Cultural Studies, Media, Power, and the Truly Educated Person | ThAct

Hello,

This blog is a response to a thinking activity assigned by Dr. Dilip Barad Sir. This blog post contains my reflection on intersections of media, power and how it influence the mind of people. These all things I will analyze through the lens of cultural studies.

Click Here for Teacher's Blog

Introduction

Defining 'Cultural Studies' is a challenging task because it encompasses various disciplines within itself, providing multiple perspectives for study and analysis. In the past, Cultural Studies drew significant inspiration from Feminism, Marxism, and structuralist and post-structuralist ideologies. Today, these disciplines remain relevant in Cultural Studies, alongside newer fields such as Queer Studies, Film Studies, Audience Studies, and Media Studies.

The approach of critiquing media through the lens of Cultural Studies has become increasingly important in contemporary times. This critique also extends to the power media holds in influencing the thoughts, behaviors, and political beliefs of the masses. By doing so, we can understand how the media "manufactures consent," as Noam Chomsky famously put it.

How media and power intersect in shaping modern culture.

The concept of "Power and Knowledge" was introduced by the French philosopher Michel Foucault. He argued that power is omnipresent, existing like air and fire, existing in all aspects of society. Foucault believed that power constantly shifts and transforms into various forms. For instance, during the British colonization of India, Indians lacked the power to openly discuss their customs, cultures, and perspectives. Consequently, they were excluded from actively participating in the writing of history. This allowed the British, who held the power to shape historical narratives, to portray figures like Bhagat Singh, whom we now regard as a freedom fighter, as terrorists in their history books.

We can define power simply as an 'ability to make other do what you would have them to do'.

The Ways in Which Power Operates/Civic Power

Physical Force: This is the most obvious form of using power, controlling people through sheer force, whether through police baton charges or military action. Whenever there is a protest, the first response of the police (often prompted by the government) is to suppress the crowd in order to regain control. Little thought is given to the underlying reasons that led people to protest in the first place. A recent example of this can be seen in Gandhinagar, where candidates who passed the TET/TAT exams protested because they were still unable to secure jobs.

Wealth: The money provides the means to silencing the people who in future might go against government or any influential political or corporate figure.

State Action: State governments has powers to directly control the people through various schemes, laws and policy. In this digital era, mediums of such actions have changed, now state government also takes action online and also maintain watch over citizens, encroaching their private space.

Social Norms: The social norms by which people abide often suggest that individuals are in control of the government. However, this raises the question of who establishes these norms. We are trained through the education system in a manner that encourages us to serve our country and society, often with our consent. This training shapes our understanding of civic duty and reinforces the prevailing social order, ultimately influencing how we engage with the government and societal structures.

Idea: Influential ideas inspire people to shift their thinking and behavior.

Numbers: Mass can work in collective manner to generate power which is by far the most powerful weapon. In past such large power of people led to the revolutions like French Revolution.

Power is like water. It changes forms and is never static, much like politics. If we do not actively use our power, someone else will wield it against us and seek to control us. Power compounds and continues to grow in every aspect of society and politics. If we don't act, we will be acted upon.

Therefore, it is essential that we learn to recognize power in all its forms as it presents itself to us. As members of a democratic society, it is crucial for us, the masses, to hold power for the betterment of all. After all, to read power is to read society. Ultimately, how we use power should align with our values and reflect who we are as individuals. We must consider whether our intentions are to help others or merely to benefit ourselves. When power is combined with good character, it creates responsible individuals who can make a positive difference in society.

Power + Good Character = Great Citizen

The importance of critical media literacy as a component of education.

 

The video introduces the concept of 'Partisanship' and presents a debate about our biases and prejudices regarding certain political beliefs. It also discusses the concept of 'Cognitive Dissonance,' which refers to the presence of two conflicting sets of thoughts and ideologies operating within different communities of people.

By the end of the video, it becomes clear that we all hold specific ideologies and political belief systems that differ from one another. Observing beyond these differences can be a challenging task, as our political beliefs or biases often hinder that process.

