Midnight’s Children

 

‘Midnight’s Children’ by Salman Rushdie is a seminal work of postcolonial literature, blending magical realism with historical narrative. The novel follows Saleem Sinai, born at the exact moment of India’s independence in 1947, whose life becomes symbolically linked to the nation’s tumultuous journey. Through Saleem’s personal history, Rushdie explores themes of identity, memory, politics, and the fragmented nature of postcolonial India. The novel is known for its rich, multi-layered storytelling, combining myth, history, and fantasy, while also delving into the complexity of nation-building and individual destiny. It won the Booker Prize in 1981. This blog is a thinking activity based on this novels, assigned by Barad Sir. 

Justification of the Title 

‘Midnight’s Children’ emphasises a possessive relationship between midnight and the children. It suggests that the children, including the protagonist Saleem Sinai, are not merely born at midnight but are shaped by it they belong to this critical moment in history. Midnight symbolises India’s independence, and the children are inherently bound to this historical turning point. The title emphasises their inextricable connection to the nation’s destiny, suggesting that their lives are deeply influenced by the socio-political changes that accompany India’s birth as an independent nation.

In contrast, “Children of Midnight” would imply a more neutral, descriptive association with the time of their birth. It lacks the possessive nuance, making the children seem like incidental products of the midnight moment, rather than symbolically owned and shaped by it. Rushdie’s choice of Midnight’s Children instead highlights how these children, and especially Saleem, are not just present at this moment but are products of it, embodying the hopes, contradictions, and challenges of postcolonial India.

The title also underscores the novel’s interplay between historical and mythical elements. Saleem’s connection to significant historical events, such as India’s independence and the Partition, as well as his supernatural powers, align him with both historical realities and mythical dimensions. The “midnight’s children” have magical abilities, symbolizing the nation’s potential, while also reflecting the chaos and complexity of its birth. Saleem’s telepathic powers, for instance, signify his link to the collective consciousness of India, embodying the fragmented, pluralistic nature of the nation.

Rushdie’s choice of Midnight’s Children as the title further deepens the novel’s thematic exploration of identity, memory, and nationhood. The children are not only products of historical change but also metaphors for the nation itself—caught between past and future, reality and fantasy. The possessive form suggests that these individuals, like the newly independent nation, are shaped by the forces of history beyond their control. This enhances the novel’s exploration of how personal and national destinies are intertwined, emphasising that the legacy of history molds both individual lives and the fate of the nation.

Thus, Rushdie’s choice of Midnight’s Children over Children of Midnight is crucial to the novel’s thematic and symbolic richness, reflecting the profound connection between personal identity and historical forces, while also drawing attention to the magical and mythical dimensions of the story.

Postcolonial Voices: Theoretical Lenses

This answer is written referencing the article by Dr. Dilip Barad. For more information, you can check it out here - Postcolonial Voices: Analyzing Midnight's Children Through Theoretical Lenses

Salman Rushdie's ‘Midnight's Children’ stands as a seminal work of postcolonial literature, offering a rich tapestry for the application and exploration of postcolonial theory. Through its innovative narrative techniques the novel engages with and challenges multiple facets of postcolonial discourse.

At the core of "Midnight's Children" is a subversion of Orientalist narratives, as conceptualized by Edward Said. Rushdie presents Indian history and identity from an indigenous perspective and challenges the Western construction of the East as the "Other". The novel's use of magical realism and its rejection of linear Western storytelling conventions serve to undermine the rationalist mode often associated with Orientalist depictions. By centering Indian experiences and perspectives, Rushdie effectively "provincializes Europe," to use Dipesh Chakrabarty's term, decentering European narratives and reclaiming the right to tell India's story on its own terms.

The concept of hybridity, as theorized by Homi Bhabha, is embodied in both the characters and the narrative structure of "Midnight's Children". Saleem Sinai, the protagonist, represents a hybrid identity that defies simple categorization. His mixed heritage and the "chutnified" language he employs reflect the complex cultural intersections of postcolonial India. The novel itself occupies Bhabha's "Third Space," challenging binary oppositions and embracing a fluid, multifaceted identity that is neither fully Indian nor fully Western.

