The story ‘’The Home Place’’ by Guy Vanderhaeghe is about a relationship between a father and a son. Throughout the story, the readers see and understand the reason behind Gil and Ronald broken relationship. In this story, the author implies that when a father puts is love for is land before his son, their relation will suffer. Vanderheaghe explains his theme with the help of the characters traits, the setting and conflicts.…
As he was “fighting” freedom for his country from the British Empire, India was struggling with the discrimination that they own caste system infringed over the ones denominated “untouchables”, which showed Gandhi and his movement as a double standard revolution.…
The partition of India in 1948 led to one of the largest mass migration movements in the world. The successful attainment of independence from colonial rule is also a narrative of religious nationalism, displacement and communal violence between the two nation states of India and Pakistan or more definitively the Muslims and Hindus. In Urvashi Butalia’s (2000, pp.264-300) “The Other Side of Silence” the oral testimony of Maya Rani, a Punjabi woman who was a child living in Pakistan during the Partition is particularly important to the histiography surrounding the event as it is told from a different perspective by a person not directly involved in the conflict that the emergence and independence of the nation caused.…
The World House, a piece of literature written by Martin Luther King Jr, A great civil rights activist/leader, writer, and philosopher. In the passage, he talks about an idea from a famous novelist who died which was “A widely separated family inherits a house which they have to live together.” (J. L. Judith Nadell 597) (J. L. Judith Nadell 597)" \s "A widely separated family inherits a house which they have to live together.\"<>" \c 1 Martin Luther king then builds upon and talked about what he thought about that. In the passage he quotes “We have inherited a great “world house” in which we have to live together”-Black and white, Easterner and Westerner, Gentile and Jew, Catholic and Protestant, Moslem and Hindu”.CITATION Mar12 \p 597 \l 1033 (King 597) TA \l "\“world house\” in which we have to live together\”-Black and white, Easterner and Westerner, Gentile and Jew, Catholic and Protestant, Moslem and Hindu\”. (King 597) (King 597)" \s "\"world house\" in which we have to live together\"-Black and white, Easterner and Westerner, Gentile and Jew, Catholic and Protestant, Moslem and Hindu\".< CITATION Mar12 \p 597 \l 1033 (King 597) >" \c 1 He makes the point that this is “the great new problem of mankind”… and to justify his theory he stated that “[we are] a family unduly separated in ideas, culture and interest, who, because we can never again live apart must learn somehow to live with each other in peace”CITATION Mar12 \p 597 \l 1033 (King 597) TA \l "the great new problem of mankind\”… and to justify his theory he stated that \“[we are] a family unduly separated in ideas, culture and interest, who, because we can never again live apart must learn somehow to live with each other in peace\”CITATION Mar12 \p 597 \l 1033 (King 597) (King 597)" \s "the great new problem of mankind\"… and to justify his theory he stated that \"[we are] a family unduly separated in ideas, culture and…
Identity - “He is afraid to be Nikhil, someone he doesn't know. Who doesn't know him […] It's a part of growing up, they tell him, of being a Bengali.”…
Synopsis. One of the more interesting essays in Rereading America by Colombo, Cullen, and Lisle was “Looking for Work” by Gary Soto. “Looking for Work” is a narrative of a nine year old Mexican American boy who really desires his family to be the perfect family. His assertion is that he is looking back on his childhood, but tells the story as a child’s point of view. The narrative is placed in the nineteen fifty’s, and focuses on his family experience. The essay indicates the boy lives with his mother, sister, and brother. The boy is the middle child in the family, and he has an older brother and a younger sister. The family always had dinner together, and by doing so it shows strong family background traits portrayed by the author. In this essay that the family always told the boy he is crazy for wanting to dress up for dinner, but the boy would keep insisting on dressing up. He always tried to influence his brother and sister to wear shoes at the dinner table and to dress up. The author indicates that the boy really wants his family to impersonate the Beaver family from the television program “Leave it to Beaver”. Because he wanted so much to be like the Beavers, the boy would walk around his neighborhood with a rake looking for work. Soto put great emphasizes on the middle class neighborhood they lived in, and how it contained people who are mostly in the working class. The mother would always push the children outside to play; therefore, the brother and sister would run off and play with their friends. The boy wants to be wealthy like the Beavers; therefore, he would walk around the neighborhood looking for work and collecting his dimes (Soto 26-31).…
The corrupt caste system of India is disturbing. This unethical tale captures the reality of poverty and crime in modern India. In the beginning of the book, Balram writes a letter to the Chinese Primere, who anticipates a trip to India in hopes of learning the reason behind all of the entrepreneurs and success stories that come out of this country. In this letter, Balram finds it necessary to tell him his own story, but he winds up not sending it. He intends on telling Primere the truth about his homeland with no sugar coating. He states that “one fact about India is that you can take almost anything you hear about the country from the prime minister and turn it upside down and then you will have the truth about that thing.”(Adiga, 12) This quote does not even begin to explain how fraudulent India is and how much servitude exists. The servants in this culture will work their fingers to the bone and bow down and offer their pride to their employer with great respect. Balram and his family are at the lowest and poorest caste, they can not go much lower unless it is underground into death. There are no hopes for this economy to change because nobody’s opinion really counts in rural India unless they are wealthy, and those who have money have nothing to complain about. The rulers…
Home is a term that is used throughout the world as the place where one lives. Is this really what home means? In looking deeper at what the word really means, many interpretations become apparent. Another word that sometimes is confused with home is the word house. A house is the actual building where a person lives, whereas a home is more personal. The dictionary defines the word home as the place in which one's domestic affections are centered (Scott, Foresman Advanced Dictionary p.528). A house is made of mud and bricks but a home is made from love. A home is made of love, sorrow, laughter, excitement, hope, care, atmosphere and feelings of everyone. A home reflects your personality. When a guest enters in the house, he/she comes to know what sort of person you are. A home is a place to rest. There's no place except home which seems like heaven to us.…