Our identities are constructed in relation to the society, culture, and community we inhabit. What we do, how we behave, what we eat and wear, and how we speak all contribute to shaping our cultural identity. This is also true for our political identities, our surroundings and the communities we belong to can significantly influence our political ideologies.

Differences in opinion regarding political identity can significantly affect a person's ability to process media information. It is evident that the same news can be interpreted differently by individuals with opposing political identities. This divergence allows media to hold power over public perception and control the narrative. While we might believe that the duty of media and journalism is to hold politics accountable, the reality is that media has often become a tool of propaganda used by political entities.

Noam Chomsky, a well-known linguist and political thinker, argues that the main role of mass media, especially in the United States, is to gather public support for the interests of powerful groups that influence both the government and the private sector. In his work “manufacture consent” he discusses that how media is in the pocket of powerful corporate and political peoples. The whole process is divided in five parts which is known as 'Five Filters' consisting of media ownership, advertising, media elite, flack and the common enemy.

Media ownership is driven by profit, leading to a focus on content that maximizes revenue. Advertisers pay for not just the advertisement itself, but also for the audience it reaches. For example, when you consider buying a car after seeing an advertisement, the company is not only selling you a car but also purchasing you as a potential customer. The media sells its audience to advertisers. When a news story makes powerful people uncomfortable, they often try to stop it and flack them. And at last there is common enemy for all people to hate, often without knowing the whole truth. Popular enemies includes terrorism, communism, Muslims peoples, communism, Marxism, immigrants, liberalist, and intellectuals.

“Journalism cannot be a check on power, because the very system encourages complicity."

Powerful figures operate through the media, using its influence to shape our thought processes and control the masses. According to Noam Chomsky, the 20 percent of educated elite individuals are the decision-makers in society. They use the power of media to control the remaining 80 percent of the population, who are expected to follow orders and remain passive. This dynamic creates an illusion of democracy within the country.

The case of Ravish Kumar exemplifies this context. He is known for practicing true journalism. However, during his time at NDTV, he often opposed the powers that be. Ultimately, when Adani Corporation acquired NDTV, it was seen as an attempt to silence Ravish Kumar, leading to his resignation as a news reporter.

Your perspective on what it means to be a "truly educated person" in today’s media-saturated world 

In my opinion, being truly educated means to be able to think freely but in right direction, and having an insight about various political and societal matter. By which we can be representative of our community or culture. We should be able to look deep within the matter and inquire into that. We should not have knowledge in matter of textbooks but we should be able to connect that with our day to day like.

Chomsky's words are more clearly describes it...

It’s not important what we cover in the class; it’s important what you discover.

Words: 1437

Thank you.

Postcolonial Studies and Globalization

Greeting,

This blog post is a response to a task assigned by Professor Dilip Barad Sir. It presents my understanding and interpretations of five research articles on postcolonial studies and its future scope in the era of globalization.

Article on "Globalization and Future of Postcolonial Studies"

Traditionally, the term "postcolonialism" was associated with a strong aversion to English people, their language, their culture and almost everything about them was viewed with disdain. This narrow idea of postcolonialism was prevalent when India was under British rule. The same sentiment was common in many colonized countries throughout history.

“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 see our world as simply ‘postcolonial. As the New American Empire develops, openly and shrilly advocated by policy-makers, politicians, and academics within the US and elsewhere, it is more urgent than ever to think about the questions of dominations and resistance that have been raised by anti-colonial movements and postcolonial studies worldwide.” (Loomba)

 

Now, the times have changed, especially after the 9/11 terror attack. We are in an era of globalization, and there are new ways of exploiting and governing countries that were once colonized. Following the 9/11 attack on the Twin Towers of the World Trade Center, the United States emerged as a new global empire. The U.S. began to assert control over Middle Eastern countries like Afghanistan, and its foreign policies regarding terrorism shifted significantly thereafter.

Critics Michael Hardt and Antonio Negri, in their book 'Empire', argue that new methods of control and empire-building are easier compared to the old forms of imperialism.

