Post Colonial Studies

Hello reader :) This is response task given by my teacher Dr. Dilip Barad this task is about future of Postcolonial studies and in over syllabus we have two essay by Ania loomba. In this blog i am trying to summarising both article and most important quotes and some example which discuss in class.

1) Globalization and the Future of Postcolonial Studies – Ania Loomba – Colonialism/Postcolonialism – 2nd Edition

Since the events of 11 September 2001, the so-called global war on terror,and the US invasion of Afghanistan and Iraq, it is harder than ever to seeour world as simply ‘postcolonial’. Article starts with that incident. Very important work and discuss about Empire, imperialism, market, market fundamentalism, Capitalism, Multinational company, and wast countries and East countries

Michael Hardt and Antonio Negri’s

Empire argues that the con-temporary global order has produced a new form of sovereignty which should be called ‘Empire’ but which is best understood in contrast toEuropean empires:bor

In contrast to imperialism, Empire establishes no territorial center of power and does not rely on fixed boundaries or barriers. It is a decen-tered and deterritorializing apparatus of rule that progressively incor-porates the entire global realm within its open, expanding frontiers.Empire manages hybrid identities, flexible hierarchies, and plural exchanges through modulating networks of command. The distinct national colors of the imperial map of the world have merged and blended in the imperial global rainbow.(Hardt and Negri 2000: xiii–xiii)

Arjun Appadurai’s Modernity at Large

Catalogues of ‘multiple locations’ and new hybridities, new forms of communication, new foods, new clothes and new patterns of consumption are offered as evidence for both the newness and the benefits of globalisation. SimonGikandi 

Etienne Balibar important work neo racism 

The new racial ideologies are not less rigid simply because they invoke culture instead of nature; rather, we see today that ‘culture can also func-tion like a nature’ and can be equally pernicious .Phobia about Arabs today, he writes, ‘carries with it an image of Islamas a “conception of the world” which is incompatible withEuropeanness’ . Thus Muslims are regarded as people who can never successfully assimilate into Western societies, or who are culturally con-ditioned to be violent, ideas that dominated the media coverage of Islamafter the attacks on the World Trade Center and the Pentagon in theUnited States on 11 September 2001.

 P. Sainath observes, far from fostering ideological openness, has resulted in its own fundamentalism, which then catalyzes others in reaction:

Market fundamentalism destroys more human lives than any other simply because it cuts across all national, cultural, geographic, reli-gious and other boundaries. It’s as much at home in Moscow as inMumbai or Minnesota. A South Africa – whose advances in the early1990s thrilled the world – moved swiftly from apartheid to neo-liberal-ism. It sits as easily in Hindu, Islamic or Christian societies. And it contributes angry, despairing recruits to the armies of all religious fundamentalisms. Based on the premise that the market is the solu-tion to all the problems of the human race, it is, too, a very religious fundamentalism. It has its own Gospel: The Gospel of St. Growth, of St. Choice

…

(2001: n.p.)

The New York Times

(Friday October 17, 2003) speaking of huge demonstrations in La Pazwhich defied military barricades to protest a plan to export natural gas to the United States:

‘Globalization is just another name for submission and domination’,Nicanor Apaza, 46, an unemployed miner, said at a demonstration this week in which Indian women…carried banners denouncing theInternational Monetary Fund and demanding the president’s resigna-tion. ``We've had to live with that here for 500 years, and now we want to be our own masters.’

 JosephE. Stiglitz, Nobel laureate and once Chief Economist at the WorldBank, also uses the phrase ‘market fundamentalism’ in his critique of globalisation as it has been imposed upon the world by institutions  World Bank and the IMF:

The international financial institutions have pushed a particular ideol-ogy—market fundamentalism—that is both bad economics and badpolitics; it is based on premises concerning how markets work that do not hold even for developed countries, much less for developing countries. The IMF has pushed these economic policies without a broader vision of society or the role of economics within society. And It has pushed these policies in ways that have undermined emerging democracies. More generally, globalization itself has been governed in ways that are undemocratic and have been disadvantageous to developing countries, especially the poor within those countries.

Niall Ferguson:

So long as the American Empire dare not speak its name…today’sambitious young men and women will take one look at the prospects for post war Iraq and say with one voice, ‘Don’t even go there’.Americans need to go there. If the best and brightest insist on staying home, today’s unspoken imperial project may

end—unspeakably—tomorrow.(Ferguson, 2003: 52).

