Saturday, 14 September 2019

ELSA MEET : MY FAVOURITE PLAYWRIGHT\DRAMATIST - 30th June 2019


ELSA MEET
MY FAVOURITE PLAYWRIGHT\DRAMATIST
Goverdhan Hotel, Delhi Gate Agra, 30th June 2019






The topic of the meet was introduced and accelerated by Dr. Nibir K. Ghosh with an apt reference from the leading American dramatist, Arthur Miller: “Great drama is great questions or it is nothing but technique. I could not imagine a theatre worth my time that did not want to change the world.” Remembering Girish Karnad, who recently passed away, he reiterated how Girish Karnad, like Arthur Miller, could see drama in close connection with life. He contemporarised Girish Karnad with Badal Sircar, Vijay Tendulkar and Mohan Rakesh in the Indian English theatre. Dr. Rajan Lal tried to elaborate the unique personality of legendary freelance actor and playwright, Girish Karnad. He deemed that Karnad was a non-conformist and trendsetter who attempted to blur the cultural boundaries in human societies. Dr. Santosh highlighted Girish Karnad’s Hayavadana, wrought with the themes of absurdity and incompleteness through the pivotal characters of the play, Devadatta, Kaplia and Padmini. He narrated the incident of Lord Ganesha’s physical transposition of his head. He also voiced the extra-marital relationship, an ideal of perfection leading to ambiguous insatiable desire in human life. He said that the play revolves round this insatiable human desire. Dr. Shrikant Kulshretha posed a question against Girish Karnad referring to his rebellion against Hindu fundamentalism. He further made a special mention of T.S. Eliot’s The Wasteland highlighting the cause of infertility to our inclination towards materialism, loss of self-control and aversion to spiritualism in our life. He also made a reference to the Ganga, portrayed by Eliot in the poem. Dr. Anjali Singh shared the biographical sketch of George Bernard Shaw in detail. She also provided point-wise factual information about his life, literature and creation. She made a special mention of some of his key plays like Pygmalion and Man and Superman. She specially highlighted Arms and the Man, an antiromantic play. She said that war cannot be romanticized. She identified herself with Raina Petkoff in her life. The meet concluded with Prof. Ghosh conveying ELSA’s appreciation of a children book entitled – Enchanted Unicorn – authored by Gayatri Singh (daughter of Dr. Anjali Singh).

Mahesh Dattani: A Man of Realistic Imagination

Manju

Though Drama or Natak has always been an inseparable part of Indian Literature as various playwrights like Kalidasa,  Bhasa, Aswaghosha, Harsha etc. offered their imaginative compositions to the world many years ago and it made them immortal, yet drama observed its decline as a genre of literature during and after the colonization period. Despite various forms of dramatic performances like Ram Leela, Nautanki, Raasleela etc., very few efforts were made to revive drama as a source of creative expression until playwrights like Girish Karnad, Badal Sircar and others made remarkable efforts to make this genre popular. Mahesh Dattani is also one of such names. 

These new playwrights are realistic and more concerned with the society and its individuals while the old ones were mythical and more imaginative. The new playwrights have also made abundant use of mythology but in such a way that it makes their plays socially more relevant. All the plays of Mahesh Dattani deal with wide range of contemporary social issues like gender discrimination, religious tensions and homosexuality and this has imparted a universal appeal to his plays.  In his Dance Like a Man the playwright challenges the society which considers Jairaj, the protagonist, effeminate as he wants to live his dream of being a dancer but he is ridiculed as dance is considered a woman's territory. His father says, “A woman in man’s world may be considered progressive. But a man in woman’s world is pathetic.”  The play raises a question on such society and its unwritten laws which compel Jairaj to live the life of frustration and dejection although the idol of Natraj is worshipped in the same society. Mahesh Dattani does not believe in art for art's sake rather he writes for society's sake. His works are the studies of the individual in relationship to the society, the common man and his never-ending battle to gain stature amidst corrupt social values. The focus of the playwright is not on individual criticism but on the society which promotes perverted values and ultimately destroys the individual. His plays unfold identify and come to a logical conclusion through sensibility and reasoning. 

Dr. Manju is Associate Professor at Chandigarh University, Punjab.

Girish Karnad: An Inborn Multidimensional Personality
Rajan Lal
William Shakespeare, the hero of the millennium and bard of Avon, through the mouth of Malvolio, in Act II, scene V in Twelfth Night or What You Will, makes a categorisation of great people as “Some are born great, some achieve greatness and some have greatness thrust upon them.” Keeping in view the categorisation discussed here, I wish to place Girish Raghunath Karnad (19 May, 1938—10 June, 2019) under the first category because he was a versatile, prolific and multidimensional personage. He is said to be the wizard of words and he was of the view that one should have a deep insight of words for ideological perspicuity i.e. one must be well acquainted with nuances and subtleties of words and language. His sudden demise because of multiple organ dysfunction syndrome has created a void in the Indian creative and innovative ethos which is irreparable and irrevocable. Because of his multidisciplinary approach, he was conferred upon honours and awards including – Padma Shri (1974), Padma Bhushan (1992) and Jyanpith Award (1998) and various other awards. Yashwant Deshmukh, a celebrated figure in media and communication industry tweeted, “Girish Karnad’s final exit is an irreparable loss for the Indian literature, theatre, and celluloid industry. Ideologically, he had often been a leftist even though he had been able to achieve honour from every section of society. He defended his own values with absolute integrity and downright reliance.” Duty and literary beauty journeyed parallel in Karnad’s life. While gracing managerial post in the Oxford University Press, Chennai, he penned his works like—Tughlak, Hayavadan, Anjumallige, Huma, Hunja, Nagmandala, The Fire and the Rain, etc. All these works wrought with social values and experiments are considered to be prosperous and effective.

