MEG 07 Solved Assignment 2021-22
MEG 07 Solved Assignment 2021-22: MEG 07 INDIAN ENGLISH LITERATURE
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MEG 07 Solved Assignment 2021-22
MEG - 07
INDIAN ENGLISH LITERATURE
ASSIGNMENT 2021 - 2022
(Based on Blocks (1 – 8)
Max. Marks: 100
Attempt
all questions. All questions carry equal marks.
1.
Write short note on: 4 x 5 =20
a)
Forms of Hind Swaraj
Hind Swaraj or Indian Home-Rule comprises of 20
short chapters. It is written in a dialogic form between the Reader and the
Editor of a journal/newspaper. The advantage of the dialogic form is that it
provides the Editor (here Gandhi) with an opportunity to discuss the entire
gamut of issues with all their implications and intricacies.
Primarily Hind Swaraj deals with two issues:
(a) a critique of modern civilization, (b) the natureand structure of Indian
Swaraj and the means and methods to achieve it.
Malaise of Modern Civilization
Gandhi's Hind
Swaraj is primarily known for its trenchant critique of modern
civilization.
In Hind
Swaraj he also dwells on the condition of India as it has developed under
the British rule and tutelage. He makes a basic formulation that under the
impact of the British rule India is turning into an 'irreligious' country. He
hastens to add that he is not thinking of any particular religion, but rather
of that Religion which underlies all religions. We are turning away from God,
he adds. He likens modem civilization to a 'mouse' 'gnawing' our people while
apparently soothing them. Then he turns his moral gaze to some of major
developments like railways and the emergence of new elite like lawyers and
doctors. All these developments, he asserts, have only led to the
impoverishment of the India. According to him railways have helped the British
to tighten their grip over India. Besides, they have been also responsible for
'famines', epidemics and other problems for the country. He counters the
argument that railways have contributed to the growth of Indian nationalism by
saying that India had been a nation much before the British arrived. In chapter
XI of Hind Swaraj he argues that lawyers have contributed more to the
degradation of India. Besides, they have accentuated the Hindu-Muslim
dissensions, helped the British to consolidate their position and have sucked
the blood of the poor of India. In the next chapter he describes how doctors
have failed the Indian society. In his opinion, doctors have been primarily
responsible for making the people 'self-indulgent' and taking less care of
their bodies. He concludes his critique of modern civilization by comparing it
to an Upas tree, a poisonous plant which destroys all life around it.
In another
chapter of the Hind Swaraj he examines the English educational system
introduced in India and describes it as 'false education'. For him the basic
aim of education should be to bring our senses under our control and to help
imbibe ethical behaviour in our life. He attacks the newly emerged elite, a
by-product of the Macaulay system of education, as they have enslaved India.
Swaraj of the Hind Swaraj
Swaraj and
the method to attain it was the main concern of the Hind Swaraj. In
chapter IV of Hind Swaraj he puts forward a basic formulation that
mere transfer of power from British hands to Indian hands would not lead to
true swaraj. He adds that would be nothing more than having 'English rule
without Englishmen'. In that case, he argues, India may be called 'Hindustan'
but actually it would remain 'Englistan'. Hence it would not be swaraj of his
conception. And in chapter XIV (How Can India Become Free?) he tries to define
true swaraj by saying that if we (individuals) became free, India would be
free. It is in the same vain that he opines that 'it is swaraj when we learn to
rule ourselves! Such a swaraj, he further adds, would have to be experienced by
each one of us. Gandhi also uses the term swaraj for home-rule or
self-government for the Indian people. But he makes it clear that there is a
symbiotic relationship between swaraj as 'self- rule' of individual Indians and
swaraj as the home-rule or self- government for the Indian people. In other
words, home-rule that Indian people would achieve would be true only to the
extent they are successful in being 'self ruling' individuals. In the chapter
XV. Gandhi puts forward the thesis that the real challenge is to free millions
of our people and not simply to change the government. How could it be