The Atlantic Monthly by Robert D. Kaplan 

This rewriting has, as we all know, begun to happen. The destructive histories of modern empires are being widely whitewashed. Thus David Cannadine’s Ornamentalism asks us to believe that there was no racism in the British Empire. Thus too George W. Bush now claims that the United States freed Filipinos instead of colonising them. Such whitewashing not only obscures, distorts and ignores anti-colonial and post-colonial scholarship but also directly attacks it. Dinesh D’Souza’s ‘Two Cheers for Colonialism’ claims that ‘apologists for terrorism’ such as Osama Bin Laden and other ‘justifications of violence’ rely on a large body of scholarship ‘which goes by the names of “anti-colonial studies,” “postcolonial studies,” or “subaltern studies”’(2002: n.p.).

Thus North Korea and India’s nuclear programmes are developed in defiance of the US, and challenge the right of a few powerful nations to dictate to the rest of the world, but nuclear proliferation can hardly be seen as progressive in any way.

Arundhati Roy: 

The thing to understand is that modern democracy is safely premised on an almost religious acceptance of the nation state. But corporate globalization is not. Liquid capital is not. So though even capital needs the coercive powers of the nation state to put down revolts in the servants’ quarters, this setup ensures that no individual nation can oppose corporate globalization on its own. Radical change cannot and will not be negotiated by governments; it can only be enforced by people. By the public. A public who can link hands across the national borders.

(Roy 2004: n.p.)

Article end with globalization and Ecocriticism how the multinational company are making us colonized and government and other many thing slowly and steadily they are controlling by money by labour and as a name of development they are make people and animal shelterless. 

The resistance to globalisation, moreover, often takes very local shape and involves struggles against national authorities, as in the case of the Narmada Bachao Andolan (NBA) in India, which has been protesting the Narmada Valley Development project to build scores of large dams across central India, dams which were not only unsustainable in themselves but which would cause the displacement of thousands of tribal peoples all across the Narmada valley. The project was funded by multinational as well as indigenous capital. Following a long and systematic struggle led by the NBA, the World Bank pulled out of the project in 1993. This left the NBA ‘face to face with the Indian state’

(Palit 2003: 88). Finally, it was the Indian Supreme Court which ruled that construction of the dams would continue.

Rang de Basanti

A nexus  between politician and businessman vs young college boys (one them has to murder his own father who was corrupt businessman before murdering the politician)

Lagaan

Film is about king and their and british colonialism in India protagonist Bhuvan accept challenged of Cricket Match and they win as a winner their free to not pay Tex to British Government. 

Shamshera movie also related with trible poeple and their sturrgle also it was related with elite class in India Dalit literature is also against with elite narration and it can ralate with subaltern studies and Marginilized poeple. 

Madaari

The conflict between common man (father whose child died in bridge crash) and nexus between construction company and politicians. 

Tiger

The conflict between one Pakistani salesman and big multinational company Nestle. 

Sonali cable

One girl who running her small businesses of internet cable/local TV service vs giant company 'Shining' which started providing broadband. 

Gayal once again

Again - the conflict of younsters who witnessed Murder of RTI activist against multi-business owner Bansal (represents Ambanis)

Gabbar is back

This movie is again conflict with power politian and common people and also connected with private hospital and their stategies and corruption in India. 

Reluctant Fundamentalism

This movie conflict between market fundamentalism and religious fundamentalism in the aftermath of 9/11 and fight of multination company and their Hire/fire also their stategies on profit not in humanity. Pakistani Youngman work in US. And one more thing I observe in movie is that every Muslims are not terrorist basically who are from Islamic countries wester always seen them as their envolve in torrerist activities. 

Future of Postcolonial Studies – Ania Loomba Colonialism/Postcolonialism - 3rd Edition

Gayatri Chakravorty Spivak, claim they ‘no longer have a postcolonial perspective. I think postcolonial is the day before yesterday’ (Spivak 2013: 2) 

Dipesh Chakrabarty finds that all his ‘readings in theories of globalization, Marxist analysis of

capital, subaltern studies, and postcolonial criticism over the last twenty-five years’ have not prepared him for the task of analyzing the ‘planetary crisis of climate change’ (2009: 199).

In this article post colonial aspects turn towards the environment. There are many thinkers, writers, and critics writing about that and our present situation. 

Ramachandra Guha and JuanMartínez-Alier (1997) point out, is evident in American environmentalism and its obsession with the wilderness. Rob Nixon further notes that this wilderness obsession is celebrated in American literature as well as in natural history, where ‘There is a durable tradition … of erasing the history of colonized peoples through the myth of the empty lands. … a prodigious amount of American environmental writing and criticism. 

