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