achieved? Not by the use of arms and violence. This is for two reasons, he
adds. One, any resort to violent rebellion would require thousands of Indians
being armed which in itself is too much of a tall order. Two, more importantly,
if India resorts to arms, the 'holy land' of India would became 'unholy'. In
the process, India would become a land worse than Europe. He vehemently rejects
the use of brute force for attaining swaraj for India. He introduces new
arguments for such rejection. One, there is a close relationship between the
means and the end. Thus he rejects the basic formulations of Indian
revolutionaries that India could be freed only by violent means both on moral
and ethical grounds. Besides, he also rejects the Moderates' view that Indians
could be freed by mere supplication and petitioning. Unless backed by effective
sanctions that would be an exercise in futility. Hence India would require
passive resistance, based on 'love-force' or 'soul-force' to move forward on
the road to Swaraj. In chapter XVII he elaborately dwells on the concept of
passive resistance, albeit Satyagraha. He explains the concept of passive
resistance as a method of securing rights by going through 'personal
sufferings'. Here by implications he justifies the use of soul force on the basis
of the concept of 'relative truth'. He further argues that passive resistance
is not a 'weapon of the weak'. Rather it is a weapon of the strong. He
concludes the entire discussion by saying that real home rule is possible only
through passive resistance. But he also hastens to add that a true passive
resistor will have to observe 'perfect chastity' adopt 'voluntary poverty'
'follow truth' and 'cultivate fearlessness'.
Indian Nationhood
Another
major concept which he introduces in Hind Swaraj is that of the
composite nature of Indian nationalism. ln Hind Swaraj he puts
forward the argument that Indian people constituted a nation much before the
British came. The coming of the Mohammedans earlier had hardly made any
difference to the fact of India being a nation. In the process, he argues that
India could not cease to be a nation simply because people belonging to
different religions reside here. People with different religious backgrounds
would continue to constitute one nation so long as they maintain the principle
of non-interference in one another's religion. In the process, he makes a very
profound statement:
'If the
Hindus believe that India should be peopled only by Hindus, they are living in
dreamland. Hindus, Mohammedans, Parsees and Christians who have made India
their country are fellow countrymen and they will have to live in
unity if only for their own interests. In no part of the world are one
nationality and one religion synonymous terms nor has it ever been in India'.
Elsewhere in Hind
Swaraj he rejects the British thesis that India was never a nation. Rather
it has always been a conglomerate of different creeds and communities. He
asserts that our seers and sages laid the foundation of our national unity and
Indian nationhood by establishing centres of pilgrimage on the four corners of
India. In the process, they fired the imagination of our people with the idea
of nationhood. Thus in Hind Swaraj Gandhi lays a real foundation of
secular nationalism for which he lived and died for.
Vision of an Alternative Society
Hind Swaraj presents
the broad contours of an alternative society - a new civilizational framework
in a rudimentary form. In the chapter dealing with 'true civilization' he
defines it as that 'mode of conduct which points out to man the path of duty'.
He further adds that moral behaviour is nothing but to attain 'mastery over
one's mind'.
In the same
chapter he avers that the ancient Indian civilization fits the bill for being
the true civilization. To that end, he identifies its core values such as
limits to self-indulgence in terms of luxuries and pleasures, emphasis on
ancestral profession, rural life, and moral control of sages over the kings,
its curb on unnecessary competitiveness and its preference for small scale
technologies and decentralized polity. He admits that at present modern India
is moving away from these old values. But he pins his hope in the bulk of the
people of India residing in hinterland who continue to persist in its hoary
tradition. As to who would perform all these onerous tasks, he reposes his
faith in the new band of satyagrahis who should play the of role of exemplars
rather than that of vanguards.