Other Writer like:

Ogoni writer and activist Ken Saro-Wiwa in Nigeria

Jodi A. Byrd and Michael Rothberg

Vilashini Cooppan points out

that from its inception [there is] a prevailing version of postcolonial studies in the United States that so embraces its aura of ‘new work’ and its dual allegiances to high theory and a rather reified, distanced, and monolithic ‘Third World literature’ that it largely estranges itself from the individual and collection histories of several important allied traditions such as American studies, Native-American studies, African-American studies, Asian-American studies, Latino studies, and Gay and Lesbian studies.

(Cooppan 1999: 7)

Native Americans or African-Americans, however disenfranchised, are citizens of the most powerful nation-state in the world; on the other hand, at least within the United States,

many immigrants from the third world are either from relatively well-off sections of society, or even when not, have participated in what Toni Morrison has called a ‘most enduring and efficient rite of passage into American culture: negative appraisals of the native born black population’ (Morrison: 1993, 57)

 In The Accumulation of Capital, Rosa Luxemburg suggested the need to revise Marx; she argued that Marx visualised capitalism as a closed system, sufficient in itself.

Its predominant methods are colonial policy, an international loan system, a policy of spheres of interest—and war. Force, fraud, oppression, looting are openly displayed without any attempt at concealment,and it requires an effort to discover within this tangle of political violence and contests of power the stern laws of the economic process.

(1951: 452)

It also needs to encroach on spaces, workers, and goods (or ‘productive forces’) that lie outside its purview:

Capital, impelled to appropriate productive forces for purposes of exploitation, ransacks the whole world, it procures its means of production from all corners of the earth, seizing them, if necessary by force, from all levels of civilization and all forms of society.

(358)

Capitalism’s central dynamic, the constant search for markets,resources and labour, thus involves the ongoing need to draw in

whatever still remains open of the non-capitalist environment.

(446)

Luxemburg’s ideas remain important today for two reasons.Firstly, she alerts us to the deep historical connections between trade and colonialism (Amitav Ghosh’s recent book, The River of Smoke offers a deeply compelling fictional account of this process by looking at the opium trade and wars in China). Secondly, she reminds us that accumulation is a constant process rather than a past event; even if there are no spaces neatly outside capitalism, there are differentially ‘developed’ areas, and areas

where there may be remnants of the commons, still open for enclosure. 

David Harvey suggests that we redefine ‘primitive accumulation’ as ‘accumulation by dispossession’ (2005: 144). Harvey points out that

All the features of primitive accumulation that Marx mentions have remained powerfully present with capitalism’s historical geography until now. Displacement of peasant populations and the formation of a landless proletariat has accelerated in countries such as Mexico and India in the last three decades, many formerly common property resources, such as water, have been privatised (often at World Bank insistence) … alternative (indigenous and even, in the case of the United States, petty commodity) forms of production and consumption have been suppressed. Nationalised industries have been privatised.Family farming has been taken over by agribusiness. And slavery has not disappeared (particularly in the sex trade).(Harvey 2005: 145–46)

Michelle Alexander in a powerful book called The New Jim Crow: Mass Incarceration in the Age of Colorblindess (2012)

Rinku Sen (2011: n. p.) argued

We need to interrogate not just the symptoms of inequality—the disproportionate loss of jobs, housing, healthcare and more—but, more fundamentally, the systems of inequality, considering how and why corporations create and exploit hierarchies of race, gender and national status to enrich themselves and consolidate their power.

They are now ‘the main determinant of the environment of the planet’, ushering in ‘a new geological age’ that can be called the Anthropocene (2009: 208–9). Chakrabarty concedes that

Climate change, refracted through global capital, will no doubt accentuate the logic of inequality that runs through the rule of capital;some people will no doubt gain temporarily at the expense of others.But the whole crisis cannot be reduced to a story of capitalism. Unlike in the crises of capitalism, there are no lifeboats here for the rich and the privileged (witness the drought in Australia or recent fires in the wealthy neighborhoods of California).

(Chakrabarty 2009: 221)

Ian Baucom observes that a ‘new universalism: the universalism of species thinking’ is being proposed here (2012: 9).

German Carl Schmitt

‘open’ spaces in which the activity of European nations proceeded unrestrained: first, an immeasurable space of free land—the New World, America, the land of freedom i.e., land free for appropriation by Europeans—where the ‘old’ law was not in force; and second, the free sea—the newly discovered oceans conceived by the French,Dutch and English to be a realm of freedom.(Schmitt 2003: 94)

So now it is time to think about ecology. It is about displacement. Humans become greedy and they constantly harm ecology. So in post colonial studies there is one concern about displacement and here is something about this term. So what is displacement ? 