Dr. Rajan Lal teaches English at G.I.C. Agra.

My Favourite Drama: Arms and the Man by George Bernard Shaw

Anjali Singh
It is a Romantic Comedy in 3-Acts, Produced in 1894 and published in 1898. Also, it is set during the 1885 Serb-Bulgarian War. It is the story of Raina, a young Bulgarian woman and her chance encounter with Bluntschli, a Swiss mercenary soldier in the Serbian army. Raina Petkoff is an immature woman who has grand notions about romantic love and she also romanticizes war. She belongs to a wealthy family. Her father Major Petkoff is a decorated officer in the Bulgarian army. She is engaged to marry Sergius, another young officer in the Bulgarian army. Captain Bluntschli is a soldier who barges into her bedroom at night. He is on a run to escape the Bulgarian soldiers who are on his trail. He begs to be hidden in her room. Later, it is shown how Raina’s affections and feelings sway from her Fiancé to her ‘Chocolate Cream Soldier’- Bluntschli.
So, that was a little bit about the play. Now, let me elaborate on the quote: “It is our duty to live as long as we can.” (Act I, p. 7). Spoken by Bluntschli to Raina, she is repulsed by this attitude of his; she has delusions about war and heroics. She believes that every soldier considers his duty to die on the battlefield, and that’s so heroic! Bluntschli is not afraid to air his opinion about his desire to live and the fact that he is afraid to die. He believes that it is the duty of the soldier to stay alive. Raina, who is an idealist, is shocked by the pragmatic and cynical attitude of Bluntschli. He also admits that he carries chocolates in his ammunition pouch rather than cartridges for his pistol. Captain Bluntschli is an interesting character and my favourite too. He is a practical man. Even though he is skilled in warfare, he is not disillusioned with war. He is far away from romanticizing war. For him, the ‘circumstantial decision-making’ is higher that one’s inner traits. With this attitude, he is able to survive in his life – including war and winning over Raina. He has something that is termed as a ‘fluid morality’ – dictated by the circumstances. One’s lies are acceptable provided it is to protect one’s life. Thus, he is able to overlook Raina’s mistakes as he believes that this is a must in a relation based on affection. Something similar to what a soldier would want in a battlefield – to survive rather than to die. Raina influenced by Bluntschli’s attitude, admits that she too has her own imperfections. Shaw too believed in this ‘circumstantial ethical decision-making’.
This was the first play I read of during my school days as it was a part of our syllabus. In these last 25 years since then, I too have grown from being in ‘Raina’ shoes to the pragmatic Captain Bluntschli!


‘Death is dead, not he’: A Tribute to Arthur Miller

Nibir K. Ghosh

From too much love of living,
From hope and fear set free,
We thank with brief thanksgiving
Whatever gods there be
That no life lives for ever;
That dead men rise up never;
That even the weariest river
Winds somewhere safe to sea.
                                                    --A.C. Swinburne
It is perhaps a strange coincidence that Arthur Miller died on February 10, 2005, 70 years to the day that his immortal classic Death of a Salesman  began its life on Broadway. Death of a Salesman brought Miller not only the Pulitzer Prize but also international acclaim. Set against the backdrop of a nation emerging out of the great depression of the 1930s and the Second World War, the catastrophe of the tragic hero, Willy Loman, reflected the catastrophe of an average American caught in the nightmare of the American Dream. The play brought to the forefront the inhuman dimensions of capitalism where a salesman approaching 60 who has served his employer faithfully for more than half his life is thrown away, as he says, like a piece of orange peel. Weaving together, with exquisite skill, realism and memory, Miller brought broad societal themes within the ambit of the ordinary lives of his characters.  And yet the play refuses to be circumscribed as a period piece because it foregrounds Willy not as a mere victim of inhuman forces that control the economic and social environment but of his own delusions. Knowing that he is worth more “dead” than “alive,” on account of the $20,000 life insurance he carries, Willy believes that this attractive sum can be used to restore his son Biff’s love for him, a belief that sends him to his death.
Miller endowed his hero with the tragic appeal that would endear him to readers beyond the limits of space, time and clime. Miller’s protagonist is not a man of renown but an ordinary soul who yearns for the bare minimum to keep his life and that of his family going. In his own words:
I don't say he's a great man. Willy Loman never made a lot of money. His name was never in the paper. He's not the finest character that ever lived. But he's a human being, and a terrible thing is happening to him. So attention must be paid. He's not to be allowed to fall into his grave like an old dog. Attention, attention must be finally paid to such a person (Death of a Salesman).
I am sure these words of Arthur Miller would reverberate in human memory till we continue to remain sensitive to anything that is essentially human.
Besides Death of a Salesman, Miller’s probing dramas - All My Sons, Crucible, The Price, The Misfits etc. would remain as barometers of conscience of the times in which Miller lived and wrote. Like a perfect physician he could feel the pulse of economic pressures that drove a human being to desperation. He stated in The Price: “The car, the furniture, the wife, the children – everything has to be disposable. Because you see the main thing today is – shopping.” To the critics who would be quick to label his works as mere “social problem plays”, he would say: "I've never written about society that way. If my plays were about the social problems of their day, nobody would keep doing them. The problems would have changed." His plays portray an instinctive striving to understand how people confront disasters and strive to survive in a world they never made. Miller's strongest plays are fired by convictions that assail some of the central ideals enshrined not only in American culture but in all cultures the world over. "Great drama is great questions," he wrote in his autobiography, "or it is nothing but technique."
Made out of the stuff that go on to provide themes for immensely popular bestsellers, the story of Miller’s life, like that of his plays, had an intense dramatic appeal. Miller was married three times: to Mary Grace Slattery, to Monroe and to Inge Morath. He married Morath in 1962; they were together for 40 years, until her death in 2002. His tumultuous marriage to screen legend Marilyn Monroe created tremors in the American society. In the words of  Norman Mailer, “Theirs was a union between ''the Great American Brain'' and ''the Great American Body.'' The marriage, which ended in divorce, did provide material for two of his plays: After the Fall and Finishing the Picture. In a 1992 interview with a French newspaper, he called her "highly self-destructive" and said that during their marriage, "all my energy and attention were devoted to trying to help her solve her problems. Unfortunately, I didn't have much success." In 1995, he reportedly punched a male journalist who asked him whether he still dreams about her.
Alongside the writing, Miller’s life demonstrates his faith in the ability of an individual to resist conformist pressures. All his life he remained a staunch supporter of free speech. He stated: “A good newspaper, I suppose, is a nation talking to itself,” a statement that should remain the guiding principle of the fourth estate all over the world. His courageous stand against McCarthyism and the House of Un-American Activities Committee that had tried to frame him in 1956 over a supposed Communist conspiracy to misuse American passports speaks about the strength of his conviction. He willingly answered all questions about himself but he refused to name names on a point of principle saying: "I could not use the name of another person and bring trouble on him." Like a crusader, he involved himself in the defense of foreign writers through the International P.E.N. organization. He was undoubtedly a bold playwright whose convictions challenged conventions.
Arthur Miller is dead and seeks his happiness in another kind of wood from where no traveler returns. But so long people continue to see or read Miller’s plays and say for his endearingly human creations, “That was my father. That was my uncle. That was me,” we have every reason to believe ‘Death is dead, not he.’
Prof. Nibir K. Ghosh is UGC Emeritus Professor & Senior Fulbright Fellow 2003-04, University of Washington, Seattle, USA. This tribute to Arthur Miller was initially published in Re-Markings www.re-markings.com