In today's world, while traditional colonies no longer exist, first-world developed countries like the United States, England, and others have found new ways to extend their influence over third-world countries. In this globalized era, multinational corporations possess a significant threat, often exploiting workers in these developing nations. These corporations have established their presence across the globe, creating new forms of dominance. Therefore, the future of postcolonial studies must focus on understanding how the enduring effects of colonialism, the complexities of global politics, and the shifts brought by globalization intersect.

Joseph Stiglitz, a prominent economist, discusses the concept of "Market Fundamentalism." This ideology drives today's corporate culture. It is similar to religious fundamentalism, where individuals rigidly adhere to the basic tenets of their holy scriptures, believing that the written words are the ultimate truth with nothing beyond them. Both religious and market fundamentalism are harmful to society, but market fundamentalism is more destructive due to globalization. For example, multinational brands like Pepsi operate in almost every country, yet they control their business from their home country. In this way, market fundamentalism transcends national borders, cultures, and geography.

With the advent of technology and Globalization 4.0, it is predicted that the next industrial revolution will be driven by Artificial Intelligence (AI). In such times, we must shift our postcolonial perspective from traditional to modern, focusing on how human beings are treated in this era of technological advancement. We need vigilant eyes on companies that exploit workers by failing to provide minimum wages and fair working conditions. This modern form of exploitation requires a critical lens to ensure that technological progress does not perpetuate new forms of colonialism or injustice.

Article on Globalization and Fiction

This article showcases the close relationship between globalization and how they are portrayed or captured within the fictional movies and literature. And how we can see this global phenomena through postcolonial lenses. 

In the wake of globalization, it is important to see how writers have captured these themes in their work. One such Pakistani writer is Mohsin Hamid, whose novel 'The Reluctant Fundamentalist' captures the essence of globalization, the 9/11 attacks, and market fundamentalism. The novel centers around an ambitious man, Changez Khan, who comes to the U.S. in search of better career opportunities.

Initially, Changez faces discrimination due to his Islamic background, but after some time, he earns recognition in his company and quickly rises to a prominent position. However, things begin to change after the 9/11 terror attacks. His colleagues start viewing Changez as a potential threat and connects him with terrorism, and his girlfriend, Erica, creates a photographic project that portrays him in a way that unsettles him. Changez feels that this project robs him of his true identity. He begins to lose his sense of belonging in the company and eventually decides to leave. He returns to Pakistan and pursues a career as a professor. 

Article on Postcolonial Studies in The Anthropocene 

At this point, we might feel that there is no need for postcolonialism, as no country is colonized in the traditional sense anymore. Scholars like Gayatri Spivak have remarked that "postcolonialism is the day before yesterday," However, other critics, like Dipesh Chakrabarty, argue that we should shift our postcolonial focus toward more pressing concerns, such as climate change and environmental studies. Chakrabarty suggests that the global challenges we face today, particularly environmental crises, require a rethinking of the postcolonial framework to address the inequalities and vulnerabilities shown by these issues. 

"And let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth" (Genesis 1.26)

In contemporary times, humans have embraced an anthropocentric worldview, in which they see themselves as the center of the Earth, with other living and non-living entities existing merely to serve human needs. This mindset has led to the unchecked exploitation of the Earth and its natural resources, often without consideration for the ecological harm being caused. Anthropocentrism has deep roots in human culture, where natural resources have historically been used for human benefit. However, with the advent of advanced technology and industrial machinery, the pace of resource exploitation has increased dramatically. If we do not take necessary steps to address the environmental damage we are causing, it could have devastating consequences for the entire human race in the future. 

As part of our study on the intersection of postcolonialism and environmental crises, we also screened the documentary 'Anthropocene: The Human Epoch'. The documentary vividly illustrates how multinational companies across the globe mass produce goods by exploiting natural resources. These corporations often establish their factories in developing and poorer countries, where they not only pollute the air, land, and water but also take advantage of cheap labor for menial tasks. This form of environmental and economic exploitation highlights the continued legacy of postcolonial dynamics, and our focus in addressing these issues. 

