well as political
lives get affected by the caste identity.
The Britannica dictionary defines
identity as: “who someone is: the
name of a person”
1. “the qualities, beliefs, etc., that
make a particular person or
group different from others.”
(www.britannica.com)
The Merrian- Webster dictionary
defines identity as:
1a): The distinguishing character or
personality of an individual
b): the relation established by
psychological identification
2) : the condition of being the same
with something described or
asserted
3)a): sameness of essential or generic
character in different instances
b): sameness in all that constitutes
the objective reality of a thing
4): an equation that is satisfied for
all values of the symbols
(www.merrian-webster.com)
The oxford dictionary defines
identity as :
“The quality or condition of
being the same in substance,
composition, nature, properties,
or in particular qualities under
consideration; absolute or
essential sameness; oneness.
(www.oed.com)
The Cambridge dictionary defines
identity as:
a) “a person’s name and other
facts about who they are.”
b) “the fact of being, or feeling
that you are a particular type of
person. Organization, etc, the
qualities that make a person,
organization etc different from
others.” (www.dictionary.
cambridge.org.)
The Collins dictionary defines
identity as:
 Expression of Dalit Identity Politics in Joothan
“The identity of a person or
place is the characteristics they
have that distinguish them from
others.” (www.collinsdic
tionary.com)
The above definitions of identity
includes innate qualities,
characteristics, the difference it makes
with others and beliefs about the
subject. When an identity of a human
being is constructed, the biological
factors determine the gender and
sexual identity. The social, political,
economical, and cultural factors too
contribute to make an identity. As in
the USA, skin colour has become the
identity mark, in India caste has
become one of the influential identity
quotient. As the gender traits are
culturally constructed, in the same
way the caste attributes are culturally
constructed. The concept of pollution
is central for building caste identity.
The higher castes are considered
as pure, privileged, respectful,
honourable, financially rich,
politically powerful and cultured
while lower castes are considered as
impure, underprivileged, illiterate,
filthy, socially degraded, uncivilized
and financially weak. On these
arbitrary touchstones the lower caste
people are judged and humiliated.
They were not conferred the human
rights like dignity, respect, equal
opportunity, right to education, equal
access to public facilities like water,
sanitation etc., right to wear good
clothes, jwellery etc. the lower caste
people were exploited socially,
financially, economically and
politically. The expression to all these
exploitations is given by Omprakash
Valimiki in his Joothan. The title itself
focuses on the polluted left over meal
which was given to the low caste
people as a token of generosity by
high caste people. If somebody
belongs to the particular caste, his/
her fate is decided as per the social
code of the people. The social code
permits the high castes to exploit the
lower castes.
The low caste people try to come
out from the quagmire of this social
structure by denying their caste status
by choosing their different identities
through changing their names. The
name a person denotes his/her gender,
caste, sect, religion etc. in India. Thus
a particular name may affect the
psychology of a person who comes in
contact with it. It changes the attitude,
behavior, and reaction of a person
towards the name holder. If a name
denotes privileged group, the name
holder gets better treatment in the
society. If a name denotes
disadvantaged group, humiliating
treatment is meted out to the name
holder. Hence name is crucial for
determining the status of a person in
the society.
The author of Joothan is caught
into the dilemma that whether he
should cherish his caste name or
decline it. His gotra name Khairwal
hides its caste while the surname
‘Valmiki’ highlights that he belongs
to Bhangi caste. Whenever he reveals
his surname to other people, he is
looked down upon. Though he was
highly educated, cultured, well-bred
intellectual, he is considered as filthy
‘Chuhra’. The author continuously
perceives the reality that though
highly educated, his social status
remained unchanged. The treatment
he is meted out remains indignant.
Thus the people around him, his
kin and kith change their names to
hide their caste identity. They did not
point his name on the wedding cards.
His niece denies her acquaintance
with him before the whole class.
(Valmiki, Om Prakash: 2021) Even
his intellectual friends too oppose his
caste identity. They claim that he
complains about the treatment meted
out to him, opposes caste and holds
the caste identity tightly by calling
himself Valmiki. But changing names
is still not a valid route to evade caste
identity. Because if somehow
somebody finds out the fact, the
preceptors feel cheated and the name
holder is alleged socially for
concealing his/her identity. Baburao
Bagul in his short story “When I Hid
My Caste” has recited the same
concerns when the speaker hid his
caste. (Bagul, Baburao: 2018) The
speaker was robbed and one of the
thieves has announced that he had
been hiding his caste. Hence
Ramcharan Tiwari beat him up to his
heart’s content. Hence this has
become a genuine and pervasive
social problem on which the author
sheds light.
Conclusion:
Therefore changing names may prove
helpful for concealing caste identity
but this is not a permanent solution
to the problem. The solution of the
problem lies in cultivation of human
rights among people and discarding
the old value system. If a particular
name holder leave to pursue the
traditional jobs, the cause of their
subjection and humiliation, the name
holders will earn respect from the
society.
References:
1. Shakespeare, William. Romeo and Juliet,
1597, Oxford: Published for the Malone
Society by Oxford University Press, 2000.
2. www.dictionary.cambridge.org
3. www.collinsdictionary.com
4. Valmiki, Om Prakash. Joothan, translated
by Arun Prabha Mukherjee, Samya,
Kolkata, 2021. Reprint.
5. Baburao, Bagul. When I Hid my Caste:
Stories, translated by Jerry Pinto, Speaking
Tiger, New Delhi, 2018.
 Fares Mohammed S. Ali, Anand Ubale

Abstract
This research article is devoted to exploring the notions of alienation, ideology, and
dialectics in the selected novels of E.M. Forster. It is seen that Forster directly or
indirectly included these themes in his novels; The Longest Journey, A Room with a
View, Howards End, and A Passage to India. The current research paper focuses
properly on the deep analysis of these works to find out the main arguments mentioned
above in the light of the Marxist perspective. The researcher will provide detailed
knowledge about these ideas based on the whole rereading of these books concerning
the story’s actions, characters, thoughts, reactions, points of view, and the roles
given to these characters. It is observed that the socio-political and economic crisis
at that time regarding the global great events such as the First World War and the
Second World War influenced the writer’s attitude. Thus, the researcher will investigate
the ideas mentioned above critically in the light of the Marxist point of view.
KEYWORDS: alienation, ideology, dialectics, exploitation, bourgeoisie,
capitalism, liberalism, etc.

Introduction message to the people of that time in

Exploring the ideas of Alienation,
Ideology, and Dialectics is considered
one of the major features of the 20th
century. As well as other notions
namely isolation, restlessness,
homelessness and marginalization. A
lot of literary writers have adopted
these major ideas in their works.
These writers intended to convey a
one way or the other to treat these
issues seriously. E. M. Forster as one
of these great writers embodied these
as the basic themes of his literary
articulations, particularly his novels.
In this research paper, the ideas of
Alienation Ideology and Dialectics in
the selected novels; The Longest
Journey, A Room with a View,

*Department of English, Aden University-Yemen.

**Professor, Department of English, Dr. Babasaheb Ambedkar Marathwada University, Aurangabad-
India.
Howards End, and A Passage to India Ideology
will be analyzed critically according The concept of ideology is a large
to the Marxist approach standpoint. term that has occupied the prominent
In this context, all the selected novelsstatus of most contemporary
that have been previously mentioned philosophers, critics, and thinkers in
can be studied carefully. The current different aspects of life. It can be
basic arguments of Marxism can be known as a collection of values,
examined throughout the books by thoughts, beliefs, and allegations on
providing explicit examples of the which any social, political, religious,
texts. It has drawn the attention of or economic system is based. In 1796,
many English writers, particularly this term was first articulated by the
Edward Morgan Forster. French thinker Antoine Destutt de
Alienation Tracy and means the ‘science of
ideas’. It is a comprehensive set of
The concept of alienation is one of beliefs and attitudes about social and
the most significant notions of the economic institutions and processes.
Marxist approach. It literally meant Althusser defined ideology as “a
estrangement. It is a multidimensional system (possessing its logic and
term related to different social, proper rigor) of representations
political, economic, religious, and (images, ideas, or concepts according
literary contexts. It is a historical to the case) endowed with an
phenomenon since the early centuries existence and a historical role at the
according to the Holy Quran and the heart of a given society” (Luke 76).
Old Testament allegations that it had Later on, this concept has been used
taken place in the time of Adam and by many well-known philosophers
Eve who felt alienation, loneliness, like Karl Marx and Friedrich Engels.
and isolation as it is mentioned in the Ideology is a set of ideas or
Fall of Adam and Eve as a result of philosophies associated with a
God’s disobedience. In this case, particular person or group of people.
Adam and Eve felt alienated and tried
to regain heaven after their expelling. Dialectics
The feeling of alienation led them to Dialectic is also known as a dialectical
a continuous struggle for breaking this approach which is a discursive term
isolation by the return to paradise. occurring between two or more
Before Marx, the term ‘alienation’ had individuals or groups of people
been highlighted by Hegel. The bearing various standpoints about a
concept of alienation had been the particular subject intended to create
central argument of Hegelian the truth through arguments and
philosophy. discussions. It refers to the way of
 Challenging the Notions of Alienation, Ideology and Dialectics in the...
examining and debating ideas to get
the truth in which two contradictory
ideas are explored to find a solution
that involves both of them. Logical
ways of argumentation lead generally
to the creation of dialectics. It is
associated with objective notions and
excludes the subjective ones that can
be influenced by emotion, feeling
sensibility, and passion. Dialectics is
“a way of thinking that brings into
focus the full range of changes and
interactions that occur in the world”
(James Tyner 12).
Exploring these Concepts
through Forster’s Selected Novels
in the Light of Marxist Approach
These terms, later on, have been
investigated deeply and become the
main arguments for several critical
theories. The well-known wide
spreading concepts among the modern
schools of thought are alienation,
ideology, and dialectics. These
arguments formed the principal
concepts of many critical theories in
general and the Marxist theory in
particular. Many novelists, poets,
dramatists, and other literary writers
adopted these themes in their
articulation by referring to them
directly or embodying them indirectly
in the context. In the same case,
Forster the prominent English novelist
highlighted these issues within his
writings. May he included them
purposefully and this accompanied the
growth of critical theories, especially
the Marxist approach. The concept of
materialism and morality is the other
dialectical domain in which these
norms are contrasted with each other.
Materialism seems to look for
property and wealth. It focuses on the
material needs and living comfortably
of the individual and group without
taking into consideration other needs.
It concentrates on the materialistic
world that makes people enjoy their
material needs and live comfortably.
On the contrary, morality seeks to
provide for the emotional and spiritual
needs of individuals and society.
The idea of alienation can be seen
in A Passage to India in the characters
of the novel’s protagonist and
antagonist, Aziz and Adela. Dr. Aziz
feels familial, social, and political
loneliness. The death of his wife and
the mistreatment of the British toward
him personally and toward the whole
Indian society motivated his struggle
against the British and try to change
the tragic realism that the Indian
people live. The incident of Aziz’s
innocence declaration caused Adela
much trouble and left alone and
neglected by the British colony.
Moreover, Forster’s concern in
APTI is thrown to a new ideology
called orientalism. He is considered
orient because he traveled to the east
particularly India to explore, study,
and investigate all aspects of the
nation. He explored the social,
political, economic, cultural,
geographical, intellectual, religious,
and even scientific aspects of Indian
society. Based on his explored
journey, Forster has created all ideas,
motifs, settings, and characters of the
book. This exploration of the east
inhabitants is counted as a new
ideology by which scholars,
philosophers, critics, and politicians
can behave according to the oriental
ideology. To study the manners of the
eastern people’s life, relations,
belongings, history, and philosophies.
In other words, it is conditioned to
conduct according to particular
criteria that can contribute to reaching
the targeted destinations. Above all
orientalism is built on this allegation.
It is concerned not only with the
socio-economic and political issues
but also encompasses the cultural and
linguistic dimensions.
Conclusion
It is concluded that Forster in his
selected novels highlighted the main
socio-political issues paying special
attention to the predominant political
concepts of the time that later have
become major arguments for many
thinkers and are considered the basis
of their school of thought. These
arguments that counted as the central
concentration of this research work
are alienation, ideology, and dialectics.
Hence, the researcher has investigated
these notions properly through his
study of the four selected novels of
E.M.Forster that are previously
mentioned. As well as the critical
exploration of these ideas in the light
of the Marxist perspective. It is
observed that the socio-political and
economic crisis at that time regarding
the global great events such as the
First World War and the Second World
War influenced the writer’s attitude.
Thus, Forster directly or indirectly
referred to these notions in the course
of his narration at that time
accompanied by the growth of
Marxism and the increasing the
political conflicts between most of the
well-known global parts in general
and England particularly. In short,
alienation, ideology, and dialectics as
the major allegations of the Marxist
theory have been examined critically
from socio-political, economic,
psychological, cultural, and religious
angles.
Acknowledgements
The author Fares Mohammed S. Ali
would like to express all his sincere
thanks to the Department of the
English University of Aden who
granted me a scholarship to pursue
the postgraduate studies M.A. and
Ph.D. at the English Department of
Dr. Babasaheb Ambedkar
Marathwada University. I have
carried out this research paper on
critical theories under the title
“Challenging the Notions of
Alienation, Ideology, and Dialectics
in the Works of E.M. Forster: Marxist
Perspective” under the guidance of
prof. Anand Ubale. A lot of thanks to
 Challenging the Notions of Alienation, Ideology and Dialectics in the...
my respected guide for his assistance
and encouragement.
References
1) Eagleton, Terry. Marxism and Literary
Criticism. Routledge Taylor & Francis e-
Library, 2006.
2) Ferretter, Luke, editor. Louis Althusser.
Routledge Taylor & Francis Group, 2006.
3) Fludernik, Monika. Metaphors of
Confinement: The Prison, in Fact, Fiction,
and Fantasy. Oxford University Press,
2019.
4) Forster, Edward Morgan. A Passage to
India. Kalyani Publishers, 1993.
5) —. A Room with a View. Bibliotech Press,
2014.
6) —. Howards End. Penguin English
Library, 2012.
7) —. The Longest Journey. Serenity
Publishers, 2008.
8) Shah, Muhammad. “Marx’s Concept of
Alienation and Its impacts on Human
Life”. Al-Hikmat, vol. 35, 2015, pp. 43-
54.
 Mr. Sirsat Nilesh Shashimohan

Abstract
In today’s globalization process prosperity of any country depends on equal
opportunities for everyone. On the other hand minority and depressed sub-groups
are deliberately ignored from their rights, thoughts and voices which remain
unexpressed. Marginalized are socially, economically and politically excluded from
the society on basis of dominant structured caste system. If we look back in teachings
of Buddha through the lens of Jataka stories, it was an attempt of Buddha to liberate
people from rigid bounded social restrictions which were replaced by moral human
values such as kindness, compassion, wisdom, self-control right conduct and non-
attachment free from harmful desires. Buddha also analyzed mind and interpreted
dream which can be seen in Mahasupinna Jataka. More over these stories also
explored poor social condition and life of marginalized during Buddha’s era.
Keywords: Marginality, Dalit, Downtrodden, psychoanalysis, Bodhisattva,
akusala.

Introduction: attempts to raise the voice of this

In today’s scenario we see that crushed class. The prominent voices
minority and depressed class have to of Dalit literature in India are Mulkraj
struggle for their rights and Anand (Untouchable), Namdev
opportunities that may be in field of Dhasal Arun Kamble, Munshi
education or employment. The term Premchand, Raja Dhale, Daya Pawar,
Marginality can be useful in analyzing Om Prakash Valmiki, Annabhau
social, political, cultural, religious and Sathe, Laxman Mane etc. all have
economic context of people, who are explained Issues of exploitation and
struggling to gain access to these subordination.
resources and deprived from equal Marginalization can be seen as a
opportunities in their social life. Dalit process where certain group has all
literature has always made its best access to social and political powers.

Mphil Research Scholar, Department of English, Dr. Babasaheb Ambedkar Marathwada University,
Aurangabad.
 Psychoanalytical view on marginality through Jataka Tales
On the other hand minority and
depressed sub-groups are deliberately
ignored from their rights, thoughts and
voices which remain unexpressed.
Marginalization has aspects in
sociological, geographical, economic,
and political debates. The term
‘marginalized’ may be used
synonymously with the term
‘proletariat’ as used by Karl Marx,
‘subaltern’ used by Antonio Gramsci,
‘powerless’ as elaborated by Michel
Foucault, or exploited, vulnerable,
discriminated, disadvantaged,
subjugated, socially excluded,
alienated or downtrodden this all
terms indicated exclusion from their
rights and equal opportunities.
However in India a large amount
of fund is given by the government to
upraise the status of socio-economical
backward classes but, still there
problems remain unsolved. The
concept of ‘marginal man’ was first
coined by Robert Park (1926)1. He
states that some specific groups
deliberately are pushed beyond the
edges of society this groups are
deprived of their rights are said to be
marginalized. It is well said by Emile
Durkheim in book views on
philosophy and morality “Man is
himself only in and through society if
man was not a part of society, he
would be an animal like the rest” 2.
As Rousseau demonstrated a long
time ago, if we take away from man
everything he derives from society all
that remains is a creature reduced to
Sensation and more or less in
distinguishable from the animal. We
see that same issues still exist today
which were at the time of Buddha.
The issue of social justice is more
frequently voiced in global arenas
today. In today’s globalization process
there is a need to transform the
policies required to ensure social
justice in the globalization process.
Transformative change in society must
combat the barriers based on race,
class, and gender in order to achieve
success (mulling 1997).
The aim of psychology is to render
our knowledge of human nature more
exactly and systematically, in order
that we may control ourselves more
wisely and influence our fellow men
more effectively”. In jataka tales we
see Buddha appears as Bodhisattva
born and reborn to achieve nirvana.
Bodhisattva goes through all humanly
sufferings to achieve his goal and is
born in form of human, animals, birds
and other forms. We see Jataka stories
with unmatched potential in terms of
creativity and the message it delivers.
It explains importance of human
values, wisdom, compassion, equality
and nondiscrimination towards others.
In 1896 Sigmund Freud coined the
term psychoanalysis; his theory
explains the phenomenon that through
catharsis it is possible to gain insights
from mind by bringing the content of
the unconscious into conscious
awareness. Both Freud and Buddha
explored that there was something
related to mental phenomenon for
causing ill effects on the body.
Tathagatha used psychoanalytical
approach to heal people with different
mental disorders such as pathological
grief which can be seen in Sujatha
jataka. In this jataka grief was
experienced by son following the
death of his father this emotional pain
was not healing with time and
memories of lost one were
preoccupied. sujatha jataka act as
talking cure and healed the prolonged
grief of the sufferer. Same therapy was
also used in Assaka jataka we see that
king goes in depression after queen’s
death. This stories touch through
unconscious of the person and healed
them. Sigmund Freud introduced term
‘Oedipus complex’ in his
Interpretation of dreams in 1899. In
Maha Supina jataka is also known as
sixteen reams of king pasenadi Kosol
in which dream analysis was done by
Buddha. In this an attempt was made
to analyses unconscious thoughts of
king pasenadi this analysis of dreams
was done by Buddha 2500 years
before Sigmund Freud.
Taking the working of human
mind into consideration Buddhist
jataka stories and the different Western
psychological views of mental
disorders are associated in some way.
Buddha emphasized that every being
has some sort of disorder. Jataka story
tellers profoundly discuss the thoughts
and actions of the akusala or
pathological mind. The Buddha knew
the power of storytelling and was able
to read the frames of mind. The
Buddha used such stories to heal
people with mental disorders .
According to wicramasinghe mind
analysis is shown through Jâtaka
stories. Jathaka stories, provides a
different view of the social hierarchy
and social life prevalent in ancient
India.
According to vinay pitakas, social
status of shudra was of “hina jati” (of
low birth), ‘hina kamma’ and ‘hina
sippa’ (following low occupation and
low means of livelihood He, therefore,
ordered the Chandala to move to the
leeward side of the road so that he
did not stand in the wind’s path. The
Brahmana moved to the windward
side himself. However, the Chandala
did not oblige. He stood his ground
on the windward side of the Brahmana
and said that he would obey the
Brahmana only if the latter could
answer his questions, which the
Brahmana was unable to do. As a
result, he had to put up with public
humiliation in the hands of
the Chandala. This shows that
untouchability was followed during
the time of Buddha where this class
was deprived of equal status and
opportunity in social context.
Evidently same situation can be seen
in Matanga jataka were the outward
physical appearance as wearing dirty
garments along with an earthen pot
in his hand indicates social position
 Psychoanalytical view on marginality through Jataka Tales
of this caste is portrayed well through
this jataka story.
Trespassing of food with lower
castes set restriction for upper caste
and avoiding rule resulted in social
ex-communication from his caste.
This type of approach was there
towards this depressed group. The
concept of slave or called as ‘dasa’
were belonging to shudra caste. They
were assigned the “impure” task of
removing and burying dead bodies.
We see that servitude of other three
upper vernas was his occupation. The
above Jâtakas have largely focused on
slavery or the royal elites. We can say
slavery gave rise for the social
discrimination on basis of jobs done
of low status. We can say that slavery
gave rise for economic and social
discrimination also. Jathaka stories,
provides a different view of the social
hierarchy and social life prevalent in
ancient India. Buddha through jataka
tried to eradicate the problem of
discrimination with a message that we
should have compassion and no
discrimination towards other he
allowed other low profession peoples
in his sangha and provided equal
opportunities to marginalize.
Conclusion:
Jataka stories provide psychological
content and are useful in
understanding mental thought process
and various causes of distress which
affects individual personal, social and
work life. Through jataka tales we can
understand the position of
marginalized, as well as pattern of
social discrimination from Buddha’s
period. We can see how Buddha
inculcated the human values and
molded thoughts in direction of
humanity.
References :
1) A Textbook of Psychology, William Mc
Dougall, 1999, Discovery publication
house new delhi-10002, ISBN -81-7141-
505-9, page no 1.
2) The journal of the international association
of Buddhist studies, volume 4, Buddhist
and Freudian psychology, padmasiri de
Silva, 1981, page no 114-115
3) The jataka, E.B. Cowell, motilal
banarasidas publication Delhi, vol.iii-iv,
Sujatha jataka-352, pg. No
4) The oedipal conflict and Buddhist jataka
stories, Dr.Ruwan M Jayatunge, nov
30,2016
5) Psychological aspects of jataka stories, Sri
lanka guardian, Dr. Ruwan M Jayatunge
16 jan 2010.
6) Social movements an anthropological
reader, 2005, Blackwell publication Ltd,
by June Nash, ISBN 1-4051-0108-3, page-
11.
 Ratnamala Ratan Pagare

Abstract
The Asian descent people who live in America are called Model Minority. But this
article studies the term model minority has become myth for Asian Americans. How
the term became myth, this research is going to explore this through the novel, “ No-
No Boy by Japanese American writer John Okada. The title of the novel has deep
meaning NO-NO are actually the answers to the two questions; which are asked to
Japanese Americans in government questionnaires during the World War II. The
questions are, would you serve in the American armed forces? And would you swear
loyalty to America? Actually this novel is fictional version of real boys’ life. Ichiro is
been made by society to repent for not serving to the country who had interned him
and his family. As being part of minority group how Ichiro feels excluded from
Majority group in America. This feeling of alienation constantly pressures him to
struggle harder to gain acceptance of American society.
Keywords: Minority, Myth, Japanese American, Asian Americans, Immigrant,

Introduction: still major issue in America. But this

Minority means persons who belong term actually hides this serious issue
to a smaller group of people; who about Asian Americans. It is like
share common religion, ethnicity, killing two birds with a stone. On the
language and culture in any country; one hand Asian Americans are
where their population is less than half declared as Model minority so their
of the population of that country or problems would be view as minor or
territory calls minority. Minority group neglected on the other hand because
is subordinate to majority dominant of this label white power is actually
group in any country. In America trying to under estimate African
Asian Americans have labelled as Americans; as though they are also
model minority group. Because of Minority in America. But they are
model minority myth Asians unable to get success because of their
American put in dilemma. Racism is own weakness and drawbacks. This

Ph. D Research Student Dept. of English, Dr. Babasaheba, Ambedkar Marathwada University, Aurangabad,
ratnamalarp@gmail.com
 Model Minority A Myth: A Special Study of ...
term is also putting two minority
communities against each other. One
more aim behind labelling this term
to Asian American is that; in America
it is not only white people are
successful but people from other race
and ethnicity can also get success.
This label hides Asian Americans’
discrimination’ and inequality at
workplaces and at public places,
social gatherings and also the
hierarchy which works against
minority in America.
Japanese Americans:
The Japanese Americans are the part
of Asian American group. Asian
Americans means people from Asian
descent immigrated or born in
America. Asian American is the most
diverse ethnic group in America. It is
really unfair to categories varieties of
ethnic groups in one category. The
Japanese immigration was seriously
encouraged in America when the
Chinese Immigration was banned..
There were many racist stereotypes
were spread against them. They were
exploited as cheap labourers. Even
white people started to do riots;
because white people felt threatened
by their hard work and success. So
Benzi Zhang in his article named,
Japanese-American Literature
informs that, “The Chinese labor was
banned from immigration by the
Chinese Exclusion Act of 1882.” (
ed. Knppling 127) But Americans
wanted to fill the labour need so
Japanese immigration was allowed.
The Japanese were also facing
economic and political problems so
they came to America.
In the beginning like Chinese
Americans, Japanese Americans also
had worked hard in unskilled works.
They worked as labourers in railroads,
fields, and factories. They also worked
as domestic servants. But later they
focused mainly having their own
small businesses. Their advanced
technic in agriculture field also
stunned the white Americans.
Japanese Americans specially made
their impact by truck farming. Other
ethnic groups mostly impressed when
they did farming successfully on the
American lands which were
considered as barren land by white
people. Now white people started
afraid to Japanese Americans and they
started to see Japanese Americans as
their competitors. This is the
beginning of exclusion of Japanese
Americans. If you can’t compete with
them; drive them out of the land this
is forever strategy of white Americans.
So anti-Japanese feeling was rising
highly by White farmers and others.
Internment of Japanese Ameri-
cans:
In easy word internment means
confinement. These confinements are
also called as concentration camps.
Internment of Japanese Americans is
a dark truth of the American history.
The reason behind the Japanese
American’s internment is as Banks
says, “On December 7, 1941, Japan
attacked Pearl Harbor.” (419) Pearl
Harbor is situated in one of the Hawaii
islands. Hawaii is also one of the
states of America. It was a surprise
bombing attack by Japanese military.
This became good opportunity for
anti- Japanese people, politicians and
competitor farmers for spreading the
rumours about Japanese Americans’
involvement with Japan for this
attack. These rumours made Japanese
Americans life more difficult in
America. To win the heart of white
Americans, politicians also jumped in
this matter.
No-No Boy by John Okada:
The novel No- No Boy is written by
the Japanese American writer, John
Okada.The protagonist of the novel
is a twenty five years old young
Japanese American named, Ichiro
Yamada he was also included in the
list of no-no boys. The dilemma and
the crisis he faced after becoming no-
no boy it is the story of that. The novel
shows Ichiro is a second generation
Japanese American. Actually Japanese
Americans have classified themselves
in four groups according to their
generations. For example Benzi Zhang
tells, “The Japanese- American
community designates the
generational distinction by separate
nomenclatures- issei, nisei, sansei,
and yonsei- to mean the first,
second, third and fourth generation
of Japanese Americans.” (ed.
Knippling 126)
The novel begins when Ichiro
finishes his two years punishment in
prison for not serving in American
arm forces; and he is on the way to
his home. He is feeling so guilty that
he doesn’t want meet any known
person but on the way home; he meets
Eto a Japanese American who has
served in American military so called
as yes-yes boy. Ichiro tries to avoid
him but when Eto comes to know that
Ichiro is no-no boy all his friendliness
converts into disgust and anger, he
says to Ichiro, “”NO-no boy, huh?”
“Rotten bastard. Shit on you.””
(Okada 5) Already Ichiro is depressed
by his decision and Eto’s such a
behaviour breaks his heart. In the
novel maximum second generation
Japanese Americans have shown
having strong desire to gain
acceptance of America’s majority
group. Therefore they think those
Japanese Americans, who have not
served in U.S. military against Japan
has made huge crime and even
exclude their own community’s
people who didn’t serve for America
to show their loyalty for this country.
Ichiro reaches home he finds his
parents’ house is located behind the
grocery store which his parents are
running; the house is actually,“A hole
in the wall with groceries crammed
in orderly confusion on not enough
shelving, into not enough space.” (7)
This setting shows hardship and
 Model Minority A Myth: A Special Study of ...
struggle of first generation Japanese
Americans who have tried to adjust
in new country when they arrived in
America. Ichiro blames his mother for
his not serving in U.S. military.
Because of this decision his whole life
and career destroyed. She thinks that
one day they will return to Japan;
because as being minority before war
also, they have already faced anti-
Japanese movements and
discriminations. They were also
labelled as unassimilated group.
Therefore they wanted to go back to
Japan and settle over there. But Ichiro
thinks America is his own homeland.
Ichiro represents Second generation
Japanese Americans who think the
same. Therefore thousands of second
generation young Japanese Americans
joined U.S. army and went on war
because they wanted to get citizenship
of America.
Germany and Italy were friends
with Japan because they all had one
motive and that was the domination
on Eastern Asia for natural resources
for example oil or rubber. So just after
four days of Japan’s attack, Germany
and Italy attacked on United States of
America. America was fighting with
Germany and Italy too. Then Ichiro
has a question to the Judge who has
sentenced him and many young
Japanese Americans to serve two
years in concentration camp and two
in prison for not joining U.S. army.
Ichiro questions, “You, Mr. Judge,
who supposedly represent justice,
was it a just thing to ruin a hundred
thousand lives and homes and farms
and businesses and dreams and
hopes because the hundred
thousand were a hundred thousand
Japanese and you couldn’t have
loyal Japanese when Japan is the
country you’re fighting and, if so,
how about the Germans and
Italians that must be as questionable
as the Japanese.” (30) And the irony
is as Ichiro states, “The judge, who
looked Italian and had a German
name.” (31) So it means it is okay to
be Italian or German in America but
not Japanese.
Conclusion:
This novel has proved that the term
model minority is actually a myth for
Asian American ethnic group in
America. Under this label there are
many serious issues of Asian
Americans have suppressed by white
Americans.
Work Cited:
Bank, James. Teaching Strategies For Ethnic
Studies, Fifth Edition, Massachusetts,
USA: Allyn and Bacon, 1991.
Okada, John. No-No Boy: With A New Foreword
By Ruth Ozeki, Seattle and London:
University of Washington Press, Edition,
2014.
Knippling, Alpana. Ed. New Immigrant
Literatures in the United States: A
Sourcebook to Our Multicultural Literary
Heritage, London: Greenwood Press,
1996.
Page, Amanda M. Understaning Chang-Rae Lee,
United States of America: The University
of South California Press, 2017.
 Dr. Geeta Sahu

Abstract
An autobiography offers insights into the lives of its author. When a woman chooses
to write about her life, she makes her private life available for public consumption.
There are many readers who eagerly read such stories because traditionally women’s
lives are supposed to be confidential and well-guarded from the public gaze. Since
life writings throw light on the various facets of women’s lives, they can be treasured
as important documents which offer glimpses into their lives and provide details of
their first hand experiences. The present paper attempts to trace the social, political,
historical and cultural mappings of two Indian women. In this pursuit the paper
aims at undertaking a comparative study of two autobiographies- A Princess
Remembers by Gayatri Devi and The Prisons We Broke by Baby Kamble. While the
former is an autobiography of a Maharani the latter is an autobiography of a Dalit
woman. A critical analysis of the two autobiographies will bring out differences
between the lives of the two authors and will also provide glimpses into extremely
diverse spheres of the Indian society.
Key words: autobiography, comparative study, Indian society, social differences,
women’s lives.

Introduction a literary genre which reveals an

As a genre of literature an account of the entire life history of its
autobiography is an account of a author. In the feminist agenda of
person’s life which has been written recording women’s experiences, the
by him/her. These accounts are factual deconstruction of women’s life
and depict the first hand experiences writings on the basis of accounts of
of the writer. In Greek, autos denote discrete experiences, offer insights
“self,” bios “life” and graphe into how and why a life took shape.
“writing” (Olney 236). Consequently, Regarding feminist theory and
an autobiography can be reviewed as women’s life writings, during the

Associate Professor , Department of English, H.R College of Commerce & Economics, Mumbai.
 Re-reading Marginality: Juxtaposing Lives Through ...
nineteenth and twentieth centuries,
several autobiographies have been
written by women in India. It has been
observed that women who wrote life
writings during this period are mainly
the ones who belong to the upper
classes of society and had access to
education. However, during the
Ambedkar era, a few women of the
lower castes too have written about
their lives through this genre. To name
a few such women, one can cite
examples of Baby Kamble, Urmila
Pawar, Shantabai Kamble, Kumud
Pawade and Vijila Chirrappad.
Methodology
The paper follows a descriptive and
analytical approach to the study of
autobiographies of two Indian women.
A socio-historical and feminist
approach has been followed to analyse
the primary texts.A comparative study
of the social, political, historical and
cultural aspects of the two
autobiographies is a crucial
methodology in this research paper.
Study Area: The research paper
covers the broad study area of
women’s writings in India. It focuses
on the literary genre of autobiography,
which is a sub-genre of life narratives.
Such writings are also considered to
be important documents in
understanding the feminist theory.
Results and Discussion : The two
autobiographies that are under
consideration for this paper have been
written by women who belong to
extremely diverse social, cultural and
economic strata of the Indian society.
The first autobiography is titled The
Princess Remembers and has been
written by Gayatri Devi, the former
Maharani of Jaipur. The second
autobiography which is titled The
Prisons We Broke has been written
by Baby Kamble, a Dalit woman from
Maharashtra. While Gayatri Devi’s
autobiography was published in 1995;
Baby Kamble’s autobiography was
published in 1986 originally in
Marathi and later its English
translation by Maya Pandit was
published in 2008.
A comparative study of the
autobiographies of Gayatri Devi
and Baby Kamble: The
autobiographies of Gayatri Devi and
Baby Kamble depict per-colonial and
post-colonial India. However, they
offer diverse glimpses into the lives
of the two writers. While Gayatri Devi
belonged to the Royal family and
enjoyed the best luxuries all her life,
Baby Kamble belonged to the Mahar
Community which is considered to be
untouchable in Maharashtra. While
the former lived amongst high-class
people, the latter was surrounded by
people who were illiterate,
superstitious and hungry. While
Gayatri Devi went to the best schools
all over the world, Baby Kamble
studied in a small girl’s school which
was run and dominated by Brahmins.
In this school the Dalit girls were
made to sit separately in a corner and
were subjected to discrimination.
Both, Gayatri Devi and Baby
Kamble struggled with the
adjustments within their marriages.
However, they negotiated their self -
progress by balancing their marriage
and individual goals. They had ample
responsibilities to fulfil within the
marriage which as Gayatri Devi
struggled for her freedom amidst the
rigid Royal family systems. She did
not wish to spend her life in purdah
in the zenana quarters like the other
two wives of her husband. Although
she was looked upon as a privileged
woman by the world, however she
struggled to establish her own identity.
Through her efforts, she won the Lok
Sabha election with a thumping
majority and later during the
emergency imposed by Prime Minister
Indira Gandhi Gayatri Devi was
imprisoned. The autobiographies of
Gayatri Devi and Baby Kamble offer
glimpses into their public and private
selves. As a comment on Amar
Singh’s diary, Susanne Hoeber (1983)
rightly says, “Private and public, it
would seem, are fluid categories,
situated in history and practice. They
vary with time and place; they remain
under constant review” (357). The
public and the private spaces create
gender identities. It asserts male
domination and pushes the female to
a subordinate position. The distinction
between public and private is central
to the understandings of modernity,
and the relationship between the two
is basic to the theorization of the
individual-society relationship.
Barbara Marshall (1994) says, “The
classic distinction between the public
and private, is between the public
world of politics, and the private
world of economic and familial
relationships” (10). Gayatri Devi was
a Maharani but with the independence
of India her life moved from better to
worse. Life took a sad turn for Gayatri
Devi in many ways, leaving her
feeling lonely and despondent. In her
long life, she witnessed many events
and happenings both on the personal
and social front. At the far end of her
life, she was left alone feeling lonely
and despondent, with just memories
of the past in her remembrance. She
emancipated her life as well as lives
of other women by playing the role
of being an able Dalit activist and
writer. Both Gayatri Devi and Baby
Kamble ensured that along with
improving they own lives; they
inspired the lives of others. While
Gayatri Devi started a school for girls,
Baby Kamble advocated Dr.
Ambedkar’s preaching’s in order to
bring about an improvement in the
lives of Dalits. Her activism and
writings brought about an awakening
and enlightened the downtrodden
Mahar community.
Both the autobiographies display
a sense of modernization in the
writer’s lives. However, the progress
of both the writers cannot be
 Re-reading Marginality: Juxtaposing Lives Through ...
compared to each other because of
the diversity in their social-cultural
backgrounds. Kali Nath Jha (2005)
says, ‘Modernization’ cannot be
measured on rigid parameters. Thus,
(all) societies of the world do not have
identical concepts of modernization”
(2).The modern writer Dipesh
Chakrabarty (1997) states ‘is a myth
in that it naturalizes history. Historians
have used the term ‘modernity’ to
mean a way of thinking as well as a
set of social institutions and
behaviours that began with the
Enlightenment. (400). Both the
autobiographies certainly display an
enlightened self of the protagonists;
thus, ensuring modernization and
progress.
Conclusion
Women’s life writings like
autobiographies offer interdisciplinary
perspectives and cross-disciplinary
feminist research. Their offer insight
into individual lives and provides an
identity to their writer. Meena Kelkar
and Deepti Gangavane (2003) offer
glimpses of the social, cultural and
historical happenings of a certain
period in time. This is because the
‘self’ is not an independent identity.
It is determined by social, historical,
cultural and psychological factors.
There is an interconnection between
the self and various other factors.
Regarding the feminist reflections on
the nature of the self, Michelle
Moody-Adams (1988) says, “Recent
feminist reflection on these matters
has by and large taken one question
as central: whether the nature and
identity of the self can be separated
from contingent facts about concrete
social, historical, and physical
circumstances, or whether such facts
are fundamentally constitutive of the
self” (255). Thus, Women’s
experiences through life writings
count as significant insights into their
identities.
References
1) Devi, Gayatri. A Princess Remembers. New
Delhi: Rupa Publications India Pvt. Ltd.,
1995.
2) Kamble, Baby. Translated from Marathi
by Maya Pandit. The Prisons We Broke
(2 nd Edition). Hyderabad: Orient
BlackSwan, 2018.
3) Jain, Jasbir. Indigenous Roots of Feminism:
Culture, Subjectivity and Agency. New
Delhi: Sage Publications India Pvt Ltd,
2011.
4) Kelkar, Meena and Gangavane, Deepti.
“Identity, Freedom, and Empowerment:
Some Theoretical Reflections .” Feminsim
in Search of Identity: The Indian Context,
2003.
5) Moody-Adams, Mitchelle. “Self/other.” A
Companion to Feminist Philosophy (1988):
255-262.
6) Spender, Stephen. World Within World: The
Autobiography of Stephen Spender.
London: Modern Library, 1951.
 Dr. Kaberee Borpuzari Sarmah

Abstract
Gender is not a genetically or biologically given concept but a social construction. It
refers to the social construction of differences between men and women. For example,
there is a belief that men are strong and brave compared to women. Gender inequality
is the social conception in which men and women are not equally treated. The
present study was conducted with a view to find out whether gender inequality is
prevalent in Tinsukia district of Assam. Total 200 women were selected randomly.
The study was conducted through descriptive survey method.
Keywords: Gender inequality, gender issue, Tinsukia district.

1.0 Introduction: present study aims to find out the

Gender inequality is social
phenomenon and discrimination in
which one sex or gender gets better
privileges or prioritized over another.
Gender inequality has been a pivotal
social issue in the society today. While
talking about gender inequalities or
gender discrimination, both sexes are
considered, but women are the main
victim of it. Gender equality is
fundamental human right. So, gender
disparity violates the basic right of
the individual. Although different acts
and other constitutional framework
are there to overcome gender
discrimination in all sphere, yet
gender discrimination is still visible
today in every sphere. Hence the
Assistant Professor, Dept of Political Science,
kaberee.borpuzarisarmah@gmail.com, 9957402332
issues of gender discrimination faced
by women of Guijan block of Tinsukia
district in Assam.
2.0 Objectives:
The study was carried out with
the following objectives.
i. To study and find out issues of
gender discrimination faced by
women of Guijan block in
Tinsukia district.
ii. The present study has also
made an attempt to find out the
causes of gender discrimination
of the area under study.
3.0 Methodology:
The study was carried out through a
Doom Dooma College, Assam,
 Gender inequalities and issues: A study of Tinsukia district in Assam
suitable research method called
descriptive survey method. The
population of the study involved
women of Guijan Block of Tinsukia
district in Assam.
Total 200 women respondents
from four villages namely: Kachujan,
Kokratoli, Gelapukhuri, and
Dhelakhat gaon of Guijan block of
Tinsukia district were selected
randomly. For collection of data, a
portion of the sample size was
interviewed while for the rest
questionnaire was distributed.
Data was also collected from
secondary sources like books,
journals, etc.
4.0 Study Area:
The present study has been carried
out in Tinsukia district of Assam.
Tinsukia is one of the 34
administrative districts of Assam and
is situated at the extreme North-East
corner of Assam. According to census
report of 2011, the district has a
population of 13,27,929. Out of which
6,80,231 are male and 6,47,698 are
female. Tinsukia district is inhabitated
by different communities mainly
Moran, Motok, Sonowal Kachari, Tai-
Ahom, Nepali, Adivasi, Bengali,
Marwari and Bihari.
In the present study total sample
included 200 women from different
communities of Kachujan, Kokoratoli,
Gelapukhuri and Dhelakhat Gaon
(village) under Guijan block of
Tinsukia district, Assam.
5.0 Results and Discussion:
The collected data from total sample
of 200 women of Guijan Block in
Tinsukia district have been analyzed.
Among 200 women respondents some
of them are working in different
sectors like education, hospitals,
offices private sectors, while others
are housewife and some of them are
daily wage earners.
Table 1: Rate of gender bias in
the immediate environment of Guijan
block in Tinsukia district
Number of
Respondents Response Percentage
15 Non-Existent 7.5%
45 Mild 22.5%
120 Existent 60%
20 No Response 10%
Table 1 reveals that out of 200
respondents 7.5% said gender
inequality is not existent in their
immediate environment. According to
22.5% respondents there is mild
gender discrimination in the area of
Tinsukia district. While 10% women
did not express their opinion in this
regard. But 60% women firmly
expressed their views that gender
inequality is prevalent in the area
under study.
Table 2: Respondents comment
on being victim of gender
discrimination.
Number of 6.0 Causes of Gendes Inequality
Respondents Answer Percentage The present study has also identified
130 Yes 65% certain causes of gender inequality in
50 No 25% Guijan Block of Tinsukia district.
20 No Response 10% 1. Poor economic condition:
Most of the women of the area are
Table 2 Shows that 65% women not able to afford good health care
of Guijan block in Tinsukia district and other requirements due to poor
have faced gender discrimination. economic condition. They always
2.5% women have never become depend on their partners or other
victim of it. Another 10% respondents family members, ultimately leading to
did not want to put forward their prevailing male domination.
views in this regard. 2. Lack of awareness: One of
The present study also makes the major causes of gender inequality
clear certain facts like - of the area under study is lack of
 Even when both husband and
awareness among women about their
wife earn wages, women do rights and ability to achieve equality.
twice as much household Cultural and social practices also play
a major role in keeping women at
activities and child care.
lower places in the society and compel
 It is also observed from the
them to be subservient to men.
study that most of the women,
3. Lack of education: Lack of
more particularly those who are
education is another cause of gender
housewives tend to be upset and
gap in the villages of Guijan block.
dissatisfied because their
Many young women between the age
decisions are not given due group of 22 to 30 have not even
importance at home in every completed primary school education.
sphere of their family matters The problem is, due to lack of
and male domination is very education these women are not aware
much prevalent. of their rights.
The study reviews the fact that
though there is different acts and 7.0 Conclusion:
constitutional framework to protect Gender equality is the basic human
women from any kind of right for all. The present study shows
discrimination and eradicate gender that gender discrimination still exists
inequality, but it is still existent at everywhere in the society. Hence a
workplace, family and everywhere in focus on gender equality is very
the society and Tinsukia district is no essential to prevent the inequality gaps
exception. between men and women.
 Gender inequalities and issues: A study of Tinsukia district in Assam
Nevertheless, gender related issues are
always challenged to develop an
equitable society. Therefore,
constitutional or legal protection
cannot merely eliminate the barriers
of gender discrimination. Families,
societies, different organizations
including educational institutions, and
government have to play a very
positive and significant role in this
regard. Everybody must stop wrong
and traditional stereotype practices at
home, work, and society at large to
overcome gender-inequalities.
References:
1. Agarwal Bina (1994) “A field of one’s
own: Gender and Land Rights in South
Asia”, Cambridge University press,
Cambridge.
2. Asha Mukherjee and Shahnaz Begum
(2021), “Contemporary gender issues in
India: Some reflections”, Gyan publishing
House.
3. Basin, Kamala (2005) “Understanding
Gender”, New Delhi
4. Custers Peter, (1987)”Women in Tebhaga
Uprising”, Naya Prakash, Calcutta.
5. Desai Meera and Thakkar Usha (2009),
“Women in Indian society”, NBT
6. Everett. J. M (1981) “Women and social
change in India”, Heritage Delhi.
7. Government of India (1953) “Social and
economic status of women workers in
India”
8. K. S. Bhalla (2006) “Great women of
India” Kalpaz publications.
9. Rinky Bhattacharya (2013) “Behind closed
doors domestic violence in India”, Sage
India
10. Saru Jayaraman (2014) “Behind the
kitchen door” ILR press.
11. Dash Deepak Kumar, (2016) “Feminism-
Theory and practice” Kalyani publishers
Delhi.
12. Visaria. L (2000) “Violence against
women,” Economic and political weekly.
 Dr. D.M. Javalkar

Abstract
This paper aims to throw light on the coverage of National Rural Employment
Guarantee Act (MNREGA) and problems of its implementation. This is a social
security programme, which is aiming at strengthening livelihood to rural population
by guaranteeing minimum 100 days paid employment in a fiscal year to each
household. This programme aims at empowering the people like socially and
economically marginalized sections of the society. Among the various Employment
Guarantee Schemes NREGA is the flagship programme to address poverty and
unemployment in rural India. This Act also aims to strengthen the natural resource
base of rural livelihood and create durable assets in rural communities. This
programme achieved a lot; however, it is facing some implementing problems and
that is to be resolved in near future. If this scheme is effectively implemented this has
the potential to transform the geography of poverty. In this regard, transformative
empowerment process of democracy is to be needed.
Key Words: MNREGA and its objectives, categories of work, programme
implementation and challenges of MNREGA.

Introduction: was known as National Rural

This paper looks at the Mahatma Employment Guarantee Act. It is the
Gandhi National Rural Employment programme adopted for the rural
Guarantee Act (MNREGA), which development in India. It is a Social
was launched as a social security Security Measure which intended to
measure aimed at providing provide at least 100 days of wage
employment security to the rural poor. employment in every financial year
The prime target of this programme to each household, whose adult
is to eliminate rural poverty and members are willing to do unskilled
unemployment. This programme was manual work. Hence, it is demanding
launched in the year 2005, earlier it driven wage employment programme.

Professor of Sociology, GFG College, Khanapur, Dist: Belgaum

 Mgnrega: a Social Security Programme for Marginalized Class Its...
National Rural Employment
Programme (NREP), Rural Landless
Employment Guarantee Programme
(RLEGP), Special Employment
Programme, Jawahar Rojagar Yojana,
Food for work Program, Sampoorna
Gramina Rojagaar Yojana, National
Skill building Machine, National Food
for Work, National Rural Livelihood
Machine, Indira Awas Yojana etc., are
aimed at providing economic
assistance. National Rural
Employment Guarantee Act (2005)
under the ministry of rural
development (MRD) is the flagship
programme of government of India.
The act was come into force with
effect from 2006 Feb, and was
implemented in a phased manner. In
India, since independence social
protection programme have been an
important part of development process
and planning. However, after 75 years
of independence about ¼ of its
population lives under poverty and
unemployment. The right to work or
MGNEGA scheme provided
employment opportunity and poverty
mitigation. The Indian social system
is ethnically diverse, heterogeneous,
and socially hierarchal. The
vulnerable and marginalized groups
in India are not easily identifiable.
Economically backward and poor are
marginalized and discriminated.
MGNREGA in India is one such
social protection programme has been
much appreciated as a social
protection programme as, it has the
potential to reach out the most-needy
economic and social groups of the
society. The NREGP is an
employment generation and poverty
alleviation programme bringing about
silent revolution, but is also facing
several challenges. India is being an
Argo- predominant economy, about
65% people depend upon agriculture
as their major source of livelihood.
The socio-economic problems viz;
population explosion, poverty, and
unemployment which have led for
economic inequality.
NREGA is an enactment specially
devised for ensuring the employment
for the rural and backward regions of
India. This is an initiative by the GOI
to ensure compulsory employment
opportunities which are available
across the country to the citizens of
India and is aimed for the welfare of
the rural masses. With this programme
attempt was made to bridge the gap
between rich and poor. It was also
made clear that; 1/3 of the stipulated
work force must be women.Under
MGNREGA a total 11.37 crore house-
holds availed employment and a total
of 289.24 crore person days
employment has been generated till
December 2022. However, most of
these initiatives often suffer from
design and its implementation. In
addition to administrative problems
there are delays and inefficiencies,
widespread corruption are the major
causes for its 100 percent success.
Objectives of the Present Paper: the labourers. Some states, where the
1) To know the coverage of minimum wage have increased after
National Rural Employment implementation of NREGA: In
Guarantee Programme Maharastra Rs.47 to72, Uttar Pradesh
(NREGP) from Rs.58 to 100, from Bihar Rs 68
2) To focus the impact of NREGP to 81, Karnatak Rs.62 to 82, west
on Socio- economic conditions Bengal Rs.64 to 75, Rajastan Rs. 73
of the rural poor to 100, Madya Pradesh Rs. 58 to 91,
3) To study the role of NREGP in Himachal Pradesh Rs. 65 to 100,
conservation of natural Jammu Kashmir Rs. 45 to 70,
resources Nagaland Rs. 66 to 100 Chattisgarh
4) To examine the challenges and Rs.58.73 to 72.23 etc. Thus, the
issues for the implementation programme had high work
of the act towards transforming participation for marginalized groups
rural India like SC/ST. Strengthening natural base
of work in 2009, 27.75 lakh works
Methodology: have been undertaken; of which 46%
Present study is based on secondary were water conservation, 18% rural
data. In this background, researcher connectivity, 15% land development
has collected the necessary data from and 20% irrigation works on
secondary sources and observations individual beneficiaries. After
made whenever required. Researcher implementation of NREGA there has
has referred and reviewed some of the been a revision of minimum wages
important research articles, books, across the country. Average house hold
Internet, journals, Magazines, earnings have increased from Rs 2795
newspapers, published Ph. D thesis, in 2006-07 to Rs 4060 in 2008-09.
radio telecasts to collect appropriate
Challenges in Implementation of
material for the article.
Nrego:
Programmes Implementation: In the history of social security, the
At the national level; this scheme has impact of NREGA in terms of its
been highly successful in providing efficiency and efficacy in ensuring
an income to small peasants and redistribution of income to the poor
landless laborers. The enhanced wage is appreciated. The experiences vary
earnings have led to a strengthening from state to state with relatively large
of livelihood resources base of the successes in states like Tirapura and
rural poor. In the year 2008-09, in Rajastan, to almost negligible success
India more than 67% of funds were in states like Jarkhand, Uttar Pradeh
utilized in the form of wages paid to and Bihar.
 Mgnrega: a Social Security Programme for Marginalized Class Its...
Denial of Registration: Reports
from the field point outs the incidents
of denial of registration is one of the
major reasons for unsuccessful
implementation of this scheme.
Discrimination based on caste has also
been noted in some states like Gujarat,
Himachal Pradesh etc.
Unequal Distribution of Job
Cards: According to data provided
on the NREGP website (www.nrega.
nic.in) maintained by the ministry of
rural development, the percentage of
job cards issued to registered
households varies across the states is
unequal.
Ridiculously Low Wages:
NREGP wage rates of the 17 states
are lower than the corresponding state
minimum wages. Delay takes place
even in the processing of signed
FTO’s for which MIS does not
calculate compensation.
Delay in Distribution of Job
Cards: The point of concern is not
just the percentage of issue but the
percentage of distribution of job cards.
Thus, it is restricting their right to
demand of work. A probable cause
for this is the work load of the
Panchayat who under takes the task
of distribution. Panchayat sevak has
2 or 3 panchayats under him, hence
making the task is extremely difficult
to panchayats.
Lack of Budget Allocation: Due
to lack of budget sanctions from
central government which affects and
hampers the work to be implemented.
Every year about 80% of fund get
exhausted.
Conclusion:
National Rural Employment
Guarantee Act is envisaged to enhance
the lively hood security of household
in the rural areas of Indian society by
providing guaranteed wages for every
financial year to all household
members do unskilled manual works.
It has created expectations and
confidence among the rural poor.
Showing the achievement in providing
mere facts and figures is not enough.
There are some doubts about the
successful implementation of the
programme owing to lack of proper
administration, interferences of
contractors and lack of public
awareness about the schemes etc. No
doubt, this programme is an important
initiative under taken by Government
of India but there are some hurdles
and issues with related to this scheme
is to be taken care.
REFERENCES:
1) Tanushree Sood- "NREGA
challenges in implementation"-info
changeindia.org/nrega.html
2) Rumela Ghosh (2013): “A Bird’s Eye View
into Mahatma Gandhi National Rural
Employment Guarantee Act” The political
economy of Social Security.
3) Anshuman Jaswal et al "Will
NREGA ensure security against
hunger"? Mistry (Dish) Ahmedabad.
4) Bhagat, K. (2012): “Evaluation of NREGA
Wells in Jarkhand” -Economic and Political
Weekly, 47 (35) , 25.
5) Dreze, j. et al. (2009) : “The Battle for
Employment Guarantee”. Frontline 16 (1)
retrieved from www. Frotlineononet.com.
 Patil Jayshree Ramdas

Abstract
Anita Nair is one of the finest writer in Indian writing in English. She has published
a number of popular novels like the Better Man, Ladies Coupe, Mistress etc. Anita
Nair highlights all the shades of sufferings and pains of Indian middle-class women
who have lost their self in male dominated society in which she always treated as a
property of a men and her feelings are never taken care in the society. Her female
characters are the best example of marginalised as a weaker section of the society
who have been always neglected in the patriarchal society and remain under the
control of men, custom and society. This paper highlights the victimized (Sadiya,
Koman and Radha)in the male dominated society and their marginalisation is due to
the patriarchal society and anti-women ideology. Indian female- a weaker section of
the society-belongs to marginalised group and their expression of subjection have
been buried in silence. This paper also throws light on how Anita Nair’s is female
protagonist become dynamic personality, the new woman who were aware of the self
at last and become rebellous.

Introduction: Background. She has presented the

Anita Nair is a Indo-English novelist sub-ordinate position of women in the
poet, short story writer of stories for patriarchal Indian society. She has
children and essayist. She has written taken up the issues of gender identity,
two children’s books- The puffin book marginalised section of the society and
of world myths and ‘legends’. She has sexual exploitation of women within
authored two bestselling novels-‘The and outside the martial frame. In her
better man’ and ‘Ladies coupe’, a novel ‘Mistress (2005), the story
poetry collection Malabar mind a revolves around the Kathakali dancer,
collection of short stories. ‘Satyr of Koman, his niece Radha and a travel
subway’ and 11 other stories. Her writer, Steward and other two female
works are based on purely Indian characters, Sadiya and Anita Nair

Assistant Professor, Rajiv Gandhi Arts Commerce and Science College, Karmad, Aurangabad
 Marginalization through the Gender Identity of Female...
presents the issues of marginalised
section i.e. women through three
female protagonists.
As in the novel, mistress Sadiya
has shown the loving daughter of Haji
Najib Msdoof lives in Arabiapatnam,
but she is denied of basic freedom by
her own parents as she belongs to
orthodox society. Sethu, Hindu orphan
falls in love with Sadiya. When
Sadiya‘s parents come to know about
her love. In the orthodox society it’s
not possible to marry a Muslim girl
and Hindu one. So Sadiya is expelled
from her own house. Then she gets
married with Sethu. After some
months she gives birth to male child
whose name is Koman. Sadiya, who
always sings in the cultural clashes
of Muslim and Hindu, lastly, suicide.
Two stories unfold in the novel
simultaneously one- is of Shyam, his
wife Radha and Chris -and the other
is of Koman.
Radha‘s quest for identity has
shown in the novel who married with
sham but she is not happy in her
married life, though Syam loves her a
lot. Anita Nair shows how the gender
discrimination observed in the name
of religion in the case of Sadiya.
Though Sadiya’s father loves her a
lot but he always wants that she
shouldn’t go out of four walls of house
when he knows her love affair. He
severely punished her as she decides
to marry with Sethu. All the Muslim
community and her father also disown
her from his family, She marries with
Sethu, and at once for a moment, she
thinks that she is now free in her life.
She got the freedom, but as the days
goes, she finds that it conflicts with
her faith. When she gives birth to a
child. She suffered physically as well
as mentally. She feels so worried
about her child.
What kind of life would it have
anyway with no ancestry to speak of
no family, not even a religion or a
God to call its own? Sadia wishes to
bring up her child as a Muslim but
Sethu her husband doesn’t want that
to happen. Interreligious marriage
always creates conflict on the name
of religion Hindu and Muslim
religions conflict is seen in the
relationship of Sadiya and Sethu. Nair
shows how a woman has to suffer,
loose her own identity only because
she is a woman. She doesn’t have any
right to take any decision of her own
child’s upbringing in the society, how
miserable condition of the women in
the society in which woman is only
the object.She meets with the fellow
traveller Chris and falls in love of
Chris. She feels happy with him and
enjoys the relationship. Her husband
knows the love affair of Radha and
Chris, yet remains silent and Radha
thinks that she is only ‘mistress’ of
Shyam not his wife as Shyam never
allows her to be an independent, never
accepts her identity and her
individuality. Radha first tries to
please shyam, tries to be a good Hindu
wife but in vain. Her patience gets
crossed and her dissatisfaction allows
her towards Chris.
She states that my marriage is
dead and Shyam means nothing to me.
The protagonist of the novel search
for individuality, identity, their
sufferings makes them strong enough
to break the old traditions and they
express their opinion strongly and
forcefully. It is an attack on the male
dominated society. Radha who is
representative of the marginalised
society in which self identity has no
value has become strong and
courageful woman who revolves at
sub-ordination by patriarchal society,
rejects the conventions by desiring
sexual pleasure from Chris. She
respects herself rather than the social
norms and conventions. She resists the
feeling that a woman is only an object
of sexual desire. Radha’s individuality
overpower her female insecurities
constructed by the patriarchal
society.Anita Nair’s mistress is full of
the plight of Indian women (may be
Hindu or Muslim) Radha or Sadiya.
Anita Nair presents the story of
women who experiences emotional
crisis who feels subordinate position,
only an object of sexual pleasure who
is marginalised, not having her own
identity and tries to be an obedient
wife of her husband, but their desires
remain unfulfilled in the male
dominated society. As one Radha says
for Shyam, I’m a possession. A much
cherished possession, he doesn’t want
equal, what he wants is a mistress.
Shyam likes to leave neatly and no
chaos. While Radha loves Chaos, she
becomes Bore by his order.
The last chapter ‘Shaantam’
depicts how Radha decides to live on
her own terms. She could not come
out the thoughts of Shyam and Chris,
as she thinks Shyam, she remembers
Chris and when she thinks Chris, she
sees the shadow of Shyam, so she
finally decides to leave both one and
live with her own identity and
individuality with her child freely in
the society. She feels thankful to her
husband Shyam whose behaviour
forces her to realise herself, her own
identity and individuality and come
out of the marginalized section and
find her new identity, Radha is turned
in the new woman, liberated from the
traditional motion of a wife and
pursues is her dreams without any
inhibition. As Meena Devi says:- She
finally decides firmly that she should
head a life of her own with her child,
leaving both Shyam and Chris. She
knows that both the men will be hurt
by her decision. But both Shyam and
Chris accept her decision silently.
Conclusion:
Anita Nair’s female protagonists are
strong enough to wear the sufferings,
conflicts to some extent but then they
realise their desires, their selfness,
 Marginalization through the Gender Identity of Female...
their identity and individuality and
then they become liberated women
and proves that they are not
marginalised but new-woman having
a self-identity, Anita Nair presents
how women were subjected and
oppressed by men. The female
protagonist in this novel Radha who
finally rejects the both Shyam and
Chris, and releases herself as a wife
and mistress only to become only a
mother of child.
References:
1) Nair, Anita. Mistresses, New Delhi:
Penguin Books India, 2007
2) Noble Dass, Veena.ed Feminism and
Literature, New Delhi: Prestige Books.
3) Shrinivas Iyengar, Indian writing in
English Sterling Publishers Pvt Ltd. 2000.
 Dr. Korde Rajabhau Chhaganrao

Abstract
In India there are many writers who wrote on the marginalized society and their
voices. India is one of the countries in the world all the religions caste and creeds
are living unitely means unity in diversity in India. There are many marginalized
voices in Introduction manages the foundation of Indian English Novel. An Indian
English writing always giving the voice to the common people and try to give justice
through their writing. Indian English writing is one of the most important weapons
to reflect the marginality of society through the various writers’s writing. It centers
on the commitment of Mulk Raj Anand, Rohinton Mistry, Arundhati Roy and Manju
Kapur has given conscious voice to the marginalized area of the general public.
Key words: marginalized, humiliation, group, Indian

Introduction: marginalized like women, disabled

This literature is very useful for the people, the aged people scheduled
students who are working on the castes and scheduled tribes. Muslims
society it is very useful and beneficial and Advisees are two groups that are
to them in their future study. If the highly marginalized.1
students uncover these different views There many causes and types of
they can understand the uniqueness. marginalization some social
That encourages the students to act discriminations that exist in India are
the people in such type of condition drawn on the basis of caste, gender,
it is very important for the students
race and religion. Though there are
and people who marginal and
various types of marginalization, we
backward in financial and caste. The
identify some broad types, such as
marginalization of confident groups
within the community can lead to social, economic, political,
community instability. There are a educational and psychological
2
mixture of groups those were marginalization.

Associate Professor & Head Department of English, Kalikadevi Arts, Commerce and Science College
Shirur (Kasar) Dist. Beed, Email: rajkorde7@gmail.com
 Reflection of Marginalized Voices in Indian English Literature

An activist to the core: identity freedom and individuality.

Mahashweta Devi had fought against She wrote against the marginality due
fundamental human rights of the her writing she had become the
neglected group and makes them free. famous and popular writer in Indian
She walked her way through isolated English Literature. India is a country
villages and deserts in search of oral of her birth whereas England is her
history and folklore. Her “unfeasible country of her abode. Her writings
genuineness” towards collecting data completely reveal the cultural
for her stories is reflected in each of interaction and synthesis of these two
her creations. She had a very first countries. No doubt about that Kamala
brush with human anguished during Makandaya is an artifact of both
the Bengal Famine (1942-44) when oriental and occidental cultures and
she was volunteered to provide relief she wrote her experience clean
to the sufferers. She would dole out through the realization of her fictional
food, scrutinize the bodies deceitful characters. The women characters in
on the streets to recognize those still her novels are icons of inequality,
breathing and take them to relief social realism and marginality done
centers. This was perhaps the dividing by the society and family. The
line moment in her career subjugated character Rukmini in Nectar in the
by literary activism. She did work at Sieve struggles hard to meet both ends
the ancestral welfare; and she worked of the family. She had forced for
for West Bengal Oraon Welfare children by her husband. She is taken
Society and the All Indian Vandhua for granted to give birth to children
Liberation Morcha. She was also the whom they couldn’t afford to feed
origin member of Aboriginal United them in later times. Rukmini is
Association. Above all, she would be suffered with hunger for long time
remembered for founding India’s first whereas she tries to feed her children
4
organization for bonded laborers’ in with the help of neighbors.
1980 that gave thousands of them an In Arundati Roy’s novel God of
organized platform for rising voice Small Things, shows Ammu is not
against forced labor.3 only marginalized by the male
Kamala Markandaya and Bharti chauvinistic society, she is also a
Mukherjee are prominent Diasporic victim of marginalization caused by
novelists raised their voice against women. Roy explained how women’s
discrimination, marginality in both are against women Mammachi and
foreign and home lands through their her aunt, Baby Kochamma acts
novels. Kamla Markandaya was an against marginalization of Ammu. It
Indian Journalist and Novelist her is the torture of her mother and her
writing is very famous for boldness, aunt which was instrumental in
Ammu’s death. When her relationship
with Velutha became public,
Mammachi and Baby Kochamma
locked her inside a room. She was
opposed her family and she paid the
price of of the terms of her and
Velutha’s life and separation from her
children and family. Moreover, it is
not the same result for Chacko.
Mammachi had defend Chacko’s
unlawful affairs with the women of
the factory and termed it as a result
of Man’s requirement and to Ammu’s
utter surprise, Baby Kochamma had
no objection to it. Furthermore,
Mammachi had arranged a secret
route to Chacko’s room so that his
relationships remained undisturbed.
Apart from these, she has also bribed
the women to satisfy the sexual
desires of her son. But it is the
alikeness of Mammachi, Ammu has
blotted the family’s name and fame
by keeping sexual relationship with a
person of the inferior caste while
defending Chacko’s illegitimate
affairs. Finally Ammu decided to
leave her children and family and to
die alone. Roy explained that is only
Ammu a woman who paid the money
for keeping the relationship after
divorce but her brother Chacko had
left unpunished because he is a man.
Roy displays how a mother has
accepted her son’s unlawful
relationships, but has punished her
daughter for doing the same. Ammu’s
struggle never ends because of
Mammachi’s partial attitude. 5
Conclusion:
The literature of the
marginalized deals with the social
problem of the so called minority,
group for example: Aborigines,
Women, Dalits, Tribes, and
Transgender etc It throws light on the
ways how they are suppressed and
neglected by the people who are in
power. Marginalization describes both
a procedure, and a state, that prevents
individuals or groups from full
participation in social, economic and
political life. As a situation, it can put
off individuals from actively
participating. The theme of
marginalization in society and how it
has impacted on people’s lives is a
significant theme for all.
Marginalization is a specific group of
people who are treated differently than
others due to their race, gender or
beliefs.
References:
1 ) h t t p s : / / w w w. g o o g l e . c o m / s e a r c h ? q =
Marginalisation&sa=X&ved=
2ahUKEwivtJf04Kf7AhVm SmwGHc
NGAXcQ1Q J6BAgqEAE&biw=
1366&bih =657&dpr=1
2)h t t p s : / / w w w. g o o g l e . c o m / s e a rc h ? q =
Margina lisation &sa =X&ved=2ahU
KEwivtJf04Kf 7AhVmSmw GHcNGAXcQ1
QJ6BAgqEAE &biw=1366&bih=657&dp
3)https://www.downtoearth .org.in/news/
environment/mahashweta-devi-a-writer-
who-became-a-voice-of-marginalised-
communities-55093
4)file:///C:/Users/Care/Downloads/9727-
Article%20Text-19049-1-10-20210818.pdf
 Ku. K. V. Kakde* Dr. K. K. Wagh**

Abstract
Today’s One of the most active Indian author of english fictions is Chetan Bhagat.
He is an English-language novelist who specialises in writing about urban, working-
class Indians who move quickly. He is also a public speaker, screenwriter, and
essayist.
The current study papers goal is to define self-awareness. Through his writing,
Chetan Bhagat draws readers’ attention to a variety of social issues. Through his
novels, he has addressed a variety of issues, including community, unemployment,
and corruption. Chetan Bhagat has drawn attention to the issues that young people
confront. The younger generation is losing out of role models that can inspire them
to become leaders who follow their passions while simultaneously improving the
world. The dark side of Indian society that most Indians are used to is corruption.
The literature of Chetan Bhagat depicts the terrible facts of life realistically. Modern
youngsters in the corporate sector are forced to disregard their self-consciousness
due to their job and busy schedules. He portrays the suffering and struggles of
middle-class youth in his book. Chetan Bhagat is a name that kids are well familiar
with. He also performs the function of a motivational speaker, which he does admirably
by capturing the young generation’s minds with admirable deeds and thoughts. He is
one of the most well-known writers, and his books have won awards for best-selling
status. Some distinctive literary patterns in Indian English have been introduced by
Chetan Bhagat. He is focused on and interested in young people. He has written
about and for them about their goals. He has attempted to direct young people
energy in the right direction.
KEYWORDS:-Problems, Corruption, Unemployment, Self-consciousness, Social
issues, real representation.

Introduction He has created a history in the English

Chetan Bhagat, the name itself Fiction.
developed as a “Youth Icon” of India.
1
Research student, R. S. Arts, Commerce and Science College, Pathri Dist. Buldhana.
2
Assistant Professor, R. S. Arts, Commerce and Science College, Pathri Dist. Buldhana Mobile No.
8669454371 email: kavitashrikanttalekar@gmail.com
 Chetan Bhagat is born on 22nd
April 1974 in a middle class Punjabi
family in New Delhi. His father is an
Army Officer and his mother is an
administration representative. He has
completed his school study in the
Army Public School, Dhaula Kuan
and New Delhi. Later he entered in
Mechanical
Engineering at the IIT Delhi. He
did the administration course in the
Indian Institute of Management IIM
Ahmedabad. He wedded Anusha
Suryanarayanan in 1998 she is an ex-
classmate at IIM Ahmedabad.
Chetan Bhagat began his career
as a trader with Goldman Sachs in
Hong Kong for a while before
relocating to Mumbai to pursue his
dream of being a professional author.
By chance or design, Chetan Bhagat’s
books all include numbers in the title
that are connected to one another. One
intriguing fact about Chetan Bhagat’s
personal life is that he practises yoga
on a regular basis. He is a health-
conscious individual. Few writers
have been able to reach such a large
readership as Chetan Bhagat. He is a
famous author whose works have
influenced daily life. Chetan Bhagat
always aimed to explore novel ideas
in his work. His writings have always
been accurate and have painted a
realistic portrait of Indian life. He has
always used language that is
universally understood and that all
generations can relate to. His ideas
are crafted so skilfully that readers
may understand them right away. One
of the main causes for his literature
capturing the attention of the younger
generation is this. Despite only having
written a few volumes, he has covered
a wide range of topics.
Chetan Bhagat’s books exhibit
societal conscience. Chetan Bhagat
promoted collective consciousness
among members of a society. The
experience of shared social identity
and collective self-awareness are
related to social consciousness.
“Literature is the mirror or
reflection of the society,” as the saying
goes, and because modern society is
always changing, so is literature.
English-language fiction written in
India has undergone a similar
transformation. Society is the group
of individuals who are linked to one
another by a system of social ties,
which indicates that awareness is
social. Literature’s primary goal is to
portray society as it is today. A quality
work of literature can provide
someone with the perfect resolution
and relieve excessive mental alertness.
If the person is unable to accomplish
the true goal, they may succeed in
the perfect literary universe. More
than merely a novelist, Chetan Bhagat
is regarded as a youth icon. His stories
are based on Indian ideals. He
occasionally expresses social incidents
in a wide sense and the diversity of
Indian society in all of its sides. He is
aware that there are various societal
problems, such as unemployment,
 “Social consciousness can change the society” by the Chetan Chagat’s Novels
immoral values, and corruption, in
every social system.
The key to Chetan Bhagat’s
success is that he writes in everyday
English, which gives young people in
India comfort in knowing that
someone understands what they are
going through. Chetan Bhagat writes
in a straightforward manner with vivid
storytelling and linear storylines. He
claims that his target audience is
“Ordinary Young People,” who feel
constrained by their parents’ desire for
them to pursue careers as doctors,
lawyers, or engineers. Chetan Bhagat
claims that in order for Indian youth
to prosper, conditions are constantly
under pressure. Chetan Bhagat has a
clear outlook on life. He pays attention
to the inner voice, which he firmly
feels is always right. Chetan Bhagat
merely advises the youth to pay
attention to their inner voices. It is
proper to reject harmful things and
accept excellent things. whether an
intellectual is behind it. Even though
the man who is paying attention to
his inner voice may first lose heavily,
he ultimately succeeds.
Descriptive and interpretive
research methodologies were used in
the current study paper. These
techniques serve to define what is
genuinely desired and to pinpoint the
characteristics, trends, categories, and
locations in the research report.
Chetan Bhagat’s books should be
read to identify any social issues.
Conclusion :-
The stories of Chetan Bhagat’s books
are on young people and their social
problems. India seen through the eyes
of youth. By exposing the different
difficulties that today’s youngsters
encounter, he is also able to pique the
readers’ interest. His books paint a
vivid picture of his concerns with the
state of the world today. India’s youth
represent a sizable section of Indian
society and cannot be disregarded.
Understanding young people’s goals
is important, and Chetan Bhagat has
given voice to their issues in his work.
His works are huge successes that
capture the rebellious mindset of the
new age in the Indian metropolises.
He is one of the most popular writers
of the present among young people
due to his straightforward language
and style and his approach to today’s
concerns.
The youth are a nation’s future
builders. They must be crystal clear
in their minds about their objectives
and aims. There are certainly many
exceptions made by young people, but
they are also burdened by these
exceptions. Through his works,
Chetan Bhagat seeks to examine the
mindset of young, their challenges,
and their anxiety of making wise
career decisions. Chetan Bhagat has
studied the younger generation from
a variety of perspectives. Youth may
significantly contribute to the radical
transformation of societal norms and
can help to steer society in the right
direction. In order to prevent
themselves from becoming puppets of
the anti-social elements, they must use
their strength and energy to build the
nation of the future.
References :-
1. Chetan Bhagat. What young India wants.
Rupa publication India pvt. Ltd.2012
2. Tiwari, Sapna. Religious and cultural
differences and youth of India in the novel
of Chetan Bhagat. IJELLH.
3. Hemalatha k , ‘Chetan Bhagat and Arvind
Adiga: New voices of New India ‘ The
vedic path 83.3 and 4: 21-23
4. Sharma, Neha .” Chetan Bhagat feeling
cheated?” Hindustan Times, 27 December
2009
5. http:// www.nytimes.com/2008/03/26/
books 26 bhagat .html?- r=1
6. Chetan Bhagat as a social critic with
special Reference to Revolution 2020.
Sharma Nirmal // writers Editors critics,
September 2012, vol 2 Issue 2, p 110
 Shirsak Ghosh

Abstract
Langston Hughes was well known African American poet who plays a magnificent
role in the Harlem Renaissance. James Mercer Langston Hughes’ poems depicted an
element of the pride of the Blacks. The theme of American Dream is another significant
aspect of Hughes’ poetry. His penchant for the love for Black society is especially
dominated in most of the poems. Throughout this paper, we will deal with the
element of dynamic fervor of optimism through all facets of life through some of his
famous poems. An optimistic fervor in people’s mind gives a sense of hope and
aspirations for all ages to come. Positivity nullifies the negative emotions and propels
us to choose the right track over the wrong. It serves as a guiding light and glorifies
all our inward strength through its magical response. It chooses us to dream big and
drives us to chase it accordingly with double the effort and strength. The paper is
based on the research methodology of structuralism.
Keywords: Black, optimism, positivity, people and dream

Introduction: poem titled ‘Dreams’ (1922). His

Langston Hughes is a Pollyanna when perky lines about dreams bring a
it comes to bringing an inspirational rollick some ambience. One must hold
vibe. His poems bring forth back to dreams and must not
motivational spirit through the readers relinquish however hard the situations
of all ages. He plays a pivotal role in might be. Dreams guide us all
the Harlem Renaissance. He “made throughout the way in the stigma of
the African American experience the life fervently. ”Life is a broken winged
subject of his writings, which ranged bird That cannot fly” If dreams die,
from poetry and plays to novels and life becomes a state of desuetude. It
newspaper columns.” (Britannica. turns into an in cumbrance as slowly
com) as possible. Hughes compares a dream
Langston Hughes brings an to the broken wings of the birds
effusive welcome in the eight-lined without desire or yearning for ecstasy.