Tuesday, 7 May 2019

Literature and Spirituality - ELSA MEET 28 April 2019



ELSA MEET
28 April 2019
Goverdhan Hotel, Agra, India




“Why is there so much disturbance, so much fighting and quarrelling in the name of God? There has been more bloodshed in the name of God than for any other cause, because people never went to the fountain-head; they were content only to give a mental assent to the customs of their forefathers, and wanted others to do the same. What right has a man to say he has a soul if he does not feel it, or that there is a God if he does not see Him? If there is a God we must see Him, if there is a soul we must perceive it; otherwise it is better not to believe. It is better to be an outspoken atheist than a hypocrite.” ― Swami Vivekananda, Raja Yoga


Literature and Spirituality

In his opening remarks, Professor Nibir Ghosh mentioned, to the ovation of participants present, the views on the topic shared online by distinguished members namely, Tulip Chowdhury from Amherst, Massachusetts, USA,  Dr. Margarita Merino, Spanish poet based in USA, Dr. Arati Biswal from Bhubaneshwar, Dr. Manju from Chandigarh, among others.

This was followed by Mr. Mohit Mahajan who asked some intriguing questions about the literature that can be considered as Spiritual. He also pondered over whether spirituality can actually exist outside religious texts like the Ramayana and Mahabharata. Prof Ghosh tried to allay Mr. Mohit’s doubts by quoting the words of Emily Dickenson: “Prayer is the little implement through which people reach/ Where Presence—is denied them.” Mr. Surinder Sabharwal explained that the spirituality’s search of existence is beyond comprehension. Dr. Anjali Singh carried on the discussion by highlighting the historical existence of spirituality in literature from the times when moral plays were enacted in churches. She talked about the metaphysical poets who had integrated the spiritual discourse in their poems.

Mr. Rajeev Khandelwal explained how deeply one’s spiritual beliefs influences the writing of any poet. He said that most of the time, unknowingly or knowingly, a person’s thinking is guided by his spirituality. Saurabh Agarwal talked about the influence of Bhagwat Gita in the poetry of Walt Wittman. He also explained how a simple line or a word is enough to provide a spiritual experience to someone who is adequately touched by it.   Dr. Shipra Kulshreshta cited the poems, “A Psalm of Life” by H. W. Longfellow and “Second Coming” by W. B. Yeats. She highlighted the spiritual messages hidden in these poems. Dr Sanjay Mishra emphasised on doing away with making spirituality a fashion. He tried to distinguish spirituality from intellectualism. According to him works of Sri Aurobindo Ghosh qualify as spiritual literature. He also mentioned W.B. Yeats poem “The Lake Isle of Innisfree.” Dr. D. K. Singh talked about Milton’s poem “On His Blindness” and William Blake’s poem. “The Tiger” by William Blake with regard to elements of spirituality.    

Dr. Ghosh concluded the meet by referring to three seminal texts, Milton’s Paradise Lost, George Bernard Shaw’s Saint Joan and Hermann Hesse’s Siddhartha. In the light of Samuel Huntington’s thesis in The Clash of Civilizations, Dr. Ghosh underlined the significance of these texts in showing how a rational approach to religion and scriptures can be a beacon light in these contemporary times of cultural fundamentalism.