“It is about losing a river. Losing access to clean, safe, drinking water…losing land that is watered richly…losing the grass that your herds grazed on. Losing your cattle. Losing the milk that came from your cattle…losing honey and herbs…losing the right to protest when somebody in a uniform shows up to set fire to your home. What else was left to lose?”

Several examples

Sherani

This movie discusses how one tiger is stuck between that place where industrial development was grown up. The story goes like this tiger became the talk of town and politicians use this for upcoming elections. One forest officer called Vidhya tries to save a tiger and send them to a zoo and one professor helped her and at the climax of the movie we found that at the middle there is a mill. Tiger is not able to across it and that’s why she stuck. 

Chakravyuh

Chakravyuh (transl. Wheel formation more idiomatically puzzle) is a 2012 Indian Hindi-language political action thriller film directed by Prakash Jha starring Arjun Rampal in the lead role with Abhay Deol, Esha Gupta, Manoj Bajpayee and Anjali Patil in supporting roles. Chakravyuh aims to be a social commentary on the issue of Naxalites. The first theatrical trailer of Chakravyuh was released at midnight on 16–17 August 2012. The film was released on Durga Puja.Chakravyuh released in 1100 cinemas in India. Despite being well-praised, the movie failed to attract an audience.

 “Tatvamasi” by Dhruv Bhatt. 

When the book was written that time the NBD took a place. Dhruv Bhatt in his novel keeps silent about Narmada Bachao Andolan. It is one kind of escape from contemporary movement. It has also film adaptation but also producer did not mention about NBA author can speak about whatever wrong in society or at least somewhere mention that in small event or by small incident but writers are behave like Wordsworth they only speak about beauty of nature and live in urban they appreciate country but their not connected with the life or it can say hard life of people who live in country. 

Chardham Yatra Project

This project concerns the harm of the environment. Building roads in mountains is harmful not only for the environment but also for humans who travel across the road. Animals, Birds they are shelterless and many other changes in Nature. 

SO these all are points which concern postcolonial studies. Now we have to think about ecology. Humans have only one house to live in and that is Earth. 

Thank you… 

Sunday reading Task

Hello readers:) This is sunday reading task this about watching three video and writing blog on that this video is by Chimamanda Nagozi

Chimamanda Nagozi

Chimamanda Ngozi Adichie ( born 15 September 1977) is a Nigerian writer whose works include novels, short stories and nonfiction. She was described in The Times Literary Supplement as "the most prominent" of a "procession of critically acclaimed young anglophone authors succeeding in attracting a new generation of readers to African literature", particularly in her second home, the United States.

Adichie, a feminist, has written the novels Purple Hibiscus (2003), Half of a Yellow Sun (2006), and Americanah (2013), the short story collection The Thing Around Your Neck (2009), and the book-length essay We Should All Be Feminists (2014). Her most recent books are Dear Ijeawele, or A Feminist Manifesto in Fifteen Suggestions (2017), Zikora (2020) and Notes on Grief (2021).In 2008, she was awarded a MacArthur Genius Grant. She was the recipient of the PEN Pinter Prize in 2018.

Video-1

People are from Africa, others feel sorry for them even if they do not know them. People from western world always have a single story of Africa:  In this single story, there was no possibility of Africans being similar to them in any way, no possibility of feelings more complex than pity, no possibility of a connection as human equals. Africa was from popular images, Africa was a place of beautiful landscapes, beautiful animals, and incomprehensible people, fighting senseless wars, dying of poverty and AIDS, unable to speak for themselves and waiting to be saved by a kind, white foreigner.

One writer John Lok. But what is important about his writing is that it represents the beginning of a tradition of telling African stories in the West: A tradition of Sub-Saharan Africa as a place of negatives, of difference, of darkness, of people who, in the words of the wonderful poet Rudyard Kipling, are "half devil, half child."two different writers reference used. 