Teacher at State Aided College, Department of English, Serampore Girls’ College

“Life is a barren field Frozen with
snow” If dreams go, life becomes
trodden and takes haywire at the peak
of eternity. Human beings cannot draw
two and two together. Hughes
compares a dream to a barren field
which is covered with snow. It is thus
pertinent to lonely and desolate aura.
The poem ‘Dreams’ encompasses
nuances of the specific word ‘dream’.
Dreams enlighten us to awaken our
right paths towards the different goals
of life. It unshadows the reflections
of reality and enables us to choose
our destiny. Here, the word ‘dreams’
according to Saussure insist to focus
on signs. “The physical sound of a
word or sign is irrelevant to its
linguistic function: what counts are
the relations, the contrasts, that
differentiate signs.” – Jonathan Culler
In the poem, ‘Life is Fine’,
Hughes brings forth an effervescent
glow of optimism throughout the
poem. His vivacity is expressed in
most of the lines and stark of truth
are discovered throughout the verse.
Perseverance is one of the core
messages of the poem. Hughes does
believe it as its cornerstone philosophy
of life. He reproduces the feeling of
euphoria that provides a joyous impact
on the countless readers through ought
the nooks and corners of the world.
“Life is fine! Fine as wine! Life is
fine!” This is the concluding line of
the poem ‘Life is Fine’. It develops
an image of super finery that the
poet’s life is as fine as wine and
overstresses the fact that life is fine.
His living of live aplomb is
reproduced through the lines.
Although it is an optimistic poem but
what we can takeaways from the
poem life is hard. Sometimes it is
difficult and sorrowful. It is not at
times things happen within our way,
life takes a certain rollercoaster ride
that we are bamboozled and befuddled
by its extremities. Life throws such
cruel and severe rock bottoms that we
never dared to have imagined before.
Suicide is not the answer to the
solution of such obscure replies.
Hughes does not want his citizens to
choose suicide as a means of escape
from the cruel shackles of life.
In the poem, ‘I Continue to
Dream’, Hughes continues to dream
and painted his dreams with beautiful
images like “bronze vase”, “round
fountain” and “beautiful statue”. This
painting of dreams is quite jubilant as
he could decipher things together
within the beautiful images together.
This dream continues to haunt the
poet to and fro. With a “broken heart”
this dream recalls about the equal
opportunities, peace, love and joy in
the American society. “I continue to
dream.” Some people can understand
the dreams of Hughes where others
fail to do so. It doesn’t matter
according to the poet as he would
enlighten himself according to the
dream that he use to dream. This
element of dream brings a spiritual
nourishment of hope and aspiration
 An optimistic vision of Langston Hughes selected poems
for the poet. Regardless of what the
results would turn up to be Hughes
dream for a better future and a better
life. This dream would ignite positive
force and would impel him to
continue to bring him on the right
track regardless of the fruits of the
efforts. We can somehow connect
together with Freud’s Dream as wish
fulfillment
Langston Hughes’ four line poem
‘History’ is the shortest poem written
by him. History means the story of
the past and it has plenty of adventures
and repertoire. By the word, “mint”,
the poet Hughes speaks about
affliction and torment that have
undergone to the Black American
people. According to the mainstream
history, we find the “blood and
sorrow” in which human beings have
brought us is entirely blood wreathing.
We find plenty of human beings are
annihilated and have suffered in last
number. They were homeless and
sacrificed their inner peace of solace
for the future. Many of them have
lived life hopelessly for the betterment
of the future. Today’s present becomes
tomorrow’s history. There is still a
yearning for hope for the betterment
of mankind. People can live
throughout the future with felicity. The
turbulence and the turmoil that people
sacrifice that people face throughout
their time cannot be repeated in the
future. A spark of desire to reach the
unflinching flame of hope is still a
matter of fame in the present society.
“Beauty is truth, truth beauty” (Ode
on a Grecian Urn) In John Keats’
poem ‘Ode on a Grecian Urn’, in
order to come across truth we need to
find beauty, similarly in order to track
down beauty we need to find truth.
Beauty is developed in the next poem
of Langston Hughes namely ‘My
People’. Hughes provide the images
of the beauty of ‘night’, ‘stars’,
‘people’ and ‘sun’. Each of these
beautiful images forms a panacea in
the minds of the poet Hughes.
“Beautiful, also, are the souls of my
people.” Hughes stresses on the souls
of the people (African Americans). He
is elated by the enthusiasm of these
people. They carry a fiesta of
exhilaration and elation in the minds
of these people. His personal joy is
developed all throughout the lines that
he had quipped in the poem. Here,
we find an optimistic and elated
Hughes describing about his emotions
and feelings when he talks about his
natives. By comparing the souls of
the people with sun, he produces an
effulgence of beauty throughout the
world. It carries a huge weightage
throughout the poem in the threshold
of the extremities of life. Thus,
Langston Hughes’ poems create a
development of optimistic aura in the
extremities of life. We can trace
Hughes’ point of optimistic energy
and vibrations in most of his work. It
creates an impression of zeal and
readiness throughout the works of
Hughes. His willingness to defy all
odds can be found through the 4) Freud, Sigmund. “The Interpretation of
Dreams”. (n.d.) PDF
perchance of his works.
5) Hughes, Langston. “Dreams”. Poetry
Foundation. Poetry Foundation
References:
Contributors. (n.d.) <https://
1) Culler, Jonathan. “Structuralism” www.poetryfoundation.org/poems/150995/
Routledge Encyclopedia of Philosophy dreams-5d767850da976>
(n.d.) <https://www.rep.routledge.com/ 6) Keats, John. “Ode on a Grecian Urn.”
articles/thematic/structuralism/v-1> Poetry Foundation. Poetry Foundation
2) Notes, Elif. “10 Famous Langston Hughes’ Contributors. (n.d.)
Short Poems”. Elif Notes. Elif Notes 7) Wikipedia contributors. “Langston
Contributors. 9 Nov. 2021. Hughes.” Wikipedia, The Free
3) Notes, Elif. “Langston Hughes’ Poems: Encyclopedia. Wikipedia, The Free
Major Themes”. Elif Notes. Elif Notes Encyclopedia, 8 Jan. 2023. Web. 8 Jan.
Contributors. 12 Jan. 2022. 2023
 Ms.Aliya Shahnawaz . Vasant .R. Shedge

Abstract
Temsula Ao was one of the rising women writers of Northeast India. Her poems,
short stories and fictions are set in the luxuriant forest and hills of the north-east
India. An analysis of the women characters of her stories reveals the strength of
women in different human situations. She highlights them with their swings of mood
and flow of joy and despair. We also get an insight into their feelings perceived and
desires suppressed. The analysis of her women characters would remain incomplete
if we fail to realize how intimately they are integrated with nature. If in some story
nature/ecology is a co-sufferer with women in the patriarchal order, then at other
instance it is an objectification of her untold joys and sorrows or even in some other
it is something capable of giving a woman a sense of immortality. As if trying to
assert that names are only social constructs imposed on human after birth, and
therefore should be removed with death. Lentina frees herself from this social construct
by having just a laburnum over her grave.

Introduction:
A variety of emotions are included in
the short story collection Laburnum
for my Head. The stories show a
profound awareness of the human
condition and are heartwarming,
humorous, and full of sarcasm. The
eight stories in Laburnum for my
Head span a variety of genres, from
the legendary to the contemporary,
according to the book’s blurb.
These introductory sentences give
readers a signal that something
wonderful and beautiful is in store.
Research Scholar Research Guide, B.A.M.U, Aurangabad. Professor, Govt.College of Arts and Sci-
ence, Aurangabad.
The book’s language is lovely, lyrical,
and inviting as well. Laburnum for
my Head, Sonny, and Death of a
Hunter, three of the eight stories, focus
mostly on emotions. Each of the
stories dealt in some way with the
human emotions and the emotional
roller coaster that we experience as
people in various circumstances
throughout our lives. While guiding
us across Nagaland’s hills and valleys,
the stories paint a vivid picture of
earlier periods and their lasting
impact. Temsula Ao, a Padmashree
awardee, leaves her footprint in
writing by reflecting the
circumstances of the North East in her
works. Her works are basically based
on the issues of North East and
present the obstacles of women and
the abundant beauty of nature at the
same time. Her magnum opus
Laburnum for my Head is a collection
of short stories which illustrates the
angelic beauty of nature and how
nature gives positive energy to
females to combat with the patriarchal
society that is beautifully revealed
through this work. Nature and man
always share a symbiotic relationship
between the two. Temsula Ao
personifies nature as a human being
in Laburnum for my Head.2
The book’s opening story,
Laburnum for my Head, depicts the
main character’s desire to reconnect
with nature when she passes away.
The main character, Lentina, makes
it a point to grow laburnum trees in
her yard. However, the cow ruins her
vision of the terrifying patriarchal
society that the storyteller is trying to
illustrate. When Lentina sees that her
husband is resting in the shade of a
Laburnum tree after his passing, she
is indignant beyond belief. She
appears to be rejected by society,
nevertheless. Lentina, a strong
woman, strives to unravel the intricate
web of patriarchy. She sells her share
of the property so she can purchase a
cemetery space from the town
committee. Her family’s driver, Babu,
assists her in purchasing the land. She
plants some Laburnum seeds in her
intended resting location at the same
time. She finally achieves her
heavenly goal when she passes away
and is laid to rest beneath the
laburnum tree. According to the
French existentialist Simon de
Bouvoir, “One is not born, but rather
becomes a woman.” In this account,
Temsula AO also relates the same
incident in which her husband is
permitted to take a nap under a
Laburnum tree.3 She is nonetheless
rejected from performing the same
action. Lentina is courageous enough
to defy this patriarchal or male-
dominated culture. At last she fulfills
her dream by resisting under the
shadow of a Laburnum tree. In
essence, this tale explores the complex
bond between women and
environment. Only nature makes an
effort to comprehend the difficulties
faced by women. They can only be
pleased by nature. Lentina describes
herself as a modern woman who, in
defiance of convention, actually shows
up at the burial.
The story Laburnum for my Head
is about a widow who is so fascinated
by the Laburnum tree that she wants
one to be set on her grave rather than
the usual marble or granite marker.
The narrative makes fun of
everyone’s attempts to become
immoral. The main character, Lentina,
is fascinated by this tree because she
 Longing for Laburnum Flowers : A Study of Temsula Ao’s Devotion and Rebellion
equates it with femininity and
humility. Temsula Ao’s “Laburnum for
my Head” contains a title story that
offers a glimpse into the life and
personality of a woman named
Lentina. The book Laburnum for my
Head does not downplay issues; on
the contrary, it emphasises the female
element in a number of the book’s
stories. Ao thinks the gift from heaven
ought to be accepted without
complaint4.
This is how the first story begins
in the book. Temsula Ao has presented
striking woman characters in her
works. Her female characters hail
from the north-east region of India
and they play a crucial role in
anchoring the lives of their men
amidst the violence booming large
around them.5 Traditionally, the colour
refers to the happiness, optimism,
enlightenment and creativity whereas
the dark pink is associated with
energy, passion, etc. In another
instance, Lentina’s love for the flowers
is taken as a fetish and is openly
spoken about in close family
gatherings. This shows the intolerance
practiced by the society on women’s
choices and how it forces her to stop
planting saplings in her garden.
Though this stops her from talking
about the tree in public and planting
them in her garden, her love for the
golden shower does not cease.
Lentina’s decision to join the funeral
party of her husband to take part in
the last rites at the gravesite is a
challenging act to the patriarchal
tradition which reserves this to
man .7 Though she is not warmly
welcomed, no one stops her from
carrying out her plan as the gravity of
the situation requires them to keep
calm. Her strength lies in her
sensitivity to the cultural codes of the
society. Her struggle to buy a piece
of land of her own choice brings out
her extraordinary powers of
perseverance and make members of
her family to acknowledge her
strength and seek her advice on
matters of running business and
family.
Temsula Ao documents the story
of a woman-Lentina who defies the
staunch Naga patriarchal society by
following her heart’s desire. The story
of Lentina also brings in one core
element of Naga writings i.e., the
close relationship with nature. The
Nagas and the people of north east
India are known to be the people in
tune with the goodness of nature.8 It
comes as no surprise that in this story,
Ao narrates Lentina’s quest for
growing a Laburnum tree in her
reserved graveyard. To her even after
death having a tree with beautiful
Laburnum flowers proves a complete
satisfaction of living a full life9. She
takes in every effort small and big to
fulfill her wish of having a Laburnum
tree blossom on her grave after she
dies. The laburnum flowers appealed
to Lentina because of their beauty and
also because she attributed humility
to their gesture of hanging their heads
earthward and was what she called
the femininity of these flowers. So at
last women and humble nature are
seen to integrate themselves into some
extraordinary permanence. Later, in
ripe old age after bouts of illness could
not deter her determination to see the
laburnum for her head bloom before
she breathed her last, she proceeded
on her apparently routine outing that
eventually turned out to her last to
see the phenomenon- she had waited
all her life, the sight of the luxuriant
blossoms on her small laburnum tree.
On reaching home, Lentina shook
hands with Babu thanking and
blessing him as if in a symbolic
gesture to end the bond which had
bonded the two because after that day,
Lentina had a self imposed isolation
for five days and retired from life, a
satisfied ‘recovered patriarchal
woman’ whose self-confidence and
assertiveness undermined the qualities
of women as self-effacing and being
submissive
Conclusion:
The next morning when the maid
knocked at the Lentina’s door with
the morning tea, there was no answer.
She knocked again but only silence
greeted her. She entered the room and
found Lentina stretched on the bed,
she seemed to be sleeping soundly.
Putting the tray on the bedside table,
the maid said gently, ‘Madam, I have
brought tea.’ She went and drew the
curtains as usual but when she came
near the bed, she noticed certain
stiffness in her body and an unusual
pale colour on the old lady’s face.
Distinctly alarmed, she went out and
urgently called the others, the sons ,
their wives and all the servants. They
all came rushing, except Babu, who
stood near the post crying like a baby.
Lentina attempted at self-
representation to be understood “a
transaction between speaker and
listener”, the subaltern speaking,
which is indeed ‘something
extraordinary’.lfmh So ends the story
of the un-dramatic life of an ordinary
woman who cherished one single
passionate wish that a humble
laburnum tree should bloom once a
year on her crown.
References:
1) Laburnum for my Head, Temsula Ao,
Penguin Books India, New Delhi , 2009.
2) Temsula Ao, Literature from
Nagaland:Laburnum for my Head,February
2021, baos pub/literature-from-nagaland-
Laburnum-for-my-head.
3) Ordinary Nagas with Exceptional
Stories,Neon Pham, Narrated by Worlton,
Revival Waves of Glory Ministries, 2017.
4) Nagaland:The land of Immense Potential,
G.D. Banerjee, Srijeet Banerjee, Abhijeet
Publication, 2010.
 Dr. Vinod Chaudhari

Abstract
Mulk Raj Anand, R.K. Narayan and Raja Rao’s contribution for the development of
Indian Writing in English is noteworthy. The socio-economical milieu of Indian
multisided society has been reflected in the Indian Writing in English. The writings
of Mulk Raj Anand is featured with marginal figures of Indian Society. Most of them
are victims of the socio-cultural-political exploitation since ages though the condition
in the post-modern era is changed much due to awareness among the Indian societies.
Mulk Raj Anand belongs to North India and his Untouchable and Coolie expose
elements who are deprived of the mainstream. While R. K. Narayan belongs South
India. The imaginary setting known as Malgudi deals with downtrodden and
economically outcaste settlers. The Literature with exposition of the marginal sections
has been acknowledged all over the world. The Indian society is subjected to caste
as per the family occupation being the basic source of daily earnings since ages. The
marginals are inseparable parts Mulk Raj Anand’s Short Stories.
Keywords: Marginal, social issues, caste
Introduction: undeveloped sectors. The socio-
The marginality occurs in an economical superiority and inferiority
individual’s life because of the paradox is the main cause of
paradoxical conditions. The Marginality in the post-modern
Marginality is caused due to lack of scenario. The post-modern age is
economical sources, domestic and multisided and so the concept of
social inferiority, religious diversity, Marginality on the modern social
intellectual inferiority, occasional context has become coloured and
problems and physical weakness. mixed one.
Rarely critical situations may result Through the character portraits
in marginality. Mostly the marginals Indian social portrait has been erected
are either under developed sectors or by Mulk Raj Anand in The Barber’s

HOD the Deptt. of English and Vice Principal Arts, Commerce and Science College, Bodwad. Dist Jalgaon
[KBC, NMU, Jalgaon]
Trade Union with an introduction to
the village Landlord Lalla Hukam
Chand, Devi, youngest son of Lalla
Hukum Chand, Thanu Ram, a shop
keeper and Sahukar, the village
religious figure, Pandit Premanand,
the village barbers Chandu and his
father, Chandu’s mother, village
peasants and the narrator who is
favour of Chandu. The short story The
Barber’s Trade Union of Mulk Raj
Anand exposes the social treatment
given by the upper class people to the
lower class. The following examples
from text illustrate reasons of
marginality in a life of the poor people
living in age old poverty and who tried
to come out of it.
The village landlord strokes the
sacred thread that was dangling from
his ear because he had just left the
bathroom.
He becomes irritated by Chandu’s
appearance in a simple medical
uniform and reprimands, “We will
have to treat the entire house with the
sacred cow dung to purify it!”
“Ram! Ram! Ram!” the Sahukar
said. as he looked for the customary
tuft knot perched on his head. One of
King Dashrath’s sons, King of
Ayodya, is the Lord Rama. Lord Ram
is referred to in Indian sociocultural
life as Maryada Purushottam. The
King of Sri Lanka, Ten-headed
Ravana, had been vanquished by him.
According to mythology, Sri Lanka
was constructed of gold during King
Ravana’s rule.
Chand was suggested by the
narrator to “Go to Pandit Premchand”
for his certificate that “ these garments
you are wearing are not unclean”.
The remark of Chandu’s mother
at the narrator, “ If your mother knew
that you were here, she would scratch
my eyes out for casting my evil eye
on your sweet face” explains the
social attitude of high class rich
people at the down trodden low class
and caste people.
Doing socially inferior work as
Chandu shaves every morning to the
Landlord Lala Bijay Chand. He had
to do warding off the cow-dung cakes
which the village women stuck to the
walls and the dirty water which
flowed through the drains.
These above remarks of and
behaviours of the people are
fundamental sources of marginality in
social life of any man or family like a
barber Chandu and his family.By
birth, Chandu belonged to a low caste
and shared a home with his parents.
He was only six months older than
the narrator. The narrator was familiar
with him even back then, when his
naked, bloated belly was covered by
a piece of rag. Chandu is a master
carpenter. He was able to create and
fly paper kites with such exquisite
designs and admirable balance that it
made the storyteller envy of him.
Perfectly, he could recite poetry. He
was able to make the infinite pages
of prose appear poetic by repeating
certain phrases. However, he struggled
with maths throughout school.
 Marginals in Mulk Raj Anand’s The Barber’s Trade Union
Chandu’s Father was a barber by
profession and he died due to plague.
The cutting of hair and shaving beards
in his village was a hereditary
profession of his forefather. Chandu’s
mother was sixty years old low-caste
woman. The sixty years sufferings and
humiliations had encouraged her to
see the upper-caste people as they
never dared to see themselves. She
was known for her cantankerous
nature. The economically and socially
underprivileged segments of society
are forced to rely on them. The “velvet
waistcoat” and “khaki shorts”
belonged to persons of the upper class.
Furthermore, Chandu preferred to
dress in the garb of the local dentist,
Dr. Kalam Kham.
Though Chandu was not a doctor
by profession he had a brief
knowledge of treatment regarding
pimples, boils and ulcers on people’s
bodies. The knowledge of medicine
was given to him by his father. The
dress and attire of Chandu including
a white turban, white rubber coat and
a pair of pump shoes with a leather
bag like an angrezi leather bag of Dr.
Kalam Khan focuses on the Child
psychology of Chandu. He has a
desire to live like highly educated and
wealthy people. The landlord’s son
Devi appreciated and overjoyed by
seeing the dress of Barber Chandu and
compares it with that of the Padre
Sahib of the Mission School. Chandu
liked wonderful English styles of
clothes like Sahibs and the lawyers,
the chaprasis and the policemen
wearing at the District Court. Devi
became overjoyed by the dress of
Chandu. But his father’s behaviour
with him is very indifferent on the
dress and attire of a barber’s son.
Same tone of landlord is followed by
Thanu Ram, the village Sahukar and
Shopkeeper of the village who kept a
grocer’s store at the corner of the lane.
The whole village landlords,
shopkeeper, village Pandit and
peasants all went panic like William
Shakespeare’s Much Audo About
Nothing. The Pandit Premanand has
been called upon emergency by the
village landlord to discuss the unholy
behaviour of Chandu, the son of a
barber. Chandu instead of standing in
front of village Pandit or landlord ran
away to avoid more abusing remarks.
He ran off in a rush on the abusing
language at the hovel where he was
living with his mother.
He goes for shaving every
morning to the village landlord.
Chandu though left a school after fifth
standard he used to bring a paint
brush, gold ink, white chalk, a double
edged razor knife to sharpen pencils
for narrator. Such temperament of
Chandu proved his desire to learn and
a great love for education. The
whistling was a sign of
communication between them as the
villagers has an antagonistic approach
at both the narrator and Chandu. But
the abusing remarks of village elders
worried him about the future of his
friend in the village. The friendly
worry enforced him to the hut of
Chandu to see his friend. She is very
much fond of her son and confident
about nature and service paid by her
son to the villagers. She knew that
her son fostered new ideas at life. But
she did not think these notions and
ideas were faults of her son. On the
other hand she thought that, the
villagers ought not to express anger
at her son who was her only loveable
son, “ I don’t know what he is up to.
I don’t think he ought to annoy the
clients his father served. He is a child
and gets funny notions into his head
and they ought not to be angry with
him.
Chandu would do the round of
shaves and haircuts at the houses of
the high-caste notables in the morning,
then bathe, dress and steal a ride to
town, six miles away. He did not go
to the villagers as he was afraid of
more abusing and for employment. He
went up the town for cutting hairs and
shaving beards. Chandu, the Barber
earned money by going up town way
by shaving people near the court in
the morning. Chandu had to wait for
the journey home at the footman’s
baron Lalla Kukam Chand’s landau,
a four wheel carriage covered with a
roof divided into two parts that can
be let down separately. He should
have earned more but he had to go
return by Hukum Chand’s carriage.
But it didn’t mean that he had stopped
serving the clients of his father. His
mother told the narrator that Chandu
being child thought that the villagers
ought not to be angry with him. The
whistling of Chandu was a sign for
the narrator of his arrival in the village
and stated that,
Conclusion:
The marginals came unitedly with
Chandu under one flag of profession.
It offered dignity to the marginal
barbers. It was Chandu who brought
them into mainstream. The results of
marginality bring change in a life of
Chandu. The marginality doesn’t
mean social discrimination,
exploitation and domination based on
caste, race and gender, but it also
includes the lack of civic
opportunities, economical inequality
and educational deprivation too. The
marginal is exploited by the centre,
though he or she tries to create space,
existence and house within the social
milieu. Fanon illustrates it, “
colonization is not satisfied merely
with holding people in its grip and
emptying the native’s head of all form
and content. By a kind of perverted
logic, it turns the past of the oppressed
people, and distorts, disfigures and
destroys it [161]”.
References:
1. Bhabha Homi, Twentieth Century Literary
Theory, London: Mac Million, 1997 print.
2. Frantz Fenon, The Wretched of the Earth,
New York: Grove, 1968 print.
3. Patil Anil et. all Introduction to Literature:
Short Story and Poetry, Academic Book
Publications, Jalgaon, 2022 print.
 Mrs. Vijayadeepa R.

Abstract
Throughout the world history, the discourse of transgender is not a new one. Still the
mankind relegating the transgender people to the level of ‘It’. ‘Transgenders’ is the
term which is not socio- culturally infused but a biological/natural disorder. But
marginalizing them on socio-cultural grounds is equal to denying survival rights.
The natural anomaly of humans has been mistreated and continuously excluded from
society. This paper deals with the voices of the marginalized in A. Revathi’s The
Truth About Me: A Hijra Life Story - an autobiography of a trans-woman from
Tamilnadu. It scrutinize the marginalization of the transgenders and how the family
and society pushes one sector of people to the edge that is desperate to lead a
normal life, thus they further cannot come forward to participate in the society
rather they are stigmatized as sex workers and beggers. This paper study the
psychoanalytic view of the course of life of the transgender.
Keywords: Marginalization, transgender issues

Introduction: reference to the autobiography of a

Dictionary.com explains the term trans-woman A. Revathi’s “The Truth
‘marginalization’ as “the act of placing about me –A Hijra Life Story”. The
a person or thing in a position of lesser limitation of voices from the
importance, influence, or power; the transgender people in Indian context,
state of being placed in such a blurs the understanding of the area of
position.” In India, there are various study. In recent times, few voices
marginalized communities are fight come out of the marginalized sector
against the oppression and trying to for Trans people of the society. One
move from margins towards the among them is A. Revathi’s “The
center. This paper discusses the Truth about me”. The narration
sabotaged position of transgender explicitly reveals the initial feelings
people in the society with a special of the Gender dysphoria, life- long

S.S.B.T.’s College of Engineering and Technology, Bambhori, Jalgaon.

struggle to live a normal life under
the oppression of deeply rooted
cultural system of gender binary.
Gender marginalization can be
considered as denial of very basic
necessity of being alive.
In Revathi’s, (trans-woman from
India) autobiography, the first-hand
account of Revathi, (DoraiSamy),
who born as a boy but transformed
into Revathi, expressed the painful
account of her feelings (symptoms)
of gender incongruence, hatred from
family and society, the verbal abuses,
sexual assaults, lack of survival
opportunities, humiliation, her
longing for love, downtrodden
treatments throughout her life. The
author narrates her own experiences
along with the collective experiences
of the whole community. Doraisamy,
whose biological sex at birth was
male, socially assigned gender role
is man (boy), but the subjective
gender role is woman. So, later he
transformed himself into a woman
with a sexual reassigning surgery and
changed his name ‘Revathi’.
Decades back, Gender
incongruence was considered as a
psychological disorder. But WHO has
recently revised the ICD
(International Classification of
Diseases). In ICD-11, Gender
incongruence has been moved out of
the “Mental and behavioural
disorders” chapter and into the new
“Conditions related to sexual health”
chapter. It further advocates the
transgender community for the proper
medical treatments, counselling and
hormone therapy. In Indian Culture,
‘Hijra’ denotes the ‘third gender’
people, i.e., Man –to-Woman, and
Woman-to-Man and other inter-sex.
From 2014, Indian government
acknowledged the ‘Hijra’ as a
recognized term for third genders. But
still the Trans people are considered
as odd taboo subjects in our society.
The stereotyped images of the Trans
people and the CIS gender, mostly
constructed by popular culture
fabricate the mechanism for
marginalization. In The Truth about
Me, At very young age, when
Doraisamy (Revathi), was below 10
years, he started feeling to be a girl.
Her feminine feeling, the symptoms
of Gender dysphoria was ridiculed and
restricted by the family. He longed to
wear girl’s outfits. But suppressed his
wishes as others would abuse him
verbally. But still, when his voice and
the speech modulations are similar to
woman, he was teased by his fellow
students. He was harassed by other
boys with derogatory terms. “…as I
have heard women do. This would set
them off even more, and they would
chant, ‘Girl-boy!’ ‘Ali!’ ‘Number 9!’
My heart would sink at these
words,…” (A. Revathi, p. 11) Even
the social institutions like schools
have poor understanding of Gender
dysphoria in children. Doraisamy was
humiliated by his teachers and friends
for behaving like a girl.
 Gender Dysphoria: A Study of Marginalized Voices in Revathi’s...
Judith Butler in her Gender
performativity theory says that
reproduction of human beings and
reproduction of the culture demand
the sexual reproduction within the
boundaries of a heterosexually-based
system of marriage which requires the
reproduction of human beings in
certain gendered modes. ‘Gender
outlaw’ faces challenges in our society
because of the patriarchal productive
oriented society hailed up with the
historical conventions. Whatever goes
beyond the conventions are challenged
by the patriarchal society.
As Doraisamy’s (Revathi)
behavioural changes irked the family
members and the neighbours which
made her as odd in the typical village.
So she was beaten by the family
members and they asked her to behave
like a man. She felt that she was
excluded from the village. So, she run
away from home in order to find her
community of people where she could
live a normal life. Though she found
her community people, she understood
the unfortunate situation of the hijras
in India, is finding a decent job for
survival.
“…I went into town, looking for
work, in STD booths, in grocery
stores, textile shops… But no one
wanted to give me work. Their
responses hurt me, as if they were so
many spears aimd at my heart.” (A.
Revathi, p.122)
‘Transphobia’, the bigotry feeling
on seeing the transgendered people.
They are not allowed to get any decent
jobs and houses to live. So that, they
are pushed to do sexual jobs and
begging for survival. In turn, they are
not allowed to reside in any decent
residential areas.
“The Gender Defender is someone
who actively, or by knowing inaction,
defends the status quo of the existing
gender system, and thus perpetuates
the violence of male privilege and all
its social extensions.” (Kate Bornstein,
Gender Terror, Gender Rage, 2006).
Trans gender people’s plight was
recorded by Revathi that they were
attacked in nights with stones and
lighted matchsticks. She expressed
their inability to defend them as they
are hijras. Even though they lived as
a groups (family consists of Guru,
Badudaadi, Daadaguru, Nanaguru,
Kaalaguru, Gurubai, Badagurubai,
Chela, Nathi-Chela, etc.,), they are
unable to fight for their rights. Revathi
anticipated a respect as a human from
the society. But the Hijras accepted
their plights as normal. In John Fiske’s
words, “Social norms are ideological
slanted in favour of a particular class
or group of classes but are accepted
as natural by other classes, even when
the interests of those other classes are
directly opposed by the ideology
reproduced by living life according to
those norms.” Revathi and her fellow
members of her community are tend
to accept the oppression as natural.
After a heavy sexual assault, Revathi
was taken to a Doctor by her guru.
The Doctor who did not even checked
the wounds but prescribed an injection
and medicines for Revathi.
Revathi, as a transwoman,
continuously was under an oppression,
was not allowed to lead a conjugal
life as per her wishes. When she was
in a relationship with Babu, her
brothers abject her to be visited by
man. When Babu, knows that Revathi
is a transwoman, he moves away from
there without saying anything.”You’re
a man, after all. We did not mind you
traipsing around in a sari. But how
dare you want a husband?” (Revathi,
p.138). People like Revathi want to
live the Subjective Gender preference
in the society. But she was drive away
from the family, denied for survival
opportunities, pushed to be a sex
worker. Her parents and brothers
denied to give properties to her. She
was not allowed to live with her lover.
Institutions like schools, hospitals,
Family, Police are having a hatred and
upper hand over the transgender
people. Revathi is constantly looking
for the identity throughout the course
of journey. Her inner conflict for an
acknowledged identity expressed in
many places like “A Woman trapped
in a man’s body” , “…this pain and
hurt that wracked my body and mind
– which I could not even mention to
anybody.” Furthermore, nowhere in
her life she got a recognition as a
woman.
References:
1) A, Revathi. The Truth About Me - A Hijra
Life Story, Translated By V. Geetha. Kindle
Ed., Penguin Random House India, 2011.
2) Butler, Judith. “Performative Acts And
Gender Constitution”, In: Julie Rivkin &
Michael Ryan (Eds). Literary Theory: An
Anthology, Blackwell Publishing, 2004.
3) Bornstein, Kate. “Gender Terror, Gender
Rage”, In: S. Stryker & S. Whittle (Eds)
The Transgender Studies Reader, (New
York And London, Routledge Taylor &
Francis Group)
4) Fiske, John. “Culture, Ideology, And
Interpellation”. In: Julie Rivkin & Michael
Ryan (Eds). Literary Theory: An
Anthology, Blackwell Publishing, 2004.
5) Stryker, S. (1994) “My Words To Victor
Frankenstein Above The Village Of
Chamounix: Performing Transgender
Rage”, In: S. Stryker & S. Whittle (Eds)
The Transgender Studies Reader, (New
York And London, Routledge Taylor &
Francis Group)
 Dr Sunita Kulkarni

Abstract
Medusa is a well-known figure in literature, art and popular culture, with writhing
snakes for hair and a piercing petrifying gaze. She is a Gorgon, a monster with
brazen wings and claws, slain by Perseus, the Greek hero, with help from Athena
and other deities. Medusa’s fascinating story and image are well-known through
ages, via different representations by various writers and artists. The present paper
wishes to explore the Medusa story and the representations and interpretations of it
in literature and art. Further, the paper claims that earlier portrayals were patriarchal
in nature and attempts to provide instances where Medusa is realistically portrayed
as a victim of patriarchy, a demonized woman and an icon of female suffering, rage
and vengeance.
Key Words: Representations, Patriarchy, Demonization, Gaze, #MeToo.

Introduction made immortal and popular by the

Representation may be explained as patriarchal telling of the story of her
the way somebody or something is death at the hands of Perseus, the
shown, portrayed or described. celebrated hero. The present paper
Oftentimes, the perception about wishes to explore the omnipresence
narratives, characters or theories of Medusa and her changing
changes as perspectives shift and representations in literature, paintings,
ideologies evolve. This paper attempts sculpture and popular culture through
to explore the shifting perceptions the ages. It also attempts to establish
about the much-maligned mythical Medusa as a victim of patriarchy who
character Medusa. The name Medusa demonized her and how her image has
invokes an image of a woman with evolved in the modern times as an
writhing snakes for hair and a piercing icon of female suffering, rage and
gaze that can petrify. Medusa has been vengeance.

Associate Professor, Dept of English, L.J.N.J.Mahila Mahavidyalaya, Vile Parle, Mumbai.

 Material and Methodology: A
close reading and exploration of the
Medusa myth, paintings and
sculptures as well as relevant
secondary material available.
Study Areas: Mythology,
literature, art, culture, popular culture.
Medusa the Gorgon
In ancient Greek art, Gorgons were
portrayed on tiles, vases, amphora and
cups as ugly grinning creatures with
tusks, brazen claws and wings with
snakes for hair, and their images were
used on charms, shields and other
items as apotropaic (protective)
symbols to ward evil off. In modern
times, Medusa, the most famous
Gorgon is depicted as a seductive
femme fatale with curly snaky hair,
who charms to kill by petrification.
There are several versions and
interpretations of the Medusa story but
the most famous is by Ovid in
Metamorphoses where he describes
her as the daughter of Phorcys and
Ceto, a beautiful girl, with especially
lush hair. A priestess at goddess
Athena’s temple, she had taken a vow
of celibacy, but the sea-god Poseidon
desired and raped her inside Athena’s
temple. Medusa’s appeals to Athena
to save her honour and chastity were
ignored by the goddess, and furious
that her temple was desecrated by the
act, Athena punished Medusa by
turning her into a winged creature
with brazen claws, tusks, and live
venomous snakes for her hair, in short,
a monster men would be appalled by.
Medusa was also cursed with having
a deadly piercing gaze that could turn
living creatures to stone and was
exiled to the island of Sarpedon.
Portrayal of Medusa in Art and
Popular Culture
Gorgoneion is a term used to describe
the face or head of Medusa used in
art, metalwork and temple decoration,
extensively used through the ages. The
killing of Medusa by Perseus has
inspired several great paintings and
sculptures depicting her agony at her
decapitation post death. The most
famous are two paintings by
Caravaggio, Murtula (1596) and
Medusa (1597), portraying her shock
at death by her gaping mouth and
contorted features, in which he painted
his own features. Peter Paul Reuben’s
Head of Medusa (1617-18) portrays
the severed head of Medusa, her eyes
open and protuberant and extremely
realistic, intertwined, writhing snakes
everywhere, with her spilt blood
creating still more snakes. Edward
Burne-Jones, the Pre-Raphaelite artist
painted a series Perseus in gouache,
based on the events relating to the
killing of Medusa by Perseus in the
1880s.
Perseus With The Head of Medusa
(1545-54) is a celebrated bronze
sculpture by Benvenuto Cellini
portraying Perseus in winged sandals
standing on the beheaded body of
Medusa, holding her severed head
aloft in triumph. In contrast, in Gian
 Representations of Medusa in Literature, Culture and Art...

Lorenzo Bernini’s marble Medusa, Victim of Patriarchy and Mi-

(1640s), she is portrayed as living. sogyny
Antonio Canova’s Perseus With The Medusa represents feminine beauty
Head of Medusa (1804-06) is a marble and fascination that has dangerous
statue portraying a triumphant Perseus consequences. She combines beautiful
holding Medusa’s severed head aloft. and fearsome aspects of femininity
Camille Claudel’s Perseus and the that patriarchy feared. Thus, all her
Gorgon (1902-05) is a large marble depictions are inherently patriarchal,
sculpture portraying Perseus standing demonize, her, and celebrate her death
on the body of Medusa, looking into by a triumphant male demigod.
his shield, holding her head aloft. Falsely depicted as a vicious monster,
Claudel has sculpted her own features she was, in reality, the innocent victim
on Medusa’s face. of a sexual assault by a powerful god,
Duality and Paradox of Medusa’s was wrongly cursed by a goddess,
Portrayal died a horrible death and was not
given the dignity of death as her head
There has always been a duality in was used as a weapon repeatedly by
the depiction and representation of patriarchal forces. Decapitation
Medusa as she signifies different signifies taking away of intelligence,
things to different people. Initially she face, identity and agency and
was depicted as a horrible monster, Medusa’s decapitation arose out of a
but her image provided protection patriarchal society afraid and insecure
from evil. To Poseidon, she was an about women’s power. Her story is a
object of sexual desire, to Athena, she prime example of hypocrisy and
was the desecrator of her sacred victim blaming. The saddest part of
temple, to Perseus, she was a monster her story is that traditionally, her
and her head a potent and useful abusers are celebrated and eulogized
weapon. To most painters and as upholders of honour and heroism.
sculptors Medusa was a fascinating
story and a subject of depiction. As Results and Discussion
per Sigmund Freud, she represents Modern times have seen a change in
castration anxiety in men, and as a the perspectives about Medusa. An
result, must be destroyed. Popular important factor responsible is
culture portrays her as a femme fatale feminist theory. Second wave
with a piercing but seductive gaze feminism began to re-read, re-examine
whose dangerous allure few men and reclaim representations of women
could withstand, a heartless monster, in myths, art and literature. It is as if
a woman abusing her power, who Medusa’s penetrating female gaze
must be overpowered. turned critically towards patriarchy.
Their own language would allow
women to claim authority both over
their bodies and their selves, thus
removing the oppressions of
patriarchy. She stressed the
importance of feminine voice and
narrative, otherwise, like Medusa with
her head decapitated, women may lose
their voice, identity and agency and
become a slave and shadow to toxic
masculinity.
Several poets and writers have
tried to represent the Medusa story
according to the changing perspectives
about her and present their own
interpretation of it. Sylvia Plath, Carol
Ann Duffy, Ann Stanford, Amy
Clampitt and others have attempted
to provide voice to her and tell her
story.
In recent years Medusa has come
into limelight again due to her
sculpture by Luciano Garbati Medusa
With Head of Perseus (2008) that
presents the narrative from her
perspective. The sculpture depicts a
nude Medusa with a sword in one
hand, holding the severed head of
Perseus in the other. Unlike the
sculptures of Perseus where he
rejoices in her death and flourishes
her head triumph, Garbati’s Medusa
is not triumphant , but resolute and
determined to defend herself. The
sculpture is now hailed as an icon of
justice as it stands across the Criminal
Courthouse where the accused of
sexual exploitation in the #MeToo
were tried and prosecuted.
Conclusion
There are several ways of narrating
stories. Unfortunately, for a long time,
Medusa’s story was perpetuated as a
hero quest myth, with her as the
monster destroyed by the heroic male
demigod. She is now considered to
be the most misunderstood character
in Greek mythology and represented
as she actually is: a victim of
patriarchy in multiple ways, whose
true story needs to be narrated. She
has gained sympathy and
understanding and has become a
symbol of female rage, vengeance and
strength as she is indestructible and
powerful even in death. She has
become an icon for feminists and the
#Me Too movement, a symbol of
justice to women who are victims of
sexual assault. Her image has been
adopted as logo by famous fashion
house Versace. She has finally arrived.
References
1. Medusa in Myth and Literary History
http://maps-legacy.org/poets/a_f/bogan/
medusamyth.htm
2. Donohue, Tyler A. Mishandling the Myth
of Medusa
https://aninjusticemag.com/the-
mishandled-myth-of-medusa-1f66fda1874b
3. Glennon, Madeleine. Medusa in Ancient
Greek Art https://www.metmuseum.org/
toah/hd/medu/hd_medu.htm
4. Takac, Balasz. How Medusa Inspired
Artists,From the Renaissance to
Neoclassicism
 Nisha Satish Kadam*, Dr. Sunil Raut**

Abstract
A woman is one of the example of marginalization. Petty means something or
somebody of lesser importance, so as marginalization the process of accordingly less
important to something or someone moved away from the inner working of the
group. A society excludes a minority by ignoring their needs, desire and expectations.
Distinction against girls and women including gender based violence, harmful
traditional practices, economic discrimination remain the most prevalent and
purposeful form of inequality. The present paper focuses on some of the minor
characters in the novel ‘That Long Silence’ by Shashi Deshpande. Shashi Deshpande
is one of the renowned Indian writers in English. Her writing mostly focuses on the
lives of women who are suffering under the patriarchal norms and constructions.
The protagonist of the novel is Jaya who goes through a process of rediscovering
herself in the complex social world where she concerns herself with the awkward
situation of her role as a mother, wife, daughter and a human being as place in
proximity to the absolutist attitude of her husband. The minor characters like Naina,
Jija, Kusum, Manda, etc on this women characters the present paper explores petty
comments by Shashi Deshpande.
KEYWORDS- Jaya, woman, society, roles

Introduction: of women consciousness. She is able

Shashi Deshpande’s novel ‘That Long to notice her image, her inner feelings,
Silence’ is the novel in which its the injustice done to her, the only
protagonist Jaya finds self realization problem she has that she cannot be a
by seeing other women’s life rebellious, because of social norms.
portrayed in the book by Deshpande. Shashi Deshpande tries to show
These minor characters plays different segments of a women’s life
important roles in Jaya’s life for through her various female characters
herself actualization. Jaya has in her novel like Ajji, Mukta, Nilima,
intelligent understanding; she is full Narayana, Asha, Mohan’s Mother

*Research Scholar, Dr. BAMU, Aurangabad

**Research Guide, Buburaoji Adaskar Mahavidyalaya, Kaij Dist. Beed.
Avva, Vanita Mami, Kusum, Vimla ,
Jeeja, etc.
To start with Jaya herself, she was
a modern, well educated and self
dependent women. But she was not
allowed to choose her groom for her
marriage, she could not take the
biggest decision of her life, she had
to obey her family’s decision. Her
brother chose Mohan for her as a well-
settled groom. Later on her married
life made her traditional house wife
though she is capable to be a good
writer, she doesn’t even has freedom
to express herself in her writings,
Mohan decides the content and
context of Jaya’s creativity, he mars
her feelings by consciously or
unconsciously. When Jaya tells her,
“They don’t need you,——— They
are managing quite well without you”.
Kusum firmly replies,”But I need
them”. Jaya had no answer to that.
She wrote to Dilip, he took her away.
And so she had gone home to die.(21)
She commited suicide. Jaya’s Ai had
written to Jaya in such words, ‘I have
some bad news for you,’ Kusum had
gone to her in-laws for a few days,
and the day before her husband was
to take her back home she threw
herself into a well and died. Your aunt
keeps moaning and crying, but it was
a good thing in a way. She was of no
use to anyone after she went crazy,
nobody needed her’.(22) This words
of Jaya;s Ai frightened her.Such kind
of petty comments on Kusum done
by Jaya’s mother shows that a life of
woman has no value.
Ajji:- Ajji, ‘a shaven widow’ when
Jaya reminds her Ajji. The word
shaven these points out that a widow
doesn’t even allowed to keep crown
of her hair on her head. Jaya’s Ajji
lives in complete seclusion. Jaya
recollects her memories of her Ajji,
who had denuded herself of all those
things that make up a woman’s life.
She had no possessions, absolutely
none, apart from the two saris she
wore. A widow has to abandon all the
luxuries and pleasure and should
never think of another men and
remarry. But why there are not similar
rules for men? Why the moment his
one wife dies, another is ready for
him?
Mukta:- Another widow who is
neighbor to Jaya’s Dadar flat she
describes her, ‘Mukta to me, was that
dancer, holding in her still, mute body
all those ideas, emotions and feelings
contained in the song. Sometimes I’d
often thought, the singer will stop
singing, and then it will all flow out
of her or did the song come to an end
for her when Arun, her husband, fell
out of the train and died? Mukta lives
in a never ending grief of widowhood,
fighting the toughest battle of
loneliness and looks at life as it will
be never same as it was with Arun.
Though Mukta was educated but
could never able to set herself free
from the worthless, orthodox norms
of society.
 Petty Comments on Women in Shashi Deshpande’s...
Mukta’s daughter things and feels
to have freedom for her woman body.
She wants to control her
menstruations, Nilima cries “——why
can’t I stop having it? Isn’t any drug I
can take to stop it?”(63) becoming
mother is the best gift of the nature
but at the same time children are not
the identities of women, but still it is
important to have children to a
women. And what about those women
who are unable to give birth to
children? Jaya reminds her aunt Vanita
Mami who keeps on fasting and does
pujas for having children,” perhaps
Vanita mami had begun the discipline
when there had still been the hope in
her of having children; but she had
gone with her fasts, her ritual
circumambulations of the tulsi plant,
peepul tree, even when their aim had
gone beyond her reach, when her
uterus has shriveled and ovaries
atrophied”.(67) Vanita mami suffers
from cancer, the fact is the
conservative Indian society believs
that the sole purpose of a woman’s
birth is to fulfill her duty by giving
birth to have heir to her husband.
Jeeja:- Jeeja maid of Jaya a very
realist woman, single minded who
know purpose of her life. Once Jaya
asked about her silence, Jeeja replies
“with whom shell I be angry?”(52)
Jeeja blames herself for not having
children that’s why she doesn’t protest
against her husband’s act of
remarriage. Jeeja explains to Jaya ,
“my parents didn’t intend marrying
me to a drunkard. He was not a
drunkard then. He had a job, and we
lived in a decent room. He lost all
what he had during a strike.
Meanwhile others misled him. God
didn’t give us any children that was
his misfortune as well as mine. How
could I blame him for marrying him
again when I couldn’t give him any
children? How could I blame that
woman for marrying him? With whom
shell I be angry?” (52)
Nayana:- Nayana a sweeper who
already given birth to four children,
two daughters and two sons but her
sons could not survived after birth,
her husband threatens her if she
doesn’t have male child in her womb
for fifth time “he says, he’ll through
me out if I have another daughter “just
you dare” I said to him. “Let me see
your courage. Take yourself another
woman if you want, role in the gutters,
I can’t prevent you, but just try to
through me out of this house”.(28) But
actual reality behind this statement is
that Nayana is helpless and afraid of
absence of her sheltering tree as she
knows that a woman left by her
husband in India never gets safety and
shelter anywhere.
A married Indian Hindu woman
should put kumkum on her forehead,
she must wear mangalsutra in her
neck, should wear jodwa in her toes
and anklets,etc these are the signs of
a married woman, Shashi Deshpande
represents character of Mohan’s
mother Avva if kumkum is everything
then why it gave a slow and silent
death to Avva. Jaya describes Avva’s
photo to the wall of Mohan’s father’s
home. “The mother looks like any
other woman of her time, staring
blank faced at the world, the huge
kumkum on her forehead bloating out
everything in that face but the ‘blessed
woman’ who died with her husband
yet living”. When Avva was alive
what that big kumkum gave her? A
life in which she just had to fulfill
her husband’s desires, produce
children, do washing, cleaning,
cooking and do manial things of
house. Mohan didn’t know why Avva
behaved like that but, one week before
Avva’s death she for the first time and
the last time cried, screamed, shrieked
like she wanted to release the silence
she carried all her life.
Same thing happened with
Mohan’s sister Vimla silence took her
life too. She never discussed her
problem with anybody because she
knew that there isn’t any solution in
the society where a woman without
child is called blot and thus bleeds to
death in silence. After marriage it is
taught to every girl that your
husband’s house is the only house of
yours where you have to live forever,
it is seen in the case of Asha, Jaya’s
sister in-law she is courageous but still
cannot go beyond society. Her
husband who isn’t stick with any job
often has quarrel at home, she decides
to go back and comes to Jaya here
Ravi expects that Jaya should instruct
Asha “go home like a good girl, Asha,
I should say. Go back home and obey
your husband. And never mind
whatever it is he has done, he is your
husband, after all a husband can do
no wrong”.(115)
Conclusion:
The woman who try to live in a
different way than other woman, they
are called bad character woman by
society, Leena, jaya’s college friend
who had spent her weekend with a
married man, Jaya things that she is
bad but many years later Jaya things
over it and realized that Leena was
not bad.If a man can have such
illegitimate affairs then why not
women’s act can be accepted flexibly.
It is very easy to comment on woman,
men makes fun of her, create jokes
and shares, sometimes she is used as
an object of criticism, she is always
in a controversy for any reason. Shashi
Deshpande’s these minor characters
plays very important role, she
highlights how society, how some men
always demoralize her to keep her at
the place they wants to keep.
References:
1. Deshpande Shashi: That long silence,
Penguin Books:1989 A post, colonial
Response, Sarup & sons publications,2005,
page no.193
 Dr.Pradnyashailee BhagwanSawai

Abstract
The migration in the Post-Colonial period was entirely different as compared to the
earlier forms. Here, the people from one country are moving to another country for
various purposes.They are skilled and belong to the middle class. The writers of
diasporic literature write about reality.they share with us their personal experiences
and are very passionate about their writings. So we can say that their works are an
enrichment of both cultures.
Diaspora means the dispersal of various people around the world, often caused
by major historical and political changes, carries with it the collective cultural
memory and capital of the past,overseas or across. The present research article
focuses on the writings of the Indian Women Diasporic writers such as Bharti
Mukherjee, Chitra Banerjee – Divakaruni, Anita Desai, Kiran Desai, Zhumpa
Lahiri,Meena Alexander, Uma Parmeshwaram, Kamla Markandaya etc.
Key Words: Women, Diaspora,Indian,Culture,Literature

Introduction: folk literature of various parts of India.

Indian women writers in English have Feminist writings hold an important
shared their valuable experiences place in the Post-colonial literature.
through their writings. They have It has emerged from the revolt against
extended their contribution to the field Patriarchy and male domination.
of literature in various forms. Indian Women writers have given a voice to
literature has flourished in these years their sufferings through their
and we have to consider the women literature. We observe that women
writers in this great task. The have tried their level best to bring
development of Indian English equality for their community.
literature has many factors. It has The Indian born writer Bharti
worked on the culture, traditions and Mukherjee is one of the most widely

Assistant Professor Department of English Government Vidarbha Institute of Science and

Humanities,Amravati
known immigrant writers in
America.Bharti Mukherjee considers
herself different from other immigrant
writers because she is attached to her
motherland, India. Her characters
suffer cultural shock. All her female
characters are women having potential
and are very anxious to establish their
independent identity.They accept
challenges in their life and prove their
worth. In her first novel,’ ‘The Tiger’s
Daughter’ the protagonist, Tara
Banerjee returns to India after staying
for seven years in the United States.
The story is based on the personal
experiences of the author. In her
second novel, ‘Wife’, the central
character, Dimple rejects the
traditional role of a wife. Dimple,a
young Bengali girl is full of energy
and dreams. She has great plans of
her married life but she gets
disappointed when she actually gets
married. The third.
and the most accomplished
novel.’ ‘Jasmine’ is the story of a
Punjabi girl, Jyothi. Prakash is the
husband of Jyoti and the novel
revolves around their life. Her next
novel,’ The holder of the world’ talks
about the expatriation journey of the
human mind. In the novel Leave it to
me she talks about a young woman
sociopath named Debby. She seeks
revenge of parents who had
abandoned her. Her latest novel,
Desirable daughters’ is story of three
sisters and their ways of dealing with
various situations they face in their
life. ‘The tree bride; is the last novel
of Bharti Mukherjee.
Chitra Banerjee Divakaruni is the
representative of ‘new woman’. She
shows the unending struggles of
Indian women against the patriarchy,
society and her own family. Her
female characters are strong and
fearless. One important aspect of her
novels is her own assimilation with
the land where she is placed has
changed her view and projection of
women in her writings. If ‘Mistress
of spices’ reflect the landscape of
immigrant characters,’Sister of my
heart’ focuses on the bonds of
womanhood and the way they adjust
with the conflicting situations.
Through ‘The vine of desire’, Chitra
Banerjee- Divakaruni has shaped the
intricacies of relationships into a
cobweb. The entire gamut of human
relations has been portrayed in detail.
With ‘Queen of dreams’ the author
has presented an emotional
perspective of the desire to explore
and understand the native land of
second generation immigrants. The
palace of illusions’ is a mythical novel
which depicts modern and
contemporary ‘new woman’. With the
novel ‘One amazing thing’ the spirit
and desire of humans to overcome the
disasters and challenges is shown.
Finally the novel ‘Oleander girl’ puts
forth the question of identity.

Anita Desai has treated
psychological realities very carefully
in her novels. Her very purpose of
writing is to find the truth. She has
tried to plunge into the depths of the
psyche of women and this can be said
through the portrayal of her neurotic
characters like Maya and Sita. Both
these characters represent the sensitive
individuals and their strong mental
struggles. The prominent feature of
her works is her art of the portrayal
of her characters. She examines the
psychological inner workings of
women and presents their reactions.
Her two novels, ‘Cry the peacock’ and
‘Where shall we go this summer?’ are
the best examples of psychological
inner workings of women. Anita Desai
talks about the contemporary society
and the themes of alienation, cultural
clashes, displacement and exile.
Kiran Desai has used the
technique of magic realism in her
novels. Her first novel, ‘Hullabaloo’
in the guava orchard’ has presented
different colours of life. She has
received Man Booker prize for her
second novel, ‘The inheritance of
loss’. In this novel she has analysed
several issues of modern civilization.
Through all her novels Kiran Desai
has shown the significant social
changes that have occurred in India
due to people’s craze for western
values, manners and life style. As a
diasporic writer, she presents the
Diaspora: The View of Women Vriters....
characters who fail to assimilate new
culture.
Zhumpa Lahiri is a Pulitzer prize
winner writer. Interpreter of maladies’
is her debut short story anthology. Her
novel, he namesake’ was adopted into
a film which was widely accepted. In
her novel, ‘Unaccustomed earth’ she
analyses the fate of second and third
generation. The ‘Lowland’ is her latest
novel.
Meena Alexander focuses on the
themes such as displacement,
memory, migration and diaspora. She
has crossed multiple borders in her
life and so her poems cross traditional
disciplinary boundaries. She has
written widely on her own life
experiences.
Uma Parmeshwaram has written
a novel, ‘A cycle of moon’. She
expresses the themes of love,
marriage, Indian life in her works. Her
novel, ‘Mangoes on the Maple tree’
tells the story of twenty days in the
life of an Indo-Canadian family. The
members of this family face their
individual crises and emerge with
better understanding of themselves.
Kamala Markandaya can be called
as a feminist writer on the basis of
feminist approach in her writings.She
talks about the women who are
struggling hard to survive in the male
dominated world. ‘Nectar in the
Sieve’ is a novel written by Kamala
Markandaya. She portrays a realistic
picture of women in all her novels References:
and through all her female characters. 1) Iyenger,K.R.Srinivasa. Indian Writing in
The Indian women writers have English, New Delhi: Sterling Publisher
tried their level best to depict women (1962), 1990,469.
as strong and focused in their vision 2) Sidney, Finkelstein, Existentialism and
Alienation in American Literature. New
to succeed in lives, they were however
York International Publishers, 1965. p.
forced to stay in the space allotted by 137.
men. The Indian women writers have 3) Mukherjee Bharathi,The 2 Tiger s
contributed significantly to the field Daughter, Ballantine Books (P) Ltd, New
of literature. The voice of Indian Delhi. 11.
women also deals with historical, 4) Singh Vandana, The Fictional World of
cultural, philosophical and much more Bharati Mukherjee, Prestige books New
basing their themes around mankind. Delhi,2011 12.Abcarian,
 R.Chitra*, Dr. V. Jai Sudha Devi**

Abstract
India is mostly an agricultural nation. In India, 60.45% of the nation’s land is used
for agriculture, while 61.5% of the people is employed in the industry. India’s GDP
is 15.87 percent attributable to agriculture. Being such a massive endeavour, it will
also inevitably have issues. The farmers of India face challenges such as changing
climatic conditions, lack of marketing assistance, poor technical knowhow, competency
in agriculture. Farmers that are scientifically oriented are better equipped to accept
emerging technology and implement each change into their own operations as and
when it is practical and viable. The Indian Council of Agricultural Research (ICAR)
launched Krishi Vigyan Kendras, a novel approach, to assist rural communities with
the aforementioned problems. The pioneer of Indian agricultural research, Dr. M.S.
Swaminathan, came up with the idea for Krishi Vigyan Kendra. The present
investigation included 150 farmers from Tenkasi area of Tamilnadu.
Key Words: Agriculture, Krishi Vigyan Kendra, Awareness of Farmers.

Introduction farmers’ wisdom and make use of

Agriculture is the backbone of Indian modern development of science. So
economy which provides food and far, the achievements in respect of
nutritional securities as well as agricultural growth and food
production have been spectacular with
employment and livelihoods to rural
self-sufficiency in food grain. To
masses. Agriculture plays a vital role
enhance the agricultural activity the
in employment generation in the
Central Government have established
Indian economy, with nearly half of farm science center (Krishi Vigyan
the Indian population being dependent Kendra) on 1974. It was founded as a
on agriculture and allied activities for revolutionary science-based
their livelihood. Agriculture has now organization with the mission of
become extremely competitive. educating farmers and field-level
Practicing agriculture demands to be extension personnel in vocational
innovative, nature friendly, relying on skills.Statement of the Problem.

*Research Scholar, Department Of Commerce, Sri Parasakthi College For Women, Courtallam.
**Assistant Professor, Department Of Commerce, Sri Parasakthi College For Women, Courtallam.
Objectives of the study Age
1. To study the profile of the 1 Below 25yrs 18 12
2 25 - 35 38 25.3
farmers who are using the KVK
3 36 - 45 24 16
scheme in Tenkasi area.
4 Above 45 70 46.7
2. To analyse the awareness level
Marital Status
of the agriculturalists regarding
the various services provided 1 Married 132 88
under the KVK schemes in 2 Unmarried 18 12
Tenkasi area. Education
1 Illiterate 9 6
Methodology
2 Middle school 78 52
The Present study is based on the field 3 High School 51 34
survey conducted with the help of a 4 Degree and
well-structured questionnaire and Diploma 12 8
interviews with farmers. The study is Gender: The perception of male
confined to Tenkasi area and the 150 and female respondents related to
farmers have been selected by simple Krishi Vigyan Kendra is presented in
random sampling technique from the above table. Among the total
probability sampling method. The number of 150 farmers, 114 Farmers
collected data was analysed with with a percent of 76% are male and
proper statistical tools like Percentage 36 farmers with a percent of 24% are
analysis and Weighted Arithmetic female. The table clearly presents that
Mean Score... most of the farmers are male.
Age: The above table shows that
Area of the Study 70(46.7 Percent) of the farmers fall
Tenkasi area is predominantly an under above 45years, 38 (25.3
agricultural district. So the researcher Percent) are in between 25 -35 years
has made an effort to examine the of age, 24 (16 percent) are in age
group of 36 – 45 years where as only
awareness level of farmers towards
18 (12 percent) of farmers are in age
various services provided under the
group of below 25 years.
Krishi Vigyan Kendra schemes in
Marital Status: The perception of
Tenkasi area. married and unmarried farmers related
Result And Discussion No: 150 to Krishi Vigyan Kendra is presented
in the above table Among the total
Gender Frequency Percent
number of 150 respondents, 132
1 Male 114 76 farmers with a percent of 88% are
2 Female 36 24 married and 18 farmers with a percent
 A Study on Farmers Awareness Towards Krishi....
of 12% are unmarried. The table
clearly presents that maximum
respondents are married farmers.
Education: The results show that
a significant number of farmers i.e.
78 (52%) were having Middle school
education and 51 (34%) farmers were
having education up to High School.
12 (8%) Farmers were having
education up to bachelor degree and
Diploma . 9 (6%) Farmers were
illiterate. Due to lack of education,
farmers may not be able to learn
modern agricultural techniques,
methods and they have to dependent
upon traditional farming practices.
The statements which give the
result of aware by the farmers are
KVK offers on-campus and off-
campus instruction in Agriculture,
Animal Husbandry, Horticulture,
Home Science, Soil Science, and
Agricultural Engineering to rural
farmers and Youths, KVK Executes
Front Line Demonstrations and On
Farm Testing, KVK collect soil, water,
and plant samples from damaged
agricultural and horticultural fields,
study the samples, and implement
corrective actions, KVK delivers
advise and ides in multiple disciplines
in response to questions posed by
farmers via online video conferencing,
KVK tour diverse farms and deliver
consultation facilities, KVK Classifies
Exhibition and technique and their
weighted average score is 4.07,4.23,
3.59,3.66,3.67 and 3.71 respectively.
The statements which give a result
of neither aware or not aware by the
farmers are KVK arranges a Mass
Contact Programme, KVK issues
Project report for securing bank credit
for new farm establishment and their
weighted average score is 3.33 and
2.60 respectively. The statements
which give a result of not aware by
the farmers are KVK provides
technical help by direct, telephone,
correspondence, videoconferencing,
and All India Radio, KVK develops
and distribute pamphlets, brochures,
booklets, and leaflets on numerous
disciplines to farmers, businesses, and
self-help groups, KVK performs
Video shows , KVK participates in
Disease investigation during vacation,
KVK conducts Seminar /Conference
/ Workshop / Training Participation,
KVK members provide Guest Lecture
and their weighted average score is
2.16, 2.48, 1.7, 1.62, 2.21 and 2.28
respectively.
Suggestion:
Farmers should receive more
instruction for disease inquiry during
the summer. The actions of KVK are
not well known among farmers. They
must therefore attend all KVK
meetings because they can be very
beneficial to their personal growth.
They must make sure they participate
in all of the training sessions offered
by the KVK. Even if they miss a
meeting, people can still visit the
KVK at a later time to be informed
of the organization’s activities. They
should receive training in their local
communities.
Conclusion
From the above study it can be
concluded that the Krishi Vigyan
Kendra contributed positively in
enhancing the adoption level of
farmers in various aspects of
agricultural production technologies.
KVK practices created great
awareness and motivated the other
farmers to adopt appropriate
production technologies. Indeed the
efforts of the KVK seemed to have a
positive effect in enhancing the
farmers’ technical knowledge on
agricultural production technologies.
Due to the interventions of KVK
scientists in training, demonstrations
activities, on farm trials and other
extension activities helped in
enhancing the knowledge level of
farmers which in turn led higher
adoption of agricultural production
technologies.
References:
1. Abdullah, A., W. A. Gillani, S. Naveed,
K. Amanullah and H. Kashif. 2005.
Computerized farm guide: Using ICT for
better dissemination of agriculture
extension information. Center for Agro-
Informatics Research, National Univ. of
Computer & Islamabad, Pak
2. CHOUDHARY, B.N., 1999, Krishi Vigyan
Kendra : A guide for the KVK managers.
Division of Agricultural Extension, ICAR,
New Delhi.
 Dr. Babasaheb

Abstract
Traditional India was strongly based on the caste system. The caste system is based
on their Indo-Aryan social organization was based on the theory of Chaturvarnya. In
“Who Were the Shudras?,” by B. R. Ambedkar makes this claim. The terms of
connected life between the classes were established by Chaturvarnya based on the
idea of “graded inequality.” There are four classes; Brahmins, Kshatriyas, Vaisyas,
and Shudras. Dalits, they are far below all the other castes in this hierarchy and are
not even included in this system. Dalit means ‘oppressed’ or ‘broken’ and is commonly
used to describe to people who were historically considered as ‘untouchables’, those
from castes other than the Hindu Varna system. This caste system is deeply rooted in
religious beliefs, which keep the system alive. Especially non-Hindi language
filmmakers nowadays are challenging these ideas by highlighting the most powerful
stories of injustice and giving such individuals a platform through great movies.
Keywords: Dalit Cinema, hierarchy, caste-ism, discrimination, religion, caste
system, untouchability.

Introduction by the cultural values and class

Kasturi belongs to the untouchable. interests of its social elites. However,
They struggle to be together because the actors and actresses we see on the
of social discrimination. The film is screens usually come from the higher
set in India under British Raj, which caste sections, while actors and
might explain how Dukhiya Indian actresses that are part of socially
cinema is also seen as old as any other marginalized groups occupy a very
international film industry in the small amount of appearances. The first
world. The Indian film industry has Hindi film based on the delicate theme
produced thousands of films over its of untouchability appeared on screen
100-year history. This hundred-year- Achhut Kanya in 1936. Devika Rani
old film industry has been dominated and Ashok Kumar portrayed the main

PhD.Research Scholar, Ambedkar Marathwada University, Aurangbad

Email:devadebhagyashri90@gmail.com
characters. Caste prejudice and class, named Sujata. Charu and Aunt hate
caste prevent marriage between them. Sujata because she is from an
The early 1990s are the period for untouchable background. Adheer has
this story. The majority of the Indian fallen in love with Sujata. One day
film industry is dominated by upper- Charu slipped and fell down the stairs
class individuals. In other words, this and needed the blood of a rare blood
large cinema industry is still group but only Sujata’s blood group
untouched by Dalit-related problems, matched and saved her life. When
racism or discrimination, tales or Charu realized Sujata had saved her.
stories, and experiences. Some She accepted her as a daughter after
filmmakers portray marginalized recognizing her mistake. Adheer and
communities in their films in along Sujata get married at the end.
with presenting noticeable Dalit Ankur (1974) : Shyam Benegal
characters. From the perspective makes his feature film debut with this
majorly three filmmakers respectively; movie. This film’s plot is based on a
Nagraj Manjule from the Marathi film true story which is occurred in 1950
industry, Pa. Ranjith from the Tamil in Hyderabad. Ankur movie shows the
film industry, and Neeraj Ghaywan life of Lakshmi, who lives in a village
from the Hindi film industry. in Andhra Pradesh with her deaf-mute,
unemployed husband. In this film, it
Outlook of Selected Films” is demonstrated how the villagers of
Achhut Kannya (1936): This is the the Potter caste have their own
first film based on the delicate theme celebrations. As the movie comes to
of untouchability. Devika Rani and a close, this cast-based segregation is
Ashok Kumar portrayed the two lead also demonstrated. The film
roles in this film. The movie presented investigates themes of privilege,
the 1900s. Friends since childhood, sexism, patriarchy, and caste
Pratap and Kasturi are deeply in love. classifications. The film received three
Pratap belongs to Brahmin and his National Film Awards in 1975 for
job, despite his caste origins. He is Second Best Feature Film, Best Actor,
an employee of the Railways in and Best Actress.
colonial India. Sadgati (1981) : Famous director
Sujata (1959) : This film’s Satyajit Ray directed this film. It is a
director is Bimal Roy. Nutan and television film whose is main focus
Sunil Datt play the key parts. In this on the caste system and how the
film, Sujata who belongs to the dynamics of power play out in that
untouchable, and Adheer belong to the divide. Sadgati’s film basically
high class. A Brahmin couple, Upen revolves around a Dalit man, who
and Charu adopted an orphan child wanted to fix his daughter ’s
 Representation of Dalits in Indian Cinema Devade....
engagement on an auspicious day and
seeks the service of an upper-caste
Brahmin in his village. Later, he takes
advantage of him by ordering him to
perform free household tasks.
Damul (1985) : Damul is one of
the controversial films of Prakash Jha
that emphasizes Bihar’s casteist and
capitalist politics artfully. The
subjugation of the lower caste in the
area is a core concept of this movie,
as is caste politics in the area. The
problem of Bihar’s poor rural villages
starting to move in large numbers to
richer cities.
Lagaan (2001) : This film is
directed by Ashutosh Gowarikar. In
this film, there is one character whose
name also shows his category called
“Kachara”. The meaning of this word
is garbage as rubbish, especially
wasted trash. Actor Aditya Lakhia,
who played the role of Kachara. He
is considered untouchable in the plot
and also disabled. He represents a very
important role at the end of this
movie. Kachara had a magical
crippled hand which helped the team
to take three wickets.
Aarakshan (2011) : In his
sociopolitical drama Aarakshan,
Prakash Jha examines the arguments
for and against caste-based
discrimination in Indian government
employment and educational
institutions.The political current
controversy over quotas and
reservations for the socially and
economically backward is a major
theme in this film. Prakash Jha is one
of those filmmakers who always
delivered harsh realities through his
cinema.
Masaan (2015) : Varun Grover
composed the dialogue for this film,
which was directed by Neeraj
Ghaywan. Masaan means
crematorium and the location. In this
film, Vicky Kaushal plays a young
engineering student belonging to the
Dom community who fallen love with
a girl from an upper caste. He was
forced to work in dirty jobs due to
the caste system. Hero’s family works
in cremation ghats by burning funeral
pyres. This film shows that he is
embarrassed by his own identity.
Sairat (Marathi, 2016) : Manjule
himself managed both functions of
director and producer. This is his
second feature film after the National
Award-winning film, Fandry. A young
couple from different caste
backgrounds is the subject of the story
Sairat. In this film actress, Rinku
Rajguru is a wealthy, girl from a
wealthy family and higher caste who
falls in love with a boy (Akash
Thosar) from an oppressed community
of fishermen. The movie depicts
Indian society, where it is still frowned
upon to marry outside of one’s caste.
Jay Bhim (Tamil, 2021) : Jay
Bhim named after the Ambedkarite
slogan, ‘Jay Bhim’ is written and
directed by T. J. Gnanaval. The film
was produced by actor Suriya, who
plays a role in the movie as a lawyer
and fights for justice for people from
the Irular Tribal community. The
community’s experiences with police
brutality and fatalities in custody are
discussed in this movie. The film is
based on a true story that former
Madras High Court Justice K Chandru
fought in 1995. Jay Bhim made a huge
impact across the world because it
was selected for the 94th Academy
Awards but failed to get the final
nomination.
Conclusion
Cinema is a necessary element when References
it comes to shaping, building,
changing, and reinforcing public
opinion. In hundred years of Indian
film history, the actors we see on the
stage or screen often come from the
upper caste. Many of the films
portrayed main roles by upper caste.
Dalit representation in cinema has
perpetually been about their only class
condition, violated bodies, and mainly 4) Yengde, Suraj. “Dalit Cinema.” South Asia:
undignified social location. We see
rarely a Dalit character seen near the
main character. The upper caste
character is portrayed as a symbol of
people’s aspirations and a role model.
While Dalit characters are shown as
prisoners, laborers, sweepers,
gardeners, etc. There are some
filmmakers in the Indian film industry
like Nagraj Manjule, Pa. Ranjith,
Neeraj Ghaywan, Prakash Jha, and
T.J. Gnanval established a platform
for the representation of Dalit issues
in India’s cinema industry, which is
dominated by the elite.
1) Vijayalakshmi, and A.M. Narayan Swamy.
“Dalit Representation in Indian Cinema.”
IJMRA, vol.9. June 2019. pdf
2) Singh Bajwa, Sewa, and Surender Pal
Singh. “Depictions of Dalits in Indian
Hindi Cinema: A Study.” IJSDR,vol.7, July
2022./IJSDR, www.ijsdr.org.pdf
3) Viduthalai. P, et al. “Filure of Dalit
Renaissance: A semiotic analysis of Dalit
and Non-Dalit Films.” Amity Journal,
vol.7, No.1, 2017. pdf
Journal of South Asian Studies, vol. 41,
no. 3, July 2018, pp. 503–518.
 Kalpana Pandit Raut, Dr. Vinod. P Chaudhari

Abstract
‘Fandry’ is a marathi movie, a film symbolically expresses the point of view of the
marginalised people from Dalit caste through the central people who raptly oppressed
lower caste voice. The film takes on the marginal political economical state in the
society and their reality of the caste in modern India. The casteism is one of the
strong bitterness of Indian Republic Country of Indian, which can spread the poison
in the social equivalence of country. The Indian constitution of India gave the equal
right to every person to leave with honour and respect and all should be privileged
by fundamental requirements. The protagonist of film refusal of his identity and try
to become centralise or upper caste boy. But when he realizes his own identity of
being a lower caste boy who becomes strong and arose his voice against the social
oppressed system by throwing stone.
Keywords: - Marathi film, Casteism, Marginal voices in cinema, Metaphor in
cinema.

Introduction: that allude to something other than

The term metaphor is basically driven there meaning.
from figure of speech. It is a specified Fandry is a Marathi debut film
language stand for the grand meaning which is the most appreciated by the
and splendid of the literary text. It audience as well as film critic. It is a
flows the literary taste of the reader written and directed by young director
and build up the standard of language Nagraj Manjule in 2013. The film
and its meaning throughout several gained critical acclaim with National
kind images and symbolism. In the Award in 2014. The film neatly woven
film drops are thematic story telling the story of a teenager Jamvant
devices that communicate something Kachru Mane, known as Jabya and
as a simple way as object with the his love dream, adolescence, emotion
symbolic meaning or something as an and his state in a society. The film
action with the referential meaning. arises a crisis of discrimination
Essentially, film drops are anything throughout metaphorical visual

Research Scholar Arts, Commerce and Science College Bodwad.

representation by scene. Film is
always stand for a mirror of society,
which expressed the real experience
of the human being, emotions
psychology global crisis and all
universal values. Film is a made by
combination of art, science and
commerce, Moreover the grand Oscar
Award denote as Academic Award of
Film. In the history of cinema is
emerge with the experimental
technology of photography to give
education to society.
India is one-of-the u nique country
known about the diversity and its
beauty. This unique diversity come to
with the several kind differences and
qualities. But it’s sustained the voice
of discrimination which ultimately
affected the Indian equal balance of
society and social structure which is
affected through the progress of
development. The people from
marginal state are discriminated due
to the difference kind of group most
of depend on caste, race, regional, sex,
economical state, physical strength,
untouchability so on. These are such
factors which damage the central
position and scattered marginal at the
corner. The central position always
possesses by the upper class and most
powerful person group by ruling on
the marginal peoples. The marginal
groups always brutally trade under the
social norms and illogical lows but
these marginal voices rise their arm
to fight against injustice behaviour
from the central people and make the
new history and acquire the justice
and for live alive with their terms with
respectively.
In the film Fandry (2013) is the
discuss the cast issue in manner of
love theme adolescence which must
attribute the thinking of marginal
peoples and their state. The story of
Jabya focus on a young boy’s love
amidst caste base discrimination. The
film revolves around the issue on
discrimination and narrates the story
of a teenager from a Dalit family who
lives at the village in hunt, and fall in
a love with upper caste girl. The
director Nagraj Manjule brought
“categorically exemplifies the reality
of caste in modern India. The main
protagonist Jabya, who is belongs to
the Keikati caste, an oppressed people
group who does the any cheapest work
for the living. Specially, catching dirty
pig due to the upper-class protection
from pig’s touch. He fell down in a
love of Shal, a beautiful girl who
belongs to upper class community.
The entire film represents caste
community crisis, black belief and
marginal state in people the centred
society
Black sparrow
The main plot of the story and his
friend Priya aimed to win a slingshot
trying to catch a black sparrow to
achieve his love. The achievement of
black sparrow is representing the
attempt of rising the marginal voices
for becoming centralise because it is
a local legend, it is a believe that is
 Metaphorical elements represent the Marginalized Voices in film Fandry
obtained the after burning the black
sparrow is sprinkled onto someone,
hypnotise them to fall in love with
the person sprinkling it He has not
realization of second real world and
its laws so he had tried to you being a
centred by looking a smart, buying
the jeans pant as others as upper-class
boys do. Elvis trying to attend special
reason of Shalu, so he searches for
resolve the all obstruction which block
his way to go at the girl. He found
one proper solution to beings the
special and that was the Black
sparrow. He always took hard work
to achieve black sparrow for vanishes
his marginal position
Untouchability
One day in the school playground so
many students had been playing the
different kind game including Shalu
and his friend circle. Jabya watches
at the stolen glance with shyness.
Suddenly one pig arrived there and
dashes against girl. All students afraid
to touch that girl even Shalu suggested
to all ‘don’t touch her’ because pig
dashed her. The scenes represent the
shadow of taboo of schedule caste aur
marginal people and their place. The
custom oppressed to the schedule
caste under the ill- logical laws by
ruling upper class society.” The scene
marks her hatred for pigs”(P. Patil and
Dr. Sarwad)
Pig is symbol of Hero’s future:
Next is depicted the picture of the
social differences of one Village. A
small pig is stuck at Patil’s house in a
small water tank. Patil calls to Jabya
and order to him for remove the pig
from can as his actor family business.
Jabya refuse to do this and leave from
there without any further
communication. His action being
symbol for the he has the quality of
revolt against the social thinking about
his caste and his family profession and
other things here describe the
expression on the Patil face indicates
their huge unlikeness of pig and his
community. When his father come
over there and rescue little pig Patil
complaint to him against his son and
remember to him about his position
and his community business. The
conversation between them is a
literary metaphor represent that the
back would being a pig catcher as his
father. The pig is symbol is here their
oppression system by centre people
and its be the future picture that the
pig is hateful object of the society as
well as the pig is become their future
even might have, they will educate or
become more powerful but the destiny
is as pig which is their ancestor
business. It is a contradictory
metaphor which is turned happy to
sadness and give the exactly
believable atmosphere to trust on a
character as well as their
circumstances where they found
helpless and unhappy.
The word ‘Fandry’ stand for a pig:
Nagraj Manjule is known for his
literary sense due to his aesthetic
contribution in Marathi poem book
known as ‘Unhachya Kataviruddhan’.
He has a literary knowledge to use all
poetic devices in the film and most
important the title of the story is the
indicates the significance of the plot
and the characterization of
protagonist. The Kaikati word ‘
Fandry’ literary meaning ‘pig’ using
it as a metaphorical device that assigns
the casteist virtue of impurity and
pollution to the dalit body and labour”
(Balerao)
The title tis most aptable to the
film because ‘fandry’ this word
denotes a pig and people from Keikati
community always considered or
resemblance to pig that’s why people
of upper-class society hate them. If
they touch them the watch their body
and sprinkle on body for a
purification. The classification of the
caste is a blending with their work.
All cheapest and heavy work should
be done by the lower caste. Doing
cheapest work, they can’t get their
proper remuneration for work and
always insulted by the vulgar tone.
Here the word ‘Fandry’ is stand for
abuse of this community. Entire movie
the word ‘Fandry’ never spoken or use
by the people but the end of the story
when catch the pig and bring it to
home the villager abuse his sister and
call ‘Fandry’
Conclusion:
The film Fandry is the best
picturisation of plot with the unique
and real contain. The film maker
Nagraj Manjule used to various kind
visual senses to represent plot, conflict
and reality of society. The visual and
audible metaphor appropriate the story
theme. The script of film is the given
the poetic delights for the viewer to
interpret the story character journey
tone emotion and its ability to make
believable scene.These all visuals
made of the strong impact on the
spectator for taste of the literary sense
and amassed them to connected with
the heroic journey and its atmosphere.
The film is one of the best
experimental studied to new
techniques used into film to make a
unique film. The film is an intellectual
concept of use figure of speech such
as metaphor in the scene and the film
Fandry remain in mind forever it’s
literary sense.
References:
1) Bhalerao, Mansi. “Film Review: Fandry, a
Tale of Transgenerational Resistance
against Caste Oppression.” https//
Feminisminindia.com, 30 Sept. 21AD,
https. Accessed 21 Dec. 2022.
2) “Marginal Definition and Meaning.”
www.callingsdictionary.com, https.
Accessed 21 Dec. 2022.
3) P. Patil, Pravin Ramrao, and Dr. A.M
Sarwade. “Fandry: A Story of a Denied
Hero and Poverty-Stricken Family.”
Journal of Higher Education and Research
Society, vol. Volume-3, no. Issue-1, Oct.
2014, p. 355.
4) Rizzo, Michal. The Art Direction
Handbook for Film. New York and
London, Focal Press, 2014, p. 513.
 Dr. Vivek Ramrao Mirgane Anjali**, Anantrao Waghmare**

Abstract
War Child written by Emmanual Jal in 2009. In 1980s when Jal was a kid his family
moved from one place to another for safety. Then, on one terrible day, he was
separated from his mother, and later became child soldier for SPLA group.
Girl Soldier (2007) written by Grace Akallo as a memoir. In northern Uganda,
thousands of children have been kidnapped by rebel armies and pressed into sex
slaves. She was kidnapped by the Lord’s Resistance Army at age 15, offers a disturbing,
deeply personal account of being forced to march with the rebel army, fight, and
raid villages for food and water.
Desert Flower is an autobiographical book published in 1998 about the life of
Somali model. The book was adapted into a movie of same name. In this she
recounts her rise from childhood in Somali desert to the catwalks at the international
fashion field. It is a book about eighteen (18) sections, each of them deals with a
specific aspect of journey through which story reaches adulthood. This biography
tells story of a young girl who fled her rural home to pave a new cultural path.
Keywords: Africa, war, trauma, child soldier, victim and memoir.