Spirituality and Literature
Tulip Chowdhury
Literature and spirituality weave tapestries of human lives. Literature is attached to life like a spider’s web, spirituality in the middle supports the mysteries of creation. All living things emerge from the invisible world, unseen until they manifest into physical beings. And together they are entwined like ivies on a tree. In the one-way journey from birth to end, they keep us tangled at every step.
As we try to make sense of our days, search for the meaning of life, at times we seem to be like puppets of our spiritual world. The reasons we are sent to the world and our purpose in living the life that we do. Our materialistic world is like a distraction that consistently dazzles our senses and leads us on to endless quests of success, and we seldom are satisfied with our achievements. The satisfaction of one want calls in for a new one, the social ladders keep going higher and higher, and within us roams a monstrous hunger to make permanence of our pre-destined hours on the Earth.
When we pause on our life-tracks and connect to the source of life, calmness unites us all. The universe, life, visible and the invisible world become one truth: to appreciate and love life. And love is never demanding, it is gentle care of those who are around us. Generosity, stemming from love is about sharing what we have, it can be a kind word or a glass of water handed to a thirsty being. There is no need to wait for wealth or power to be good, the present moment and trying for each part to make it the best is what matters. Spirituality is like the roots of living, it brings freedom to our inner being.

“Mirrors” to Reflect Upon for the Community of the Humanities:
Recalling the "Golden Century" of Spain and World Literature
                                        Margarita Merino de Lindsay
As a model and a mirror, I think often of that period of the Seventeenth Century in which Spanish society was in economic recession and decline, overwhelmed with conflicts, poverty, wars and pestilence.  It redeemed itself for posterity through the genius of its artists and writers.  Painters and writers from the Golden Century lit the flame of their passion, lighting still our days with their talents and trades. They created masterpieces, works able to penetrate the complexity of their whole epoch. Its contradictions and confrontations, its vivid use of imagination, its philosophies and fears, its horrors and wonders, its powerful dynamics whose tensions were giving birth to a complex, poignant art, which profoundly captured the chiaroscuro of its soul that was never demonstrated in any other place on earth as it was in Spain.  The Spaniards express themselves more freely in the Baroque.  In the forceful manner of presenting their subjects, those artists bring to us the spirit of their country that goes deep to austere severity. They were the pride of their patrons, the kings of Spain.  The idea of Felipe II for the Escorial project was "Nobility without arrogance, majesty without ostentation." The Spanish artists showed an almost physical encounter with supernatural love in their intimate perspective on their God -- who was also the God of every tiny creature, because all things in the Baroque got a space and a soul.
The Golden Century (which does not fit within the XVI or XVII centuries but overlaps both) goes from the new sentimentality of Garcilaso de la Vega and his renaissance connections with the Latin classical tradition, to the passionate temblor of San Juan de la Cruz and his genuine mysticism which expresses the psychology of an individual modern feeling which remains so contemporary; from the intellectual wish of perfection and rise, the pain of the alienated from Fray Luis de León; the cool temper and freedom of Teresa de Ávila, an imaginative, brave, hard worker and smart woman who was able to manage well her talents of foundation; the great lyrical theater of Lope de Vega where every member of the audience felt involved because the vibrant humanity and spontaneity that made it so popular; from Góngora's superb culteranismo plenty of erudition and technical skill in its shape, to the intellectual conceptismo of Francisco de Quevedo and his variations of themes, obsessions and approaches, from the sometimes burlesque, sardonic and iconoclastic to the obscene or eschatological, but deeply serious and moralistic too in his intense melancholy of love and exploration of death, decay and fugacity in his disillusionment hold in stoicism where always passion persists.
The finest painters such as El Greco, Ribera, Velázquez, Zurbarán, Murillo or Valdés Leal, define the variety of approaches from the Baroque. The last two represent the extreme contrasts between colorful sweetness and the emotional pathos and dramatic effect that best define the late baroque artist.  But although these masterpieces are Baroque, not all of them are immersed in the spirit of Counter-Reformation, which spiritually wanted to shake the entire society moving the spectators of such marvelous art to awaken their consciences. The allegory of human fragility trespassed upon profound ethics or deep religious beliefs and the feeling of general discouragement in the badly managed country under the minor Austrias.
As Valdés Leal, Francisco de Quevedo o Mateo Alemán did reflecting about vanitas, with compelling emotion too, the corruption of the human body and the corruption of society can be used to purify and obtain a better condition. The disturbing message of Valdés Leal in his famous "Hieroglyphs of our last days" (composed by the two pictures called "In ictu oculi" and "Finis gloria mundi") also known as "The triumph of death" was one of repentance for salvation, understanding it with the obvious differences and logical connotations we must attach to put them in our context. But in comparison and contrast with the Spanish late Baroque this society in which we live, mostly controlled under the power of conservative thought, the attitude is much more conformist because it does not look for any aesthetics of extreme beauty or moving perfection to urge its members to have an epiphany.  It seems the empire of goods is enough for too many citizens who belong to the abundance of society and who forget about sacrifice, compassion and life changing events in the perspective of fugacity when at the end we will be forced to abandon every possession. … Again the convulsive Spanish society where the Baroque Art was happening is in my opinion a mirror for reflecting.  A great part of it expressed the Roman Catholic thought of the moment, and that art was following the directions of the Counter-Reformation and the Council of Trent (1545-1563), whose goals were to improve the religious consciousness.  The ideal was to use the principles of Truth, Goodness, Beauty, and to accomplish the acts of mercy (las obras de misericordia) to obtain salvation--inspiring all educated members of society who could afford to be involved in charity and compassion as a way to elevate the whole of society in a spirituality that was able to bring consolation as well.  This is very clear in Sevilla, Andalucía, in the times of Miguel de Mañara and the church of La Hermandad de la Caridad, an excellent example to learn the spirit of those old times where the epidemics of bubonic pestilences spread a horribly high mortality.
My exploration of the Golden Century of Spain confirms that its message of endurance still is so valid even in this, the twenty-first century.  It is of no matter if it comes from reminiscences of Medieval, Renaissance or Baroque, it is alive in pictures and pages more educational than our contemporary artifacts and remakes. If I am bringing today the remembrance of past ideals, as this one that put together las armas y las letras (weapons and letters), it is because it is needed now more than ever.  Symbolic weapons such as those of untiring logic, vigorous erudition, applied talent, convincing intelligence and knowledge thoroughly prepared, are asking all of us who share the passion to believe that education is the most accurate and powerful tool to transform society, if we are brave enough to move it higher by fighting against the army of confusion, materialism and mediocrity, lack of understanding or respect. 