Then she was talking about a single story and power. It is impossible to talk about the single story without talking about power. There is a word, an Igbo word, that I think about whenever I think about the power structures of the world, and it is "nkali." It's a noun that loosely translates to "to be greater than another." Like our economic and political worlds, stories too are defined by the principle of nkali: How they are told, who tells them, when they're told, how many stories are told, are really dependent on power.Power is the ability not just to tell the story of another person, but to make it the definitive story of that person. The Palestinian poet Mourid Barghouti writes that if you want to dispossess a people, the simplest way to do it is to tell their story and to start with, "secondly." Start the story with the arrows of the Native Americans, and not with the arrival of the British, and you have an entirely different story. Start the story with the failure of the African state, and not with the colonial creation of the African state, and you have an entirely different story.In this reference we can see that there are many stories in India colonized by the British . If we write the first failure of  the Royal kingdom then the story is entirely different. Then she talks about the consequences of a single story. It robs people of dignity. It makes our recognition of our equal humanity difficult. It emphasizes how we are different rather than how we are similar.

Stories matter. Many stories matter. Stories have been used to dispossess and to malign, but stories can also be used to empower and to humanize. Stories can break the dignity of a people, but stories can also repair that broken dignity.like some story made for recall the humanity and some story making ready to soldiers before going to battlefield.That when we reject the single story, when we realize that there is never a single story about any place, we regain a kind of paradise.

Video-2

In this video she was talking about Feminism 

Feminists so heavy with baggage, negative baggage

Men and women are different.

We have different hormones.

We have different sexual organs

We have different biological abilities

52% of the World's Population is Female. But most positions of Power and prestige are Occupied by men.then she give one reference of Kenyan Nobel Peace Laureate. Wangari Maathai said: "The Higher you go The Fewer women there are"Gender as it Functions today is a grave, injustice how we raise boys we stifle the humanity of boys we define masculinity in a very narrow way, masculinity become this hard, small cage and we put boys inside the cage we teach boys to be afraid of fear, to be afraid of weakness of vulnerability Mask their true selves because they have to be in Nigerian Speak "hardMan"  If we seen with indian context they said boys

मर्द को कभी ददँ नहीं होता, 

लड़की की तरह रोना बंद कर, 

लडकीया रोती है, मर्द कभी नहीं रोते

In over Gujarati language they speak 

બાયલો(who act like Girls) 

For girls we teach them

You can have ambition, but not too much" You should aim to be Successful but not too Successful Otherwise you would threaten the Man if you are the breadwinner in your relationship with a man, you have to Pretend that you're not, especially in public Otherwise you will emasculate him. People around unmarried woman are force and pushed to make terrible choices The language of Marriage and relationship is often the language of Ownership rather than the language of Partnership. She talks about gender gap culture, Business or Corporation world then cooking best examples with Gender then Pampering child working woman and other lots of things she discusses. Then she come meaning of Feminism in dictionary and her own version. 

Feminism in dictionary:

A person  who believes in the social Political and economic equality of the sexes.

 

Her own version:

A feminist is a man or a woman who says "yes there's a problem with gender as it is today,

and we must fix it we must do better"

And that's why we should all be feminists. 

Video -3

This video is about Truth. She tells her story how one woman misPronounced her name. She tells about that incident because context matters. We now live in a culture out of a culture  of calling out a culture of outrage telling the truth but lying the word the idea the act has such political Potency. The truth about our failures Our Fragilities ou uncertainties it is hard to tell ourselves that maybe we haven't done the best that we can it is hard to tell that maybe we tell truth of our emotions that may be what we feel is hurt rather than anger that may it is time to

close the chapter of a Relationship Truth sometimes especially in Politicized spaces telling the truth will be an act of courage be courageous never set out  to Provoke for the sake of Provoking but never silence Yourself out of Fear that a truth You Speak. 

In all three video she gives her life experience incident as a example also she can about Nigeria and her cultural also she can wildly speak about America and political position of Nation she use various reference of many writers Africans, European writers and by her talk I can easily connected with over studies like with third world country and give them charity which example connected with cultural studies how the Western powerful nation are work also it is connected with postcolonial studies like their marginalized country and poor countries with example she use her American friend how she have prejudice about Africa is poor country they not have best English Education then second video about Feminism this word is not only related with Female this is important thing I learn and she talks about how our society raise boys and girls with different rules and regulation for girls more rules and for boys these less she was talking about Nagerian cultural but we can directly connected with our Indian culture also work same ways if we connected this feminism with post colonial studies every culture woman's are subaltern, marginalized gender. Third video about Importance of Truth in Post-truth era she was talking about truth and we have speak if there is something wrong and be powerful for speaking truth in over nowadays situation politics making decisions against humanity we have speak about truth. One line she speak I like most is.. 

Literature is my religion I have learned from literature. 

Chimamanda Nagozi personally I like her talks her knowledge and these three video is very informative and i learn many things. 

THANK YOU.....