Introduction: American Psychological Associa-

Trauma is an emotional response to a tion (APA)
terrible event like an accident, rape Trauma is a form frequently used to
or natural disaster. Immediately after describe an emotional shock that
the event, shock and denial are typical. causes serious psychological damage.
Longer term reactions include Themes such as pain and meaning
unpredictable emotions, flashbacks, reflected in literature which is a
strained relationships and even testimony, conflict writing, a genocide
and of human rights. It is explored in
physical symptoms like headaches or
relation to the primary texts from East
nausea. While these feelings are
Africa Somalia, Sudan and Uganda.
normal, some people have difficulty
The phenomenon of trauma exists as
moving on with their lives. part of human challenges since the
*Assistant Professor& Head, Dept of English, Ph.D. Research Student
**Shri. Bankatswami Mahavidyalaya, Dr. Babasaheb Ambedkar Marathwada, Beed-431122. (MS)
University, Aurangabad. (MS)
dawn of mankind. Its representation
in language and the role of memory
in shaping individual and cultural
identities are the central concerns that
define the field of Trauma Studies.
Objectives of Research:
To undertake a brief literary survey
study impact of war on African
people. To caste light on the firstly
quest for identity with reference to
the writing of selective African
writers. Further discovers the
contemporary burning issue which
ever present in society and social
conflicts and their slow process of
change.
Significance of Research:
The significance of this research is to
focus on East African’s lives and their
troubles. The research focuses on war
affected people in their undeveloped
countries, problems, injustice with
them in the migrated land. Research
concentrates on the issues of human
relationship in general and of women
of all age groups in particular. To
establish significance of African
literature of Trauma as an emerging
branch of literature.
Hypothesis:
Aim of the study is to search the ways
in which series of traumatic
experiences, which researcher finds in
the selected Eastern African countries.
In the thesis, researcher has tried to
highlight some important points like
socio-political background of African
countries, impact of wars and war-
like situations in Africa as well as it’s
reflections in African English
Literature in general.
Research Methodology:
The primary sources are the texts/
novels of Emmanuel Jal, Grace Akallo
and Waris Dirie, interviews and
secondary sources such as journals,
dissertations, online journal for
references, adaptation of films on
YouTube etc. which are examined and
taken into consideration. Methodology
for the proposed study is analytical,
interpretative and psycho – analytical.
The memoirs are exact and great
presentation of ‘healing trauma’.
Many can get inspired or learn how
to deal with traumatic nightmares; and
will get positive vibes from these
texts. One can notice several
similarities as well as differences in
their writing, because they are from
same place, culture and background.
For example, bonding with mother,
family, society, hunger for education,
helping country people and have spark
to do things differently and the list is
go on. All are traumatized because of
war, loss of family, immigration,
starvation and haunted by traumatic
memories. Waris and Grace have
faced sexual violence similar to Jal’s
sister. Jal and Grace faced horrific
events of starvation at refugee camp
and at battlefield as soldier. These
three narratives expose violence of
war in their own way choosing writing
as a tool to raise their trauma. They

have portrayed very clear picture of
their hard lives that’s why one can
easily understand what they exactly
want to say get idea of emotion and
situation.
At present all three of them are
working for society, children,
education as social activists. Waris
built schools, donates books in various
schools. Jal organized food agency for
foodless people. Grace also started a
non-profit organization in the United
States called the United African for
women and Children’s Rights
(UAWCR) which aims to protect
rights of African women and children
a network of young people.
Emmanuel Jal’s, Waris Dirie’s and
Grace Akallo’s texts challenge us to
rethink and explain the subjectivity
of child soldier’s with regards to their
placement within the societies they
return after they get out of the civil
conflicts. We can save the world by
love, respect and peace instead of war,
violence and fighting each-other:
otherwise the world turned off in bad
condition.
These three novels share common
ground, referring to the outcome of
Trauma, describing traumatic
moments, physical and emotional up
and downs. Experiences of war are
painful, it took charges of their lives,
and damages people’s lives for
forever. Apart from all the breakers
they keep moving forward and present
a great example of life toward others.
Their journey is like from ‘Trauma to
Triumph’.
African Literature of Trauma: Must Read
Conclusion:
Overall, the study focuses on the
literary representations of civil war
traumas in East African context. War
in any form, any time and any where
is the hieniest crime against humanity.
Most immediate and common soft
victims of the war are women and
children.
Thus, these trauma narratives
serve not only their words of hurts,
but also remind sacrifices for others,
who could not survive overwhelming
impact of trauma which they
witnessed. Study centered on how
traumatized persons in selected
African writers depart their experience
of trauma and how they cope with
overwhelming incident of war in order
to recover from trauma and reconnect
to everyday life.
References:
1. Emmanuel Jal, War Child, St. Martin’s
Press, 2009.
2. Faith J.H. McDonnell and Grace Akallo,
Girl Soldier, EBH Publisher, 2007.
3. Waris Dirie , Desert Flower, William
Morrow Paperbacks, 1998.
4. Caruth, Cathy. Unclaimed Experience:
Trauma, Narrative and History. The Johns
Hopkins, Baltimore: 1996.
5. h t t p s : / / u s . m a c m i l l a n . c o m / b o o k s /
9780312602970/warchild
6. https://www.publishersweekly.com/978-0-
8007-9421-7
7. https://www.goodreads.com/book/show/
8745.Desert_Flower
8. https://www.apa.org/topics/trauma
9. https://www.nytimes.com/2020/05/18/
parenting/coronavirus-spain-children-
trauma.html
10. https://alpsychiatry.com/trauma
11. https://literariness.org/2018/12/19/trauma-
studies
 Babita Bhausaheb Chandanshiv,

Abstract
Women are the integral part of human civilization. No country or society can ever
progress without an active participation of women in its overall development. This
research paper aim to prove that how women in India tend to be transformed from
margin to centre. It also aims to prove the fact that they want to be liberated
physically and mentally and long far an independent identity by being aware of the
choices upon to them. Socialite Evenings describes the journey of Karuna, a prominent
Bombay Socialites, from a middle class girl to a self- sufficient woman. The work
gives us the picture of the marginalization of the Indian women at the hands of their
husbands. It is the story of a journey of Karuna from innocence to experience. The
journey teaches her new lesson at every phase.
Keywords: Marginalization, liberation, civilization, relationship, subjected.

Introduction in English, skillfully narrated modern

Indian fiction depicts three kinds of urban life in her debut novel entitled,
women: first, the poor, women, Socialite Evenings. Shobha De (b.
belonging mostly to the rural class as 1948) is one of the most prominent
portrayed by writers like Kamala women authors of Indian literature in
Markandaya and R. K. Narayan. English. She has taken urban life for
Women are educated self employed presenting a realistic picture of upper-
as known as in middle class of women middle and high profile societies of
as depicted by writers like, Nayantara modern India. She has become the
Sahgal and Shashi Deshpande. Now symbol of highlighting different
the last but not list the neo-rich perspectives of women’s freedom and
aristocrat women they belongs to liberation, the way she narrated each
upper class Indian society, whosever and every aspects of human
writer depicted by Namita Gokhale relationship is general and man-
and Shobha De. woman relationship in particular is
Shobha De, who occupies an superb. Her main purpose of writing
outstanding place in Indian literature is strength of women characters and
Research Scholar, Department of English, Dr. Babasaheb Ambedakar Marathwada University, Aurangabad.
 From margin to Centre: A critical study of Shobha De’s Socialite evenings
whole life what kinds of struggle and
challenges they will go to face it.
While facing such a issues how they
create their own identity that also she
focuses on her work. She writes about
upper class society in Indian women’s
issues. While projecting urban culture
she changed old, tradition picture of
enduring, submissive and self-
sacrificing women to bold and frank
style of writing. In her work explored
the lives of bored housewives and
their loveless rich husband and
family.
Shobha De’s main concern in
writing novels is to discuss women
related issues including identity crisis,
gender conflict, marriage and
psychological trauma. This work
shows the mirror of the society, how
Indian women who are victims of
subjugation, marginalization by their
husbands hands. In Shobha De’s
writings does not attack on men in
particular, instead she raise questions
the systems that promotes subjugation
of women and encourages it. Women
characters of De’s work are bold,
rebellious and facing challenges
coming into their life with high sprit.
They protest against being exploited
by the society and create their own
identity.
The protagonist of the work is
self-confident and potential woman
who wants total freedom in her own
life. She wants to change the
stereotypical concept regarding of
women. She shows her faith in the
power of women. Karuna is a
representative of ‘New Women’ who
are confident and look forward
hopefully for a satisfied independent
life. She represents the middle class
urban married women who are
worried of their legal, social and
conjugal rights. She is possessive and
committed to realize her dreams. As
a modern Indian educated married
woman she emerges with her new
identity and changes her image.
Karuna belongs to a middle class
family, but the glamorous atmosphere
of Mumbai makes her feel ashamed
of her origin and makes an effort to
be achieve all glamour and fame in
her life. She intentionally wears the
mask of artificiality to fit into the high
society. She leaves middle class values
and conventional moral standards and
embraces the high life of the rich
upper class. Even while in school,
Karuna feels appallingly resentful
about her: “Middle class origins and
the shabbiness of her life as the
daughter of a middle-rung government
official” (De: 10).
Here writer shows that the journey
of a middle class girl to be a self
sufficient woman. The middle class
family’s norms are to get marriage
their girl child in good family. An
enduring theme in the novel is the
search for identity and selfhood.
Karuna born in a dusty clinic in
Satara, a remote village in
Maharashtra and does not remember
much of her childhood except the
strict vigilance of her father. And other
side her mother, who was typical
Indian mother always busy in
housework. Karuna is the perfect
example of the misery of women in
India. Her life actually starts only
when their family migrates to Bombay
because of her father ’s official
transfer. There she meets Anjali a
prominent socialite and the wife of a
wealthy playboy. Because of Anjali
Karuna’s world changes, she starts
dreaming of a career in films and
holidays abroad. Then she enters in
college and gets married very soon
with Bunty, a rich Business man. Her
family accepted her decision because
Bunty belongs to wealthy family. But
very soon she realized that he is not
right person for her. He was just an
average Indian husband-unexciting,
uninspiring, untutored.. he wasn’t
looking for any stimulation either
intellectually or emotionally, she gets
bored with her husband who does not
share her interests, tries to down her
blues in reading books and crossword
puzzles. Woman is thus reduced to
matter or a commodity is in the main
a pattern. Karuna’s husband treats her
as a matter, a mere object subject to
his will. It is clear that Karuna has
just a formal relationship with her
husband. Intimacy between the
husband and wife is lacking for
Karuna who never calls her husband
by his name but derogatorily as ‘Black
label’. Karuna suffers due to the
callous and non-responsive attitude of
her husband. Karuna hates the callous
attitude of her husband and the
unbearable condition which she is
subjected to. She says:
Her husband treat her as a mere
object subject to his will result there
is a complete loss of her identity.
Because of his insensitive nature she
separated from him..As a self-realized
person, she comes to know that extra
martial affair prove to be an oasis in
the desert. Is does not bring any
happiness to woman and therefore she
refuses the offers of Girish and Ranbir,
because she does not want to lose her
identity. She prefers to create her own
authentic presentation which gives her
a sense of freedom. She gets ready to
live her life on her own terms.
Karuna’s mother prefers the traditional
way of life:
“A woman cannot live alone. It is
not safe. We are here today but who
knows about tomorrow? A woman
needs a man’s protection. Society can
be very cruel a woman’s real place is
in husband’s house not in her parents.
Take your time but marry and marry
the right one that is important. Before
we die, we want to see you secure
and at peace” (De: 275-276).
No longer in the Indian society,
the marriage carries with it the
traditions sense of security. As a self
realized person, Karuna opt for
singlehood as a way of life. Again
when her husband ties to reconcile
with her, she understands his intensity
and dishonest tendencies so she rejects
him. Because of her disgusting and
unfruitful experience she accepts
singlehood status as an affirmation of
herself: ”I still resisted them; I
suppose my real concerns were
different. It wasn’t money or success
 From margin to Centre: A critical study of Shobha De’s Socialite evenings
I was looking forward to in my life at
that point it was the freedom to do
what I wanted.” (De: 86)
Karuna is the modern new
woman, who is independent in every
way. She breaks out of the bonds of
marriage and lands her fact firm into
the profession of her choice that is
modeling. In the process of
establishing her identity, discovers her
husband and takes up journalism as
her career. Karuna occupies herself
in writings about experiences of life.
Because of that she acquires good
fame, pride in her journey. She
becomes a Socialite to firm her
profession in media. She leads her
profession in all aspects with her
charms, intelligence boldness. Karuna
is initiated into the life of a model by
her mentor Anjali. Karuna had
subjugation and marginalization. She
projects the ideas of liberating women
though self-realization. She is
emancipated against the orthodox role
of women and dominates her male
counterparts.
Subjugation and Marginalization
At one end, women are opting for
careers in space research and
undertaking many important scientific
and technical projects and at the other
end they are the targets of sexual
exploitation. Though this seems
contradictory there is nothing strange
because in reality subjugation and
marginalization are the vital factors
in the lives of women. The calculation
is simple: if patriarchal society is to
survive, woman as a person cannot.
Indian society has been and is even
today a male-dominated society. In the
Indian social structure woman has
been practically granted a subordinate
position. Naturally she does not have
independent status and is supposed to
perform all the household duties but
has limited rights. Her main job is to
manage the house and rear the
children. She is on duty for eighteen
hours a day with no leisure of any
sort. Though she performs honestly
all household duties, she does not get
financial freedom. Moreover, it is
woman who is victimized and
discriminated at each and every stage
and is never regarded as an
autonomous being. She has always
been assigned a subordinate and
relative position in all spheres of life.
As Simone de Beauvoir in The
Second Sex says:
Conclusions:
Being a woman, De is more interests
in the predicaments of women. She
presents the vital reality and makes
us awake of the miseries of women
and injustice done to them by their
counter parts in the patriarchal society.
Through her work we can see that
how Karana being self sufficient
woman. And live her life of her own
conditions.
References:
1. De, Shobha Socialite Evenings. ( New
Delhi: Penguin Books ,1990)
2. Beauvoir, Simone De. The Second Sex,
transl. and ed. H.M. Parshley, (London
:Penguin, 1974).
 Dr. Nilofer Shakir

Abstract
The play Tara by Mahesh Dattani belongs to the genre of contemporary drama that
explores urban life’s issues. Some of the topics covered by contemporary dramatists
include the complicated nature of interpersonal interactions in urban settings,
economic inequities, power struggles, social evils that are prominent among the
middle class, as well as their hypocrisy and discontent. Patriarchy, gender inequality,
and the fate of women in society constitute a major theme in contemporary Indian
drama. The patriarchy is a significant topic in literature as well as in the performing
arts, and the cinema. Societies have been patriarchal since ancient times, and, to
explore the foundations of patriarchy, the present paper tries to shed light on the
function of mythology in creating gender roles alongside influencing the formation
of human cultures, traditions, and civilisations.
Keywords: Gender, Marginality and Partriarchy

Introduction: respect and emulation but even

The gender roles in mythology have worship in many cases, myths play a
had a significant impact on both significant part in literature as well
literary sensibility and the collective as real life.
human consciousness as is evident The play Tara demonstrates the
from Indian and Greek mythologies. ubiquity of gender stereotypes and
Myths have exacerbated women’s how they permeate our thoughts.
subjection by reinforcing the Chandan and Tara have a symbolic
dominance of patriarchy and gender meaning. They represent the act of
norms. The two civilizations with the creation, the act of creating man and
strongest mythological elements are woman. They represent the beauty of
the ancient Greek and Indian ones. the relationship, gender equality, and
There are numerous references to the inevitable reality of their
Greek and Indian mythology in both separation from one another.
English and Indian literature. And Dattani emphasises the terrible
because mythical characters have results of disrupting the balance
frequently been the subject of not only between the two genders. The

Asso. Professor and head, Dr. Rafiq Zakaria College for Women, Aurangabad.

framework of patriarchal cultures, in
which male rule and women are
marginalised, is prevalent throughout
the world. As a pair of Siamese twins
who are forcibly separated at birth
through surgery, Tara and Chandan’s
separation in the play allegorically
represents this. The play affords
Dattani an opportunity to meticulously
examine the prevalence of gender bias
and the prejudice society has against
the women in Indian society and show
how the male and, regrettably, female
psyches have been conditioned with
the idea of male superiority.Tara and
Chandan can be viewed symbolically
as the stage on which the entire action
is performed. Their unity, closeness,
and compatibility demonstrate the
sexes’ inherent harmony, while their
division is a reflection of the
conditioned minds that support male
superiority. The dialogue between
Tara and Chandan reveals this
Tara—— its all the same. you
and me. There’s no difference
Chandan—— No difference
between you and me?
Tara —— no! why should there
be? 1
Tara and Chandan, a pair of
conjoined/ Siamese twins are born to
Bharati and Patel. They are separated
by birth through a surgical operation
and develop health complications.
They get an equal share of their vital
organs, which includes one kidney
each. However, Tara develops
Rethinking Marginality in Tara
problems with her kidney and Bharati
decides to become a donor for her
daughter.
As the plot unfolds, we get an
insight into the Patel family. We learn
of the inter caste marriage of Bharati
and Patel. Patel is Gujrati while
Bharati belongs to a rich Kannada
family. The startling truth that builds
the tragedy is that the conjoined twins
have one leg each and there is an extra
third leg which could have suited Tara
better but it is given to Chandan. Tara
would have been a healthy child had
she got that extra limb but, Bharati,
her father and, Dr. Thakkar, who
performs the complex surgery all
decide to give it to Chandan. In a
couple of days, they realise the
mistake and unfortunately the leg has
to be amputated. Gradually the twins
are fitted with a Jaipur foot and they
walk with a limp.
Dattani skillfully selects the
characters to highlight the enormous
influence patriarchy has on society
and how it affects everyone regardless
of caste or religion. Dr. Thakkar’s
pervasiveness throughout the play
serves as a constant reminder of the
strong forces that are always at play
and pose a threat to a woman’s
existence. Although Dr. Thakkar is a
well-known and wealthy physician, he
violates medical ethics by consenting
to undertake a procedure that could
endanger the health and life of a
helpless baby girl. His behaviour
demonstrates the decline of Indian
society and the importance it places
on a woman’s life and mortality. A
woman’s life and value are regrettably
judged in terms of loss and profit in
our culture, which is evident in the
fact that highly reputed members of
society like Dr. Thakkar have this kind
of prejudice toward women. Dr.
Thakkar agrees to conduct the
procedure at Bharati and her father’s
request despite being aware of the
risks to Tara’s health because in
exchange they would help him obtain
a prime piece of land in the centre of
the city to construct a hospital.
Since Patel is financially unstable
and his father-in-law is wealthy, his
opinion is of little consequence in this
situation. Additionally, it demonstrates
how willing Bharati and her father are
to do everything it takes to protect
Chandan’s life and wellbeing. They
don’t seem to care much about Tara.
The grandpa, Bharati, and Dr.
Thakkar ’s machinations are a
reflection of their lack of concern for
the girl child. They are a part of the
patriarchal cycle and the related power
structures, which stifle a woman’s life
and deprive her of opportunities for
advancement, education, and growth.
No abnormality was present at
birth in Tara. The abnormality was
imposed on her. What is awful is her
entire family participated in this
horrible choice. This demonstrates
that a woman is initially a victim of
her family before she is a victim of
the bigger power systems like society,
culture, and religion.
Tara is born into a rich and elite
family. Her rich grandfather could
have supported many invalid or poor
women, to stand on their own. But
his partiality to his own granddaughter
is planned and executed right at the
moment of her arrival into the world.
Everything Tara would do in real life
is predetermined and calculated.
Nothing is in her control, neither the
chance to pursue a higher education,
decision to travel, or manage her
father ’s firm. Everyone wants
Chandan to receive an equal share of
everything, including wealth, health,
and education. Dattani makes
observations about the gender roles
in Indian culture.
Patel. your grandfather has left
all his wealth to you….
He has left you a lot of money.
Chandan. and Tara
Patel. nothing.3
The stereotypes of the female are
also commented upon. We are led to
believe that Bharati loves Tara more
while Patel loves Chandan. Chandan
always gets the top most priority when
it comes to his future and the
opportunities of learning business
skills. Patel insists that Chandan come
to his office though Tara is more
intelligent than Chandan. But
whenever Chandan tries to impress
this upon others including his own

father, he is dismissed. It is later
revealed that Patel’s indifference to
Tara and favours to Chandan are
attempts to teach a lesson to Bharati,
who now shows extra care and
concern to Tara to compensate the
wrongs she had done to her. He
forbids the children to meet their
mother in the hospital when she
suffers a nervous breakdown. Chandan
has a strong desire to involve Tara in
everything that he does. He wants her
to be by his side. But he unfortunately
he is reminded of his importance and
Tara’s insignificance. Chandan is the
only one in the play who realises, She
deserves something better. She never
got a fair deal.4 We are led into a
journey into the deeper selves of the
family members. The disintegration of
the family takes place mainly due to
the injustice done to Tara. It upsets
the equilibrium of the family as well
as that of the family members. But
Patel would not let her do it. The
conversation between the two
highlights this, Bharati pleadingly.
Why wont you let me do it?Patel
(controlling). Because….need I tell
you ? Because I do not want you to
have the satisfaction of doing
it.Bharati. I will do it.Patel. You will
have to obey me. It’s my turn now.5
Chandan’s desire to secure a position
of respect for Tara highlights an empty
and futile desire of a women, her
desperation to seek dignity and
respect. After all Chandan is just an
extension of Tara. He is her inner self,
Rethinking Marginality in Tara
her inner voice, but none understand
that their compatibility adds meaning
to their lives. Without one the other
is incomplete and insignificant.
Conclusion:
Tara is Chandan’s alter ego, and when
they are apart, calamity follows.
Chandan migrates to London as a
result of the forced separation, which
causes anguish, as we quickly realise.
Chandan resides as Dan there. He is
lonely and despondent and is unable
to let Tara’s memories go. Tara’s death
destroys the family. Bharati is dead
and Chandan suffers sense of guilt and
frustration. He attempts to make sense
of his sad life by writing the play
Twinkle Tara, which charts Tara’s
journey. But that produces nothing.
Memories of Tara’s tragic death and
the wrongs that everyone committed
against her weighed upon him. His
happiness and strength had come from
Tara. She had given his life and
existence a purpose, therefore her
disappearance would only leave him
feeling empty. Dan is lost without
Tara.The separation of two conjoined
infants who were destined to live as
one serves as a stunning illustration
of the necessity of the two sexes, and
Dattani uses this touching theme to
illustrate the persistence of gender
bias, particularly in Indian society.
References:
1. Dattani, Mahesh, Tara, Surjeet
Publications: New Delhi, 2011. All
references to the text are from this edition.
(41)
 Dr. Nilima P. Kale

Abstract
In post independence it is seen, that the Indian writers are enforced to the
standardization of culture. It is seen that post independence Indian literary have
molded the literature of India in way that approach has tried to change or succeeded
in raising the pains, pleasures and protest of Indian mindset. It has tried to wipe out
all old deep rooted male-dominated society, and tried to focus on empowerment and
freedom of women after a long and harsh struggle from traditional limitations. The
present paper takes an overview of the English novel “The Secret Wish List” by
Preety Shenoy, who is very famous blog writer and written several novels and short
stories.
Keywords: Modern society, gender issues

Introduction: modern one. Diksha speaks out her

A voice of protest against hearts wish on a paper, which is asked
marginalized conditions of woman, a by her friend to live her life as per
replacement of submissive, obedient her secret wish list. Diksha struggles
woman into bold, courageous for self- to free herself from burdened married
assertion is seen in the novel of Preeti life.
Shenoy. The Protagonist Diksha, got Preeti Shenoy her contribution to
married to Sandeep when she was literature is seen different in her
only nineteen, a sudden drastic change works. She portrayed a modern
after fifteen years of forced married woman more liberated, more
life. The protagonist writes a secret articulate than the woman of the past.
wish list, according to which she Preeti Shenoy is an Indian author
changes her life style. The novelist, received the Indian of the year (2017)
Preeti Shenoy has succeeded to award by Brands academy for her
portray the plight of modern woman contribution to literature, she also
Diksha from traditional shell to the received business excellence award by

Asso. Prof Department of English, Dagdojirao Deshmukh College, Waluj, Aurangabad.

 Modern woman in ‘The Secret Wish List’ by Preety Shenoy
New Delhi institute of management.
The paper highlights on Preeti’s new
generation woman protagonist, it can
be said that today’s generation. The
protagonist Diksha is a career oriented
woman but in her married life, the
protagonist Diksha’s image is like
oppressed, dependant, very submissive
and obedient. The protagonist have a
very simple busy life in her house hold
work, devoting herself in pleasing her
husband, cooking, cleaning and
serving her husband Sandeep, son
Abhay and to look after her mother-
in-law.
Diksha got married when she was
only nineteen years, even before her
graduation results were not declared.
Marriage was a kind of pressure made
by her parents, just because of one
mistake which was made by her in
sixteen, the result that she accepts
Sandeep as a life partner. Diksha lives
her life as per her husband’s wish,
though she was having very talent to
do her own job, but Sandeep never
noticed it, and ask to look after their
son and household work, which is her
first priority. He himself was so selfish
and busy, that he never attained any
of his son Abhay’s school meetings
and look after family matter, which
was time wasting for him.
Diksha was just sixteen and have
a friendship with her brother’s friend
Ankit. Ankit was from a royal family.
His father want’s Ankit to join family
business but he loves the Arts, he want
to do fine Art’s after his class 12th.
His family background is very wealthy
and have well known Uttam group of
Industries. But unfortunately he is not
happy with his family because the
things at his home are not so fine. He
is a single child and his parents are
quarreling for breakup. He hates going
home as his parents fight all the time.
He is very clever in arts and helps
and encourages Same thing is written
by Shashi Deshpande in her novel,
that women have the limits and
boundaries, which she cannot pass
through it just because of society. In
the same way the protagonist of Roots
and shadow, Indu is not allowed to
talk a boy in the corner of the library
and Akka orders her not to behave
like that in future. Indu thinks that
she has not done anything
objectionable or any mistake and
refuses to obey Akka.
One day searching for love in a
world that rarely understands her,
comes in mind and disturbs her mind
about Ankit, her old memories and
the time spend with Ankit. A single
mistake departed her from Ankit. A
marriage of compromise, were her
husband is engaged in his own
professional duties, no time for her
desires to fulfill, only for the sake of
his mother he got married with
Diksha. Her friend Tanu’s husband
pass off, this sudden demise of Vibha’s
husband Mohan, shocks Vibha and
Diksha too, who was very well. “I
cannot believe that Mohan is no more.
How is it possible that a person who
was perfectly okay yesterday, no
longer exists?” (p. 67)
The uncertainty of Mohan’s life
disturbs Diksha, Vibha too left much
more things to do with Mohan and
asks Diksha to live her life, in her
own way. Diksha writes a secret list,
which she has missed it. She wants to
join salsa, to drink and to have a sex.
The way she lived her married life
was very boring, her husband Sandeep
always busy in his official work, no
time to spend with his nine year son
Abhay and lack of interest in Diksha
and the family matters, which made
Diksha more frustrated. Vibha
encourages Diksha to live as per her
secret wish list and asks to join the
salsa; Diksha’s mother-in-law too
understands her feelings and stands
up for her decision to join salsa.
Gaurav Salsa instructor tells her
qualities she have it for salsa.After a
long period of time Tanu, a school
friend meets her again. Tanu was her
best school friend, who gives Diksha
the message about Ankit, a school
friend with whom she was having a
affair in school time, a single mistake
departs them. Preeti Shenoy, writes
very simple clean and clear life lesson.
The novelist tried to focus on today’s
generation women; they are more
liberated and self-confident. Through
her novel “The Secret Wish List” She
sketches the character Diksha of
modern woman, who leads her life as
per her secret wish list. The system
of Patriarchy burden’s women her
desires, talent and identity, suppressed
by men dominant society. The same
thing was happened with Diksha by
her parents and Sandeep. She raised
her voice, lives her life as per her
wish list. In married life men should
respect women’s emotions, feelings,
stand by them for their rights.
Marriage is not a compromise.
References:
1) Nityanandam. Indira. Three Great Indian
Women Novelists. New Delhi: Creative
Books, 2000
2) Seturaman, N. “Silence surrender and
Compromise. A Study of Shashi
Deshpande’s That Long Silence” Shashi
Deshpande. A Critical Spectrum, ed T.M.J
Mohan Indra, Delhi, Atlantic, 2004.
3) Shenoy, Preeti. Interview, Resham Sengar.
17 April, 2013, The Secret Wish List is
about finding what one really wants’
4) Shenoy, Preeti. The Secret Wish List, the
Westland Publishers Ltd, New Delhi, 2013.
 Khandare Shuddhodhan T.

Abstract:
This research paper reads Colson Whitehead’s works as sustained allegories of the
conceptual and discursive transformation of race throughout the historical
development of capitalism as well as deeply reflective reflections on the formal
affinities between the novel of ethnicity and the making and unmaking of race in the
service of capital accumulation. Apex is an allegory for the changing technologies
by which borders are controlled, from the material constraints of barbed wire to the
“invisible” fibre optic wires that now mediate production on a global scale. A
conclusion looks at how Apex’s focus on the brand management discourse connects
Whitehead’s critique of “postracial” capitalism to concerns about “postracial”
novelistic practice raised by authors including Michael Thomas, No Violet Bulawayo,
Teju Cole, Chimamanda Adichie, and Percival Everett.
Keywords: Postracial, Allegories, racism, transformation, black, political.

Introduction: that was heavily implicated in the

Colson Whitehead, a writer, gave
credit to Barack Obama shortly after
his inauguration in 2009 with having
“eradicated racism forever”
(Whitehead, The Year of Living
Postracially). Whitehead’s parody of
the distinction between structural and
surface racism brought Obama’s
deliberate investments in social
technology into sharp relief. Obama
had pushed a vision of racial equality
Internet’s “postracial” shape
throughout his 2008 campaign. Later,
his administration would describe the
Internet as the racial-neutral engine
driving both US economic growth and
national security. Instead of disputing
the end of race, Whitehead wants us
to consider how the terms of racial
discourse have changed in response
to the election of the first black
president of the United States as well

Research Scholar, Department of English, Dr. Babasaheb Ambedkar Marathwada, University, Aurangabad
as the development of new
technologies, infrastructural platforms,
and extensive global relations
supported by companies like Google.
In her account of the prison system
of United States, for instance,
Alexander argues that “what has
changed since the collapse of Jim
Crow has less to do with the basic
structure of our society than with the
language we use to justify it”.
(Alexander, The New Jim Crow: Mass
Incarceration in the Age of
Colorblindness)
Importance of Subject:
The mass incarceration of young black
men, which is fueled by the ostensibly
colorblind demands of America’s War
on Drugs, results in the political and
economic disenfranchisement of the
African American population on a
national scale without using the
overtly white-supremacist
mechanisms or terminologies of Jim
Crow. Therefore, “postracial”
ideology, in the opinion of Whitehead
and his important counterparts,
primarily manifests at the stage of
language: concerned with how to
avoid representing race as a relation
of economic domination manifested
through racialized wage disparities
and reinforced by the carceral and
security-focused state’s operations,
“postraciality” identifies race through
the expression of cultural disparity and
specificity - as an element of one’s
identity that is freely chosen.
This research paper argues that
“postraciality,” which is framed as a
representational issue resulting from
race’s formal exclusion from political
discourse, preoccupies Whitehead the
novelist in two connected ways. First,
Whitehead is aware of the Internet as
a platform for the “postracial”
imaginary as a critic of anti-black
racism and a former employee of the
tech sector. His novels then engage
with the sociolinguistic convergences
between discourses on “postraciality”
and the operations of a tech-integrated
global economy, whose digital objects
and infrastructures are still seen as
levelling racial difference. Second,
Whitehead connects concerns with
racial capitalism’s increasingly
abstract modes of value creation to
existential questions of racial being
and collective identity to demonstrate
how flexible accumulation regimes
bolstered by international informatic
protocols that are quietly recoded the
significance of ethnicity, the past, and
political desire in African American
literature. In order to achieve these
goals, I will propose that Whitehead’s
novels are generally concerned with
exposing the “invisible” caste-based
racial system Alexander refers to by
dramatising functional continuities
between overtly violent regimes of
racial construction and discipline (like
those linked to the pre-Fordist
American slavery system,
Reconstruction, and Fordistera Jim
Crow), and the seemingly “invisible”
 The Works of Black Cultural Authorship from the Twenty-first Century...
racializing and disciplinary
mechanisms that underpin
contemporary diasporic life. Through
narratives that variously compare
instances of alleged racial
advancement (the final years of
American slavery in The Underground
Railroad (2016); Reconstruction in
John Henry Days (2001); Jim Crow
in The Intuitionist (1999); neoliberal
multiculture in Apex Hides the Hurt
(2006) and Sag Harbor (2009); the
dawn of a “postrace” era in Zone One
(2011)) with contemporaneous
innovations in technologies of
economic integration (the
transcontinental railroad system in
John Henry Days and The
Underground Railroad; vertical
transport engineering in The
Intuitionist; the mainstreaming of the
personal computer in Sag Harbor; the
advent of network computing in Apex
and Zone One) Whitehead repeatedly
queries the entailment of
technological and social advancement.
When taken as a whole, his novels
show how racial rule systems develop
alongside innovations that are
frequently praised for their potential
to achieve formal racial equality, as
they bring forth less visible modalities
of racial classification and discipline
within a global labor market whose
spatial and social segmentation
continues to occur along “color-
line[s]” (Du Bois, W.E.B. The Souls
of Black Folk)
Whitehead’s 2006 novel Apex
Hides the Hurt offers a sustained
allegorical engagement with the
conceptual and discursive mutation of
race throughout the historical
development of capitalism, while
reflecting on how the formal
characteristics of ethnicity are
implicated with the making and
unmaking of race in the service of
capital accumulation. This research
paper argues that Apex allegorizes the
shifting technologies that govern
borders, from the physical barriers of
barbed wire to the “invisible” fibre
optic wires that now mediate
production, transportation, and
communication on a global scale.
Apex not only creates race in
accordance with capitalist imperatives
but also sublimates capitalist
technologies into form in ways that
connect Whitehead’s critique of
“postracial” capitalism to concerns
about “postracial” novelistic practise
raised by authors like Chimamanda
Adichie, No Violet Bulawayo, Teju
Cole, Percival Everett, and Michael
Thomas.
Conclusion:
The research paper would be
concluded by suggesting that
Whitehead is not unique in depicting
how race is created and destroyed in
the name of capital accumulation or
in engaging in a number of self-
reflexive actions that apply these
depictions to his discipline and task
as a contemporary novelist of
ethnicity. Novels such as Adichie’s
Americanah (2013), Bulawayo’s We
Need New Names (2013), Cole’s Open
City (2011), Everett’s Erasure (2001),
and Thomas’s Man Gone Down
(2007) reflect people navigating the
shifting structures and hegemonic
rebalancings of global capitalism in
ways that make understandable
perhaps subtler changes in the
ontological experiences of race
identity and collective sociality.
Contemporary ethnic novelists
reinvent the relationships between
certain racial subjects and the dynamic
centres of our digital post-Fordist
present in a variety of ways. Their
writings then reflect the dynamics of
a new, tech-integrated global
economic infrastructure where
traditional categories of race and
nation are actively being unsettled and
changed, speaking to the developing
form and function of the novel itself.
References:
1) Alexander, Michelle. The New Jim Crow:
Mass Incarceration in the Age of
Colorblindness. The New Press, 2012.
2) Du Bois, W.E.B. The Souls of Black Folk.
Oxford UP, 2007.
3) Galloway, Alexander. The Interface Effect.
Polity Press, 2012.
4) Whitehead, Colson. “The Year of Living
Postracially.” New York Times, 4 Nov.
2009. Web. 15 Jul. 2017.

This paper attempts to explore the
agency and the possibilities that had
opened up for the Ezhava women
through the examination of Sree
Narayana Dharma Paripalana
Sangham’s (S. N. D. P.) Vanitha
Sangham (Women’s Group). 1 The
idea is not to problematise gender
issues in connection to S. N. D. P.’s
general policies, rather I examine
these women as a category that
negotiates through the programmes of
S. N. D. P. The paper, therefore,
endeavours to identify and deliver
women’s role in strengthening the
community through different
programs and ideals of S. N. D. P.
Further, it strives to locate the agency
of Ezhava women within the gendered
configurations of S. N. D. P.
Historically, S. N. D. P. has played
a pivotal role in the upliftment of
Ezhavas. S. N. D. P. formed in 1903
under the spiritual leadership of Sree
Narayana Guru s). It is evident ciety
al work ernt otes Patrarchy with
Kumaran Asan, the famous poet, as
its General Secretary. Aimed at
Associate Professor & Head, DSE, Kannur University
Sreebitha P V
disseminating the ideals of Sree
Narayana Guru, the S. N. D. P. has
promoted Ezhavas’ material and
spiritual development. It has an iconic
status in the history of Kerala social
reform as it inspired several other
similar movements. After the early
decades of active reform, S. N. D. P
had gone into a long period of
inactivity, to be revived in 1997 under
the leadership of Vellappalli Natesan,
an Ezhava leader in tune with the
dynamics of electoral politics and the
global economy.
There are scarcely any historical
records revealing the role of women
in the organization. In the new phase
of the S. N. D. P., it is visible that
Vanitha Sangham has received a lot
of attention. In South Kerala, Vanitha
Sangham is known as Sree Narayana
Dharma Paripalana Vanita Sangham
(Vanitha Sangham henceforth).
Vanitha Sangham was first registered
in the year 1975. Before Vellappalli
Natesan, there were 1566 Vanitha
Sangham Units. In 2007, S. N. D. P.
had 4542 Vanitha Sangham Units. In
the year 1997, after Vellappalli
Natesan took over its leadership,
women were being heralded as the
strength of S. N. D. P Since then, these
units have emerged as a major
platform for a large number of Ezhava
women to appear in the public sphere,
through processions, public meetings,
felicitations of achievers etc.
Women in S. N. D. P. are not
confined to Vanitha Sangham alone.
They are also part of other units like
Kutumba Mekhala, Balajanayogam,
and Micro-finance. And so, by Vanitha
Sangham we will refer to all the
women in the organization whose
roles overlap within various feeder
organizations the sub-units within S.
N. D. P. for the rest of this paper.
This gives an idea about the work they
do, their contribution to the
development of community and
organization, their negotiations within
the family and organization. It
contributes to my argument that while
S. N. D. P. holds the material/spiritual
division it actually breaks the public/
private division. It gives us an
understanding of the position which
Ezhava women have secured in the
contemporary society of Kerala which
needless to say is highly patriarchal.
When Vanitha Sangham was
reorganized in 1997, it was announced
that women are the strength of S. N.
D. P. I look at these women as the
real power of S. N. D. P. and the
community though they do not get any
major position in its patriarchal
structure. With the re-organization of
Vanitha Sangham and the formation
of Kutumba Mekhalas a large number
of women became a part of the
organization. In other words these
women become more visible in the
activities of S. N. D. P. Apart from
the involvement in the different
programmes of S. N. D. P. some
Ezhava women in the area are also
part of different Self-Help Groups like
Gandhi Smaraka Seva Kendram and
Kutumbasree Ayalkkuttam. We cannot
avoid the fact that their life is
entwined with these organizations too.
It is crucial to note that all these
women are from the lower- middle
class background. Their engagement
in the different meetings of such
groups and also S. N. D. P.’s
programmes make their life more
active than than the one monotonously
confined to the four walls of the house
Theoretically, all members in the
Sakka are part of Kutumba Mekhala.
But in practice, women are the targets
of Kutumba Mekhala. Each Kutumba
Mekhala has a certain number of
Prarthanayogams (prayer groups) and
the Micro-finance units. Men in the
Sakha don’t have prayer groups and
micro-finance units. Micro-finance
programme seems to strengthen the
solidarity of the community.
… institutions are much more
than merely economic; they are
mechanisms that strengthen the
solidarity of the community.
(Chatterjee Community 14)
 “Organizing” Women in S.N.D.P.: Agency and Possibilities
As Chatterjee says, through this
micro-finance programme and in
many other ways Vanitha Sangham’s
activity serve to strengthen the
solidarity of the community.
Meanwhile, it also provides a public
space for women. As far as
Prarthanayogam is concerned,
women in each mekhala gather once
a week in one member’s house and
they worship Guru and recite slokas
written about him. This gathering
strengthens relations within the
community.
Gurumandiram and the Sakha
building are the common places where
the community people gather and they
are also the places where the Sakha
functions. In many Sakhas these
buildings are constructed only with
the help of women. The reason for
the setting up of a Vanitha Sangham
itself has an agenda. Though S. N. D.
P. might have other objectives, it hints
towards the efficiency of women. This
does not mean that women are acting
according to the wish of the
organization. There are incidents in
which women had gone forth
challenging the organization for the
cause of the community.
There are examples of women
who negotiate within the family and
work for the community. How do
women come to work in S. N. D. P.?
How do they negotiate within the
family? These questions could be
answered to a certain extent when we
get to know these women personally.
Although the scope of this study is
very limited, I have tried to examine
the articulations of Ezhava women
within the space of S. N. D. P. We
see the women’s role in strengthening
the community through different
programs and ideals of S. N. D. P. It
is evident that like any other category,
Ezhava women are not a homogenous
entity. They exhibit differences in
opinions, positions, class
backgrounds, and the way they deal
with tasks including that of the family.
We see there were indeed many
women who were actively part of the
movement in the initial phase itself.
When it comes to the current context
we see how these women negotiates
through different programmes of S.
N. D. P. At the peripheral level, it
may seem that these women are
blindly following the programmes
introduced to them. But we see how
they negotiate within the organization,
family etc., by using the same tools
which mark them as subordinates.
Sree Narayana Guru’s concept about
the family is central to the formation
of new women in the community. We
see how these women subvert his idea
of ideal woman. Evoking Guru and
his ideals, i.e., in the name of
spirituality, they work in the
organization, which in turn provide
them with ample opportunities to
occupy public space. As leaders, their
access to different sections of the
society has to be considered when we
think about their mobility. Whatever
may be the strategies and agenda of Priyadarsanan, G, ed. S. N. D. P. Yogam Platinum
Jubilee Smarakagrantham. S. N. D. P.
S. N. D. P., bringing women into the
Yogam, 1978.
organization seems to have helped the Velayudhan. P. S. S. N. D. P. Yoga Charitram.
women to break the divide between S. N. D. P. Yogam. 1978.
the private and public spheres. It does
not matter whether the work is in the (Footnotes)
1 This paper is part of unpublished project
name of spirituality (in the name of
report titled “SNDP and Ezhava Women:
Guru) or for the micro-finance Power, Possibility and
programme (in material terms). It is Predicament”submitted at Anveshi
evident that how these women are Women’s Stuides Centre, Hyderabd in the
mobilized from an entirely domestic year 2007.
I have conducted three field trips in
space to a relatively more public
connection with the project.
space. In short, it is within these It is based on the activities of one single
negotiated spaces that Ezhava women Unit in Pulinkunnu, in the Kuttanad region
seem to carve out space for action of Kerala, Alappuzha district. I have
interviewed leaders as well as cadres of S.
within the gendered configurations of
N. D. P. who are from different socio-
S. N. D. P. economic backgrounds. The first field trip
was from 3rd Feb 2007 to 19th Feb 2007.
Reference: As per the plan, in the second field trip, I
Chatterjee, Partha. “The Nationalist Resolution conducted interviews with the members of
of the Women’s Question.” Recasting Vanitha Sangham in the two districts of
Women: Essays in Colonial History. Eds. Kerala, Alappuzha and Kollam. After the
Kumkum Sangari and Sudesh Vaid. Kali second field trip, I decided to narrow down
for Women, 1989. 233-253. my data collection to examine the activities
—. “Community in the East.” Paper presented of one single Unit in Alappuzha district of
in the XVII World Congress of the Kuttanad region where women’s
International participation in S. N. D. P. activities is
Political Science Assocaition, Seoul, 17- very prominent. In the third field trip, I
21 August 1997. examined the functioning of Vanitha
Gopinathan. A. K. Kuttanadinte Sangham (542) which comes under the
Uyirthezhunnelppu : Yogacharithra Kuttanad Union Sakhayogam Branch No.
Paschathalathil. 5. I managed to meet 22 people personally
S. N. D. P. Union, 2000. and also recorded my conversations with
them.
 Mr. Amit M. Pawar

Abstract
The aim of writing present research paper is to study the status of ‘Dalit’ or
‘Untouchable’ women in Indian society. Dalit women’s position in Indian society is
at the bottom level of the caste hierarchy. Lower caste women in India have kept
quite for decades they have stood by and done nothing while being subjected to
abuse separation and barbarism. Their lives, bodies, and earnings are not within
their own control. Instead, they are under the control of another. They have to face
many challenges such as hunger, domestic and social violence, various diseases,
mental and physical illness, illiteracy, rape, lack of employment etc. There lives have
been rendered a living hell by the combine forces such as casteism, and patriarchy.
Dalit women are neglected from every aspect. Their status in the Indian society is
poor but they began to flourish after the Ambedkarite movements.
Keywords: Caste, untouchability, Dalit women

Introduction: Hindu caste system divides people

The beginning of life can be attributed into four groups namely Brahmans,
to the two fundamental elements of Kshtriyas, Vaishyas, and Shudras.
our society; first is male and second Another group referred to as ‘the
is female. These two elements of our Untouchables’ which was not a part
society are dependent on each other. of this division but later it is
Men and women used to live and considered as its lowest part.
 Brahmans (Priests): the
work together, and they would assist
one another when they needed it. Brahmans were regarded as the
There was once a notion of the main of the varnas and granted
division of labour; man was known the highest prestige. They were
as a hunter whereas woman was supposed to learn and teach the
known as gatherer. At least 1,000 Vedas.
years before Christ was born, the  Kshatriyas (Warriors): The
Manusmriti usually regarded as the second place in this structure is
most important and trustworthy work Kshatriyas, which included
on Hindu law, which claims that the warriors and monarchs.

Researcher, Swami Ramanand Teerth, Marathwada University, Nanded

 Kshatriyas were expected to
engage in combats and defend
citizens.
 Vaishyas: The third group of
this structure was the Vaishyas,
which included traders, farmers
and herders in it.
· Shudras: the fourth group in
this hierarchy is Shudras, which
consists of workers, labours and
artisans.It was expected to
assist the three others. Women
were also regarded as shudras.
There was highly developed
society in India during the Vedic
period, as recorded in the Rig-Veda,
in which women held dignified
position in society and they had equal
values as compared to the men.
Women used to perform duties mostly
in spinning, weaving, and other
handicrafts. They also played a
significant role in family life and other
fields like economy and Agriculture.
Women were encouraged to study the
Holy Scriptures and they are pushed
towards spirituality. Women used to
participate equally in all the rituals
and sacrifices performed with their
husband. But the status of women
began to decline in the later Vedic
period and they were bound by several
limitations, restrictions and they were
considered inferior in status as
compared to men.
Materials and Methods:
The present research paper is an
attempt to highlight status of ‘Dalit’
or ‘Untouchables’ women in the
Indian society.The primary data
collected from original books and
secondary data collected from
published research papers.
Methodology for the present research
paper comprise descriptive,
explanatory and analytical.
Status of Dalit Women:
The term ‘Dalit’ which means
‘Oppressed’, is typically used to those
who are referred to as ‘Untouchables’
or castes outside of the four part of
Hindu caste system. They are regarded
as to be the most marginalised and
mistreated socio-economic group in
India. Indians thought that being born
as an untouchable was a punishment
for earlier misdeeds because Dalits of
India carried out polluting tasks that
no one else wanted to do in their life
like preparing dead bodies for the
funerals, slaughtering rates and other
pests, cleaning sewages etc. all these
works were the dirtiest works which
they had to perform in their daily life.
According to many, history has
been framed ‘almost exclusively about
the exercise and transmission of
power in the realms of politics and
economics, arenas in which the
protagonists were men’, which has led
to a lack of attention given to women
as historical subjects (Rose 4). The
conditions of women were same in
India but Dalit women were more
unprivileged and disadvantaged in
every aspect, as compared to other
 Status of Dalit Women in India

women. Caste has a significant impact Social Status:

on the conditions of the women and Dalit women in India are the
also it has impacted on the lower caste suppressed among the suppressed
women. Dalit women deal with women. As Gail Omvedt, a feminist
numerous challenges on a daily basis. sociologist, pointed out that Indian
Many restrictions have been imposed Dalit women ‘Dalit among Dalit’.
on them which is the worst thing of
They suffer all sorts of issues such as
our society. Even they have reduced
physical, mental, sexual, domestic,
access to public spheres, they have to
violence etc. since they are fetus. A
deal with the outside world because
social force, cultural icon, and person
in order to support their family, Dalit
with a long history are the Dalit
women are compelled to enter the
women. In farming sector, she is the
work force at a relatively young age
dominant element. She is the genuine
and also they are in need of money
architect and heir to a well known
and must work desperately to survive.
name in industrial culture. She is
Educational Status: essential in building and paving road
All the development endeavours construction. In addition to quarries
aimed at enhancing the population’s and hospitals, cement plants, and
economic and social well being are textile mills etc. She plays a vital role
centred on education. The goal of in all these things. Also, Dalit women
education is to provide people with strengthen the national economy
the knowledge and abilities they need through their labour. She is the main
to function successfully in the world. character which means care taker of
The educational right is given by the her family. Dalit women does not have
constitution to all the citizens of India dignified position in the society even
but implementation of such things after performing all these duties in a
from highest to the lowest level is well manner. They face
quite difficult. Education among Dalit discrimination, sexual harassment and
girls and women is rare because exploitation.
mostly their parents are illiterate.
Also, Dalit women are financially Recommendations:
weak than the upper cast women.  Dalit women are financially

Another issue regarding illiteracy weak and need to work together

among the Dalit women is that they to improve their lives.
face discrimination from the so-called  Dalit women are regarded as

upper caste education system. All neglected element of the

these reasons forces Dalit girl and society and they are far away
women to give up their education. from basic amenities and rights.
  Need to focus on empowerment Maharaj, Mahatma Jyotiba Phule,
of Dalit women in all spheres Savitribai Phule and many other
of life. reformers contributed their efforts for
the sake of welfare and empowerment
Conclusion: of women in general and Dalit women
Dalit women are considered as in particular through their writings,
inferior of all the so-called upper caste speeches, and practical work.
women. Their status in the Indian
caste system is at the bottom level. References:
The conditions of women in India 1) Dr. Ambedkar B. R. Who were the
Shudras?. Bombay: Thackers. 1949
were same but Dalit women were
2) Ghatak, Pragya. Societal Status of Dalit
more disadvantaged and unprivileged Women in India. Women’s Link, Vol.
as compared to the upper cast women. XVII, January, 2011
Dalit women face many issues in the 3) Rose,Sonya. What is Gender History.
society such as casteism, sexual Cambridge: Polity Press, 2010
4) Rege, Sharmila. Dalit Women Talk
harassment and exploitation, poverty Differently: A Critique of Differenceand
and also they cannot get enough Towards a Dalit Feminist Stand point
amenities as upper caste women get. Position, Economic and Political Weekly,
Dr. B. R. Ambedkar, Rajarshi Shahu October 31, 1998
 Prashant Bahirao

Abstract
The Platform is a 2019 Spanish film directed by Galder Gaztelu-Urrutia and written
by David Desola and Pedro Rivero. It won the People’s Choice Award for Midnight
Madness when it premiered for the first time at Toronto International Film Festival
(TIFF) in 2019. The film serves as an allegory of the world, life and the concept of
society in general while exploring philosophical themes such as Capitalism,
Naturalism by Charles Darwin and Marxism through its narrative. In this chaotic
plot, the protagonist yearns for some order. This is a story of his survival and
desperate attempts at establishing the said “order” or an egalitarian system in an
otherwise brutal, savage and dystopian prison called ‘The Pit’. The present paper
examines the plot in relation to the structure of modern society and the universal
yearning of humans at creating a better world.
Keywords: Utopia, The Platform, equality, film narrative, capitalism

Introduction: they aren’t allowed to keep any food

The protagonist of the film Goreng
wakes up on the 48th floor of a
vertical prison where he willingly
admitted himself to get an accredited
diploma. There’s another prisoner
with him who is an old man named
Trimagasi. At the centre of the floor,
exists a pit that goes deep down
through all 333 floors of the vertical
prison and a platform full of food
travels through the pit which stops on
each level for a limited amount of
time. The prisoners can eat from the
platform in that limited time slot and
once the platform descends to the
lower level. The platform starts
descending from the first floor where
it is loaded with an abundance of food
and as it travels through the levels,
the food is consumed leaving a
meagre amount of leftovers for the
prisoners at lower levels. Beyond level
50, no food is left only dirty plates
and broken glasses remain. The
prisoners are allowed to bring only
one item with them so Goreng
chooses to take a book called Don
Quixote with him while Trimagasi, his

Asst.Professor Department of English Deogiri College, Aurangabad

cellmate who had been in the prison
for a long time had brought a knife
with him. Each month the pair of
prisoners wake up at a different
random level. The lower the level
number on which prisoners wake up,
the lower the chances of their survival.
The purpose of the prison, its founders
and the amount of time the prisoners
have to spend in there for their
freedom are left all ambiguous by the
filmmaker.
“The Vertical Self-Management
Centre” also known as “The Pit” acts
like a proxy for real society. Its
symbolism closely hints towards the
actual mechanics of modern society.
Every prisoner wakes up on a random
level each month indicating the nature
of our society which privileges people
on the basis of birth, something that
is beyond the control of the person.
Just like the society which favours the
people born in wealth and privilege,
the prisoners waking up on higher
levels have the privilege of more
supply of food than the lower levels.
Prisoners waking up on lower levels
have to put up a tough fight for their
survival like people in real society
who are born into poverty. While the
people at the top live well and in
abundance, the people on the lower
level or poor survive on their meagre
crumbs and leftovers. All the prisoners
in this prison are very much concerned
with survival and they think nothing
beyond that biological impulse except
the protagonist Goreng who
voluntarily goes to “The Pit” unlike
others who were sent there for
committing crimes. Goreng is a
character who is conscious, thinks
beyond survival and wishes to bring
out a change in this brutal system. In
the beginning, he is very indifferent
to the mechanics of the tower as he
only wants to do his time in the tower
for his promised accredited diploma.
But when he wakes up on the lower
floors twice, he feels the need to act
out and make a change desperately.
Goreng’s ethical, moral and gentle
character is juxtaposed with Trimagasi
who is practical, savage and solely
driven by his survival instincts.
Another character named Imoguiri
shares the cell with Goreng after
Trimagasi is killed. She was an
employee of the management of “The
Pit” who comes into the prison for
unknown reasons. She attempts
pathetically to persuade the cells
above and below to eat only what’s
required for their survival so that
every level in the tower can feed. Her
way is politely requesting but it is
when Goreng threatens to excrete on
the platform, the prisoners below their
cell agree to ration out the food. With
plot progression, Goreng learns that
people can’t be persuaded without
instilling in them some kind of fear.
Towards the end, Goreng along with
a black prisoner Baharat sets out on a
journey riding the platform down
towards the bottom-most level to
distribute the food themselves. They
 Utopian quest in the film “The Platform” (2019)
beat up prisoners who don’t cooperate
which is in complete contrast with
how the character Goreng is initially
portrayed. This is their way of taking
control of this chaos and trying to
bring about an egalitarian change in
the mechanics of the prison. So in
this film, we have Goreng and
Imoguiri who desire justice and
equality as opposed to Trimagasi who
has already abandoned all hope,
accepted his fate and chosen to do
anything to survive. Trimagasi is
someone who accepts the prison as it
is in its savage and brutal form
whereas Goreng and Imoguiri believe
in the inherent goodness of prisoners.
They attempt to bring out a change in
the inequality of the prison system,
but they do not have a long-term
sustainable foolproof plan that would
actually work. They merely act out of
their frustration arising from the
suffering and pain of survival.
Goreng’s moral basis for revolting is
to end the suffering of all prisoners
by rationing out the food so that
everyone gets their survival fuel. He
is adhering to the biological instinct
of survival but also ignoring another
biological tenet of domination. Every
living species tries to dominate by
fighting for the limited resources
available and the strongest ones
succeed in doing so. Even if they
succeed in taking control of the prison
situation, there is no guarantee that it
remains that way for eternity because
due to lack of food, the prisoners
could revolt against Goreng’s model
of food management. The platform
doesn’t carry the amount of food
required to feed prisoners on all levels
and hence no system of egalitarian
ideals could sustain all life in “The
Pit”.
In materialistic realism, the
mental, spiritual or ideal is a
consequence emanating from physical
or psychological forces. When
Trimagasi ties up Goreng in the lower
levels so that he could sustain on
Goreng’s flesh, Trimagasi has no
remorse for doing such a heinous act
because he is someone who has
accepted the way of prison and is
ready to do anything to survive. He
justifies his actions to Goreng by
saying that it is prisoners from the
upper levels who are making him do
such a thing. Trimagasi’s material
conditions force him to act in
accordance with the biological
impulse of survival and completely
suppress the notions of social
mortality. He is a product of
circumstance but Goreng holds only
Trimagasi accountable for his actions.
Goreng is someone who thinks highly
of people expecting from them ethical
and moral behaviour. Even if Goreng
was successful in establishing some
kind of order or food management
model, how prisoners react to their
material conditions is something that
is beyond his control. For a
sustainable model of food
management in the prison, it is
imperative that the prisoners accept
their portion of the rations and not
react in any way after receiving
inadequate nutrition. Such a model
ignores all systems of human nature
and evolution while clinging to
utopian fantasy.
While descending on the platform,
Goreng and Baharat decide to keep
the panna cotta intact to send it to the
top level as some kind of a “message”
which they hope might elicit a positive
response from the prisoners at the top
level. They believe that the prisoners
from the top floors will come to
realise that the prisoners below on
lower levels are not all barbaric after
seeing the panna cotta untouched and
consider doing something good like
rationing the food for prisoners on the
lower level. Their idea is very naive
as they have never even met the
prisoners on top levels and their whole
plan of action is based on assumption
that the prisoners on the top floor may
reform themselves by eating less for
the sake of prisoners on the lower
levels. Goreng doesn’t even know if
the platform stops at the top floor
while ascending back or whether the
top floor consists of prisoners or not.
But again he has no other option than
to speculate and be desperately
hopeful.
Baharat and Goreng use brutal
force on prisoners who do not
cooperate while distributing food, but
they are prisoners from the lower
levels which is symbolic of how the
heat of political reform affects the
lower strata of society intensely while
the people at the top level remain
indifferent. Goreng uses force on the
lower-level prisoners but he is helpless
when it comes to negotiating with
prisoners on the top level. It never
occurs to him to ride the platform to
the top level and use the same brute
force on them that he used on
prisoners of the lower level, but
instead, his approach is softer towards
them. He wants to appeal to the
morality of prisoners on the top level
by sending them a “message”, an
untouched panna cotta that made its
way up to them. A similar trope can
be seen in real society as well where
the people in upper-class society are
treated in a much more civilised and
mellow way than those in lower-class
society. Goreng’s approach is just
wishful thinking on his part as
American political activist and writer
Assata Shakur said -”Nobody in the
world, nobody in history has ever
gotten their freedom by appealing to
the moral sense of the people who
were oppressing them.” (Shakur and
Davis). This is evident in one of the
scenes where the head chef is yelling
at his staff because there was a strand
of hair on the panna cotta which
means that even when the panna cotta
made its way up on the ascending
platform, the people at the top level
did not see the “message” but rather
saw the hair and assumed it as a
reason for prisoners not eating the
panna cotta.

Perhaps the filmmaker has kept References:
the climax open-ended because fiction
draws inspiration from reality and
such a utopian system in real society
is non-existent. Nonetheless, humans
strive in pursuit of a better world and
it is this pursuit exactly which is
depicted by the characters in The
Platform. Goreng, Baharat and
Imoguiri all yearn for a change in the
unjust system of prison but they do
not have an alternative system to
replace the existing one. All they have
are reactionary plans that do not have
a coherent basis for fruition and a
utopian hope for a better system.
Utopian quest in the film “The Platform” (2019)
1. Bailey, Jason. ‘“The Platform” Review: An
Accidentally Timely Political Allegory’.
The New York Times, 26 Mar. 2020.
NYTimes.com, https://www.nytimes.com/
2020/03/26/movies/the-platform-review.
html.
2. Shakur, Assata, and Angela Davis. Assata:
An Autobiography. 2nd ed, Zed Books,
2016.
3. The Platform. Directed by Gaztelu-Urrutia,
Galder, Netflix, 2020.
4. ‘The Platform (Film)’. Wikipedia, 18 Dec.
2022. Wikipedia, https://en.wikipedia.org/
w/ i n d e x. p h p ? t i t l e = Th e _ P l a t fo r m _
(film)&oldid=1128105381.
 Dr. Kishor Kadu Wagh

Abstract
Recently, the scholars and other academicians are discussing about the identity of
India. This debate has always been roaming between the idea of Hindustan and
India. So, the researcher has focused on the identity of India and the Nationalism
through the context of Cultural Studies. The identity of India has been on the top of
agenda and mouth pick of fundamentalist, leftist and radical ideologist group. In the
contemporary era, this debate continues on the domain of culture, politics and
Indian nationalism. In fact it is confronted on the one hand with a fundamentalist
mind as a militant Hindu, who are trying to revive India in terms of an upper-caste
Sanskritic Hindu identity as a Hindustan as a land of Hindu people. On the other
hand, in the first Article of Indian Constitution defines India as a Bharat. This
research paper sets out to explain the cultural situation in which this power game is
played and the importance of dialogue with the perspective of Dr. Ambedkar through
his selected writings.
Keywords : Nationalism, Identity, Politics, Dalit, Caste, Religion, Ideology.

Introduction : to honour the principles of pluralism

The Indian Nation is multi-cultural
and the Constitution recognizes this.
The Indian Constitution grew out of
the challenges and contending visions
for the future of India’s cultural,
religious and ethnic plurality at the
time of the freedom struggle. Hence,
it is important to understand that
patriotism is not the monopoly of any
one ideological or religious group in
India. After the sixty four years of
loyalty to the Constitutional pledge
and secularism with secure the rights
of every individual. India now faces a
challenge and an unconstitutional
attempt to redefine India as a
Hindustan in terms of a mono-
cultural, Hindu Rashtra (Nation). The
steady growing Hindu orientation of
Indian political culture and national
self-understanding, with its
consequent marginalization of other
groups has caused much communal
disharmony and discontent in India

Assistant Professor, Dept. of English, Rajarshi Shahu Arts, Commerce And Science College, Pathri. Dr.
Babasaheb Ambedkar Marathwada University, Aurangabad, Maharashtra
 Cultural Nationalism and Identity Politics in India: A Study
in terms of violence against Dalit,
Christian, Muslim and others.
The researcher highlights the
dialogue that took place at the birth
of the Indian nation. At the historical
background, India faced external war
attacks and slavery of Britishres due
to its multi-ethnographic realities.
These issues are also very important
to investigate area of the research
theme. Its concern unity, integrity,
social justice and the constitutional
awareness has to be voiced in an inter-
cultural dialogue on Indian identity
and Indian nationalism.
Indian Civilization and Indian
Nationalism:
India has a vast population with its
most diverse levels of culture.
Anthropological knowledge of the
people of India reveals that almost all
known racial and caste groups have
migrated to India at different times in
the past with their own language,
religion and culture. Since there was
plenty of migration taken place in
cosmopolitan cities to fulfill their
daily needs. The cultivation of the
culture emerged the process of the
migration. Thus, the various cultural
groups did not destroy each other, but
continued to live on and consolidate
into the main components of the
present-day population. The caste
system also helped to keep the diverse
racial, social and cultural groups apart,
for it prevented them effectively from
mixing with one another. The
population of India is thus
heterogeneous. Variety and diversity
permeates the whole sub-continent,
every state and district, every town
and village.
The Concept of an Indian Nation
Built on a Rational Approach to
Culture:
The Western world philosophy began
to have its impact on the newly
Western-educated Indians during the
colonial period defines as “Indian
Renaissance.” This concept was
promoted by the English education
around the idea of liberalism,
rationalism and utilitarianism, a spirit
that challenged many of the
presuppositions on which the orthodox
Brahminical Hindus. He vividly
described the degraded state of society
and acknowledged without
embarrassment the virtues of the
Western learning, liberal legal and
social institutions, and the Western
social ethics. With a view to cleansing
Hindu culture and society of its
weakness and incongruities, he
founded the Brahmo Samaj in 1828
at Calcutta. Its main ideological thrust
was to transform Hinduism in the
mould of rejection of social evils and
idolatry mal practices.
The Hindutva Vision of Nation-
hood:
According to Golwalkar, who
succeeded Hedgewar, the Hindu
nation has existed for 8,000 to 10,000
years, and Hindustan has been in the
possession of the Hindus for at least
that length of time. In fact, the Hindus
are not immigrants but indigenous
sons of the soil, whatever scholars
may say to the contrary. At the heart
of the Hindu religion are the noble
ideas of the Vedas. Golwalkar claimed
Bharatvarsha had been a rashtra
(country) since Vedic times. He states
that every race develops a language
of its own. The diverse languages of
India are offshoots of Sanskrit, the
dialect of the gods. Golwalkar makes
it crystal clear that India is a Hindu
nation. Muslims and Christians,
though born in this country, do not
feel that they are the children of the
land, after they have changed their
faith. He goes on to suggest that such
people should be placed behind bars
during the time of national crisis.
Golwalkar reiterates that secularism
is not his path for national integration;
it should come through Hinduization.
His idea of the best solution to the
problems of minorities is contained
in one word—assimilation. According
to him they should be “wholly
subordinated to the Hindu nation,
claiming nothing, deserving no
privileges, far less any preferential
treatment—not even citizen’s rights”
(Golwalkar, 1947:55-56). Like
Savarkar’s Hindutva, Golwalkar’s
definition of Hindu is political rather
than religious (Heehs, 117).
Linked to the RSS in India are
several affiliated organizations
(referred to in the RSS literature as
the “family”), working in politics, in
social welfare, in the media and
among students, labourers and Hindu
religious groups. So the river of Hindu
revivalism flows on. The origin of
Hindutva and its promotion by Hindu
nationalistic groups such as the Hindu
Mahasabha, the Rastriya
Swayamsevak Sangh, the Ram Rajya
Parishad, The Jana Sangh, the Vishva
Hindu Parishad, the Shiv Sena,
Bajrangdal and Bharatiya Janata Party,
have their roots in the traditions of
late nineteenth-century Hindu
nationalism. In an interesting speech
a Hindu Mahasabha leader attempted
to list the cultural changes which
Indian Muslims would have to
undergo in order to become acceptable
nationals of the Indian (Hindu) state
of the future. First, they would have
to accept the Ramayana and
Mahabharata as their epics and reject
the Arabic and Persian classics. “They
would have to regard Ramachandra,
Shivaji, and Hindu gods Ram and
Krishna as their heroes, and condemn
various Muslim historical figures as
foreign invaders or traitors”
(Despande 375).
The formation of Vishva Hindu
Parishad (VHP) in 1964 marks a new
phase in the history of Hindutva. The
VHP was specifically set up to forge
a corporate Hindu identity, to unite
all Hindu sects in opposition to Islam
and Christianity. The VHP uses the
latest media technology to exalt
 Cultural Nationalism and Identity Politics in India: A Study

Puranic heroes as the model of Hindu
character. A bid is made for a Hindu
state ruled by an explicitly ‘Hindu’
political party. Therefore, what is
common factor to call them as Hindu?
Ambedkar said one common factor
exits i.e. caste and without castes there
are nobody Hindu. When one Hindu
meets to other Hindu no brotherhood
develops unless and until they know
each other caste. Consequently, among justice, economic opportunities and
Hindu one common factor is a caste
and without caste nobody can become
a Hindu then the question rises about
the tribal, dalit and minorities.
Conclusion:
India is a multi-cultural and multi- clinging to their traditional status, and
religious country. Its unity derives
from the fact that it welcomes and
embraces diversity. When the issue of
the nature of Indian nationhood was
being discussed during the freedom
struggle there were contending visions
of India. The impression has been
created that upper and middle caste
Hindus are the true patriots, whereas
others are not. The steps have been
taken to rewrite history to suite the
above agenda. The education system
has been revamped to influence young
minds to accept the Hindutva
ideology. To carry out the Hindutva
agenda, devices have been envisaged
to change the Constitution. We have on in the socio-political arena in
in this paper attempted to highlight
the informal dialogue which took References:
place during the freedom struggle for
the purpose of defining an Indian
nationhood. Dialogue of the past could
guide us in our present situation.
Indian nationalism should give dignity
to all Indians and make them wanted
and respected citizens. But what we
see today is that Dalits, tribals,
backward castes and other
marginalized and suppressed
communities are in search of a nation
inspired by egalitarian values, social
participation in political decision
making.
Thus, culture and nationalism in
India has become polarized by the
contrasting interests of the upper and
lower groups, the former vigorously
the latter fighting for justice, equality
and human dignity. The Ambedkarite
along with civil society needs to
address the democratic and republic
identify through awareness campaign.
Every individual interacts with the
social, political and cultural processes
of Indian society. The researcher has
suggested that the every individual
and especially Ambedkarite group first
of all need to be aware of the
historical processes that took place at
the birth of the Indian nation. It must
understand the how and why the
present pulls and pushes that are going
Indian politics.
1) Ambedkar, B.R. Annihilation of Caste.
Bangalore: Dalit Sahitya Akademy,1945.
 Print.Ambedkar, B.R. Writings &
Speeches, Govt. of Maharashtra, Volume–
IV, 1987. Print.
2) Deshpande, V.G. Why Hindu Rashtra? New
Delhi: All India Hindu Mahasabha,1949.
Print.
3) Golwalkar, M.S.,We or our Nationhood
Defined (4th ed.), Nagpur: Bharat
Prakashan, 1947. Print.
4) Heehs, P. Nationalism, Terrorism,
Communalism. Essays in Modern Indian
History. New Delhi: Oxford University
Press, 1997. Print.
5) Keer, Dhananjay. Mahatma Jyotirao
Phule: Father of Indian Social Revolution.
Bombay: Popular Prakashan, 1964. Print.
6) Parvate, T.V. Gopal Krishna Gokhale.
Ahmedabad: Navjivan Publishing
House,1959. Print.
7) Sarda, Har bilas, Hindu Superiority – an
attempt to determine the position of the
Hindu race in the scale of nations, New
Delhi, 1975. Print.
8) Swami, Vivekananda,. The Complete
Works of Swami Vivekananda. Calcutta:
Advaita Ashrama, (1957). Print.
 Dr.Prafullachandra Ramesh Bhoge

Abstract
India witnesses the upheaval of the history and also witnesses prolong past of the
lower castes which is full of maltreatment and crushing. But the rise of Dr.Babasaheb
Ambedkar changed the past and inspired the .oppressed to struggle for their prestige
and value. The influence of him made the oppressed to struggle for their identity and
self-respect. Shankarrao Kharat , worked with Dr. Babasaheb Ambedkar, in his
Marathi novel ‘ Mi Mazya Gavachya Shodhat’ (I in search of my village), puts the
same thing. He puts the marginalization of the oppressed, their struggle for identity
and self-respect. He also puts the influence of Dr.Babasaheb Ambedkar on the
subjugated and their psychology which jumped from inferiority to superiority.
Key words- Identity, self-respect , oppressed

Introduction mutely suffered the injustice which

India is the house of multi-culture and was the source of discrimination,
has a glorious, influential past. But at thinking it as the fruit of the sin of
the same time, this illustrious history their previous birth. They were made
of India has a dark phase of paralyzed socially as well as
discrimination and bigotry. This psychologically. But the birth of the
prejudice has a base of Varna and jurist Dr. Ambedkar altered their
Castes on which the building of the mentality by his speeches, social
Indian society is relied. In the present works and by his writings. They began
era also, this gloom is not entirely noncooperation against the system
vanished. The people belonging to the which compelled them to lead a life
Shudra Varna and of low castes face of a slave. When they refused to
this gloom and also forced to lead follow the system, the upper caste
their life out of the periphery of the people started to bother them and
society. In the past, these subdued blocked the ways of their earning. The

Associate Professor, Dept. of English, Janata Kala Vanijya Mahavidyalaya, Malkapur Dist.Buldana.
upper caste did not only stop here but untouchables for their identity and self
they banished them, burned their –respect. He projects characters and
homes and forced them to abandon some incidents to focus on the
their houses, their village. The upper struggle of the untouchables. He also
castes were of the view that by points out when they struggle for their
unfollowing the system which has identity- to think them human being
been stared from time immemorial, and self-respect- to offer them equal
the untouchables are violating the treatment, how they are tortured,
rules and regulation which are given insulted and punished. Ananda
in the sacred Dharm shastra. By doing Ranpice is a rebellious character who
this type of behavior, the untouchables comes to his home after completing
are insulting the pious religious books his education of Engineering. He has
and they are, due to this, worth for a hope that he will be welcomed by
punishment. They had to pay much his villagers. In this pleasure, he
for their identity and self-respect. In arrives but no one welcomesvice versa
spite of all this, they did not stop their
make his insult thinking that he
rightful activities , which are till belongs to Mahar i.e. one of the
continue, did not deviate from the untouchable community.. He
message of Dr.Babasaheb Ambedkar. anticipates that he should be known
Their struggle for identity and self- by his education and not by his caste.
respect is, today also, going on by The Mahars denied the work assigned
constitutional way. to them by the villagers and it was
the influence of Dr.Babasaheb
Material and Methods Ambedkar. He has advised them not
Shankarrao Kharat’s Marathi novel to follow the traditions which force
‘Mi Mazya Gavachya Shodhat’ (I in you to lead the life of a slave and to
search of my village) has been taken fight for self-respect. When they
for study the identity and struggle of started to follow Dr.Babasaheb
the oppressed i.e. untouchables which Ambedkar, they were tortured,
is the primary source taken for blocked and compelled to abandon
assessment . The secondary sources their houses, their villages. They
i.e. the work and speeches of Dr. started to lead human life, they started
Babasaheb Ambedkar, articles, works to follow the life of equality and
of the native writers are studied. incurred the anger of the villagers and
‘Mi Mazya Gavachya Shodhat’ faced boycott. They encountered
(1983) (I In Search Of My Village)- torments, suppression but did not
Struggle for identity and self-respect. surrender to the system. Instead of
This novel of Shankarrao Kharat surrendering or compromising, they
discusses and reflects the revolt of the thought, it is better to leave the village
 A Study of Identity and Self-respect in Shankarrao Kharat’s...
and to go somewhere to lead a
comfortable life, away from social
tyranny. It is their struggle for identity,
self-respect and equal treatment.
Ananda is also a rebellious by
nature inspired by the thoughts of Dr.
Babasaheb Ambedkar. He becomes
furious and determines to search his
parents, his village. His journey starts
for identity and self-respect. He goes
to his aunt for the search of his parents
but does not find them. In his journey,
with a crow-bar breaks an ancient
bulwark which divides the village in
touchables and untouchables. Bulwark
is symbolic for the caste system. By
falling down it, he wants to eliminate
caste system for which Dr. Babasaheb
Ambedkatr fought through ought his
life. He also meets a person named
Dhondu belonged to Holar caste and
to him reveals his identity as human
who has no caste. But the person does
not understand him and thinks that he
is crazy. He observes a well where
the untouchables were prohibited to
take water. The built wheel by which
the water is taken from the well also
symbolizes cast system to which he
destroys. He goes to satisfy his thirst
on brook where he meets a person
belonged to Mang community and
tells him water has no caste.
In his journey he also meets
people who are displaced from their
village as they denied performing the
dirty work of the village as per the
message of Dr.Babasaheb Ambedkar.
This group of Mahar was also in
search of their identity as humans and
self-respect. When they were denied
drinking water, they by their hands
drew the water from the well. Seeing
this, the villagers called a meeting and
beat them in the yard of the temple
and blocked their ways of living.
Instead of tolerating it, they thought
it better to leave their village. They
narrate their story of trouble to
Ananda. He takes their leave to find
his parents. While going to search his
parents, he goes through the field of
sugarcane where, at night, he listens
to pitiable voice of a girl who was in
the clutches of the owner of that land.
He was trying to rape her and saying
that the untouchable girls have no
prestige. Instead of succumbing him,
she was making an attempt to free
herself from his clutches. Listening
to this, Ananda becomes furious and
kills the land owner. He was jailed
for the murder, but listening to his
side, judge delivers a verdict and he
is released from the allegation and jail
and meets his parents. Ananda’s words
after the verdict are very essential. He
says that if he were punished, he
would have been in the four walls of
the jail, but now as he is released, he
would be in the word where he has to
continue his battle of liberation. His
battle has no end till the elimination
of cast system. In other words, he has
to fight constantly, after releasing from
the jail also, for identity and self-
respect.
Conclusion messages will guide them tofight for
Dr. Babasaheb Ambedkar is the icon their identity and self- respect and will
of Dalit literature. His work and help them to lead a respectful life. It
writings inspire Dalit writers to is also known to them by following
produce literary work based on their the doctrine of Dr. Ambedkar, they
own experiences and also gave words will achieve their goal.
to the oppressed people’s experiences Refrences
in their literary works. Shankarrao
Ambedkar,B.R.The Untouchables Who Were
Kharat , in this novel, depicts the They And Why They Became Untouchable?
experience of the untouchable youth Edited by Vasant Moon, Dr.Babasaheb
and Dalit who are ready to battle for Ambedkar Writings And Speeches, Vol.7,
their identity as humans and self- Education Department, Government Of
Maharashtra,1990
respect- to get equal treatment. They Kharat, Shankrrao, ‘Mi Mazy Gavachya
are not ready to compromise for their Shodhat’, Pratima Prakashan, Pune, 1983
identity and self-respect with the so Kshirsagar, R.K, Dalit Movement in India and
called social system. The influence of its leaders ,New Delhi ,M D Publications
PVT LTD , 1994 , P.9.
Dr.Babasaheb Ambedkar is also seen Modi,S.K. Poicies and Importance of Dalit
on untouchables. They are ready to Identity. Delhi, Navyug Books
tolerate anything to follow the International, 2010.
principles of Dr.Babasaheb Ambedkar. Omvedt, Gail. Ambedkar Towards an
Enlightened India (Ajnat 1993, 55-56)
These oppressed are organized to
Penguin Books, 2004, P.27.
follow the message of him. It is Sahare, M.C. Dr. Bhimarao Ambedkar His life
known to the oppressed that and work, National Council of Education
Dr.Babasaheb Ambedkar’s works and Research and Training, 1987, P.27
 Dr. Shrimant Raosaheb Tonde

Abstract
There would be a critical analysis of the fictional works of George Orwell from the
perspective of his concept of Nationalism. The writers in the Colonial era have very
realistically depicted the plight of men and women in their literature. They also do
not forget to emphasize the changing cultural identity of their protagonist and the
entire social milieu.
The twentieth century is the era of almost all literary genres. From the Imagist
and Symbolist poetry to the Stream-of-consciousness novel, among all others, the
change in terms of milieu and ethos was essential. The western world formed the
unconvinced link between the oppressor and the oppressed. The works of the writers
like George Lamming, Raja Rao, Patrick White, George Orwell, Laura Trevelyan, R.
K. Narayan, Chinua Achebe, Ngugi Wa Thiong’O, Peter Nazareth, V. S. Naipaul,
Malcolm Lowry, Margaret Atwood, Wilson Harris etc. were being emphasized with
difference. George Orwell is a novelist, essayist and journalist in the 20th century
English literature. He went from Eton into the Burmese Imperial Police and then to
a deliberately chosen state of ‘fairly severe poverty’ described in Down and Out in
Paris and London [1933]. Burmese Days [1934] expresses his sense of dislike for
imperialism. A Clergyman’s Daughter [1935] is about a middle-class woman’s brief
period of freedom among tramps and hop-pickers. The aspirations and humiliations
of Gordon Comstock, the hero of Keep the Aspidistra Flying [1936], are closely
similar to that of Orwell. Coming Up For Air [1939] was written in the shadow of
World War II. Animal Farm [1945] and Nineteen Eighty Four [1949] are his
pessimistic satires about the threat of political tyranny. They are considered as his
most popular works. The present study aims at analyzing the fictional works of
George Orwell in view of his depiction of the theme of Nationalism. Actually, the
term, ‘Nationalism’ means ‘Patriotism’. It mainly refers to the idea of supporting
one’s country and culture. Orwell’s fictional works actually deal with the theme of
Nationalism, the protagonists’ suffering, predicament and self-identity. On the whole,
the main objective of the present study is to analyze the writer’s vision about a
Nation and its National interests. Besides, an attempt is made to examine the multiple
layers of meanings in view of his search as a Nationalist in his works. The research
project deals with the selected fictional works of George Orwell. The tentative chapter
scheme of the present research project will be as follows:

Associate Professor, Department of English, Mrs. K. S. K. College, Beed [MS], E-Mail-ID :-

shrimantrtonde@gmail.com, Mo. No. 8329259295
Introduction of his youth. Thus, his lifetime literary
George Orwell [1903 - 1950] is achievements have been of rare merit.
considered to be one of the foremost The analyzes of English Literature
authors of the 20"’ Century England. in view of the appalling colonial
His pseudonym is Eric Arthur Blair. history and theme of ‘Nationalism’.
He is a popular novelist and political The concept of a Nation and its roots
writer of the time. He was bom in during past four centuries are exposed.
Bengal, India, brought to England and The chapter also analyzes the socio-
educated at St. Cyprian’s prep school historical predicament of the writers
and at Eton College. of English literature up to the period
He went on to serve with the of George Orwell.
Indian Imperial Police in Burma in Study Area :-
1922-27. His uneasy experiences as a
policeman are reflected in his first The present issue deals with the
novel, Burmese Days [1934], and two concept of Nationalism and its types.
of his finest essays, ‘A Hanging’ and The socio-cultural and socio-
‘Shooting an Elephant’. He resigned economic ills of the colonial societies
to escape not merely from will be explored. Orwell’s earlier
imperialism, but from every form of perspectives on a Nation and his terms
man’s dominion over man, and then from the negative approach to the
worked in Paris and London in a regards Nation, his deep antipathy for
series of ill-paid jobs and lived off immensity, chaos of the country, the
and on among tramps. His second grip of tradition, corruption of the
novel, A Clergy Man’s Daughter rulers will be discussed in detail.
[1935] describes the adventures of George Orwell basically exerts the
Dorothy Hare, who through loss of theme of Nationalism in his fiction,
memory briefly escapes from the especially in Animal Farm and
confines of her life to join the vagrants Nineteen Eighty-Four. The first novel
and hop-pickers of Kent. Keep the deals with the satirical allegory
Aspidistra Flying [1936] recounts the directed primarily against Stalin’s
literary aspirations and financial Russia. Led by the pigs, the animals
humiliations of Gordon Comstock, a on Mr. Jones’s farm expel their human
bookseller ’s assistant. Orwell’s masters and deicide to run the farm
simmering disgust with modernity and on egalitarian principles. However, the
the threat of imminent war hung over pigs are corrupted by power and,
his next. Coming up for Air [1939]. It under Napoleon [Stalin], a new
focuses on the many frustrations of tyranny is established. Snowball
George Bowling, a modem everyman, [Trotsky], an idealist, is driven out
and his yearning for the lost England and Boxer, the noble carthorse, is sent
 Concept of Nationalism in George Orwell’s Fiction
to the Knacker’s yard. The final
betrayal occurs when the pigs engineer
a rapprochement with Mr. Jones.
Originally rejected for publication by
T.S. Eliot, the book has remained very
popular especially with younger
readers.
In Nineteen Eighty-Four, Orwell
shows Britain “as a nation becoming
Airstrip One in the superstate
Oceania, perpetually at odds with
Eurasia and Eastasia. It is ruled by
the Party whose agents constantly
rewrite history and redesign minor
Party operative. Winston Smith
commits Julia, but is seduced into
self-betrayal by his superior, brilliant,
bitter novel provides a heavily ironic
commentary on the state of the world
in 1948. The development of world
politics between then and 1984 did
nothing to soothe the anxieties with
which it plays. Besides this, his novels
Burmese Days [1934] and A Clergy
Man’s Daughter [1935] depict the
concept of Nationalism in its detail.
They subsequently give us the
hilarious stories with profound
political upheaval.
Conclusions :-
It is the outcoming of the research. It
gives a brief details of the chapters
discussed above. It has no doubt to
highlight the impressions of the fiction
of George Orwells scenario of English
Fiction . In brief, Orwell’s vision as
an insider deals with the concept of
Nation. He works to bear a specific
identity as regards his theme of
Nationalism and its sensibility. His
fiction has won prestigious popularity
in Europe and around the world.
References :
1) Orwell, George 1949. Nineteen Eighty-
Four. New Delhi: Sangam Books.
2) ____. 1945. Animal Farm. London:
Jonathan Cay.
3) ____.1934. Burmese Days . London:
Jonathan Cay.
4) ____. 1935. A Clergyman’s Daughter.
London: Jonathan Cay.
5) Bhatnagar, K. C. 1980, Realism in Major
Indo-English Fiction. Bareilly : Prakash
Book Depot.
6) Biswal, Jayant K. 2009, Critical Study of
the Novels of Vikram Seth. New Delhi:
Nirmal Publications.
7) Friedman, Alan. 1966, The Turn of the
Novel. London : Oxford University Press.
8) Gokak, G. K. 1983, English in India : Its
Present and Future. Bombay : Asia
Publishing House.
9) Iyengar, K. R. Srinivasa. Ed. 1973, Indian
Literature Since Independence, A
Symposium. New Delhi : Sahitya Akademi.
10) ____.1973. Indian Writing in English. New
Delhi : Asia Publishing House.
11) Mc Cutchion. 1973. Indian Writers in
English. Calcutta : Writers Workshop.
 Dr. Pradnya K. Kale*, Dr. Amruta B. Wakle**, Prof. Prajakta Kale***,

Abstract
At the 17th Prawasi Bhartiya Diwas convention in Indore on 9 th Jan. Prime Minister
Hon. Modiji, Minister of Finance and Corporate Affairs Hon. Nirmala Sitaraman
and various political personalities commented on the vital role of Diaspora community
in world politics and country’s ways of it’s acknowledgement through celebration of
Prawasi Bhartiya Diwas. The present paper focuses on history of Diaspora, it’s role
on global level, history of Prawasi Bhartiya Diwas and its role in bonding Diaspora
with homeland.
Key words: Prawasi Bhartiya Diwas, Diaspora, Amrit Kaal, trans nationalism,
Globalization, cosmopolitanism etc.