Rushdie's work also resonates with Gayatri Chakravorty Spivak's concerns about subaltern voices. "Midnight's Children" gives voice to marginalized groups often overlooked in official histories, including the poor, women, and minorities. The novel's fragmented narrative structure can be interpreted as a reflection of the disjointed and often silenced narratives of subaltern groups. By foregrounding personal and collective memories, Rushdie creates a counter-narrative to dominant historical accounts, echoing Spivak's call to recognize and amplify subaltern perspectives.

The novel's engagement with India's post-independence struggles aligns with Frantz Fanon's theories on decolonization and national consciousness. Rushdie portrays the challenges of forging a unified national identity in the wake of colonial rule, reflecting the psychological and social complexities Fanon described. The fractured identity of Saleem symbolizes the broader identity crisis faced by postcolonial nations striving to define themselves beyond the shadow of colonial influence.

Linguistically, "Midnight's Children" participates in what Ngũgĩ wa Thiong'o termed "decolonizing the mind". While Rushdie writes in English, he subverts the colonial language by infusing it with Indian vernaculars and cultural references. This linguistic hybridity challenges the purity of the colonizer's language and reflects the multicultural reality of postcolonial India. Although not writing in an indigenous language as Ngũgĩ advocated, Rushdie's "chutnification" of English serves as a form of linguistic resistance and reclamation.

Finally, the novel's exploration of cultural alienation and the quest for authentic identity echoes themes found in Aimé Césaire's work on Negritude. While rooted in a different cultural context, Saleem's struggle to understand his place in a postcolonial world resonates with Césaire's emphasis on reclaiming cultural heritage and resisting colonial alienation.

In conclusion, "Midnight's Children" serves as a dynamic site for the application and expansion of postcolonial theory. By engaging with multiple theoretical perspectives, from Said's Orientalism to Spivak's subaltern studies, the novel not only reflects postcolonial realities but also contributes to the ongoing evolution of postcolonial discourse. Rushdie's work challenges us to reconsider notions of identity, history, and cultural authenticity in the complex landscape of postcolonial societies, cementing its place as a crucial text in both literary and theoretical discussions of postcolonialism.

(Barad)

Metaphor of Bulldozer

To explore the metaphor of Bulldozer in ‘Midnight’s Children’, check out this article - Erasure and Oppression: The Bulldozer as a Tool of Authoritarianism in Midnight's Children

In this novel, The bulldozer is employed as a metaphor for authoritarian state power, particularly reflecting the oppressive political climate during Indira Gandhi's rule and the Emergency period in India. The bulldozer represents the state's violent force, as it destroys communities to impose a superficial "beautification" for political purposes, rather than the people's well-being.

The article analyses various quotes from ‘Midnight's Children’, showing how the bulldozer dehumanises characters and destroys both their physical homes and their connection to history and identity. The article emphasises that the bulldozer's actions not only demolish structures but also erase cultural and personal memories.

The bulldozer metaphor aligns with the real-world actions of the Indian state during the Emergency, where forced evictions and slum demolitions were justified under civic improvement programs. 

(Barad)

The metaphor of the bulldozer as a tool of authoritarianism in Salman Rushdie’s Midnight’s Children resonates with real-world practices, both historically and in contemporary times. This symbol extends beyond the novel to encapsulate the tangible oppression and erasure of communities by authoritarian regimes around the world. Even in our current times, we have a very prominent example of this. 

Bulldozers, traditionally used for construction, have been repurposed as instruments of justice, allegedly to suppress dissent. The article by Geeta Pandey for BBC highlights the demolition of the home of political activist Javed Mohammad, who was accused of inciting protests but whose family disputes claims that the house was illegally constructed. Bulldozers have become a political symbol in Uttar Pradesh under the leadership of Yogi Adityanath, the state's chief minister. His supporters even paraded toy bulldozers at rallies, reinforcing his "strongman" image. It has also earned Yogi Adityanath the title of “Bulldozer Baba”. While initially associated with cracking down on notorious criminals, critics argue that bulldozers are now being used to target the opposition, especially Muslims. Many critics, including legal experts, argue that these demolitions bypass due process and violate the rule of law. They argue that demolitions should not be used as a form of retaliation without legal backing, especially against marginalised communities. 