Here, you can watch this documentary free on You Tube 

 

Another phenomenon we observe is "spatial amnesia." This concept, rooted in the American myth of wilderness, refers to the encroachment upon land that is believed to be unoccupied. When people discover seemingly empty or abandoned land, they often assume it is theirs for the taking. However, this is not always the case. Indigenous populations, such as the Red Indians, may already inhabit these lands, considering them their own. The newcomers then colonize the indigenous people. This myth of wilderness has become a central theme in American literature and has contributed to the development of the American Dream.

The encroachment of multinational companies on the Andaman and Nicobar Islands is a contemporary example of this phenomenon. Pankaj Sekhsaria's 2014 novel, "The Last Wave," focuses on the Jarawa community, an indigenous tribe residing in these islands. The book depicts how these companies and peoples exploit the Jarawa community for their own gain and betterment.

Moreover, we observe internal colonialism within decolonized nations. This concept highlights the enduring effects of colonialism in regions that have formally achieved independence, significantly impacting both the environment and local people. In India, not only foreign companies but also domestic corporations contribute to ecological degradation. The recent Hasdeo forest crisis in Chhattisgarh is a prime example, raising serious environmental concerns. Thousands of trees are cut daily in the Hasdeo forest in the name of development, and coal mining factory. This land has been granted to the Rajasthan Rajya Vidyut Utpadan Nigam, operated by the Adani Group. Such deforestation poses a significant threat to biodiversity.

Ekta, an environmental activist says, 

“The forest is home to many species of animals, including elephants, bears, reptiles and others. Economically and spiritually important trees like sal and mahua, which are sold for sustenance and worshipped as deities by indigenous communities, are chopped. They have been conserved and protected for over 100 years,”

This is an example of how internal colonization works, but many Indian companies operating within the country also pose a threat to our ecology and biodiversity. We shouldn't forget the recent Ladakh crisis, where activists like Sonam Wangchuk went on a long hunger strike, yet the government took no action.

The current crisis in Joshimath is a result of prioritizing economic development over protecting the environment. This issue has been brewing ever since we adopted a model of development that encouraged the unchecked exploitation of natural resources. It’s well known that the Himalayan mountain range and its ecosystem are fragile. The Himalayas play a crucial role in shaping South Asia's environment, society, and economy. Yet, our greed has kept us from respecting these facts.

Contemporary arts and culture should be vigilant of ecological concerns, addressing these issues and raising awareness. This has led to the emergence of a distinct literary genre,  climate fiction, exemplified by the celebrated Indian writer Amitav Ghosh. Climate fiction incorporates ecological themes into fiction. In his work "The Great Derangement," Ghosh explores how religious gatherings can be used to influence people about the deteriorating state of the environment. Given the deep faith and belief that many people hold in religion, such environmental activism could be effectively carried out within these social gatherings.

Heroes or Hegemons? The Celluloid Empire of Rambo and Bond in America's Geopolitical Narrative

In his seminal work "Orientalism" (1978), Edward Said discusses how Europeans (Occidentals) have preconceived notions about non-European peoples (Orients), particularly those from Asia and the Middle East. They view Eastern people as savage, brutal, and uncivilized, while seeing themselves as noble and superior, with a duty to "civilize" the Orientals. This form of discrimination is also evident in European and Hollywood films.

During the Cold War, Hollywood movies were used as soft power tools, promoting certain ideologies, cultural values, and economic influence. Films like the 'Rambo' and 'James Bond' series are prime examples. In these movies, non-European characters are often portrayed as villains. In the era of globalization, such films shaped America's image as a benevolent superpower, using entertainment to align global audiences with U.S. interests and values, while influencing perceptions of its power and role in the world.

In such films, the hero often travels to exotic countries and fights local people, and restores the image of their European country by gaining victory in the war. European heroes frequently use modern machines, guns, cars, and advanced technology, while local characters rely on traditional tools like horses and swords, lacking access to high-tech, expensive weaponry, and ammunitions.

"The Avengers" film series can be pinned as contemporary example of such hegemonic and influential  narrative by America. This film series also establishes America as a house of super power and high end technology. If there is anything wrong happens with the world then America is ready to save the whole world. 