There are
other concepts in Hind Swaraj scattered all over the book viz. swadeshi,
brahamcharya, nature cure, a new educational and legal system,
relationship between the means and the end and duties and rights which he
elaborated in his later writings. At the end of the book he makes a solemn
declaration that the rest of his life would be dedicated to the attainment of
the kind of Swaraj he had explained and has actually experienced in his own
inner being.
Critical Evaluation of Hind
Swaraj: A Centennial View
Initially, Hind
Swaraj did not attract much attention either at the hands of scholars or
even political leaders of India.
There are
innumerable commentaries and 'write-ups' on Hind Swaraj either
commending it for its broad and bold sweep or critiquing rashly its harsh views
on modern civilization or its day-dreaming of an alternative societal
framework. There are two major critical commentaries which, by and large, cover
most of the basic points elaborated by other scholars. What is more, both these
commentaries came directly to Gandhi in his own life time to which he sent his
reasoned response. It is also interesting to note that one of them came
immediately after the publication of the English version of Hind Swaraj in
1910 and the other nearly 35 years later in 1945. Besides, in both these cases,
the personalities involved were not only important people but also intimately
known to Gandhi. The two luminaries are none other than W.J. Wybergh, member of
the Transvaal Legislature and a good friend of Gandhi despite their differences
on the racial issues and Jawaharlal Nehru, one of his closest followers and his
political 'heir'.
Gandhi had
sent a copy of 'Hind Swaraj' to Wybergh soon after its publication in March
1910 seeking his opinion on it. Wybergh sent his considered opinion in May 1910
raising a number of critical points. Some of them were:
· Wybergh contested one of the basic
formulations of Hind Swaraj that Western Civilization in nothing but
a 'kingdom of Satan' and as such deserves to go lock stock and barrel
forthwith. More importantly, Wybergh asserted that 'the bulk of the Indian
population was required to be moved by the 'lash of competition and other
material, sensuous and intellectual stimuli which is easily supplied in a fair
measure by western Civilization. Hence Gandhi's prescription of 'liberation' as
the immediate goal for the bulk of the Indian populace would do more harm than
good to them. In support of his contention Wybergh quoted Annie Besant to the
effect that the Indian people did not need to give up 'desires and activities'.
Rather these were to be increased as passivity for them would mean continued
stagnation and subjugation. For all these reasons western civilization, Wybergh
concluded, was not irrelevant to India.
· Further Wybergh took up the question
of 'passive resistance recommended by Gandhi as a panacea for most of the ills
of the world in general and its urgent need for its application to Indian
situation in particular. He argues that passive resistance, in actual practice,
would be nothing but 'transferring the battle and violence from 'physical' to
the 'mental, plane'. Therefore, it is neither 'spiritual' nor 'non-coercive'.
Besides, as a matter of principle, he raised strong objection to Gandhi's
'employment' of 'soul force' for the attainment of 'physical and political
object'. In fact, it could be taken as 'dangerous in the extreme.
· Wybergh raised a very fundamental
philosophical and spiritual point whether 'passive resistance' had anything to
do with Christian concept of 'non-resistance'. In that case, it could not be
used for political ends as its primary aim was to transcend the world
altogether. Besides, the use of 'non-resistance' was primarily meant for
saints. As such its use by ordinary people might have 'pernicious and
disastrous consequences'.
Gandhi
quickly responded to Wybergfeletter and in the process he tried to counter and
clarify some of the points raised by him. Some of these clarifications were:
· Gandhi asserted that his primary
purpose was to mitigate and if possible to eliminate violence both from private
and public life. He left
· Wybergh with no doubt that 'Home
Rule' obtained by violence would be totally different from the one obtained by
'passive resistance' as it involved the deeper question of the means and the
end. In other words, means would decide the nature of the end and not vice-
versa. Besides, violence seeks to obtain reform by external means, whereas
passive resistance through internal growth. And that could be obtained only
through the process of self-sufferings and self- purifications. In a word,
passive resistance has both moral and spiritual dimensions as it is based on
the mastery over one's 'self'.