(Pandey)

Both the novel and real-life events demonstrate how bulldozers serve as a chilling emblem of authoritarian control, highlighting the thin line between legality and political repression.

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References - 

Barad, Dilip. (2024). Erasure and Oppression: The Bulldozer as a Toolof Authoritarianism in Midnight's Children. 10.13140/RG.2.2.18505.15209. 

Barad, Dilip. (2024). Postcolonial Voices: Analyzing Midnight's Children Through Theoretical Lenses. 10.13140/RG.2.2.16493.19689. 

Pandey, Geeta. “How bulldozers became a vehicle of injustice in India.” BBC, 19 June 2022, https://www.bbc.com/news/world-asia-india-61837134. Accessed 9 September 2024.

Teacher’s Day Activity

 Happy Teacher’s Day!

We, the students of Department of English MKBU, are celebrating Teacher’s Day 2024 virtually. For this event I have created a short video explaining John Donne’s poem ‘Death Be Not Proud’, which you can watch down below- 

You can also check it out on YouTube by clicking here - ‘Death Be Not Proud’ - Poem Explanation

After watching the video, you can appear in the quiz to test your understanding. You can check out the quiz here - ‘Death Be Not Proud’ Quiz

I have even posted this video as a lesson in Ted-Ed. You can check that out here - Ted-ed Lesson

Here is the presentation - 

I request you to take 10 mins of your time today and teach yourself something new. Thank you for your support! 

Mahesh Dattani’s Final Solutions

Mahesh Dattani's play “Final Solutions” is a thought-provoking play that delves deep into the religious tensions in India. The play, written in 1993, deals with the concealed prejudice and stereotypes at the base of religious conflict. It explores the human cost of communal violence. The setting is based around the members of the Gandhi family, whose routine life is stirred when two Muslim boys come to their house after a riot. As the narrative unfolds, the characters are compelled to question their fears. Nuanced characters showcased by Dattani demonstrate how personal and collective histories dominate people's attitudes and behaviours. This blog is based on the play, assigned by Prakruti Ma’am. 

1. How does Mahesh Dattani manipulate time and space within the dramatic framework of Final Solutions to create meaning? Explore the interplay of these elements with specific reference to the stagecraft techniques employed by the playwright.

In “Final Solutions”, Mahesh Dattani manipulates time and space within the dramatic framework to multiply the meanings and evoke powerful emotions. By playing with non-linear time and fluid spatial boundaries, Dattani's work actually deals with the persistence of communal tensions and the cyclical nature of prejudice, showing how past conflicts bleed into the present. Combined with other specific techniques in stagecraft, more thematic depth is afforded the play, and viewers are encouraged to critically think about what its message is.

Dattani's non-linear time structure contrasts events of different periods in time to bring out the continual passage of communal prejudices. It links past scenes to the narration of the present in the play, revealing historical tensions and how that has structured contemporary attitudes. For instance, a character such as Hardika, or Daksha in her youth, happens to be one who links both past and present through the fact of recounting experiences undergone during the partition and, hence, how those experiences have affected perspectives today.

The use of flashbacks, in fact, evidences how communal strife is actually generational, by which racial prejudice takes root in characters who were in their formative years and still lives on and affects the younger ones.

Often this is done smoothly by shifts in light or sound and, with a directorial nod, the action rolls into a smooth synthesis between past and present. Their transitions blur time, making an interpretation of timelessness, consequently suggesting that the issues the play deals with are ongoing in nature. In similar ways, Dattani uses time to point out that communal conflict is a problem persisting in society and not just a problem in history.

Dattani's production of “Final Solutions”, have a minimal set in which space can, at the flick of a switch, turn from one place to another. This design ensures it maintains the time shifts that effortlessly are evident in the work of the narrative. The unit playing area can be used primarily to represent the Gandhi home but can double up as the streets outside as well as past historical locations through the placement and directional use of set properties and lighting and sound where the design is accomplished in such a way that with minimal changes to the primary setting, different areas are created.