Introduction commemorate the return of Mahatma

The theme of 17th Pravasi Bharatiya
Divas was ‘Diaspora: Reliable
partners for India’s progress in Amrit
Kaal.’ (newsonair.com, 10 Jan 2023)
The convention was held with the
joint partnership of the Madhya
Pradesh government. It is pertinent to
note that from about 70 different
countries more than 3500 diaspora
members registered for the PBD
Convention. Furthermore, the
convention is significant because it
was being held physically after a long
four-year period breakIndia observes
PBD annually on 9 Jan to
Gandhiji from South Africa to India.
Gandhiji stands for the category of
those migrant Indians who channelize
change on the Global scene. The
Indian Diaspora community has
proved hardworking, honest and
responsible since decades. In this
reference the Minister Dharmendra
Pradhan (Education, Skill
Development & Entrepreneurship)
aptly remarked, ‘the Indian workforce
is hardworking, honest and
responsible. India can emerge as the
global hub of skilled manpower.”
(newsonair.com, 10 Jan 2023)

*Associate Professor HOD English Pandit Jawaharlal Nehru Mahavidyalaya, Aurangabad.

**Asst. Prof. Dept of English, Pandit Jawaharlal Nehru Mahavidyalaya, Aurangabad.
***Assistant Professor Assistant Dean, Jindal Global Law School, O P Jindal Global University, Delhi
NCR India

India’s large rain-bowed
demographic dividend is a
distinguishing asset as global mobility
plays a key role in the development
process of the country. The nature of
work and labour force requirements
worldwide have evolved over the past
decade.It has catalyzed even more by
the COVID-19 pandemic-induced
digital transformation.
In January 2002 a High-Level
Committee on Indian Diaspora,
headed by jurist and Parliamentarian
L. M. Singhvi, had suggested that the
government must renew and
strengthen linkages of overseas
Indians to their place of origin, and
with each other. The committee
recommended that a Pravasi Bharatiya
Bhavan should be set up to emerge as
the focal point for networking
between India and its overseas Indian
community; and as a suitable place to
commemorate the stories of the Indian
Diaspora. The PBD Convention for
the year 2023 in Indore is the 17th
edition of the event, which
commemorates the return of Mahatma
Gandhiji to India on January 9, 1915
from South Africa. Over the years, he
has often been described as the first
non-resident Indian of the most
famous NRI by various politicians,
including PM Modi and Congress
leader Rahul Gandhi. Since 2015, the
centenary year of Gandhi’s return, the
format was revised for the meeting to
be held once every two years. Since
the pandemic, this 2023 convention
Prawasi Bhartiya Diwas: Indian Diaspora
is the first in-person meeting. This
year convention’s theme is “Diaspora:
Reliable partners for India’s progress
in Amrit Kaal”. Over 3,500 diaspora
members from nearly 70 different
countries have participated for the
PBD Convention 2023.
The term Diaspora is developed
from the Greek diaspeiro, it means
dispersion. The Indian diaspora has
various phases since the first batch of
dispersion was to the east pacific and
the Caribbean islands as indentured
labourers also called as ’girmitiya’.
The 19 th and early 20 th centuries
witnessed thousands of Indians
shipped to British colonies to work
on plantations, which were reeling
under a labour crisis due to the
abolition of slavery in 1833-34.
Surinamese President Chandrik
apersad Santokhi, who addressed the
convention as a special guest, referred
to this migration, saying 2023 marks
the 150th year of the first such journey
of Indians to Suriname. In the second
wave of migration, near about 20 lakh
Indians migrated to Singapore and
Malaysia to work in farms. In the third
and fourth wave the majority of
migrants were professionals heading
to western countries and workers
going to the Gulf and West Asia in
the wake of the oil boom. Immigrant
Indians are classified into three
categories: Non-Resident Indians
(NRI), Persons of Indian Origin
(PIOs), Overseas Citizens of India
(OCIs). from indentured laborers in
the mid -1800s to highly qualified
professionals now, the Prawasi
Bhartiyas have come a long way,
sending back massive remittances and
gaining increasing political
significance.
Globalization and the
‘postcolonial ‘world that emerges in
the late twentieth century is a move
towards cosmopolitanism. A whole
new made of dislocation and diaspora
spaces are now acknowledged by
Prawasi Bhartiya Diwas. The term
transnational is very relevant term
which helps us to question any
homogenous and monolithic
construction of local and global
culture and identities. Most important
the term transnational can be applied
along with the critiques offered by
post –colonial and post-colonial
diaspora studies which interrogate the
notion of unified and static national
and cultural identity. Changes in the
world since 1989 have refocused
attention on the displaced person, the
diaspora and the people dispossessed
and separated from their identity and
their history. Diaspora is not new it
has its root in history and religion
.Diaspora is an old concept whose
uses and meaning have undergone
dramatic change. Older notion of
diaspora refers to force dispersal and
this is rooted in the experience of
Jews, but also more recently
Palestinians newer notion of diaspora
often refer to any kind of dispersal
.Older notion of diaspora implied that
its member do not fully integrate
socially- that is ,politically
,economically, culturally into country
of settlement. This notion of diaspora
also associated with boundary
maintained by dominant majority
through discrimination against
diaspora groups. Newer notion of
diaspora emphasizes cultural hybridity
in the wake of dissemination (Bhabha
1994) which owes something to the
wit wisdom of Jacques Derrrida.
The PBD 2023 focused its
discussion on the theme ‘Enabling
Global mobility of Indian Workforce-
Role of Indian Diaspora’. Discussions
over education, science, innovation
and workforce were held. The
government with NEP 2020 and a new
skilling approach envisions a flexible
model with multiple entry-exit and
skilling pathways that focuses on
building competencies. Today there
are around 500 million workforce in
our country.
On the occasion of 17th Pravasi
Bharatiya Divas Convention, Union
Minister Nirmala Sitharaman
mentioned the need of 4 I’s for world’s
inclusive growth that are –
Infrastructure, Investment, Innovation
and Inclusion. The Union Minister
talked about India’s achievements in
the fields of pharma, health, tourism,
employment, IT, engineering, space,
digitization etc.
The Ministry of External Affairs
announces the Pravasi Bharatiya
Samman Award to motivate the

Diaspora and their contribution in the
world economy. It is the highest honor
to acknowledge any Non-Resident
Indian, Person of Indian Origin; or an
organization or institution established
and run by Indian Diaspora. The
award is to recognize the contribution
of the Indian diaspora to create a
better image and acceptance of India
abroad, support India’s causes and
work for the welfare of the local
Indian community. In the inaugural
Prawasi Bhartiya Diwas: Indian Diaspora
address at the PBD 2023, PM Modiji
said apart from knowledge on the
Indian culture and spirituality Indians
living abroad should also be armed
with facts on India’s growth story.
References:
1) Indian Express, 10 Jan 2023, p. 01
2) newsonair.com, 10 Jan 2023
3) newsonair.com, 10 Jan 2023
4) Bhabha, Homi K, The Location of Culture,
Routledge, 1994.
 Santosh Eknath Dhanedhar*, Prof. Dr. Milind B. Pandit**

Abstract
It is an age of information and technology where English is its medium, link language.
Education imparts knowledge, skills and character. When in English, with respect to
Indian context, it assures opportunities and success. Unfortunately, Scheduled Tribes,
in India, are geographically, socially isolated and economically marginalized
communities. In the post-Independence period, sincere and concerted efforts were
made for the economic and educational development of them. Can it be because of
lack of English proficiency and communicative competence? English proficiency is
one of the essential requirements for man-making and nation building. The present
study aims a critique of teaching-learning methods and approaches, and attempt to
find out its causes and challenges in tribal region of Nandurbar.
Key words: Tribal students, English, proficiency, teaching, learning.

Introduction themselves in respect of language,

A majority of the Scheduled Tribe
population is concentrated in
the eastern, central and western
belt covering the nine States.
Nandurbar district has predominantly
tribal population. Despite the state
government’s efforts it has a smallest
mortal development index. A sizeable
part of Indian population is yet to get
benefits out of India’s great heritage.
They are still tribal communities
which are primitive and live in
secluded areas. They vary among
dialects, physical features, size of the
population, etc. Over the past few
decades English has surfaced as
medium language of the education
across the globe. Has it oozed into
the lines?
The significance of English, both
as transnational language and a link
language, is widely accepted now.
Studies shows tribal and rural students
find it delicate to manage up learning
and communicating in English.
Human have one most useful tool,

*Sarvajanik Arts and Commerce College, Visarwadi, Dist. Nandubrar- 425426, Mob No. +91 9404524211
m Email ID sssantosh48@gmail.com
**Principal, MSS’s Ankushrao Tope College, Jalna- 431213, Mob No.8975862870, Email ID
milindpandit75@gmail.com
 English language teaching in tribal are as of Nandurbar...
language. Language performs several
functions like communicative,
expressive, directive etc. Education is
the process of tutoring and learning
usually at schools, colleges, varsities
where medium of the same has turned
to be English in recent times. English,
really, is popular language
encyclopaedically. Also, it is
prevailing global language of
business. English in India has the
status of associate official language.
It is also popularly appertained as a
second language, since, in India,
students acquire mama lingo first.
English has been studied as a second
language in academia in order to teach
non-native speakers to communicate
proficiently and consummately in
English. It becomes delicate for Indian
scholars to understand the
environment of Western societies
which restrain their imagination and
appreciation.
Language is used as a means of
communication. Every day people
come across different people and form
discussion with them. Teachers set up
apathetic to work in schools situated
in rural and tribal areas. The
incuriosity and negativity of teachers
working in rural and tribal area creates
gap between ethnical and civic
scholars. Availability of good teachers
of English in municipalities and
metropolises makes students more
effective and competent in English
correspondence, while tribal students
remain deprived of trained teachers.
The introductory target of tutoring
English in India is to enable students
to understand simple commands,
instructions, and requests and form
situational discourses using English
language. Utmost of the schools are
unfit to develop English language
competencies in tribal students. Tribal
students also fall in sweats by far
periphery.
2. Tribal and other students’
performance of English
Education has played vital part in
shaping society. It is education that
has helped society to grow. Therefore,
not only educational institutions but
students also have to play productive
part and develop an applicable
futuristic mind set. Tribal areas,
usually, do not have important
development in terms of structure
whereas education experiment and
checks have showed that the education
tribal students admit is inferior and
doubly borderline from civic scholars.
When it is concerned with the
acquisition of second language, that
is English, the situation is worst.
Following are factors that contribute
to the grave situation of tribal
students’ English language
acquisition.
1. Illiterate families: The study
reveals that parents’ low knowledge
and limited formal education posed a
great challenge in their children’s
education. To determine the child’s
performance, family plays a crucial
part. It is set up that tribal parents are institution and public libraries.
mostly illiterate. Migration of parents Despite government scheme ‘Gaon
stops pursuance of education of their tithe Vachanalaya’ (Library in every
children. It also refrain kids from village) has desisted to serve on
learning social behaviour. account of shy finances and ignorant
2. Economic background : Over officers of state government. Parents,
the past few decades, the income gap academy operations and teachers have
has widened in Indian families. It is felled to give acceptable study
family income which has influenced material to students.
the educational outcomes as one of
the crucial areas. Children from low- 5. English language teaching
income families generally start study There are certain methods and
behind their peers who come from principles of language teaching. The
more affluent families. The economic first principle is to know your learner,
background of the tribal students his verbal background, proficiency,
relates to a low social economic existential background etc. Teachers
stratum. Parents’ negligence and need to identify target outgrowth and
inferior complex of students are unborn operations of the language to
results of low family income. the pupil. Teacher should also conduct
3. Unqualified preceptors : written assignments and group
conversations so that students can
A school teacher is an instrument for monitor and estimate their own
effective tutoring. They needed to progress.
integrate an individual’s problem-
solving capabilities and prepare 6. Challenges for teachers in
meaningful individualities for society. tribal areas
Lower good and inaptly trained Education, in India, is categorised into
teachers spoil English language four stages; primary, secondary, higher
assignments of tribal students. secondary and higher education.
Accordingly, tribal students do not get Tribal communities in India still dwell
adequate exposure in English in jungles, hills and hamlets. Hardly
language proficiency. one could find higher educational
institutions in the vicinity. Fortunately,
4. Inadequate study material there are number of primary and
Tutoring study material plays vital part secondary schools; government
in entire process of teaching and backed boarding (Ashram) schools,
learning. Thus, piecemeal from well while higher secondary schools are
trained teachers, tribal homes warrant located in municipalities.
acceptable quantum of books and English has remained second
other study material in educational language for centuries for foreign
 English language teaching in tribal are as of Nandurbar...
students and teachers. At some places
it is third and at some fourth. Tribal
students of Nandurbar district speak
different languages of their own.
There are various communities, such
as Vasave, Gavit, Valvi, Kokni, Pawra
who speak Bhilori, Mavchi, Kokni and
Pawra dialects respectively. Schedule
tribes living around state borders of
Gujarat and Madhya Pradesh belong
to the same Bhil community Earlier
it was also found that it was
negligence of tribal student towards
learning English but mindset change
has observed over the past few
decades. In similar situations, teachers
can boost them by entering their core
heart by appreciating universal merits
like honesty, frippery, bravery, family
cling, health, fellowship etc. This
support would be helpful in promoting
sense of competence, self efficacy, and
self respect among themselves. If
teacher embraces their customs,
manners, rituals and language, it
would attract students towards
teachers and make learning smoother.
Conclusion
Though India has accepted English as
second language and have most
English speakers than any other
country in the world, for tribal
students it is still fourth language. It
is matter of great concern that
effective English teaching is far from
its target in want of trained and
dedicated teachers, learner friendly
atmosphere, and infrastructural
installations. The socio-economic and
educational background of the parents
also put adverse impact on the growth
of tribal students. On the contrary,
child of learnt parents acquire
proficiency in English comfortably.
Tribal students need to cleave to the
fact that English proficiency is the
only torch bearer for them. In
pursuance of excellence in academia
and success in life, for tribal students,
it is utmost important to walk on the
path showed by Dr. B. R. Ambedkar,
that is, educate, agitate and organise.
Thereof, it is an occasion for teacher
to be an emancipator rather that
educator.
Works cited
1. Brahmanandam,T. And Bosu Babu, T.
2016. Educational Status among the
Scheduled Tribes: Issues and Challenges.
NEHU Journal, Vol XIV, No. 2, July-
December 2016 pp.69-85
2. Verma, M.M.1996. Tribal Development in
India: Programmes and Perspectives.
Mittal Publication, New Delhi: 2-4
3. Allen, E, and Valette, R. (1997). Classroom
Technique: Foreign Languages and
English as a second Languages and
English as a second Language. San Diego.
4. Ghanney, Robert Andrews. How Parental
Education and Literacy Skill Levels Affect
the Education of their Wards: The Case of
Two Schools in the Effutu Municipality of
Ghana. International Journal of Education
and Practice 2018 Vol. 6, No. 3, pp. 107-
119
5. Gardener, R.C (2006). The social
educational model of second language
acquisition: A research paradigm.
EUROSLA Yearbook, 6(1) 237-260.
 Dr Leena V. Phate

Abstract
This article deals with the prohibited love relationships in society and post-colonial
racism towards untouchables in the novel The God of Small Things. The victims of
traditions, false pride and honour, the tyranny of the state, and opportunistic politics
are all represented in the novel. The primary objective of the novelist is to raise
awareness of the caste system in society and highlight the challenges that the
untouchable and women as subalterns face at the hands of the upper class. It
demonstrates how everyone in society works together to make a widowed woman
homeless. The novel reveals a legacy of colonialism, local realism, cultural complexity,
and identity. It also depicts that those who disobey traditional norms have to face
harsh penalties.
Keywords: Post-colonial, racism, subaltern, forbidden, untouchable, fraternal,
Caste Segregation,

Introduction upper class is made up of political

The novel The God of Small Things
is a semi-autobiographical novel by
Arundhati Roy and won the Man
Booker Prize in 1997. Arundhati
Roy’s mother was a Keralite Syrian
Christian and her father was Bengali.
She grew up in Ayemenem, Kerala.
The present novel represents her
childhood experience in Ayemenem.
Two distinct groups of people who
are fighting for their lives symbolize
life and the subject of the novel. The
opportunism, patriarchy, and dead and
rotted customs, the weight of history.
It also includes false familial honour
and pride called big things by the
novelist. Children, anxious women,
outcasts, and working people who
battle with their individuality, survival,
and freedom, as well as their basic
urges and desires, make up the other
lower realm, which is ruled by small
desires.The frail universe of marginal
people set against the oppressive

Asst. Prof. & Head, Dept. of English, Jawaharlal Nehru Arts, Commerce & Science College Wadi, Nagpur,
Maharashtra, India
 Post-Colonial Racism and Forbidden Love Relationship...
weight of tradition in Ayemenem
society serves as the novel’s central
topic. Perhaps it is likely to identify
where several marginality discourses,
including feminism, caste segregation,
and untouchability, connect in the
book. The book is about wickedness
committed against women, children,
youth, old and the untouchables.
Post-Colonial Racism
With many different cultural and
religious customs and beliefs, India
is an extremely complex society.
Muslims, Christians, Buddhists, and
Hindus all coexist in the same area.
In addition to the rigid caste system,
class consciousness also divides
society. In India, many different
languages are used. The primary
distinction between upper-class and
untouchable people is that the former
makes a point of speaking English,
sending their kids to study there, and
incorporating some English customs
into their daily lives. Kerala, where
the novel is set, has a complex social
structure with distinct lifestyles and
traditions practised by Hindus,
Muslims and Christians. Roy assesses
the cultural sentiments of many
Indians against their former British
overlords, sometimes known as the
Indian postcolonial complex. The
twins Rahel and Estha are told by
Chacko that their family is made up
of “Anglophiles,” or admirers of
British culture, who are stuck outside
their own past and unable to retrace
their tracks after Ammu labels her
father a “[shit]-wiper” in Hindi for
his unquestioning loyalty to the
British. He continues by saying that
as a result, they hate themselves.
The story takes place during the
time when the Untouchable was
prohibited from interacting with
members of sophisticated classes or
going to their families. They were
thought of as filthy beings. They lived
in deplorable conditions and
performed menial jobs. In India, the
caste structure was viewed as a
societal framework. The novel shows
how dreadfully horrific such a system
might be. Similar inferiority
complexes can be seen in the
relationships between untouchables
and touchable in Ayemenem. Vellya
Paapen, Velutha’s father, is a figure
of an untouchable who is so grateful
for the touchable class that he is
prepared to slay his boy if he violates
the most crucial tenet of class
discrimination. Interclass sexual
relations were forbidden. Whereas
Ammu and Velutha stand uncommon
and daring characters in defying it.
Roy makes hints about Ammu and
Velutha’s severe punishment for their
transgression. Arundhati Roy paints a
picture of the Syrian Christian
community through her account of
Mammachi in particular. Kochamma
the Baby decides to convert to
Catholicism.
Forbidden Love Relationship Relationship between Ammu and
“Forbidden love” is defined by Velutha
Wikipedia as a romantic relationship The social structures are subverted in
between two people that is severely the novel. Velutha and Ammu have
discouraged or condemned by another an illegal, passionate, physical
party, such as the public, for reasons relationship. Ammu and Velutha’s
that could be cultural, sociological, relationship is considered to be
political, or religious. One way to outrageous. The intimate interaction
interpret Roy’s theme of outlawed between members of different castes
love is to say that because love is an is perceived as unsafe by society. They
influential and impervious force, no are not permitted to have a sexual
conventional social norm can ever be relationship because they come from
able to contain it. The narrative different classes. Ammu comes from
typically equates love with grieving, a high class and Velutha is
loss, and death, which is an effort by untouchable.
mainstream culture to discredit sincere Ammu is portrayed as a depressed
love. The novelist is highlighting the character who has grown up without
connection between a person’s desire receiving love and care. Ammu
watched in silence as Pappachi treated
and larger historical and societal
Mammachi brutally. Pappachi’s male
challenges by underlining how each
chauvinistic disregard for women’s
passionate love in the book is closely
education has Ammu as a victim.
tied to history and political affairs.
Ironically, Ammu is denied access to
Consequently, love would be a
a university degree by her father who
sensation that could only be distinct
is a “reputed scientist.” After returning
in terms of the political and social
to her family after leaving her husband
upbringings of two persons. The
because of his promiscuous behaviour,
forbidden love that pervades the novel
she loses all her usual position as a
is explored through the interactions
family member and is forced into a
between Ammu and Velutha, Velutha tight spot. Due to her love for Velutha,
and the twins, and the adult Ammu is caught in the cruel trap that
relationship between the twins at the Mammachi and Baby Kochamma
book’s conclusion. A Catholic priest have prepared for her.
must avoid relationships with Baby Velutha is portrayed, as an
Kochamma to devote his life to the untouchable who is not permitted to
service of God. At the book’s actually touch anyone, including
conclusion, the twins also participate members of castes that are superior
in incestuous liaisons, another to the Dalits in the social order. He is
prohibited love affair. not permitted to go to school or pursue
 Post-Colonial Racism and Forbidden Love Relationship...

a career alongside the touchable kids, Conclusion

and he is also forbidden from dating Ng Shing Yi, a Singapore writer, states
anyone outside the untouchables. The that the postcolonial condition is made
Dalits remain economically worse by being an untouchable or a
underprivileged and impoverished woman. Velutha and Ammu are
without any social impact because
marginalized in the novel. The novel
they are denied their rights to
carries shades of incipient socialism
education and employment. At night
and feminism. “The God of Small
when everyone slept, Velutha and
Things” has been examined from a
Ammu engage in an illicit amorous
postcolonial perspective. This book
relationship. Velutha’s father,
however, notices them, alerts the addressed postcolonial issues. A fact
family of Ammu, and makes an that is necessary to prove one’s own
attempt to murder Velutha. To deal existence is identification. The
with the scandal, Baby Kochamma characters are always trying to come
up with new concepts. Besides, the
reports to the police that Velutha tried
to rape Ammu. Being from different persecution of women as subalterns,
castes made it socially unacceptable Roy also emphasizes the oppression
for Ammu and Velutha to be of the “Untouchable” in her debut
intimately involved physically in any book, The God of Small Things. The
way. untouchable still represents
marginalization in this context. Roy
Relationship of Rahel and Estha
has tried to make this postcolonial
with Velutha
community more aware of the
The twin brother and sister look for brutality of some of its customs. The
advice and comfort from Velutha. The
aggression of the “Touchable” toward
twins like him for his insight and
the “Untouchables” is a result of this
kindness. He teaches them how to fish
ideology and moral system. All of this
and use the tools. Baby Kochamma,
has been portrayed by Roy through
has a suspicious feud against Velutha.
And under her wicked influence, the Estha and Rahel’s perspectives. The
children never disclose the truth to God of Small Things is stranded in
the family and lie to the police that past realities. Local realism with a
Velutha has raped Ammu. The colonial past can be seen throughout
children are helpless when the police the book. The novel The God of Small
beat Velutha. Only because Velutha Things by Arundhati Roy vividly
is an untouchable he cannot be a illustrates class conflict. Not only is
father figure for the children of the the class conflict shown in the book,
upper class. but the novelist also claims that the
upper classes constantly take References:
advantage of the lower classes for
their own gain. The lower class cannot
have a relationship with the upper
class. It is termed forbidden love. The
novel’s main character, Velutha, is the 3) Syed and Malik (2020) “A Textual Analysis
spokesperson for the underclass and
has been shown to be not human.
Since he is a member of the
untouchable class, he has no right to
touch anyone, not even other humans.
Roy aims to demonstrate how the
affluent segment of society has
established some standards and uses
those standards for personal benefits.
1) Komalesha, H. (2008). Issues of identity
in Indian English fiction. Oxford: Peter
Lang.
2) Nayak F. (2015) Feminine sensibility in
god of small things. Int J Res Rev. 2015;
2(9):590-592.
of The God of Small Things - A Citizenship
Perspective” ELF Annual Research Journal
22 (2020) 75-90
4) Smt C. Neelima (2016) “Women’s Place
in a Patriarchal Society: A Critical Analysis
of Arundhati Roy’s The God of Small
Things” European Journal of English
Language and Literature Studies January
2016 Vol.4, No.1, pp.37-41
5) Yi, Ng Shing, (2003) “Peripheral Beings
and Loss in Arundhati Roy’s The God of
Small Things, Quarterly Literary Review
Singapore Vol. 2, 4th July, 2003.
 Shweta Rishi

Abstract
The study shows that women entrepreneurs are often marginalized and oppressed
across the globe, which often leads to economical segregation. There is a huge
gender divide when it comes to contribution towards economic development. Male
entrepreneurs are way ahead in terms of numbers and revenue generation all over
the world. According to the All India Report of Sixth Economic Census 2016 only
15.4percent of total enterprises were owned by females. Majority of these women
entrepreneurs belong to Micro Enterprises, indicating that bigger scale of operations
are dominated by male entrepreneurs. The major reason for this was unavailability
of finance for women entrepreneurs.
Keywords: womenpreneurs, gender marginalization, entrepreneurship

Introduction: women form 48 percent of total

Gender marginalization means, population when it comes to
Patterns of inequitable gender contributing to economic growth they
treatment that often stem from have a very less share as compared to
historical practices, beliefs, and social their male counterparts, whether it is
structures that have institutionalized labour participation rate which is 25.1
conceptions of gender differences such percent in India, or setting up a
that man/male, cisgender, and business i.e. Entrepreneurship.
heteronormativity are dominant and Methodology:
woman/female, gender
nonconforming, and sexual diversity The study is based on secondary data
are marginalized (H Carol Greene, taken from various Government
Zugelder, & Manner, 2020). publications and reports.
Entrepreneurship is the act of creating Study Area:
businesses while building and scaling
The study focuses on number of
it to generate a profit. Although
women owned enterprises in India,
Research Scholar, Department of Economics, RTM Nagpur University, Nagpur, Assistant professor,
Department of economics, RTM Nagpur University, Nagpur
including MSMEs and start-ups in the Women Entrepreneurs In India:
country An Overview:
Women Entrepreneurs:
The global index clearly shows a huge
gap between male and female
entrepreneurs. Women entrepreneurs
make up approximately one-third of
all entrepreneurs globally.
According to the latest statistics, there
are 252 million female business
owners in the world. Women tend to
be somewhat less active globally than
men when it comes to start-up activity
(on average, 10.4percent of women
surveyed versus 13.6percent of men).
In other words, women represent two
out of every five early-stage
entrepreneurs that are active globally.
As per the Global Entrepreneurship
and Development Institute, India
performs below the 20th percentile in
the female entrepreneurship index.
And this is far below developed
markets such as the US and UK, and
even developing economies such as
Brazil, Russia, and Nigeria. Even
compared to its neighbouring
countries, India’s situation is no better.
Countries like Indonesia, Thailand,
Malaysia, Taiwan, China and South
Korea are way ahead of India when it
comes to women entrepreneurs. In
2020, women comprise about
17percent of the estimated 43 million
employers in Asia and 23percent in
Southeast Asia.
The state of Indian economy also does
show a pretty picture. The All India
Report of Sixth Economic Census
clearly indicates the wide gap between
male and female entrepreneurs.
According to a recent report, there
are currently about 13.5 to 15.7
million women-owned enterprises in
India. Although this number is huge,
it only represented 20percent of all
micro, small, and medium businesses
across India in the financial year 2021.
The percentage of establishments
without hired workers in rural areas
was 86.85percent whereas, in urban
areas, it was 76.33percent. The
number of women establishments
involved in agricultural activities was
2,761,767 constituting 34.3 percent of
the total number of establishments
owned by women. The State wise data
indicates the percentage of women
entrepreneurs in India. States like
Kerala, West Bengal and Tamil Nadu
show a positive trend but other states
show the indigent state of women
entrepreneurship in the country.Out of
633.88 MSMEs, there were 608.41
lakh (95.98percent) MSMEs were
proprietary concerns. There was
dominance of male in ownership of
proprietary MSMEs. Thus, for
proprietary MSMEs as a whole, male
owned 79.63percent of enterprises as
compared to 20.37percent owned by
female. There was no significant
deviation in this pattern in urban and
 Marginalization of Momenpreneurs in Entrepreneurial Space
rural areas, although the dominance
of male owned enterprises was slightly
more pronounced in urban areas
compared to rural areas (81.58percent
as compared to 77.76percent).
Very few female entrepreneurs are
operating at Small Scale. The case is
even worse for Medium scale
enterprises. This is one of the major
reasons why women are not able to
contribute much towards the
economic development. As they
majorly operate at micro level, the
scale, revenue and profitability of the
business is also less. Moreover it is
generally seen that majority of women
entrepreneurs operate business which
although is less risky but also
generates less revenue. Businesses
like education, handicrafts, beauty,
fashion boutiques, pickles and papads
making are more popular among
women entrepreneurs. This shows
marginalization of women
entrepreneurs on the basis of gender.
Major reasons why women face
problems for raising funds are:
1. Women don’t have property or
assets in their name, which
comes up as a problem while
applying for collateral loans or
private financing.
2. Lack of awareness regarding
various schemes and policies
started by Government related
credit and finance.
3. Women often do not have
financial freedom and do not
have practice in making
independent decisions. They
also lack confidence in their
own decisions, which makes
them risk-averse.
4. Banks and financial institutions
consider women less credit-
worthy
5. The male-centric nature of
many industries also forces
women entrepreneurs to
operate in sectors that are
historically called “women-
friendly”, such as education,
apparel, and beauty care,
among others, which are low-
revenue sectors.
6. Lack of mentorship from the
business community is also one
of the main challenges faced by
women entrepreneurs in the
country.
7. Lack of mentorship from the
business community is also one
of the main challenges faced by
women entrepreneurs in the
country.
8. The absence of a proper support
network also adversely impacts
their confidence and ability to
take risks.
9. Women often shun away due to
burdensome regulations and
lengthy administrative
procedures.
Conclusion
The above study shows that male
entrepreneurs dominate the
entrepreneurial space in not only India
but all over the world making women are successfully implemented and give
marginalized. Women entrepreneurs fruitful results.
are often marginalized and oppressed
across the globe, which often leads to References:
economical segregation. There is a 1) Government of India. (2022). MSME
Annual Report 2021-2022. In
huge gender divide when it comes to www.msme.gov.in (pp. 26–27). New Delhi:
contribution towards economic Government of India.
development. Male entrepreneurs are 2) GEM (Global Entrepreneurship Monitor)
way ahead in terms of numbers and (2022). Global Entrepreneurship Monitor
2021/22 Women’s Entrepreneurship
revenue generation all over the world. Report: From Crisis to Opportunity.
Comprehending the global scenario, London: GEM.
India has 20 th percentile when it 3) H Carol Greene, Zugelder, B. S., &
comes to women entrepreneurs in the Manner, J. C. (2020). Handbook of
research on leadership and advocacy for
country. One of the major reasons for
children and families in rural poverty.
this is lack of availability of funds. Hershey, Pa: Information Science
Therefore is a need from Government Reference.
as well as society to encourage more 4) Sindhu V Kashyap and Meha Agarwal.
(2022). The State of Women
women participation. Strategies are
Entrepreneurship and Funding [2018-
being formed relating to finance and 2021] (pp. 7–12). YourStory Media Private
other institutional support to help Ltd.
women entrepreneurs. However, it 5) World Bank. (2022). Female
Entrepreneurship Resource Point.
needs to be seen that these strategies
 Dr Kirti Y.Nakhare

Abstract
Hansda Sowvendra Shekhar’s collection of short stories published by Speaking Tiger
in 2015, titled ‘The Adivasi Will Not Dance’ deals with Santhal characters, who are
situated in the current times. A Santhal by birth and a creative-one at that, Hansda
Sowvendra Shekhar re-constructs the world of Santhals as existing in the current
times. The stories in the compilation help break stereotypes of the Santhals, that
have captured public memory. This paper is an attempt at tracing the discrimination
that is carried out based on ‘food’. The first story of the collection, They Eat Meat!
deals with Biram Soren and his wife Panmuni-jhi. The paper will deal with the
temporary relocation of the main protagonist Biram Soren, who is transferred to the
‘clean’ city, Vadodara. The paper will deal the food-based marginalisation that is
depicted in this story. The difficulty faced by Biram Soren and his wife Panmuni for
whom, ‘food’ is central to life, will be analysed. How in spite, of all restrictions on
her diet, Panmuni-jhi falls in love with Vadodara, will be dealt with in detail in this
paper. The title of the short story will be analysed and the illusionary v/s. the real
aspect of the concept of vegetarianism will be discussed in the context of the political
setting of Vadodara.
Key words:- Food-based marginalistion, Stereotypes, Santhal, Vegetarianism.

Introduction: situating them in the ‘here’ and ‘now’.

Hansda Sowvendra Shekhar, a Santhal The mineral rich land of Jharkhand,
by birth; a medical doctor by provides a backdrop and an apt setting
profession has penned a compilation to most of the short stories. The short
of short stories titled ‘The Adivasi story that will be closely analysed is
Will Not Dance’ (2015), evocating titled ‘They Eat Meat!’ Biram Soren
Santhali culture. The short stories in and his wife Panmuni are the central
the collection are worked around the protagonists of this story. Biram
contemporary lives of the Santhalis, Soren, a director with the Gramin

Associate Professor, Dept. of Business Communication, SIWS College, Mumbai.

Vidyut Nigam, a central govt.
enterprise providing electricity to
villages, is in a transferable job and
is currently posted at Bhubaneshwar,
which is culturally similar to
Ghatshila; his native place. His most
recent transfer however is to the
‘clean’ city Vadodara, which forms the
crux of the story and this paper;
around which several questions are
asked, that range from, ‘What defines
purity?’ to ‘How does it matter, what
one eats or does in the private
confines of one’s home?’
As Barthes expresses, ‘an entire
world is present in and signified by
food’ (1961). This paper will deal with
how the Soren’s handle the
discrimination, a manifestation of
which is the non-acceptance of food
that is consumed by them, which is
intertwined and is interwoven with
their culture and their day-to-day life.
Methodology: Discrimination
based on food will be studied by
closely analysing and looking for
textual references within the short
story. Difference based on food and a
mismatch of food preferences with the
mainstream culinary culture will be
identified and discussed. The relation
between food preferences and political
choices will be studied with reference
to the short story.
Study area: The short story titled
‘They Eat Meat!’ from the collection
titled ‘The Adivasi Will Not Dance’
is the area of study. The predicament
of the Sorens, who are transferred to
Vadodara, the ‘clean city’, poses
problems to the meat eating Sorens,
who are tribals and meat and eggs
constitute a huge part of their diet.
The phases that the family goes
through during their stay in Vadodara
and the love-hate relationship that
Panmuni Soren shares with the city
of which food and cleanliness
constitute an important part, will be
the source of discussion in this paper.
Discussion: The setting of the
short story is Vadodara; a place to
which Biram Soren is transferred to
at the end of 1999.Shifting to
Vadodara was dreadful as the Sorens
were tribals and meat, fish and eggs
formed a major part of their diet. Mr
Rao, Soren’s landlord, makes it clear
at the very outset, when he sets the
ground-rules for occupancy. He
expresses, ‘Vadodara is a strongly
Hindu city,’ Mr Rao continues.
‘People here believe in purity. I am
not too sure what this purity is, but
all I know is that people here don’t
eat non-veg. You know? Meat, fish,
chicken, eggs. Nor do they approve
of people who eat non-veg.’…
‘Tribals, even lower-caste Hindus,
they are seen as impure. I hope you
understand.’… ‘Muslims and
Christians, they don’t stand a chance
here. They have separate areas where
they live. Cities within a city. Separate
bastis for Muslims, for Christians.’
(Shekhar,2015,6) Mr Rao further asks
Mr Soren to abstain from cooking any
non-veg in his kitchen, ‘No meat-
 An analysis of food-based marginalisation in Hansda Sowvendra...
mutton-egg-chicken-fish. Nothing.’
(Shekhar,2015,8)
This ‘shift’ in culinary choice,
leaves Panmuni-jhi, Biram Soren’s
wife distraught and depressed.
Panmuni-jhi has her own standards of
hygiene and is an expert cook. She is
a stickler for cleanliness. So much so,
that eating outside is completely
prohibited especially when the Sorens
are at the previous posting in
Bhubaneshwar where Panmuni-jhi
was particular of eating only at good,
clean and expensive places. Yet, the
culture shock was too much for
Panmuni-jhi to adjust with.
However, the cleanliness of
Vadodara allured Panmuni-jhi. She
had no qualms of eating at any place
in Gujarat. With time, her family
preferred vegetarian food and a token
non-veg dish, which could even be a
simple egg curry, was acceptable. The
Sorens were expected to erase their
tribal identity in order to assimilate.
Which they did by conforming to the
‘pure’ societal norms. Right enough,
in less than a year, the Soren’s
‘settled-down’.
However, the warped ideas of
‘purity’ and cleanliness were ripped
apart, slowly and steadily. Mrs Rao,
an Andhraite and a ‘closet non-
vegetarian’ connected with Panmuni-
jhi over non-vegetarian food.
Stealthily, she coerced Panmuni-jhi in
allowing her to cook the Andhra style
egg fry at Panmuni-jhi’s kitchen. She
accompanied Panmuni-jhi to her
relative’s place, at the CISF campus
where everything including alcohol
was openly sold and consumed. The
CISF colony is symbolic here of the
otherwise ‘secular’ Bharat!
Mr Rao, was not in the know of
these happenings. Another shock came
in the form of the Godhra killings.
Hundred kilometres away from
Vadodara, the Sabarmati Express was
set ablaze by Musalmans, killing
Hindus, brutally.
The rage and anger against
Muslims, manifested in riots, which
involved brutal killing of Muslims all
over Gujarat. The scene at the
Subhanpura colony was no different,
when a mob of unruly Hindu men
attacked the sole Muslim family at
the colony, while the man of the house
was away, the home was inhabited
only by women, then. That is when
the women of the colony attacked the
men with steel and aluminium utensils
of different sorts from the terraces of
their homes.
Led by a retired army personnel,
and supported by pre dominantly
Hindu women, the group was
successful in controlling the mob by
standing together and protecting the
Muslim women of the colony. The
solidarity depicted by the women in
order to save Muslim women is
exemplary.
Conclusion: Seemingly, food-
apartheid forms the crux of the story.
However, as we progress, there is a
lot more that meets the eye. The
concept of ‘purity’ is connected with
food preference, it is considered as a
yard stick to ‘judge’ who is clean and
who isn’t! Nevertheless, the true
colours come to the fore, when the
self-proclaimed puritans are out to
avenge a wrong doing with nothing
less than brutally ‘taking’ the life of
another human being! It is ironic that
shops selling meat and fish and even
eggs are located at the outskirts of
the city, because of the ‘impurity’ or
the blood spilling associated with non-
vegetarian food, the very-same Hindus
have no qualms about ripping people
apart to get even! Immediately after
the Godhra riots when things are
seemingly ‘normal’ at Vadodara,
outside the Soren home, the author
makes a tongue-in-cheek comment,
‘Perhaps the violence was happening
in other parts of town, the parts where
they sold meat.’ (Shekhar,2015,15).
Food is culture. By prohibiting a
community from following their food
preferences, people slowly and
steadily are weaned off their culture
and it could lead to the setting in of a
cultural amnesia. Special Santhali
dishes like haku, daka and sim jill
which are apparently non-vegetarian,
help continue the connect with
Santhali culture. In spite of this, the
Sorens adapt themselves well to the
surroundings, over a year, and are
content with the vegetarian fare that
was sanctioned and could be
consumed without breaking any
political norms. However, the longing
for home and food was perennial. The
ugly face of the seemingly ‘pure’
Hindus was exposed when they were
attacked by Muslims. They didn’t
flinch and chose the principle of ‘tooth
for tooth’. So much so, the
uncontrolled Hindu mob didn’t think
twice before attacking ‘women’ in the
Subhanpura Colony, where the
Soren’s lived.
The community that revered the
cow as representative of one’s mother,
didn’t think twice before attacking
mothers, albeit Muslim mothers!
Paradoxically, Hindu ‘women/
mothers’ brought the arsonists to their
knees by staging a protest with
regularly used ‘utensils’ which goes
to prove, where there is a will, there
is a way!
The conclusion to the story is
befitting, where Panmuni-jhi is back
to Ranchi, the place where Biram
Soren is transferred, after completing
his stint at Vadodara. Panmuni-jhi
expresses, ‘No one minds what we
eat here,’… ‘And we don’t mind what
others eat.’ (Shekhar,2015,27) Thus,
reiterating the fact that the choice of
what one ate, was one of the basics
of living free!
References
1) Barthes, Roland. 1961. “Toward a
Psychosociology of Contemporary Food
Consumption”. Food and Culture: A
Reader, 23-30, ed. by Counihan and
Esterik. Routledge.
2) Hansda Sowvendra Shekhar, ‘The Adivasi
Will Not Dance’, Speaking Tiger
Publishing Private Limited, 2015.
 Prajakta Prabhakar Shete

Abstract
This Research paper discussed about how Indian Cinema employing the culture of
the upper class and cast people, how they hegemonies our mind by using this media
of popular culture, My research paper focuses on Sorraj Barjatya’s film Vivah which
employing the racist and patriarchal culture with using north India and north Indians,
The research paper shown that beauty of a girls starts with a skin color in our
society .If she is fair she is so beautiful and if she is with black or brown face she is
ugly. When girl is with brown face or black her color is very problematic for her
Vivah (wedding). The research paper also shown how the patriarchy capture the
girl’s rights and how the father is boss daughters life before her wedding and after
wedding husband is boss of her life they all are followers of Manu.
Keywords: Vivah, Manu

Introduction From the last decade cinema handed

Dadasaheb Falke introduced cinema over to the particular class and they
to India as an art of expression and started to decide our all those styles,
storytelling. But Cinema has changing our relationship, friends, traditions,
decade by decade and now days it’s culture too. And that class employed
totally changed. We all know Cinema the patriarchal culture constructed by
is an aspect of popular culture In them on the middle and lower class.
cultural studies book writer has With this references in our country
started, ’In Cultural studies media Vivah (Marriage) is one of the most
culture studied through an analysis important Sanskar above 16 Sanskar
of popular media culture like in human’s life. It’s also shown by in
films…’(Nayar P.K.43) cinema history of Indian Cinema, So many
decided our dressing, food, travelling, bollywood films picturized on this
living and all those daily usage things. Vivah (Marriage) Sanskar With this

Research Student, Dept of English, Dr Babasaheb Ambedkar Marathwada University, Aurangabad

reference my research paper focus on,
how the patriarchal and racist culture
was employed by the film Vivah. This
research paper also explain how this
type of films hegemonies the people’s
mind and convince them to accept this
so called racist and patriarchal culture.
The blockbuster Vivah directed by
Sooraj Barjatya and produced by
Rajashri Production released on 2006
stared Shahid Kapoor, Amrita Rao,
Anupam kher, Alok Nath, Seema
Biswas, Manoj Joshi, Amrita Prakash
and others. The film glorified the time
period between engagement and
wedding. Film located on North India
and their culture ,their language (pure
Hindi), their dressing and other things.
Research Methodology
The film analyzed by using,
quentetetive method Marxist method,
Feministic method. It’s define by
using narratology.
Employing Racist Culture
2006 is the year after globalization
changing trends in wedding
celebrations and time period between
engagement and wedding being
performed in India after releasing
Vivah. The film started Bollywood’s
“big-fat-wedding film” trend. Film
made the lasting impact on time
period of wedding and engagement
celebrations in India which often
include songs, games from the films
and became a very popular and this
process gave us a new tradition and
culture of between time period of
engagement and wedding.
Director introduced North India’s
culture in Cinema and we all know
that who are the North Indian in
history and North Indians are fair in
color than south Indians Sooraj
Barjatya introduced the God Ram and
Krishna in his each and every Film
and we all know the politics
surrounded to Ram, which created by
the particular community and an
ideology which follows the god Ram.
With this reference we should
understand that Cinema handed over
to the particular community. Sooraj
Barjatya is making cinema as a
medium of employing their ideology
and culture through his films. I am
moving towords the scenes in cinema,
In “Vivah”, Chhoti, the dark-
complexioned younger sister, is
entirely ignored by her father who
instead focuses all his rishta-hunting
energies on the more conventionally
attractive elder sister. Poonam’s (the
elder sister) fairer skin is constantly
mentioned as a mark of her beauty
and is glorified, while Chhoti is
sidelined and totally desexualized. At
one point, her mother even tries to
brighten her skin tone by applying
liberal amounts of powder on her face
and applying face pack on her face
This film came out after LPG
 Employing Racism and Patriarchy: A Debate Discussion on Film Vivah
(Liberalization, Privatization,
Globalization) as 2006, and to think
that it tells young dark-skinned girls
that they are somehow inferior
because of their appearance, is pretty
appalling. Slow claps for all the
racism.
In Indian culture, beauty of a
woman starts with a skin color. As
soon as girl becomes eligible for a
marriage, then her test starts with her
skin color, whether she is white, black
or wheatish. And if she falls under
black/fair skin color then her family
members, friends or so called well
wishers tries every possible way of
making her look beautiful and one or
more lighter shade in color, than her
current skin color. Because in Indian
society, a white skin color girl gets
easily married and that too in good/
well settled houses. For a black/fair
skin color girl, her parents somehow
need to be rich or they should be able
to give a good amount (Dowry) to
groom family.
How Poonam, a light-skinned girl,
is favored in the family and given
more significance, while her younger
sister Rajni, who has a darker
complexion, is overlooked and
constantly reminded that she will
never be like her sister because of her
complexion. However, this is a major
issue, but the movie’s issues do not
end just there. The film is filled with
normalizing colorism, patriarchy,
glorification of arranged marriage.
Employing patriarchal Culture
In cinema director shown that
marriage is the utmost goal of a girl’s
life. Before marriage father is boss of
a girl’s life and after marriage
husband. Before marriage father takes
decision related to her life and after
marriage husband will do the same.
This has been shown in one of the
scenes and songs of the film. The song
“Mujhe Haq Hai” shows husband
have all rights related to women,
wife’s fate, even though she is denying
the same but he didn’t listen her. In
complete film, what the heroin/girl
wants is not been asked by her fiancée
and family. And it seems to be not
important to be asked by storytelling
writer and director too. In whole film
after success party scene only one
scene showed that hero Prem asked
heroin Poonam about her opinion.
This shows that how the patriarchy
reemploying by film Vivah and how
the heroin’s choices, opinion also
decided by patriarchy, that type of
ethics are employing by this kind of
film.
Conclusion
The concept of “white is beautiful”
belongs to upper cast people which
they are trying to employed on other
people’s of India. Same kind of male
patriarchy is employed by dominant
peoples which is followers of Manu
in India. This has been very well
shown in Indian Cinema too, because
it’s getting handed over to specific
cast & class of people. They decide
what to show and what not, what to
employ and what not, what to impose
or what not. They decided our
dressings, our music, our films and
our lifestyle, our future through the
using of popular culture. And
everyone is getting used to it in their
life.
References
A) Text:
 Nayar P.K, An Introduction to Cultural
Studies. Viva Books Private Limited,2008.
 Gramci, Antonio. Prison Notebook
Volumes 1-3, Columbia University
Press,2011.
 Mnisha Kale, Tarabai Shinde’s ‘ A
comparison of Men and Women’: A
milestone in Indian feminism,2014.
B) Film:
 Vivah. Dir Barjatya Sooraj. Pro. Rajashri
Production,2006.
 Amran Mansour Abubakr Mahamoud*, Dr. Vivek R. Mirgane**

Abstract:
The current research study attempts to deal with the theme of love as portrayed in
William Shakespeare’s tragedy King Lear. However; it is based on the assumption
that real love is instinctively universal but hate is temporally personal. The treatment
of love by Shakespeare in King Lear has many shades and undercurrents. The
present study tries to analyse how the daughters; Goneril, Regan and Cordelia
misinterpret and exploit the genuine love of their father towards them. It also provides
a scope to fix a barometer for the parental love to their children. This study is social;
the data is qualitative and descriptive as well. Therefore, a careful and insightful
reading has been done to have clear understanding of the role of real love in
reinforcing family relationships. This study has revealed that loss of peace of mind,
misery, depravity, illness and homelessness are some the consequences of unreal
love, whereas rest, peace of mind, happiness occur only when real love is materialised.
Keywords: Real Love, Conflict, Family Relations, Hamartia, King Lear.

Introduction 1623- differ extremely in the number

The earliest source of the story of of lines and whole passages included
King Lear is Geoffrey of Monmouth’s or omitted, as well as in assignment
Historia Regum Britanniae, written in of speeches to specific characters.
the 12th century. The primary Shakespeare changed his sources
recorded performance of the play was freely, representing the traditional
in December 1606. Two of the earliest story in a distinctive way and
printed editions of the play -the First introducing new characters and
Quarto in1608 and the First Folio in dramatic action. However, in 1681 his

*Ph.D. Scholar, Department of English, Dr. Babasaheb, Ambedkar Marathwada University, Aurangabad,
India
**Associate Professor, Department of English, Shri Bankatswami College, Dr. Babasaheb Ambedkar
Marathwada University, Aurangabad, India
version was eclipsed by Nahum Tate’s love. In Twelfth Night, Orsino (Act I,
adaptation. Tate eliminated the Fool scene I) represents love gloomily as
and the blinding of Gloucester, an appetite he seeks to satisfy but he
introduced a love affair between Edgar cannot. However, Olivia (Act I, scene
and Cordelia, and brought V) depicts love as a plague that causes
Shakespeare’s play to a happy ending, her horrible agony. In the beginning,
with Cordelia’s forces victorious and few characters in the play look
King Lear restored to his throne. The negatively at love.
play’s tragic ending has been the focus
of critical commentary through the Discussion
centuries and up to the present. Real love interconnects the family, the
society, the nation and the world. It is
Theme of Love in Shakespeare’s
a bridge that works as a problem-
Plays
solving among family members.
Shakespeare’s plays are very powerful
Happiness prevails only where love
means as he ties love into them.
exists. The existence of true love
Shakespeare always adds comic or
develops and composes family
tragic elements to the theme of love
members whereas hatred destroys
as in Twelfth Night, As You like It and
families and disjoints communities.
Romeo and Juliet. In Othello, due to
The desirable things are attainable and
over-jealousy, he makes it so tragic
achievable only in the presence of real
that love renders harder to take place.
love. Real love is a central element
Shakespeare has always found a way
established by Shakespeare in
to make love as complicated as he
can which leads us to believe that he opposition to unreal love. True love
feels that one must work for love and and loyalty are opposed by selfish love
it should not be handed to anyone and treachery. King Lear places
otherwise one should bear himself in the position of an
consequences like King Lear and auctioneer looking for the highest
Gloucester.While Twelfth Night is a bidder. Cordelia, with her sincerity
romantic comedy that leads to and true love to her father, could not
romantic love, King Lear is a tragedy take part in this hypocritical bidding.
that shows the role of love in family False and pretentious love is a magical
relations. Love is not always seen as vehicle to build a seemingly
a bliss in Shakespeare’s plays. It is superficial and artificial connection. In
depicted as a curse by some characters Shakespeare’s King Lear, Kent’s love
in many plays, claiming painful is combined with loyalty. Kent proves
suffering from love or the unrequited his real love by his willingness to
 Family Relations and the Theme of Love in William Shakespeare’s...

accept banishment rather than to see primary cause and the main source of
King Lear make a mistake. He verifies love. The hate or anger one feels
his love by remaining with King Lear towards others results from their
in disguise and doing him services as childhood experience and the
a servant. At the end of the play, surrounding environment. Our
Kent’s love is obviously demonstrated inclinations and decisions to love or
when he is ready to die rather than to hate others interrelate and intersect
live without the King:I have a journey, with our experience with real love in
sir, shortly to go;My master calls me, our life. Real love is unquestioning
I must not say no. (Act V.3,328-329). self-devotion and untiring self-
In order to satisfy his desire to achieve sacrifice. It cares about the welfare
infinite love from his daughters, King and happiness of others voluntarily
Lear has gone insane. He finds himself and unrewarded. True/real love is the
whirling and whirling in an emotional genuine remedy that transcends all the
storm which reduces him to a shape barriers among nations and overcomes
of a tattered flag. This study shows their cultural differences, religious
the consequences of unreal love like bigotry and ethno-geocentric conflicts.
the loss of peace of mind, misery, Blind Love as a Tragic Flaw
depravity, illness and homelessness. (Hamartia)
Rest, peace of mind, happiness occur Hamartia is a personal error in a
only when real love materialised. protagonist’s personality that brings
The Conflict between Real Love about his tragic downfall in a tragedy.
and Unreal Love This defect in a hero’s personality is
also known as a tragic flaw. The term
Human beings are social creatures and
envelops wrongdoings which may be
where there is no love and harmony,
accidental or deliberate. The hero
there is no happy life. Without real commits an intentional or accidental
love, one lives in darkness, sailing error and he ends up with disastrous
alone in a stormy ocean. When our results which lead to his inevitable
children behave badly, they are only doom. Such a downfall is often
reacting to the dearth of real love
marked by a reversal of fortune.
which they need most in order to
Aristotle used the word in his The
behave well. Love ordinarily contains Poetics in describing the tragic hero
the magical element of physical as a man of noble rank and nature
attraction. It has its roots in many whose misfortune is not brought about
sources, viz., parental, fraternal, by villainy but by some error of
familial and friendly relationships. In
judgment (hamartia). It signifies a
most cases, parents/family are the
misperception, a lack of some
important insight, or some blindness
that ironically results from one’s own
strength and ability, (Aristotle, 2006).
In Greek tragedy, the protagonist
frequently possesses some sort of
hamartia that causes catastrophic
results after he fails to recognise some
fact or truth that could have saved
him if recognised earlier. The idea of
hamartia is often ironic. The errors
in judgment that the tragic hero
displays at the beginning of the play
are already the outcome of errors
committed in the past. When these
errors reach critical mass, it becomes
an unbearable pain leading to massive
destruction, overwhelming everyone
in its path. The hero’s suffering and
its far-reaching reverberations are far
out of proportion to his flaw. Some
external forces such as chance and
necessity play a major role in causing
the tragic catastrophe.King Lear -as a
tragedy- portrays a protagonist whose
fortune is conditioned by his
hamartia. King Lear, the protagonist
is a person who is not just, yet his
misfortune is a result of human frailty.
In his weakness, he divides his power
and kingdom between two evil
daughters who pretend to love him
and discards the third daughter who
loves him most. He banishes his
loyalist servant, Kent. He shows too
much pride and confidence that causes
him ignore warnings and law. He
disinherited his most devoted
daughter, Cordelia as she has not
accepted to flatter him and pour sweet
words to him like her sisters. King
Lear values Reagan and Goneril’s
mere flattery of loving him over
Cordelia’s sincere true love and filial
duty. He is stubborn and more
susceptible to flattery and false love
rather than reality and real love. He
supersedes his judgment that prevents
him from seeing the true faces of those
around him.
Conclusion
A detailed analysis of the notion of
love has been attempted in this study
proves that real love insulates a man
from committing any sin. The play
barely touches on Cordelia’s role as a
lover and wife, focusing instead on
her relationship with her father. The
scene featuring their reconciliation is
regularly referred to as one of the
tenderest and most moving in all
dramatic literatures. Cordelia, Kent,
and Edgar express real love by
maintaining the primary relationships
of an ordered society. Both Goneril
and Regan express their love in
flowery language, saying that they
love their father boundlessly and
infinitely. They -in fact- do not love
their father but his wealth and
kingdom. Goneril, Regan and Edmund
emphasise the reversal of roles in the
play between parents and children. To
conclude, this study shows that
consequences of unreal love like the
loss of peace of mind, misery,
depravity, illness and homelessness.
 Family Relations and the Theme of Love in William Shakespeare’s...
Rest, peace of mind, happiness occur
only when real love materialised.
References:
1) Baer, Greg. Real love: The truth about
finding unconditional love and fulfilling
relationships. Penguin, 2003.
2) Bradley, Andrew Cecil. “The substance of
Shakespearean tragedy.” Shakespearean
Tragedy. Palgrave, London, 1992. 1-30.
3) Brailowsky, Yan. King Lear: William
Shakespeare. Paris: SEDES, 2008.
4) Bullough, Geoffrey, ed. Narrative and
Dramatic Sources of Shakespeare: Vol. 7.
London: Columbia University Press, 1975.
5) Burckhardt, Sigurd. “King Lear: The
Quality of Nothing.” In his Shakespearean
Meanings (pp. 237-259). Princeton
University Press, 1968
6) Mack, Maynard. King Lear in our time.
Routledge, 2013.
7) Shakespeare, William. King Lear, The New
Penguin Shakespeare, London: Penguin,
1972.
 Dr Prachi Sinha

Abstract
The Promise by Damon Galgat is a story of promise given by a white to a Black in
Pretoria but fulfilment took almost 40 year to commence ,exposing juxtaposition of
inner and outer world of Africa. Its main plot is woven round a South African Family
a Black woman Salome and a Promise.The promise starts with the funeral of
Ma(Rachel) where the Swarts privileged white family’s old and new generation
gather to bid last adieu to their mother. Alltheir threechildren Aston, Astrid and
Amor (New generation), Pa (Manie), his Sister Tannie Marina and Salome (Black
family maid) were seen in one frame. The hatred for human being, racial difference
Black and White, and religious contempt Jews and Christian can be felt.Aparthied is
a symbol of oppression of Blacks. It confronts the racist history of native country,the
period of apartheid and election of Nelson Mandela. Theleadership of Nelson Mandela
African started living freely and were given due access to every opportunity. Amor
the youngest of three was the witness of the promise by Manie to Rachel that their
Black maid Salome, long serving barefooted would be given a part of house and
land for the dedicated services to family for the years .Amor overheard Ma’s dying
wish and wished to fulfil her last wish and ultimately after 40 years she could .The
death of Pa Aston and Astrid only prolonged the fulfilment of the her last wish.
Key Words:-Promise, racial,wish,death,generation.

Introduction: contemporary South African literature.

Damon Galgot is a South African
Novelist who voiced the rude but true
faces of African life in his novels. He
was awarded the 2021 Booker Prize
for his novel ‘The Promise’.He being
passive has portrayed the true picture
of . He was born in Proteria and
studied drama at University of Cape
Town. He has won a special place in
The Good Doctor (2003) is also set
in forgotten no man’s land of South
Africa. His characters are troubled,
complex and always in tense mental
situations. He has pictured the
marginalized section of Africa The
Blacks. They were the owners of the
land but the Colonies marganalised
and made them slave and did not

(Assistant Professor), Department of English, Karmveer Bhaurao Patil College,Vashi . Navi Mumbai
 Rereading marginality: American African voices in ....
allow them access to the colonies and
sanctioned life. There are many traits
of pains these Blacks were going
through .Rebel and revolt against the
set social norms ad societies are
pictured clearly. Death of Astrid and
Anton’s wife is an example of the
same.They nurture double, bleakfaces.
They live opposites.
Marginalised means groups or
communities that experience
discrimination and exclusion because
of unequal powers relationships across
economic, political, social and cultural
dimensions, this is how Oxford
dictionary has defined it. Characters
ofGalgot are the perfect portrait of
marginalised sections . They nurture
double, bleak faces. They live
opposites.Aparthied (1948-94) in
South Africa was the racial
segregation under all white
Government of South Africa.The
Blacks were considered less and were
not allowed to live with whites. They
were given separate area to live in
their natives. After 1948 election inter-
racial relations were made illegal
.Citizen were classified according to
race , complexion ,Black , Indians
Coloured and Whites .The whites
were mostly the descendants from the
Dutch’s and settlers an speak Africans
.The Whites saw themselves the
superiors.Millions were forcefully
removed from homes and restricted
and confined to their Tribal homelands
.Blacks were not allowed to
participate in elections, politics and
even higher studies. Because of these
restrictions internal resistances grew
amongst these groups. After the long
Liberation struggle with protest their
leader Nelson Mandela was released
from prison in 1990 to ease and pacify
the restlessness.
It’s a satirical portray of white
family living in Pretoria in post-
apartheid South Africa.This is a
personal one for Galgot as he grew
up in Pretoria and witnessed late
apartheid and its demise.It focuses on
a promise made by the dying family
member to bequeath the family’s
property to their Black domestic
worker.The promise goes ignored by
future generations of the family and
it becomes plot for this novel.This
novel has many aspects of discussion
psychological, social and financial.
Psychological interpretation exposes
the emotions and distraught characters
their normal and abnormal behaviour
in different situations who are
replicating humans of apartheid.
‘Jesus is only a metaphor’under
these circumstances ‘A Christian
never goes back to world’ ,this is how
Marina Pa’s sister expresses her hatred
for Ma,Rachel ,Christianity Salome
and Blacks.She is ‘adept at pouring
oily phrases on to turbulent depths that
threatens to spill over.For her Rachel
“will always be in past tense
now”.Her brother’s mourning she
finds as”taken so badly for a lady who
had been dying for half a year now.
She is boastful of the land property
and the house her maternal family
poses. She lies to Amor,”Jews people
not to take her yet.She after the
funeral orders,”a big mishmash of the
place ,twenty four door on the outside
that home to be locked at
night…….belongs to our family
,nobody else.” She always voiced her
hatred for Rachel. Psychologically she
is dominant and imposes her views
on everyone .She is always conscious
of her looks ,etiquettes ,social
behaviour and wants to be presentable
.As per Freud and his psychological
theory ,”the cleverest and the most
intense ideas are perceived by self-
consciousness”. Marina and Astrid
both are self-conscious characters of
society who are more concerned and
focused on themselves rather than
others.They are hardly empathetic
rather they consciously act to be in
the centre of the social groups.
Astrid sister to Aston is a
hypocrite. She is perfect example the
contempt the Whites nurtured in
hearts for Blacks. She does not spare
her ten year old sister by telling lies
and attracting her attention for the big
loss.She knowingly diverts Amor to
mindful plot being with Ma at the time
of her death where as she was with
Dean to be pampered and consoled
by him for the loss of their mother
and finds solace in love making.
Shewas flirting with Dean for gifts.
The term Mental process refers to all
the internal covert activities of our
mind such as thinking feeling
rememberingShe hides that she had,”
humanoid fears, she is fearful, afraid
of dark, poverty, thunderstorms,getting
fatso she used to vomit after meals to
avoid being fatty, earth quakes, tidal
waves, the Blacks, the future and most
important being unsolved. Astrid
married Jake a black. She married him
as he is, “popularguy”. Once she hated
Blacks now she found Jake a
black,”the politician almost
unbearable sexy……and it was never
like this with a black an before!”. She
was not sure of her mental side. She
was always in a dilemma and in
fearful stateof Moral sin or “endless
repent and repeat” .Father Batty states
her desires as ,” furnace that
consumes whatever you throw into it.”
Anton their older brother lives
conscious life unconsciously under
unrecognised crime committed against
Blacks in protests and violence of
1980’s. He was always restless in his
life. His behaviour had been
unpredictable. He had been away from
family. He married his long-time
girlfriend Desiree.She was killed by
a carjacker to sell her car and make
money. Though the marriage of Astrid
to Powerful influential person could
not spare them from the turmoil social
conditions. His knew the last wish of
her mother as willed by father too but
the vicious cycle of selfish desires to
engulf everything and not do justice
this took his life too. Psychologists
often debate on social human motives
and findthat ,”Human motives are
 Rereading marginality: American African voices in ....
often unconscious and person does not
know what his real motive is or what
is the goal”. He after losing his wife
kills himself with his father’s gun,
finding no purpose to his life.The
promise is a novel to reveal
sociocultural perspectives of the
Whites and The Blacks. This is an
important perspective to study the way
people behave in gathering or alone.
Cross-culture of the Blacks and
Whites their environment their
identity concern Christian and Jews
beliefs the rise of Blacks social status
and emotion they had been through
all is in gene of promise.
All the deaths in family except
Ma has been a mystery or justified by
Time. Maine died in snake tank as he
tried to break record of being in
reptiletank ,he was bitten by snake
.Anton and Astrid met the
repercussions of the misdeeds of not
being loyal in distinct Justified ways.
Amor the wisest of all had been
asking and requesting everyone in
family to fulfil her mother ’s
desire.After Ma’s death she reminded
father to fulfil but he denied and
prolonged but mentioned in his will
to give piece of land to Solemn.After
Pa’s death she insisted Anton to agree
honour Pa’s and Ma’s last wish.He
agrees to the owner ship of home to
Salome but initiates no action. Amor
choose a peaceful life away and the
way she wants to but the promise
within her. Amor a nurse in South
Africa’s AIDS ward never marries
.She returns one last time to Pretoria
finally determined to do justice and
to honour her mother’s last wish. She
after 31 years gives Salome the entire
sum of inheritance from . She leaves
to restart a new chapter of her life
after being released by The promise.
She was peaceful at heart as she
had controlled her emotions to enjoy
and rule. The way she thought of the
promise and the world was the result
of her conscious social, cognitive
psychology and socio-cultural
perspective. Being a part of Swart
family she was never with them in
their hypothetical hypocrite milieu.
She has conceived and controlled,
“her behaviour determined by ethical
ideas about right and wrong.”This is
how she has conceptualised world and
her motives of life and happiness. She
fulfilled The Promise once given and
prolonged for years.
References:
1) Damon Galgut,The Promise.penguin.co,
2021.The Thomson Press India Ltd
2) Sigmund Freud,The theory of
Psychoanalysis.Vol-11,Pelican books
1984.Hazell Watson &Viney Ltd
3) Peter Barry,BeginningTheory.
IVedition.Manchester University Press
4) Saundra K.Ciccarelli&J.NolandWhite,
Psychology:Vedition.Person Education
Ltd:Harlow2018
 Dr.Shivraj Mangnale

Abstract
The current paper aims to throw light on Gurdial Singh’s The Last Flicker novel.
“Marhi Da Diva” is an original text in the Punjabi language that is translated into
English from a marginalized point of view. It highlights the main issues of marginalized
peasants of Punjab. Religion, caste conflict, and class conflict represent the voices of
marginalized peasants in the Punjabi Dalit novel. It gives a brief account of the
Indian marginalized lifestyle, culture, and lifelong issues.
This paper briefly explores an outline of the social system of India to depict the
social condition and status of the marginalized. It explores the voice of marginalized
issues in The Last Flicker. To highlight the suffering and terrible life experience of
marginalized Punjab peasants. To find the concept of class conflict and castes conflict
between Punjabi marginalized and upper-class people. To highlight cultural and
economic, socio-political issues of the Punjabi marginalized. And to focus on the life
of the Punjabi peasant class in the novel.
Keywords:- Marginality, Class conflict, Punjabi Culture, Social Discrimination,
humiliation, and injustice.