Nature and Spirituality in Thoreau's Walden
Arati Biswal
Henry David Thoreau, 19th Century New England thinker, writer, poet, naturalist and American transcendentalist, retreated from society to live in nature. From 1845-47 Thoreau lived in a small cabin he built himself on the shore of Walden Pond, a mile and a half south of Concord in Massachusetts. This account of his experiment of twenty-six months of a life of simplicity in the midst of nature is put forth in his book Walden.
Walden Pond, at the edge of which he lived, symbolizes the spiritual significance of nature. The book celebrates the unity of nature, humanity and divinity, a central idea of transcendentalism. According to Thoreau's transcendentalist philosophy, nature, man and God are unified. Thoreau's life at Walden Pond is represented as ideal for enjoying that unity. He termed his praxis as self- culture or cultivation of the soul, an aspiration to live a philosophical or spiritual life. This spiritual exercise as put forth in Walden included contemplation, solitude, walks in nature, reading, journal writing, conversation and above all, simple living.
In Chapter 2 of Walden, "Where I Lived, and What I Lived for," Thoreau says that he went to the woods "to front only the essential facts of life" and that he "did not wish to live what was not life, living is so dear." He wanted to experience life to its fullest and live "Spartan-like" to discover the sublimity of life. He believed that "our life is frittered away by detail" and exhorts, "Simplicity, Simplicity, Simplicity!" Like ants, man keeps himself busy all the time. This concentrated effort at improving material wealth however does not lead to wellbeing or happiness.
Thoreau's sentiments in Walden are both a recommendation for living life as well as reflecting on life's true meaning. By this, both people and nation would turn to an elevated purpose and men would not fail to live life worthily. Thoreau underlines the negative impact of the railroad, "We do not ride on the railroad; it rides upon us." The same holds true of modern technology that has hijacked our lives. By turning to nature and observing it, human beings can experience their own unity with God. He goes to the woods to live "deliberately." He reveled in "innocence with Nature herself." Thoreau expresses his faith in simplicity as the path to spiritual wakefulness. By emulating nature and being in harmony with it, man can awaken to profound possibilities of everyday life. Speaking of his morning experience he remarks, "Then there is least somnolence in us; and for an hour, at least, some part of us awakens which slumbers all the rest of the day and night...we are...awakened by our Genius." This is an echo of the idea of "Brahma Muhurta," central to Indian spiritual thought, an ideal time for meditation, spiritual practices and for attaining supreme knowledge. In Walden, there are other overt references to the Bhagvad-Gita and other sacred Indian texts.
Thoreau's spirituality consisted in cultivating awareness, transcending the ego, identifying with nature and reanimating the conscience. This would bring personal and social transformation. He vied for a life that shunned superficiality. He was influenced by the teachings of the Bhagvad Gita that instruct to meditate on the soul "atman."  Thus, according to Thoreau, life is exploration of personal and spiritual growth for which a simple life in Nature is essential.

Ardhhnarishwar - The Half Woman: Re-Reading of Gender Roles in
Mahesh Dattani’s Dance Like a Man

Manju

Religion and literature have always been inseparable components of each other specially in India where literature revolves around religion and religion expands through literature. Hinduism is the oldest Indian religion. This term doesn't refer to any God; rather it first refers to a place and then to people. S. Radhakrishnan has addressed religion as "museum of beliefs." Literature derives its life from society which gets inspiration from the mythical figures discussed in religious literature. A flawless man is often identified with Purushottam Rama and a flawless woman is also identified either with Annapurna, Laxmi or Sita. There are certain mythological figures which are identified with the third gender which is mocked at in the same society. India is often considered a conservative country regarding gender roles. Social behavior is fixed on the basis of sex and gender. A man behaving like a woman and a woman behaving like a man is unacceptable in the society. Either they are rejected or they are humiliated and this makes their lives pathetic as it happens in the play Dance Like a Man by Mahesh Dattani. Jairaj, who is interested in making his career in dance, is rejected by his own father as dance is considered a woman's territory. Although dancing image of Natraj is adorned with reverence while dancing men like Jairaj are humiliated. Ardhhnarishwar is admired but ironically third genders are abominated. True religion gives freedom to the people to behave the way they want and this may be the reason why Lord Shiva who is known for his manhood as the phallus of the deity is worshipped, is known for his half-woman form. According to Shivpurana, a religious book, the deity comes on the earth in the feminine form multiple times like once he comes as a midwife to help one of his devotees and as a gopi to enjoy Krishna's raasleela where no other man than Krishna was allowed. These are the instances which prove that there was space for all the genders in ancient Hinduism and it needs contemplation.