This franchise reflects America's geopolitical narrative by portraying the U.S. as a global protector, with heroes symbolizing American leadership. The films emphasize technological superiority, global interventionism, and moral dichotomy, aligning with U.S. foreign policy themes of policing the world. While the team is multinational, the leadership remains centered on American characters, reinforcing U.S. dominance. Through its global appeal, "The Avengers" serves as a tool of soft power, promoting American values and influence worldwide.

 

Reimagining Resistance: The Appropriation of Tribal Heroes in Rajamouli's RRR

The article discusses the portrayal of historical figures Alluri Sitarama Raju and Komaram Bheem in S. S. Rajamouli's film "RRR". While these characters are known for their resistance against local oppression within their tribal communities, the film frames them within a nationalistic narrative focused on British colonialism. This perspective overlooks their actual struggles for land, water, and forests.

Movies should honor the rich history of tribal people's struggles instead of glorifying narratives for entertainment. If such histories aren’t recorded in films or literature, there's a risk that future generations will forget their efforts. Literature must address these everyday issues critically, encouraging writers to raise important questions about these overlooked topics.

The Narmada Bachao Andolan was a social protest led by Medha Patkar and various tribal communities in response to the passing of a bill to build a dam on the Narmada River. While building the dam might seem beneficial for providing drinking water and irrigation, this primarily benefits the state of Gujarat and overlooks the impact on local tribal people. Their homes and livelihoods are directly affected by the river's waters. Those who would be impacted by the dam's construction were not informed about the project; they were simply offered rehabilitation.

"Displacement… is a very inadequate word that conveys nothing of its true meaning. Displacement is not about moving…(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?" 

Many people were forced to leave their homes because of a dam project. This wasn't just moving it changed their lives in many ways. A famous Gujrati writer named Dhruva Bhatt wrote a book about the Narmada River and the people who lived there. However, his book didn't talk much about the struggles of the people who fought to save the river.

Nowadays, writers are more aware of environmental problems and the difficulties faced by marginalized groups. They are writing about these issues and trying to understand them from a different perspective. 

Words: 2372

Images: 15

Videos: 2 

Thank you for visiting...

References

Bahukhandi, Prem. “Joshimath crisis is a warning from the Himalayas.” Down To Earth, 19 January 2023, https://www.downtoearth.org.in/urbanisation/joshimath-crisis-is-a-warning-from-the-himalayas-87229. Accessed 17 September 2024.

Barad, Dilip. “GLOBALIZATION AND THE FUTURE OF POSTCOLONIAL STUDIES.” researchgate.net, ResearchGate, October 2022, https://www.researchgate.net/publication/376374570_GLOBALIZATION_AND_THE_FUTURE_OF_POSTCOLONIAL_STUDIES. Accessed September 2024.

Barad, Dilip. “POSTCOLONIAL STUDIES IN THE ANTHROPOCENE: BRIDGING PERSPECTIVES FOR A SUSTAINABLE FUTURE” researchgate.net, https://www.researchgate.net/publication/376374708_POSTCOLONIAL_STUDIES_IN_THE_ANTHROPOCENE_BRIDGING_PERSPECTIVES_FOR_A_SUSTAINABLE_FUTURE. Accessed September 2024.

Barad, Dilip. “Heroes or Hegemons? The Celluloid Empire of Rambo and Bond in America's Geopolitical Narrative:,  researchgate.net, https://www.researchgate.net/publication/383415195_Heroes_or_Hegemons_The_Celluloid_Empire_of_Rambo_and_Bond_in_America's_Geopolitical_Narrative. Accessed September 2024.

Barad, Dilip. “Reimagining Resistance: The Appropriation of Tribal Heroes in Rajamouli's RRR”, researchgate.net, https://www.researchgate.net/publication/383603395_Reimagining_Resistance_The_Appropriation_of_Tribal_Heroes_in_Rajamouli's_RRR.  Accessed September 2024.

Barad, Dilip. “GLOBALIZATION AND FICTION: EXPLORING POSTCOLONIAL CRITIQUE AND LITERARY REPRESENTATIONS”, researchgate.net, https://www.researchgate.net/publication/376371617_GLOBALIZATION_AND_FICTION_EXPLORING_POSTCOLONIAL_CRITIQUE_AND_LITERARY_REPRESENTATIONS. Accessed September 2024.