Introduction treats them shabbily and cruelly. They

It is a critical analysis of the realistic are marginalized or working class
picture of Punjabi peasant society, and throughout the world. In every society,
its social system. As per the social there are some sections of people
system of India is concerned it is deprived of socioeconomic
somewhat different from black opportunities for their sustenance and
America. The people, who work the they are victims of social-cultural, and
hardest to produce riches, suffer the political exclusion They are
most and fare the worst. This is the marginalized and the marginalized
irony of civilization. The peasant communities are the rural poor, the
society looks down upon them and
Asst. Professor, Head & Research Supervisor, Dept. of English, S.S.G.M.Mahavidyalaya, Loha,
(S.R.T.M.University) Nanded, (M.S.) India.
 Projection of Social Segregation: A Peasant Class in ....
downtrodden, and those who belong
to the people of the scheduled caste,
The Last Flicker is an
experimental novel that broke the
customary concept of the widespread
popularity and amazing depiction of
the underprivileged life of the rural
peasant class in Punjab. So far, the
marginalized society raised their voice
for sake of their existence. Gurdial
Singh is the first leader of the
marginalized literature of Punjab. He
initiated to protest against class
discrimination through his literary
works.
Marginalized literature presents
the life and social reality. A writer
who is a member of society is
possessed of specific social status and
he /she receives some degree of social
recognition and reward. The
marginalized literature is related to
society, anger, caste system, class
conflict, four Varnas, outcaste’s
frustration, hostility, and psychological
anguish. It analyses the factual
condition of Indian society and its
basic structure. It shows the Dalits and
postmodern as modern Indian
marginalized people are suffering
from the upper caste peoples in
Punjab. This postmodern Dalit or
marginalized literature is based on the
social, traditional system of India.
Literary theories such as marginalized
theory, post-colonialism, and neo-
colonialism are used for interpretation
and understanding of the conflict of
culture in the novel Gurdial Singh.
Marginality in Punjab
The paper focuses on marginalized
Studies in the Indian context. The
Indian society is psychologically and
traditionally dominated by Vaidic
dominance that creates a lower caste
and it was dominated by upper caste
and class hegemony. Due to the elite
class and caste hegemony, the Indian
marginalized are excluded from the
mainstream of society.
It focuses on Gurdial Singh’s
Punjabi writings from marginalized
perspectives. It dealt with the Punjabi
social system from a marginalized
point of view. The methodology of
the study is adopted with an
evaluative, critical, descriptive, and
analytical nature as well as the
interpretative method is used also in
the analysis.
It is keenly observed that
marginality in the Indian context has
been found in the life of downtrodden
people for a long time. These lower-
class and caste people have been
exploited by upper-class people in
Punjab from a socio-economic point
of view. These marginalized Punjabi
people’s rights are deprived of equal
opportunities and social respect and
honesty, their voice has always been
oppressed. The study investigated the
dark experiences of these socially
neglected Punjabi marginalized
peoples highlighted through the novel.
Marginalized Punjabi communities’
professions are working as class,
labourer, workers, peas, and ants, and
they didn’t get high positions and
status due to class division.
Peasant Class in The Last Flicker
Gurdial Singh projected the
complicated social system of rural life
in the Malwa region of Punjab.
Novelist focuses on the socially
dominant classes that are exploited
and ignored sections in rural areas.
The Last Flicker is a short novel has
written by writer Gurdial Singh that
has touched upon many heart-rending
and humanistic issues which certainly
have managed to have a long-lasting
impact on its readers. The theme is
related to resistance, anger, protest,
and struggle likewise the portrayal of
social misgiving and much-neglected
class.
The Last Flicker is the life story
of Jagseer, who is in the protagonist
role of a low-caste farmer living in
the typical rural area of a Punjab
village. The life of the marginalized
is presented through the characters of
Jagseer, Bhani his mother Nandi, and
Thola is a Jagseer’s Father. And Banta
corrupt government official and he
belongs to an upper-caste family.
Jagseer fought against Bhanta’s rude
attitude. Banta is the son of Dharam
Singh but his father himself is anxious
over his son’s corrupted behavior and
mentality.
Through the dynamic of character,
Jagseer .Gurdial Singh has shown that
the modern Indian marginalized of a
typical rural Punjab village was
economically and socially challenged
by the common man. Jagseer is
against his landlord’s shrewd and
cunning plans. Jagseer is an
exceptionally handsome boy. Jagseer
fought against the oppressive system
vigorously and vehemently but Jagseer
was not able to rebel openly against
the social system when Jagseer
examine his status and action against
the entire evil system, he perceived
that the futility of his revolt which
further causes nausea and sickness for
his activity. He was helpless before
the traditional margin.
The novel The Last Flicker
attempts to show the caste hierarchy
and traditional hegemony that existed.
It is very conventionally violated in
the system. It is a picture of a new
form of post-colonial Indian
marginalized identity based on caste,
birth, race, occupation, etc.
The image of the village is
sketched out in great detail to show
marginalized man’s status and
condition in In Punjabi society. The
novel is particularly focused on the
traditional works in farming including
the bullocks plowing fields, and the
water tank where Jagseer was
prohibited from drinking water, it
exposed the marginalized life in rural
society and the genuine problems of
Punjabi because it disputes over the
Zameendar Dharmasingh and his son
has a monopoly in the village. Dharam
Singh was a landowner and belongs
to the elite class of society.
 Projection of Social Segregation: A Peasant Class in ....
It was a political hegemony
imposed on the marginalized
community in the village. As a
marginalized, outcast man, Jagseer
leads a life deprivation not only of
social identity but also as a human
being. The tragedy of marginalized
life is not confined to just Jagseer.
The novel attempts to show that caste
hierarchy exists and that is
acknowledged by the novelist.
The Last Flicker is the voice of
the marginalized or proletariat and
suppressed class. The study explored
cultural and social attitudes toward
Indian marginality presented by
Gurdial Singh. It highlighted haves
and have not upper-class versus lower
class, lower caste versus upper caste,
and their cultural, political, and
economic class. It is also assumed that
upper-class and caste people always
imposed hegemonic culture and
orthodox imposition on downtrodden
people. With the representation of
marginality in the Punjab
communities, Gurdial Singh became
a literary activist for marginalized
people. Jagseer is defeated by the
imposed social system even though
he lived full of dignity and respect.
Summing up:-
The study of the Punjabi marginalized
peasant class is confronted with the
upper class’s hegemonic power for
equality. Gurdial Singh’s The Last
Flicker presents a vivid and realistic
picture of the Punjabi marginalized
class and caste. Gurdial Singh
truthfully presented the social,
political, and cultural condition of
Punjabi society. The Last Flicker
opposes traditional culture and
hegemony, searches for identity,
struggles for marginal rights, and
marginalized consciousness.
Finally, the paper identifies an
interpretation and constructively
analyzed marginalized portraits and
representations of the secondary
positive on, the suffering of the
Punjabi marginalized community. The
novel relates the tragic portrait of the
working class that exploited their
rights but a definite process of change
from a feudalistic societal setup to a
more oppressive capitalist order. It
presents the voices of deprived
peasant laborers through the
marginalized literary work of Gurdial
Singh. The practical implementation
of this study is that the Indian social
system and fabric of culture need to
be maintained and must change for
social justice.
References
Singh, Gurdial.The Last Flicker.Trans Ajmer
S.Rode.New Delhi: Sahitya Akademi,1993.
Nayar, Rana.GurdialSingh:AReader.New
Delhi:Sahitya Akademi,2012.Print.
Rose, H.S. A Glossary of the Tribes and Castes
of Punjab. Chandigarh: S.Pub.1998.
Tarsem, Amar and Kumar Sushil, ed. Re-
Readings of Gurdial Singh’s
Fiction.Chandigarh: Unistar, 2006.
Warnock, Mary. Existentialism. Oxford: Oxford
UP, 1970.
Abrams, M. H. A Glossary of Literary Terms.
ed. Singapore: Thomson Heinle,1999.
 Dr. Rajpalsingh Chikhalikar

Abstract
The present paper focused on the role of parallel Bollywood Screen adaptation of
Marginalized Indian novels only. It is discussed marginalized novels used for the
Bollywood screen. Literature is the image of the society which describes the arts,
culture, and tradition of any community. People know the factual circumstances of
the surrounding areas of society through the cinema. The filmmakers have given the
priority to romantic novels and very few filmmakers who made films on marginalized
caste and class issues.. In this way, the present study may demonstrate various
unexplored possibilities of the comparative study. The marginalized community is
neglected in Indian cinema and novels also. Most Indian cinema is occupied by the
elite and capitalist ideology.
Keywords: Mainstream Cinema, Socio-Culture, Textual Politics, Marginalized,
Parallel Cinema, Cinematic adaptation & Bollywood.
Introduction: of Hindi cinema needs to be reviewed
In so far as popular Indian novels have of marginalized masses of Indian
been preferred for the cinematic society based on caste and class
creation of Bollywood, it raises the system is like proletarian and
voice of the voiceless.It raises the marginalized class.
question of how novels and cinema The Marginalized masses of India
differ, in how commercial cinemas are based on caste, class, race, creed,
require a change in scripts and gender, socio-economic status,
characters. Many Indian literary cultural and political position so on.
masterpieces have been projected Hence, the study focuses on the
through cinema. Cinema is considered representation of marginalized groups
a powerful medium that reflects the or lower caste groups reflected in
exact happenings in society. Bollywood Hindi cinema. Some
Nevertheless, so long year’s journey filmmakers have social manners and

Asst. Professor, Head & Research Supervisor, Dept. of English, Lokmanya Mahavidyalaya, Sonkhed,
(S.R.T.M.University) Nanded, (M.S.) India.
 The Role of Bollywood and its Parallel Screen...

path-breaking approaches toward soundtrack the Indian cinema, put the

cinema. Through the Bollywood successful step in verbal
cinema, they touched the social issues communication for making ‘AlamAra’
like caste discrimination, social was the first sound film in India
exclusion, and outcaste problems screened in Bombay produced by
which raised Burning issues. The two ArdeshirIrani, in 1931, it was a huge
outstanding creative and sensitive achievement in the history of Hindi
filmmakers in the Indian film industry film production in the pre-
Bimal Roy and Satyajit Ray were independence era.
exceptional filmmakers who tried to
visualize the underprivileged groups Rising of Bollywood
and have given their voice to such Hindi cinema is known as Bollywood
voiceless people. These filmmakers and formerly as Bombay cinema. The
were initiated to expose the realistic headquarter of Bollywood is situated
issues of such people in Mumbai. The term Bollywood was
A brief History of Indian Cinema: created by conflating Bombay.
Bollywood movies are mainly
As far as Hindi cinema is concerned produced in Hindi. The word
it is not only reached all of India but Bollywood is a play on Hollywood
also all over the world for time being, with “b” coming from Bombay. The
and the cinematic culture reached all reduction of the Hindi language
state regions. In the 19th century, the movies was coined in 1970 by the
first films were shot by the Lumiere writer of a magazine gossip column
brothers who introduced the screen by a journalist was used it first.
culture in Mumbai under British rule. The Symbiotic relationship
The real entry of Indian cinema between Literature and Cinema.
in the 20th century, DadasahebPhalke Literature and Film enable us to
was the first person who introduced look beneath the surface of our world.
the screenplay he known as the father It examines the most vital and
of Indian film industry. He produced influential works of literature. These
the first full-length film Raja are two separate disciplines of study.
Harishchandra was released in 1913 Cinema and literature are largely
and premiered in London. It was a about a narrative. It is about telling a
silent film; the audience highly story. Both make use of characters,
appreciated its huge success. plot incidents, action, drama, and the
Apparently, in that period the cinema general function of entertaining the
was based on myth and historical truth readers or the audience. There are
regarding the epics like some similarities and dissimilarities
Mahabharatha and Ramayana, with between film and novel and art forms
silent features after the long waiting of both features are also different from
each other. The film is defined as
moving images or motion pictures;
there are visual or scene images that
play the photos. Cinema’s short form
of cinematography is the art of
simulating experiences to
communicate ideas stories,
perception, feelings, beauty, or
atmosphere by the means of recorded
or programmed moving images.
Cinema has a graphing recording of
spoken words, music and other
musical sounds likewise it has several
decor and play casts including scripts,
sets, costumes, production, direction,
actors, audiences, storyboards, and
scores, etc.
The novel is a lingual medium
while the film is a visual one. Cinema
provides an ampleness of details to
the audience through major changes
of light, inflections of colors, music,
camera, physical expressions, and so
on. The reader has far more control
over the novel than the viewers do
over the films. So far the novels and
the films are different in terms of
structure, perception, and narrative. So
the novel is known as the art and the
film is a fine art. It was a strange
combination of movies and literature
because sometimes the novels are
more popular than movies and
sometimes movies are super hit or
blockbusters than the novels because
the Hindi movies have a mixture of
many spices. It has different varieties
and shades of artistic manners.
Sometimes novel gets popular when
it is screened due to the popularity of
the film the novel suddenly comes into
the limelight.
The parallel Screen adaptation of
Marginalized Novels: At Glance
The Artist and Director produced the
film on popular novels. There are
various social issues raised including
social, political, cultural, and
economic backgrounds through the
screen adaption of the milestone
literary works. The artist as well as
the producers or Director was keen
interest to choose the popular theme
of those creative literary masterpieces
either based on realistic or imaginative
creation which has been used from a
commercial and amusement
standpoint. Many Indian producers
and directors moved to popular Hindi
literary works (fiction, drama, and also
short stories). The role of the writers
here has disappearance but the
director and the artists have gained
huge achievement through artistic and
business approaches.
The study has been attempted to
survey of moreover underprivileged
Indian novels are translated into
English and such novels have been
adopted for Screen including,
Lalgadhki Ma by Mahashweata Devi
(Hazaar Chaurasiki Maa directed by
Govind Nihalani), and Pather
Panchali. Song of the Road by
Bhibutibhushan Bandopadhya
(directed by Satyajit Ray), Rudali by
Mahashweata Devi (directed by
Kalpana Laxmi), and Godan A Gift
of Cow by Munshi Premchand
 The Role of Bollywood and its Parallel Screen...
(directed by Trilok Jetley ) so on and
so forth. These novels are defined as
long narratives in prose in which
marginalized characters and actions
are the representatives of real life.
These marginalized Novels are a
written part, which is adapted for the
vocal presentation through film. The
Cinema in the marginal community
is not only the most reachable it gives
a message of awareness. It can catch
and hold people’smind set the
background effect, background music,
makeup, getup and so many things
used in cinema that can influence the
public psyche. Very few filmmakers
or directors adapted novel are based
on the marginalized or Dalit
communities for making films on
genuine social problems and more
commercial points of view.
Conclusion:
Thus, Literature and film studies bring
out a specific art form with different
perspectives. Visual culture and social
issues are the main sources of
literature and film. Mostly Bollywood
cinema is occupied by the elite and
capitalist ideology. The novel and its
film adaptation have confrontations
and arguments while understanding
the novel. The marginalized screen
adaptation is an impressive technique
and creates interest to study the
novels. The novel is a product of a
sole author but the film production
has verities of tools and techniques
as well as teamwork of filmmakers.
Indeed, marginalized people did not
get adequate social and cultural space
or room of their own ever in Indian
cinema. The marginalized community
is completely ignored in the Indian
film industry, in Hindi especially.
While choosing novels the filmmakers
have been doing textual politics from
the money-making point of view. The
film, being a powerful part of mass
media, is a social message as well as
human beings are equal and keeps
humanistic values. The upper caste
filmmakers created entertaining films;
they could not give attention to
marginalized groups and their real
problems. Therefore the films have
been made very few Indian novels are
based on marginalized, Dalit, or
unprivileged societies.
References:-
1. Nasreen MunniKabir, Bollywood:The
Indian Cinema Story, channel 4 books,
London, 2001.
2. Dinesh Raheja, Indian cinema: the
Bollywood saga, Roli Books, 2004.
3. Sharma, Renu. History of Indian cinema:
Diamond Books, 2012.
4. Valicha, Kishor.The moving images: Orient
Longman Limited, India, 1999.
5. Dix Andrew. Beginning film Studies: Viva
Books Pvt. Ltd. New Delhi, 2011.
6. Dwivedi, Ram Awadh. Hindi Literature.
Benaras: Hindi Pracharak Pustakalaya,
1953.
7. Filming Fiction. Ed. M. Asaduddin and
Anuradha Ghosh. New Delhi: Oxford up,
2012.
8. Sharma, Renu. History of Indian cinema:
Diamond Books, 2012.
9. Valicha, Kishor.The moving images: Orient
Longman Limited, India, 1999.
 Ms. Varsha M. Atkari*, Dr. Aparna Samudra**

Abstract
The government started digitalization in the banking sector but due to the gender
disparity many women in India are deprived of access to the formal financial system.
The status of financial inclusion in India was examined in the Global Findex database
2021. Gender disparities create the main barrier to the growth of financial inclusion.
Men and women both are equally important for the survival of society, but due to the
male dominating culture, women are always deprived of opportunities. The current
paper has investigated the various dimension of financial inclusion for women at the
South Asia level as well as the Indian level, which will be useful to identify the gap
and plan policies for unorganized and financially excluded women. Based on Global
Findex Database, it has to be observed that gender disparity hinders the growth of
financial inclusion in India.
Keywords: Financial Inclusion, Global Findex, Gender Disparity, India

Introduction: inequality and economic

Women in India as around the world empowerment of women is considered
play a very significant role in its as an effective tool to fulfill this goal.
economic and social development. The status of financial inclusion in
Despite India’s 75 years of India was examined in the Global
independence, women tend to be Findex database 2021. This paper
openly or tacitly discriminated against. investigates the gender gap in
This marginalization of women is seen financial inclusion at the South Asia
in employment opportunities, unequal level as well as the India level. This
wages, property rights and asset study will be useful to identify the
ownership. Sustainable development gap and plan policies for unorganized
calls for inclusive growth, which can and financially excluded women.
only be achieved by reducing gender

Research Scholar, Department of Economics, RTM Nagpur University, varshamatkari@gmail.com,

M: 7387009833
Assistant Professor, Department of Economics, RTM Nagpur University, acsamudra@gmail.com
M:9823460210
 Gender Disparity in Financial Inclusion in India...

Financial Inclusion: South Asia level Women’s Finan-

According to The Committee on cial Status in Global Findex
Financial Inclusion under the Financial inclusion is a main pillar to
Chairmanship of Dr. C. Rangarajan measure the level of development, and
(2008), “Financial inclusion may be since 2011, The first survey results
defined as the process of ensuring were published in 2011 and have been
access to financial services and timely followed by the regular survey results
and adequate credit where needed by from 2014 and 2017. The 2021
vulnerable groups such as weaker edition, based on nationally
sections and low-income groups at an representative surveys of about
affordable cost.” In 2005 the Governor 128,000 adults in 123 economies
of Reserve Bank of India Mr.Y.V. during the COVID-19 pandemic.
Reddy coined the term financial Comparing the current survey with
inclusion. Financial inclusion is the results from the 2011, 2014, 2017 and
2021 editions show the various trends
delivery of financial services on
endure, expand, and grow over
affordable costs to the sections of
extended periods. The Global Findex
disadvantaged and low-income groups
Database has become an essential
of society, in contrast to financial
component of global efforts to
exclusion where those services are not
promote financial inclusion. It has
available or affordable.
observed that in Sri Lanka a
Global Findex database maximum number of women have
opened an account in a financial
The most comprehensive database
institution, in 2011 only 67.24 percent
available for estimating the level of
of women had an account but by 2021
financial inclusion is the Global
it has reached 89.26 percent. The
Findex Database compiled by World
second position held by India, in 2011
Bank every year. The report is
there were only 26.49 percent of
published after every three years and
women joined financial institutions
guide in measuring the progress of but by 2021, the number has increased
financial inclusion. In 2011 the World and reached 77.55 percent. In
Bank — with funding from the Bill Afghanistan and Pakistan, very few
& Melinda Gates Foundation— women opened an account in a
launched the Global Findex database. financial institution. Based on Global
The Global Findex database covers Findex data, it is to be concluded that
more than 140 economies around the in the South Asia zone, Sri Lanka’s
world. The initial survey round was women are leading for holding bank
followed by a second one in 2014, a accounts, Indian women are in second
third in 2017 and a forth in 2021. position, Nepal and Bangladeshare in
lower middle position bur Pakistan data available shows that financial
and Afghanistan not providing access inclusion has decreased and Indian
to women for financial inclusion. women are not using digital payment
facilities due to fear factor. However,
Indian Gender Gap in Global in comparison to women, men are
Findex
using digital payment facilities
The 2021 Global Findex reported an regularly. Women borrow less money
appreciable increase in the status of from financial institutions, and they
financial inclusion in India are also not interested in borrowing
comparatively 2011. The number from club savings. Men mostly prefer
increased from 26.49 percent to 77.55 to borrow money from family and
percent in 2021, women’s friends. It is contradictory that they
participation is less than men. In 2017, are stepping to achieve financial
it has increased in India and reached inclusion but not using banking
34.67%. In 2021, the percentage has facilities to borrow money. Due to
reduced to 32.32%. It has indicated these transactions, the money has to
that women are taking the initiative be driven from financial institutions.
to operate an account. Comparatively, These are the loopholes of financial
men’s account is more active than inclusion. Financial transactions are
women. Table 3 shows the details a worthy parameter to measure the
about active accounts and inactive growth of financial inclusion, but
accounts of Indian women and men. Table 5 indicates that men also prefer
The gap between active accounts to family and friends to borrow
and inactive accounts has also shown money. Men are the leading in the
an appreciable decline. The borrowing category. It is a clear
percentage of inactive accounts had indication that women have less
declined in 2021, it is a positive step access to borrowing money compared
towards financial inclusion. In 2011 to men.The gender gap in financial
limited facilities were available for inclusion is postulated by World Bank
digital payments hence women used Findex data over time constantly
to save money in banks and were despite an increase in the overall
using debit and credit cards. From financial inclusion level around the
2014 facilities were available for world. Women’s financial inclusion is
digital payments so women started to an essential factor to achieve the
use mobile money accounts. From sustainable goals. Gender equality is
2017 onwards use of debit and credit a worthy target to achieve in the
cards has increased. In 2021 the developed economy. Despite rapid
percentage of financial inclusion has strides in the digital financial inclusion
increased comparatively 2011. The in India, women face obstacles to
 Gender Disparity in Financial Inclusion in India...
access and usage of digital financial
services due to the gender disparity
and male dominating culture in India.
The study uses secondary data to
examine the gender disparities in
financial inclusion in India.
Conclusion:
This research paper concludes that
Financial inclusion is a very essential
factor for women’s empowerment. In
India, most of the women have less
access for bank account. However, in
2014 Government of India has taken
the essential step and under the
scheme Jan Dhan Yojana, women are
motivated to open accounts in bank.
It has increased the percentage of
women having access to a bank
account, but wide gaps remain in
account use. Furthermore, the male
dominating culture treats women
secondary and not allows them to
access bank accounts. Women are
facing barriers to accessing financial
services. There are various reasons:
gendered: restrictive social norms,
mobility constraints, lack of financial
literacy and lack of smart mobile
phone. Gender disparity is main
hurdle for financial exclusion of
women in India.
References:
1) Bhise, V., & Babar, S. (2016, January 14).
Financial Inclusion in Rural Area: A Case
Study.
a. Retrieved January 18, 2023, from
papers.ssrn.com website: https://ssrn.com/
abstract=2732279
2) Kothari, C. R. (2004). Research
methodology: methods and techniques
(2nd ed.). New Delhi: New Age
International (P) Limited, Publishers.
3) Rangarajan, C. (2008). Report of the
committee on financial inclusion. Ministry
of Finance, Government of India.
4) Sunaina Kumar. (2022). Financial
Inclusion of Women: Current Evidence
from India. Observer Research Foundation.
5) World Bank. (2021). The Global Findex
Database 2021. Retrieved from World
Bank website: https://www.worldbank.org/
en/publication/globalfindex
 Gadekar Pawan Indrajit

Abstract
Buddhism is one of the world’s largest and biggest religion and it originated 2500
years ago in India. Buddhism started in India as a way of life that had a potential of
transforming a person. Buddhism spread throughout the world, it has been written in
numerous languages. It is available in English language too. Literature of Buddhist
begins with the Pali tradition. The middle way avoids any extremity and suggest the
mid of it. Its main concern is betterment of humanity, compassion and rationalist
approach towards life.
Keywords :- Buddhism, Tradition, storytelling, humanity

Introduction: enlightenment search Siddhartha

Buddha was not a god; he was a
human being like you are and me. He
was also suffered as we do. Buddhism
based upon the teachings of it’s
founder Siddhartha Gautama, born in
563 B.C.E. He was born into a royal
family of Shakya Kula, who rules
Kapil vastu, in Lumbini. As per the
tradition Siddhartha Gautama as a
prince has a several roles and duties
to perform. Siddhartha Gautama as a
prince had a lot of wealth; he never
left his royal palace. In course of time
Siddhartha Gautama come out of his
palace and saw the pain, poverty and
then he became very upset. After that
he left his palace forever in search
for the enlightenment. In order to
Gautama after prolong efforts
sambodhi reality under the bodhi tree
in present day, northern India and
became a Buddha and ‘Awakened’ or
the ‘Enlightenment’ one.
Buddha’s Teachings
Everyone has a suffering in his/her
life, everyone being suffering every
time, but the enlightenment view of
life and also the action or attitude that
will create happiness for the everyone.
The middle way refers the Buddha’s
view. The middle way has been
transmitted by the Buddhist tration,
also the middle path or we can say
golden path is the place in between
attachment and aversion. It’s also

Research Student of Department of English, Dr. Babasaheb Ambedkar Marathwada University, Aurangabad
 The Heart of Buddha’s Teachings: The Golden Path
where you can find the middle ground
between non being and being.
Buddha’s teachings encourage us to
find this ease wherever we are, in
meditation, on the streets or in our
daily lives. We find peace in the
present and all it’s opposites when we
are in middle. The main teachings of
Buddhism are encapsulated in the
concept of four Nobel truths or Ariya
sacchani and eight fold path it can
also called as the Ashtangika magga.
Some basic teaching of Buddha Three
universal truths
(1) Nothing lost in universe – What
goes around comes around.
Buddha says that if we
demolish someone, we
demolish ourselves. If we truck
someone, we trick ourselves.
(2) Everything changes – The
second universal truth of
Buddha’s teachings that
everything changes and keep
changing continuously. Life is
like a river, it keeps on flowing,
ever changing.
(3) Law of course and effect –It is
mentioned in Dhammapada
too, that what goes around
comes around. If we something
wrong things then something
wrong will happen to us. If we
spread happiness then
happiness will come to us.
The four Nobel truths of Buddha
(1) Suffering (dukkha) is the
essence World
(2) Every suffering has a cause –
Samudya
(3) Suffering could be extinguished
– Nirodha
(4) It can be achieved by eightfold
path or the Atthanga magga
Dukkha, suffering or
dissatisfaction is among the ideas of
in Buddhism. Life is dukkha Buddha
said but he didn’t mean that it is all
disappointment. Instead he means that
ultimately it cannot satisfy. Even when
things do satisfy in the life, such as
quality time spent with the family and
friends, a wonderful food, the
satisfaction doesn’t last because all
things are not permanent. Suffering,
death, old age are explained in the
four Nobel truths, along with the
prescription of the suffering
transforming into a peace. If the
suffering is the cure then the eightfold
path was the prescription.
Buddha’s Eightfold path
The path consists of various
interconnected activities related to
knowledge, conduct, and meditative
practice. The Buddha’s teachings
especially the eight fold path, provide
the medicine to cure our illusion so
that we become less self- centered and
less attached to things which are not
permanent.
(1) Right understanding – Right
understanding is the full
knowledge of the four Nobel
truth. Earning a living in a way
 that doesn’t cause suffering or
harm to others.
(2) Right thoughts – Showing the
kindness towards others good
will towards people’s including
yourself, which is opposed to
hatred, dislike and spite.
(3) Right speech – The
communication and expression
need to match correct thoughts,
for ex. Your being harsh or
abusive thoughts connects your
speech. Buddha tells specific
are firstly you should speak
truth and avoid lies, and abusive
words
(4) Right action – behaving in a
skillful way and not harming
others, with the good thought
and a good speech,
automatically your action have
to be comfortable.
(5) Right livelihood – As long as
you harm no one that would
please or delight the
environment that the right
livelihood, should avoid
weapon production, alcohol, or
any bad things.
(6) Right efforts – Putting all the
efforts into the meditation and
positive emotions. The
developing the good habits, in
a positive moral act in daily life.
(7) Right intention – Right
intention is that the being about
the Buddhist path
(8) Right mindfulness – Being
aware of yourself and others.
The self observation is useful.
As a subset to insight it helps
you to better understanding of
yourself.
The word translated as ‘right’ is a
smayanc (Sanskrit) or samma which
means ‘wise’ wholesome and the
ideal. The word right should not be
taken as commanded as in ‘do this’
or you are wrong. Buddhist believe
in wheel of rebirth where should are
born again into defferent bodies
depending on how they conducted
themselves in their previous lives, this
is connected to karma. Which refers
how to present good or bad action in
the past
Conclusion
Buddhism encourage it’s people to
avoid self- indulgence but also self
denials. Buddha’s most important
teaching, known Buddha’s four Nobel
truths are essential to understanding
the religion. Buddhist embrace the
concept of karma.
The middle way is the core of
Buddha’s teaching and can be adopted
in all walks of life. The middle path
generally refers to the avoidance of
two extremes of practical life. The
lessons of life given to us by Buddha
and meant to teach us that we can be
a Buddha too. You me can also be
enlightened, but only if we choose to
live out these Buddhism. Buddha
reminds us that changes stark with us.
We should take control about lives,
not leave it up to fate or heavens,
 The Heart of Buddha’s Teachings: The Golden Path
struggle and do not give up. We hope
together to achieve liberation from the
life of suffering or Nirvana, that
Buddha guides us too
Reference
1. Thich nhat Hanh ; The heart of Buddha’s
the: Harmony ; 1st Broadway Books PBK.
Edition. (8 June 1999)
2. Thubten chodron. Open heart, clear mind
: An introduction to Buddha’s teaching,
Snow line ( January 1, 1990)
3. Edward conze (2012) Buddhism: It’s
Essense and development PP. PS-137
4. Bodhi Bhikkhu (1997). Great Disciples of
the Buddha: Their lives, Their works, Their
legecy. Wisdom Publications. P 387
 Dr. Pooja Pandya

Abstract
Cinema and Architecture both are influenced by society and consequently, become
the driving force behind new social trends. So, the profound impact of cinema and
architecture on each other cannot be left unexplored. Cinema is as bland without
architectural experience as is architecture without a larger-than-life cinematic
expression. Simply put, both are cultural expressions that deal with people, space,
and time to create a meaningful narrative. Just like a director, an architect is
responsible for bringing life to fiction. Famous Finnish Architect Juhani Pallasmaa
says that spaces and environments present a “fantastic architecture suspended between
dreaming and reality.” Isn’t this exactly the job of the cinema too? When there is a
successful collaboration of architecture and cinema, we surrender ourselves and
experience the make-believe universe of a movie.
Key words – Architecture, Design, Hyperbole, Imagination, Cinema.

Introduction: extravagant. Naturally, architecture

Movies tell us stories. They capture
our imagination and transport us to
different times and places in history.
Sometimes these places are real and
the settings take the storyline to a
whole new level. The architecture
forms the envelope for the story. So,
today, from the archives of the
Cinema, I decided to pick two of my
favourite subjects- Architecture and
Cinema. Architectural sets of Hindi
cinema:Hindi cinema is where we
forgive the hyperbole. It is grand,
opulent, elaborate, and overtly
lies in its very essence. So, I decided
to look at some of the most beautiful
and luxurious sets ever created in
Bollywood.Let’s look at some
Bollywood movies that showcased
some of the most beautiful examples
of Indian architecture.
Mughal-e-Azam
Mughal-e-azam, pyaarkiyatoh-
darnakya set with Anarkali dancing
in the center
This one was an obvious choice.
The cinematic masterpiece was shot

Assistant Professor Department of English, VMV Commerce, JMTArts& JJP Science College, Wardhaman
Nagar, Nagpur-08
 The Inextricable Union of Hindi Cinema & Architecture

in studio sets that took years to Mumbai. The use of Art Deco
replicate Mughal Mahals. To get an architecture was made heavily in the
idea of the grandeur of the entire sets of Bombay Velvet to bring the
movie, just know that the set designed true essence of the city.
to shoot the iconic song ‘Pyaar Kiya
Toh Darna Kya” (replica of Sheesh Jodha Akbar
Mahal) took over two years to build Collage sets of Jodhaakbar, Ashutosh
and cost more than Rs. 1.5 million Gowariker’s period romance drama
during that time. feels like poetry and looks like a love
song. Set designer Nitin Desai
Padmaavat meticulously created the exact replica
Deepika Padukone and Shahid Kapur of Amer Fort, along with Deewan-i-
on the sets of Padvamat Sanjay Leela Aam, Deewan-i-Khas, Jodha Mahal,
Bhansali is a director and an architect and beautifully landscaped Mughal
of equal brilliance. The majestic sets, Gardens. The seven-floor fort was
colour schemes, and costumes are built using concrete, fiber, asbestos
SBL trademarks. Padmaavat was sheets, pipes, and other materials used
supposed to be shot at Chittor Fort, to create sturdy real buildings.
Rajasthan. However, the terrifying
protests and vandalism forced the cast
Devdas
and crew to move to Mumbai. Paro’s house with stained glass pieces
Bhansali recreated the fort in Mumbai from the movie Devdas. Paro is
taking inspiration from old Rajasthani running out of the doors in a white
miniature paintings. The design and saree. Devdas has been remade
product crew used muted colours and several times but Sanjay Leela
massive lighting set-ups to throw life Bhansali’s Devdas remains a classic.
into the set. Right from the sets to the costumes
and the songs, Bhansali used his
Bombay Velvet perfection and genius through it all.
Collage of Bombay velvet sets, Even The movie’s sets were extremely
though the film bombed at the box expensive, Chandramukhi’skotha
office, its sets were a visual delight. alone costing a whooping Rs 12 crore.
The drama unfolds in the 1950s so; Paro’s house had 122,000,008 stained
the set had to be retro and glorious glass decor pieces which needed
like the 50s. AnuragKashyap and his frequent repairing throughout the
set designers took inspiration from shooting of the film. Every inch of
existing older buildings and references the set felt like Bengal. For the first
from archives, films, books, and time, a Bollywood movie used more
photographs of that era to recreate than 2500 lights and 40 generators.
All the experimentation and money who was in power at the time. Despite
were definitely worth it! Lutyens’ preference for European over
Indian architectural styles, some
Paheli indigenous aspects have been
A bird is hovering above the stairs of incorporated. Hindu architecture has
a baori while Rani Mukherjee looks influenced elements like the chattris
off in the distance (step well). In the on the roof, the capitals of the
film, Rani kiBaori in Rajasthan is columns, and various water features.
mentioned. The step well, which was Other Indian features were Indo-
so named in honour of a valiant queen Saracenic themes and red sandstone
who gave her life to preserve her jaalis in addition to the Mughal
husband’s honour, is distinctive for gardens.
being asymmetrical and having steps
that mimic sea waves. Step wells were Haider
a common solution to the issue of The Kashmiri regional architecture
seasonal variations in water may be seen in the background of the
availability in Western India, where picturesque views of Dal Lake and
temperatures often reach 45 degrees. Haider’s village. Houses in Kashmir
In addition to holding potable water, are primarily made of wood, and they
the step wells gave travellers a break also have distinctive, pointed roofs to
from the sweltering, arid weather. It shed snow. In the local architecture,
was constructed with stone blocks wooden columns, courtyards, and
without the use of mortar. The step jaalis built over apertures were fairly
wells were created so that the water prevalent. For the construction of a
could be obtained by climbing a set house, many locals utilize unburned
of stairs, giving people the freedom bricks placed in wooden frames or
to get the water at any level. The step mud walls placed on stone
well would fill to capacity during the foundations.The Martand Sun Temple
wet seasons and work like a cistern. in Jammu and Kashmir’s Anantnag
area served as the location for the song
Fanna “Bismil.” The main shrine for the
As the energetic song “Desh complex is situated in the center of a
Rangeela” plays, Kajol spins around colonnaded courtyard. The main
in front of the Rashtrapathi Bhavan, a shrine is surrounded by 84 lesser
building that is quite widely shrines. Although the temple is now
recognised. This recognisable in ruins .Although the temple is now
structure in New Delhi is well known in ruins, the main shrine is believed
to all. Edwin Lutyens created the to have had a pyramidal top, a feature
Rashtrapathi Bhavan for the Viceroy common to Kashmiri temples.
 The Inextricable Union of Hindi Cinema & Architecture
3 Idiots
The globalisation process has changed
Indian architecture. Modern structures
that incorporate traditional
components have contemporary
designs. IIM in Bangalore is one such
instance. The movie “3 Idiots” devotes
a lot of screen time on this institution.
The campus was created by B.V.
Doshi and is made up of a network of
hallways, courts, and outdoor areas
that were influenced by the Bangalore
gardens and the courtyards of
FatehpurSikhri. The campus offers a
unique spatial experience thanks to
its pergolas, skylights, and the
blending of the indoor and
exterior.TheDruk White Lotus School
in Ladakh is another notable piece of
architecture in the film. The school
was constructed using a Buddhist
mandala design and is a prime
example of green building. Outdoor
education has also gained popularity
in public areas like courtyards.The
globalisation process has changed
Indian architecture. Modern structures
that incorporate traditional
components have contemporary
designs. IIM in Bangalore is one such
instance. The movie “3 Idiots” devotes
a lot of screen time on this institution.
The campus was created by B.V.
Doshi and is made up of a network of
hallways, courts, and outdoor areas
that were influenced by the Bangalore
gardens and the courtyards of
Fatehpur Sikhri. The campus offers a
unique spatial experience thanks to
its pergolas, skylights, and the
blending of the indoor and exterior.
TheDruk White Lotus School in
Ladakh is another notable piece of
architecture in the film. The school
was constructed using a Buddhist
mandala design and is a prime
example of green building. Outdoor
education has also gained popularity
in public areas like courtyards.
Conclusion
Cinema cannot be created in a
vacuum. It has to have enough air to
breathe. Architecture gives this life to
it. Imagining any of the above-listed
movies without their massive sets
feels impossible. Set designers drop
these colossal backgrounds with so
much brilliance and flawlessness that
they become the heart of the movie
without overpowering the storyline or
the characters.
I have handpicked my favourite
Bollywood movie sets, now it’s your
turn to drop yours!
Movies narrate tales for us. They
pique our interest and take us to other
historical eras and locales. The
settings may elevate the plot to a
whole new level when these locations
are real. The architectural framework
creates the narrative’s container. There
have been numerous notable film
appearances of Indian structures and
monuments.Given the diversity of
Indian culture, architecture is not an
exception. Numerous forts and
religious structures can be found in
North India, and they represent the
architectural traditions of the ancient
Indian, Mughal, and European
cultures. Heritage homes move
eastward and show a significant
British influence. The Dravidian
temples grow bigger and the palaces
have more elaborate adornment the
further south one goes. This explains
why Indian films have just recently
begun to gain popularity.No surprise
Indian films have only been too eager
to set their tales in stunning settings
that are a visual feast.
Reference:
https://www.caleidoscope.in/art-culture/
architecture-in-indian-movies Author –
Sneha Sridhar
 Mr. Sampat G. Salunke*, Dr. Kamalkishor K. Ladda**

Abstract
This paper highlights the unheard voice of conscience in Dalit literature. Poisoned
Bread is a kind of anthology of Dalit literature; Arjun Dangle, one of the leading
Dalit writers and activist of Dalit Panthers, a social organization fighting against
casteism. It was a forerunner of what emerged as Dalit literature in the 1970s. It is
described in Arjun Dangle’s essay and we can note its importance. Writings before
the 20th century—Buddhist literature, radical devotional literature, Phule’s own
writings, and early writers from the Mahar community—left several important trends
in the period after Ambedkar’s death. Marathi literature has gained a strong voice in
the last sixty years. It examines the mind of a person who is mentally and physically
disturbed but unable to retaliate. Much of the writing in Poisoned Bread is of the
same genre where anger, resentment, and grief lead to rebellion aimed at bringing
about a more equal social order. The voice of the marginalized in Dalit literature is
at par with the great works of literature in any language, national or international.
Keywords: Poisoned Bread, Dalit Voice, Dalit Movement

Introduction explore questions of existence. For

Poisoned Bread played an important example, Daya Pawar ’s
role in creating an ideological bond autobiography, Baluta, describes “the
and identity among writers who had untouchable’s experience of struggle
expressed themselves sporadically for for a peaceful existence”. It examines
so long. As a shock to the patrons of the mind of a person who is mentally
mainstream Marathi literature in and physically disturbed but unable
Maharashtra, a serious debate ensued to retaliate. Much of the writing in
over whether to introduce new criteria Poisoned Bread is of the same genre
for judging protest literature or use where anger, resentment, and grief
the accepted criteria of classical lead to rebellion aimed at bringing
literature. Those who have studied about a more equal social order. The
Dalit literature agree that whatever the voice of the marginalized in Dalit
motivation behind these writings, they literature is at par with the great works
*Research Scholar, Dr. Babasaheb Ambedkar Marathwada University, Aurangabad
**Head Department of English, Shri Siddheshwar Mahavidyalaya, Majalgaon Dist. Beed 431131
of literature in any language, national Methodology:
or international. Twenty-five years This present research researcher has
after the publication of Poisoned adopted secondary sources of data and
Bread, what is the state of Dalit also adopted descriptive type of
literature today? Does it stand alone research method. The most important
or has it been absorbed and admired and significant because it deals with
by mainstream mandarins? Dalit the ‘Poisoned Bread: Translations
literature itself has moved with the from Modern Marathi Dalit Literature’
times, incorporating new technologies edited by Arun Dangale, this research
and new realities that have come with applied the Dalit writers and poet
globalization. The revolutionary social spoke about that how different social
movement initiated by Ambedkar was issues they presented from their poetry
paralleled by a wave of writing in and stories, these all elements we have
poetry, prose, fiction and to study in this paper. ‘Poisoned
Bread: Translations from Modern
autobiography striking in its display
Marathi Dalit Literature’ deal with
of raw vigour, maturity, depth and
various issues like caste, gender,
richness of content and bitterness of
feminism, social status, human rights,
their experiences. One is struck by
rape of women and mythology.
the quality of the writings of a group
long denied access to any literary Discussions :
tradition. When published in 1992, The Poisoned Bread: Translations of
Poisoned Bread was the first Marathi Dalit Literature revives the
anthology of Dalit literature. prevalent pre-colonial and pre-
colonial slavery and a continuing
Literature Review :
pattern of Dalit exploitation and
Alimpa Bhuyan Borua “The Poisoned dependence on poor farmers, women,
Bread”: Mapping Dalit and Scheduled Tribes and Scheduled
Consciousness. The newly identified Castes in post-colonial India, which
Dalit consciousness is imbued with remains morally intact but deprives
the vibrancy of human freedom and them economically and politically of
its expression of rebellion is a their rights and privileges. The
reflection of the long-standing humiliation and fear of untouchability
oppression and humiliation of its in casteism are the essence of the
people. This revolting consciousness conscious and latent will of millions.
strives to rejuvenate the society and Thus, the literary expression of Dalits
the social consciousness by creating in the text shows the active
an atmosphere of optimism despite participation of Dalits in the concerns
surrendering to the current plight of of the new social order to achieve self-
Dalit existence. respect, equality, and justice, to seek
 Poisoned Bread: The Voice of Dalit Conscience
humane conditions, to live with
dignity, and to struggle. The
resurgence of human personality”
(Ambedkar and Gandhi, 1954: p. 45).
A short story called Poison Bread
by Bandhumadhav speaks poignantly
about the sheer presence of
classification in Hindu society, the
interrelationship between class and
nation, the distribution of rights from
person to person, and social
isolation: Bapu Patal straightened
himself and proudly said to Dada,
“Don’t give me that line; you are no
longer a mahar—the old-time mang
to ask for your share of corn. You are
now a Harijan! You have begun to
claim equality, so I am told; eat and
drink with us in hotels in the city. So
there is no difference between us,
right? Now that you are our peer, tell
me, why do you ask for a share of
grain?” The grandfather replied, Anna,
how can you say that? Surely you are
not one of those who claim equality.
How then can God be rewarded for
creating religion and caste?’ Patil
replied, “Come, don’t you know that
the rain god was angry because you
mahar-mangs had defiled religion and
desecrated Lord Vithoba of
Pandharpur? How do you account for
the drying up of the Chandrabhaga
River? Bapu Patil added insult to
injury. This conversation reveals a
sense of disintegration and
disillusionment in Bapu Patil, who is
“alienated from himself, his fellow
men, and nature; the realisation that
life slips from one’s hands like sand.”
(Erich, 1970: p. 86) Poignantly, this
suggests the plight of both Bapu Patil
and Yatalya at the level of their own
status, which is associated with
religion, culture, and culture. Tradition
refers to Bapu Patil’s “partial
functions” (Johnson, 1973: p. 46) and
Yetalaya’s alienation of self with
fragmented consciousness and the
right to live with equal opportunities
for development and dignity as a
‘dehumanisation of man, a loss of
freedom, and incompatible with his
desires and ideals’. (Tandon, 2006: p.
10).
Dalit literature is the courage to
write the voice of Dalits and their
experiences regardless of the
consequences. Written by a prominent
Dalit writer and Dalit Panthers
activist, Poison Bread was written as
a collection in four parts, namely
poems, autobiographical pieces, short
stories and essays and speeches. It is
a translation of modern Marathi Dalit
literature. Most striking was the tone
in which all the episodes were written.
It is not sad but angry. This line among
many other lines in the short story
clearly represents the distribution of
power and social alienation faced by
Dalits. The issue of contradiction was
also successfully highlighted. Being
a Dalit is tough enough, but being a
Dalit woman is even tougher. It is
difficult for Dalit widows to make a
living. Once married, they were
considered ‘spoiled fruit’ who could
not belong to anyone else without
losing whatever little respect they had.
His neighbors will call him by
different names. However, Ambedkar
had a different opinion. Education is
the only way for them to bring social
change. He believed that it was
imperative for mothers to educate
their children as children would only
pull them out of the void in which
they were trapped. The book throws
light on the deep faith of the
uneducated old villagers and youth
who do not understand the caste
system. Innocent children could not
understand why they were called
‘impure’ or ‘dirty’ even after bathing,
oiling and cleaning themselves.
Conclusion
From above discussion it is conclude
that significantly, Dalit literature was
born out of the revolutionary struggle
for social and economic change. It
explains various aspects of critical
thinking in Dalit literature. This
literature is closely related to the References
hopes of freedom of a group of people
who are victims of social, economic
and cultural inequality in the form of
untouchables. Thus his literature is
characterized by a spirit of rebellion
against the establishment, negativism
and scientism. Looking at Dalit
literature or the role of this literature
only from a literary or academic point
of view fails to present a complete
perspective in evaluating it. Dalit
literature should be evaluated in a
sociological framework. Gold from
the Grave by Anna Bhau Sathe
describes a man who picks up a dead
body and finds gold on it. He is no
less than an animal. But all these
stories represent the voices and
experiences of Dalits. There are no
happy endings. They feel
dehumanized and helpless but what
other option do they have? Another
story also shows desperation in which
members of the community kill the
dead animal with knives, gathering
what meat they can. The blood on his
clothes is like the color of Holi. They
were treated worse than animals. At
least some animals were worshipped.
It didn’t matter whether Dalits lived
or died. If they touched the corpse,
they were considered impure. The
‘deaths’ in the narratives examined
here do not reflect the celebration of
a fragmented subject, but a
constructed act of commemoration,
the mourning of those who ‘don’t
make it’ to the temple of modern
progress.
1. Raj Kumar, (2019), Dalit Literature and
Criticism (Literary/Cultural Theory),
Orient Black Swan, Mumbai.
2. Dangle Arjun (1992), Poisoned Bread:
Translations from Modern Marathi Dalit
Literature:ý Orient Black Swan Mumbai.
3. Ambedkar, B.R (2002) Annihilation of
Caste. Essential Writings of B. R.
Ambedkar.
4. Ambedkar, B.R (2002) “Gandhism” The
Essential Writings of B.R. Ambedkar. Ed.
Valerian Rodrigues. New Delhi.
5. Vimal, Thorat (2009) ‘Dalit literature
reflects oppression of Dalits’ The Hindu.
Wednesday
6. Gandhi and Ambedkar (1954) Saviours of
Untouchables. Nehru Memorial Museum
and Library.
 Mr.Madhavrao Bhagwanrao Ambhore, Dr.Sachin L. Patki

Abstract:
The Inheritors appeared in 1955.Like Lord of The Flies ,The inheritors deals with
the fallen man and loss of innocence both novels depicts with universal destruction .
The Inheritors focuses on origin of good and evil . The novel written from the point
of view of Neanderthal man. Golding depicts man in his Adamic innocence. The
inheritors expression of destruction, death, sin, good. The Inheritors dramatize of
mask of civilization. The Inheritors portrays the struggle between the Neanderthals
and the Homo sapiens. The inheritors deals the conflict between nature and narture,
good and evil.
Keywords: Evil, Good, Innocence, the inheritors

Introduction
Golding calls himself propagandist for
Neanderthal man. Focuses on ancient
people was his pastimes .The
inheritors portrays the confrontation
of two species.The people are
innocent, ,kind, harmless and
uncorrupted. .Homo sapiens are
brutal, selfish, corrupt, cruel,violent,
quarrelsome, aggressive and self-
conscious and more advanced than the
people. Golding’s views about
Neanderthal people they are not evil
people. Golding suggests that dark
qualities within man are responsible
for his fall.
Struggle:
In the Inheritors Golding explores
man’s struggle for survival, and with
his himself within his physical
environment. For the Neanderthal
people river, tree mountain and rock
is reality. Lok and his mate Fa,hunting
for food. They find dead doe killed
by cat and take the carcass for food.
Fa said” A cat has sucked all her blood
.thereis no blame”. One writer calls
them there creatures have reverence
for life that forbids killing or eating
of meat. Their deity Oa is earth
goddess who gives and preserve life
and who is worshipped in natural
form.

Research Student PHD.SLLCS.SRTMU, Assisstant Professor , Nanded. Adarsh Collage Hingoli.

 Neanderthals, after escaping a
grate forest fire, reach their summer
near waterfall. They are last of the
species group of eight animals ,
people?. Ha ,Fa , Lok, Liku becomes
victim of their innocent nature and
lack of consciousness.
Golding cites a passage describing
Neanderthal man, the human beings
evolutionarprogenitor as repulsively
strange, short, inferior to man and
gorilla-like monsters, with cunning
brains shambling gait hairy bodies
,strong teeth and cannibalistic
tendencies which may be the germ of
the ogre in folklore. It is human
superiority in every moral and
aesthetic respect as the quotation itself
might suggest. Wells recognized how
little we know about Neanderthal man
and emphasized evolutionary change
and adaptation rather than intrinsic
human superiority .Nevertheless
Goldinguses Wells to revers the
implication of epigraph to show that
in his version of prehistory,the
monsters with “cunning brains …and
possibly cannibalistic tendencies” are
not the Neanderthals but the
evolutionary subsequent homo
sapiens. In framing the most of the
novel from point of view of one of
the Neanderthals ,Lok Golding tries
carefully to duplicate the primitive
perspective .The shambling gait for
example is visible on the first page
,when the Lok is carrying the child
,Liku ,on his shoulders :his feet
stabbed ,he served slowed at other
times ,he talk of his feet as” no longer
cleaver”, or Golding adds that Loks
following actions of others in his
group is “affectionate and unconscious
parody”. Golding characterize them
through their own eyes.
Golding goes further to shows
what that is generally human Lok
could not do : “Tonight was colder
than last night , though he made no
comparisons. Occasionally, the
authorial intrusions become more
abstract, as in confusion Lok shares
with Fa , female member of group
,when they first see a human being
and Golding explains that” There was
nothing in life as point of reference”.
Golding portrait effective earlier
species. Neanderthals as they refer to
themselves, are made amiable and
attractive.
Despite their perceptual
limitations, the ingeniously conveyed
strictures placed on their rational
intelligence, the people are warm and
responsive. They have a deep and
humble senseof their own limitations
as well as faith in female divine power
[Oa] and goodness of the earth . They
are eight people ,they enjoy family
life free from fighting guilt and
emotional squabbling. Each has his
function carefully defined and limited
,each respect for other members of
the family . Nil is the child bearing
woman and ha the most intelligent
man , although the four share sexual
 William Golding’s The Inheritors: Human Nature Good and Evil
relationships, work and spontaneous
concern and appreciation for others.
Their emotions centre on what is
fundamental: food, shelter and
closeness; birth life and death. They
share a vision of previous paradise,
they are many people they liked time
of summer the branches are full of
flowers and fruits. They also
developed moral sense not only
toward each other but also toward
other beings on the earth.
The people are however severely
limited in conceptualizing themselves
. On their annual migration they notice
that a log they use to cross a deep
stream is no longer there and they
assume it has gone away . In the
middle of process that requires several
consecutive steps, like building a
bridge they sometimes forget the first
step before they have finished second
Some like fa are brighter than others
like Lok in maintaining consecutive
memory and in connecting cause and
effect rationally. For all of them
however, language is a commitment
that establishes unchangeable reality
.Old man who never recovers from
chill he caught by falling in the water
during their inept attempt to
reconstruct a bridge to replace the
missing log.
Golding combines the moral
respect and sympathy with the
insistence on the intellectual limitation
the problem in connecting cause with
effect or the difficulty in summoning
a picture and converting it into usable
experience like speech.
The camp shifted from the island
to the peoples side of the river so as
to enable them to hunt for deer ,was
made by the side of hallow tree ,the
tow people witness an
incomprehensible day of ritual and
night debauchery. They also witness
the killing of liku. Lok, when he gets
up from sleep, urges fa to rescue Liku
.but fa who had seen the whole
episode ,looks him in silence. She puts
out hand and he takes it .She opens
his mouth to speak “but no sound
came”. William Goldings silence like
those of William Wordsworth ‘s are
complete in their expressiveness. It is
here perhaps that we have seen the
first murder being committed.
Golding has made Neanderthals
man more primitive and homo sapiens
more advanced ,if we go by the
anthropology text book versions as
referred by Samuel Hynes. It is the
evil in the homo sapiens which makes
them label the simians “as violent
,aggressive creatures and planning
their destruction”. These intelligent
people are respectable for having
violated”ceremonies of innocence”
Conclusion:
The understanding of loks finitude and
Taumis compulsion. Taumi, new men,
may have fallen into evil, but they in
showing awareness of their fallenness
promise newness. Fear and ignorance
of the homo sapiens had led to the
murder of innocence. But now in their
leaving the island, they show their
humanity ,their acceptance of others
to reside there. They looking at the
darkness might not have able to see if
the line of darkness had an ending”.
But the reader at least is able to form
a fuller picture of evil, of innocence
and ignorance. Thus, The Inheritors
succeeds in project Golding’s idea to
project a point of view which others
did not have.
Reference:
1 Golding William. The Inheritors. London.
Faber and Faber, 1955.
2 James Gindin. Macmillan Modern
Novelists. Criticism and interpretation.
 Mr. Bomble Dadabhau Balasaheb

Abstract
Race, Gender & Class are connected categories of identity that influence many
aspects of life in the united states. The present research paper focus on Race &
Gender in the Zora Neale Hurston’s memoir Dust Tracks on a Road : An
Autobiography (1942) The present paper analyzed the issues of Race & Gender
present in her autobiography in order to show the inequality & stereotypes about
colored people in American 20 th century.
Keywords : Memoir Zora Neale Hurston, Dust Track on a Road, Race, Class,
Gender, Africa, American.

Introduction her addressed to white. She took

Huston’s Autobiography is divided
into 16 chapters each of them dealing
with a specific moment or event
which was important both for her and
for the period she belonged to.
Huston’s work deals with aspect such
as race & gender present throughout
her work. This memoir was intended
to show the problems faced by Huston
in the period after slavery. However
some of her black fellows criticize her
work, as being inaccurate in terms of
veracity & unfaithful to the African
American cause Hurston attempted to
achieve was to write an autobiography
which was neither addressed to black
liberties to write in a style none of
her contemporaries would have used.
Race :-
The census Bureau defines “race as a
persons self identification with one or
more social groups. An individual can
report as white black or a African –
American. Asian American etc”. The
present autobiography will explore
hints present in Dust Track On A Road
in relation to the society and
circumstances behind the life of a
black woman writer. This is
paramount to understanding Zora’s
personality & perceptions about

Research Scholar, Dept. of English, Dr. Babasaheb Ambedkar Marathwada University, Aurangabad
whites as she as well as her
community had the advantage of
escaping the inferior & violent
treatment from whites. Zora depicts
this community as a Pure negro town
where Whites & Negroes as she refers
to her follows have good relationships.
Conversely to her contemporaries, she
had benefits most of them could not
experience so her view about whites
is not comparable to the perception
former slaves or other colored people
could have in those times. After
explaining how & when this
community was founded. She puts an
eye on the reason why all of that
occurred, paying special attention to
the issue of receiving respectful
treatment from writes.
“So when it was decided to hold
an election the Eatons, Lawrences,
Vanderpools, Murds, Halls, the Hills,
Yateses & Gallo ways and all the rest
(……) never for a moment considered
excluding the Negroes. from
participation.”Zora (P. 564)
It is clear to notice that in this
specific community not all whites
were violent or had racist ideas, even
if they were part of the south side of
the country & they treated blacks with
the respect they were supposed to
receive disregarding their skin color.
Her sympathy towards white people
could be also explained through her
birth. When her mum was about to
give birth her, there were no people
attempting to help her to bring her to
the world, except for one white grey
haired man who later on became a
Dust Tracks On A Road. An
autobiography exploring race &
gender issues friend of the family. Not
exclusively he helped the mother to
bring Zora to the world but he was
going to visit Zora tease her & prevent
her from crying. The facts she presents
are contentious to determine if she
really believed in the equality of both
race’s and whether she wanted to live
like the whites, the beneficiaries. It
would not be until after her mother’s
death when she starts having a clearer
view or perception about whites. Due
to the new life she started, she was
little by little comprehending that
whites & blacks were not treated in
equal terms in any kind of aspect field
or establishment even if not all of
them believed on racial separation &
that being black. A woman did not
make anyone receive special
treatments but rather the opposite.
For her what is important about a
person is to acknowledge that a bad
morality does not depend on your
heritage or ancestry and she supports
the idea that a good demeanor and
spirit are achieved through one’s self
not in terms of ‘Race Pride’, ‘Race
Consciousness’ or ‘Race Prejudice’.
She is quite liberal and prefers to
chase peoples individualism rather
than promoting equality between
sexes & races. Research paper has
written about the issue of the “Negro
problem” present or not in her
autobiography & in other of her
writings.
 A Study of Race and Gender in Zora Neale Huston’s Autbiography : Dust ...
Gender :-
Hurston is hugely introverted about
her feelings, thoughts & ideas. There
are several tracks during her lifetime
that show the readers her feminist
perspective. As a Negro woman living
in an almost all Negro male
environment she begins criticizing the
typical patriarchal society since the
first pages of her autobiography. Her
father was one of the most important
members of the community so he took
some advantages as well as taking for
granted that he was more powerful
than others especially more than a
woman. Within the community there
were always cases of gender based
violence but the focus would be put
on the Hurston’s family. Domestic
violence is one of the triggers which
made Zora become a women’s
defender as it was not only her mother
who was suffering mistreatments from
her husband but there were several
cases when she had to suffer from
them as well.
Men were on many occasions
aggressive but on most of the
occasions violent treatments were not
carried out at all. Most of the times
those attempt were merely to menace
or warn about what would happen if
they women misbehaved. Zora states
:”In fact on to occasions. I heard my
father threaten to kill my mother if
she ever started towards the gate to
leave him.” (P.570).Despite this air
of superiority the Dust Tracks On A
Road : An autobiography. Exploring
Race & Gender Issues felt which
would have terrified any other woman.
Hurston’s mother was not scared of it
as her children, their care & education
were above everything for her.
Again zora shows she goes against
the grain & she always held her ideas
& beliefs, no matter which or the
consequences, sometimes she presents
the women who surround her as being
able to confront gender based abusive
situation but other times she show that
some women did not do this or that
to not get their husbands angry. Even
though it seems that Hurston’s father
did not like her wife there are
passages that show the opposite as if
of normal married couple it deals
with. Zora said that the woman who
got spoken out threatened to whip her
mother. Mama was very small and the
other woman was husky. But when
papa heard of the threats against
mama he notified the outside woman
that if she could not whip him too.
She had better not bring the mess up.
He was always trying to under rate
her & what she did as if she was not
able to do this & that just because
she was “a poor weak thing.” This
clearly shows that patriarchal society
was still very present in the different
groups of America society. It is
remarkable that even if the majority
of blacks had already been slave or at
least they had people to tell them what
it felt to be such a thing continue to
think that hierarchies & supremacist
ideas would work. She supports the
ideas that a man in physical terms
would always beat a woman but in
other respects they would have
nothing to do with them Hurston’s
revolutionary thoughts about gender
issued were very well defined from
her earliest years. It is even more
shocking that not only were they
colored intellectual people but also
they were colored intellectual women.
The key aspect of this that as women
were conscious about this situation.
Several men as well as were able to
recognize their capacities in some
way. Zora states :
“Later on when they asked
uncle Jim now calline managed
to get into the lady’s house he
smiled sourly” & he said Dat
Axe was her key when they kept
on teasing him he said oh dat
old stubborn woman I married.
You can’t teach her nothing.”
Zora (P. 575)
Even when men confronted the
most obvious situation where women
did something in a proper manner or
showed that they did know how to
manage to do things which were
mostly limited to males. They would
always try to turn things down & try
to undermine their abilities. However,
the issue of racial segregation &
oppression can be still in the 21 st
century & if those autobiographical
or fictional accounts were familiar to
everyone. American citizens people
could be more conscious about what
the colored community had to suffer.
In terms of gender, America was very
traditional in the time Hurston lived
as the role of woman was very limited
to the household & the education of
the children. However Zora gives the
readers her own perspective by
showing that even if she was a black
poor woman. She was able to work
in different fields until she found what
she really wanted to be.
Conclusion :-
It is clear to see that Race & Gender
differences were very present in the
20th century of America. Despite the
several attempts to create a nation
based on equality with ideals that offer
the same opportunities for all the
citizen But actually we understand
through this autobiography now Race
& Gender bais in 20th century of
America. Zora skillfully explained
each & every thing in detail her
autobiography. The present
autobiography expressed exploring
race & gender inequality in the Afro
American society.
References :-
1) Zora Neale Hurston, Dust Track on A
Road, J. B. Lippin Cott. 1942
2) Hurston Zora Neale folklore, memories and
other writings. New York, The library of
America Tones, Sharon Lynette zoog.
3) Giddings, Paula, When & Where I Enter.
The Impact of Black women on Race and
sex in America. Newyork : William
Marrow & company, In (1964)
4) Barros Carolyn (1998) Autobiography :
Narrative of Trans formation. Ann Arbor
University of Michigan press.
 Khalid Yahya Mohammed Fadhael, Dr. K. S. Patil

Abstract
Moral ambiguity refers to the action or situation that has conflicting moral values or
principles. There is no certainty whether the action or situation is right or wrong. In
literature, writers use this literary device for the purpose of adding depth to their
works and capture their audience and challenge them to critically analyze all that is
within his works. Shakespeare is one of the most brilliant writers who use this device
a lot in his writings. This paper aims at finding out the moral ambiguity used by
Shakespeare in the play of Hamlet.

An introduction there are matters that are left to the

Moral ambiguity is a term used to talk individual to decide whether they are
about a situation in which the moral right or wrong, especially in literature.
values or principles are inconsistent. This is because there is no clear right
According to Ogden, moral ambiguity or wrong answer, or because every
refers to the lack of clarity in ethical individual may have different personal
decision-making. It occurs when there perspectives, views and opinions on
is an issue, situation, or question that what the right thing to do would be.
has moral or ethical elements, but the For example, the use of the atomic
morally correct action to take is bomb on Hiroshima and Nagasaki is
unclear, either due to conflicting a famous example of moral ambiguity.
principles, ethical systems, or There are much debates concerning
situational perspectives. the ethical and legal justification for
Marriam-webster online the bombings. Some people especially
dictionary defines moral ambiguity as the supporters believe that the atomic
“a lack of certainty about whether bombings were necessary to bring a
something is right or wrong”. Then swift end to the war with minimal

*PhD Student, Department of English, BAMU, Aurangabad, India. Mob No: 7841999611. E-mail:
khaldyhyf@gmail.com. And
**Research Guide& Associate Prof. Dept. Of English, Siddharth College, Jafrabad. Jalna (MS). Mob
No:7588343439 E-mail: kailas.patil9667@gmail.com.
casualties. Whereas those who oppose situational perspectives” (Urban
the bombings argue that it was dictionary, 2009). In literature, moral
militarily unnecessary. They think that ambiguity is defined as the situations
it was inherently immoral, which was or actions that appear ambiguous and
regarded as a war crime that caused a unclear. The authors don’t identify
devastating loss and deaths to whether these situations or actions are
civilians. So here in this situation right or wrong, good or evil, moral or
there is what is called as moral immoral. They leave the judgement
ambiguity. There are conflicting moral to the readers to decide. They give
values and principles in this situation. them a chance to think and analyze
This paper deals with the use of moral the situation.
ambiguity utilized by Shakespeare in In the script of Hamlet, there are
the play of Hamlet. many situations which are morally
ambiguous. It is full of clouded
The Research Methodology attitudes, mysterious actions and
This study aims at investigating the unclear traits. It is regarded as a
moral ambiguity used in the script of perfect example of moral ambiguity.
Hamlet. The method used for data For example, the ghost which drives
collection is qualitative. An intensive Hamlet to seek revenge is mysterious.
reading of Hamlet script is conducted It could be the actual ghost of his
so as to study the phenomenon of the father, which appears to reveal the
moral ambiguity used in this play. crime of killing his father, or it could
Data sheet is also used in order to be a devil who is keen to betray his
record the collected data from the soul and disturb his glorious life. So
script of Hamlet. Then the researcher it is difficult to decide whether the
explains and analyzes the data ghost is good or bad. It could be good
collected from the script descriptively if its intention is to have Hamlet to
in the form of words and sentences. seek revenge and stand firmly against
the corruption taken place in the state.
Results and Discussion It could be bad in the sense that it
As it was indicated earlier, moral may cause the suffering and complete
ambiguity refers to the lack of clarity destruction to the royal family in
in ethical decision-making. In other particular, and to the whole state in
words, moral ambiguity indicates “the general. Hamlet himself is regarded
type of an issue, situation, or question as a morally ambiguous character.
that has moral or ethical elements, but This is obvious in his attitudes as he
the morally correct action to take is wants to protect his mother and
unclear, either due to conflicting avenge his father’s murder, which are
principles, ethical systems, or considered to be morally good goals.