Spirituality and Literature
Sanjay Mishra

The fact of the matter is this that whatever is being said here on this subject amounts to academic and intellectual exercise whereas, in my view which may be erroneous, spirituality is not an academic or intellectual thing; it is a matter of experience.  
It is also important to separate spirituality and faith or religion. As it happens, the discussion on spirituality is inextricably tied to religion and most of the interventions on spirituality tend to get mired in the maze of religious conundrums. To my mind, the world of spiritual experience and understanding is over and above the sublunary separations and categorizations of  mankind.  In the spiritual universe, all humanity is one: there are no divisions and no borders between people all across the globe.
As a student of literature one comes across terms and concepts like spirituality and mysticism when one deals with the writings of Wordsworth, Emerson, Thoreau, Whitman, Yeats and the like. But frankly speaking, the talk of spirituality, mysticism, etc. is not convincing. It goes over and above one’s head. For the sake of intellectual discussion, one tends to explain the meanings and interpretations which exist in books and academic discourses about the spiritual connotations in writings of such writers; but it all does not make much sense to a person with a rational bent of mind. These things touch and exist in the realm of experience, soul, spirit and enlightenment.
Nonetheless, I have marveled at ideas and expressions such as “undisturbed delight” (Wordsworth’s The Prelude), “To me the meanest flower that blows can give/Thoughts that do often lie too deep for tears” (‘Immortality Ode’), “Teach me half the gladness/That thy brain must know,/Such harmonious madness/From my lips would flow/The world should listen then, as I am listening now” (Shelley’s ‘To a Skylark’) and spiritual dimensions of Whitman’s Leaves of Grass. Reading all such ethereal and esoteric stuff makes one feel like saying along with the Bard of Avon: “There are more things in heaven and earth, Horatio, /than are dreamt of in your philosophy” (Shakespeare’s Hamlet).
I am very passionate about D.H. Lawrence and his writings and the philosophy of the religion of blood as revealed in his novels. Lawrence disliked didactic morality in art and literature and his works led to extremely heated debates and battles, both intellectual and legal. It is really fascinating to see Lawrence as the most spiritually awakened fiction writer, as has been suggested by many, because his kind of philosophy of human relations and experience is possible only when one has spiritual insights.


Here in India, one finds the personality and creativity of Sri Aurobindo to be exhibiting in the highest degree and synchronicity the merger of spirituality and literature. He was a poet and a seer non-pareil. His poetry, critical commentaries on English poetry and later his journey to spirituality via politics and setting up of the ashram in Pondicherry are extraordinary and visionary.  

Literature & Spirituality

Rajiv Khandelwal

It would be difficult to speak on the topic “Literature & Spirituality” without a look to understand what is meant by Spirituality. Cambridge dictionary defines Spirituality as the quality that involves deep feelings and beliefs of a religious nature, rather than the physical parts of life. Some define Spirituality as the quality of being concerned with the human spirit or soul as opposed to material or physical things. Spirituality is an internal sanctuary, free of the rules and expectations of the physical world. Some say that spirituality exists within a unique, unbreakable relationship between the heart and the mind. It is an internal harmony that allows one to endure the most harrowing of circumstances and yet enables its host to continue to offer compassion to others.

Spirituality recognizes that our role in life has a greater value than what we do every day. It can relieve us from dependence on material things and helps us to understand our life’s greater purpose. Spirituality can also be used as a way of coping with change or uncertainty. I, personally, prefer a definition Oprah floated that Spirituality is the measure of how willing we are to allow some power greater than ourselves—to enter our lives and guide us along our way.

And I interpret this as an event that can connect with the deep inside of one’s sel. Now this state will differ from one person to another. The plot, scene, a sentence, metaphor, image or symbol, from drama, poetry or novel – Fictional or factual – may move one’s heart, but it may not effect another person in the same way. For example, let us look at a selection from Hermann Hesse's Siddhartha - The Ferryman (Part 4):

And once again, when the river had just increased its flow in the rainy season and made a powerful noise, then said Siddhartha: "Isn't it so, oh friend, the river has many voices, very many voices? Hasn't it the voice of a king, and of a warrior, and of a bull, and of a bird of the night, and of a woman giving birth, and of a sighing man, and a thousand other voices more?"

"So it is," Vasudeva nodded, "all voices of the creatures are in its voice."

"And do you know," Siddhartha continued, "what word it speaks, when you succeed in hearing all of its ten thousand voices at once?"

Happily, Vasudeva's face was smiling, he bent over to Siddhartha and spoke the holy Om into his ear. And this had been the very thing which Siddhartha had also been hearing.

This scene with its imagery and symbol can affect the spirit or soul of the reader through relatedness /connectedness, beliefs/belief systems and if it does, at that particular moment, I would be led to believe that he has been touched by spirituality.

Thus literature, as Prof. Wickman says, is a vehicle of spirituality.


“Better to Reign in Hell than Serve in Heaven”:
A Study of Spiritual Defiance and Indomitable Will in Paradise Lost

Rajan Lal

A spirit may be defined as an animating or vitalizing essence or force that motivates or energises someone or something or a supernatural being without body. They may be identified as good and bad ones. Paradise Lost abounds in both types of spirits—God and His legions and Satan/Lucifer and his legions representing good and bad respectively. The maxim “Better to reign in Hell than serve in Heaven” comes from a monologue delivered by Satan in Book I of the epical poem the Paradise Lost composed by the belated Elizabethan-cum-Puritan English poet John Milton (1608-1674). When the epic begins, Satan with his legions of fallen angels have already been defeated by God and His legions and they have been cast into the depths of Tartarus, which is described as horrible, dark, fiery place full of pain and suffering. It is not the sort of place anyone in their right mind would want to rule.

