Analysis Of Rabindranath Tagore ( 1861-1941 )

Mahasweta Devi’s short story, “Giribala,” is about the life of Giribala, a girl of Talsana village located in India. Born into a caste in a time when it was still customary to pay a bride-price, Giri is sold to Aulchand by her father. From this point on, we see a series of unfortunate, tragic events that take place in Giri’s life as a result of the circumstances surrounding Giri’s life. There are many issues in Giri’s life in India that Devi highlights to readers. First, the economic instability of the village leads to an extremely poor quality of life for the lower, working classes. Next, the cruel role of women determined by men in society is to either satisfy the sexual desires of men or to reproduce offspring who can work or be sold off to marriages. There are also other social norms and beliefs which discriminate against women that will be discussed.

She has been instructed that a woman’s only goal is to be a dutiful wife and daughter-in-law. She is a post-graduate and has served as a teacher in a school for eight years. She married Swaminathan who is qualified and well set in life. Her mother-in-law symbolizes the cruelty that woman carry out on womanhood. After bearing two daughters and a son, and serving her mother-in-law with uncompromising devotion for seventeen years she realizes the emptiness of her life. She is shocked to know that she has all along been exploited both by her husband and mother-in-law. Girija’s mother-in-law selfishly makes her observe strict rules of austerity and piety described in Tamil as “madi” and

Rajam Krishnan occupies an important place among Tamil women novelists. She was born in 1925 Musiri, Trichy district of Tamil Nadu. Her childhood and early adult life were remarkably traditional. Her education was interrupted by her marriage at the age of fourteen. Rajam Krishnan writes that it was “unthinkable that a girl brought up in a conventional middle-class Brahmin family in a village would become a writer”- especially in her case, since she was the youngest member of a joint family. “I had to toil with humility and perseverance, obeying all my husband’s people, to earn a good name and add to my family’s honour and pride…I was calm outside, discharging my duties in the house, but there was a turmoil inside.” Things eased a little within the household when, in 1950, one

Mahashweta Devi is an extraordinary woman who has written, worked and fought for the marginalised tirelessly for the past six decades. She is a strange mix of an activist and a writer who has carried both duties fiercely all her life. Away from the spotlight, she keeps working for the welfare and betterment of those whom the media and mainstream conveniently keep forgetting. Her writing is disturbing because it shows the reader her or his own true face.

The Serpent and the Rope, Raja Rao’s second novel, was an immediate success. Its popularity can be measured as it has received maximum number of critical responses, not only in India but from abroad too, among all his novels. Add to that, announcement of the Sahitya Akademi award for the year 1963 attracted greater readership and academic demand. It has been prescribed in the syllabi of many universities. It is the story of Ramaswamy, a young Brahmin from the south India. He goes to France to do research in history, there meets and marries Madeleine, a teacher of history, but drift apart gradually as Ramaswamy comes to realize the gulf between the Indian and Western concepts of love, marriage, and family. It is important to note that the gap

In the short story The Shame, author Yusuf Idris illustrates diverse female personalities in a realistic manner. To begin, the majority of the women on the farm are ignorant and oblivious to the gender inequalities and discriminative standards in their culture. They loved Fatma, but when she is accused of committing The Shame, the women do not believe in Fatma and force themselves on her. Although this characterization of the population is necessary for plot development, it further reinforces the stereotype that farmers and workers in the agricultural sector are less-educated than those from cities and villages. In addition, while Om George, the bailiff’s wife, is characterized as a literate, devoted, and trustworthy lady, Sabha is notorious for her “shady character” (Idris 64) and rumours of her tolerance and facilitation for affairs. This reveals the difference in status, education, and religious beliefs between female characters and contributes to the overall diversity of the work. On the other hand, Fatma is a beautiful young women because of her intense femininity - “[a] gushing, throbbing, devastating force which it was hard to trace to any definite force” (Idris 59). Such description of women is rather rare, especially in literature, because they are traditionally perceived as the weaker vessel dependent on men. By expressing femininity as a powerful force, Idris contrasts the conventional stereotypes of women being powerless and insignificant.