Final solution

Hello reader:) This is the response blog task given by my teacher on The Final Solution. I am answering four questions. 

Mahesh Dattani was born in Bangalore to Gujarati parents. He went to Baldwin Boys High School and then went on to join St. Joseph's College, Bangalore. 

Dattani is a graduate in History, Economics and Political Science. He completed his post-graduate in Marketing and Advertising Management because he wanted to become a copywriter. He worked with the Bangalore Little Theatre, where his first role was in Utpal Dutt's Surya Shikhar.

After reading Edward Albee's play Who's Afraid of Virginia Woolf? early in his life, he became interested in writing. He was also influenced by Gujarati playwright Madhu Rye's Kumarni Agashi and developed an interest in play writing.

1.)What is the significance of the subtitle "The Final Solutions"?

The title of Final solution is significant as no Solution for this problem community and religion divided in India or any country this problem has no solution. 

2.)Do you think Mahesh Dattani’s “The Final Solutions” makes any significant changes in society?

Mahesh Dattani writes about the society and surroundings in which he lives. His creativity is faithful and authentic expression of the first hand experience and knowledge of socio-cultural environment. He holds a mirror to make reality visible to the audience. The play Final Solutions critically intervenes the post-independence era which has a communally vitiated socio-political scenario. The main character, Dakhsa also known as Hardika in the play fuses past and present. The theme of communal tension is given historical depth through flashbacks featuring Hardika at the age of fifteen in 1948 and her experience in the aftermath of the partition returns to her memory at different points of the play. The play explores the theme of communalismThe play took Dattani over a year to research and Dattani consulted books such as Freedom at Midnight (1975) by Larry Collins and Dominque Lapiers and Lankesh Patrike, a Kannada weekly magazine. He also conducted a number of interviews with survivors of communal riots in Gujarat and Karnataka. One of the riots that Dattani researched that particularly caught his attention was the 1985 Rath Yatra riot in Ahmedabad. This would have had become his inspiration for the riot that brings Javed and Bobby to the Gandhi family in Final Solutions. The political climate of the Ramjanmabhoomi movement of the Hindu Right during which the play was written and produced adds a layer of significance to the play. During the early nineties the BJP (Bharatiya Janata Party) was supporting the demolition of Babri Masjid with religious processions known as Rath Yatras. The context of these Rath Yatras contributes to the play because they are the communal riots which form the background of the play. And in the play it is brought out by the disruption of a Rath Yatra while passing through a Muslim neighbourhood.Communalism like casteism involves stereotyping and prejudice which results into animosity, anger and hatred because of their cultural and religious variance. The past incidents and events like the partition in 1947, Babri Masjid demolition in 1992 and Godhra incident in 2002 have created a huge gap between the Hindus and Muslims. The being in majority or minority also determines the thought process. There is always a consciousness about the religious difference among the people and they use terms „we‟ and „they‟ for themselves and for other community respectively. The same can be understood if we carefully speculate the action throughout the play Final Solutions. Dattani puts masks on the Mob/Chorus to make frequent change of identity to look natural. When the characters articulate inner feelings the chorus whisper or shout along. The plays opens when there has been curfew in the city because of the disturbance in the Rath Yatra resulting in communal violence. The play starts itself with a curfew in the city because of the communal conflicts. The central character Hardika had sorrowful past which had made herself averse to the religious sect of Muslims. Zarine‟s father came to her father in law in search of job but his entreaty was not accepted. This created a tension between those two families and it continued through Hardika. And same experiences might have been of number of families which multiplied the tension between each other resulting into split and hatred between the two sects. This can be observed from the 

lines:

“Hardika : How could he let these people into my house? They killed his grandfather. They will hate us for protecting them. Asking for help makes them feel they are lower than us. I know! They don‟t want equality. They want to be superior.”(Act I, page 24)

We find ample problems and the playwright has not given any solution. Instead, he has let the audience decide. Hence, the final solutions are, in reality, no solutions to these communal problems. We people need to know what makes us hate others.

3) Is Ramnik a liberal thinker? If yes then why? If not then why?

“By definition,” Maurice Cranston says, “a liberal is a man who believes in liberty".