· Gandhi defended his firm condemnation
of the western civilization' on the ground that judged on the scale of ethics,
its spirit was nothing but 'evil'. He also contested Wybergh's contention of
need for the people to be roused by the 'lash of completion' as that would
hardly add even inch to their moral stature.
· (ii)Gandhi further asserted that
there was no harm in putting 'liberation' as the immediate goal for everyone, though
he accepted that it might not be possible to reach out to it at the same time.
He also refused to buy Wybergh's thesis that the talk of 'liberation' would
hamper the peace of worldly activities of the people. He asserted that
Wybergh's fear was predicated on his premise of complete divorce between
religion and politics. Gandhi further asserted that he, in fact, was working to
bridge the gap between religion and politics as he wanted to test all actions
on the touchstone of ethics and morality.
If the
Wybergh-Gandhi debate was more concerned with Gandhi's views on 'western
civilization' and 'passive resistance', the primary focus of Gandhi- Nehru
debate was on the kind of India to be built up in the post-independent era. The
timing of Gandhi - Nehru debate is also important. By 1945 Gandhi had already
declared Nehru as his political heir; and it was also becoming certain that
India was going to be a free country in the near future. In his letter to Nehru
dated 5th October 1945, Gandhi pledged to stand by 'the system of government
envisaged in his Hind Swaraj which had been confirmed by his life-long
experiences.
In that
letter, he made several points:
· That to attain true freedom, the
people will have to live in villages and not in towns. This is so because it
would never be possible for the crores of the people to live at peace with each
other in towns and palaces. Moreover, the village life alone would provide
congenial atmosphere for the practice of truth and non-violence without which
the world could hardly survive.
· That the true joy and happiness could
only come from contentment emerging out of the fulfilment of their basic needs.
That is the only way they could become self-sufficient and would be able to
enjoy their true freedom.
· That the village of his conception
would be a habitat of intelligent people; every one contributing his/her mite
to the commonweal. Such a village would provide enough cleanliness, health care
and would be full of activities. No one would remain idle, no one would wallow
in luxuries.
It is clear from the above that this was nothing but broad picture presented in Hind
Swaraj.
Nehru wrote
back to him in the same month. He virtually rejected Gandhi's preference for
village life by saying that he could not understand why the village life would
be more suitable for practicing truth and non-violence than town life. He
wrote: 'A village, normally speaking, is backward intellectually and culturally
and no progress can be made from a backward environment. Narrow minded people
are much more likely to be untruthful and violent'.
Presenting
his own picture of India of his dream, Nehru further asserted that heavy
industries and modern means of transport would have to be developed even for
providing certain basic amenities to the people in terms of housing, education,
sanitation, food etc. Hence, India would have to go through the process of
industrialization and urbanization and technological and scientific
advancement. Not only that, even an army would have to be kept to protect the
independence of India. Otherwise she might fall a prey to another's acquisitive
tendencies.
Making a
direct reference to Hind Swaraj Nehru made it clear that the total picture
presented therein always appeared to be 'unreal'. Besides, the Congress, as an
organization, had never considered that picture much less even adopted it. Not
only that, the Congress could not, Nehru asserted, consider the issue at the
moment as it would create confusion, preventing it from other decisive actions
which was the need of the hour. In any case, all these issues would have to be
considered by the people's representative of free India. All this is all the
more necessary as Hind Swaraj was written 38 years ago and the world had gone
though radical changes both in human and material terms during this period,
Nehru added.
b)
Women in Kanthapura
c)
The Harikatha Element
d)
The Title of Midnight’s Children
e)
Roopa’s role in Tara
2.
Discuss Raja Rao’s novel Kanthapura as a novel written in the Gandhian spirit.
20
3.
What are the major issues in the poetry of Sri Aurobindo? 20
4.
Discuss the personalities of Bim and Tara as depicted in Clear Light of Day. 20
5.
Discuss Amitav Ghosh as a writer of travelogues.
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