This paper attempts to examine the fictional projections of Indian girls, to see how they emerge in ideological terms. Their journeys from self-alienation to self-adjustment, their childhood struggles against the hypocrisies and monstrosities of the grown-up world, eventually demolishing the unjust male constructed citadels of power that hinder their progress- are the highlighted issues. The point of comparison between the two novels focused on here is the journey of Rahel in The God of Small Things and Sai in The Inheritance from a lonely childhood to a tragic adulthood passing through a struggle with the complex forces of patriarchal society. Both the novels portray the imaginativeness, inventiveness, independence, rebelliousness, wide-eyed wonder and innocence associated with these young girls.

First came the pride, an overwhelming sense of achievement, an accomplishment due to great ambition, but slowly and enduringly surged a world of guilt and confusion, the conscience which I once thought diminished, began to grow, soon defeating the title and its rewards. Slowly the unforgotten memories from that merciless night overcame me and I succumbed to the incessant and horrific images, the bloody dagger, a lifeless corpse. I wash, I scrub, I tear at the flesh on my hands, trying desperately to cleanse myself of the blood. But the filthy witness remains, stained, never to be removed.

First came the pride, an overwhelming sense of achievement, an accomplishment due to great ambition, but slowly and enduringly surged a world of guilt and confusion, the conscience which I once thought diminished, began to grow, soon defeating the title and its rewards. Slowly the unforgotten memories from that merciless night overcame me and I succumbed to the incessant and horrific images, the bloody dagger, a lifeless corpse. I wash, I scrub, I tear at the flesh on my hands, trying desperately to cleanse myself of the blood. But the filthy witness remains, stained, never to be removed.

A stream of bitter tears descended from my gloomy eyes, like a broken necklace of pearls as the spiteful ridicules continually stabbed me in the heart. I felt like a caged rat, constantly being poked at by big sharp excruciating sticks. I was in an everlasting calamitous nightmare.

In Rabindranath Tagore’s short story “Punishment,” Chandara, an 18-year old lower caste woman in India, seeks her freedom from cultural and familial oppression by allowing herself to be executed. In Henrik Ibsen’s play Hedda Gabler, the protagonist, an aristocratic woman from prosperous 19th century Norway, asserts her freedom from societal oppression by killing herself.

reveled sleave of care, The death of each day's life, sore labor's bath, Balm of hurt minds, great

By now the victory has worn off, and I am left with both an overbearing feeling of guilt and exhaustion. While in the catacombs, I remember Fortunato saying, “I shall not die of a cough." At the time, he didn’t know how right he was because, in the end, I would be the sinful soul to wrongfully kill him. Day by day, I wake up to a black and white world, even the sunrise has lost its wondrous glow. My mind has led me to try and find a solution at the bottom of a bourbon bottle. Yes, the liquor helps me sleep through the night, but I always wake up the next day recounting how I wrongly handled my jealousy and anger. The weight of burden that I carry on my shoulders is almost unbearable some days. Now, every time I walk down the street, I feel that everyone that looks at me knows what I

Rabindranat Tagore, khushwant singh, Bhabani Bhattacharya, Arun Joshi Anita Desai, shashideshpande, Bharathi mukherjee, Nargis Dalal, R.K. Narayan, Anita Rau Badami are some of the famous writers who presented their novels by concentrating on the depiction of the women’s freedom and social reality of all the time many diasporic writers are in particular to emerge the cultural mix of times impacted by the globalization and the growth of many fields. Some writers are there like Karandesai, V.S.Naipaul, Harikunjru, Anita Desai used to write about the problems faced by the people in their nation home and native. These writers contest the difference between the culture in both east and west.

This acknowledgment helps us complicate the challenging circumstances women faced during Partition which included intra-family domestic violence. Patriarchy was a structure that endowed men with privilege which they abused to inflict violence on women. This violence could occur in the form of domestic abuse, abduction, rape and forced prostitution. Sidhwa shows us how patriarchal privilege was utilized by both Father and Ice-candy-man in different ways. Father physically and verbally abuses Mother whereas Ice-candy-man leads a mob to abduct Ayah. While Ice-candy-man’s actions are a public spectacle, Father’s crimes are committed in hushed voices in his bedroom away from the servant’s eyes. This challenges the assumption that Indian women were only at risk of gender violence by men from other communities. Instead, Sidhwa exposes how inter-community violence was spoken about publicly while inter-community abuse of women within their households or sexual harassment of working class women at their workplaces was ignored since it did not further nationalist