MEG 13 Solved Assignment 2021-22

MEG 13 Solved Assignment 2021-22

MEG 13 Solved Assignment 2021-22, MEG 13 Solved Assignment 2021-22 , MEG 13 Assignment 2022 , FREE MEG 13 Assignment , IGNOU Assignments 2021-22- Gandhi National Open University had recently uploaded the assignments of this session for the year 2021-22. Students are recommended to download their Assignments from this webpage itself. MEG 13 Solved Assignment 2021-22 They don’t need to go anywhere else when everything regarding the Assignments are available during this text only.

MEG 13 Solved Assignment 2021-22: for college kids – MEG 13 WRITINGS FROM THE MARGINS Solved Assignment 2021-22, Students are advised that after successfully downloading their Assignments, you’ll find each and every course assignments of your downloaded. Candidates got to create separate assignment for the IGNOU Master Course, so as that it’s easy for Evaluators to ascertain your assignments. 

MEG 13 Solved Assignment 2021-22

 

WRITINGS FROM THE MARGINS

Course Code: MEG 13/ 2021-22

Max. Marks: 100

MEG 13 Solved Assignment 2021-22 : All assignments are in PDF format which would be send on email/WhatsApp (9958676204) just after payment.

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All questions are compulsory.

1. Write short notes on :

10 x 2 = 20

a) Dalit Movement

Michael Collins (MC): Today, the term “Dalit” refers to persons previously called “untouchables,” who account for one-sixth of India’s 1.2 billion citizens. Dalit politics is not recent in origin, but it has changed decidedly over the past century.

The most well-known Dalit leader was Dr. B. R. Ambedkar (1891-1956), who represented the community during the colonial era and later acted as the chief architect of the Indian Constitution. Ambedkar was a brilliant legal scholar, an astute politician, and a vociferous critic of the Indian caste system. Over the course of his political life, he waged a social and political war against untouchability. Today, most Dalit movements cast themselves as heirs to Ambedkar, but his legacy has been interpreted and carried forward in different ways.

Starting in the 1960s, and particularly in the 1970s, the character of Dalit politics began to change. These were radical times, not only in the USA with the Vietnam War era and the rise of the Black Panthers, the Weather Underground, and other groups, but also in India.

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Dalit youth, many of whom were first-generation college graduates, expressed their frustration at the glacial pace of economic development and social reform. Inspired by the Black Panthers of the United States, they called themselves the Dalit Panthers and started a cultural and literary movement in the state of Maharashtra that, in 1972, transformed into a political movement. They were staunch critics of capitalism, boycotted the parliamentary system, and called for a socio-economic restructuring of society. To be frank, they didn’t last very long.

Prime Minister Indira Gandhi declared a State of Emergency (1975-77) that suspended democratic rule and suppressed internal dissidents. The movement was driven underground, but it resurfaced in the late-1970s and founded local chapters across the country. While their plan to knit them together into a pan-Indian movement never bore fruit, they created local branches in many states that became influential Dalit organizations.

This is where my research begins. I study a political party called Viduthalai Chiruthaigal Katchi (VCK), or the Liberation Panthers Party. Founded in 1982, they were initially known as the Dalit Panther Iyakkam (DPI), or Dalit Panther Movement, of Tamil Nadu. But, following the death of their founding leader and an influx of new activists, they rechristened themselves as Liberation Panthers.

As their name suggests, they were inspired by the Liberation Tigers of Tamil Eelam (LTTE), a militant movement in Sri Lanka. In the 1990s, they operated as a radical social movement, spearheading electoral boycotts and using contentious street politics to advocate for their rights and force government authorities to reckon with their demands. But, by the late-1990s, they reached an impasse as security forces obstructed their ability to organize and incarcerated more than a hundred key figures under national security laws. In 1999, VCK leaders tentatively entered democratic politics, seeking greater legitimacy in their negotiations with state authorities and hoping to leverage their base electorally to influence policy. Since then, the VCK has had some, albeit limited, electoral success, winning three seats in the Tamil Nadu State Assembly and another three berths in Parliament.