The problem is, though, that these fallen angels were so deluded and full up on their own hubris that they honestly thought that they would win the war against God. Now, here, they are defeated and literally condemned to eternal damnation in hell. There is no escape that they know of. They are at their lowest point. Again, though they have already lost, Satan knows that he needs to keep these fallen angels on his side. When he speaks these famed-cum-fiery and immortal words, he is talking to his fallen angel Beelzebub. Throughout the poem, Satan’s talent is his rhetoric, exhibiting his spiritual revolt against God and his indomitable will, though pseudonymously; he can twist the truth to make even the brightest of people believe the most inane things. Thus, he knows that he needs to say something that will make Beelzebub and his associate cohorts think that this is some kind of their victory and not their defeat.

  


Spirituality and Literature: Some Reflections

Saurabh Agarwal

Spirituality and Literature are two threads of different colours that form the integral part of the fabric of humanity. Separating them and yet visualising a complete pattern will be difficult. But when one talks of spirituality the word religion appears as a conjoined twin with it. So, is the spirituality inconceivable without religion?   What constitutes spirituality in literature and what texts can be classified as spiritual literature? HarperCollins (San Francisco) has compiled a list of 100 Best Spiritual Books of the Century (20th). The list shows books like The Trial by Kafka, Chronicles of Narnia by C.S Lewis, The Plague by Camus, Wise Blood by Flannery O’Conner, The Power and Glory by Graham Greene,  Gandhi’s The Story of My Experiments with Truth,  The Gosepl of Ramakrishna Paramahansa,  An Autobiography of Yogi by Paramahansa Yoganada and Teachings of Ramana Maharshi. In the same list works of Tagore, Yeats and T.S. Eliot also appear. Some of the names do not bear direct relation to any religion per se or religious philosophy. So, what makes a text spiritual? Also, we have seen how scriptures of one section of society is considered blasphemous by another.

A text seemingly secular may have revelatory potential enough to send a person into a trance and transcends you to a higher plane.  As Leonard Cohen, the famous song writer, said, “There is a blaze of light in every word/ It doesn’t matter which you heard /Holy or the broken Hallelujah.” M.K. Gandhi said, “When doubts haunt me, when disappointment stares me in the face, and I see not one ray of hope on the horizon, I turn to Bhagwat Gita and find a verse to comfort me.” For Wordsworth flowers “flash upon that inward eye” which is “the bliss of solitude.”  But, according to me, the pinnacle of spirituality is as mentioned by Ramakrishna Paramahansa as “When, hearing the name of Hari or Rama once, you shed tears and your hair stands on end, then you may know for certain that you do not have to perform such devotions as the sandhya any more. Then only will you have a right to renounce rituals; or rather, rituals will drop away by themselves. Then it will be enough it you repeat only the name of Rama or Hari, or even simply Om." Continuing, he said, "The sandhya merges in the Gayatri, and the Gayatri merges in Om."


                                              Spirituality and Literature

                                                     Shipra Kulsrestha

The term spirituality has expanded over time. It can be understood as relating to or affecting the human spirit or soul as opposed to material or physical things. There are different connotations for the word ‘spirituality’. The poets, writers and playwrights have used it vividly in their work. “The Psalm of Life” by Henry Wadsworth Longfellow is the finest example of it. In this poem a young man is talking to the psalmist as the subtitle of this poem suggests: ‘What the heart of the young man said to the psalmist’. The young man says to the psalmist not to tell in the mournful way:

               Life is but an empty dream,
               For the soul is dead that slumbers,
               And things are not what they seem.

The young man does not agree with the psalmist when he says there is nothing in this life and life is only an empty dream. The psalmist says that soul is dead and things are not as they appear. The young man replies to the psalmist:

              Life is real, life is earnest,
              And the grave is not its goal;
            Dust thou art, to dust returnest
           Was not spoken of the soul.

That man says to the psalmist you  can not say that there is nothing  in this life and one day you have to die. He repudiates hedonic approach to life. He says life is full of meaning.  And there is a lot to do in this life.  It depends upon us. We should not think that one day we have to die, so there is no use of working. We should live a life full of achievements.

It is the body which perishes, not the soul. Soul is immortal. Only body is destroyed. The soul is always there which changes the body as we change the clothes. So we should not think that life is only to enjoy or to cry. There are many things more than it. We should work hard always. So that we can find ourselves farther than today. This is the difference between us and the beasts. The purpose of life should be to make a kind of progress that can be interpreted as spiritual improvement rather than as any kind of worldly success.  Our attitude towards life should be of Carpe diem.


This life is like a temporary tent as knights use for battlefield for a short time because the soul enters in this body for one birth and after this birth goes to take another birth. So, it is a cycle which continues. This is a stage or field for us where we are to play our acts. As the  actors change their dress, we should change this body. So, we should make full and most use of it. Our life should not be ‘like dumb driven cattle’ rather ‘Be a hero in the strife’. Our life should be full of action and optimism. Whatever the fate may be, we should be active, and try to pursue  and achieve our goal. We should work hard and wait as was said in the Gita also. Longfellow declines hedonic way of life and suggests to be active and hard working. This poem truly illustrates spiritual meaning of our life and shows us the right path to move ahead.