Besides, Ophelia’s death shows his
emotional and human side. He is
really pained by her suicide. However,
his revengeful actions lead to the
demise of many innocent people,
including Ophelia, which really
displays his evil side that in turn,
creates a moral ambiguity in his
character. He cannot be described as
fully good or fully bad. Shakespeare
has used this type of ambiguity i.e.
moral ambiguity in order to capture
his audience and challenge them to
critically analyze all that is within his
play.
Hamlet’s madness is one of the
issues that is mysteriously depicted
in the play. It is unclear whether his
madness is a result of an actual mental
illness caused by the death of his
father or it is only a pretense of
madness which he adopts so as to
observe Claudius more easily and
achieve the difficult task i.e.
vengeance imposed on him by the
ghost of his father.
Gertrude’s loyalty to the deceased
king seems to be morally ambiguous.
Some critics believe that she is
disloyal woman, using the phrase “that
adulterate beast” uttered by the ghost
as evidence that she had been in love
with Claudius even before Hamlet’s
father had passed away. Besides, her
hasty marriage is also another proof
of her loathsome character, which is
considered as a dilemma to her son
Hamlet who is unsatisfied with her
Moral Ambiguity in Shakespear’s Hamlet
hasty marriage. He cannot endure such
bad deed as it is clearly depicted in
his first soliloquy.
However, some other critics think
that she is a loyal woman, whose
intention is to keep herself and those
around her safe physically and
emotionally. As a result, it is difficult
to decide whether she is a good or
bad character. It is left to the readers
to decide whether what she has done
is right or wrong.
Hamlet’s procrastination is one of
his most conspicuous flaws, which is
considered to be as morally
ambiguous action. In one action he
has got numerous golden opportunities
to kill his uncle, Claudius when he is
praying. However, Hamlet refuses to
kill him when praying, justifying that
Claudius’ soul would go to Heaven
and it is not devout to kill someone
in prayer. He also, according to some
critics, wants to buffer his predilection
towards his mother. He always pauses
for thoughts, which in turn prevent
him from achieving his desired blood
revenge. However, this delay
aggravates Hamlet’s sufferings and
increases his melancholic state. In
addition, many innocent individuals
have lost their lives as a result to this
delay.
Besides, Hamlets’ thought of
committing suicide is one of the
morally ambiguous actions in the play.
His uncle, Claudius kills his father,
marries his mother and takes over the
throne. The ghost of his father asks
him to revenge his death.
Consequently, he starts thinking of
committing suicide which he
considers as a possible and even
desirable solution to end his
sufferings. However, his usual power
of thoughts begins to operate which
prevents him from committing
suicide. He believes that to die is easy
but what comes after death is
extremely annoying. So he is in a
puzzling situation. He is unable to
distinguish the right action from the
wrong one. He is in a puzzle situation.
He can’t decide whether it is better
for him to continue living or to end
his life. But this is left to the audience
to judge the correctness of the action.
These are some of the morally
ambiguous situations used by
Shakespeare in the play of Hamlet.
He utilizes this device in order to
attract the attention of his readers to
the possibility of the existence of
values like honor, dignity, conscience
and love.
Conclusion
The play of Hamlet is full of many
interesting situations, which are
morally ambiguous. This use of this
literary device makes Shakespeare’s
work unique and immortal. He adopts
this device without revealing that
these situations are right or wrong,
good or bad or true or false. He just
depicts them in order to attract the
attention of his audience and leave
them judge the correctness of the
action or situation.
References
 Abrams, Meyer Howard, and Geoffrey
Harpham. A glossary of literary terms.
Cengage learning, 2014.
 Bowditch, Eden Unger. “Ambiguity in
literature: recovering the life of reading.”
(2013).
 Empson, William. “Seven Types of
Ambiguity.” New York: Meriden (1955).
 Mahood, Molly Maureen. Shakespeare’s
wordplay. Routledge, 1988.
 Shakespeare, William. Hamlet: Peacock
books, New Delhi, 2017.
 Shewmaker, Eugene F. Shakespeare’s
Language: A Glossary of Unfamiliar
Words in His Plays and Poems. Facts On
File, 2008.
 Jagannath Vitthalware, Dr. D. Y. Pratishthan’s

Abstract
This research paper focuses on cultural landscape depicted in select native American
novels which are key to understand tribal background of authors. Native American
people have a cultural bond with their native land which has influenced their art and
literature. It becomes necessary for reader to feel and live in cultural landscape
while studying native American novels as setting of the novels is quite different from
that of European and British novels. The native American cultural landscape,
storytelling, creation myths, ceremonies, rites and rituals are key features of
contemporary native American novels which help the reader to analyze and interpret
it.
Key Words: Cultural Landscape, Native, Tribal, Oral, Non-native
I) Introduction: Erdrich’s Tracks are different novels
Native American literature which is which represent varied cultural
also termed as American Indian landscape as they set on native as well
Literature has a huge background of as European locations. The four
cultural and tribal heritage of thousand novels depict different cultural and
years. The year 1968 marked the tribal background of protagonists in
Native American Renaissance period other words of novelists him/herself.
from where actually the said literature House Made of Dawn
got remarkable and specific identity. demonstrates Kiowa Cultural heritage,
The select novels- N. Scott the novel Ceremony highlights Laguna
Momaday’s House Made of Dawn, Pueblo cultural traditions, Allen’s
Leslie Marmon Silko’s Ceremony, novel The Woman who owned The
Paula Gun Allen’s The Woman Who Shadows underlines the importance
Owned The Shadows and Louise Jemez Pueblo traditions whereas
*Assistant Professor
**College of Engineering, Salokhenagar, Kolhapur (MH)
Tracks portrays Ojibwe traditions. It
is important to note here that these
four novels are centered on cultural
landscape of protagonist of the novel.
Thus, the researcher here attempts to
mark the importance of cultural
landscape which is among American
Indian’s life with reference to said
novels.
II) Methodology
Analytical and interpretative method
is used to study the select novels and
culturallandscape depicted in them.
The said novels are thoroughly read,
understood and analyzed by the
researcher. The relevant literature is
being studied and used for reference
to justify the researcher’s points in
the context of cultural landscape.
III) Study Area
The study area of this research paper
is four native American novels and
secondary sources related to it. The
researcher aims to highlight the role
of cultural landscape in native
American’s life. It is necessary to
define cultural landscape which is not
only a piece of land but a collective,
abstract, spiritual power which exists
in the natural cycle of land, plants,
river, mountains, storytelling, native
American ceremonies and rituals.
IV) Analysis of the Select Novels
in the Context of Cultural Land-
scape
Jace Weaver has rightly pointed out
in his book, ‘That People might Live:
Native American Literatures and
Native American Community’that
every mountain and lake had a
meaning for native American’s
identity and faith. The dominant
cultural landscape is reflected in
native American’s culture and
literature (Weaver, 11).
Sean Teuton focuses on two types
of cultural landscape- External and
Internal Landscape. As he pointed out
that external landscape does not mean
only mountain, river, soil, rocks,
animals, plants but also it maintains
relationship among all these elements.
The interior landscape is that place
where perceptions, ideas and beliefs
reside as native Americans are often
influenced by their ancestral
homelands. This interior landscape
bears above relationship to keep
things interlinked. It forms mirror like
reflection of the exterior landscape
(Teuton, 23-24).
So, it is necessary to note here
that the term, ‘cultural landscape’ has
many aspects. Native American
people’s identity, faith, traditions,
rituals, myths are interlinked with
landscape. House Made of Dawn a
novel by N. Scott Momaday is partly
set in Walatowa and partly at Los
Angeles. Momaday’s life experiences
at the place of Jemez Pueblo are
primarily reflected in the novel,House
Made of Dwan. The novel refers to
the incidents which occur at Jemez
Pueblo place. Living in the harmony
of nature is remarkable in the novel.
 A Study of Cultural Landscape Depicted in Native American Novels...
It does not only present beautiful
scenery of natural elements but also
highlights the bond of native people
with their landscape. The events,
incidents of history and contemporary
time are portrayed in connection with
native land. In the preface of fiftieth
anniversary edition of the novel,
Momaday has shared his experiences
when started to write, ‘House Made
of Dawn’ after some gap:
“It was welcome change of
direction, partly because it enabled me
to recollect the landscape of the
southwest and the freedom and
adventure of my boyhood.” (Preface,
House Made of Dawn,2018)
The novel, House Made of Dawn
demonstrates the picture of valleys,
rivers, towns, canyons which is one
of the inseparable aspects of native
American’s life. Kiowa people were
fond of hunting, horse riding/racing,
storytelling, dancing, praying, cutting
woods in the mountain and of working
on field. It must be noted that native
life culture depicted in the novel
creates supportive base for
understanding oral and traditional
elements of native Americans.
It is notable that Abel, the
protagonist of the novel gets healed
only by returning to cultural land and
undergoing by rituals which also can
be performed in association with
elements of cultural landscape. His
illness is due to loss of culture, place
and identity which can not be regained
by undergoing through white doctor’s
treatment but being in company of
native landscape and following tribal
healing process.
Leslie Marmon Silko’s novel,
Ceremonyrepresents that cultural land
which has sacred impact on native
myths, lives, ceremonies, stories.
Tayo’s healing takes place only with
help of returning to his native place.
White medicine and veteran hospital’s
treatment do not make Tayo physically
and mentally fit but when he returns
to the laguna land, grandmother calls
Medicine man Old Ku’oosh to do
their traditional treatment. The old
man Ku’oosh begins with old dialect
full of sentences to describe about
their origins. He re-reads names of
sacred places of Laguna repeatedly to
explain communities working to Tayo.
Tayo responds positively in spite of
his illness whenever old man talks
about the cultural traditions,
mythological figures and places. It is
important to note here that the novel
Ceremony claims that native
American’s belongingness to their
place through their stories,
ceremonies, deities, myths, animals,
birds, rivers, sky can bring back them
out of mental instability which has
been created due the arrival of whites
in native territory.
The landscape, story telling and
healing ceremonies collectively work
effectively as native people had
undergone to this process to be in
connection with their land and
community. Paula Gunn Allen’s The
Woman Who Owned the Shadows
depicts Ephanie’s search for her own
land to recall and form her identity. It
must be noted that it’s her
grandmother’s stories which help
Ephanie to form her native identity
and overcome her frustration in case
of land too.
Ephanie’s suffering and struggle
to search identity ends with her
realization of her own cultural land
and life by recalling her grandmother
stories.
Louise Erdrich’sTracks is set on a
fictional Chippewa (Ojibwe)
reservation and deals extensively with
traditional identity in the context of
the early 20th century.The novel
covers the period from 1912 to 1924.
The European colonists or American
settlers have encroached upon the
freedom of indigenous people. The
Natives have to compromise their
homes, lands, kinships, identities, etc.
during the destructive encroachment.
There was a great upheaval during this
transitional period in the lives of
Native Americans because of famine,
disease, and new religion that is
Christianity. The novel, Tracks also
begins with Nanapush’s telling Lulu,
Fleur ’s daughter and his
granddaughter, about the disease
spread in their community which
wiped families after families.
Moreover, Nanapush also tells Lulu
about the land consumption by the
Colonists. A disaster after disaster
takes place in the lives of tribal folk.
It caused a great change in their lives.
V) Conclusion
It would be apt to state that the native
American people have divine
belongingness to their land which is
reflected in their literature. The novels
– House Made of Dawn, Ceremony,
The Woman Who Owned The Shadows
and Tracks demonstrate life
experiences of its novelists; the
experiences which are centered on
cultural landscape that completes
American Indian’s life by healing
them from impact of Europeans and
helps them to regain their culture and
identity.
References:
1. Momaday N. Scott.House Made of Dawn,
Harper Perennial Modern Classics;
December, 2018Reprint.
2. Silko, Leslie Marmon. Ceremony. Penguin
Books 1986, Reprint.
3. Allen, Paula Gunn. The Woman Who
Owned The Shadows. Spinster Ink Books;
1983.
4. Erdrich, Louise. Tracks. Harper Perennial;
1989.
5. Weaver, Jace.That People might Live-
Native American Literatures and Native
American Community. Oxford University
Press, New York,1997.
6. Teuton Sean. Native American Literature:
A Very Short Introduction. Oxford
University Press, USA, January, 2018.
 Dr. Kailash Ankushrao Atkare

Abstract
Over the last few years, in every sector, working style, work culture, and workplaces
have witnessed a sea change. Where work from home is going seamlessly, even the
interview processes have shifted offline to online. According to industry, recruiting
and hiring experts, virtual interviews are here to stay. However, for you to ace it, we
need to set a lot of things in place at your home as well. if we prepare well, there is
nothing to fear. So, let us briefly recall some important points which needed in
interview. In interview, it is very important to understand our grooming, the
background, the light in the room, your non-verbal language, and of course the
technology; all are very crucial. We have to make the best possible in first impression
only. First impression is the last impression. We will not get second chance to make
first impression.
Key Words: Panel, Interview, Skills, Scenario, pandemic, psychology etc

Introduction: preparation is the only key word to

In brief, we cannot fail to make an
impression because of poor
interviewing skills. Candidates who
showcase a strong virtual presence,
display confidence, and are able to
communicate clearly and build a
natural rapport with the panellists,
prove to be much more successful.
Now we have understood the vital
aspects of the virtual interviews, I am
going to discuss about Group
Discussion and Personal Interview
tips. Always remember, that your
your success at the interview and this
means incorporating the vital
knowledge, the right attitude, correct
body language and the precise
approach. There are 4 C’s which must
be in mind such content, communica-
tion skills, confidence and composure
be as your weapons to ace the both
Group Discussion and the Personal
Interview. For better or worse, virtual
interviews and remote hiring are here
to stay. While there are many

Assistant Professor of English, Deogiri Institute of Engineering and Management Studies, Aurangabad-
Maharashtra-431010
unsurpassed advantages to this, there
are many challenges as well.
The process may be relatively
new; however, you need to do your
bit to ace the nuances of a virtual
interview and nail it. So, let us move
ahead to understand a virtual Group
Discussion and Personal Interview.
The Group Discussion, commonly
referred to as GD, is a crucial and
mass elimination round in an
interview process. And because this
is virtual, challenges are more.
Regardless of whether you are wishing
to get into a top-notch college or
applying for a job, the group
discussion round is a crucial one,
because this round will decide
whether you proceed to the personal
interview round or not; this is a round
that you will have to face in order to
get one step closer to realizing your
aspiration of further education or a
dream job. The GD round helps a
panel analyse and understand every
candidate with respect to their
requirement. Our level of confidence,
team skills, communication,
leadership skills, the respect you carry
for people, your knowledge level and
the list goes on.
Psychology of Audience: The
most crucial aspect of our preparation
is to understand our audience,
psychology of the audience,
understand an interviewer ’s
perspective, understand what they
want to see in a candidate, understand
the purpose of the GD round.
Mastery on Subject: A well-read
and well-informed candidate is what
the panel is waiting for. Hence, we
need a thorough background in current
affairs relating to politics, social
scenarios, and social issues. Thus, all
those who have been avid readers of
newspapers and magazines,
undoubtedly, stand a better chance in
making an impression. Panel lists
value a candidate who can present an
in-depth analysis and support their
points with research, facts and figures
in the GD Round. A group discussion
gives you just 20 minutes to prove
your worth in a group of 8-10
candidates. This is not a trivial task.
Mastery on Communication
Skills, Employability and Soft
Skills: The next crucial aspect is our
communication skills. We will need
to have a decent command over
English. We should have a good
vocabulary as well so that we won’t
find ourselves fumbling with words.
Practice speaking in groups, have
mock GDs with friends and video
record these to review your
performance later. This will not only
help us increase our knowledge but
will also improve our fluency and of
course confidence.
Kinesics (Mastery on Body
Language & Non-Verbal
Skills: Matter Recruiters observe us,
listen to what we say and also listen
to what we don’t say. Our gestures,
posture, facial expressions, and
paralanguage speak more than our
 Changing Scenario and Techniques of Interview Skills
words at times. Since the GD is
virtual, our face is even more being
observed, control our expressions.
Importance of Listening
Skills: In a GD, it is very important
to speak but equally important is to
be a good listener. Showcase your
respect for other speakers by listening
well and not interrupting all the time.
However, time is limited in a GD,
hence don’t let everybody else eat into
our time. Take or grab the opportunity
to enter into the discussion but with
valid points.
Now moving on to the Personal
Interview Round: have reached the
PI round, that means you have sailed
through the GD round. Now it is only
you and the recruiters. The preparation
for the PI doesn’t begin after you clear
a GD, but much before. Now is the
time to prove your worth, show them
that you will be an asset to the
organization. What you can bring to
the table that the other candidates may
not, is important. Your enthusiasm,
your energy, your positivity, your
knowledge and of course yourself and
your smile, everything matters. First
of all, the audience analysis in a
detailed manner as follows:
Homework Matters Know the
Sector: Read about the sector you are
applying to, know the major players
in the sector, understand their
strengths, understand how business is
happening. Know the Organization:
Read about the organization, read
about the business verticals the
organization is into, learn about its
products and services, in fact
everything you can. Know the Profile:
Understand the profile, understand
how you match with the expectations
of the profile. You can prove your
worth when you are able to relate well
and tell the recruiters how you are
the most appropriate candidate.
Anticipate Questions and
Prepare Answers: Believe me, you
can drive the interview by introducing
yourself and adding aspects that you
would want to be questioned on.
Practice giving precise and crisp
answers rather than beating around the
bush. Anticipate what the panel lists
can ask you based on your first
answer. Important Tip is, make the
most of the “Tell us something about
yourself” question. This can help you
to put questions into the recruiters’
minds and mouth. For example, if you
say you love reading books,
automatically the next question is,
name a few books or your favourite
author. You should be prepared.
Anticipate questions based on your
Resume as well.
Use the STAR Approach to
Answer: Whenever you are asked a
behavioural question, use the STAR
approach to answer. This helps to
structure the answer in a proper
manner rather than a haphazard
manner. STAR is an acronym for
Situation, Task, Action, and Result.
For example, a question like ‘Talk
about a challenge you faced, what did
you do?’ Your answer should first talk
about the Situation, then the Task at
hand, move on to the Actions you
undertook and Result achieved. Once
you start putting all your answers
especially those to behavioural
questions, in a structured style, you
come across as a very well-organized
candidate.
Conclusion: Practice and rehearse
are two different words, do seem
synonymous may be. Practice happens
first to put as much as effort as you
can to master a skill; Rehearsal can
be done to see how you perform.
Practice with friends for both GD and
PI; Rehearse and video record mock
GD and PI to review and introspect
how it went. Learn from your
mistakes. An important point, do not
memorise your answers, practice
speaking them over and over again.
Add a few different words each time
so that you come out looking natural
in your answers and not like you learnt
all answers by heart. Also do
remember that you are judged most
in the first five minutes of your
interview so try creating an impact
with your enthusiasm, positivity, and
energy, because during the rest of the
interview, the interviewer would look
for aspects that can help them confirm
and reach a decision about your
candidature. Enter with positivity,
energy, passion, and enthusiasm, exit
on a similar note as well. And don’t
leave the room or the meeting without
reiterating your appropriateness for
the profile. In simple words, convince
them that you are the right hire!
Create that ‘wow’ factor. Remember
there is no magic wand, only your
persistent hard work can be the key
to your success.
References:
1) Adams, Sally. Interviewing for Journalists.
New York: Routledge, 2001.
2) Anderson, Rob and Killenberg, George M.
Interviewing: Speaking, Listening and
Learning for Professional Life Mountain
View, CA: Mayfield Publishing, 1999.
3) Beaman, Jim. Interviewing for Radio. New
York: Routledge, 2000.
4) Clayman, Steven and John Heritage. The
News Interview: Journalists and Public
Figures on the Air. New York: Cambridge
University Press, 2002.
5) Donaghy, William. The Interview: Skills
and Applications. Glenview, IL: Scott,
Foresman, 1990.
6) Douglas, Jack D. Creative Interviewing.
Beverly Hills: Sage Publications, 1985.
7) Gottlieb, Marvin R. Interview. New York:
Longman, 1998.
8) Gross, Terry. All I Did Was Ask:
Conversations with Writers, Actors,
Musicians and Artists. New York:
Hyperion, 2004.
9) Huber, Jack, and Dean Diggins.
Interviewing the World’s Top Interviewers.
New York: S.P.I. Books, 1992.
10) Metzler, Ken. Creative Interviewing.
Boston: Allyn and Bacon, 1997.
11) Rafe, Stephen C. Mastering the News
Media Interview: How to Do Successful
Television, Radio & Print Interviews. New
York: Harper, 1991.
 Laxmikant H. Kapgate*, Dr. Shriram Gahane**

Abstract
Marginalization is the practice by which something or somebody is compelled to the
periphery of a group and given less weight. This is primarily a psychological sensation
that occurs when a minority or sub-group is rejected and his\her necessities are
underestimated. In the novels of Nigerian author Buchi Emecheta, the main characters
are often marginalized in various ways. These characters are often women and
children who are marginalized by patriarchal and colonial societies. In her novels,
Emecheta portrays the struggle of these marginalized characters as they navigate a
world that is stacked against them. Many of her characters are subjected to poverty,
domestic abuse, discrimination, and lack of education. Emecheta’s work throws a
light on the ways in which these marginalized groups are affected by societal issues,
and she also highlights the resilience and strength of these characters in the face of
adversity.
Keyword: Oppression, Marginalization, Discrimination, Cultural Identity,

Introduction: backgrounds and resist the cultural

Buchi Emecheta is a Nigerian hegemony imposed upon them by
novelist, who is known for her writing colonialism and traditional society.
on the experiences of women and For example, in “The Joys of
marginalized groups in Nigeria, Motherhood” the main character, Nnu
particularly in the context of the Ego, struggles to reconcile her
country’s history of colonialism and traditional Igbo culture with the
the ongoing struggle for independence pressures of British colonialism and
and equality. In her novels, Emecheta the changing expectations of modern
often portrays the struggle of her Nigerian society. Similarly, in “Second
characters as they navigate the Class Citizen,” the main character,
complexities of their cultural Adah, faces discrimination and

*PhD Scholar, Gondwana University, Gadchiroli (MS)

**Associate professor, Adarsh Arts and Commerce College, Desaiganj
marginalization as a result of her
gender, race, and class, and she must
navigate the conflicting cultural norms
of Nigeria and Britain.
By highlighting the experiences of
marginalized groups and critiquing the
ways in which culture can be used to
justify discrimination and oppression,
Emecheta’s novels are often seen as
powerful voices against cultural
hegemony. She is also considered as
one of the strongest voice for gender
equality in Nigeria
Significance of Study
 Historical context: Nigeria has
a complex and varied history,
shaped by its pre-colonial
cultures, colonial rule, and
post-colonial politics.
Understanding how these
different forces have interacted
to shape Nigerian society and
culture is essential for
understanding the current
issues of cultural hegemony
and marginalization in the
country.
 Social justice: Cultural
hegemony and marginalization
have serious social and
economic consequences for the
individuals and groups affected
by them. By studying these
issues, scholars and
policymakers can better
understand the mechanisms
driving marginalization and
develop strategies to address
them.
Research Methodology:
The research study deeply examined
the novels to uncover the concepts and
themes that they contained, using the
ideas of oppressed people and cultural
alienation as the hypothetical
framework for the investigation. The
researchers have also peeped into the
primary text to understand the shades
of meaning and to investigate the
conceptual investigation of Buchi
Emecheta’s novels: Second Class
Citizen (SCC) and The Bride
Price(TBP).
Evaluation of the Selected Texts
In both of Buchi Emecheta’s novels-
“Second-Class Citizen” and “The
Bride Price,” cultural discrimination
plays a significant role in the
marginalization of the main
characters. In Second-Class Citizen
(1975), Adah, the main character,
experiences cultural discrimination as
a result of being a Black woman living
in Nigeria in the 1950s and 1960s.
Adah is expected to conform to
traditional Nigerian gender roles and
customs, which limit her opportunities
and restrict her freedom. She is also
discriminated against by the white
British colonial society that rules over
Nigeria at the time, which views her
as an inferior “second-class citizen.”
In Nigeria, Adah is expected to
conform to traditional gender roles,
 Cultural Discrimination as a Means of Marginalization...
and she is constantly reminded that
as a woman, she is not as valuable as
a man. She is also discriminated
against because of her class, as she is
from a poor background and is not
able to afford the same opportunities
as wealthier individuals. Adah’s
experiences of marginalization are
heightened when she moves to
England with her husband. In
England, she faces racism from the
white British people, who view her
as an inferior “second-class citizen.”
Adah also experiences financial and
emotional difficulties, and she feels
like an outsider in a society where
she does not belong.
Buchi Emecheta’s novel The
Bride Price (1976) is a powerful and
influential work that deals with the
theme of cultural discrimination and
marginalization. Set in Nigeria, the
novel centers around the character of
Aku-nna, a young girl who is forced
to marry against her will due to the
bride price her family has to pay.The
novel depicts the tradition of bride
price as a means of oppressing women
and perpetuating the marginalization
and cultural hegemony of certain
groups. The novel points out the
cultural discrimination and the impact
of traditional customs and beliefs on
the lives of individuals, particularly
women and girls. Through the
character of Aku-nna, the novel
portrays the ways in which traditional
customs can be used to control and
exploit women, and how this practice
can lead to poverty, poor health, and
reduced educational and employment
opportunities. This discrimination
does not end here. While portraying
the characters, Emecheta writes, “Ma
Blackie was a huge woman, as tall
and straight as tree, with extremely
black, shiny skin. (1) Emecheta’s The
Bride Price is a powerful voice
against the cultural discrimination and
marginalization of women, and it
highlights the importance of
challenging traditional customs and
beliefs that perpetuate these issues.
The novel is widely acclaimed for the
insight it provides into the
complexities of Nigerian society, and
for its powerful feminist message. It
has been translated into several
languages and is considered an
important work of African literature.In
both novels, the main characters are
forced to navigate the complexities of
their cultural backgrounds while also
resisting the discrimination and
marginalization they face. Emecheta’s
novels offer a critical examination of
the ways in which cultural customs
and traditions can be used to justify
discrimination and marginalization,
and they highlight the importance of
individual agency and resistance in the
face of such injustices. It is important
to note that cultural discrimination
should not be confused with cultural
sensitivity or respect to other culture.
Cultural respect and understanding
should be encouraged, cultural
discrimination is a means to exclude
and marginalize certain group of
people based on their belonging to a
certain culture or cultural practices.
Conclusion
In a nutshell, The Second Class
Citizen and The Bride Price are
deeply committed to the theme of References:
cultural hegemony as a means of
marginalization. Traditional ethos,
societal customs, cultural conflicts and
the treatment of subordination have
transformed the socio-cultural
temperament of the African lives.
Most of the times colonialism
attempts to dislocate or create
diversion in order to upward the sense
of marginalization. Emecheta’s novels
illustrate the most extensive and
touching interpretation of the African
lives who were victimized and
marginalized at the hand of cultural
code. Through Adah’s experiences, the 8) Falola, Toyin. Understanding Modern
novel illustrates the ways in which
discrimination can intersect and
compound, making it even more
difficult for marginalized individuals
to achieve equality and upward
mobility. The novel also touches on
themes of gender and class inequality,
as Adah struggles to navigate a society
that is not only racist, but also
patriarchal and classist. The novels
explore the negative effects of this
traditional practice on individuals and
families, and how it can perpetuate
discrimination and inequality.
1) Africa and the North: Between
Globalization and Marginalization. Ed.
Gorm Rye Olsen, Ulf Engel. United
Kingdom, Taylor & Francis, 2004.
2) Achebe, Chinua. Things Fall Apart. United
Kingdom, Penguin Books Limited, 2013.
3) Ashcroft, Bill, Gareth Griffith and Helen
Tiffin, Empire Writes Back: Theory and
Practice in Post-Colonial Literature,
Routledge, 1989.
4) Banerjee, Prantik. Cultural Studies: Text
and Context. Nagpur, Dattsons. 2021.
5) E m e c h e t a , B u c h i . S e c o n d - c l a s s
Citizen. New York: G. Brazilier, 1975.
6) Emecheta, Buchi. The Bride Price. China:
Oxford University Press, 1976.
7) Fanon, Frantz. The Wretched of the Earth.
New Delhi. Penguin, 2001.
Nigeria: Ethnicity, Democracy, and
Development. India, Cambridge University
Press, 2021.
9) Said, Edward. Orientalism: Western
Conceptions of the Orient. New Delhi.
Penguin, 2016.
 Tulashiram Ankushrao Atkare

Abstract
The present paper has focus on the thought experimentation of music and science
fiction from different perspectives, such as Music has crossed all the boundaries of
nationality, caste, creed, panth, sampraday, religion, regional, state and national
and international. That’s why it is called universal language in today’s world. The
basic aims and objective of the present paper is to focus on the need and importance
of music, to elaborate features of music, state some recommendation to the new
research students. Hindustani music is the classical music tradition of north India. It
can be traced back to distinctive musical practices from the 8th and 9th centuries A.
D. by the 12th and 13th centuries waves of invaders from West and Central Asia
brought their musical cultures to north India.
Keywords: Experiment, thought, music, classical, western, eastern,

Introduction: India is home to a diversity of folk

The present form of Hindustani music
thus represents a confluence of foreign
influences with indigenous practices.
The tradition consists of two major
subgenres, dhrupad and khayal and a
group of semi-classical subgenres
broadly categorized as the ‘thumri’
family. Instrumental musicians may
perform in any one of or a blend of
these formats. Hindustani music
shares with Carnatic music the basic
principles of raga (melodic
frameworks) and tala (rhythmic
cycles), and performances feature both
compositions as well as improvisation.
music. Each form is intimately tied
to a particular community or region,
but dwells on themes that are
universal. Some forms are elaborate
and performed only by trained artistes,
while others are simple enough for
the whole community to participate
in. Dance is often intertwined with
folk music. The small samples of folk
music forms here have been
categorized according to their
particular contexts, but in reality their
practice is flexible.
Songs of Legends and heroes:-
Legends of heroes and gods are kept

Research Student, Department of Music, Dr. Babasaheb Ambedkar Marathwada University, Aurangabad
alive through oral histories and songs.
The themes are universal, tragic tales
of star-crossed lovers and heroic
accounts of the triumph of good over
evil but they vary from one region to
the next
Songs of celebration:- Diwali
and Dussehra are celebrated across the
country with a riot of color and sound.
Other festivals are marked across state
or geographic regions. Local deities
are commemorated with festivities
within a village or village cluster.
Irrespective of the scale, festivals
bring communities together with song
and dance.
Songs of Life:- Our lives are
dotted by events big and small,
marking the passage of time. In India,
every first be it a baby’s first morsel
of food or the commencement of a
child’s education is steeped in
ceremony. These life events are
celebrated and chronicled in songs.
Songs of struggle:- Emotions ran
high as the movement for
independence from British rule
peaked. The promise of a free nation
brought hope, yet people across the
country were subject to large and
small acts of injustice and oppression.
The senseless loss of life during World
War II, the horror of the Bengal
famine of 1943 that claimed 1.5
million lives, and the everyday
struggles of peasants against
subjugation were etched in public
memory. Music served as the means
to tell these stories in ways that
conveyed far more than words alone
ever could.
Patriotism in Popular culture:
– When India began a new chapter as
a sovereign democracy, cinema was
claiming the hearts and minds of its
people, mirroring and magnifying
their emotions and aspirations. The
prevailing national sentiment was one
of patriotism, and it found powerful
expression in film songs. Through the
decades, these songs have united
legions of Indians over their love for
the country. Patriotism in song has
also proven to be good business for
producers, especially in the 21st
century, when sporting arenas have
become the new battlefields. Numbers
like ‘Chak de! India’ from the 2007
movie by the same name and
‘Maatujhe salaam’ by AR Rahman
become anthems that unite across all
divides.
Nation of storytellers:– When it
first began, the movie industry
attracted artists and technicians from
the world of theatre. They brought
ideas about performance, drama,
staging and storytelling to the new
medium. Music, an integral part of
theatre, found a place in cinema as
well. Early silent films were
accompanied by live orchestras, and
songs were so important in the early
talkies that someone even suggested
they be called “singies” instead. Music
continues to be a vital part of our films
today. Therefore, the current study
examined the role of meaningful
 Thought Experimentation of Music and Science...

compared to pleasurable music on film, but also concerning reflections

listeners’ emotional experiences, about one’s own life and thoughts
feelings of connectedness, and about future moral intentions, such as,
altruistic behaviors. Findings revealed “useing every minute to let people
that listening to meaningful music know that you love them”. These
leads to stronger feelings of being introspective thoughts about what is
moved, having a lump in one’s throat important and meaningful in life have
and tears crying, more contemplation, been conceptualized as contemplation.
a stronger motivation to seek what It appears that the more moving a film
matters in life, and a stronger desire is, the stronger the reflective thoughts
to express love to close others, in its viewers. As listening to music
compared to listening to pleasurable seems to be able to evoke an intense
music. In sum, meaningful and experience of being moved, touched,
pleasurable music can evoke a or inspired, it is likely that it will also
different mix of emotions, however, trigger contemplation similar to
both are strong and open our hearts meaningful films.
to others. Physical reactions upon
listening: Physical indicators of
Theoretical background: meaningful affect were assessed with
Listening to music as a transcendent seven bodily reactions borrowing from
experience: In their most recent work, previous research, including “Lump
scholars in the field of positive media in throat” and “Tears crying”. The
psychology have identified research reaction “Goosebumps” was added as
designed to investigate and understand this is another important physical
self-transcendent media experiences response to music (Hodges, 2016;
as essential to moving the field Cronbach’s  = .743). Physical
forward. Self-transcendence refers to indicators of pleasure were assessed
“a motivational state in which the with four items, including: “Light
person seeks something beyond bouncy” and “Laughter”. For all
personal benefit, for example, the physical reactions, participants were
furtherance of some greater cause, asked to indicate how much they
union with a power beyond the self, experienced each reaction. Response
and/ or service to others as an options were: 1 = Not at All to 7 =
expression of identification beyond Very Much.
the personal ego”. Motivations upon listening : To
Music and contemplation: assess motivational outcomes upon
Watching a meaningful film often listening, participants were presented
provides insights about life. These a list of ways the music may have
thoughts are not only related to the motivated them to behave, including
both moral motivations and
motivations not related to meaning
making. After the half-sentence: “As
a result of listening to this song/ music
piece I (more or less) feel like “
motivations were presented, such as:
“seek what really matters in life,” and
“make people laugh”. Participants
were asked to indicate the extent to
which each motivation applied to
them. Response options were: 1 =
Much Less to 9 = Much More.
Spontaneous motivations to
connect: Spontaneous reactions and
motivations concerning connectedness
were assessed with the Twenty
Statements Test. After listening to the
music, participants were asked to
describe the strongest emotion they
felt while listening.
Altruistic behavior: Altruism
was captured with whether or not the
participants donated to charity at the
end of the study. Upon finishing the
posttest questionnaire, the participants
received the following instruction:
“For your participation, you receive a
voucher of 5 euro. Obviously, you can
keep it, but you can also give it away
to help others. For this study, you can
donate your voucher to the foundation
De Vrolijkheid. He has organized
weekly music lessons and workshops
at many asylum seekers centers,
because they believe in the power of
art and because music plays a huge
connecting force.
Control variables: In the
analyses, the following potential
confounders were included: sex
(Panksepp, 1995; Pohling & Diessner,
2016; Raney et al., 2018), age (Oliver
& Raney, 2011), currently singing or
playing an instrument and how many
minutes the participants listened to
music every day (Molnar-Szakacs,
2017).
References:
1) Balkwill, L. L., and Thompson, W. (1999).
A cross-cultural investigation of emotion
in music: psychophysical and cultural cues.
2) Bowling, D. L., Sundararajan, J., Han, S.,
and Purves, D. (2012). Expression of
emotion ineastern and western music
mirrors vocalization.
3) Fritz, T., Jentschke, S., Gosselin, N.,
Sammler, D., Peretz, I., Turner, R., et al.
(2009). Universal recognition of three basic
emotions in music. Curr. Biol. 19, 573–
576.
4) Jairazbhoy, N. A. (1995). The Raags of
North Indian Music: Their Structure and
Evolution, 2nd Edn. Mumbai: Popular
Press Pvt. Ltd.
5) Juslin, P. N., and Sloboda, J. A. (2011).
Handbook of Music and Emotions: Theory,
Research, Applications. Oxford, UK:
Oxford University Press.
 Dr. Pramod Machhindra Nile

Abstract
The present research paper tries to highlight the depiction of cast system in some
selected Indian English novels. As we know India is a huge country. People having
faith in different caste, creed and religion live here happily and peacefully. Apart
from this there is a linguistic variety as well. More than 100 languages are spoken
here.
Key words: Caste-system, Indian Novels

Introduction: caste system. They were great social

Caste-system is a curse to Indian
society. Thousands years ago people
were recognized by the profession
they do. Later on as per their
profession people started recognizing
each other as per their caste system.
As the years passed it took serious
turn. People from upper caste started
considering themselves superior and
treated others inferior. Centuries
passed, rulers changed, first Hindu
kings, then Mughals, then Britishers
but social condition of lower class
remained the same. At the end of the
19 th and early 20 th century social
reformers like Mahatma Jyotiba
Phule, Rajashri Shau Maharaj, Dr. B.
R. Ambedkar did their level best to
change this situation and eradicate the
reformers and thinkers. After India
getting independence on 15 th August
1947 situation changed drastically.
Literature is the reflection of the
society. Whatever happens in the
society is reflected in literature.
During the pre- independence and
post-independence era many writers
raised and they started contributing
and enriching the literature through
their poetry, novels, dramas etc.
The present research paper will
focus on selected Indian novelists like
Mulk Raj Anand’s Untouchable, Raja
Rao’s Kanthapura, Shanta Rameswar
Rao’s Children of God, Rohinton
Mistry’s , A Fine Balance, Arundhati
Roy’s The God of Small Things, and

Assistant Professor in English, Kohinoor Arts Commerce and Science College Khultabad, Taq: Khultabad,
Dist: Aurangabad.
Aravind Adiga’s The White Tiger etc.
and the theme of caste in it.
Muk Raj Anand has written
Untouchable in 193. It charts the path
of one day in the life of a young man
named Bakha. Bakha is a member of
the Untouchables, a designation for
people so far below even the lowest
caste in Indian society that they are
considered outside of the system. His
job is to sweep streets and latrines
for the upper class, who are forbidden
from cleaning or touching human
waste. Because he was born as an
Untouchable, this will be Bakha&#
39;s job for his entire life, unless there
are reforms in India. The entire novel
takes place on one day of Bakha’s
life, a day in which his tolerance for
the mistreatment endured by the lower
castes begins to erode. At the time of
this novel’s publication, the caste
system dominated India. The author
imploring the high caste readers
through his description of Bakha and
his family are suffering, to consider
the plight of their low-caste
countrymen.
One of the finest Indian authors
Raja Rao Raja wrote and published
Kanthapura in 1938. It depicts Indian
struggle for independence. This novel
depicts the village life of Kanthapura,
which is a small south Indian village
and the impact of great freedom
fighter Mahatma Gandhi and its
thought on it. Kanthapura depicts
caste system in India. In this book
Raja rao shows high caste Brahmin
and the low caste Pariahs. People of
this village from all caste come
together for the celebration of festival
only. Kenchamma which is a local
deity protects the village is believed
by the villagers.
Shanta Rameswar Rao wrote a
novel Children of God (1976). It
depicts typical temple-town in
Southern India which shows a story
of the Harijan community. It is a
Representative novel of the sorrows
of down trodden community of India.
Rohinton Mistry was born in the year
1952 in Mumbai. He went to Canada
later on. He has written the novel A
Fine Balance (1995). It depicts the
caste system in India. Set during the
Emergency in the early to mid-1970s,
the saga takes us on an unforgettable
journey into the lives of four ill-fated
individuals. The book exposes the
changes in Indian society from
independence in 1947 to the
Emergency declared by Indian Prime
Minister Indira Gandhi. Mistry was
generally critical of Indira Gandhi in
the book. She, however, is never
referred to by name by any of the
characters, and is instead called
simply &quot;the Prime Minister&
quot;. The characters, from diverse
backgrounds, are brought together by
economic forces changing India.
The God of Small Things (1997)
was written in 1997 by Arundhati Roy.
It shows the laws of India & caste
system are broken by the characters
of Ammu and Velutha, an
 Depiction of Caste-system in Some Selected...
Untouchable or Paravan. Velutha
works at the Paradise Pickles and
Preserves Factory owned by Ammu
& family. Aravind Adiga was born in
Madras (now Chennai) on 23 October
1974 to Dr. K. Madhava Adiga and
Usha Adiga from Mangalore. The
White Tiger (2008) is the splendid
debut and Man-Booker Prize winning
novel by Aravind Adiga which gives
the world a glimpse of the life of a
servant in modern day India trying to
escape the darkness and become free.
The book covers the harsh truths of a
modern global economy and its
crushing effects on the working class.
With themes ranging from poverty,
religious tensions, families all the way
to political and police corruption in
this booming country. The White Tiger
examines the dark underbelly of
contemporary Indian society, its caste
system, and its place in the globalized
world through the tale of an
entrepreneur escaping rural poverty.
Thus the present research paper
discusses caste-system depicted in the
selected Indian English novel. We are
fully aware that this is a big issue. It
is very difficult to cover all aspect of
this issue in this paper. But the present
paper has tried to show a glimpse of
hope that after getting independence
we are on the verge on the eradication
of caste-system in our country.
Reference:
1) Adiga Arvind, The White Tiger: A Novel.
Atlantic Books, Ltd (UK), 2008
2) Anand, Mulk Raj, Untouchable 1940.
Published: Harmondsworth: Penguin
Books.
3) Mistry Rohinton 1995 A Fine Balance is
the second novel by, published by Mc
Clelland and Stewart.
4) Rao Raja Kanthapura (1938), Orient
Paperbacks.
5) Rao Shanta Rameshwar 1976 Children of
God; Author, Publisher, Orient Longman.
6) Roy Arundati, The God of Small Things,
1997, Random House (USA) Random
House of Canada (Canada) Harper Collins
(UK) RST India Ink &amp; Penguin
Books (India)
 Dr. Zeba Siddiqui

Abstract
Arundhati Roy is one of the most renowned Indian English novelists and essayists. If
studied minutely one can find that she is known for the raising issues related to
humanity, its survival on the planet, issues related to day-to-day life, society, its
division into different castes and classes, position of different castes in the society
and religion. The novel, The God of Small Things of Arundhati Roy is an award-
winning novel, which apart from other issues, focuses on the plight of Dalit families
in the caste ridden society and its struggle for survival in day -to -day life. In this
article an effort is being made to see how far Arundhati Roy has been succeeded in
depicting the condition of Dalits in her novel, The God of Small Things.
Keywords: society and Condition of Dalits

Introduction: casteism in India.

Suzanna Arundhati Roy, born on Novel ‘The God of Small Things,
November 24, Shillong, Meghalaya, which won the prestigious Booker
is a notable Indian writer who is best Prize in 1997 was written in the same
known for her award-winning debut year. This is one of the most
novel ‘The God of Small Things’. The celebrated novels in the field of Indian
novel thereby, became the best-selling writing in English, which scrutinizes
book by a non-expatriate Indian the elements of casteism, male
author. Roy is also known for her patriarchy and class exploitation. In
involvement in environmental and this novel Roy has truthfully
human rights causes. The novel under highlighted the predicament of the
discussion examines how small, Dalits in an orthodox and tradition-
apparently insignificant and bound society where they are treated
meaningless things shape people’s based on their caste and religion.
behaviour and their lives. The novel Hence, they are treated as inferior and
also analyses the enduring effects of subjugated groups in the hierarchical
Assistant Professor, Department of English, VIVA College, Mumbai (MS), India
 Condition of Dalits as Depicted in the Novel ‘The God of Small Things’...
social structure and thus, they are
suppressed in the society repeatedly.
Dalits and the other marginal
voices have found a perfect platform
at literary forums be it feministic
writing, queer theories, displaced
writings of Diaspora or Dalit writings.
Since 1935 untouchables have been
called as “scheduled castes”. They are
also called by the name Harijan,
which was given by Mahatma Gandhi
and which means ‘The Children of
God.’ More recently these peoples
have referred themselves as Dalits.
But, despite of social, economic,
political and developmental
endeavours, Dalits are still at the
periphery in the mainstream society.
The term Dalit means broken,
scattered, downtrodden or oppressed
and it has its origin in Sanskrit and
Hindi word Dalita, which literally
means oppressed. Dalit is a term
mostly used for the castes in India that
have been subjected to untouchability.
Dalits are the ones who are socially
oppressed, culturally neglected and
economically exploited. Even after
many years of Dalit movement, it can
be seen that, the Dalit’s are still being
disregarded intentionally by diverse
social platforms and denied various
opportunities. Dalits, treated an
outcaste of the society, are exploited
and oppressed to the extremity. This
disgraceful and degrading status has
led them to repression, exploitation,
subjugation and dehumanization,
culminating into their cultural silence.
Apart from being a novelist,
Arundhati Roy is also an
environmentalist, political analyst and
a supporter of minority culture. She
has spent her childhood at Ayemenem
in Kerala and has embodied her
childhood memories in her novel The
God of Small Things. The said novel
is set in Kerala, India, during late
1960’s when communism clattered the
age-old caste system. The referred
novel of Arundhati Roy created
international awareness regarding the
major problems related to caste
system in India. Through this novel,
Roy exposes and unmasks the
horrifying realities of rigid social
classes and creed. She also tries to
find out the historical roots of these
realities and develops intense insights
into the ways in which human
desperation and desire arise from the
confines of a firmly established caste
society.
One of the major characters of this
novel Velutha, faces much
discrimination because of his caste
and culture in a hostile and caste-
ridden society. In this novel, for the
first time, Velutha is sighted on the
canvas of the novel when Ammu, the
daughter of Pappachi and Mamachi
comes back leaving her husband and
joins the Pickle’s factory established
by her mother, which is currently run
by his brother Chacko. Velutha who
is working in the Pickle’s factory prior
to joining it by Ammu, is already
discriminated by the factory owner
because he belongs to the Dalit caste.
He is not only ill-treated but he is
paid low salary in comparison of those
who belong to the upper caste. In
these circumstances Ammu enters in
the life of Velutha. At the first sight
Velutha develops a soft corner for
Ammu. Her mother Mammachi who
always tried to show herself rational
and allowed her son Chacko to have
female friends and his female friends
were even allowed to come to the
house but the same mother did not
allow Ammu to have relation and
develop friendship with Velutha. The
obvious reason was Velutha’s caste.
From the novel it is apparent that
Velutha is a representative of
untouchables, Dalits, or of suppressed
class. Velutha is Vellya Paapen’s son
and Ammu’s daughter Rahel’s most
beloved friend. Velutha and his family
live on the bank of the river because,
they do not have a choice as they are
socially marginalized. He works in
Mammachi’s Paradise Pickles &
Preserves factory. People like
Mammachi and Baby Kochamma,
treat him as an outcaste because he is
an untouchable. Velutha, a Paravan by
birth, faces much discrimination both
in his personal and public life. In this
novel Velutha is seen cheated by
everyone. He is the typical example
of the members of the suppressed and
oppressed groups who are just seen
as the easy puppet and vote bank of
the politicians and suffers a lot in the
process of caste system.
In the year 1957, under
Elamkulam Manakkal Sankaran
Namboodiripad, popularly known as
EMS, Kerala became the first Indian
state to elect a communist
government. In Kerala the Syrian
Christians were, by and large, the
wealthy estate-owning feudal lords,
and for them communism represented
a fate, worse than death. Even though
communism does not believe in
discrimination, Velutha faces much
discrimination and Communist Party
is apparently shown unable to deal
with the complex social and political
issues. Comrade Pillai’s double
standards are also seen when despite
his slogans of ‘caste is class,
comrades’ he deliberately distances
himself from the innocent Velutha in
order to maintain the support of
Chacko’s other workers who do not
like working with a low caste and
class people like the untouchables or
the Paravans. Even though Pillai is
aware that Velutha is innocent he
could not get political protection from
Pillai to escape the anger and hate of
the higher class for his private gains.
This is evident from his grabbing the
factory and becoming leader. Through
the character of Velutha, Arundhati
Roy focusses on the deep-rooted evils
of caste segregations and caste
stratifications, which are pervasive
even to this day. Though officially,
the caste system has been abolished,
the innocent Velutha does not even
have common human rights. He is
 Condition of Dalits as Depicted in the Novel ‘The God of Small Things’...
treated very badly by the society, and
is a victim of cruel, brutal and rigid
caste system that has pervaded all
cultures. Roy in her novel ‘The God
of Small Things’ has highlighted the
predicament of the backward classes
in conservative and tradition-bound
societies where they are treated as
inferior and subjugated groups in
hierarchical social structure. The
innocent Velutha suffers from the
worst sort of marginalization in the
orthodox and highly stratified Indian
society. Roy analyses how these
differences of caste, class, gender, and
race affect the innocent lives and
human relationships.
To conclude it can be said that
Arundhati Roy through the novel ‘The
God of Small Things’ presents a
pessimistic picture of the society.
Velutha is wrongly accused of
kidnapping Estha and Rahel, raping
Ammu and murdering Sophie Mol.
With the death of innocent Veltutha,
who was a highly efficient and skilled
carpenter, once again the ray of hope
seems disappearing. The Indian caste
system, the role of communism in
Kerala, the ugly face of the society,
the complex nature of relationships,
the predicament of the characters and
the love laws that govern these
characters serve to remind us many
changes that need to be brought soon
in the society. People like Velutha, the
God of small things and an
untouchable and many others like him
can never co-exist peacefully with the
touchable community as long as the
disgrace of untouchability is attached
to them. Ammu, another untouchable
within the pure touchable Syrian
community cannot pursue happiness
because her happiness threatens the
existing order, and the society takes
every possible step to stop her for
trying to bring change in the existing
system 17 . The sufferings and the
predicaments of the characters like
Velutha and Ammu emphasize the
urgent need for change in the society.
References:
1) Ginni, Rani. (2014). “Articulating the
voiceless: A study of P. Sivakami’s The
Grip of Change”, RSIRJLE Gwalior, Vol.
II, Issue. II, May.
2) Roy, Arundhati. (1997). The God of Small
Things. Penguin India. PP. 73-74
3) Mor, Sushil. (2015). Protest Against
Socioeconomic in Arundhati Roy’s The god
of Small Things. IJITKM, Vol-8, No.2. Jan-
Jun.
4) Alam M Khurshid. Untouchables in The
God of Small Things. The Literature and
Culture of the Indian subcontinent (South
Asia) in the postcolonial web.
5) Dr. Zeba Siddiqui. (2022). Environmental
Culture and Ecofeminism in Selected
Indian Women’s Novels. Educational
Publishing House, New Delhi.
 Dr. Arya D. W.*, Miss. Kendre S. A.**

Abstract
House Made of Dawn is a bildungsroman authored by a Native American writer, N.
Scott Momaday. The novel deals with the spiritual and psychological development of
its protagonist named, Abel. The protagonist of the novel belonged to a Native
American tribe who lived in the reservations provided to them. In the initial phase of
the novel, the protagonist was completely disturbed and devastated. His inclination
towards his grandfather, his tribe, his rituals and tradition was getting lesser day by
day. Because of this, Abel’s life completely collapses. Fortunately, Abel heard the
stories related to Navajo myth. That is, he heard the stories of Native American
tribes, their tradition and culture which help him to revive his own spirit. Finally,
Abel returns to his grandfather after listening the Navajo myth. Thus, the present
research work highlights the significance of the novel ‘House Made of Dawn’ in
Native American literature. It also observes and studies the moral and psychological
development of the protagonist Abel, throughout the novel.
Keywords: Native American, Culture, Novel, Bildungsroman.

Introduction: mother, a writer. Momaday’s father

The novel ‘House Made of Dawn’, is
authored by a renowned native
American writer N. Scott Momaday.
His contribution to Native American
Renaissance is remarkable. He is a
poet, playwright and a novelist who
celebrate Native American art and
tradition through his works. The
tradition of art began from his home
itself, as his father was a painter and
was of Kiowa nation, so Momadat
too, was a member of Kiowa tribe.
Apart from this, Navarre Scott
Momaday is a photographer and a
professor of English. The novel
mentioned in present research paper,
‘House Made of Dawn’, was his first
novel. It was published in 1968 and
was awarded Pulitzer Prize for Fiction
in 1969. Thus, his novel was very

*Head, Dept. of English, Swami Ramanand Teerth Mahavidyalaya, Ambajogai.

**Assistant Professor, Swami Ramanand Teerth Mahavidyalaya, Ambajogai.
 Depiction of Native American Culture in...

significant in Native American Study Area:

literature. The novel ‘House Made of The present research paper deals with
Dawn’ was planned to be written as a Native American Literature. A
poetry collection, but then shaped into bildungsroman authored by
a novel. The novel have an N. Scott Momaday is studied in
autobiographical touch as Abel, the this research work. Many historical
protagonist of the novel, also stayed and cultural stories related to Native
away from the mainstream society, Americans are mentioned in this
experiencing reservation and growing novel. All those stories help the
up on them, attending the school and protagonist to grow spiritually and
finally teaching at different psychologically. Thus, the present
research work studies House Made of
universities. All these things were
Dawn as a bildungsroman. It also
lived and experienced by Navarre
studies the Native American Culture
Scott Momaday himself. He gave his
through the stories mentioned in the
real life experiences an imaginary
novel.
touch, and compiled those experiences
into a novel- ‘House Made of Dawn’. Results & Discussion:
This novel is studied as a ‘House Made of Dawn’ is a renowned
bildungsroman, as the protagonist has novel authored by a Native American
developed morally and writer N. Scott Momaday. It depicts
psychologically, throughout the novel. the Native American and tribal culture
A feature film based on this novel was through many of its incidences. The
also released in 1972. novel also throws some light on the
consequences of Second World War.
Material & Methodology: This novel has four parts- The
The present research paper, being Longhair, The Priest of the Sun, The
literary, deals with the novel titled Night Chanter, and The Dawn Runner.
‘House Made of Dawn’ written by N. The story and themes of all the four
Scott Momaday. This novel is the parts revolve around Abel, the
primary source of the present research protagonist of the novel. From the first
work. The critical appreciations and part to the fourth, the protagonist faces
many troubles and hurdles, but still
analysis of this novel are also studied.
develops morally and psychologically.
This study analyzes the Native
Thus, this novel is also categorized
American culture depicted in the
as a bildungsroman.The first part of
novel. Analytical, descriptive, and the novel, that is, ‘The Longhair’,
interpretative methods are used to shows some of the consequences of
analyze the novel, in the present work. the Second World War. In the
beginning, Abel returns to his
reservations after fighting in the war.
He was emotionally disturbed and
devastated because of the World War.
After returning, he met his
grandfather, Francisco. Abel was
raised by his grandfather. His
grandfather had taught him many
native traditions and values. Those
values nurtured his spiritual growth.
Through those values, Abel stayed
connected to his land and people.
After meeting his grandfather, Abel
gets a job with the help of Father
Olguin. At his workplace, Abel was
seduced and distracted by a lady. She
also successfully convinced Abel to
leave his reservation by assuring him
a better employment. Abel gets
trapped and leaves the reservation.
Abel was beaten up in a game of
horsemanship by Juan, who is
described as the white man in the
novel. But Abel realizes that, Juan is
fake. So, he stabs Juan to death
outside a bar and thus, sent to jail.
The second part of the novel, that is,
The Priest of the Sun takes a leap of
six and a half years. Abel was out of
the jail then. From this part, the
character Abel starts developing. He
joins a local group of Indians where
he meets Reverend John Big Bluff
Tosamah, Priest of the Sun. He makes
Abel realize that he is unable to cope
up with the demands of the modern
world. In the second part too, Abel
gets intimate with a lady. But now,
Abel was emotionally attached to her.
The overall condition of Abel was
getting worse day by day. Through
frustration, Abel gets drunk and
wanders through the memories of
reservations, war, jail, and that lady
in his mind. After thinking a lot, Abel
gathers some strength to go back to
his apartment that he shared with a
man named Ben.
The third part of the novel titled
The Night Chanter begins on a
different note. Abel was sent back to
his reservation by Ben. This part of
the novel is narrated by Ben who lived
with Abel in the city. According to
Ben, city life was not easy for Abel.
But the reasons behind that were
different. Every second day, Abel used
to fight with someone or the other
because of the wrong deeds
committed by others. Abel liked and
spoke the truth and this was not
supported by many people
surrounding him. Through such
conflicts, Abel was beaten by people
man times. Abel was harassed too.
Through this frustration, Abel started
consuming alcohol every single day.
Navajo was a Native American tribe,
whose stories Abel had heard in this
childhood from his grandfather. After
listening to the story recited by
Angela, Abel revives his spirit and
again feels connected to his own land
and people. In the last part, The Dawn
Runner, Abel returns to his reservation
where he lived with his grandfather.
Abel took care of him and heard the
storied of his grandfather’s young age.

His grandfather told him the
importance of staying connected with
our own land and people. His
grandfather also stressed the
importance of tradition and culture.
At the end of the novel, the dawn
breaks and Abel starts running. It was
a ritual that his grandfather told him.
While running, Abel sings for himself
and for his grandfather. He finally
attains his spiritual and psychological
growth. Abel understands the
importance of his tribe, tradition and
rituals.
Conclusion:
The present research paper dealt with
a novel titled ‘House Made of Dawn’,
authored by a Native American writer,
N. Scott Momaday. The novel depicts
the Native American culture and
tradition. The method of storytelling
or story within story is used by the
author to convey his message. This
novel is studied as a bildungsroman
as it also depicts the spiritual and
psychological growth of the
protagonist. Abel, the protagonist,
attains the spiritual depth through the
mythological stories that were famous
among Native American tribes. There
was a phase in Abel’s life when he
Depiction of Native American Culture in...
was detached from his tradition and
community. But, that detachment
devastated him. Finally, when he gets
back to his origin, he revives his spirit.
Thus, it can be said that, author is
conveying his readers to stay
grounded and down to earth. Also, he
is conveying to stay connected to our
roots. To be concluded, the
importance of tradition and culture is
studied and highlighted in the present
research work with the help of novel
authored by a Native American writer.
References:
1) Momaday, N. Scott. House made of dawn.
Harper Perennial, 1968.
2) Landrum, Larry N. “The shattered
modernism of Momaday’s house made of
dawn.” MFS Modern Fiction Studies 42.4
(1996): 763-786.
3) Selinger, Bernard. “House made of dawn:
A positively ambivalent bildungsroman.”
MFS Modern Fiction Studies 45.1 (1999):
38-68.
4) Maynard, John R. “The Bildungsroman.”
A Companion to the Victorian Novel 1
(2002): 279-301.
5) Allison, Sherry R. “Native American
culture and language.” Bilingual Review/
Revista Bilingüe 24.1 (1999): 193-206.
6) Tillett, Rebecca. “Contemporary Native
American Literature.” Contemporary
Native American Literature. Edinburgh
University Press, 2022.
 Dr. Kamble Sachin Gundurao

Abstract
Namdev Dhasal is a famous Boudha poet of Maharashtra. He has penned nine
poetry collections who won the Life Time Achievement Award by Sahitya Akadami.
Dhasal devastated all the established boundaries of poems. His poetic genious lies
in his first hand experience as Mahar by caste which is supposed at the bottom in
caste hierarchy. He was suffered a lot. He expresses his anger or anguish and
rebelliousness through the naked words to express his naked feelings about the fake
society. He is regarded as ‘the poet of Naked Words.’ He was inspired by the
philosophy of Dr. Babasaheb Ambedkar. In the words of Vishnu Khare, Namdev
Dhasal is the Ambedkar of Indian Poetry.’ In the present paper, the researcher will
examine some poems of Namdev Dhasal and points out his rebelliousness, naked
expressions and anguish against the caste hierarchy in the poetry.
Key words: rebelliousness, naked expressions, naked feelings, anguish, caste
etc.

The emergence of Dr. Babasaheb was the literature of downtrodden or

Ambedkar in the horizon of India
changed the life of downtrodden and
influenced every walk of life.
Literature is not exception to it. After
1960, rise of Ambedkar in Literature
was labeled as Dalit Literature. In the
words of Baburao Bagul, “Dr.
Ambedkar is a mythical giant of Dalit
Literature. (The word ‘Dalit’ was
recently challenged and unaccepted by
Dalit Scholars, the petition was filed
against it. Instead of ‘Dalit,’ They
stamped it as Buddhist Literature). It
people who were at the bottom of
caste hierarchy which reflects agony
and anguish against the inhuman
treatment of the higher caste.
The suffering of downtrodden was
penned by many Dalit writers in
Marathi including Raja Dhale,
Shantabai Kamble, Daya Pawar,
Sharankumar Limbale, Narendra
Jadhav, Shankarrao Kharat and Urmila
Pawar. This trajectory was remain
permanent in poetry and it was
heading by Namdev Dhasal. He was

Head, Department of English, and IQAC Coordinator, D.J. G. Arts, Commerce, Science College, Vaduj,
Tal. Khatav, Dist. Satara
 Namdev Dhasal: a Poet of Rebellious and Naked Expressions
a poet with social activist. Namdev
Dhasal is a famous Boudha poet of
Maharashtra. He has penned nine
poetry collections who won the Life
Time Achievement Award by Sahitya
Akadami. Dhasal devastated all the
established boundaries of poems. His
poetic genious lies in his first hand
experience as Mahar by caste which
is supposed at the bottom in caste
hierarchy. He was suffered a lot. He
expresses his anger or anguish and
rebelliousness through the naked
words to express his naked feelings
about the fake society. He is regarded
as ‘the poet of Naked Words.’ He was
inspired by the philosophy of Dr.
Babasaheb Ambedkar. In the words
of Vishnu Khare, Namdev Dhasal is
the Ambedkar of Indian Poetry.’
Dhasal’s Naked Expressions may hurt
some white collar critics of upper
caste but it is the reality and pains of
downtrodden. His words in the poems
are like sharpen knife which cuts the
fake mindset of bourgeois class. His
Golpitha (1972) is the voice and
expression of Dalit which sandwiched
between upper and lower caste and
ignited by injustice and inequality in
the society going around. Dhasal
became a storm to voice against caste
exploitation and anarchy. He was
influenced by Gautam Buddha’s
principle, Atta Deep Bhava! (Be a
light unto yourself), Dhasal says,
“I am giving my poems in the
hands of working class.
Shouldn’t I hope that the
downtrodden arise with
renewed rage after reading my
poem? My words are like
bullets and not a pistol used in
Diwali. They should be aimed
at right place and used for my
friends.” (P.3 Golpitha,
Preface)
In the poem, “Man, You should
Explode,” he advises the man who is
the victim of the society due to his
caste, “Man, you should drink human
blood, eat spit roast human flesh, melt
human fat and drink it Smash the
bones of your critics’ shanks on hard
stone blocks to get their marrow Wage
class wars, caste wars, communal
wars, party wars, crusades, world
wars”. He was very rebellious against
the fake traditions which imposing the
slavery on the outcastes. He was not
only against the caste inequality but
also questions gender inequality. It
means that he was against all types of
discriminations based on class, caste
and gender. Like Charvaka, Dhasal
rejected Vedas, social system and
cultural tradition which reject the
existence of man or human being on
the basis of caste. We find that his
words are the epitome of
rebelliousness and he is alone who
attacks very vehemently on the
established structure of society even
in the aura of Dalit Poetry. ‘In
Speculations On A Shirt,’ his bomb
attack on the system is in the
following words,
 “Crossing over a period of
painful love-play, Let’s reject
the traditional garden of
conventions.
Let’s change the sex of Eve. Let’s
make Adam pregnant.
Let’s speculate beyond animal
anxieties. Hell’s quagmire.”
Namdev Dhasal is a burning coal
experiences only fire inside that
makes him restless and unsatisfied.
He wants to shackle the world with
his poetic expression. He is the poet
of natural reality. Instead of
composing poems on stars, moon and
sunlight, he prefers to picturize the
agonies of human that bother him to
escape from the feelings or emotions
which he faces in the poem, “Cruelty”,
“hundreds of thousands of sad,
pitiful eyes Has shaken me.
I am broken by the revolt
exploding inside me. There’s no
moonlight anywhere;
There’s no water anywhere.
A rabid fox is tearing off my
flesh with its teeth;”
Being born and bred up in the red
light area in Mumbai, he is cautious
about the gender discrimination and
sexual exploitation. He observes the
lives of prostitutes and the treatment
they receive from society. He
juxtaposes the gender and caste
inhumanness and rebelliously opposes
it in the poem, “Kamathipura”.
“Shed your skin, shed your skin
from its very roots Skin
yourself
Let these poisoned everlasting
wombs become disembodied.
Let not this numbed ball of
flesh sprout limbs
Taste this
Potassium cyanide!”
His naked words like penis,
vagina, Arsefuckers Park are emblems
of his creative world which express
naked feelings of the poet for the caste
green eyed monster. Some white collar
critics play a blame game but he is
the poet of genius and a true
humanitarian who wants to host the
flag of humanity. Most of his poems
end or stop at the humanity.
“Man, one should act so bright as
to make the Sun and the Moon seem
pale One should share each morsel of
food with everyone else, one should
compose a hymn To humanity itself,
man, man should sing only the song
of man.”
References:
1) Dhasal Namdev, Golpitha, Lokvagmaygruh
Publication, 1972.
2) Mandavkar Veera, Thoughts in the Poetry
of Namdev Dhasal, Researchgate
Publication, Research Journal of India
(RJI), Peer Reviewed Indexed Journal,
Impact Factor 5.455,
3) Dr. Bhau Mandavkar Research Centre
(DBMRC), Kalamb, p- ISSN 2349-9370,
e-ISSN 2582- 4848, Vol. 7, Issue 9, Oct.
2020, pp. 116-120,
 Mehraj Hussain Para

Abstract
African American are largely the descendants of enslaved folks who were brought
from their African homes by power to work in the New World. The African American
voices imply the conditions of suppressed and oppressed people of their race and
society. Reframing majoritarian narrative about race is critical for understanding
marginalization of African Americans. African American launched their literature in
North America during the second half of the 18 th century. They were viewed as
people with no history, no cultural heritage, no tradition, and no identity in White
America. The Civil Rights and Black Arts Movement played great roles in the
development of African American writing. During the Harlem Renaissance attention
was brought to the Arts of African American artists, poets, musicians and authors.
Key Words: enslaved, marginalization, human rights, exploitation, racial
segregation, Black Arts Movement, Harlem Renaissance.

Introduction: “The power of the ballot we need in

“There is no literature without African sheer self – defence – else what shall
American literature” declared save us from a second slavery.
Elizabeth Young. African American African Americans have had to
literature in particular is the product overcome many obstacles that started
of a culture that was resolutely from the time of their enslavement.
focused on survival. From the time They struggled to find work,
the Blacks stepped on to the American education, the right to own property,
soil as slaves, to this day, despite the the right to vote etc. African American
political realisation of American in fact faced racism and they were
Independence, the abolition of slavery, regarded as naturally inferior to the
and the Civil Rights Movement, the Whites according to the scientific
Blacks have been a silenced majority. principles of Social Darwinism.. The
Once slavery has been abolished with African American writers and artists
the Emancipation Proclamation in claim colonialism as their essential
1863, Civil Rights became a cause task and sacred mission to bring their
for agitation. According to Du Bois, cultural activity within the scope of

Research Scholar, Maulana Azad CollegeAurangabad, Affiliated to Dr BAMU, Aurangabad

the great movement for liberation of
their individual peoples without losing
sight of the solidarity which should
unite all individuals and peoples who
are struggling for the liquidation of
colonization and its consequences as
well as all those who are fighting
throughout the world for progress and
liberty.
Slave Narratives:
The origins of African American
literature can be traced back to slave
narratives. Slaves who had been
oppressed by white racism began
writing their recollections. Slave
Stories are always about how they
escaped when they were young. Slave
stories give a sense of the historical
setting of the United States under
slavery. These are a type of literary
genre involving the ( written)
autobiographical accounts of enslaved
Africans, particularly in the America.
Slave narratives comprise one of the
most influential traditions in American
literature, shaping the form and
themes of some of the most celebrated
and controversial writing, both in
fiction and in autobiography, in the
history of the United States. They are
often written by the people who
endured the struggles themselves but
were sometimes written by others
through dictation and word of mouth.
But men and women wrote the stories.
These stories served as more than just
tales of tragedy and suffering. They
were the life-stories of real people
whose Sagas helped transform societal
values.
Antebellum Period:
The word Antebellum is a Latin
phrase which means ‘ before the war’.
When used in the context of United
States history, this term is typically
used to describe the time leading up
to the Civil War. Free Blacks in the
antebellum period – those years from
the formation of the Union until the
Civil War- were quite outspoken about
the injustice of slavery. They always
faced discrimination and hardships
during the antebellum period. Slave
owners were always allowed to kidnap
African Americans and they had no
legal rights to fight back. During the
antebellum period, the American
South was an agrarian and chivalric
society, built on the sweat and toil of
African American slaves. During the
antebellum period Black Women had
to face a twofold struggle because
they suffered both racial prejudice and
sexual abuse by the White masters and
Black males. Being treated as slaves
they were also depicted as animals
and prostitutes. Slave masters
routinely raped their female slaves.
The resulting births played an
important role in slavery’s expansion
in the first half of the nineteenth
century, as many slave children were
born as a result of rape.

Harlem Renaissance:
Marked a period, encompassing the
entire 1920s, when African American
artistic expression and outreach grew
dramatically. The Harlem Renaissance
was also a time when published
African American work was more
political and bolder than any previous
era since the abolition movement of
the mid-19th century. It was also a
period of African American
affirmation and self-expression. Its
principal contributors were not
bounded by the geography of Harlem.
It was a turning point in Black
Cultural history. It helped African
American writers and artists gain
more control over the representation
of Black Culture and experience, and
it provided them a place in western
high culture. The Harlem Renaissance
also laid the groundwork for all later
African American literature, and it had
an enormous impact on black
consciousness worldwide. The African
Americans of this time came together
with the purpose of social change.
Digging back into their roots to show
the world just how beautiful it is. They
chose to express their culture in
writing, music, and art. One of the
ways that African Americans
expressed themselves was through
writing and literature.
Black Arts Movement:
The Black Arts Movement (BAM)
was an African American art
movement that was active during
African American Voices
1960s and 1970s. It was a Black
national movement that focused on
music, literature, drama, and the
visual arts made up of Black artists
and intellectuals. First, at the starting
point, the assassination of Malcolm
X on Feb. 21, 1965 unleashed a new
hurt and anger among the more radical
voices of the Civil Rights Movement
who began to challenge the non-
violent, Civil disobedience approach
of the Rev. Dr. Martin Luther King,
Jr. Just weeks later on March 7, 1965,
fire hoses, German Shepherd dogs,
and batons would be used on
demonstrators like the late John Lewis
in Selma, Alabama resulting in what
we refer to now as “Bloody Sunday
“. The movement encompassed a
myriad of creative art forms including
literature, poetry, music, visual art,
dance, theatre and film. Many of the
artists who self- identified with the
movement also considered themselves
political activists, but they
predominantly saw themselves, first
– and – foremost, as artists. Black Arts
Movement reflected a renaissance in
the consciousness of black identity
that changed the cultural landscape
of America. Artists involved in the
Black Arts Movement were adament
in their aim to reveal the
particularities struggles, strengths and
celebrations of African Americans
through the creation of poetry, novels,
visual art and theatre. A number of
important African American
playwrights, fiction writers and
scholars also made significant Change once called protest writing
contributions to the Black Arts when confronting whites directly and
Movement, creatively as well as angrily, altered to what we called
philosophically and theoretically, by Black revolutionary writing. The
defining and outlining the objectives dialectic of Experience is the writings
and criteria of the movement and its of being a Black. These writings
black aesthetic . emerge from the painful and
precarious situations of Blacks. The
Conclusion: writings of African American literary
The themes of enslavement, bondage voices and traditions have evolved
and freedom are the very pillars upon into new forms and nature. The
which the genre of African American writers strengthen their traditions and
literature and poetry is founded. voices by emerging and developing
During the age of slavery, these three thoughts and expressions in different
themes stood for exactly what they forms of writing. This all has really
meant: physical enslavement, a appealed the readers all over the world
personal bondage and the real absence consciously.
of personal freedom. Over the
centuries freedom has meant different References :
things to different generations. To the 1) Andrew’s , William L. “ North American
Slave Narratives : An Introduction to Slave
slaves, it literally meant the end of
Narrative “. n.d. 2004. Documenting the
human bondage. For nearly 250 years, American South. 19 Feb. 2012.
African American was defined by law 2) Chaney, M. (2007) Fugitive Vision: Slave
as property and not as human beings. Image and Black Identity in Antebellum
The Black literature has changed from Narrative: Bloomington: Indiana
University Press.
a Social- protest oriented to one of 3) Diouf, S.A(2001). Growing up in Slavery.
the dialectical nature of blacks – Black Brookfield, CT : The Millbrook Press.
Dialectics. This new trust has two 4) Douglass, Frederick My Boundage and My
main aspects: dialectic of Change and Freedom: The Life and Times of Frederick
Douglass. New York: Collier Books, 1962.
dialectic of Experience. These are the 5) Washington, Booker T. Up from Slavery:
two major fields in the mainstream of An Autobiography. Garden City, NY:
new Black creativity. The dialectic of Doubleday,1963.
 Mrs. Vrushali Manohar Londhe

Abstract
Marginalization is the feeling that comes with being “othered” or marginalized
comes with a sense of powerlessness. Feminism ideology advocates political, economic
and social equality but somehow feminists have recently recognized that their efforts
are not enough as well as insufficient to free women from being marginalized.
Women are always disadvantaged with rights and respect. Ignorance and devaluation
are the tags which are not separated from womanhood. Marginalization carries a lot
of negative connotation arises conflicts. Marginalized people leave behind control
over their lives and basic human rights. Women are the backbone of society even
though in 21st century the issue of status of Indian women still remains controversial.
In society women play the most important role in molding the future of family &
importance of her existence and sacrifice cannot be ignored. Biased attitudes of
science and philosophy have also discovered many ways to show that women are
subordinate to men. Women have grown up as a basic center of conflict tradition and
custom snatched women’s self-esteem. Even after women were always looked down
by men & society. In patriarchal society male privilege is having control over all
kinds of representations and credit goes to men for all wellness of male dominated
society which pretends them master of all rights. Post-modern woman characters in
the novels of Manju Kapur & Anita Nair fight against male bigotry and differ from
traditional customary women & smash all communal stigma to create their identity
and self-respect in male dominated society.
Keywords: marginalization, conflict, patriarchal, extra-marital

Introduction: sexual harassment. Manju Kapur

This research paper focuses on skillfully and cleverly addresses the
writings of Manju Kapur and Anita issue of pre-marital, extra-marital
Nair. Manju Kapur has depicted in A affairs, conflict between man-woman
Married Woman domestic domination, relationship. Anita Nair depicts in her
physical abuse, lack of freedom and novel Mistress with women’s

Research scholat, Vrushalischavan21@gmail.com

suffering, frustrations, frustrations,
independence, isolation and insecurity
in relationship but her women
characters express the opinions
strongly. Her novels deal with love,
dependency, betrayal and about
second chances with fresh beginning.
Manju Kapur skillfully brings out how
gender issues are deeply rooted.
According to Radha Chakravarthy,
Gender issues are central to Kapur’s
worldview in the lines of the female
figures;
We encounter questions about
marriage, motherhood,
women’s education, women’s
Education, women’s work in
and out of the home, the body,
sexuality, the different forms of
violence against women
ranging from emotional
blackmail to dowry deaths and
abuse (qtd. in Samuel 220)
In Manju Kapur ’s novel A
Married Woman is a sincere
confession of a woman about her
personality cult in a bad marriage.
Astha educated upper middle class,
working women. She was brought up
in a patriarchal society. Her mother
takes her as a social burden. Her
dream was full of romantic fantasies
and dreams of all tall dark handsome
guy coming to embrace her. She was
fond of romantic novels in her teenage
years. She falls in love with bunty, a
cadet of the defense academy. Her
heart only thinks & hears about bunty.
Due to her mother’s interference, the
relationship between bunty & Astha
comes to end. After sometime she
started her second affair with rohan,
she connected with rohan emotionally
as well as physically in the thought
that he will marry her. Rohan was
completely futuristic, selfish, practical
towards relationships & did not
commit to marriage but spent amorous
time with Astha for sexual pleasure.
Rohan left her for the future and she
again fell into deep grief. Astha felt
manipulated this time. Astha marries
foreign return man Hemant, choice of
her parents. She enjoys the early days
of her marriage completely with
Hemant. Later due workload &
responsibilities Hemant does not find
fascination in sex life. The marital
bliss comes to an end soon. Hemant
does not respond to her emotions as
well as her creativity.
Astha spended money for a family
Goa trip and air tickets. She liked an
antique silver jewellery box, priced
at five thousand. She asked Hemant
that she wants to buy that but Hemant
insulted and dishearten her with harsh
words. She thought that she was
earning the woman so that she can
make her own decision but her
husband’s rudeness shows that he
didn’t care for Astha’s happiness and
efforts. When Astha’s paintings sold
out in lakhs attitude of Hemant
changed drastically which shows that
money changes the perspectives of
people around you and ‘I also earn.
Can’t I buy a box if I want, even if it
 World of Marginalization & Conflicts in selected...
is a little overpriced?’ You earn!’
snorted Hemant. ‘What you earn, now
that is really something, yes that will
pay for This holiday’.
Astha, a modern woman, doesn’t
believe in tradition and spirituality but
wants to enjoy every mode of her life.
Pipeelika Trivedi, a modern, bold, free
minded widow woman. Astha & Pipee
comes closer as their liking, qualities
& loveless life are much similar.
‘Astha slow discovery of her
differences with her husband, her
change from tender and hopeful bride
to battered wife and meeting with
Pipeelika makes her realize the state
of women in their familiar destress’
(MW 188) Pipee takes the lead in
starting lesbian relationship with
Astha & to rise above suffering &
depression Astha, mother of two kids,
enjoys a warm sex life with another
woman than her husband.
After knowing the bitter truth
about their relationship has no future
as Pipee leaves Indian to study abroad
and Astha returns back to family
responsibilities & compromising with
reality. Astha as a married woman,
her anxiety, discomfort, loneliness and
troubled relationship, feeling of guilt,
negativity and lack of self-esteem in
facing the challenges of her life.
Astha’s conflict between oppressive
patriarchal culture and her
imagination and sensibility get
freedom by taking her own decisions.
Astha in A married woman is about
the pre-marital love affair & extra-
marital lesbian relationship with a
woman and return back to her
restricted real destiny, family and
husband. Where she might never again
get another life according to her
demands and hope.
In Anita Nair’s mistress she
portrays the husband-wife relationship
in the patriarchal society. Radha in
Mistress forcefully married to shyam
by her father’s compulsion forcefully
pushed into traditional marriage life.
She seeks to live her life individually
by breaking the tradition & family
customs. Radha is emotionally
detached of her husband and her
marriage is fractured due to
hollowness, frustration & boredom in
life. Radha has an affair with chirs.
Radha seeks pleasure from chairs due
to sham’s various assaults on her as
husband. In the matter of extramarital
affairs, a woman is indifferent to her
husband & turns to another man for
sex & love which directly questions
the virility of the husband.
Later, he drew me into his arms
as if nothing had happened. His lips
brushed my forehead. I flinched. I
waited for his breathing to settle, then
I turned in my side and curled into a
ball. I tucked my knees into my chest
and shoved my fingers into my mouth
so, I made no noise as I wept. (M-
165)
This novel showed a very
descriptive act, shyam with an almost
animal like drive to his wife virility
acquired the position of husband.
Rape is rape even after marriage
without wife’s desire forcing her to
give husband sexual pleasure treating
her pleasing model is barbaric gesture.
When I woke up she was at my side,
all bright and chirpy. And suddenly it
occurred to me that that was what she
had really wanted (M-164)
After forceful marital rape illusion
of gaining the love of Radha which is
totally fictitious but shyam thinks that
he owns her love and flooded her with
euphoria so that she is sleeping beside
him. This act of rape leaves a deep
wound on Radha whereas shyam is
much satisfied without any guilt. One
of the most common issues which is
considered as a rightful social ritual
known as marriage, gives the authority
to man to make woman a slave. This
is the real fact that marriage turns out
to be a certificate of official
enslavement of women. According to
Flores Acuna shows the condition of
women a slave whether sexually or
in domestic servitude is included
under against women, ‘According to
Rome statute (Article 7(2)c) sexual
enslavement means the exercise of
any or all of the power attached to
the ‘right of ownership’ over a person.
It comprises the repeated
violation or sexual abuse or forcing
the victim to provide sexual services
as well as the rape by the captor. The
crime has the character of a continuing
offence. The Rome statue’s definition
of sexual slavery includes situations
where persons are forced to domestic
servitude, marriage or any other
forced labour, involving sexual
activity, as well as particular women
and children’
Nair has bought to the light the
issue of marital rape which is not
often discussed in public. Women
have been living in suffering of male
dominance and sexual violence.
Anita Nair portrays how women
are oppressed and dominated by
patriarchal society. Radha rejects both
men in life but refuses to leave her
baby, whom she gives the maternal
identity by rendering it ‘Fatherless’.
‘Yet, when I think of chris, what I
see is the shadow of shyam. And when
I think of shyam, what I see is the
possibility of escape with chris. I
know for certain that I cannot live
with one or the other’.
Radha releases herself from rule
of wife & lover, who had been
mistress to two men becomes Mistress
of her own self. ‘How can it be that
all the passion, the dreams, suddenly
mean nothing?Anita Nair has brought
real issue of marital rape which is not
discussed publicly. She portrays the
husband & wife relationship in
patriarchal society. She writes about
women’s suffering, humiliation
subjected women and abuse.
Conclusion:
In an independent India of 21st
century women are still in the chains
of cruelty of customs and brutality of
traditions. She was recognized by the
 World of Marginalization & Conflicts in selected...
name of the man of the family.
Women are always disadvantaged
with rights & respect. Women are
always unfortunate with right &
respect, incomprehension and
debasement are the words which are
not unfastened from womanhood.
Marginalization, exploitation and
powerlessness and cultural
imperialism are different forms of
oppression of women’s sufferings.
Women protagonist challenged the
authority & supremacy of male
counter parts & liberate themselves
either by having extra-marital affair,
giving divorce, committing suicide or
escape with their lovers. The valiant
acts which they took to redeem
themselves are symbolic to their
virtue. In order to live a fulfilling &
successful life, women should be
active and men should be supportive.
Woman is a human being and not
paraphernalia needs to be treated
uniformly.
References:
1) Kapur, Manju. A Married Woman. London:
Faber & Faber.2004.
2) Nair, Anita. New Delhi: penguin
Books,2005.
3) Samuel, Hannah Sophiah. “Gender in
Manju Kapur’s Home” Mapping
Territories: Critical Insights into Post-
Independence Indian Writing in English.
Ed Felix Moses and Samuel Rufus, S.
Chennai: Madras Christian College, 2012.
219-32.
4) Tathiana Flores Acuna, The Rome statute’s
sexual Related Crimes: An Appraisal under
the Light of International Humanities Law
29-30.
http://www.juridisticas.unam.mx/publica/
librev/rev/iidh/cout/39/pr/pr.7.pdf
5) https://www.thriftbooks.com
6) http://elib.Bvuict.in
 Dr. Seshirekha R. Maknikar*,Dr. Rajesh S. Maknikar**

Abstract
The aims of feminist movement were initially economic in character. The early
feminists demanded professions for unmarried women so that they could earn their
own living. They also demanded right to property for the married woman. They
backed up these demands by fighting for women’s admission to universities in order
to secure the qualifications necessary for their professional activities and to attain
level of education necessary to manage their own financial affairs. As their demands
were conceded to, the middle-class married women began to move into professions,
the feminist movement further demanded the right to vote. In the course of time,
women were given franchise but political equality did not ensure social equality,
there was a note of disillusionment and betrayal that the free women were not free
after all. They had profession and children but they were still bound to the husband,
home and family triangle. There was a conflict between personal relationship and
artistic integrity. Consequently, they had to experience a terrible war within. War
had claimed many precious lives. Women, in an attempt to assert their independent
identity had to embrace death. Many young educated women had to fight with
themselves in order to confirm their newly won liberation. These women were later
forced to choose between marriage and career.
Keywords: Artistic integrity, Patriarchy, Feminist movement, Apprenticeship,
whole new patterns,

Introduction: Among the contemporary English

The present paper aims to examine women novelists, Margaret Drabble
the conflict of women between career has brought to the surface this conflict
and marriage in the novels of in the minds of educated women. Her
Margaret Drabble. women characters often serve as

*Asst. Prof. In English, S.B.E.S. Arts and Commerce, College, Aurangabad., Con. No: 9011721828,
Email Id: seshirekhamaknikar@gmail.com
Lecturer in English, Yeshwantrao Chavan College, Sillod, Aurangabad. Con. Id: 8805309010,
Email id: rajeshmaknikar@gmail.com
 Women’s Conflict Between Career and Marriage in the...
embodiments of a particular social
class or culture, addressing a new
category of issues like, the college
educated woman confronted with the
conflicts between her career and her
responsibilities as a wife and mother.
Drabble’s protagonist like the author
are college educated young girls in
their twenties trying to make sense of
place in the society. Interestingly, the
most fundamental aspect of the
modern women’s movement appears
at its strongest in those novels of
Drabble where great resurgence of
feminism had begun in Britain.
Drabble’s protagonist like the
author are college educated young
girls in their twenties trying to make
sense of place in the society. In her
first novel, A Summer Bird Cage,
Drabble has shown the conflict of
Sarah Bennett. She is the youngest of
Drabble’s heroines who has just
graduated from Oxford with a first
class honors degree in English. She is
blessed with intelligence and good
looks, but after graduation she is
caught in a conflict of marriage versus
career. She explores both the
possibilities. (None of the marriages
she sees is encouraging. One is happy
but dull, another exhilarating but self-
destructive and a third, her sister
Louisie’s, in which she had hoped to
find a model of her own, ends in
divorce. Sarah is always caught in an
inner conflict. She does not know
what to do as a woman. The novel
was published in 1963
At that time the educated or rather
‘over educated’ (because Sarah is an
Oxford graduate) women lacked a
sense of vocation. Sarah feels a
classlessness and lack of commitment.
Classlessness because she is not able
to mix and belong to that class of
women who are busy with their
family. She finds a lot of difference
between them and herself. She takes
commitment because she does not
have a family of her own. She is
unable to commit herself to marriage
or carrier. Therefore, she takes a job
With BBC and temporarily shares a
flat with her college friend, Gill.
Sarah is standing on that path of
life where she does not know what to
do. For Virginia K. Beards
“Sarah’s story illustrates
the secondary status
of the educated woman
within the patriarchy”.
(Beards K. Virginia, 1973, P.
35-37)
The primary focus of A Summer
Bird Cage is the status within
patriarchy of an educated young
woman like Sarah. Sarah wants to be
free to roam about in the world of
intellect and art. This was the world
in which she and Simone had lived
during their days at Oxford. She wants
herself and Simone to go on like that
for ever. Drabble was greatly married to David, the actor. They have
influenced by De Beauvoir’s The two children. Emma has to give up
Second Sex. The Second Sex is an her chance of a career as television
anatomy of what Drabble has called news reader in order to stay with her
“The situation of being a woman” in husband in Herford. Emma spends a
a man’s world. It asserts that grudging life at Herford where she is
transferred because; while her
“one is not born,
husband is away at the theatre she is
but rather becomes a woman.”
rooted to the house with the children.
(De Beauvoir, 1953, P. 249)
David takes away her job as a T.V.
De Beauvoir describes, how broadcaster for the sake of his own
woman undergoes her apprenticeship job as an actor at Hereford. She has
to life in that, she is confined to a given up the chance of a career as a
sphere created and ordained for her television news reader and so many
by men. Drabble’s early novels other things for the sake of marriage
resound with this discovery: she muses: I could hardly believe that
marriage was going to deprive me of
In my early novels
this too. It had already deprived me
I wrote about the situation
of so many things which I had
of being a woman-being
childishly overvalued: my
stuck with a baby,
independence, my income, my twenty
or having an illegitimate baby,
two inch waist, my sleep, most of my
or being stuck
friends, who had deserted me on
with a marriage where
account of David’s Insults, a whole
you couldn’t have a job.
string of finite things, and many more
(Interview with Nancy Poland,
Indefinite attribute like hope and
1975, p. 225-227)
expectations. (Drabble Margaret, P.
This has been clearly portrayed 10)
in The Garrick Year where the Thus, one can see that as with
protagonist Emma wants to be the first Sarah, there are disturbing anomalies
woman news reader but she is stuck in Emma’s view of herself. Emma is
to the house. Drabble writes about the symbolically expressed in the context
condition of Emma so vividly as of her job, her domestic duties and
though she herself was going through her husband’s attitude towards her and
the experience. Writing so vividly in taking care of her children.
about what a woman feels when she Margaret Drabble shows through
is stuck up with husband, home and Emma’s choice of life and her life
family naturally reveals the ingredient partner that she is a woman cut out
of the feminine experience. Emma is for life of daring and adventure and
 Women’s Conflict Between Career and Marriage in the...
for her brilliant career. It is meant to
guide her in this life of adventure.
Therefore, this novel The Garrick
Year is about a female Lord Jim who
is successful in her mission of marital
adventure. There are two other women
characters. One is Mary Scott,
Emma’s school friend and the other
Sophie Brent, the actress working
with her husband. Mary Scott
exemplifies middle-class values in
which Emma has been brought up.
Emma’s view of herself, her attitude,
conflicts and her course of herself as
a woman since she does not get any
pattern of herself, searches it in her
school mate Mary Scott. As our
twenty first century is a period where
actors are valued more than political
heads, army generals, and vice-
chancellors of universities, Emma
wants to see model of ethical
behaviour in Sophie Brent, an actress.
In her she finds a woman who is
flashy, shallow, self-centered, vulgar,
loose in morals and stupid.
The novel explores most
thoroughly of all the tensions between
domestic responsibility and wider
ambitions. Emma gets deprived of her
chance to become the first woman
television newsreader. Also she moves
away from glamorous London life to
provincial Hereford with her actor-
husband at the Garrick theatre. This
thrusts on her the role of a bored
housewife. In the same way as her
protagonists, Margaret Drabble was
tremendously interested in acting. If
she would have been a man, she
would have chosen the stage for a
career because as an undergraduate
she did more acting than writing. After
graduation, she joined the Royal
Shakespeare Company but, at the
same time, she also got married and
had a baby so that she had given up
her acting career. She turned to
writing and she makes this clear:
Women had never been
shut off from the
materials of fiction.
A pencil and a piece of
paper.... and all human
life was there
(Interview with Terry Colman,
1972, P. 23)
She chose to write about her own
experiences as a woman which is
common to all women by and large.
So she soon came to be known as
women’s novelist. Her treatment of
the subject necessarily brings out the
feminine thinking. But she does not
in her fiction represent a strong
feministic approach to smash the
patriarchal order.
Undoubtedly, the novel The
Garrick Year is an outstanding
attempt by Drabble to create “whole
new patterns” by which modern
educated women of twenty first
century are guided. Her novels have
moral vision for people who are
bewildered as to how to live and
where to find straight women path in
the world of moral chaos and
confusion.
The Millstone, the next novel,
marks the growth of Drabble’s
feminist consciousness. When
Rosamund becomes pregnant and
gives birth to a child. Drabble has
described at length and in detail, the
process of childbirth the pains of
labour and the ultimate happiness.
Further, Drabble writes about
Rosamund’s experience of
motherhood how she gets frantic at
the way her clothes get covered with
milk. On the whole, it gives her
pleasure but she does not like the mess
of mothering and quickly gives up
breast feeding. So far no writer had
written about such experience, of
woman so vividly. Drabble writes this
with first-hand experience, thus once
again asserting her feminine
sensibility itself throughout the novel.
Although the woman characters are
loving mothers they are not free from
conflict. In the novels like The Garrick
Year and The Millstone, conflicts in
the minds of the women were created
by tensions in career and married life.
Rosamund is not a feminist
heroine. She does not define herself
in relation to non-patriarchal values.
Like a father she is successful because
she puts mind over matter. For
example, when it is confirmed that
she is pregnant, she does not
sympathize with herself but puts mind
over matter and continues with her
research work at the library believing
that pregnancy could not make any
difference to her career. But like the
other women she is a divided self.
When Rosamund becomes pregnant,
she does not give up her work but
continues to find satisfaction in her
work on ever in that state. She sees
no reason why her thesis, her proposed
career of the assistant should be
interrupted by having a baby:
I simply did not believe
that the handicap
of one small illegitimate
baby would
make scrap of difference
to my career.
(Drabble Margaret, P. 94)
Through Rosamund Drabble has
shown that she is a perfect twenty first
century heroine who is successful in
becoming a career woman breaking
off the shackles of marriage. Therefore
for Rosamund career stands for
marriage. In her life she chose career
and demolished the institution
marriage.
She says apparently she is right
because by the end of the novel, her
thesis has been published and she has
been offered a post at one of the most
prestigious universities. This shows
that Rosamund is basically a
competent and self-reliant young
scholar who puts mind over matter.
Sarah, being highly qualified,
doesn’t find any job available for her.
Hence, she takes up any cheap job
 Women’s Conflict Between Career and Marriage in the...
for her survival. Life in London is
very tough for her. She takes up flat
with her college friend Gill. Here the
writer evokes shapelessness of highly
educated girls like Sarah. She thinks
of herself as “a snail without shell”
(Drabble Margaret P. 28-29) She
contrasts her fate with men about
whom she says that they are “defined
and enclosed”, whereas, women are
“open and raw to all comers”. (Ibid,
P. 29) When she thinks of woman’s
occupation her mind sinks with defeat
and sees nothing but doom for
women. In Tony, Sarah notices the
folly of blindly, leaping into a
marriage of love.
Drabble’s women are not after
marrying well but after achieving
one’s own identity and independence
and Rosamund is the one who shows
a lead. She has no need for sexual
satisfaction. Nor does she need
marriage and a man in her life. As a
self made woman Drabble shows her
as the one who has enviable degree,
job at the university which takes care
of her daughter’s future as a child born
by an unwed mother. For Margaret
Drabble a woman like Sarah rejects a
university career because women
cannot be attractive and learned.
Sarah, in A Summer Bird Cage
is shown thinking:
How unfair it was,
to be born with so little defense,
like a soft snail without a
shell. Men are all right,
they are defined and enclosed,
but we in order to
live must be open and raw
to all comers. What
happens otherwise is worse
than what happens
normally, the embroidery and
the children and the
sagging mind.
I felt doomed to defeat. I felt all
women were doomed....
I can get very bitter about
this subject with very
little encouragement.
(Drabble Margaret,
1963, P. 28-29)
The Garrick Year explores most
thoroughly of all the tensions between
domestic responsibility and wider
ambition. Emma, as wife, sacrifices
her London life, her career, and her
thrust back into the role of a bored
housewife. Emma’s regret is symbolic
of every woman’s fate: here now
bending over washing machine to pick
out a button or two and some bits of
soggy wet cotton? It is symbolic of
the drab and dirty sink life. Moreover,
her domestic accidents smoke in the
house. Love affair of her in garret and
her own half-hearted affair with the
theatre director leave her damp with
milk and blood and tears’ as symbol
of womanhood.
The research article also
highlights the aims of feminist
movements which also demanded
professions for unmarried women so
that they could earn their own living.
Many young educated women had to
fight for this liberation. Drabble’s
protagonist Sarah after her graduation
is caught in a conflict whether to
marry or not. At the end of the novel
she chooses her career instead of
marriage as an ultimatum of her life.
In The Garrick Year Emma has to give
up her chance of career as television
news reader only in order to stay with
her husband. So for the sake of
marriage she has to give up many
more things. In The Millstone
Rosamund being an unmarried mother
is also a strong career woman. Even
in her pregnancy she does not stop
writing and studying her research
work. Rosamund’s position as an
unmarried mother and a career woman
is superficially a paradigm of modern
feminism.
Here, an analysis of changing
perspective of woman is also observed
through the study in the novels of
Margaret Drabble and the three terms
of Feminist, Feminine and Female of
Elaine Showalter are also examined.
According to Elaine Showalter’s
point of view, all of Drabble’s novels
are about the female experience of late
twenties. They mainly focus on sexual
liberation and single parenthood. Her
first novel A Summer Bird Cage
depicts Sarah’s indecisiveness about
how to shape her life given the bird
cage image of female identity. As the
novel portrays opposition for marriage
and the character advocates to be free
of patriarchal set-up, there is a
feminist perspective observed in the
novel. Her next novel The Garrick
Year shows Emma, the female
protagonist facing the same conflict
as Sarah but here Emma is a married
woman, she wants marriage but
rejects sex, wants motherhood but
rejects pregnancy Emma urges for
happy and life of fulfilment, through
sexual liberation. So on the whole a
Feminist perspective is observed in
the novel.
In her third novel The Millstone
we find Rosamund as a much stronger
and bold character. She is a modern
woman who shows to the world that
there are no constrictive qualities of
gender expectations and people should
understand each other as individual
entities. She rejects marriage and
becomes an unmarried mother to her
child living a life of single mother.
So the institution of marriage is
systematically demolished. It is
observed that unlike other earlier
characters she opposes marriage for
the sake of her career. If one’s
biological needs do not require the
other, then they can lead a happy and
individual life. So the woman
perspective is found to be changed
from Feminist to Female.
Conclusion:
In conclusion this paper highlights the
conflict of the woman characters,
whether to choose career or marriage
in order to lead a happy and
independent life. Here, novels have
evoked the day-to-day dichotomies in
 Women’s Conflict Between Career and Marriage in the...
women between ambition and
restriction. Drabble’s women show
crisis and conflict unknown to her
predecessors. The entire episode
highlights the plight of a woman in
patriarchal society.
References:
1. Beards K. Virginia, Margaret Drabble:
Novels of a cautious Feminist, Critique,
15,1,11973
2. Interview with Nancy Poland, Margaret
Drabble, There must be a lot like me,
Midwest Quarterly, Vol.xvi, No. 3, Spring,
1975
3. Drabble Margaret, A Summer Bird Cage,
1963
4. Drabble Margaret, The Garrick Year,
London, Weidenfield and Nicholson, 1966
5. Drabble Margaret, The Millstone, London,
Weidenfield and Nicholson, 1987
6. Interview with Terry Colman, A Biographer
way laid by Novels, Guardian, 106 15 April
1972.
7. De Beauvoir Simone, The Second Sex,
Trans. H.M. Parshley, New York, 1953
 Anjali Vilas Lashkare

Abstract
This Paper mainly focus on socio cultural tensions in pre and post independence
Indian fiction of “Gora” and “One Part Woman.”
Rabindranath Tagore, a great writer and social reformer raises the question of
religion, racism, untouchability in his novel ‘Gora’ The novel also portrays the idea
of social nationalism and woman emancipation. Tagore artistically portrayed the
caste and social discrimination in this novel.
Perumal Murugan is a Tamil author who wrote ‘one part woman’ which talks
about caste- cultural conflict. This paper will highlight the marginalized and their
social condition in Indian society. Murugan portrayed the tension between
marginalized couple Poona and Kali in this novel. The novel becomes controversial
because of its forbidden talk of very sensitivity issue.
Such study is important in order to understand socio cultural tensions in pre and
post independence Indian fiction.
Key words: Socio cultural tension, pre and post independence Indian fiction.