Space fluidity also works towards breaking down the physical space between the personal and public domains. With their physical bodies hiding from danger, the penetration of the boys inside the Gandhi household metaphorically represents how public incidents, such as the riots taking place, invade the private domain of personal life by thrusting the stress created in societal relationships into the very heart of a family. In other words, such manipulation of space serves to heighten the dramatic tension felt by the viewer, as well as parallel the more universal theme that is taking place in terms of the incursion of communal conflicts at every level of society.

Some of the important stagecraft features in the play that help to define the changes in time and space include lighting and sound. Normally, changes in lighting signal transitions between past and present, with warmer, softer lighting denoting flashbacks and harsher, starker lighting representing the present. Equally effective in establishing the many different settings and times that place the audience in the moving temporal and spatial landscape of the play are sound effects of temple bells ringing, chanting, or the riot.

2. Examine the complexity of guilt experienced by the characters in the play. How does this emotion shape their actions and relationships? 

Guilt, a pervasive and complex emotion in Mahesh Dattani's “Final Solutions”, defines the actions and relationships of characters. The play leads deep into the psychological effects of communal tensions, how guilt is brought up not only by personal actions but also by the kind of inherited prejudices and pressures from society. Dattani uses guilt as a device to delve into the inner conflict of his characters, to bring out their struggle with morality, responsibility, and burden of the past. It is in this exploration of guilt that the play is brought to concern with the broader theme of communalism, identity, and the possibility of reconciliation.

Hardika, the young girl who is represented by Daksha in the present, is a character deeply burdened by guilt. She harboured guilt from her own personal history of having a husband killed in communal violence. This traumatic experience had left her feeling helpless, with a continuing resentment towards Muslims. The guilt does not stop at the past violence, in fact, her inability to prevent the tragedy or to speak up against the biases she internalised added to her guilt. As the story progresses, the guilt residing deep in Hardika's soul begins to manifest itself, mainly in her dealings with other people, in the two Muslim boys, Bobby and Javed, who run to her house for refuge. Her initial suspicion towards them parallel her own unresolved past. But her final softening toward them reveals this inner struggle with guilt and the desire for reconciliation. This step shows how guilt transforms from the cause of isolation to the way to acknowledgment and forgiveness.

Ramnik Gandhi, has profound guilt related to his family history and also his role in fuelling the community tension. His guilt is grounded on some dark family secret—that his forefathers were opportunists in the communal violence that wrecked a Muslim family's trade fortunes. This awareness racks his mind because it dawns on him that his family's gain lies on another person's loss and suffering. Ramnik's guilt propels all of his actions throughout the play. His sheltering of Bobby and Javed is motivated by a desire to atone for his family's past sins. He simply wants to make up for the transgressions that have been committed against the two. He wants to create harmony between the different races and communities, but his reconciliations are also a means to try and ease the guilt that he feels. His guilt affects how Ramnik relates to his family since he is more sympathetic to the liberal views espoused by his daughter and is more critical of the conservative ideas supported by his wife. In Ramnik, Dattani has a vehicle for an exploration of the degree to which personal guilt is capable of motivating a search for justice or change within the self - although it doesn't take away from past wrongs.

The Muslim characters, Bobby and Javed, experience their own problems with guilt. Javed, a young Muslim male, experiences guilt and anger as a result of actions he's performed in response to discrimination. His partaking in the communal riots is an answer to the social biases as well an action which makes him self-introspective about his morality. The guilt of Javed is layered with identity, feeling at once a victim of prejudice and a perpetuator of violence. Bobby, on the other hand, feels guilty for being related to Javed's acts and a part of the greater cause of communal violence. His attempts to pass as more assimilated and less religious illustrate his immersion in an interior fight to become detached from all the guiltiness attached to the perceived identity of his community. Symbolically, Bobby can reach out to touch the Hindu idol without fear, longing to transcend the segregations which have their roots based on religious differences and the guilt around them.

3. Reflect on your journey through Final Solutions as a student of theatre. How did the process of studying, rehearsing, and performing this play shape your understanding and appreciation of theatre?