Ramnik 

In Final Solutions by Mahesh Dattani, Ramanik is a secular minded person who believes in communal harmony among different communities. In past his father and grandfather had burnt the shop of a muslim family and began their own business on that place.Ramanik tries to separate for the blunders done by his forefather. When Babban and Javed enter his house, he tries to protect them from Hindu Mob. He is abused by the people of his community for giving shelter to Muslims. Even stones are thrown at his house. However he does not let them do any harm to Babban and Javed.Javed remains quite harsh to Ramnik and even scolds him for what his community is doing. However, Ramanik remains calm and quiet and even offers him job in his shop. The sense of guilt does not vanish away from his mind and ultimately in the end he hates his shop and drops the idea of visiting it again.Ramnik was liberal but according to my thinking he was liberal no doubt but he was doing wrong in the past for this regret he was act like liberal at the end he realised but his liberalism was not reliable. 

4)Does education make any difference? Comment with the reference to the women characters.

“You educate a man; you educate a man. You 

educate a woman; you educate a generation.”

 - Brigham Young

The status of women in a complex society like India is not uniform. Socio-economic growth of any nation lies in women empowerment along with manpower. Education brings a reduction in inequalities and functions as a means of improving their status within the family. Women education in India plays a very important role in the overall development of the country. It not only helps in the development of half of the human resources, but in improving the quality of life at home and outside. Educated women not only tend to promote education of their girl child, but also can provide better guidance to all their children. Moreover educated women can also help in the reduction of infant mortality rate and growth of the population.In Final Solutions, Dattani represents the female characters like Hardika, Smita and Aruna. They make realization that women are not a shadow of male. Today woman is making her spaces. She has a better understanding of realization on identity both inside and outside the family. A woman of liberal ideology views the situation as an individual and constructs the image of life beyond the specified ideology of religious and community-based prejudices. She wants to take decision for herself and is confident on it; she is ready to protest against those agencies that are responsible for her sublimation.Education for women also makes a sense of learning what is right and wrong. Smita in the play Final Solutions is aware of knowing the difference between what is right and what is wrong. She knows how to please others, when to apologise and how to respect elders. One can gain such manners through proper education. Smita is secular in her view on religion and its purpose, whereas, Aruna is a zealous follower of Hinduism. In spite of their ideological differences, both Aruna and Smita wrap up their prejudices and end the conflict on a reconciliatory note: Smita:( apologizes to her mother) “I am sorry. I mean it.” Aruna: “All right. Do what you think is best.” 7

. (F.S Act III p.59)

Education makes difference with character of smita and Aruna. 

Foe

Hello readers:) This is a response blog task given by my teacher on J. M. Coetzee's Foe my teacher gave 6 questions and we answered 3 questions. 

J. M. Coetzee

Question:1

How would you differentiate the Character of Cruso and Crusoe? 

“I would gladly now recount to you the history of the singular Cruso, as I heard it from his own lips. But the stories he told me were so various, and so hard to reconcile one with another… age and isolation had taken their toll on his memory, and he no longer knew for sure what was truth” (Coetzee, 11-12)

This quote from Coetzee’s Foe

Cruso’s lack of journaling is a stark contrast to Defoe’s Robinson Crusoe. Robinson Crusoe is much less passive and senile in regards to his own development on the island. Crusoe kept a painfully detailed account of every action he does on the island in a journal he updates daily. In this journal, Crusoe meticulously records every step for all of the tools he crafts, and he writes about his own progress with his newly acquitted relationship with religion. This Robinson Crusoe is much more in tune with his own reality and interested in his own accomplishments than Foe’s Cruso. This is also evident in the number of tools and objects that Robinson Crusoe makes in comparison to Cruso. Robinson Crusoe fills his multiple homes with various types of pots, tables, chairs, fences, and even a canoe. All of these items Crusoe builds are to improve and aide in his growth on the island, and he must be mentally sharp in order to build these items. Cruso in Foe has not put any effort towards building tools, as he only has a bed when Susan arrives at the island, and from the quote, it seems like he may not have the mental capacity to build these tools. Although Cruso does builds many terraces, he exclaims that they are for the future generations and not himself.

Question:2

Friday's Characteristics and persona in Foe and in Robinson Crusoe? 

In Robinson Crusoe

FRIDAY: A handsome, about 26 years old, with straight and strong limbs, tall and well-shaped fellow whose bare name is Friday , which he got for the memory of the day he was rescued.

The native was saved from certain death by Robinson Crusoe during one of the cannibal rituals of a local tribe. By the man who was actually on his way to Africa to buy Negroes!

In my opinion, Friday’s total submission released Robinson from the sort of guilt and the need to use violence. He was Crusoe’s slave because he was saved by him and lifelong servitude was accepted by Robinson. The servant-master relationship was symbolically sealed by an oath, a substitute for the written contract.