Rabindranath Tagore and Perumal Indian polymath Dr.Babasaheb

Murugan, breaks the silence of
centuries and also gives new hope for
societal change .Rigid caste system
peep from both the novels which is
most influential part of literature that
articulate socio cultural crisis in
writing.
The paper is focused on socio
cultural tensions that is occur in
selected pre and post independence
Indian fiction. Despite the low still
proletarian have miserable life.
Ambedkar in his The Annihilation of
Caste (1936) stated that “The out
caste is a byeproduct of the caste
system”. There will be outcastes as
long as there are castes. Nothing can
emanicited the outcaste except the
destruction of the caste system. In
India there is no doubt caste system
is still exist and it coexist with so
many other issues like superstition,
rituals, religious tradition, gender
discrimination etc..This all leads to

Research Scholar (Dept.of English, Dr B.A.M.University Aurangabad), Email - lashkare.anju@gmail.com,

Mob. No- 8329752411
 Reflection of Socio Cultural Tensions in Select Indian Fiction
an individual stay with humiliation
and injustice life till the last breath.
Social reformer in Indian soil like
Rajaram Mohan Roy, Mahatma
Joytiba Phule, Dr.Babasaheb
Ambedkar, Savitribai Phule, Tarabai
Shinde emerged with issues of lower
caste people issues like untouchability,
patriarchy, women subjugation and
tried to eradicate those thing from
society. That’s why they fought against
society government and had
established social group and became
part of few social reformer movement.
They also preserve humanitarian
perspective of life. To take inspiration
from this all event writer Rabindrnath
Tagore wrote Gora and Perumal
Murugan Wrote One Part Women. In
which socio cultural tensions of Indian
society is reflected. A very prolonged
issue untouchbility mirroring in the
text Gora, very first major character
Gormohan don’t want to keep a
Christian housemaid appointed by his
mother Anandmoyi. It is impossible
to take food in your room so long
as you keep on that Christian
maidservant Lachmi Gora (16).The
problem of untouchbility starts raising
here in the text. Beside Dr.B.R.
Ambedkar states that interndining is
important to eradicate caste. Caste
system is negative thing. (Dr.
Babasaheb Ambedkar writing and
Speeches 14 April 2013).The words
of Gormohan shows alertness of
casteism of individual. To save
society at the present time from
various kind of open and hidden
attack. It was necessary to be
constantly on the alert on matter to
eating and caste (Gora 20),
furthermore the abolition of caste to
begin with intercaste dinner (The wire
staff Apr 2021).The notion of caste
persistency become prior by
Gormohan which not suited to subvert
the caste system.
Another example of untouchbiliy
is Krishnadayal didn’t allow to his
wife Anandmoyi to enter his room. I
am not trying to enter, you needn’t
be afraid, but when you have
finished I want word with you (Gora
27). It is very surprise that behaviour
of a husband who previously works
with Britishers break every rule of
caste and tradition suddenly stars
believe on religion and keeps distance
with wife. Furthermore same crises
reflected in One Part Women principal
character Kali is afraid of what he
will do if an untouchable man goes
with Poona during the festival time
this illicit thinking of Kali indirectly
point out that he is ok with other man
with same caste. In this way female
inferiority reflected in the novel.
Poona had placed only for
reproduction throughout the novel.
She doesn’t have any kind of
individuality and self identity that is
dominated by patriarchy. Eminent
British science journalist Angela saini
in her book Inferior: How science got
women wrong and the new research
that rewriting the story. Draw
attention to the fact that
Males show aggression towards
female, too
Although this aggression is about
Sexual coercion and mate
quarding.
(Inferior)
However the same aggressiveness
reflected in Kali. In Indian society the
problem of patriarchy is very common
which intermingled with gender
operation of an individual specially
women in One Part Women, Kali is
almost instinctively suggested for a
second marriage placing the blame on
woman very first Chellapan says,
That is just how cows are. No
matter what you do, they never get
pregnant just quietly change the
cow. If you say yes I can fetch you
one right away. (One Part Women
11) that is why in Indian strata Phule
and Ambedkarite teaching is
important to demolished
untouchability and patriarchy.
I measure the progress of
community with the degree of
Progress women have achieved
(Dr.B.R.Ambedkar)
Another socio cultural concern is
dowry system represented by
Rabindranath Tagore in Gora. This
dowry system helps to promote gender
in equality in society and also keep
women burden in her family .
The practice of dowry is one of
the worst social practices that has
affected our culture. (Indian Culture
and heritage secondary course module
VIII, Social Structure).
The dowry system is helps to
promote the gender inequality in
society and also keep women burden
in her family. It was his wife who
had first drawn his attention to the
possibilities of Binoy as bridegroom
not the least of his merits which she
had pressed on her husband being
he would never insist on a Dowry
(Gora 218).in this way Dowry issue
reflected in the fiction.
Subsequently the problem of
communalism occurs in the book
Gora. Which have its root in history
of Indian society. Communalism
disturbs the harmony between people,
group and communities. Controversy
between Hinduism and Brahmoism is
presented in the novel Gora State by
Jadeja Digvijaysinh
Another secondary conflict of
widowhood is depicted in the novel,
from ages widowhood is curse to
women Character Harimohini Victim
of this and living miserable life which
cannot change her orthodoxy thinking
hence she developed her narrow
minded thinking and believe on
superstition and casteism.
Does you please about eating
with them but at least don’t drink
water drawn by that bearer Ramdin
(Gora 281).
 Reflection of Socio Cultural Tensions in Select Indian Fiction
In conclusion I may add that we
are living in 21st century of
progressive globalised country. Where
casteism, patriarchy, gender inequality,
untouchability and many more socio
cultural tension are still existed and
reflected through character in the
novel. Defiantly it will impact on
society hence there is need to
eradicate such thing from society to
keep peace & harmony in society and
for upcoming generation. Life, society
and socioculture tensions are the key
point of this paper.
References
 Tagore Rabndrnath.Gora. Culcutta India
Webliography
Maple House, 1910.
 Murugan Perumal. One Part Woman.India,
Penguin book,2010.
 Nayar Pramod k.Contemporary Literary
and Cultural Theory. Pearson,2019.
 Dr.Tagad Bhushan Vitthal. Nationalism in
Rabindranath Tagore Translated Gora,
Ayushi International Interdisciplinary
Research Journal(AIIRJ), Feb 2018.
 Dr. B. R. Ambedkare Annihilation of
Caste,1936
 Jadeja Digvijayasinh Vikramsinh, ‘Gora’
A Mirror of Social ,Political and Cultural
Life Of India. International Journal of
Research Culture Society, Jan 2018.
 Nivedita Gokuldas.Patriarchy in Perumal
Murugan’s On Part Women, SMART
MOVES JOURNAL IJELLH, April 2020
 Angela saini Inferior: How science got
women wrong and the new research that
rewriting the story. Fourth Estate Books
UK May 2017.
 http://www.newsindianexpress.com/
magzine/2020sep27/inside-award-winning-
tamil-au th er- p eru mal-mu ru ga n s-
world2201504.html(Date:22 April 2021)
 Dr. Nilima P. Kale

Abstract
In post independence it is seen, that the Indian writers are enforced to the
standardization of culture. It is seen that post independence Indian literary have
molded the literature of India in way that approach has tried to change or succeeded
in raising the pains, pleasures and protest of Indian mindset. It has tried to wipe out
all old deep rooted male-dominated society, and tried to focus on empowerment and
freedom of women after a long and harsh struggle from traditional limitations. The
present paper takes an overview of the English novel “The Secret Wish List” by
Preety Shenoy, who is very famous blog writer and written several novels and short
stories.
Keywords: Modern society, gender issues

Introduction: hearts wish on a paper, which is asked

A voice of protest against by her friend to live her life as per
marginalized conditions of woman, a her secret wish list. Diksha struggles
replacement of submissive, obedient to free herself from burdened married
woman into bold, courageous for self- life.
assertion is seen in the novel of Preeti Preeti Shenoy her contribution to
Shenoy. The Protagonist Diksha, got literature is seen different in her
married to Sandeep when she was works. She portrayed a modern
only nineteen, a sudden drastic change woman more liberated, more
after fifteen years of forced married articulate than the woman of the past.
life. The protagonist writes a secret Preeti Shenoy is an Indian author
wish list, according to which she received the Indian of the year (2017)
changes her life style. The novelist, award by Brands academy for her
Preeti Shenoy has succeeded to contribution to literature, she also
portray the plight of modern woman received business excellence award by
Diksha from traditional shell to the New Delhi institute of management.
modern one. Diksha speaks out her The paper highlights on Preeti’s new

Asso. Prof Department of English, Dagdojirao Deshmukh College, Waluj, Aurangabad.

 Modern woman in ‘The Secret Wish List’ by Preety Shenoy
generation woman protagonist, it can
be said that today’s generation. The
protagonist Diksha is a career oriented
woman but in her married life, the
protagonist Diksha’s image is like
oppressed, dependant, very submissive
and obedient. The protagonist have a
very simple busy life in her house hold
work, devoting herself in pleasing her
husband, cooking, cleaning and
serving her husband Sandeep, son
Abhay and to look after her mother-
in-law.
Diksha got married when she was
only nineteen years, even before her
graduation results were not declared.
Marriage was a kind of pressure made
by her parents, just because of one
mistake which was made by her in
sixteen, the result that she accepts
Sandeep as a life partner. Diksha lives
her life as per her husband’s wish,
though she was having very talent to
do her own job, but Sandeep never
noticed it, and ask to look after their
son and household work, which is her
first priority. He himself was so selfish
and busy, that he never attained any
of his son Abhay’s school meetings
and look after family matter, which
was time wasting for him.
Diksha was just sixteen and have
a friendship with her brother’s friend
Ankit. Ankit was from a royal family.
His father want’s Ankit to join family
business but he loves the Arts, he want
to do fine Art’s after his class 12th.
His family background is very wealthy
and have well known Uttam group of
Industries. But unfortunately he is not
happy with his family because the
things at his home are not so fine. He
is a single child and his parents are
quarreling for breakup. He hates going
home as his parents fight all the time.
He is very clever in arts and helps
and encourages Same thing is written
by Shashi Deshpande in her novel,
that women have the limits and
boundaries, which she cannot pass
through it just because of society. In
the same way the protagonist of Roots
and shadow, Indu is not allowed to
talk a boy in the corner of the library
and Akka orders her not to behave
like that in future. Indu thinks that
she has not done anything
objectionable or any mistake and
refuses to obey Akka.
One day searching for love in a
world that rarely understands her,
comes in mind and disturbs her mind
about Ankit, her old memories and
the time spend with Ankit. A single
mistake departed her from Ankit. A
marriage of compromise, were her
husband is engaged in his own
professional duties, no time for her
desires to fulfill, only for the sake of
his mother he got married with
Diksha. Her friend Tanu’s husband
pass off, this sudden demise of Vibha’s
husband Mohan, shocks Vibha and
Diksha too, who was very well. “I
cannot believe that Mohan is no more.
How is it possible that a person who
was perfectly okay yesterday, no
longer exists?” (p. 67)
 The uncertainty of Mohan’s life
disturbs Diksha, Vibha too left much
more things to do with Mohan and
asks Diksha to live her life, in her
own way. Diksha writes a secret list,
which she has missed it. She wants to
join salsa, to drink and to have a sex.
The way she lived her married life
was very boring, her husband Sandeep
always busy in his official work, no
time to spend with his nine year son
Abhay and lack of interest in Diksha
and the family matters, which made
Diksha more frustrated. Vibha
encourages Diksha to live as per her
secret wish list and asks to join the
salsa; Diksha’s mother-in-law too
understands her feelings and stands
up for her decision to join salsa.
Gaurav Salsa instructor tells her
qualities she have it for salsa.After a
long period of time Tanu, a school
friend meets her again. Tanu was her
best school friend, who gives Diksha
the message about Ankit, a school
friend with whom she was having a
affair in school time, a single mistake
departs them. Preeti Shenoy, writes
very simple clean and clear life lesson.
The novelist tried to focus on today’s
generation women; they are more
liberated and self-confident. Through
her novel “The Secret Wish List” She
sketches the character Diksha of
modern woman, who leads her life as
per her secret wish list. The system
of Patriarchy burden’s women her
desires, talent and identity, suppressed
by men dominant society. The same
thing was happened with Diksha by
her parents and Sandeep. She raised
her voice, lives her life as per her
wish list. In married life men should
respect women’s emotions, feelings,
stand by them for their rights.
Marriage is not a compromise.
References:
1) Nityanandam. Indira. Three Great Indian
Women Novelists. New Delhi: Creative
Books, 2000
2) Seturaman, N. “Silence surrender and
Compromise. A Study of Shashi
Deshpande’s That Long Silence” Shashi
Deshpande. A Critical Spectrum, ed T.M.J
Mohan Indra, Delhi, Atlantic, 2004.
3) Shenoy, Preeti. Interview, Resham Sengar.
17 April, 2013, The Secret Wish List is
about finding what one really wants’
4) Shenoy, Preeti. The Secret Wish List, the
Westland Publishers Ltd, New Delhi, 2013.
 Manju Kapur & Anita Nair

Abstract
Marginalization is the feeling that comes with being “othered” or marginalized
comes with a sense of powerlessness. Feminism ideology advocates political, economic
and social equality but somehow feminists have recently recognized that their efforts
are not enough as well as insufficient to free women from being marginalized.
Women are always disadvantaged with rights and respect. Ignorance and devaluation
are the tags which are not separated from womanhood. Marginalization carries a lot
of negative connotations and conflicts. Marginalized people leave behind control
over their lives and basic human rights. Women are the backbone of society even
though in 21 st century the issue of status of Indian women still remains controversial.
In society women play the most important role in molding the future of family &
importance of her existence and sacrifice cannot be ignored. Biased attitudes of
science and philosophy have also discovered many ways to show that women are
subordinate to men. Women have grown up as a basic center of conflict, tradition
and custom snatched women’s self-esteem. Even after women were always looked
down by men & society. In patriarchal society male privilege is having control over
all kinds of representations and credit goes to men for all wellness of male dominated
society which pretend they are masters of all rights. Post-modern woman characters
in the novels of Manju Kapur & Anita Nair fight against male bigotry and differ
from traditional customary women & smash all communal stigma to create their
identity and self-respect in male dominated society.
Keywords: marginalization, conflict, patriarchal, extra-marital

Introduction:
This research paper focuses on
writings of Manju Kapur and Anita
Nair. Manju Kapur has depicted
i n A M a r r i e d Wo m a n d o m e s t i c
domination, physical abuse, lack of
freedom and sexual harassment.
Manju Kapur skillfully and cleverly
addresses the issue of pre-marital,
extra-marital affairs, conflict between
man-woman relationship. Anita Nair
depicts in her novel Mistress with
women’s suffering, frustrations,
independence, isolation and insecurity
in relationship but her women

Mrs. Vrushali Manohar Londhe, Research Scholar

characters express the opinions
strongly. Her novels deal with love,
dependency, betrayal and about
second chances with fresh beginning.
Manju Kapur skillfully brings out how
gender issues are deeply rooted.
In Manju Kapur ’s novel A
Married Woman is a sincere
confession of a woman about her
personality cult in a bad marriage.
Astha educated upper middle class,
working women. She was brought up
in a patriarchal society. Her mother
takes her as a social burden. Her
dream was full of romantic fantasies
and dreams of all tall dark handsome
guys coming to embrace her. She was
fond of romantic novels in her teenage
years. She falls in love with bunty, a
cadet of the defense academy. Her
heart only thinks & hears about bunty.
Due to her mother’s interference, the
relationship between Bunty & Astha
comes to end. After sometime she
started her second affair with rohan,
she connected with rohan emotionally
as well as physically in the thought
that he will marry her. Rohan was
completely futuristic, selfish, practical
towards relationships & did not
commit to marriage but spent amorous
time with Astha for sexual pleasure.
Rohan left her for the future and she
again fell into deep grief. Astha felt
manipulated this time. Astha marries
foreign return man Hemant, choice of
her parents. She enjoys the early days
of her marriage completely with
Hemant. Later due workload &
responsibilities Hemant does not find
fascination in sex life. The marital
bliss comes to an end soon. Hemant
does not respond to her emotions as
well as her creativity.
Astha spended money for a family
Goa trip and air tickets. She liked an
antique silver jewellery box, priced
at five thousand. She asked to Hemant
that she wants to buy that but Hemant
insulted and dishearten her with harsh
words. She thought that the earning
woman could make her own decision
but her husband’s rudeness shows that
he didn’t care for Astha’s happiness
and efforts. When Astha’s paintings
sold out in lakhs attitude of Hemant
changed drastically which shows that
money changes the perspectives of
people around you and
‘I also earn. Can’t I buy a box if I
want, even if it is a little overpriced?’
You earn!’ snorted Hemant. ‘What
you earn, now that is really something,
yes that will pay for
This holiday’.
Astha, a modern woman, doesn’t
believe in tradition and spirituality but
wants to enjoy every mode of her life.
Pipeelika Trivedi, a modern, bold, free
minded widow woman. Astha & Pipee
comes closer as their liking, qualities
& loveless life are much similar.
Astha slow discovery of her
differences with her husband, her
change from tender and hopeful bride
to battered wife and meeting with
Pipeelika makes her realize the state
 World of Marginalization & Conflicts in selected novels of : A study
of women in their familiar destress’
(MW 188)
Pipee takes lead in starting lesbian
relationship with Astha & to rise
above sufferings & depression Astha,
mother of two kids enjoys a warm
sex life with another woman than her
husband.
After knowing the bitter truth
about their relationship has no future
as Pipee leaves Indian to study abroad
and Astha returns back to family
responsibilities & compromising with
reality. Astha as a married woman,
her anxiety, discomfort, loneliness and
troubled relationship, feeling of guilt,
negativity and lack of self-esteem in
facing the challenges of her life.
Astha’s conflict between oppressive
patriarchal culture and her
imagination and sensibility get
freedom by taking her own decisions.
Astha in A married woman is about
the pre-marital love affair & extra-
marital lesbian relationship with a
woman and return back to her
restricted real destiny, family and
husband. Where she might never again
get another life according to her
demands and hope.
In Anita Nair’s mistress she
portrays the husband-wife relationship
in the patriarchal society. Radha
in Mistress forcefully married to
shyam by her father’s compulsion
forcefully pushed into traditional
marriage life. She seeks to live her
life individually by breaking the
tradition & family customs. Radha is
emotionally detached of her husband
and her marriage is fractured due to
hollowness, frustration & boredom in
life. Radha has an affair with chirs.
Radha seeks pleasure from chairs due
to sham’s various assaults on her as
husband. In the matter of extramarital
affairs, a woman is indifferent to her
husband & turns to another man for
sex & love which directly questions
the virility of the husband.
Later, he drew me into his arms
as if nothing had happened. His lips
brushed my forehead. I flinched. I
waited for his breathing to settle, then
I turned in my side and curled into a
ball. I tucked my knees into my chest
and shoved my fingers into my mouth
so, I made no noise as I wept. (M-
165)
This novel showed a very
descriptive act, shyam with an almost
animal like drive to his wife virility
acquired the position of husband.
Rape is rape even after marriage
without wife’s desire forcing her to
give husband sexual pleasure treating
her pleasing model is barbaric gesture.
When I woke up she was at my
side, all bright and chirpy. And
suddenly it occurred to me that that
was what she had really wanted (M-
164)
After forceful marital rape illusion
of gaining the love of Radha which is
totally fictitious but shyam thinks that
he owns her love and flooded her with
euphoria so that she is sleeping beside
him.
 This act of rape leaves a deep
wound on Radha whereas shyam is
much satisfied without any guilt.
One of the most common issues
which is considered as a rightful social
ritual known as marriage, gives the
authority to man to make woman a
slave. This is the real fact that
marriage turns out to be a certificate
of official enslavement of women.
According to Flores Acuna shows the
condition of women a slave whether
sexually or in domestic servitude is
included under against women,
‘According to Rome statute
(Article 7(2)c) sexual enslavement
means the exercise. Of any or all of
the power attached to the ‘right of
ownership’ over a person.
It comprises the repeated violation
or sexual abuse or forcing the victim
to provide sexual services as well as
the rape by the captor. The crime has
the character of a continuing offence.
The Rome statute’s definition of
sexual slavery includes situations
where persons are forced to domestic
servitude, marriage or any other
forced labour, involving sexual
activity, as well as particular women
and children’
Nair has bought to the light the
issue of marital rape which is not
often discussed in public. Women
have been living in suffering of male
dominance and sexual violence.
Anita Nair portrays how women
are oppressed and dominated by
patriarchal society. Radha rejects both
men in life but refuses to leave her
baby, whom she gives the maternal
identity by rendering it ‘Fatherless’.
‘Yet, when I think of chris, what I
see is the shadow of shyam. And when
I think of shyam, what I see is the
possibility of escape with chris. I
know for certain that I cannot live
with one or the other’.
Radha releases herself from rule
of wife & lover, who had been
mistress to two men becomes Mistress
of her own self.
‘How can it be that all the passion,
the dreams, suddenly mean nothing?
Anita Nair has brought real issue
of marital rape which is not discussed
publicly. She portrays the husband &
wife relationship in patriarchal society.
She writes about women’s suffering,
humiliation subjected women and
abuse. Anita Nair shows in her fiction
how gender difference leads to
subversion of women and gender
inequality. Manju Kapur points out in
her novel A Married Woman
suppressed women and never-ending
challenges in the male dominated
world. She does not hesitate to go
beyond the existing traditional and
conventional state of society. She
challenged the age-old theories &
portrayal of man-woman & woman-
woman relationship. She tried to
highlight the inner side of womanhood
who were trapped within the walls of
their home.
 World of Marginalization & Conflicts in selected novels of : A study

Conclusion: their lovers. The valiant acts which

In an independent India of century they took to redeem themselves are
21st
women are still in the chains of cruelty symbolic to their virtue. In order to
of customs and brutality of traditions. live a fulfilling & successful life,
She was recognized by the name of women should be active and men
the man of the family. Women are should be supportive. Woman is a
always disadvantaged with rights & human being and not paraphernalia
respect. Women are always needs to be treated uniformly.
unfortunate with right & respect, References:
incomprehension and debasement are
1) Kapur, Manju. A Married Woman. London:
the words which are not unfastened Faber & Faber.2004.
from womanhood. Marginalization, 2) Nair, Anita. New Delhi: Penguin
exploitation and powerlessness and Books,2005.
3) Samuel, Hannah Sophiah. “Gender in
cultural imperialism are different Manju Kapur ’s Home” Mapping
forms of oppression of women’s Territories: Critical Insights into Post-
sufferings. Women protagonist Independence Indian Writing in English.
Ed Felix Moses and Samuel Rufus, S.
challenged the authority & supremacy Chennai: Madras Christian
of male counter parts & liberate College, 2012. 219-32.
themselves either by having extra- 4) Tathiana Flores Acuna, The Rome statute’s
Sexual Related Crimes: An Appraisal under
marital affair, giving divorce, the Light of International Humanities Law
committing suicide or escape with 29-30.
 Siddharth Kharat

Abstract:
In recent time, the social media is flooded with many actions and reactions on the
Warkari community and saintly movement of Maharashtra. These views and counter
views seems to be appearing out of short knowledge of individuals. If somebody
makes any statement about a myth prevalent among the Warkari sect, can be debated
whether the view or reaction is proper or not but objections on ‘Why he/she said this
or that’ seems improper. The warkari movement from medieval period is marching
ahead with criticising the religion and orthodoxy . The objectives of Warkari movement
itself are to make critical analysis of the vaidic religion and its treatment, self
awakening , improving inner self and encouragement for new society where all are
equal before God . Though practically day today’s social life equality not possible
but equality in spiritually that is to devotion of God Vitthal. The question arises is
that why did these foreign plunderer invaded and looted India at one hand and in
another hand preaching and spreading their religion vigorously.
Keywords: Warkari Sampradaya

Introduction: at that time was being ruled not by

The reasons that ‘The Afghan Army the non Hindus but by the vary Hindu
had better quality horses, modern kings. The social condition of the
weapons or they were more society at that time was heavily
aggressive, lack of unity and so we degraded and vaidic Brahmnical
lost’ are not true at all. The root causes orders were being implemented
are different. Religion is actually strictly. As a result the oppressed and
something which gives insight to the down castes people were had to bear
society and such religion did not the pains.
existed at the beginning of the Hemandri Pandit was the chief of
medieval period during the time of the ruler, who wrote a book entitle
invasion of Yavani invaders. The ‘Chaturavarga Chintamani’ which
Vedik Hindu religion had reached the mentioned that 5 to 7 ‘Vratas’ were
height of orthodoxy and made the to be observed each and every day,
Chaturvarnya system redundant . India the entire year i.e. 365 days. It
 Warkari Sampradaya: A movement for transformation and...
included fasting (Upvasa), Tapaas on
that day and charity was mandatorily
to be given to the Brahmin. This book
has detailed information about how
to serve Ghee to the Brahmins. The
Chaturvarniyan tradition was made to
follow strictly. The society was
divided into various categories. The
Brahminical and Vedic religion was
forced all around because of Wratha,
Vaikalye and strict following of
religion. How can such society be
effective in protecting the nation?
Although the Yadav Kingdom of
Devgiri reached the materialistic glory
but what elements were included in
it? The wheels of strangers were
spinning all around. With sword in
one hand and religion in the other,
the religious conversion started taking
place. All the groups that were
affected by social system started
participating in the religious
conversion. A huge chaos prevailed
and the Sanatan religious leaders were
unable to resolve this. Discrimination
and oppression, in these days were at
its peak. In such a mentally exhausted,
degraded and devastated social
situations Saints took the
responsibility to initiative to awake,
to provide in-depth strength, and
moral awakening in the 13th century.
The Mahanubhav sect awakened the
society; they rejected the caste based
discrimination and insisted on male -
female equality. Chakradhar Swami
travelled across the Maharashtra for
30 years in creating awakening among
the people. Instead of the Sanskrit
language, he preferred marathi to
preach the people. He provided
foundation of philosophy to the
Warkari sect travelling the whole of
India, along with Saint Namdev. Saint
Namdeo Strengthened and decimation
of Warkari movement. He made
Vitthal and Varkari sect so much
popular that he is called the towering
leader saint of that time across the
nation. His many abhangars are
included in the Gurugrathsahiba a
religious sacred book of Sikh . Saint
Namdev transformed this sect into a
mass movement. Chokha, Savta Mali,
Gora Kumbhar, Visoba khechar were
associated in helping this movement
making in the depth in to all castes
and creeds.
After 250 years of Saint
Dyaneswar, saint Eknath re-organized
the movement in a more strategically.
His contribution is huge . He made a
commentary on the 11th Skandha of
the Bhagavata Purana. In the first half
of 17th century, Saint Tukaram
became the ‘Crown Jewel’ of the
Warkari sect, after saint Eknath. He
heavily criticized the exploitation of
common people, the cast based
tradition, superiority and inferiority,
inequality between men and women
in the name of Devadikas and insisted
on humanity and brotherhood. He
underlined that there is no place for
discrimination in Warkari movement.
Through spirituality Vitthala, Saint
Tukaram started opening the path of
spiritual upliftment for the common
man. This tradition was carried
forward till Bahinabai and Nilobaray.
In modern times, Mahatma
Jyotiba Phule, Mahadev Govind
Ranade, Saint Gadge Baba, Saint
Tukdoji Maharaj up to Narendra
Dabholkar, were all the ardent
followers of saintly tradition. In the
present time also we find Varkari sect
and it’s movement more relevant in
Maharashtra as well as in the
neighbouring states. Majority of the
people seems to accept temporarily
importance of the powerful kings who
amass wealth and mastery over a huge
land in the time ancient, medieval and
modern times. People accept and
survive on this system also. However
the glory of name and fame of mighty
kings drained, in the passage of time.
The mighty kings, emperors and their
dynasty’s are accepted and people are
ruled because no other option but to
accept. Might of any emperor is
judged up on his noble governence of
the people. A very few kings qualify
to this yardstick. But even though
small number, the crusaders of the
society occupies prominent role for a
long. Cause of the human being is
always upheld high. That is the
leading of history of mankind. Thus
Saints have to be placed as heroes
who deserved respect more than the
kings or the states.
Though the Warkari sect did not
succeeded in breaking the caste
system but this sect propagated love,
compassion, humanity, mercy,
brotherhood and spiritual equality in
the society. The philosophy of
Buddhism and Jainism were
lamenting behind. There was no
option but to take some ‘Good’ from
the predecessors and try to create
alternative system. As per our strength
it was essential to bring vitality into
the society and rejuvenate it and as
such whatever good was done by the
predecessors was transferred to the
society and this was the most
significant work done by the saints.
Teachings of Rajmata Jijau to child
Shivaji is nothing but this
‘Maharashtra Dharma’ preached by
these great saints of the maharashtra.
Chhatrapati Shivaji Maharaj
established the Hindvi Swaraj on the
base of the new religion of the saints.
The Hindu Swaraj was expanded until
the very foundation of this
Maharashtra Dharma remain intac,
start falling the march when the same
Dharma got started to desolation. In
the British period, Mahadeo Govind
Ranade the great thinker wanted to
lead the social awakening movement
in India on the line of medieval saints.
During this period, the Western
knowledge, Science and modern
thoughts and law were the new tools
modern society.
These tools were out of the saint
tradition. Dr Babasaheb Ambedkar
had a deep study in history, sociology
and western thoughts. For the crusade
against the untouchability he started
 Warkari Sampradaya: A movement for transformation and...
newspaper MookNayak where he
choose the slogan of Abganga by sant
Tukaram”Kaay Karu Aata Dharuniya
Bheed! Nishank He Tond Vajvilay!!
Navhe Jagi Kon, Mukiyachi Jaan!
Sarthak Lajoon Nahi Heet.” depict his
mindset on saints.
Dr Babasaheb Ambedkar
dedicated his book entitled ‘Who were
untouchable and why they became
untouchable’ to saint Chokha Mela
again great sait if Varkari sect.
He was confident that while going
ahead with the movement against
untouchability –begging, Mercy,
compassion and change of heart are
not going to work effectively. He
decided differently. He thought that
the battle against untouchability and
oppression need to have weapons of
self-respect, rights and justice. In this
endeavour he got huge success. He
was sure that the path he choose was
not that of saints however such he
never denied the significance of the
movements carried out by the saints.
Literary speaking, the cause for which
saints spent their entire life and also
struggled for centuries yield fruit in
the form of Indian Constitution. It will
not be exaggeration to say that
Babasaheb Ambedkar fulfilled the
dreams of saint movement though still
it need to continue further in
contemporary context. Dr Babasaheb
Ambedkar said that the principles of
freedom, fraternity, equality does not
come from the Western countries but
from the teachings of Tathagat
Gautam Buddha, the Indian soil. He
said that the balanced thoughts of
Gautam Buddha were accepted by the
Warkaris and nearly all the saints took
the support of this. Dr Babasaheb
Ambedkar also used to say that that
the Vitthal temple situated at
Pandharpur was the earlier Buddha
Vihar.
This remained the tradition in the
medieval period by saint
Dnyaneshwar, saint Namdev, saint
Chokha Mela, saint Eknath, saint
Tukaram and the saints who were the
part of Warkari tradition. In the
modern era Dadoba Pandurang,
Atmaram Pandurang, Gopal Hari
Deshmukh, Mahatma Phule and the
contemporary social reformers carried
ahead this process of reformation.
Narendra Dabholkar, in the recent past
was also the representatives and
propagators of this tradition. The
Warkari sect is not a stable and rigid
sect but it is a movement where many
great saints criticised the religion and
ignorance and disseminated the
thoughts of social awakening and
rolled smoothly ahead. The rich
legacy of Saint Namdev who said
‘Yadnadik Karmkaruni Brahman!
Dambha Aacharan Davi Loka!
Lokansi Daviti Mich Karmisht!
Abhiman Khota Vaagvitee!’ and the
claim of saint Tukaram ‘Vedacha To
Arth Amhasich Thava! Itrane Wahawa
Bhaar matha!!’ had enriched the
Warkari movement.
 Movements are generally
considered as transformative and for
the upliftment of the society. In the
Modern time, this movement is also
accompanied by knowledge, science
and progress besides the spiritual
advancement. Today we see that the
critical analysis of religion and
orthodoxy is being opposed.
Reformative changes are always
followed by deliberations and critical
analysis. Maharashtra’s Varkari
movement had this rich tradition. This
is what the identity of Maharashtra is
rather different to other states.
Tathagat Gautam Buddha, Mahaveer
Jain, Charvak, Chakradhar Swami,
Veer Shaiva, Saint Dnyaneshwar, saint
Namdev, saint Eknath, saint Chokha
Mela, saint Tukaram and modern
social reformers like Mahatma Phule,
Atmaram Pandurang, Gopal Hari
Deshmukh, Mahadev Govind Ranade,
saint Gadge Baba, saint Tukdoji, Dr
Babasaheb Ambedkar and Dr
Narendra Dabholkar, in recent times,
are all the propagators of this rich
tradition. The Warkari sect is a
significant part of the life and mission
of the many individuals of the
Maharastra, and as such it is
flourishing across the state as well as
of adjoins regions. The Warkari sect
and their culture will be deemed to
be extremely important in creating a
prosperous culture and tomorrow’s
progressive Maharashtra. From this
point of view, it is important to look
at this centrally important movement
of Maharashtra .
References :
1) Sant Sahitya Ani aakalan: Publisher;
Shahaji Dhekane, Secretary Maharashtra
Rajya Madhyamik va Uccha Shikshan
Mandal, pune
2) Sant Sudharak va Tyanche Dharmavishyak
Vichar by R N Chavan Publisher;
Sampadak va prakashak; R N Chavan,
pune
3) Maharashtrachi Lokyatra By Dr Sadanand
More Publisher; Sakal Media Pvt Ltd, pune
4) Tukaram Darshan By Dr Sadanand More
Publisher; Sakal Media, pune
 Dr. Seshirekha R. Maknikar*, Dr. Rajesh S. Maknikar**

Abstract
The aims of feminist movement were initially economic in character. The early
feminists demanded professions for unmarried women so that they could earn their
own living. They also demanded right to property for the married woman. They
backed up these demands by fighting for women’s admission to universities in order
to secure the qualifications necessary for their professional activities and to attain
level of education necessary to manage their own financial affairs. They had profession
and children but they were still bound to the husband, home and family triangle.
There was a conflict between personal relationship and artistic integrity. Consequently,
they had to experience a terrible war within. War had claimed many precious lives.
Women, in an attempt to assert their independent identity had to embrace death.
Many young educated women had to fight with themselves in order to confirm their
newly won liberation. These women were later forced to choose between marriage
and career.
Keywords: Artistic integrity, Patriarchy, Feminist movement, Apprenticeship,
whole new patterns,

Introduction: embodiments of a particular social

The present paper aims to examine
the conflict of women between career
and marriage in the novels of
Margaret Drabble.Among the
contemporary English women
novelists, Margaret Drabble has
brought to the surface this conflict in
the minds of educated women. Her
women characters often serve as
class or culture, addressing a new
category of issues like, the college
educated woman confronted with the
conflicts between her career and her
responsibilities as a wife and mother.
Drabble’s protagonist like the author
are college educated young girls in
their twenties trying to make sense of
place in the society. Interestingly, the

*Asst. Prof. In English, S.B.E.S. Arts and Commerce, College, Aurangabad.

**Lecturer in English, Yeshwantrao Chavan College, Sillod, Aurangabad.
most fundamental aspect of the
modern women’s movement appears
at its strongest in those novels of
Drabble where great resurgence of
feminism had begun in Britain.
Drabble’s protagonist like the
author are college educated young
girls in their twenties trying to make
sense of place in the society. In her
first novel, A Summer Bird Cage,
Drabble has shown the conflict of
Sarah Bennett. She is the youngest of
Drabble’s heroines who has just
graduated from Oxford with a first
class honors degree in English. She is
blessed with intelligence and good
looks, but after graduation she is
caught in a conflict of marriage versus
career. She explores both the
possibilities. (None of the marriages
she sees is encouraging. One is happy
but dull, another exhilarating but self-
destructive and a third, her sister
Louisie’s, in which she had hoped to
find a model of her own, ends in
divorce. Sarah is always caught in an
inner conflict. She does not know
what to do as a woman. The novel
was published in 1963
At that time the educated or rather
‘over educated’ (because Sarah is an
Oxford graduate) women lacked a
sense of vocation. Sarah feels a
classlessness and lack of commitment.
Classlessness because she is not able
to mix and belong to that class of
women who are busy with their
family. She finds a lot of difference
between them and herself. She takes
commitment because she does not
have a family of her own. She is
unable to commit herself to marriage
or carrier. Therefore, she takes a job
With BBC and temporarily shares a
flat with her college friend, Gill.
Drabble writes about the condition of
Emma so vividly as though she herself
was going through the experience.
Writing so vividly about what a
woman feels when she is stuck up
with husband, home and family
naturally reveals the ingredient of the
feminine experience. Emma is
married to David, the actor. They have
two children. Emma has to give up
her chance of a career as television
news reader in order to stay with her
husband in Herford. Emma spends a
grudging life at Herford where she is
transferred because; while her
husband is away at the theatre she is
rooted to the house with the children.
David takes away her job as a T.V.
broadcaster for the sake of his own
job as an actor at Hereford. She has
given up the chance of a career as a
television news reader and so many
other things for the sake of marriage
she muses: I could hardly believe that
marriage was going to deprive me of
this too. It had already deprived me
of so many things which I had
childishly overvalued: my
independence, my income, my twenty
two inch waist, my sleep, most of my
friends, who had deserted me on
 Women’s Conflict Between Career and Marriage in the Novels of Margaret Drabble
account of David’s Insults, a whole
string of finite things, and many more
Indefinite attribute like hope and
expectations. (Drabble Margaret, P.
10)
Thus, one can see that as with
Sarah, there are disturbing anomalies
in Emma’s view of herself. Emma is
symbolically expressed in the context
of her job, her domestic duties and
her husband’s attitude towards her and
in taking care of her children.
Margaret Drabble shows through
Emma’s choice of life and her life
partner that she is a woman cut out
for life of daring and adventure and
for her brilliant career. It is meant to
guide her in this life of adventure.
Therefore, this novel The Garrick
Year is about a female Lord Jim who
is successful in her mission of marital
adventure. There are two other women
characters. One is Mary Scott,
Emma’s school friend and the other
Sophie Brent, the actress working
with her husband. Mary Scott
exemplifies middle-class values in
which Emma has been brought up.
Emma’s view of herself, her attitude,
conflicts and her course of herself as
a woman since she does not get any
pattern of herself, searches it in her
school mate Mary Scott. As our
twenty first century is a period where
actors are valued more than political
heads, army generals, and vice-
chancellors of universities, Emma
wants to see model of ethical
behaviour in Sophie Brent, an actress.
In her she finds a woman who is
flashy, shallow, self-centered, vulgar,
loose in morals and stupid.
Undoubtedly, the novel The
Garrick Year is an outstanding attempt
by Drabble to create “whole new
patterns” by which modern educated
women of twenty first century are
guided. Her novels have moral vision
for people who are bewildered as to
how to live and where to find straight
women path in the world of moral
chaos and confusion.The Garrick Year
explores most thoroughly of all the
tensions between domestic
responsibility and wider ambition.
Emma, as wife, sacrifices her London
life, her career, and her thrust back
into the role of a bored housewife.
Emma’s regret is symbolic of every
woman’s fate: here now bending over
washing machine to pick out a button
or two and some bits of soggy wet
cotton? It is symbolic of the drab and
dirty sink life. Moreover, her domestic
accidents smoke in the house. Love
affair of her in garret and her own
half-hearted affair with the theatre
director leave her damp with milk and
blood and tears’ as symbol of
womanhood.
The research article also
highlights the aims of feminist
movements which also demanded
professions for unmarried women so
that they could earn their own living.
Many young educated women had to
fight for this liberation. Drabble’s
protagonist Sarah after her graduation
is caught in a conflict whether to
marry or not. At the end of the novel
she chooses her career instead of
marriage as an ultimatum of her life.
In The Garrick Year Emma has to give
up her chance of career as television
news reader only in order to stay with
her husband. So for the sake of
marriage she has to give up many
more things. In The Millstone
Rosamund being an unmarried mother
is also a strong career woman. Even
in her pregnancy she does not stop
writing and studying her research
work. Rosamund’s position as an
unmarried mother and a career woman
is superficially a paradigm of modern
feminism. Here, an analysis of
changing perspective of woman is also
observed through the study in the
novels of Margaret Drabble and the
three terms of Feminist, Feminine and
Female of Elaine Showalter are also
examined.
Conclusion:
In conclusion this paper highlights the
conflict of the woman characters,
whether to choose career or marriage
in order to lead a happy and
independent life. Here, novels have
evoked the day-to-day dichotomies in
women between ambition and
restriction. Drabble’s women show
crisis and conflict unknown to her
predecessors. The entire episode
highlights the plight of a woman in
patriarchal society.
References:
1) Beards K. Virginia, Margaret Drabble:
Novels of a cautious Feminist, Critique,
15,1,11973
2) Drabble Margaret, A Summer Bird Cage,
1963
3) Drabble Margaret, The Garrick Year,
London, Weidenfield and Nicholson, 1966
4) Drabble Margaret, The Millstone, London,
Weidenfield and Nicholson, 1987
5) Interview with Nancy Poland, Margaret
Drabble, There must be a lot like me,
Midwest Quarterly, Vol.xvi, No. 3, Spring,
1975
 Dr. Vivek D. Pise

Abstract:
This paper aims at studying Chetan Bhagat’s novel ‘One Night @ the Call Centre’
from the perspective of young generation’s inclination of giving great importance to
materialistic things, rather than human feelings and values. It showcases the psyche
of today’s young generation, which is shown taking refuge in material things and
taking solace in it, and ultimately realizing their folly.
Key Words: materialism, inclination, perspective, unemotional, parental
separation

Introduction: which makes him to earn the tag as

Chetan Bhagat is one of the prominent
Indian English fiction writer who
achieved great name and fame at a
very early age. Most of his fictions
have been adapted into Bollywood
movies. He is credited to have
inculcated the habit of reading Indian
English fiction to the techno-savvy
youths who hitherto were used to be
hooked to the social medias, and the
internet. He uses simple and easy to
understand language in his novels
which is understood by the
commoners, and raises genuine issues
of the lower and middle class families
truthfully in his novels. He mirrors
the true sentiments, issues and feelings
of Indian youths through his novels,
‘the popular novelist of India’.
Chetan Bhagat, in his novel ‘One
Night @ the Call Center’ sheds light
on the aspect of young generation’s
inclination towards materialism. He,
through the representative example of
Vroom, emphasizes importance the
young generation Indians gives to
materialism. This is a modern century,
as due to the emergence of
urbanization, liberalization and
modernization, Indian value system
has been affected. The young Indian
generation is exposed to the new
western styles and outlook due to the
emergence of satellite channels,
breaking the hitherto monopoly of the
Doordarshan. The western concepts

Dept. of English, Yeshwantrao Chavan College, Sillod, Dist. Aurangabad

are found reflected in various
Bollywood movies as well. This
affected the lifestyle of young Indians,
as they try to emulate the western
thoughts and lifestyles in their lives
and adopt it in principle.
The western concept of lifestyle
has affected the thought process of
the Indian youths which can clearly
be observed through their behavior.
They not only make use of modern
clothes, gadgets, bikes, but also make
use of trendy language in their
conversation. They develop western
food habits as they can be seen
hovering around the food centers of
pizzas, MacDonald’s, KFC’s and drink
Cokes and Pepsis. They make use of
branded things, like: sunglasses,
watches, laptops, mobiles, bikes,
shoes, jewellery, and cosmetics etc.
Materialism, according to Merriam-
Webster online dictionary, is ‘a
preoccupation with or stress upon
material rather than intellectual or
spiritual things’.
Vroom, in the novel ‘One Night
@ the Call Center’ is a young man of
22 years working in Connexions Call
center Gurgaon, Haryana. He lives in
Delhi, the capital of India. He prefers
to lead a modern lifestyle. His parents
get separated. His father, a
businessman by profession, left his
wife some two years back and stays
with his secretary. Vroom stays with
his mother. The separation of parents
has made an impact on Vroom. He
gives importance to material things.
It seems he has lost interest in human
relations due to his parent’s
separation. They used to shout at each
other, which affected Vroom greatly.
He became unemotional. This
tendency of not putting faith in human
relations can be seen in Vroom’s
behavior towards women. He never
sticks with one girlfriend. He has the
habit of changing girlfriends after
every three months. Vroom’s love
towards materialistic things can be
witnessed from the following
description. Shyam, one of his
colleague at Connexions, and
Priyanka go for a date at Rail
Museum. They have a conversation
about Vroom which sheds light on
Vroom. Priyanka asks Shyam about
Vroom:
‘………. .Met Vroom?’ She
(Priyanka) said.
‘Was supposed to, but couldn’t.
He had a date’.
‘With who? New girl?
‘Of course. He never sticks to one.
I wonder what girls see in him. All
hot ones too’, I said.
‘I can’t understand the deal
with Vroom. He is the most
materialistic and unemotional
person I have met in my entire
life,’ Priyanka said…. .
(Bhagat, One. P.41)
Vroom gives greater importance
to things rather than human
relationship. It seems he doesn’t
believe in keeping relations for a
prolong time. He keeps on flipping
 Youth and craze for materialism in Chetan Bhagat’s ‘ON@CC’
girlfriends after every three months.
This shows his subtle nature and
attitude. It seems he doesn’t get settled
with a particular thing for a long time.
As, according to Shyam, his friend,
Vroom was not like this when he
joined the call center job for the first
time. He looks carefree, ‘happy-go-
lucky’ sort of a young man. He wants
to enjoy his life to the fullest. He loves
everything on wheels, which earned
him a nickname ‘Vroom’. He loves
bikes, phones, jeans, pizzas etc.
Vroom has a lean, lanky figure, a
childish face, and brown eyes which
attracts young girls. He is the most
unemotional and materialistic person
according to one of his colleague,
Priyanka. Shyam gets a news that his
love Priyanka has given her nod to an
NRI Ganesh Gupta, and that she is
thinking about getting married with
him. This upsets Shyam. While talking
about girls’ choice about men, Vroom
tells Shyam:
‘Yeah man. Girls are strategic.
They’ll talk about love and
romance and all that crap – but
when it comes to doing the
deal, they will choose the fattest
chicken,’ he said, (………….)
‘Yeah, you need to be fat, fresh
and fluffy. Girls know their
stuff. That’s why you shouldn’t
feel so upset. We aren’t good
husband material – just accept
it’. (Bhagat, One. P.62)
Here too Vroom talks with Shyam
in terms of materials. He uses
language which accounts for
materialistic things in life. He
considers ‘groom’ as ‘fattest chicken’,
which stands for a rich person having
been well settled in life. He talks in
terms of ‘stuff’ which again is related
with materialistic things in life. He
tells Shyam that they are not ‘good
husband material’. He wants to bring
out a comparison between the call
center employees like them, with a
US based NRI’s like Ganesh Gupta.
Due to the security and great regular
income sources, girls like Priyanka
feel inclination towards NRI’s due to
economic stability they would
provide.
Vroom wants to make friendship
with Esha. He starts thinking seriously
about her. He gets fed up with his
habit of flipping girlfriends after every
three months. He feels a need of
having a close partner who can
understand him well. He is in need of
a true love. He looks at Esha from
that perspective and determines once
to propose her. Esha is a modern
young girl. She has high aspirations
about her career. She wants to be a
top model one day, and for that, she
stays on a perfect diet, hardly eating
anything. She tells Vroom frankly that
she is not interested in maintaining
relations with him. She wants to aspire
to be a model and to focus on her
career only. She has no time to spend
as a girlfriend. She considers it as a
‘luxury’ to be a girlfriend. She makes
a fun of Vroom by telling him on his
face that he flips girlfriends like
anything. Vroom replies her by saying
that the ex-girlfriends in his life were
just a means of entertainment like
channel surfing. They were simply
like pizzas or movies, like you have
just for fun and entertainment. Here
again Vroom thinks about human
relations in terms of objects for
entertainment. This reflects Vrooms’
outlook towards very serious issue of
human relations in terms of objects,
in terms of things, which give us
pleasure. Esha also rejects Vroom’s
proposal taking into consideration his
love for things, making a mockery
over his carefree attitude. She rejects
him outrightly by saying that if she is
a BBC channel for him.
Vroom later tells his colleagues,
when they go at Bed for drinks, that
he can’t think of leaving a steady call
center job. He wants money as he
needs to lead a modern lifestyle like
his friends do. Due to the money
earned in the call center job, he is
able to venture to places like bars.
This modern lifestyle makes him live,
and stay connected with his friends.
In the end when all the protagonists
experience life threatening moment,
God promises them of saving their
lives, if they promise Him to follow
their inner voice.
Conclusion:
Chetan Bhagat here wants to pinpoint
the lacunas in our society, as he
through the representative example of
Vroom showcases the psyche of young
generation, who adore materialistic
things in their life, rather than human
feelings and sentiments. This
approach of giving greater importance
to things mars the young generation
from seeking true happiness and
enjoyment in their life. In the passage
of time they lose track of their life, as
they try to seek true love and
contentment in life which becomes
like running after oasis for them.
References:
1. Bhagat, Chetan. One Night @ the Call
Center. New Delhi: Rupa, 2005, Rpt.2015
4. Samantroy, Upadhay. Globalization and
Social Change. Jaipur: Rawat Publications,
2012. Print.
 Dr. Vinay Bhogle

Abstract
The field of study known as sociolinguistics examines, from a descriptive standpoint,
the influence of any and all components of society, such as cultural norms,
expectations, and context, on language and the ways in which it is used. It is
possible for it to overlap with the field of linguistic sociology, which investigates the
influence of language on society. There is a lot of overlap between sociolinguistics
and pragmatics, and sociolinguistics is also intimately connected to linguistic
anthropology. Studies of how language varieties differ between groups that are
separated by social variables (such as ethnicity, religion, status, gender, level of
education, age, etc.) and/or geographical barriers (such as a mountain range, a
desert, a river, etc.) are an example of the historical interrelationship that
sociolinguistics has had with anthropology. This interrelationship can be observed in
studies of how language varieties differ between groups. These types of studies also
investigate the ways in which social or socioeconomic classes are produced by, as
well as reflected in, disparities in usage and inequalities in views about usage. The
study of sociolinguistics focuses on the various sociolects that exist within a society
due to the fact that linguistic usage differs not only between geographical locations
but also between socioeconomic classes.
Keywords: Indian society, spread, globalization, Indianization…

Introduction: Even within its own limits, the

Research in the field of
sociolinguistics can be conducted in
a variety of ways, including matched-
guise tests, interviews with native
speakers of a language, and other
observations or research connected to
linguistic variations and speaking
styles.
English language experienced a
tremendous amount of change. Since
its origins as a language spoken by a
tiny Germanic tribe until the time of
its colonial expansion, the English
language has been in contact with a
wide variety of languages belonging
to a variety of sociocultural domains.

Assistant Professor, Dept of English, Degloor College, Degloor, vinaybhogle2@gmail.com

Prior to the English language’s
colonial expansion, there was already
a significant amount of linguistic
translation into English. The lexicon
of English was significantly altered
as a result of a significant number of
borrowings from other languages,
including Celt, Latin, French, and
others with which it came into contact.
Since it first set out on its trip, it has
gone through a number of
transformations.
English began to create its own
form of vocabulary, grammar, and
distinct pronunciations around the
same time as new variations of
English began to emerge. At first, it
was thought that the only acceptable
kind of English was the kind that was
spoken by native English speakers.
People who, as a result of colonialism
and imperialism, picked up English
as a second language and began
communicating in it are referred to as
non-standard English speakers. It was
intended for the English that was
spoken in the regions of Britain and
America to be the standard form of
English that was used as yardsticks
for measuring other variations of
English spoken in different regions.
In a broad sense, English can be
broken down into a few distinct
categories, the most common of which
are first, the variations of English
spoken predominantly by native
speakers, and second, the variants of
English spoken by individuals
learning English as a second language.
In the first scenario, the speakers have
moved to new nations and taken their
language with them; in the second
scenario, English has mostly
supplanted other fully functional
languages or sets of languages.
Kachru (1982) makes the observation
that the legitimacy of non-native
varieties of English like Indian
English, Singapore English, Nigerian
English, and many others that are
spoken in South Asia and Africa needs
to be considered in terms of the social,
cultural, and personal factors that are
at play in the contexts in which these
varieties are used.
English in its international con-
text:
Language and globalization have a
reciprocal and interactive link that
goes in both directions. Both
globalization and language have a
significant impact on one another.
People from many different classes
and socioeconomic groups are
participating in the communication
that is taking place on a worldwide
basis. Therefore, in order for people
to successfully engage with one
another, they require a standard
method of communication. A
circumstance of this nature raises the
question of whether there should be a
universal language. On a small scale,
human existence does not function
well; rather, it operates on a global
scale. As a result, there was a
requirement for a global language in
 Development of English in India: A Sociolinguistics Study
order to facilitate common
communication, and as of today,
English has developed as a language
that is capable of fulfilling this
requirement. Global English has
evolved into a form of functional
realism in recent years. At the same
time, the current state of the English
language is becoming increasingly
difficult to manage, let alone govern
and define. The ascending position of
English as a worldwide language is
only one side of the coin. On the flip
side, there are numerous dialects of
the English language to take into
consideration. It is true that the
process of globalization has helped in
the spread of English, but it is also
true that the same process has
contributed to the diversity of
languages spoken all over the world.
This is due to the fact that there is
constant interaction between the
languages. It is not simply the case
with the dominant languages that are
imposed upon any society or culture;
rather, it is also the situation with the
host language, which is influenced in
areas where the introduced language
adapts itself. Both sets of languages
are required to go through several
linguistic shifts in order for the
process of adaptation to take place.
The English language is becoming
increasingly autonomous and immune
to all forms of social control. It no
longer exclusively belongs to the
nations whose native language is
English but rather to everyone.
According to Phillipson (1992), the
proliferation of the English language
over the world is producing linguistic
imperialism and contributing to
structural and cultural inequality. The
practice of teaching speakers of other
languages components of the culture
associated with the dominant language
and language itself is an example of
linguistic imperialism. According to
Phillipson (1992), linguistic
imperialism is based on the
assumption that the dominant class
actively promotes the language as an
active representation of their
superiority over the subordinate class.
Phillipson contends that power and
ideology can be found in the English
language. This is perhaps the most
problematic premise that Phillipson
has put up in his argument. The
impulse toward imperialism that was
present in countries that were already
dominant was the root cause of
English’s current supremacy across
the globe. The combination of cultural
and political expansionism gives rise
to the phenomenon of linguistic
imperialism. Phillipson applies a wide
range of ideas and hypotheses
pertaining to a variety of fields,
including but not limited to:
philosophy, physics, economics, social
and cultural theories, pedagogies,
linguistics, and so on, in order to
provide an explanation for the current
dominance of English in the globe.
Phillipson is able to shed light on the
pervasiveness of English across the
globe with the assistance of a variety 1983, Richard et al., 1985), but none
of topics. On the other hand, of them have proven successful. “The
according to Crystal (1997), ideology, whole mystique of the native speaker
power, and success are not features and the mother tongue should
that are inherent to any language. probably be quietly dropped from the
According to him, language can only set of professional myths about
be comprehended when situated language,” writes Ferguson (1982).
within the context of the history, Paikedey’s argument in ‘The native
culture, ideology, and politics of the speaker is dead!’ (Paikedey1985)
people who speak that particular takes a more extreme stance on the
language. When particular groups of distinction between native and non-
people or nations are regarded as native speakers of a language. The fact
powerful, the language(s) that they that there is a distinction between
speak will inevitably become native and non-native English
prominent in its own right. The survey speakers, as well as between old and
that Gradoll (1997) conducted on the new varieties of English, has a direct
potential uses of the English language bearing on the central or peripheral
reveals contradicting tendencies. status people occupy in the political
According to his research, English is economy. According to Singh (2007),
becoming an increasingly necessary being a native speaker of any language
skill for high-skill occupations all over does not provide any protection
the world; it is the foreign language against being subjected to
that is studied the most; and its role discrimination. People who speak
in the culture of young people is Indian English are considered to be
mostly symbolic rather than native speakers of Indian English
communicative. (Singh 2007). Similarly, people who
speak Mid-Western American English
Differences Between Native and are considered to be natural speakers
Non-Native Forms of the English
of Mid-Western American English.
Language:
Both the political economic model
From a sociolinguistic point of view, and the restricted linguistic model are
the topic of native vs non-native necessary if we are to gain an
English speakers is one that is fraught understanding of the phenomenon of
with controversy. Furthermore, from non-native speakers (Bhatt 2007). A
a linguistic point of view, it is just as macro-discursive analysis of the
arguable as the previous statement. linguistic ideologies that legitimize
There have been attempts to define native/non-native dichotomies is
these concepts with regard to provided by the political economy
competence and performance (Stern model. The linguistic analysis
 Development of English in India: A Sociolinguistics Study

illustrates the structural intricacies of

Chaudhary (2009), since the
individual variants of language that beginning of its recorded history, India
are ‘native’ to the speakers who has always been a multiracial,
employ them. The development of multiethnic, multinational, and
distinct varieties of English, such as multilingual country. According to
that spoken in India and Singapore, Khubchandani (1997), in a
has had a significant role in the multilingual setting such as that seen
categorization of individuals as nativein India, the boundaries between the
or non-native speakers of the languages are both transparent and
language. There are certain words that fluid. New languages emerge as a
appear to be unique to the variety of result of current languages coming
English spoken in India. At the same into close touch with one another; this
time, the many forms of English each phenomenon takes place mostly for
have their own set of terms that are the goal of enhancing communication.
exclusive to that form of English. The languages that arose as a result
Some simple and complicated types of contact are uncommon and are only
of words are unique to Indian found in certain geographical areas
variations of English. These sorts of (Sridhar 1988). The newly created
words are not found in other varieties languages became intertwined with
of English. According to Singh (2007), those that were already spoken in the
morphologically complex words in area. Although there were occasional
Indian English are completely rooted shifts in how languages were used in
in the word construction norms of the country, multilingualism itself
English morphology. The terms class- remained stable throughout the years.
mate and room-mate are present in According to Pollock (1998), the
all forms of the English language, and emergence of new languages may be
so is the term batchmate in Indian traced to sociopolitical, cultural, and
English. The same may be said about particularly literary events that took
the word Collectorate, given that place among various communities of
Directorate is a word that is used all speakers of different languages.
over the world by people who speak Pattnayak (1990) classifies India’s
English (Singh 2007). multilingual landscape as belonging
to the non-conflicting kind of
The diversity of languages in India: multilingualism, in which distinct
The people of India come from a wide Indian languages are responsible for
variety of geographical and linguistic a variety of societal roles. According
backgrounds, each of which exposes to him, a mother tongue is “an
significant information about India’s expression of primary identity and a
linguistic landscape. According to group of solidarity,” and the only way
it can be successful in today’s society
is if there is respect for the many
different languages that are spoken.
Although there are a great number of
languages spoken in India, a
significant portion of the population
is only fluent in their mother tongue
(Spolsky 1978). Even though every
state in India is made up of people
who speak more than one language,
there is one dominant language that
everyone speaks. The other important
information is that Hindi-Urdu and
Hindustani are the most widely
spoken languages in North India.
Although a pidginized form of Hindi-
Urdu or Hindustani is understood and
spoken throughout India (Sridhar
1989), the people who live in southern
India prefer to speak English rather
than Hindi. The use of English in this
context is quite important in India.
The most commonly used second
language among the populace is
English, followed by Hindi as the next
most common language. In most parts
of the country, speaking English is
more beneficial than speaking Hindi.
However, Hindi is still widely used.
In accordance with the provisions of
Article 343 (1) of the Constitution of
India (which was last revised in 1998),
Hindi has been designated as the
official language of India. In addition
to being an official language in its
own right, Hindi is one of India’s
eighteen other scheduled national
official languages. English is also
recognized as an official language in
India. As a result of the numerous
debates that have arisen in non-Hindi
speaking states regarding the use of
Hindi, the situation has become more
difficult for the growth of Hindi as a
national language. As a consequence
of this, English has continued to be
the language of power and prestige
(Kachru 1986).
The role of English in the culture
and society:
Even before the arrival of the British,
India’s society was deeply stratified
along caste lines and was notoriously
brutal. Even when the British have
gone, India will still be divided by
regions in the north and south, as well
as between wealthy and impoverished
people, upper and lower castes, and
rural and urban areas, just as it was
before. It is possible to hear a wide
variety of languages as well as local
dialects in every part of the country.
The languages spoken by individuals
who are indigenous to a variety of
diverse cultures and locations each
provide a distinct message about the
history of those people. The degree
to which people in different parts of
the country prefer to communicate
with one another in English differs
significantly. The ‘Indian English’
provides a single medium of
communication that may be utilized
in a variety of settings, thereby
bridging the linguistic, cultural, and
geographical gaps that exist. The
legacy that the British left behind has
a significant impact on the people.
 Development of English in India: A Sociolinguistics Study

When in a public setting, an Indian imperialist relic imposed by an

who is fluent in English does not feel outsider and adopted by Anglo
the need to censor himself. Speaking aspirations, considered that Indian
English, particularly with an accent literature in English is of tremendous
similar to that of the Queen’s English value on the global arena. These
(RP), is a sign of social status in protests were made despite the fact
Indian culture. The social and cultural that some Indians saw English as an
spheres of the Indian speaking imperialist relic. In any event, the
community have been significantly contribution that Indian authors have
impacted by English to a significant made to the canon of English
degree. Due to the concept of social literature is truly remarkable. The
class, people accept the non-native work of novelist Salman Rushdie,
variety of English known as Indian who was awarded the Booker Prize,
English and reflect themselves as highlights the important significance
speakers of English in the society. that literature produced in English has
English is becoming more influential played in the culture of post-
than any other language spoken in independence India.
India.
Impact on the World’s Languages:
The Role of English in Indian Similar to cultures, languages are
Literary Traditions: rarely sufficient in and of themselves
A literary heritage that dates back (Sapir 1921). Because social
more than a thousand years can be communication is essential, speakers
found in India. The writings of of one language frequently find
Kashiprasad Ghosh in 1830 are themselves coming into direct or
considered to be the beginning of a indirect contact with speakers of other
long tradition of Indians writing in languages. According to Sapir in
the English language. He was the first 1921, the language of a people that is
Indian poet to write in English, and considered to be the cultural center
Sochee Chunder Dutt is generally of that people is naturally very likely
regarded as the country’s first author to exert a substantial influence on
of fiction written in English. Prior to other languages spoken in its
the country’s independence, there was proximity, rather than being
a dearth of literature written in influenced by the languages that are
English. After India gained its spoken in its immediate surroundings.
independence, the use of English Interference or influence can be
among Indians skyrocketed. Many detected with respect to the transfer
Indians, despite the protests of some of elements of one language to another
Indians who saw English as an at several levels, especially
phonological, grammatical, and
lexical (Berthold, et al. 1997). This
interference or influence can be seen
in the transfer of phonological,
grammatical, and lexical elements.
According to Berthold and colleagues
(1997), phonological interference is
defined as the influence of accent,
stress, and intonation, among other
things. Word order, pronouns,
determinants, tense, and other aspects
of the first language that influence the
second language are all examples of
what is meant by the term
“grammatical interference.” The
practice of borrowing and lending
words from another language and
using them with an accent
characteristic of one’s home tongue
is an example of lexical impact. One
of the most significant features of
linguistic influence between two
languages is the practice of code
flipping and code mixing. When a
person who is able to communicate
in both English and another language
does so, they are said to be switching
codes or languages (Crystal 1987). A
person is considered to be bilingual if
they are able to communicate in both
their native language and a second
language. The majority of the time,
this occurs either because the
individual has a high level of
proficiency in the second language or
because they make inconsistent use
of the second language (Crystal 1987).
This is true for both the first language
and the second language that a person
speaks.
Conclusion:
The current analysis investigates the
evolution of the English language
throughout history as well as its
widespread use in the modern world.
We have seen how English rose from
its humble beginnings as a small tribal
language to its current position as a
language spoken all over the world.
The proliferation of English into other
variations has not degraded the
standing of the language nor has it
contributed to its deterioration. The
development of new variants of
English has considerably assisted in
gaining a predominant position in
practically all countries and has
caused the language to become richer
through the addition of new terms and
coinages. Because English is now a
global language and a language that
leads to economic empowerment, its
position in current times has been
solidified as a result of these two
developments. The English language
is evolving into a new usage
altogether. Since it first embarked on
its voyage, it has undergone
significant transformation. It has now
begun to create the social life of the
people while at the same time
acquiring a vitality of its own,
developing and reflecting local
cultures and languages throughout the
world. In other words, it has become
self-sustaining. The distinction
between Native Americans and non-
Native Americans is still up for
discussion among academics. The
 Development of English in India: A Sociolinguistics Study
social networks that speakers cultivate
tend to have an impact on the
language choices they make. This, in
turn, makes language shifts easier to
accomplish. The connection of power
also plays a significant part in the
influence and change that has
occurred in language. As a result, the
power of language can vary depending
on the context in which it is being
used. It is important not to discount
the impact that one language has on
the others. It is necessary to bring
attention to those differences and give
them careful consideration at this
time. It is said that Indians have
created English a native language with
its own linguistic and cultural
ecologies as well as socio-cultural
settings through their use of the
language. If this is the case, then we
need to understand the variables that
drive individuals to use English so
frequently when they are speaking.
This research tries to find answers to
questions about the variables that
motivate people to use English in a
variety of contexts. To summarize, one
school of thought contends that
changes in language are driven by
social and pragmatic pressures, while
others contend that power, identity,
age, and gender also play significant
roles in the process.
References:
 Crystal, D. (1987). The Cambridge
Encyclopaedia of Language, Cambridge,
England: Cambridge University Press.
 Ferguson, C.A. (1982). In Kachru, B.B.
(ed.) The Other Tongue: English Across
Culture, Urbana, I11: University of Illinois
Press.
 Graddol, D. (1997). The Future of English?
[Electronic version]. London: The British
Council. Retrieved April 6, 2007, from
http://www.britishcouncil.org/learning-elt-
future.pdf.
 Görlach, M. (1991). Studies in Varieties
of English around the World. Amsterdam/
Philadephia: John Benjamin’s Publishing
Company.
 Hosali, P. (1991). Some Syntactic and
Lexico- Semantic Features of an Indian
Variant of English, CIEFL Bulletin, 3.
 Hyrkstedt, and Kalaja, (1998). Attitudes
toward English and its functions in
Finland: A discourse-analytic study. World
Englishes, 17: 345–357.
 Jacob, G. (1998). Indian English: Certain
Lexical and Grammatical Variation,
Modern English Teacher, 7, 4.
 Khubchabdani, L.M. (1997). Language as
an Instrument of Communication,
Inaugural Address at the Patiala Seminar
on Communication Potential in plural
Societies, South Asian Language Review,
VII: 2.
 Kachru, B. (1976). Models of English for
the Third World: White Man’s Linguistic
Burden or Language Pragmatics? TESOL
Quarterly 10: 221-239.
 Kachru, B.B. (Ed.). (1982). The Other
Tongue: English Across Cultures, Urbana
and Chicago: University of Illinois Press.
 Kachru, B.B. (1986). The power and
politics of English [Electronic version].
World Englishes, 5(2/3), 121-140.
 Kachru, B. B., and C. L. Nelson. (2001).
World Englishes. In A. Burns & C. Coffin
(Eds.), Analyzing English in a Global
Context. London and New York: The Open
University.
 Luckmani, Y. (1992). Indian English: The
written record. In Claudia Blank, Teresa
Kirschner, Donald Gutch, and Judith
Gilbert (Eds.) Language and Civilization:
 A Concertented Profusion of Essays and
Studies in Honour of Otto Hietsch, Vol,2,
Frankfurt: Peter Lang Publishers, 155-165.
 Macaulay, T.B. (1935). Minute on Indian
Education. In Thomas Babington
Macaulay, Selected Writings. J. Clive and
T. Penney (Ed.), Chicago: University of
Chicago Press.
 McArthur, T. (1987). The English
Language, Cambridge: Cambridge
University Press.
 Paikeday, T. M. (1985). The Native
Speaker Is Dead!, Toronto and New York:
Paikedey Publishing Inc.
 Pattanayak, D.P. (1990). Multilingualism
in India (ed). Clevedon: Multilingual
Matters Ltd.
 Phillipson, R. (1992). Linguistic
Imperialism, Oxford: Oxford University
Press.
 Pollock, S. (1998). India in The Vernacular
Millennium: Literary Culture and Polity
1000-1500, Daedalus 127, No. 3, 41-74.
 Richard, Plall, and Weser. (1985) Longman
Dictionary of Applied Linguistic. London:
Longman.
 Sahgal, Anju. (1991). Patterns of Language
Use in a Bilingual Setting in India. In
Jenny Cheshire (Ed.), English Around the
World: Sociolinguistic Perspectives.
Cambridge: Cambridge University Press.
 Dasgupta, singh, and Lele. (1995).
Explorations in Indian Sociolinguistics.
New Delhi; Thousand Oaks, CA: Sage
Publications.
 Unnoticeable Voices

Dr. Farhat P. Durrani*, Shaikh Nilofer Shaikh Masood**

Abstract
The arrival of British, a new social reformation emerged in the Indian society but it
didn’t put light the caste system Dalit literature is an attempt to bring fore the
discrimination, brutality, and ostracization faced by the Dalit community in India.
Are Dalits today more empowered today, than they were in the past. Caste has
become a mechanism to endorse once own superiority.no one looks at dalit as a
human as a citizen rather they are coined as illiterate and unhygienic.
Keywords: History of Dalit literature, exploitation, challenges, communities,
untouchables.