We began our journey with understanding drama as an art form. In the workshop organised by Alpa ma’am, we learnt various rasas, how to express them, and performed various theatre exercises and improv skit presentation. 

During this time, we also had the opportunity to attend a few lectures on dramatic arts by Kamal Joshi Sir, who is a director and theatre actor. 

We then read the play in its entirety and started the rehearsals. On 30th July 2024, we performed the play. I played the character of Smita. 

Studying, rehearsing, and performing Final Solutions has been a profound journey that shaped my understanding and appreciation of theatre. It has shown me that theatre is a powerful tool for social commentary, capable of provoking thought and evoking empathy. The process deepened my understanding of character development, the importance of stagecraft, and the role of collaboration in creating a successful production. Most importantly, it reinforced the idea that theatre can be a medium for change, encouraging audiences to reflect on their own beliefs and attitudes. This journey has been both an educational and an emotional experience, one that has enriched my perspective on the transformative power of theatre.

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Talks of Chimamanda Ngozi Adichie

Chimamanda Ngozi Adichie is a renowned Nigerian writer, known for her powerful exploration of identity, culture, and gender through both fiction and non-fiction. Born on September 15, 1977, in Enugu, Nigeria, and raised in the university town of Nsukka, Adichie grew up in an intellectual environment that deeply influenced her work. She is widely regarded as one of the most important voices in contemporary African literature.

Adichie’s writing is celebrated for its rich storytelling and its ability to bring complex social and political issues to life. Her novels, such as Purple Hibiscus (2003), Half of a Yellow Sun (2006), and Americanah (2013), have won numerous awards and critical acclaim. Half of a Yellow Sun, which depicts the Nigerian Civil War, won the Orange Prize for Fiction in 2007. Adichie’s work has not only earned her literary acclaim but also made her a significant cultural figure, shaping conversations on feminism, identity, and storytelling around the world.

This blog is a Sunday Reading activity assigned by Barad Sir. In here, we shall explore three videos of Adichie where she talks on different topics. For more information click here - Talks by Chimamanda Ngozi Adichie. 

The Danger of Single Story

In this talk, Adichie argues that when we hear or tell only one version of a story about a person, place, or culture, we risk misunderstanding those we are speaking about. The idea is that a single story can create stereotypes, and while these stereotypes are not necessarily untrue, they are incomplete.

Adichie begins by discussing the impact that stories had on her own life, particularly the British and American children’s books she read as a child. These stories, while beloved, made her realise that her own life and culture were missing from the literature she consumed, leading her to internalise certain stereotypes about what stories could be and who could be in them. She illustrates how a “single story” can distort our understanding of people, cultures, and countries. She recounts experiences where others viewed her through a narrow lens, seeing her only as a representation of African poverty or assuming that her background limited her experiences. This “single story” reduces people to stereotypes and strips them of their complexity and humanity.

“That is how you create a single story, show a people as one thing. As only one thing, over and over again and that is what they become.”

She emphasises that while stereotypes may be based on some truths, they are always incomplete. When we rely on a single story, we risk seeing only one aspect of a person or place and ignoring the broader context and diversity of experiences. She also discusses the role of power in storytelling, noting that those who dominate the narrative have the power to shape how others are perceived. She highlights how Western media often portrays Africa as a monolithic place of poverty, disease, and conflict, ignoring the rich diversity and complexity of the continent.

“Power is the ability to not just to tell the story of another person, but to make it the definitive story of that person"

Adichie uses personal stories to illustrate her points. She talks about her own experiences as a Nigerian encountering single stories about Africa and also admits to forming her own single stories about others, such as her initial perceptions of Mexico based on media portrayals. She concludes by advocating for the need to seek out and tell multiple stories about individuals, cultures, and countries. By embracing a diversity of narratives, we can resist the simplifications of the single story and gain a fuller, more nuanced understanding of the world.

“When we reject the single story, when we realise that there is never a single story of any place, we regain a kind of paradise.”

We Should All Be Feminist 

The TED talk “We Should All Be Feminists” by Chimamanda Ngozi Adichie is a powerful and thought-provoking discussion on the importance of feminism in the modern world. Adichie, a renowned Nigerian author, explores what it means to be a feminist today and argues that gender equality is a crucial issue that affects everyone, not just women.