Khushwant Singh opens his novel Train to Pakistan in a seemingly peaceful village on the countryside of Punjabi. Although the small village is fictional, it is important to note the historical significance this village, its people, and the time period represent in the novel. Revered as a one of the finest and best-known renditions of the Indian tragedy of partition, Train to Pakistan embodies more than a fictitious community. The following literary analysis will depict the consequence of human calamity by analyzing the political history of India, the social and cultural struggle of the people, and the moral message and character development.…
The tribal society has its own history, its own structure and therefore the gender issue is constituted out of the tribal history and tribal culture. Though the tribal society is not homogenous its gender issues are different from the non-tribal society. The emerging discourse of women’s movement also influenced the tribal society. The women’s movement in India can count itself among the lucky ones – an “old” social movement that has played a substantial role in contemporary struggles, ebbing, flowing, and reinventing itself in myriad ways. Thus when we look at the women’s movement in India we shall have to look back at the whole historical forces. To refer to Indu Agnihotri and Vina Majumdar we would say that the women’s movement has gone into several forces. These authors assess the importance of these forces as under –…
Raja Rao's Kanthapura ( 1 9 3 8 ) is easily the finest evocation of the Gandhian age in Indian Englishfiction.This story of a small south Indian village caught in the maelstrom of the Gandhian movement successfully probes the depths to which the nationalistic urge penetrated, and getting fused with traditional religious faith helped rediscover the Indian soul. ( 1 0 5 - 0 6 ) K. S. Ramamurti, similarly, considers Kanthapura a "miniature version of resurgent Bharath in which we see the pilgrim's progress of a great nation marching towards the promised land of freedom carrying on its shoulders the burden of poverty and hunger" (64). While these "standard" approaches are significant to the study of Rao's oeuvre, they often fail to recognize that the novel could be read also as a rite de passage undertaken by Indian women during the struggle for Swaraj—a process which led these women to re-examine archaic institutions that they had unquestioningly accepted for so long, to abandon many of their prejudices, and to control their destiny in a way they were not able to do before. The level of emancipation achieved, of course, is very limited; what is patent, however, is that these women who initially banded themselves together to battle the Raj succeed in initiating a movement which is imbued with its own dynamic…
Before the red coats arrived in the 19th century, India was a disintegrated spread of primitive sovereignties. Once the British began their cultural imperialistic acts, the populace felt robbed of their rights and authority to their own lives. Their birthrights and beliefs shined through a crusade of domestic rebellion guided by Mahatma Gandhi – “The father of independent India”. The Indians promoted the ideals of “swadeshi,” or self-sufficiency, and boycotted British’s commodities and services. Through persistence and resistance, Gandhi and the Indian people triumphed. After 25 years of constraint, Britain granted India full independence in 1947.…
They not for a moment hesitated in talking about the pressure they bear as women, wives, mothers in a patriarchal society. As a feminist, it was actually wonderful to see these women sharing their experiences, good or otherwise with so much enthusiasm. However a kind of dilemma of class/caste distance kept lingering around during the entire visit and the fact that one was ‘visiting/observing’, which in a way is an act of ‘objectification’. Sometimes their questions render One speechless as happened with me when a woman asked that how I was going to solve their problems and I had no answer to give because it's difficult to find a quick solution when the problems faced by them are structural. Emotions are often obliterated in an academic writing, but for me emotions play an extremely important role while analysing any lived experience. An emotional response might be exaggerated to a certain extent but it does express the situation in which a person is living or ‘made’ to live. Though knowledge(s) has been produced about a Dalit Woman’s life and the conditions she lives in but in that process subjective experience is usually invisibilized. However, entire focus on personal narratives as well glosses over the socio-economic factors that play an important role in an individual’s life. In this article, my focus would be to underline the subjective experiences of women (or men) living in the colonies while simultaneously analysing the conditions (caste, class and gender) which form such experiences. I would refer to the colonies as "Bastis" as they are popularly…
These lines by the revolutionary poet ‘Maya Angelou’ addressing two kinds of oppression–both racial oppression, and sexism; truly depict the long lasting struggle by ‘humanity’ against ‘humanity’ to defeat the vices of racial and gender discrimination prevalent worldwide. Even in this contemporary era, racism and gender discrimination in India is not mere malevolence which can be ousted in a jiffy; rather it is a social stigma which still reflects on its ‘Modern Face’. India being an assortment of variety of races has been a haven to varied people alienated in terms of religion, caste, creed, language, attire, food habits and skin colour. We find crystal apparent traces of racism in the colonial era when Mohandas Karamchand Gandhi (better known as ‘Mahatma Gandhi’ today) and Nelson Mandela put up a fight against apartheid in their own ways. After more than half a century, the face of India changed with technological, scientific, economic, political and industrial advancements. Amidst this modernization, it…
Rabindranath Tagore, who died in 1941 at the age of eighty, is a towering figure in the millennium-old literature of Bengal. Anyone who becomes familiar with this large and flourishing tradition will be impressed by the power of Tagore's presence in Bangladesh and in India. His poetry as well as his novels, short stories, and essays are very widely read, and the songs he composed reverberate around the eastern part of India and throughout…