Friday, 19 April 2019

Literature and Marginalized Communities: African American and Other Perspectives - ELSA MEET 31st March 2019







ELSA MEET 31st March 2019
Goverdhan Hotel, Agra, India

Theme:

Literature and Marginalized Communities: African American and Other Perspectives

The meet came up as a sequel to the discussion held last month pertaining to the marginalised communities of India. Prof. Nibir Ghosh initiated the meet with a small quiz based on the literary works of African American literature. All members participated enthusiastically in the quiz and won prizes. The questions were very pertinent to the topic and with each answer Dr. Nibir Ghosh elaborated the issue behind it. Thus the session became an enriching experience and left all members with a burning desire to read more about the pantheons of African American Literature.

Dr Anjali Singh initiated the discussion by briefly mentioning the high points of the Afro-American Literature. She touched upon the history of this genre and then mentioned the contribution of Toni Morrison to it. The Nobel Prize winning author’s work ‘Beloved’ was mentioned by Dr. Anjali especially for portrayal of doubly marginalised section of American society, namely the black women. She also mentioned the works of Langston Hughes and Amira Baraka. Dr Srikanth Kulshreshta mentioned the contribution of Wole Soyinka, the Nigerian author for tracing the roots of the native culture.

Dr Divya Gupta mentioned the historicity of the slave trade and the inhumane conditions to which they were subjected to. She also mentioned Nadine Gordimer’s July’s People as a seminal work of this genre. Dr. Rajan Lal discussed the work of N. Scott Momaday.  ‘The Way to Rainy Mountain’ is a work which traces the roots to ancestry of the Native Americans.

Saurabh Agarwal began his presentation with the poem ‘Names’ by Nobel Prize winner Caribbean poet Derek Walcott which talks about the loss of identity of the people coming from the various parts of the world. He also read excerpts from ‘Invisible Man’ by Ralph Ellison which highlights how the blacks have been forced to think for ages that white is right.    
Dr. D.K. Singh asked a pertinent question about the relevance of the words of the famous critic Irving Howe that “The day Native Son appeared, American culture was changed forever.” While answering to this Prof. Nibir Ghosh took the members through the glimpses of the African American literature from the very beginning till the contemporary scenario. He emphasized on the Native Son by Richard Wright and Invisible Man by Ralph Ellison being the milestone of African American Literature. He shed light on the important trajectories of African American writings beginning with Slave Narratives, then moving on to Harlem Renaissance, Communist movement, Nation of Islam, Black Power and Civil Rights Movements and culminating with the entry of the first Black Man in the White House i.e. Barrack Obama.

Mr. Saurabh Agarwal won a special prize for scoring the highest points in the Quiz followed by Ms. Anjali Singh, Dr. Srikant, Dr. Rajan Lal, Dr. Divya, Dr. Shipra Kulsrestha, Dr. D. K. Singh and others.

The Quiz questions are given below along with corresponding answers.

1.Name the first African American lady poet to publish a book in the United States?
Phillis Wheatley

2. Who was the first African American to earn a doctorate degree from Harvard. He is famous for his collection of essays, The Souls of Black Folk

 W.E.B. DuBois

3. Name the author of I Know Why the Caged Bird Sings that brought the author international attention. 

Maya Angelou
(pen name of Marguerite Ann Johnson)

4. Alice Walker won a Pulitzer Prize for her fiction work. What was the name of the novel?

The Color Purple
5. An African  American author became well known for his writings on the topics of communism and black nationalism. His magnum opus narrates the story of an unnamed African man who could not be seen because people chose not to see him?
Name the author and the novel

Ralph Ellison 
Invisible Man

6. Name Lorraine Hansberry's novel that depicts an African American family in Chicago trying to move to a white neighbourhood.

A Raisin in the Sun

7. To whom did president Abraham Lincoln address as 'the little woman who wrote a book that made this great war.’ What book is being referred to?

Harriet Beecher Stowe (in 1862)
Uncle Tom's Cabin

8. ‘The day Native Son was published, American culture was changed forever.’ Name the author/critic who made this remark.

Irving Howe

9. Mention the years of the American Civil War. Which were the two sides that participated in the said war.

1861-1865.
Northern and Southern States of America.

10. On what date was the Declaration of Independence signed?

4 July, 1776.



Comments by Wanda Giles (USA):

Sounds like a fabulous discussion, and I know two Illinoisans who would have loved to be sitting in and listening.  Irving Howe taught at Stanford for a year or so; he didn't like the California climate and rushed back to New York, taking with him a much-respected student and her husband, who became the writer Willie Morris, a dear friend of ours during some of his short life.  Our current cat is named Celie; she takes her social responsibilities with great seriousness (well, sometimes, and I'm not sure she read the book yet). 
Good topic!  Congratulations, Nibir and colleagues!  Oh, I have to say one more thing, and it's only somewhat relevant.  Richard Wright.  As everybody knows, he had a hard time breaking into the literary structure of his time in America; as we all know, he did it very, very well he made a huge difference.  Some time ago--they were all but Wright still living--the Illinois WPA (Works Progress Administration of the Great Depression era) writers gathered at the Newberry Library--it's on Facebook and well worth checking out--and spoke for the day on their memories; among them were Jere Mangione, Meridel Leseur, Margaret Walker, Studs Terkel, and another half dozen or so whose memory escapes me.  But to hear those people speak, to see them, to have a meal with them--it was one of the best days of our lives..  And Richard Wright's name was brought up often and respectfully, as of course would have been their own, had they not survived.  It was a splendid seminar; I have no idea whether the Newberry filmed it.  If it did, it is well worth watching. 

Brilliant day!  And again, congratulations; it sound like a splendid discussion!
-