Adichie begins by sharing personal anecdotes from her life in Nigeria, illustrating how she, like many women, has experienced gender discrimination. These stories range from being dismissed by a teacher who didn’t think a girl could be the class monitor, to the assumption that a woman alone couldn’t possibly be paying for dinner. Through these stories, she underscores how gender stereotypes and expectations shape everyday experiences.

“The problem with gender is that it prescribes how we should be rather than recognise how we are.”

Adichie redefines feminism in a way that is accessible and inclusive. She describes a feminist as “a person who believes in the social, political, and economic equality of the sexes.” This simple yet powerful definition is meant to dispel the myths and negative connotations often associated with feminism.

One of the central themes of the talk is how culture and social norms perpetuate gender inequality. Adichie argues that culture is not static and that it is shaped by people. Therefore, it can be changed to promote gender equality. She critiques how boys and girls are raised with different expectations, leading to the internalisation of harmful gender norms that limit both men and women. 

“We stifle the humanity of boys. We define masculinity in a very narrow way. Masculinity becomes this small cage and we put boys inside this cage.”

“We teach girls to shrink themselves. To make themselves smaller. We say to girls: you can have ambition, but not too much.”

She discusses the rigid definitions of masculinity and femininity that society enforces. She argues that these definitions harm everyone, not just women. By expecting men to be stoic and dominant and women to be submissive and nurturing, society creates unrealistic expectations that lead to unhappiness and inequality.

Adichie emphasises the importance of economic independence for women as a key to achieving gender equality. She notes that many cultures still expect women to depend financially on men, which perpetuates power imbalances and limits women’s opportunities. She calls for a global shift in how we think about gender. She urges both men and women to recognize the inequalities that exist and to actively work towards creating a more just and equal society. By saying “we should all be feminists,” she emphasises that feminism is not just for women but is a movement that benefits everyone by challenging the harmful norms that limit human potential.

“Culture does not make people. People make culture.”

Importance of Truth in Post-truth Era

In Chimamanda Ngozi Adichie’s 2018 Harvard College Class Day speech she delivered a powerful and thoughtful address emphasizing the importance of truth, integrity, and courage in the lives of the graduating students. She shares personal anecdotes about honesty, acknowledges her own imperfections, and encourages the graduates to read widely, embrace literature, and make truth a guiding principle in their lives.

Chimamanda Ngozi Adichie begins by sharing a humorous anecdote about how her name was mispronounced, using it to illustrate the significance of intent and context in human interactions. Adichie stresses that while calling out wrongdoings is important, it’s crucial to consider the intent behind actions and words.

The core of her message is the value of honesty, urging the graduates to "above all else, do not lie," even when the truth is uncomfortable or difficult. She reflects on her own experiences, admitting to small lies, like exaggerating her height, and a more significant instance of dishonesty when she pretended to be familiar with an author’s work. These examples highlight the peace that comes with living truthfully. She advises the graduates to embrace literature as a tool for understanding humanity, emphasizing that reading widely fosters empathy and a deeper appreciation for the complexity of human nature. She acknowledges the privileged position that comes with a Harvard degree and encourages the graduates to use this privilege to make meaningful changes in the world.

She concludes by urging them to be courageous, especially in telling the truth, to embrace their uncertainties, and to resist the pressure of societal expectations. She reminds them that life’s path is not linear and that it’s never too late to pursue their passions or make a difference. Ultimately, Adichie wishes them courage and success as they step into the world beyond Harvard.

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Laughing Buddha Poem by Pravin Gadhvi

Laughing Buddha is a poem by Pravin Gadhvi. It was written on the nuclear test that was conducted on 18th May 1974. In this poem, Gadhvi criticise the government for their ill timed experiment as it took place on Buddha Purnima, a day celebrated for peace. This blog is a thinking activity based on this poem, assigned by Prakruti Ma’am. To know more about it click here - Laughing Buddha explanation map.