b) Metaphor of the tree in Changia Rukh

Chhaangya Rukh as the title of Balbir Madhopuri's autobiography is significant. It means a tree lopped from the top, slashed and dwarfed. Madhopuri uses it as a metaphor for the Dalit or an 'untouchable' Indian whose potential for growth has been 'robbed by the Hindu social order'. Significantly, the lopped tree also denotes its inherent and defiant resilience that brings forth fresh branches and leaves.
Set in the village of Madhopuri in Punjab, Chhaangya Rukh traces the social history of the Dalit community in Punjab and brings out the caste relations constructed on prejudice and inequality. But Madhopuri's vision is able to capture and sensitively portray the lot of the Dalits often living on the fringes of society in other parts of the country. Writing with honesty and sincere objectivity, Madhopuri recounts the bleakness of life despite all constitutional and legislative measures. A saga of triumph, this real life story relates a Dalit's angst of deprivation, social exclusion, and humiliation, as well as of resistance, achievement, and hope. This volume also includes a perceptive Introduction by Harish Puri. 

Changiya Rukh is the story of a Dalit's angst of deprivation, social exclusion and humiliation, as wel as of resistance, achievement and hope. Born in 1955 in the Ad Dharmi caste, a category of the Chamar caste of ex-untouchables, Balbir Madhopuri is a Panjabi poet with two collections of poems, Maroothal the Birkh (Tree of the Desert, 1998) and Bhakhda Pataal (The Smouldering Netherworlds, 1992).

B.R. Ambedkar pointed out to M. K. Gandhi that the most serious evil in Hinduism was not the practice of caste hierarchy and exclusion as such, but the upholding of the caste system as a religious idea. Madhopuri objects to the obsession with religion and spiritualism among Dalits as an escapist distraction from the larger project of social democracy. Contrary to the Ambedkar's idea of political solidarity of Dalits, they are oriented towards distinct caste-based religious identity.

Changiya Rukh is a powerful commentary on the intimate otherness of India's subaltern sections of population. Its translation into English has added beauty to Balbir Madhopuri's superb literary creation.

A Tree Lobbed from the Top

Chhaangya Rukh (Against the Night) as the title of Balbir Madhopuri's autobiography is significant. It means a tree lopped from the top, slashed and dwarfed. Madhopuri uses it as a metaphor for the Dalit or an 'untouchable' Indian, whose potential for growth has been 'robbed by the Hindu social order'. Significantly, the lopped tree also denotes its inherent and defiant resilience by its persistent act to bring forth fresh branches and leaves!

Tracing the Social History of the Dalit Community in Punjab

Set in the village of Madhopur in Punjab, Changiya Rukh traces the social history of the Dalit community in Punjab and brings out the caste relations constructed on prejudice and inequality. Madhopuri recounts the bleakness of life, despite all constitutional and legislative measures. The Book poses the question; how a man conducts himself among people who either do not understand him or would like to see him in the slush where they think he belongs. A saga of triumph, this real life story relates a Dalit's angst of deprivation, social exclusion, and humiliation, as well as of resistance, achievement, and hope.

MEG 13 Solved Assignment 2021-22 : All assignments are in PDF format which would be send on email/WhatsApp (9958676204) just after payment.

2. Critically analyse the poem “Jasmine Creeper under a Banyan Tree’.

20

3. Comment on the issue discussed in the novel Kocharethi:The Araya Woman.

20

4. Critically analyse the representation of women in ‘Liandova and Tuaisiala’.

20

5. Discuss the growth of the narrator from a young girl to an adult educated woman in the novel Sangati.

20

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MEG 13 WRITINGS FROM THE MARGINS Solved Assignment 2021-22: Those students who had successfully submitted their Assignments to their allocated study centres can now check their Assignment Status. Alongside assignment status, they will also checkout their assignment marks & result. MEG 13 Solved Assignment 2021-22 All this is often available in a web mode. After submitting the assignment, you'll check you IGNOU Assignment Status only after 3-4 weeks. it'd take 40 days to declare.

MEG 13 Solved Assignment 2021-22 : All assignments are in PDF format which would be send on email/WhatsApp (9958676204) just after payment.

Those students who had successfully submitted their Assignments to their allocated study centres can now check their Assignment Status. Along with assignment status, they can also checkout their assignment marks & result. MEG 13 Solved Assignment 2021-22 All this is available in an online mode. MEG 13 Solved Assignment 2021-22 After submitting the assignment, you can check you IGNOU Assignment Status only after 3-4 weeks. It might take 40 days to declare.

MEG 08  Solved Assignment 2021-22 Here the students can check their IGNOU Assignment Status, marks, result or both the sessions i.e; June & December.

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Here the scholars can check their IGNOU Assignment Status 2020, marks, result or both the sessions i.e; June & December.

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