Introduction: used in 1958, at the first ever Dalit

Dalit literature is one of the most
important literary movements to
emerge in the post- independence. like
African American slave narratives,
Dalit narrative are the stories of Dalit
victims who stand for similar
exploitation. Dalit literature in India
over the past many decades has
emerged as a separate and important
category of literature in many Indian
languages.it has presented a new voice
and identity to the communities that
have experienced discrimination,
exploitation and marginalization due
to hierarchical caste system. Dalit
literature has also made a forceful case
for human dignity and social equality.
The term ‘Dalit literature’ was first
conference held in Bombay.
Objective Of The Study:
1 To study the Dalit literature as
a new dimension in literature.
2 To study the rise, growth and
development with its
consequences on society.
3 To analyze the social condition
of Dalit.
4 To create consciousness of the
torments faced by the Dalit.
Concept of Dalit:
The term Dalit literally means
“oppressed “untouchable’’ self-
designation There are many different
names proposed for defining this

Ph.D.Guide, Prof and Head, Dept. of English, Sir Sayyad College, Aurangabad
Research student, Maulana Azad College, Aurangabad.
group of people like ‘Ashprosh’ indirect destruction of their property/
(untouchable), ‘Harijans’’ (children of belongings; and filing false charges
God) ‘Dalits, (Broken People) etc. against them’ ’Dalit women faced
Etymology of the word ‘Dalit’ The violence because of their class and
word ‘Dalit’ ‘‘downtrodden’’, gender who were sexually abused by
‘suppressed’, ‘crushed’ or ‘broken to the landlords and sometimes police
pieces’. It Jyotirao Phule in order to suppress the Dalit
‘untouchable’ ’caste of the twice born communities. Dalit girl were forced
Hindus. ‘Harijan’, translated roughly into prostitution for upper-caste
as ‘children of God’’. members and priests. More enough
Dalits were forced to work for
Who are Dalit? landlords may end up in ‘’perpetual
Traditionally, there are four principal debt traps’’, resulting in entire families
castes (divided into many sub- and village ending up as bonded to
categories) and one categoryof people the landlords for generations. Dalit
who fall outside the caste system-the literature are written by Dalits about
Dalits ‘’ untouchables’’ their lives and their sufferings to get
It starts from when they were the equal status as others. Many
children, they sit at front of the class, writers through their writing were
they eat with others, or play with kids creating a statement to stop the
from other castes. They were refer to discrimination of Dalits. In the past
impurity and those from the ‘lowest’ days in the field of education dalit
’caste is told that there place in the kids were treated mentally and
caste hierarchy is due to their place physically they were given separate
in past life. Vivid punishment of bench and row to sit in class their
torture and death were assigned for water pots kept isolated and even they
crimes such as gaining literacy or were called with different names such
insulting a member of a dominant as dalit, chamar, dirty, achut, bhangi,
caste. Dalit are daily victims of the S.C. That’s how the discrimination
worst crimes. And unfold beliefs were started. Dalit came to realize that even
many in case of outbreaks of any though they all are same but still when
disease those doing uncleaned jobs it comes to dalit they are treated
were blamed. Dalit don’t have house differently and were isolated from day
they had uncleaned n broken houses to day activities. Their blood is as
not because they are lazy it was a same as other then why they are being
cost they paid. upper –caste people treated like animals. Since childhood
have subjected Dalits rights defenders they are being taught that in Hindu
to ‘’threats, beatings and caste –based Shastra has 4 Vern’s and among them
insults in public places, direct and the lowest is shudra and below that

more below to it there exist Dalits.
And are alsotermed as very low caste
and dirty people. women are raped
because they are Dalit, they are killed
because they are Dalit, students are
forced to drop out from school as they
are Dalits more worse is they can’t
open their mouth to all such ill
treatment.
Dalit literature has accepted the
Ambedkar philosophy on freedom and
liberty. means Ambedkar use to give
importance to freedom for each an
everybody and also right to live them
as they wish. Dalit literature promotes
freedom and equality to all. many of
the dalit writer are of the opinion that
dalit literature should oppose the
Verna system and castesim. Dalit
writer beliefs that Dalit literature
should support brotherhood and not
separation because this destroy the
power among them.
According to the India’s ministry
of social justice and empowerment,
1995 makes it illegal to present a
person on the ground of untouchability
from such things as entering a place
of worship; using water from any
public source; accessing shops,
restaurants, hotels, and other public
places, using utensils for general
public accessing public hospitals,
schools, and hostels; and buying
goods and services. Officially,
everybody in India has the same rights
and duties. nevertheless, in the recent
past the Dalit society has showed up
powerful leaders, like B.R. Ambedkar.
Unnoticeable Voices
Dalit got more aware and conscious
with the great works done by Dr.
Ambedkar especially the right which
he fights for Dalits and untouchables.
Because after reading dalit literature
one come across the suffering and
rights of Dalits and even they were
also got aware of their rights to be
treated. They have been defeated
under the inferior. Dalit literature is
an explosion of the burning flame of
exploited people from many centuries
the suppressed anger erupts through
self-narrative of dalit literature. Dalit
writers mostly interpreted their own
experiences regarding social injustice
in their autobiographies. It is called
Dalit Auto-narrative. This form of
literature is best suited to Dalit writer.
The short stories like ‘Fakira’–Anna
Bhua Sathe, Davandi –Shankar Rao
Kharat ,Jevah Mi Jaat Chorli Hoti
(when I robbed a caste )-1963 Maran
Swast Hot Aahe-1969(Death has
become cheap)-Baburao Bagul ,Red
stone –N.G.Shende are the best
examples of dalit short storiesby Dalit
writers.
Now the Dalits community is
coming forward to take a stand for
themselves and for their social justice.
Including Dr. Ambedkar still many of
the writer today are struggling today
to give rights to dalit safeguard them
with their powers. London round table
conference Dr, Ambedkar has put
forward the separate electorate means
they should have reservation they can
also get the chance to stand in
elections. In 1932. The Poona pact
was signed between Dr. Ambedkar
and Pandit Madan Mohan Malviya to
ensure reservation for Dalits. All this
was done only through Dr. Ambedkar
being the chairman of drafting
committee Dr. Ambedkar during
course he made many provision to
protect the rights of Dalits such as
social, economic, educational,
employment for the upliftment of
Dalits. Rather, they should always
remember to bring out change in
society. The Dalits in some way are
the representatives class of all Indians
and the nations. In short all made their
efforts in order to get the dalit the
equal status and self-respect as Hindu
in the society. Reformers, writers have
their own way of expressing it like
writer through his writing, poet
through his poetry, singer though his
singing made efforts to bring
awareness among the Dalits for their
rights and status.
Conclusion:
On the whole, Dalit literature gives a
message about their community not
individuality, about revolt not
passivity, about progress not
backwardness. Dalit questioned
religion and identity throughout their
literature. Dalit literature achieved a
firm foundation in the mid-20 th
century; but its framework was
established in the early 19 th century.
Today Dalit writers have their literary
foundation with ideology and publish
numerous journals. Now there are
number of political organizations
supporting them. And certainly new
reforming waves are blowing for the
radical development in Dalit literature
as literature of protest. With great
amaze, people fascinated towards this
new charismatic dimension in
literature i.e. Dalit literature.
References:
1) Brief Introduction to Dalit Literature
Archived January 7, 2009, at the Way back
Machine
2) Patterns of Dalit Literature: Dr. N. Singh,
Publisher: Vani Prakash an, New Delhi-
110002, Edition: 2012
3) Satya Narayana and Tharp (2013). The
Exercise of Freedom: An Introduction to
Dalit Writing. New Delhi: Navayana. p.
21. ISBN 9788189059613
 Dr. Shrikant Jitendra Jadhav

Abstract
This research paper is an endeavor to shed light on how The French Lieutenant’s
Woman by John Fowles is a double coded postmodern discourse. This is an
unconventional historical novel which brings an explicitly modern authorial
consciousness to bear on the past rather than pretending to be of the historical
period during which the action takes place. This strategy makes it possible for
Fowles’s The French Lieutenant’s Woman to examine history critically as a humanly
constructed discourse rather than simply to present history dramatically as though it
had an objective, unproblematic ontological status. The novel is inherently paradoxical
in creating the illusion of bringing the reader into contact with independently existing
historical events only to expose that experience as a fabrication. In short, in The
French Lieutenant’s Woman, John Fowles questions the fundamental Victorian
principles and assumptions. The dominant nature of Victorian novels is happy ending.
Fowles dismantles the structural nature of Victorian novels by creating multiple
endings in The French Lieutenant’s Woman. Many such postmodern experimental
devices are used in the novel to subvert master narrative.
Key Words: Postmodernism, Historiographic Metafiction, Victorianism, Discourse
and Multiple Endings.

Introduction reality, postmodernism also refuses the

The vital concept of postmodernism assumption of an objective
argues that “all is difference” and that knowledge. Postmodernism considers
the world as a unified, coherent whole knowledge as always unfinished,
does not exist. There is no centre, only historically, culturally and
several viewpoints and perspectives ideologically determined. This central
that differ according to contexts in notion of postmodernism is found in
which they appear. Reality is relative the works of John Fowles’s The
to the subject who interprets it. In French Lieutenant’s Woman.
opposing the idea of the objective

Assistant Professor, Department of English, Pandit Jawaharlal Nehru Mahavidyalaya, Aurangabad Email:
shrikantjadhav1787@yahoo.com, Mobile Number: 8308291577
 The French Lieutenant’s Woman
was written in 1969 which is Fowles’s
third and commercially most
successful novel. It was also adapted
as a film (screenplay by H. Pinter).
The novel is regarded as the “first
British historiographic metafiction”
because of its separation of the
historical and literary sources and the
inclusion of a godlike author who
attempts to bestow freedom on his
own characters (Holmes 1997, 206).
The French Lieutenant’s Woman
fakes Victorian discourse in a way that
allows a convincingly nineteenth
century surface to be troubled by
modern depths. In the first paragraph,
the broken syntax that tracks Charles’s
thoughts makes the style lean towards
modernist stream of consciousness.
Fowles creates a form of syntactical
Morse code, in which the gaps, jumps
and elisions of thought are captured
on the page by dots and dashes. By
contrast, Sarah and Charles’s
conversation, with its syntactical
inversions (How came you here)
rigidly precise grammar (I do not
know by whom) and studied formality
of address (Mr. Smithson) smacks of
the fake Victorian dialogue referred
to by Fowles in his note. Soon
afterwards, this change, when Charles
fails to end four sentences in
succession; Every month I have
advertised in the hope of… I see
you are… (Fowles, 1969, 424). At this
point, the diction remain formal, and
therefore stereotypically Victorian, but
the syntax edges closer to the
messiness of actual speech, and
therefore to a twentieth century form
of realism.
A model for the complex clash of
ideas, styles and forms in The French
Lieutenant’s Woman can be found in
the works of the Russian formalist
critic Mikhail Bakhtin, who argues
that what he calls dialogue is the basis
of the novel form and is what makes
it distinct from drama, poetry or non-
fiction; the style of a novel is to be
found in the combination of its
styles; the language of a novel is
the system of it languages (Bakhtin,
1992, 262)
The French Lieutenant’s Woman’s
multiple endings show how the novel
has evolved beyond its predecessors
on the level of style, as it offers a
complex collage of modern and
Victorian idioms, a ‘tissue of
quotation’ that ‘blend and clash’
(Barthes, 1977, 146). The multiple
styles of The French Lieutenant’s
Woman include fake Victorian idioms.
The novel does not simply use modern
and Victorian styles: instead, it creates
imitations of these styles.
In short, the novel offers a
complex mixture of modern and
Victorian structures. The formal
experiments of the novel, such as
chapter thirteen and the multiple
endings, allow nineteenth century
literary conventions to comment on
one another in a productive tension.
The novel also mixes modern and
 The French Lieutenant’s Woman: A Double Coded Postmodern Discourse
Victorian styles, again creating a
dialogue between present and past,
and leaving the reader plenty of room
for interpretation.
So, rather than attempting to write
a pseudo-Victorian novel, this book
attempts to write a real one from a
twentieth-century viewpoint. In this
sense, it is a neo-Victorian novel that
uses the modern narrative perspective
to create a unique Victorian tale.
Conclusion:
The French Lieutenant’s Woman by
John Fowles has been argued to be a
double-coded postmodern discourse.
The book has shown that history is
more of a problem than a reliable
source of information. Instead of
claiming to be from the historical era
in which the action occurred, this
unorthodox historical fiction has
brought an overtly current authorial
consciousness to bear on the past. By
employing this tactic, Fowles’ novel
is able to critically analyse history as
a narrative that has been created by
humans as opposed to merely
portraying history dramatically as
though it had an objective,
uncomplicated ontological status.
References:
1) Fowles, John. The French Lieutenant’s
Woman .London: Jonathan Cape, 1969.
2) Holmes, Frederick M. The Historical
Imagination: Postmodernism and the
Treatment of the Past in Contemporary
British Fiction. Victoria, BC: U of Victoria
P. 1997. 206.
 Dr. Asmaparvin Mohmmad Sayyad

Abstract
Nearly half of all athletes compete in competitive sporting events, such as the World
Championships and the Olympics, and those who are currently pregnant compete
more frequently than ever before. Women continue to be underrepresented in studies
on performance and recreational sports, despite the fact that sports involvement is
strongly linked to cardiovascular health and disease. Pregnancy, a distinct biological
condition with significant hemodynamic changes that have an impact on both athletic
performance and any underlying cardiovascular diseases, is when this
underrepresentation is most noticeable. The majority of the research used to inform
performance and leisure sports has been conducted on males, and it has only a
limited ability to generalize to females. This is a plea for guidelines committees to
incorporate sex- and per-partum-specific cardiovascular advice for athletes as well
as for researchers to include female subjects, including consenting pregnant and
breastfeeding women, in sports physiology research.
Keywords: Gender, Marginalization and Sports

Introduction: Biological Differences

Females are underrepresented in
research on competitive and
recreational sports, which is consistent
with their underrepresentation in
studies on other health and illness
situations. More female-only research
that examines the effects of sex-
specific factors like the menstrual
cycle, hormonal contraceptive use,
pregnancy, and menopause on sports
physiology, athletic performance, and
cardiovascular health is urgently
needed, as is the inclusion of more
women in sports research.
Assistant Professor and Head, Dept. Of Physical Education, Lokseva Education Society’s, Arts and
Science College, Aurangabad
The biological elements that are
specific to women and have an impact
on their cardiovascular health are not
addressed in the results of sports
science research in men. Compared
to men, females have smaller heart
capacities, a different way that drugs
are metabolised, and lower
haemoglobin levels. Because of
menstruation and pregnancy, females
are more likely to develop iron
deficiency anaemia. Training and
physical performance may be
impacted by hormonal changes that

occur during various menstrual cycle
stages. For instance, the luteal phase
of the menstrual cycle is when
oestrogen and relaxing hormone
concentrations peak and are linked to
a higher risk of injury. Variations in
oestrogen and progesterone levels
during the menstrual cycle may also
have an impact on basal metabolism,
central nervous system weariness, and
temperature regulation, all of which
are related to exercise capacity and
cardiovascular health. Caloric
restriction and aesthetic sports may
cause energy deficiencies, which have
a negative impact on cardiovascular
health and athletic performance.
Evidence on maternal and foetal
outcomes should guide
recommendations for elite level
activity during the postpartum phase,
given the cardiovascular and
cerebrovascular adaptations that
happen during various phases of
pregnancy. There have also been
reports of decreased cerebral blood
flow without any discernible
alterations in cerebral autoregulation
during pregnancy. These greatly
influence the attitudes and actions of
women and girls. The key obstacles
are listed below, along with
suggestions on how sports deliverers
might aid in overcoming them.
Practical barriers
Lack of time and lack of childcare.
Women’s leisure tends to be reactive
to the needs of their families. They
Gender Magrinalization in Sports
often have less leisure time than men,
as they take on the greater burden of
responsibility for housework and care
for children and elderly relatives.
Recommendation:
Create childcare facilities or
programmes for young children so that
parents can bring their kids to
workouts. Women typically make less
money than males. Indian women who
work full-time often make less money
per month than men, and the gap is
even wider for those who work part-
time. Mothers from low income
families are unlikely to be able to
afford childcare so that their children
have the time to participate in sport,
and low income families may not be
able to invest in club membership or
pay for sporting gear and equipment.
Women’s activities may benefit
from subsidies that lower their cost.
Consider providing them at the
beginning of a new project or activity
and then progressively introducing
fees if subsidies cannot be maintained.
Organisations can assist women in
engaging in easily accessible physical
activity in a welcoming, encouraging
environment. security of oneself.
Women have a specific concern with
personal safety on the streets, in public
transport, and in and around sporting
and communal activities. Some
populations are more vulnerable than
others. For instance, racial
discrimination may target poor women
and women from minority ethnic
groups. Bullying and abuse of people
with disabilities frequently targets
them. For certain populations,
accessing sporting or physical activity
venues can be particularly difficult.
Funding:
Women’s sports receive less funding
than men’s sports on the whole.
Several programmes provide funding
for female athletes. Girls’ teams in
community sports typically receive
less sponsorship from nearby
companies because they do not have
significant fan bases. This budget
deficit leads to worse facilities, tools,
and equipment. Participate in a coach
education programme that teaches and
counsels on the moral and social
implications of sexual harassment and
abuse as well as the practicalities of
using physical contact when teaching
a sport.Always be on the lookout and
never become comfortable. At all
levels of sport, the highest standards
of accountability should be anticipated
and demanded.
Recommendation:
A safety assessment of the location,
accounting for the local security, street
lighting, and transportation options,
etc. Inquire of the participants about
their perceptions of and experiences
with personal safety there. Give out
personal alarms and self-defense
training. Make ensuring that events
are held in settings or venues that are
secure and suitable for women and
girls. Additionally, group exercise can
make exercise safer for women and
girls.
Female invisibility – media repre-
sentations
lack of positive sports role models.
Women have been underrepresented
in the sports industry at all levels and
in all positions, including community
involvement, elite athletics, coaching,
and leadership. This is especially true
for females who come from
underrepresented groups. Women
sometimes feel as though they don’t
belong in the world of sport since they
work in a field where they are the
minority.
In addition, men’s sports receive
practically sole attention in the media.
Women’s sports receive an average of
5% of the sports coverage in local
and national print media. This is
noteworthy because the media is
crucial in shaping our knowledge,
attitudes, and perceptions about
women in sport, all of which have an
impact on participation levels. A select
athletes, like Saniya Mirza and P. V.
Sindhu, have strong media profiles,
but overall, there aren’t enough female
role models to motivate athletes and
develop the next generation of fit,
active women.
Recommendations:
Seek media attention for the
accomplishments of your club or
organisation, regardless of the gender

of the athletes and at all levels.
Include members of your entire local
community, such as persons with
disabilities, women and girls from
low-income and minority
backgrounds, in any news coverage.
Consider highlighting some of the
area women who are coaches,
volunteers, or athletes at any level.
Work alongside them to encourage
and uplift other women and girls.
According to research, people react
most favourably to role models they
can identify with. Strive for a balanced
mix of men and women among
coaches, hosts, participants, workshop
facilitators, etc. For either gender, the
recommended minimum is at around
Gender Magrinalization in Sports
40%. Our goal of creating a country
where women are active and where
physical activity is an essential part
of daily life should serve as the driving
force behind the Women’s Sport and
Fitness Foundation’s efforts.
References
Cahn, S. (1994). Coming on Strong: gender and
Sexuality in twentieth-cento^ women’s
sport. New York, NY: Free Press.
Chia, Chen Yu. (2009). A content analysis of
news coverage of Asian female Olympic
athletes. International Review for the
Sociology of Sport, 44, 283-305
Duncan, M.C. (1990). Sport photographs and
sexual difference: images of women and
men in the 1984 and 1988 Olympic Games.
Sociology of Sport Journal, 7, 22-43.
 Abhijeet S. Dalavi

Abstract
The present research paper focuses on marginality and subalternity in the novel,
Generosity: An Enhancement by Richard Powers. Marginality is the worst condition,
in which person or group struggles to get a chance to develop social, political,
economic, and cultural aspects of their life. The present research paper analyses the
way postcolonialism, marginality, subalternity and optimism bias are reflected in
Generosity along with social, political, economic, cultural, and psychological point
of view. It throws light upon, how the citizens of the colonized countries get less
opportunities of development than the people of the developed countries. Even though
the novel is mostly settled in America, it is influenced by the mishaps in the third
world countries.
Key Words: Postcolonialism, Marginality, Exclusion, Poverty, Subalternity,
Optimism Bias.

Introduction: religious ideology and it brought about

Richard Powers’s novel, Generosity:
An Enhancement sets in the
postcolonial era, published in US
(2009) and in UK (2010). It bears the
background of Algerian Civil War in
1994. Gilles Kepel mentions in his
book, Jihad (2002) that the extremist
Islamic groups rebelled against
Algerian Government. In the
backdrop, Algeria was a French
colony in North Africa, got
independence in the mid twentieth
century but unfortunately, the Algiers
came under the control of extremist
the chaos in this region. Algiers were
killed and kept away from the growth
and development. Thus, women were
deprived from education.
Consequently, the citizens migrated to
developed countries in the search of
better life. In the novel, Russell Stone,
a journalist and Thassadit’s teacher,
finds online Berber manifestos which
uncovers, ‘twenty five million people
scattered over a dozen countries…’
(09, Generosity) It was a huge setback
for humanity. Thousands of people
lost their lives by brutal bomb blasts

Research Scholar, Department of English, Shivaji University, Kolhapur

 Marfinality and Subalternity in ‘Generosity’ by Richard Powers
and gunshots. Analytical and
interpretative methods are used for the
present research paper. The focus of
the study will be laid on the primary
and secondary sources available on
the title. The research is intended to
create the theoretical framework and
to apply it to the selected novel.
Marginality:
Marginality can be observed on the
grounds of race, gender, region, class,
caste, language, and religion
irrespective of place and time. It is
defined by Franz W. Gatzweiler and
Heike Baumu ller, in their article
named, “Marginality- A Framework
for Analyzing Casual Complexities of
Poverty” Marginality is a critical
situation for people that keeps them
away from opportunities to progress.
No option is put fourth for them by
which they enhance their personal
capabilities that can lead to access to
the development. Consequently,
individual or group tolerates poverty
and lack of social growth. It is related
to race, gender, and class.
In Generosity, the Algiers move
to developed countries for getting
opportunity to grow. In Algeria,
education for girls was banned that is
why, Thassadit Amzwar migrated to
Chicago, USA to study film arts and
her uncle’s family stays in Canada for
earning. Her parents were killed by
the radical forces because of their
progressive thoughts. Thassadit’s
brother, Mohand was dropped out of
their community college and returned
to Algeria. He did not get any
opportunity of good earning source.
Thassadit takes her education with
help of educational loan. By impact,
she is worried about it and survival
of her brother, Mohand. In this
troublesome situation, these deprived
humans were suffered by exclusion,
poverty, aloofness, and suppression.
In the comparison between American
characters and marginal characters,
marginal characters rarely get any
opportunity for development even
though they possess better skills.
Thassadit meets a Bosnian
security in her college who is writing
a book but he gets less opportunity
on the contrary, Russell Stone gets
more opportunities, although he
hardly enhances his writing skills. In
the novel, the characters from
marginalized group and superior
group can be compared based on the
opportunities endowed by the state.
Gabe, 10 year old boy, works for
NASA whereas Mohand, an Algerian
is dropped out of his college. Thomas
Kurton, a scientist is encouraged
without caring of his research and
innovation either destructive. On the
contrary, in Algeria, Thassadit’s father
is being shot for his progressive
thinking for humanity.
Subalternity:
Subalternity is an integral factor in
postcolonial study. Subaltern, the term
is coined by Antonio Gramsci, an
Italian historian. It means ‘inferior.’
It is applied to race, community,
gender, religion, etc. Gayatri Spivak
draws a line between oppressed and
subaltern. Her opinion clearly states
that subaltern is a deprived class from
long years ago. Third world is a
concept which gives inferior treatment
to the citizens of Asia and Africa. In
Generosity, there is a mention of two
kinds of subalterns: ‘the citizens of
the third world’ and ‘women.’
‘Berber’ (p35, Generosity), the word
is used by the mindset of white
supremacy for Algerians and North
Africans which means barbaric, wild,
and uncivilized. It is the relation
between ‘the colonizer’ and ‘the
colonized.’ Western tendency of
inferiority does not change even their
colonies have got independence. The
needy refugees are openly targeted by
this discussion. Thassa’s teacher and
her classmates get prejudices as an
extreme believer of Islam but, the
girl’s conduct proves this impression
is wrong because she deals with
moderate ideology as an atheist and
comments on ‘Jihad suicide people’
or suicide bomb.
From the ancient period, woman
has been treated as an inferior
individual by male domination.
During the Algerian Civil War, women
were restricted to deal with education
and any earning source by radical
groups. Thassa’s aunt, Raza is
mentioned by Thassa herself as a
former dentist. It suggests that aunt
Raza may be barred to practice her
profession. Thus, the Algerian girl
becomes a victim of man’s sexual
passion: John Thornell, her classmate
raped the lonely girl in her room.
However, she does not complain
police about him. It may have the
refugee’s mentality of insecurity as a
woman. In this way the inferiority
complex is inculcated in the mind sets
of refugees. Their minds were
conditioned according to the needs of
supremacy. The people in her
surrounding make business of
Thassa’s excessive happiness. Thomas
Kurton, a scientist organizes bidding
of her genes and other body parts. The
needy girl responds him positively due
to her poverty. Eventually, she
commits failed attempt of suicide due
to depression because she is treated
as an object.
Optimism Bias:
It is unrealistic optimism. Individual
thoroughly focuses on positive side
of the events happen in the
surrounding. It is a kind of illusion.
Thassadit Amzwar is an excessively
happy character and she responds
positively along with maintaining
smile to whatever happens to her in
the surroundings. The Algerian
refugee goes through trouble due the
Civil War in Algeria. She lost her
parents and impelled to leave her
country. The girl manages to smile,
when she tells the mishaps about her
parents, brother, and the worst
 Marfinality and Subalternity in ‘Generosity’ by Richard Powers
situation in her country. On contrary,
she is happy during the investigation
by the police. Thomas Kurton asks
her to the test of her genes.
Meanwhile, Thassa takes it positively
without considering its disadvantages.
Thereafter, she is irritated by people
so that she must hide herself and
decide moving to Canada.
Conclusion:
In a nutshell, the themes of
postcolonialism such as, marginality
and subalternity are found in
Generosity: An Enhancement by References:
Richard Powers. Both affect the life
of individual and group. Thus, the
condition of exclusion on socio-
cultural level compels a person and a
community going through poverty and
living without freedom of choice.
They are kept away from the
opportunity to develop themselves.
The Algerian citizens went through
the worst situation so that they must
leave their country. Thus, the character
of Thassadit Amzwar is a
representation of the victims of the
Algerian Civil War and the
discriminatory treatment of Jihadist as
well as colonized mindsets. In this
manner, they are marginals. As a
woman and a part of the third world,
these people are subaltern. It echoes
marginality as a worst situation. Thus,
subalternity refers subordination and
inferiority of African and Asian
countries which are recognized
permanently
 Bartolotti L. “Optimism, agency, and
success.” Ethic theory and Moral Practice.
(2018) pp. 521-535.
 de Kock, Leon. “Interview with Gayatri
Chakravorty Spivak: New Nation Writers
Conference in South Africa.” (2011)
 Joachim van Braun and Franz W.
Gatzweiler. “Marginality- A Framework for
Analyzing Casual Complexities of
Poverty.” Marginality: Adreessing the
Nexus of Poverty, Exclusion and Ecology.
(2014).Springer, New York.
 Powers, Richard. Generosity: An
Enhancement.2010. Atlantic. Print.
 Bhuktar Arvind Raghunath

Abstract
The aim of this paper is to answer the issues presented in the novel Brick Lane by
Monica Ali. As a researcher, I am curious about how women discriminated in the
dominance of patriarchy. What patriarchal culture effects on women’s life, why
women are double oppressed in the society. Women need equality and own house for
financial security. Why does male dominance treat women as a house cat on the
basis of sex/gender? All these are primary issues affecting the construction of women
inequality in the society. The present paper focuses on how Nazneen, as a protagonist
character, fights against male dominance in the society and gets free from it. Her
struggle story inspires all those migrate women how they bear sorrow for family and
neglected from mainstream of the society.
Author’s Life and works:
Monica Ali, who was born in Dhaka, East Pakistan in 1967, a British writer and
novelist of Bangladeshi mother and English father. Ali now lives in south London
with her husband and two children. In 2003, Granta magazine selected the youngest
“Best of Young British Novelists” her based on her unpublished works; her debut
novel, Brick Lane, was published later that year. They shortlisted it for Man Booker
Prize. She adapted it from a 2007 film of the same name. She has also published
three other novels. Virago Press published a fifth novel, Love Marriage, in February
2022 and became an instant Sunday Times bestseller.
Keywords: self-discovery, equality, patriarchy, discrimination, emancipation,

Introduction: or in any public place. If she questions

A woman grows up with feelings of
insecurity for many reasons. Insecure
if she talks loudly about anything and
for not taking anything in the house
without permission. She would feel
embarrassed when she talks on the
streets, while purchasing something
male society, they will surely punish
her for it. She gets slapped or and if
not; she punishes herself. I have put
her in the traditional belief that
women should not raise their voices
against male supremacy. She can just
look at the world through windows,

Research Scholar, Dept. of English, Dr. BAMU, Aurangabad

 Women Empowerment in the novel Brick Lane by Monica Ali
but she doesn’t come out and walk
on the empty road without permission.
Fear has increased in her mind about
the insecurity and the darkness.
Even today, women are not feeling
safe walking on the road or they are
becoming victims of men’s
dominance. Even in this twentieth
century, she has no right to decide
her bridegroom, which is the emblem
of her dependency on males in the
house, be that her brother or father.
In one movie titled ‘Enola Holmes,’
they teach the girls in a school to be
women. And for that, they teach them
how to laugh, how to walk, how to
eat and what to wear, how to attract
men in society and so. Even society
is like a large extension of the house
where the same practices are
happening and are impacting women
in society. This is the impact of society
in the movies on which way society
should move on. Movies are nothing
but the imitation of the material world
or sometimes the fantasy creation of
the writers. But even in the movie,
they never allow women to be equal
to men.
Her work writes from the
twentieth century, but yet today things
have not changed so far. If I talk about
the Bangladeshi context and other
several third-world countries, it is
quite similar. As the researcher quoted
above, women are still working hard
but are dependent and they need a
proper education. When we search
human history, women had to strive
for their rights to the right to vote or
to get elected or the right to property
and equal wages. The latter even has
accomplished nothing yet. Virginia
Woolf tried to educate women about
their state, which is unchanged now
and then. She said a woman needs a
room, but it has become a hard task
for a woman to earn it. The major
reason is the male-dominated society
which deprived women of education
at an early stage. However, it is
waning. Education is the foremost
thing which could change this
situation. When a woman becomes
educated, she teaches other women
the same. Her education would bring
her economic stability. And so that
she will be free to make her own
decisions.
Women and Education:
Take, for instance, a woman from a
small town. They do not educate her
enough to earn much and she has four
children and her husband is a
drunkard. What she does is work
every day and give her wage in the
hands of her husband. Not because
she likes it, but because she knows
no other way to live without her
husband. If she does not give money,
her husband would beat her. She is
bearing everything because she does
not want her children to engage in
handwork than to get an education.
This is; however, I am giving a
general example, yet she is a woman
from the same middle-class society.
Why is she enduring everything?
Because of society. Her identity is
based on her husband, no matter what
and how he is. Let’s take another
example where a woman is twenty
years old. And we educate her enough
to earn good money. But yet she has
no right to choose her profession
because it will depend on the other
members of her house (especially
men). In the progressive world,
property right has now extended to
women as well, but the action does
not seem so in the various countries
in the world. The reason is again she
has no freedom in the house. The will
of men in the house will please her
education limit. Virginia Woolf writes
in her book that she was deprived of
entering the library without a male
scholar and today the women’s library
was found to close before evening or
not equal to men’s library time.
Patriarchy functions everywhere at
school, college or job places. Since
they cannot get an excellent education,
they do not get a good job. And hence
no job, there will be no money which
might lead to poverty. And if a mother
is poor, it results in difficulties for
daughters in the house.
And if she keeps money left
behind, her daughter would have more
freedom than the other. The point here
I am trying to make is that women
need to be self-reliant, especially in
an economic sense. Now coming to
the point of writing about women,
men in society have been writing
more about women than they write
about themselves. Helene Cixous, in
her essay titled ‘The Laugh of The
Medusa’ (1975) writes men written
that fiction about women and now it
is time for women to write about
themselves or other women in
society. The writing was considered
to be the domain of men, and pen
was metaphorical to male genetics.
however, counterattacks have
happened, putting forth creativity
generated from the brain. And women
have proven themselves with their
unique writing styles and experience-
based writing. For example, Jane
Austen, Jane Eyre, George Eliot,
Virginia Woolf, and many others.
But for any age, it has become
necessary to be independent to write
fiction. And if one does not have the
room, she would not write effectively.
In the short story The Yellow
Wallpaper (1901) Charlotte Perkins
Gilman has given an appropriate
example of how women write
something and then hide it from men
or others because of the feeling of
guilt which is compared by Elaine
Showalter with an act of self-
satisfaction. She can write whatever
she likes. And she needs not to hide
it from others. So precisely saying the
situation has not changed so far as
expected and still a woman needs a
room of her own. The present research
explores the awareness in all
communities to avoid women’s
exploitation and support to women
 Women Empowerment in the novel Brick Lane by Monica Ali
equality. The novel represents
immigrant’s issues after investigating
and analysing works, efforts to be
made this research complete but
although some elements have
remained untouched so far. Monica
Ali, cross the boundaries and
presented the reality of Bengali
women’s by visiting places, interviews
and her father’s personal experiences,
she paid attentions of Wolds by her
works. Her roots made deal with the
Muslim Bangladeshi community,
framing actual issues because
something connected her with those
issues, struggle as a Bangladeshi root
because she belongs from that
community which her parents
experienced before. The immigrant’s
movement of the writer has been
controlled for different reason; all
Bangladeshi have a special attraction
towards western culture in search of
a better future. But they faced here
racial oppression, gender inequality
and loss of identity in host land.
REFERENCES:
 Ali, Monica. Brick Lane, New York:
Scribner, 2003.
 Virginia, Woolf’s. ‘A Room of One’s Own
(1929).
 Said, Edward. Orientalism, Penguin
Books, 2001.
 Gandhi, Leela. Post-Colonial Theory: A
critical Introduction. 4th Ed. New Delhi,
OUP, 2002.
 Hussain, Yasmeen. Writing Diaspora:
South Asian Women, Culture and
Electricity, Hampshire, Ashgate. 2005.
 Hasan, Mahmudul. Book Review Bricks
Lane by Monica Ali. Web 23 September
2013
 Dr. Afaq Ahmad*, Ms. Linumol B.**

Abstract
The present study is an attempt to understand the impact of social media influencers
on lifestyle adoption in the audience. Further, the researchers tried to understand the
audience’s pattern in terms of adoption of lifestyle, choice of social media platforms,
and genre of content. In addition, the research is conducted to study the audience’s
attitudinal, behavioral and cognitive phenomena in its users due to social media
influencers. To study the quantum of influence an audience perceives from social
media influencers, purposive random sampling is taken into consideration while
collecting data as it judiciously represents the population. A total of 142, 78 female
and 64 male, respondents participated in the survey. The study revealed that most of
the users were inspired by social media influencers and the users got influenced
about social issues accordingly. Likewise, the study also found out that the product
and brand promotion strategies used by social media influencers had a significant
impact on the audience for the adoption of lifestyle. Moreover, it also came to know
that social media influencers play an important role in influencing audience lifestyle
adoption in multiple ways.
Key Words: Social Media, Influencers, Influencer Marketing, Audience
Persuasion, Life Style

Introduction TikTok and Twitter. Social media use

Social Media and Persuasion : is associated with having more friends
Social media began as a way to and diverse personal networks. Most
interact with friends and family but of the teenagers are started friendship
was later adopted by businesses that virtually. The types of social media
wanted to reach out to customers. The include social networking, book-
largest social media networks include marking, social news, media sharing,
Instagram, Facebook, YouTube, micro blogging, and online forum

*Associate Professor & Head of the Department, Department of Visual Communication, Cherraan’s Arts
and Science College, Thittuparai, Kangeyam – 638 701, District – Tiruppur, Tamil Nadu, India, Contact
No. +91-9759611226, Email: afaqmasscom@gmail.com
**Assistant Professor, Department of Visual Communication, Cherraan’s Arts and Science College,
Thittuparai, Kangeyam – 638 701, District – Tiruppur, Tamil Nadu, India
 Impact of Social Media Influencers in Life Style adoption of Users
sites. The process of persuasion
involves influencing someone’s
thoughts, feelings, behaviors, or
overall evaluations (attitudes) of an
idea, situation, or other individuals. A
range of discourse genres, channels
(oral, written, nonverbal), and
modalities can be used to persuade
people in different social contexts
(auditory, visual, tactile, etc.).
Utilizing language and other semiotic
resources (sounds, images, and
objects) seem to be effective to
influence the target audience’s
attitudes, beliefs, and behaviors.
Influence generally refers to the
art of persuasion. A person’s views,
attitudes, intentions, motives, or
conduct can all be tried to change
through persuasion. The study of
persuasion spans several academic
fields. The study of persuasion in
speech and writing is known as
rhetoric, and it is frequently taught as
a classical discipline behavior.
Persuasion is viewed from the
perspective of individual behavior in
psychology, and the brain activity
underlying this behavior is
investigated in neuroscience. The
influence of propaganda on historical
events is a topic of interest in both
history and political science. In
business, persuasion is the process of
employing written, spoken, or visual
methods to convey facts, feelings, or
logic, or a combination of these, in
order to influence a people (or
group’s) attitude or behavior toward
some event, idea, object, or other
person(s). Additionally, persuasion is
sometimes employed while seeking
personal advantage, such as when
running for office, making a sales
pitch, or arguing a case in court. Using
one’s resources, whether they are
personal or professional, to influence
others is another definition of
persuasion.
Social Media Influencers :
Social media influencers represent a
new class of independent third-party
endorsers who shape audience
attitudes through the use of blogs,
tweets, and other social media
platforms. Various terms have been
used to describe them including
content creator, guru, and micro
celebrity etc. The term influencer will
be used to encompass a diverse range
of individuals who have achieved a
level of mainstream celebrity based
primarily on their social media output.
The platforms commonly used by the
influencers include Instagram,
YouTube and Twitter etc. Moreover,
social media influencers or content
creators make more vlogs on fashion,
beauty, fitness, parenting, travel etc.
Use of social media by
Influencers : As the name suggest
‘influencers’ in social media platform
means individuals who use their
personal media account to promote a
message, information, entertainment,
activity etc and thus in a way
‘influencing’ the life of the followers
or target demographic. Some of the
social media influencers use their
platform to spread awareness or
inform about a socially relevant topic
to convey a socially acceptable
message. This form of content helps
the audience to know new information
from their favorite media and favorite
influencers. Sometimes influencers
use social media platforms to give
voice to a campaign that get the
attention of a larger audience within
a short period of time. Also that
influencers use the social media
platform to promote movies, music
albums, books, the outfit they wear,
they maintain or the products they
used. These all will be influenced by
the viewers through social media and
they will also have the tendency to
need the product or watch the movies
etc.
Influencer Marketing and Pro-
motional Communication
Influencer marketing is a form of
social media promotion that relies on
recommendations and mentions of
products from influencers, people who
have a sizable social following and
are recognized as authorities in their
field. The high level of trust that social
influencers have established with their
followers makes influencer marketing
effective, and the testimonials they
provide to potential buyers for your
business act as a type of social proof.
To reach their target market, several
brands use influencer marketing.
Influencer marketing is the practice
of a brand enlisting well-known social
media personalities to discuss or
mention the brand in a social media
post. Influencer marketing is used by
well-known companies including
Motorola, Adidas, Pepsi, and Dunkin’
Donuts. Adidas has been promoting
its products for years utilizing
influencer marketing. Through
Instagram, they aim their influencer
marketing towards a younger
demographic.
Influencers’ Audience Engage-
ment Strategies
Utilizing social media’s ability to
engage an audience should be every
social media influencer’s top priority.
Because social media gives
influencers the ability to target
specific audiences or followers and
engage in dynamic conversations with
them, the return on investment from
social media efforts can often be much
higher than that of traditional media
efforts. These influencers can
understand that when they post
content that the audience can relate
to or find interesting, they will keep
visiting, liking, or commenting on the
posts, and sharing them with their
friends and family. Influencers use
many strategies to interact more with
audiences. In order to attract viewers
and get subscribers, video talent has
the opportunity to demonstrate their
abilities on platforms like YouTube
and Instagram, which act as a mentor
and role models. In this case, it is
 Impact of Social Media Influencers in Life Style adoption of Users
believed that new media platforms
like YouTube and Instagram enabled
social media influencers to develop
personalities that would attract
audiences.
Attributes of Influencers
As people spending more time on
YouTube and Instagram, social media
influencers get more impact on
youngsters than others. People of
today, especially youths; have even
changed their perspective on various
stuffs. These media influencers have
actually made a great effect on lives
of each individual. People have learnt
to carry and spread positivity to the
whole world. They have learnt to
segregate ethical and unethical
matters. The more advanced and
innovative creations that we see
around us today are all directly or
indirectly a part of this. Social media
influencers of these days are literally
showcasing what they see and
experience to their audiences. And all
these seen and heard are new
knowledge to the viewers. Thereby,
they are enhancing the living
standards of ordinary people. The
more we get closer to social media
and of course the social media
influencers, the more we get to know
about the world. The audience
implicitly trusts influencers, which is
a benefit. In order to gain your trust,
they have worked hard. As a result,
in order to effectively affect our
audience, we must be able to
communicate with them in a way that
is both clear and straightforward and
that is both timely and relevant. Such
messages have the power to influence
perceptions, which is what we
ultimately hope to achieve.
Statement of the Problem
There are many social media
influencers that help in the lifestyle
adoption of the audience. YouTube
and Instagram are the most important
social media platforms we are
utilizing. We can see a number of
influencers or content creators who
promote or influence various
activities. The present study is an
exploration of the role of social media
influencers in the audience’s lifestyle
adoption. The study is conducted
among the students of Calicut
University, Kerala and it intends to
find out whether the social media
influencers help to influence or
change the lifestyle of the audience.
The study also tries to find out
whether the audience has an impact
on social media influencers and it also
analyses how influencers help the
audience to change their lifestyle.
Conceptual Framework
Self Perception and Perception of
influences People may be thinking
that social media influencer is simply
a person with huge following on social
media platforms such as Instagram,
YouTube, Facebook etc. Nevertheless,
they can do more in changing our
lifestyle and society. Social media The researchers conducted the study
influencers really make a great on the basis of demographic variables
influence in our society. They give us like gender and age among the Calicut
a lot of information, advice, company, University students of Kerala, India.
and comfort and also those they
motivate all the followers. From Product and Brand promotion
Strategies
writing up a review on their platform
or by simply posting a post or by The best way to inform, remind,
mentioning a product, followers persuade, and influence consumers to
enquire about it and respond to that make a purchase choice for a product
post. By following them we have got or service under a brand is through
brand promotion. Various brand
the current trends in cloth, food, music
and all. Personally, I am watching lotspromotion techniques are used to keep
of vlogs and follow them. I love the brand or product prominent.
watching their videos and have trust Various competitions are held social
in some of those influencers. Even media influencers for consumers
some issues or information are getting without requiring them to buy the
through them. YouTube and Instagram product, and gifts or prizes are given
serve as a mentor and role models, away in an effort to draw customers
giving video talent the chance to or audience. Product giveaways are
showcase their skills in order to draw used to advertise consumables,
viewers and get subscribers. In this personal care products, foods, and
situation, new media outlets like other goods by providing consumers
YouTube and Instagram are thought with a little sample for free use.
to have helped social media Instagram is a widely utilized social
influencers create personalities that media platform that has been
would draw audiences. employed as a marketing tool by a
number of multinational corporations.
Demographic Variables It is an important marketing tool or
Gender and Age : Influencers on strategy that enables for company
social media, especially young content connection. Marketers may connect
creators, have a significant impact on with their consumers on Instagram by
many people. Even movie stars are uploading images and videos and
working with influencers to promote leaving comments as a method of
their movies. Social media influencers providing information, as well as
have a greater impact on young people receiving comments and likes as a
than on people of other ages because way of getting customer feedback.
they spend more time on social media.
 Impact of Social Media Influencers in Life Style adoption of Users

Theoretical Framework: Persua- provided to someone compellingly,

sion Theories they fall within their acceptance range,
Social judgment Theory : With the and is close to their anchor, they are
help of Carl I. Hovland and Carolyn more likely to take it. According to
W. Sherif, psychologist Muzafer the fifth principle, when the
Sherif created the social judgment differences between the anchor and
theory. It makes an effort to explain the recommended position are minor
how attitudes are expressed, assessed, to moderate, persuasion works best.
and changed. This explanation is Assimilation or contrast won’t take
based on judgment theory, which is place in such circumstances, allowing
concerned with the categorization and for processing of the communicated
discrimination of stimuli. The theory message. It is possible to alter one’s
describes the cognitive representation attitude in certain circumstances
of attitudes, the psychological (Daniel J, 2015).
processes involved in evaluating
Cognitive dissonance theory
persuasion, and the circumstances in
which communicated views are either Leon Festinger coined the phrase
accepted or rejected. It provides a “cognitive dissonance” in his 1957
practical strategy for bringing about book “A Theory of Cognitive
attitude modification in the actual Dissonance. “According to Festinger’s
world. Social judgment theory is theory, when beliefs or behaviors are
based on five fundamental principles. inconsistent, it creates an unsettling
According to the first, people analyze psychological tension known as
new information using predetermined cognitive dissonance, which prompts
judgmental categories. There are people to either change one of the
several alternative responses that can inconsistent elements to lessen the
be made when a person is faced with dissonance or add consonant elements
a scenario in which they must make a to restore consonance. According to
decision. The second principle asserts Festinger’s cognitive dissonance
that individuals choose the category hypothesis, we have an innate desire
of judgment, or latitude, to which to maintain harmony and prevent
incoming information belongs as they discord in all of our attitudes and
assess it. The third principle states that behaviors (or dissonance). This
one’s amount of personal interest, or concept refers to cognitive
ego-involvement, in the subject at consistency. Dissonance occurs when
hand affects how large the latitudes attitudes or behaviors are inconsistent
are. According to the fourth principle, with one another. This dissonance
people slant facts to fit their pre- needs to be resolved (Harmon-Jones
existing views. If a new position is & Mills 2019).
Halo Effect argument. Human beings are both
A form of cognitive bias known as creators and products of their societies
the “halo effect” occurs when our in a never-ending cycle. In the United
overall opinion of a person affects States, our economic system, our
how we feel and think about their republican form of government, our
character. In essence, your assessment commitments to freedom of speech
of a person’s general impression (“He and religion and to equality of
is kind!”) affects your assessment of opportunity, our conceptions of
that person’s specific characteristics ourselves as a sovereign people and
(“He is also brilliant!”). People’s even our idea of nationhood can be
perceptions of one quality can traced to efforts at persuasion in
influence their perceptions of other centuries past. Indeed, there is
characteristics. However, this effect scarcely a cultural truism that was not
has an impact on more than just how at one time or another subject of
attractive we find a person to be. It considerable controversy. What is
may also include additional considered true today is certain to be
characteristics. People who are kind questioned in the future as new efforts
or friendly, for instance, may also be at persuasion take the place of the
viewed as cleverer and more likable. old (Simons, 1976).
The halo effect causes judgements of Aadia Nasir (2012) in her study
other qualities to be influenced as a “Social media and buying behavior
result of impressions of one attribute of women In Pakistan towards the
(Forgas & Laham, 2016). purchase of textile garments”, focused
on the purchasing habits of women in
Review of Literature Pakistani apparels, as this was a hot
Studies on Social Media and topic among local women. A fine
Persuasion : Herbert W Simons in designer dress was considered a status
their study ‘Persuasion’ (1976) symbol among women, and the
explains about Persuasion in Society industry was gaining traction. This
as an integrative, comprehensive trend contributed to the increased use
guidebook to under-standing, of social networking sites among
practicing, and analyzing persuasion. women’s social Interactions.
It brings together the academic According to the findings, Pakistani
contributions of humanists and social women regard traditional word of
scientists and adds to them the insights mouth to be more legitimate than
of professional persuaders and social media when making clothing
communication analysts. That the purchasing selections. Women trust
study of persuasion is important their family and friends’ opinions
indeed vital should need little more than other marketing media for
 Impact of Social Media Influencers in Life Style adoption of Users

purchasing decisions of designers, and attempting to establish and maintain

word of Mouth has a higher impact a strong presence on social media
than social networking sites. Although platforms, with Instagram serving as
social Networking platforms have a the go-to platform to keep consumers
smaller reach than word of mouth, informed. Influencer marketing is a
research has shown that low-income relatively new notion that is still
women prefer to buy brand clothing. gaining traction in the marketing
Word of mouth and Referrals are vital process, and it is linked to human
in building brand awareness and purchasing intents. The current study
influencing brand Perceptions among aims to investigate the numerous
Pakistani women. The number of marketing strategies used by
purchases made as a Result of online Instagram influencers, as well as their
suggestions is not very great, and impact on customer decision-making
online advertisements have A lower in the field of online product sales.
influence than periodicals, brochures/ The study also examines the important
catalogues, and television impact of enlisting the help of various
Commercials (Nasir et al., 2012). Users, such as celebrities, bloggers,
and other influencers, as well as their
Studies on Social Media Reach. The current study examines
Influencers
the responses of 200 Indian female
Nikita Negil and Dr Vanishree Respondents and their primary
Pabalkar on their study “Impact of influences on purchase decisions.
Instagram and Instagram influencers According to the findings, Instagram
in purchase consideration in India” influencer marketing plays a big role
(2020) say that even in the world of in influencing Customers’ lifestyle
purchasing, technological choices, and many consumers spend
advancements have brought About money on evolving Fashion (Negil
several changes. The internet has &Pabalkar, 2020).
begun to play a major role in assisting Janusz Wielki conducted a study
Customers in finding the things they in 2020 focused on the “Analysis of
are seeking for online. With the rise the Role of Digital Influencers and
of social Media platforms, particularly their Impact on the Functioning of the
Instagram, which has become a Contemporary On-Line Promotional
popular Purchasing site among the System and Its Sustainable
youth? With an increasing number of Development”. The study investigated
viewers turning To Instagram the role, importance, and presence of
influencers, their associated trust, and digital influencers in the entire
their intention to purchase after being operation of the online promotional
captivated by them, businesses are system, as well as the impact of the
Influencer marketing idea on its long-
term viability. This study explains the
role of digital influencers and use of
influencer marketing. Through this
study the article presented digital
influencers and the concept of
influencer marketing as A new and
increasingly important trend in terms
of online marketing activities. The
increasing role of digital influencers
in the marketing activities of
organizations and the increasing
expenditure of companies on this form
of Marketing activities, the issue is
still understudied. The research only
focused at acquiring primary data was
carried out in the period from 14
January 2019 to 16 May 2019, and
covered full-time students from all six
main faculties of the Opole University
of Technology. The survey focused on
the presumption of Digital influencers
by the respondents. The main aim of
the survey was to find out the role of
the digital influencers in the online
promotional system. The findings of
the study reveal that main reason for
effectiveness of action taken by digital
influencers include the credibility in
their message, the trust in them and
the link between the message and the
audience. The other most important
activities by the digital influencers
include sharing of information about
a particular product or service and
their impact on increasing brand
awareness. The study identified the
primary reasons for the emergence of
the concept of influencer marketing
as well as the fundamental issues that
determine the performance of
influencer marketing initiatives.
Threats to the future Development of
the influencer marketing concept was
also investigated (Janusz, 2020).
Studies on Influencer Marketing
The research paper titled ‘The impact
of marketing through Instagram
influencers on Consumer behavior in
the fashion industry: comparison of
Millennials and Generation Z in
Russia’ by Natalia Topalova (2021)
says that brands have revised their
marketing tactics as a result of social
media’s explosive growth in order to
better connect with their diverse
customer base through value creation
and two-way communication. This
new method of Influencer marketing
originated with the advertising
industries. At the moment, debates
over social media influencers and their
efficiency in product promotion is
continued. The subject of the effects
on Western society of marketing via
influencers is investigated in the
paper. However, in Russia Very little
study has been done. Generational
segmentation is used. The study
investigates how Generation Z and
Millennials view advertising. Through
Instagram influencers, how similar or
dissimilar is their consumer behavior
differs in certain instances. This
research takes the fashion industry as
the example to demonstrate how this
sector struggles with changing buying
 Impact of Social Media Influencers in Life Style adoption of Users
preferences and how it transforms to
be in tune with modern consumers.
Currently the industry is on the brink
of a major shift due to the change in
consumer behavior and the
unexpected emergence of the COVID-
19 pandemic. Corona virus has a
profound impact on people’s values,
as well as on behavior online. The
importance of this change cannot be
overstated. Therefore, this research
paper gives a comprehensive idea
about the usage of influencer
marketing for two generations in the
current fashion business. The study
reveals that there is a growing demand
for authenticity, sustainability and
more honest advertising campaigns.
Both generations are tired of intrusive
sponsored ads and they prefer native
advertisement nowadays (Topalova,
2021).
Saima and Mohammed Althaf
Khan, Research Scholars of
Department of Commerce and
Business Studies, Jamia Millia
Islamia, studied about the “Effect of
Social Media Influencer Marketing on
Consumers’ Purchase Intention and
the Mediating Role of Credibility”
(Khan, 2020). Influencer marketing is
a relatively recent marketing tactic
that many companies are employing
to positively influence consumers’
perceptions of their products. In the
context of India, this study looked at
the impact of influencer qualities on
consumer purchase intent through the
mediation of credibility. Author
explains the positive link between
different influencer qualities and
customers’ purchase intentions can be
used to determine the performance of
influencers as brand endorsers. The
credibility of the influencer had the
greatest direct impact on purchase
intention, followed by trustworthiness.
In the study explains about that
influencers must be cautious when
selecting a product to recommend or
a brand with which to cooperate, and
they must maintain the quality and
integrity of the information they
publish. Influencers should keep in
mind that today’s consumers are
digitally savvy, and if they are given
inaccurate information, they will lose
trust in them, since the price and
perceived worth of the product are the
most essential factors to them.
Furthermore, purchase intent is
influenced by a variety of factors other
than the influencer’s traits, including
the need for a product, perceived
value, price, brand perception, and a
variety of others. As a result, only the
attributes of an influencer are relevant
(Khan Althaf Mohammed, 2020).
Objectives
 To understand the audience’s
pattern in terms of the various
social media platforms they
engrossed with
 To study the genres and various
contents used by social media
influencers
 To analyses the audience’s
 attitudinal, behavioral and population who participated in the
cognitive changes due to social study.
media influencers
 To evaluate the product and Data Analysis
brand promotion strategies Sample Profile : The gender and
adopted by social media education demographic characteristic
influencers is the basis for the study’s sample
profile. This demographic variable
Methodology and their distribution along with
The researchers adopted the frequencies and total percentage are
quantitative approach to conduct the given in the following table:
inquiry because the study’s objectives
sought it. To fulfil it, a survey was Gender wise distribution of
sample
conducted to collect data. The
students of Calicut University, Kerala Total Respondents Male Female
became the study’s subject population. 142 64 78
The purposive random sampling was
Table 1.1: Illustrating the frequency and
adopted while collecting data as it
percent of male and female
judiciously represents the population.
The data is gathered using a well- It is evident from the above table
designed questionnaire. The that there are more female participants
questionnaires were given to the than male participants, which is
selected participants. A total of 142 consistent with the gender balance on
respondents, 78 female and 64 male, the campus of Calicut University,
participated in the survey. For the where female students outnumber
purpose of gathering data, the male students. Out of 142 valid
researchers used Google forms and responses, 64 male and 78 male were
sent it online to participants. The participated in the survey.
inquiries were developed on the basis
of objectives. Education wise distribution of
sample
Sampling
Education Frequency Percent
A purposive random sampling method
12th passed 10 7.0
was used to get a representative of
Degree pass 58 40.8
the population. The purposive random
PG and above 74 52.1
sampling is a technique of sampling
Total 142 100.0
in which the researchers relied on
choosing random members from the Table 1.2: Illustrating the education
selected purposive group of the wise distribution of samples
 Impact of Social Media Influencers in Life Style adoption of Users

The education status of the The above table shows that the
participants was also varying. They most watched genre of content is
are shown in the above table. travel with 53 respondents (37.3%).
More people are focused on travel
Most used social media platforms content. The second most watched
Mostly used Frequency Percent content of genre is food with 37
Platform respondents (26.1%) and the third
Instagram 71 50.0 scored is general awareness with 20
YouTube 29 20.4 respondents.
Facebook 2 1.4
Social media influence
WhatsApp 39 27.5
Telegram 1 .7 Influence Frequency Percent
Total 142 100.0 Strongly
disagree 7 4.9
Table 1.3: Illustrating the frequency Disagree 6 4.2
of social media usage Neutral 50 35.2
Majority of the respondents chose Agree 57 40.1
Instagram as the commonly used Strongly agree 22 15.5
social media platform. It accounts for
Total 142 100.0
a total of 71 respondents (50%). That
is the half of the respondents using Table 1.5: Illustrating the frequency of
Instagram as commonly used social social media influence
media platform. The second highest
social media platform is WhatsApp From the above table it shows the
with 39 respondents (27.5%) favoring influence from social media platform.
it. YouTube scored 29 respondents According to the survey result, 40%
(20.4%) of the sample that is 57 respondents
agrees that they influence from social
Genre of content
media and from influencers. 50
Genre of Frequency Percent
respondents (35.2%) have neutral
Content
opinion on this question and 22
Travel 53 37.3
Tech 15 10.6
respondents (15.5%) strongly agree
Food 37 26.1 that they influenced from social media
Beauty 14 9.9 and influencers.
Health 3 2.1
General awareness 20 14.1
Total 142 100.0
Table 1.4: Illustrating the frequency of
viewed genre of contents
Change of attitude It is evident from the above table
Attitude Frequency Percent that 79 respondents (55.6%) agree that
change social media influencers contents can
Strongly influence the culture of audience. 37
disagree 11 7.7 respondents (26.1%) had neutral
Disagree 11 7.7 opinion on influence of culture and
Neutral 60 42.3 13 participants on survey has strongly
Agree 50 35.2 agreed the statement.
Strongly agree 10 7.0 Persuasion
Total 142 100.0 Persuasion Frequency Percent
Table 1.6: Illustrating the frequency of Dressing style 43 30.3
change of attitude Food culture 30 21.1
It is been observed that 60 Language style 27 19.0
respondents (42.3%) have neutral Celebrating events 22 15.5
opinion on attitude change from the Other 20 14.1
social media influencers and 50 Total 142 85.9
respondents (35.2%) are agree with
Table 1.8: Illustrating the frequency of social
the change of attitude. From the
media persuasion
respondent’s point of view, neutral
answer makes conceptual sense in From the above table, 43
between agree and disagree. participants (30.3%) are persuaded
dressing style from the social media
Influence on culture influencer. Here the participants on
The respondents had given a statement survey is most focused on dressing
that social media influencers content style from social media influencers
can influence the culture of the and 30 people (21.1%) are influenced
audience. on food culture and 27 participants
(19%) are persuading language style
Influence on Frequency Percent from social media influencers. 15%
Culture of participants persuades celebrating
Strongly disagree 6 4.2 events and 20 participants (14.1) has
Disagree 7 4.9 chosen others.
Neutral 37 26.1
Considering social media
Agree 79 55.6
influencers review before pur-
Strongly agree 13 9.2
chase
Total 142 100.0
Here, it is attempted to determine
Table 1.7: Illustrating the frequency of social whether respondents take social media
media influence on culture influencer reviews into account before
 Impact of Social Media Influencers in Life Style adoption of Users

making a purchase. From the data, 53 respondents

(37.3%) have neutral opinion on
Purchase Change Frequency lifestyle adoption. In this research
Percent
26.1% people agreed that they adopt
Strongly disagree 7 4.9 the lifestyle from social media
Disagree 16 11.3 influencers. Also 29 people (20.4%)
Neutral 43 30.3 do not agree with the statement.
Agree 64 45.1
Strongly agree 12 8.5 Trust
Total 142 100.0 Here the respondents are asked
Table 1.9: Illustrating the frequency of
whether they still believe that the
social media influencers review before
content presented by social media
purchase influencer is a sponsored content; then
why they should trust social media
The above table shows the influencers recommendations?
detailed result for the researchers’
study. 45.1% of the respondents Trust Frequency Percent
agreed with the statement that they They have large
prefer social media influencers review number of
before purchasing a product. 30.3% followers 13 9.2
have neutral opinion on this statement They have more
and 11.3% respondents disagree. Here knowledge in this
8.5% strongly agree with the field 38 26.8
statement and 4.9% strongly disagree Their physical
the statement. attractiveness 6 4.2
Life style adoption Their presentation
of content 40 28.2
It is important to study that whether
Disagreement 45 31.7
the respondents adopt lifestyle from
social media influencers. Total 142 100.0
Lifestyle Frequency Percent Table 1.11: Illustrating the frequency
adoption of trust on social media influencers
Strongly
From the data it shows that 45
disagree 17 12.0
Disagree 29 20.4
respondents (31.7%) do not agree or
Neutral 53 37.3
they did not trust social media
Agree 37 26.1 influencers. 40 respondents (28.2%)
Strongly agree 6 4.2 trust the influencers because of their
Total 142 100.0 presentation of content and 26.8%
Table 1.10: Illustrating the frequency of trust them because they thinks that
life style adoption
social media influencers have more Social issues Frequency Percent
knowledge in the field. 9.2% Strongly disagree 5 3.5
participants trust influencers because Disagree 7 4.9
of the number of followers they have Neutral 52 36.6
and 4.2 % trust them by their physical Agree 69 48.6
attraction. Strongly agree 9 6.3
Information Total 142 100.0
Here, respondents believed that social Table 1.13: Illustrating the frequency on
media influencers can provide in social issues knowledge gathering
depth information and knowledge on
Here the survey shows that 69
various topics to the audience.
respondents (48.6%) agrees that they
Information Frequency Percent get information about various matters
Strongly disagree 6 4.2 of social issues from social media
Disagree 11 7.7 influencers. 36.6% had neutral opinion
Neutral 45 31.7 on this question and 6.3% strongly
Agree 68 47.9 agrees. Also, that 4.9% disagrees and
Strongly agree 12 8.5 3.5% strongly agree with this.
Total 142 100.0
Learning
Table 1.12: Illustrating the frequency of Here the respondents stated that social
information gathering media influencers have influenced
Based on the survey, it is to be them to learn things which otherwise
noted that 47.9% agree that social they never learn.
media influencers can provide in- Learning Frequency Percent
depth information to the audience and
Strongly disagree 8 5.6
45 respondents (31.7%) have neutral
Disagree 18 12.7
opinion on the statement. Also, those
Neutral 41 28.9
12 respondents strongly agree this and
Agree 63 44.4
11 respondents disagree with the
Strongly agree 12 8.5
statement.
Total 142 100.0
Social issues Table 1.14: Illustrating the frequency of
Respondents had given a statement learning through social media influencer
that social media influencers have contents
influenced them to get informed about From the table it clearly denotes
various matters of social significance. that 63 respondents (44.4%) agree
with the statement and 41 respondents
(28.9%) have neutral opinion on this
 Impact of Social Media Influencers in Life Style adoption of Users

question. Many agree that they learn that social media influencers helped
from influencers but some have them in decision-making process.
neutral opinion. Also 18 respondents
(12.7%) disagree with the statement Purchase decision
and 12 respondents (8.5%) strongly Here we given a statement that
agree that social media influencers respondents consider social media
have influenced them to learn things influencers’ review on social media
which otherwise they never learn. platform before purchasing a product.
Purchase Frequency Percent
Decision making
decision
Here the researchers tried to find out
whether social media influenced the Strongly
opinion or decision-making process of disagree 9 6.3
audience regarding many things. Disagree 13 9.2
Neutral 41 28.9
Decision Frequency Percent
Agree 68 47.9
making
Strongly agree 11 7.7
Strongly Total 142 100.0
disagree 11 7.7
Disagree 22 15.5 Table 1.16: Illustrating the frequency of
Neutral 51 35.9 purchase decision
Agree 49 34.5 From the table it shows that 68
Strongly respondents (47.9%) agree that they
agree 9 6.3 consider reviews of social media
Total 142 100.0 influencers before purchasing a
product. Also, that 41 respondents
Table 1.15: Illustrating the frequency of (28.9%) have neutral opinion with the
decision making from social media statement and 9.2% does not agree
influencer contents that they consider the review of
35.9% of respondents claim that influencers before making a purchase
they have a neutral opinion on and also 11 respondents (7.7%)
influencers that influenced them to strongly agree that they always
take opinion or decision-making consider the influencers.
process and 49 respondents (34.5%) Factor decision
had agreed that they influenced on
Here the researchers aim to find the
decision making. Here 15.5% are
factors that affect buying the products
disagree with this statement and 7.7%
or services recommended by social
answer that they strongly disagree
media influencers. From above table,
with it. Also, that 6.3% strongly agree
the researchers can conclude that the
majority of the respondents (71.7%) The data reveals that the
seek the quality of product while respondents prefer cosmetics/beauty
making a purchase decision. Price is products (27.5%) and electronic
preferred by .8% of the respondents gadgets (27.5%) on the
and 8.5% considers the brand image recommendation of social media
of the product before making the influencer. 26.8% respondents buy
purchase decision. Only 5.6% look for clothes and 10.6% of respondents’
the popularity in making their buying buys sports products by the
decision recommendation. Only 7.7%
Factor decision Frequency Percent respondent prefers health/ natural
products by the recommendation of
Brand image 12 8.5
social media influencers.
Quality 101 71.1
Price 21 14.8 Helping to know about new
Popularity 8 5.6 products and brand
Total 142 100.0 Through this part the researchers tried
Table 4.17: Illustrating the frequency of to analyses whether social media
factor decision of samples influencers are helping the
respondents to know about new
Products products and brands.
Here the aim of the study is to find New brand/ Frequency Percent
out which kind of product or services products
the respondents prefer for buying
Yes 131 92.3
based on the recommendation of an
No 11 7.7
influences. Clothes, cosmetics/beauty
Total 142 100.0
products, health/natural products, and
sports products were the main Table 1.19: Illustrating the frequency of
products given in the option knowledge of new products through social
media influencer content
Products Frequency Percent
Clothes 38 26.8
According to the above data,
Cosmetics/ beauty
majority (92.3%) of the respondents
products 39 27.5
have the opinion that the social media
Health/ natural
influencers help them to know about
products 11 7.7
new products and brand. While 7.7%
Sports products 15 10.6
of the respondents reacted that the
Electronic gadgets 39 27.5
social media influencers don’t help
Total 142 100.0 them to know about new products and
Table 1.18: Illustrating the frequency of various brands.
products used by the samples
 Impact of Social Media Influencers in Life Style adoption of Users

Creating brand awareness Sponsored Frequency Percent

It is necessary to find out whether the content
social media influencers are creating Yes 74 52.1
brand awareness about the products No 68 47.9
and services among the respondents.
Total 142 100.0
Here the researchers used yes/no
questions to find out the results. Table 1.21: Illustrating the frequency of
interest in sponsored content
Brand Frequency Percent
awareness From the above table researchers
can conclude that majority (52.1%)
Yes 127 89.4
of the respondents are interested in
No 15 10.6
sponsored contents promoted by the
Total 142 100.0 social media influencers. Sometimes
Table 1.20: Illustrating the frequency on
paid or sponsored products are
the brand awareness through social
promoted through contents. About
media influencer content
47.9% respondents don’t believe in
sponsored contents, because the
From above table it is clear that respondents know that it may
the majority (89.4%) of respondents sometimes lead to wrong products/
says that social media influencers brands.
create brand awareness of products
and services through their posts or Lifestyle adoption
social media. The rest 10.6% say that Here the researchers made an attempt
influencers do not create brand to find out whether social media
awareness influencers have influenced them in
adopting their lifestyle like, changing
Interest in sponsored content
in dressing style, attitude towards
Some of the social media influencers transgender, finding and celebrating
present paid and sponsored content. events etc.
The aim of this question is to find out
Lifestyle Frequency Percent
how the respondents look at the
adoption
sponsored content. For that the
researcher analyzed whether the Yes 67 47.2
respondents are interested in No 75 52.8
sponsored content presented by the Total 142 100.0
social media influencer if it’s
sponsored content. Table 1.22: Illustrating the frequency of
lifestyle adoption through social media
influencer contents
 The above data shows that 75
respondents (52. 8%) are not believe
that they adopt lifestyle from the
influencers and 47.2% notice that
social media influencers have
influenced them in adopting their
lifestyle.
Summary of Findings
• A large majority of the
respondents (50%) said that
their mostly used social media
platform is Instagram.
• The study finds out that the
most of the respondents
(37.3%) are watching travel
contents in terms of their active
engrossment on social media.
• As per the study, 40.1% of the
respondents agreed that they
are influenced through social
media and also through social
media influencers. Moreover,
by looking into the attitude
change, 42.3% of respondents
have neutral opinion on that
question.
• The study suggests that vast
majority (55.6%) of the
respondents agree that they are
influenced culturally through
social media influencers.
• According to the study,
dressing style is mostly
persuaded through social media
influencers and majority of the
participants have changed their
mind of purchase intention after
seeing the product reviews of
social media influencers.
• In the study, the researchers got
37.3% have neutral opinion on
lifestyle adoption and 31.7%
respondents did not show trust
on social media influencers.
• The study showed that 47.9%
respondents say that social
media influencers have
influenced them to get
informed about various matters
of social significance.
• In the present study, 44.4%
respondents stated that social
media influencers have
influenced them to learn things
which they never learnt before.
Moreover, 35.9% respondents
showed neutral opinion
whether social media
influenced the opinion or
decision making process of
audience in innumerable ways.
• From the study, researchers
found that 47.9% respondents
considered social media
influencers’ review on social
media platform before
purchasing a product and
quality of the product is one of
the main factors which affect
the buying decision of the
participants (71.9%).
• The data revealed that the
respondents prefer cosmetics/
beauty products (27.5%) and
electronic gadgets (27.5%) on
 Impact of Social Media Influencers in Life Style adoption of Users
the recommendations of the
social media influencers.
• Majority (92.3%) of the
respondents said that social
media influencers help them in
knowing about new brands and
products available in the
market.
• From the current study, it came
to know that majority (89.4%)
of the respondents influenced
by what social media
influencers create brand
awareness of products and
services through their posts on
social media.
• The researchers stated that
majority (52.1%) of the
respondents are interested in
sponsored contents promoted
by the social media influencers.
• According to the study, 75
respondents (52. 8%) are not
believed that they adopt
lifestyle from the influencers
and 47.2% asserted that social
media influencers have
influenced them in adopting
their lifestyle.
Conclusion
Social media influencers are one of
the key players for the popularity and
growth of social media. They stand
for independent third-party promoters
who influence audience attitudes
through the use of blogs, vlogs,
tweets, and other online platforms.
The present study mainly tried to find
out whether the audience has an
impact on social media influences and
it also analyzed how influencers help
the audience to change their lifestyle.
The students of the Calicut University
Campus, Kerala constituted the
population for the study and the
participants were selected by using the
tool purposive random sampling. A
total of 142 students were selected for
the study (78 female and 64 Male).
After having a thorough analysis of
the available data the researchers
came to know about the ways in
which the audience is impacted by
social media influencers. The findings
reveal that the content used by social
media influencers has a powerful
impact on the selected users. It is also
established that Instagram is the
highly used social media platform
encompassing almost half of the
audience. 50% of the respondents
made an assertion that their mostly
used social media platform was
Instagram.
The study found that most of the
respondents have interested in
contents related to travel. It establishes
that most of the respondents are
inclined to watch the travel blogs or
videos of social media influencers
related to this. Further, it denotes that
majority of the participants are
exposed to the travel content thereby
the travel content influences them
directly or indirectly in terms of
decision-making and attitude.
The next content of genre the
target audience preferred is food. They
were very interested in food vlogs or
videos through this they could learn
about new dishes and cultures. In the
last few years, travel vlogs/blogs and
food vlogs have gained immense
popularity and it seldom trends these
days. Many social media influencers
are behind these types of contents and
audience got entertained through most
of the contents they shared on selected
social media platforms. The exposure
to the food content will influence
them to adopt or shift to new food
cultures which can be good or bad
according to their exposure. Like
veganism is now well established and
circulated through different social
media and millions of users are
following them.
The study hence found certain
attitudinal, behavioral and cognitive
changes in social media users due to
influencers. Thus, users exposed to
such media contents. The study found
that majority of the users influenced
by influencer’s content that reflected
in their decision making which is a
critical part of lifestyle. The study
concluded that Influencer’s content
encompasses medium effect on the
users, whereas influencer’s content is
having a high degree of influence on
the culture of the users. Moreover, the
study found out that influencer’s
content contains the potential to
persuade the users on their decision
making. Further, it has been found that
influencer’s contents have high degree
of influence on user’s dressing style
adoption and shift. Besides, the study
found that influencer’s contents put
an impact on the changing of purchase
decision of users thereby leading to
changes in lifestyle. Further, most of
the users trust social media influencers
and the users are getting information
about social issues by exposing to
various social media platforms.
In addition, the influencer content
helped the users to gain information
on brand and it assisted in building
brand awareness. However, when the
users asked whether they are being
influenced by lifestyle adoption from
social media influencer contents,
similar number of users reacted that
they are being influenced to lifestyle
adoption as well as they are not
influenced to lifestyle adoption by
social media influencer contents.
References
O’keefe, Daniel J. Persuasion: Theory and
research. Sage Publications, 2015.
Harmon-Jones, E., & Mills, J. (2019). An
introduction to cognitive dissonance theory
and an overview of current perspectives
on the theory.
Forgas, J. P., & Laham, S. M. (2016). Halo
effects. In Cognitive illusions (pp. 286-
300). Psychology Press.
Simons, H. (2014). Case study research: In-depth
understanding in context. The Oxford
handbook of qualitative research, 455-470.
Negi, N., & Pabalkar, V. (2020). Impact of
 Impact of Social Media Influencers in Life Style adoption of Users
Instagram and Instagram influencers in
purchase consideration in India. European
Journal of Molecular & Clinical
Medicine, 7(11), 68-86.
Janusz, W. (2020). Analysis of the Role of Digital
Influencers and Their Impact on the
Functioning of the Contemporary On-Line
Promotional System and Its Sustainable
Development. MDPI, 20
Topalova, N. (2021). The impact of marketing
through Instagram influencers on consumer
behavior in the fashion industry:
comparison of Millennials and Generation
Z in Russia. Geneva Business School:
Geneva.
Saima, & Khan, M. A. (2020). Effect of social
media influencer marketing on consumers’
purchase intention and the mediating role
of credibility. Journal of Promotion
Management, 27(4), 503-523.
Nasir, S., Vel, P., & Mateen, H. (2012). Social
media and buying behavior of women in
Pakistan towards the purchase of textile
garments..
 Abstrac

key word

Introducation

sheshrao.mane@gmail.com
Conclusion
multiculturalism
website



Internet
 topendsports.
com

- Sport-
Olympic.com"

Sports-Reference.com

Guttmann: Women's Sports:A History,

Columbia University Press 1992, ISBN
0231-06957-X
Helen Jffeerson Lenskyj: Out of
Bounds: Women, Sport and Sexuality.
Women's Press, 1986.
Helen Jffeerson Lenskyj: Out on the
Field: Gender, Sport and Sexualities.
Women's Press, 2003.
The Nation: Sports Don't Need Sex To
Sell – NPR, Mary Jo Kane –August 2,
2011