Poem - 

There was an

Underground atomic blast on

Buddha's birthday-a day of

Full Moon

Buddha laughed!

What a proper time!

What an auspicious day!

Buddha laughed!

At whom ?

There was a laughter on his

Lips and tears in his

Eyes

He was dumb that day.

See,

Buddha laughed!

1. What should be of a higher moral importance for governing bodies, national security or basic needs of its citizens? What do you think is Gadhvi's opinion about this?

I believe for governing bodies, the first priority should be their citizens. It is responsibility of these authorities to make sure the people’s basic needs are met. National security is an important issue which they should focus on, but not when people are suffering to get their basic needs met. If the country is under attack or suffering grave danger, then without question putting national security first is the right decision. However, without any such immediate threat, the basic human needs of the citizens should be of utmost importance. 

Pravin Gadhvi writes his poem ‘Laughing Buddha’ in an ironic tone. He seems displeased by the government’s decision to test nuclear weapons when many people of the country were suffering because of economic crisis. The decision of funding such experiments when the people of the country are suffering shows the priority of the ruling government. 

To know in detail about this nuclear test, check out the video given below -

2. In light of Henri Bergson's essay titled "Laughter: An Essay On The Meaning Of The Comic" share your thoughts about the possible interpretations of Buddha's laughter in Gadhvi's poem.

In his essay, Bergson discusses how laughter is generated. He explores what makes us laugh. You can read the essay here - Laughter by Henri Bergson. 

Two elements that generated laughter that I found notable in this essay were: Incongruity and Detachment. In a situation where reality differs from our expectations, laughter is generated. Bergson also points out that to laugh at a situation, a certain amount of detachment is required.

Here the first reason for Buddha’s laughter could be because on his birth anniversary, a nuclear test is conducted. A day meant for peace is celebrated with preparations for violence. This element of incongruity makes the situation humorous. 

The laughter of Buddha also portrays his detachment. He is the one who attained enlightenment and he is not disturbed by such worldly matters. This could also be the reason for his laughter.

3. The rise and fall of significance of a particular moment in history depends on the narrative that is build around it. Discuss this statement with specific reference to Laughing Buddha.

To understand the statement, we must keep in mind that history is not a collection of facts. It is often influenced by perspectives and interpretations of those who record it. History is often influenced by biases and sometimes it changes the way we view any historical event. 

If we take the example of the poem “Laughing Buddha”, we notice that this nuclear test is recorded by the poet with a very harsh sentiment. He seems displeased by the authorities and their decisions. However, we notice a shift in the narrative when we think of the nuclear tests done under the Vajpayee government. When we view “Operation Shakti”, we see it in a favourable light. 

There are two reasons for this. First being, the economic crisis that was at its peak during 1974. The decision of conducting an experiment during times like that gives the government a dictatorial vibe. It feels like the problems of the citizens do not hold any importance for the government. During 1998, this problem was not there. Hence, those experiments are not criticised as heavily as these ones. 

Second reason is the difference between the way people saw the leaders of those times. Prime Minister Atal Bihari Vajpayee was a popular and well-loved leader. Prime Minister Indira Gandhi was a popular leader but she was not loved as much as she was feared. This lack of public’s positive support also influence the way we view decisions made by these leaders. 

4. Share your interpretation of the lines:  "What a proper time! What an auspicious day!"

The above given lines seem to be written in an ironic manner. In my opinion, they capture the very essence of this poem. The entire reason why Gadhvi felt the need to write this poem was this use of “auspicious time”. 

Buddha Purnima is celebrated to honour the birth anniversary of Gautam Buddha. He was the founder of Buddhism, which is largely recognised as religion of peace. It is the day when people reflect on Buddha’s teaching of nonviolence, compassion, and kindness. For some reason, the government saw it fit to perform a nuclear test on this day. This choice of day seems to trigger Gadhvi and motivate him to write this poem, criticising this act. Hence, the lines: “What a proper time! What an auspicious day!”, are important. 

It is also necessary to remember that Indians are largely superstitious people. If a particular work is done in good and auspicious time, then the public might look at it through a favourable light. Buddha Purnima is significant for the Buddhist people, whereas Poornima or full moon holds great importance in Hinduism. The selection of the day is done in such a manner that it would be “auspicious” for people of two religions. 