In Foe

Friday slowly emerges as the heart of the novel. He is a slave who lives on the island with the man who is ostensibly his master. Cruso says that a slaver cut out Friday's tongue many years ago and Cruso never taught Friday any language beyond the most rudimentary instruction. This inability to communicate leaves Friday trapped in a silent world. Friday leaves the island and travels to England but it is only at the novel's end that he comes close to being able to express himself. The journey toward this act of self-expression emerges as the narrative of the novel. Friday attempts to express himself in a number of different ways. He ritually scatters petals on the sea, he plays music on his homemade flute, and he performs frenzied dances. Friday imbues these actions with a private meaning that is unknown to the rest of the world. Susan is the only person who attempts to glean meaning from these actions but she fails to understand their significance. Friday is shut inside his silent world even when he is trying to communicate. Friday eventually learns to write. Though he can only write a single letter over and over, it is the first step toward a shared understanding of Friday's pain. Foe and Susan provide Friday with a voice by teaching him to write. Meaning no longer has to be projected onto Friday's actions. He finally possesses the tools to make the world understand his pain.

Question:3

Is Susan reflecting white mentality of Crusoe

( Robinson Crusoe)? 

In Part Three Susan has assumed the position of an author; she speaks the language of 

authority and acts in control. The narrative of Cruso with Foe in charge of casting it the right 

way shifts hands and comes to the possession of Susan. Her reflections on the art of storytelling 

are authorial and political. She is open to those elements which will make her island experience a 

worthy, readable narrative. There are unanswered questions in the narrative and like any good 

craftsman of fiction she wants to address those mysteries. “I ask these questions because these 

are the questions any reader of our story will ask” (86). Susan proves adept at manipulating 

words symbolizing narrative power.

Which is reflecting the power of master narrative like white master always as a powerful person. 

In the very beginning he is described by Susan as having a “flat face”, “small dull 

eyes”, a “broad nose” and “thick lips” . . . “He reached out and with the back of his hand 

touched [Susan’s] arm. He is trying my flesh, I thought” . On page 104, when Susan finds 

Friday sleeping as a “normal” human she is surprised, because she thought that “savages 

[sleep] with one eye open” . Further, when travelling to Bristol they find a dead baby in 

a ditch and Susan then imagines Friday eating the corpse of the baby. During the same

journey they go into an alehouse and they are not being served because of Friday’s skin 

colour and of his lack of shoes.Moreover, on the island Friday is treated as a servant by 

Cruso, he is taught no more than the few words which are needed to serve the white man. As 

stated by Cruso “Friday [has] no need of words” . 

On the boat, during their way back to London, Susan forces the crew to let Friday 

sleep close to his “master’s” door. This can be interpreted as a way of having him among the 

people he knows, but at the same time he has to sleep outside Cruso’s door, like a dog. Susan 

says that “he would rather sleep on the floor at his master’s feet than on the softest bed in 

Christendom” . 

The indication of Friday’s lack of a tongue is another example of treating him like a 

savage, because the “savages” were not supposed to have language or history. Gayatri 

Chakravorty Spivak says in her article “Theory in the Margin: Coetze’s Foe Reading Defoe’s 

Crusoe/Roxana” that “barbarians by definition do not speak language” . Friday’s 

muteness symbolizes the lack of voice of the colonised people. Susan’s thoughts about Friday being a cannibal indicate how she is affected by the Western world’s prevailing idea of the African’s and other colonized nations’ savagery (Kehinde 99). When inhabiting Foe’s house together with Susan, Friday dances his “dervish dance” (Jiménez 13) dressed in Foe’s robe and a wig. During his spinning the robe stands around his body and Susan sees his nakedness underneath and she assumes that he is castrated, “unmanned” (Coetzee 119). Since the book almost exclusively contains Susan’s own interpretations and conclusions, the reader does not know for sure if Friday really lacks his 

“manhood” and his tongue. By being black, Friday is already the Other and the probable lack of his “manhood” deepens his subjugation. Thus, his “lack” of rationality deepens as well: he is black, without voice and he is not properly male either. Friday does not speak, but he has several other ways of expressing himself. On the island Susan hears him playing a kind of flute. Later she sees him floating on a log of wood in the sea scattering flowers, and in London he spins around disguised in Foe’s robe and a wig. When handed a piece of chalk, Friday starts drawing eyes with feet. All these things are his means of communication, but is there anyone to listen? Susan, albeit trying to learn his story and set him free, does not seem to understand or does not care for what Friday is trying to say. 

Susan coming England with Friday she trying make him educated, dressed like Englishman learn Dance and many others things like she was also white master of Friday.