In conclusion, Pravin Gadhvi's poem "Laughing Buddha" serves as a poignant critique of governmental priorities and the ironies embedded in political decisions. Ultimately, the poem invites us to reflect on the deeper moral obligations of governance and the impact of historical narratives on our understanding of significant events.

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CLiC Dickens Project

The digital humanities, also known as humanities computing, is a field of study, research, teaching, and invention concerned with the intersection of computing and the disciplines of the humanities. This blog is a lab activity assigned by Barad Sir on the CLiC Project. 

The CLiC Dickens project demonstrates through corpus stylistics how computer-assisted methods can be used to study literary texts and lead to new insights into how readers perceive fictional characters. As part of the project we are developing the web app CLiC, designed specifically for the analysis of literary texts. CLiC Dickens started at the University of Nottingham in 2013, it is now a collaborative project with the University of Birmingham.

You can access both of those from here - 

CLiC Activity Book

CLiC Dickens Book 

Exploring the theme in ‘The Sign Of Four’

‘The Sign of Four’, is a Sherlock Holmes novel written by Sir Arthur Canon Doyle. In this activity we shall see how the themes of Justice and Role of women is dealt by Doyle. 

For this activity, we begin by searching which characters have said the word “Justice”. We have to see which characters have said these words most times. 

We can obtain these data within minutes and determine that it was said by the antagonist of the book Jonathan Small. This is surprising as we would’ve thought justice would be the concern of Sherlock Holmes and Dr. Watson who keep working towards it. This new revelation however, helps us in understating the character of Small in a better manner. He was not a villain. He was a man who felt wronged and through his actions he wanted to bring justice to himself. After him, Justice is said by Sherlock Holmes three times.

Now to understand the Role of Women in this novel, we search “woman” and “women” and see how they are described or talked about. Through the results, we see that women are mentioned 20 times in the book. 

The words used to describe women are “Agitated”, “Trembling”, “Attractive”, “Frightened”, “Graceful”, etc. Through reading these lines and in the context they are said, we come to know that women are seen as fragile being who are easily distressed. The book presents women as weak and in need of help. This reflects how Doyle too followed the thinking pattern of his time period. 

Another word used to describe woman is “Wronged”. This can be traced back to the theme of Justice. Small wasn’t the only one who was cheated. Mary too, lost her father and was wronged. This justifies her action of taking help from Sherlock Holmes. 

Fictional and Real Speech In Jane Austen and 19th C

In most literary fiction, even where dialect or pronunciation is imitated, the speech of characters does not accurately equal the hesitancy, non-fluency, and fragmented nature of actual real speech. Instead, speech is used for characterisation, for narrative dynamic, for dramatic intensity, and for symbolic and thematic purposes. Through this activity, we shall examines some patterns in fictional speech and look at how they overlap, or not, with patterns in real spoken language.

Here is the list of 15 common speech clusters used during 19th century. 

When we search them in the Jane Austen novels, we get results on how many times and in which books they are used. Here are a few examples - 

The first phrase I have searched is “I should like to know”. This phrase would be used before inquires. Here it used most by Anne, the protagonist of “Persuasion”. This shows inquisitive questions asked by Anne in a polite manner. 

The second phrase I have used is “What do you think of”. This phrase is mostly used to find out one’s opinion regarding something. We see how it’s mostly used to find out opinion on someone, as they end with “him” or “her”. In a few instances, it is used for objects aswell.

Another phrase I have searched is “I do not know what”. This shows characters confusion on something. It is used mostly in the novel “Mansfield Park”. 

Last phrase explored is “I did not mean to”. It is mostly used to clear the air in a polite manner or to negotiate opinions. It is also noteworthy that it is used most times in the novels “Emma” and “Sense and Sensibility”. 

Learning Outcome 

Through this activity, I got to know a lot about 19th century culture as presented in the books. Without the use of such digital tools, activities like these would not have been possible. Through such activities, we get to know how helpful digital techniques can be in studying literature. They provide us with new insights and new scope of research. 

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