Nitnaware, Himanshu. “Activists allege thousands of trees felled in Hasdeo for coal mining.” Down To Earth, 4 January 2024, https://www.downtoearth.org.in/forests/activists-allege-thousands-of-trees-felled-in-hasdeo-for-coal-mining-93718. Accessed 21 September 2024.

The Home and The World | ThAct

Hello readers, this blog is a part of a thinking activity assigned by Megha Ma’aam, in this blog you will find critical analysis of Rabindranath Tagore’s novella “Ghare Baire”, also known as “The Home and The World”.

Rabindranath Tagore (1861-1941)

Rabindranath Tagore is an Indian poet, polymath, novelist and philosopher from West Bengal. He is one of the legendary figures in Indian Writing in English in the pre-independence era of India. Tagore was educated at home but for higher education went to England. In his later years, alongside his various literary works, he took care of his family estates, which allowed him to connect with everyday people and deepened his interest in social reforms. He also founded an experimental school at Shantiniketan, where he applied his Upanishadic educational ideals.

Tagore also participated in the Indian nationalistic movement, but his views of nationalism are different from many of his contemporaries as portrayed in his novel “The Home and The World”. Tagore achieved early success as a writer in Bengal. When he translated some of his poems, he quickly gained recognition in the West. His fame grew immensely, leading him to travel across continents for lectures and building friendships. Globally, he was seen as the voice of India's spiritual heritage, and in India, particularly in Bengal, he became a significant, respected figure.

His poetry collection ‘Gitanjali’ is world famous, and for this anthology of poems he got the Nobel Prize in literature in 1913. He is the first non-Europian to win a Nobel prize in literature. Tagore was knighted by the ruling British Government in 1915, but within a few years he resigned the honour as a protest against British policies in India.

Rabindranath Tagore's literary works include

Poetry: Manasi (1890) [The Ideal One], Sonar Tari (1894) [The Golden Boat], Gitanjali (1910) [Song Offerings], Gitimalya (1914) [Wreath of Songs], and Balaka (1916) [The Flight of Cranes].

His English translations include The Gardener (1913), Fruit-Gathering (1916), and The Fugitive (1921), though these do not directly correspond to individual Bengali volumes. Gitanjali: Song Offerings (1912), despite its name, contains poems from multiple works.

Plays: Major works include Raja (1910) [The King of the Dark Chamber], Dakghar (1912) [The Post Office], Achalayatan (1912) [The Immovable], Muktadhara (1922) [The Waterfall], and Raktakaravi (1926) [Red Oleanders].

Novels: His notable novels are Gora (1910), Ghare-Baire (1916) [The Home and the World], and Yogayog (1929).

The Home and The World: Overview

Major Characters: Nikhilesh, Bimla, and Sandip

Minor Characters: Choto Rani, Bado Rani, Chandranathbabu, Miss Gilby, Amulya, and Panchu.

The novel “The Home and The World” is set against the backdrop of Bengal’s Swadeshi Movement and its arbitrary partition by Lord Curzon, and it is received with bitter communalism and plotting between Hindu and Muslim community. The novel focuses on the married life of two characters Nikhilesh and Bimla, and how their life changes after nationalistic Sandip’s arrive at their home. The story is about the difference of opinion about the swadeshi movement of Nikhil and Sandip.

Nikhil’s understanding of swadeshi movement is very nuanced and deep, he was caring towards poor Muslim peasants who are working in his farm. Whereas, Sandip’s views are superficial, and he does not think twice about the repercussions of his actions. They are like binary one is patriotic other is nationalistic, one is Ram, other is Ravan.

The novel is loose allegory of Bengal’s swadeshi movement, and through each character Tagore talks about different views of the movement. Through Nikhil, Tagore presented his own view regarding the swadeshi movement.

Major Concern of The Novel

Swadeshi is described as,

"a flood, breaking down barriers and sweeping away all caution and fear."

Although ‘The Home and the World” by Tagore has some literary flaws, it remains an important novel for understanding his views on the dangers of political extremism. The story centers on the swadeshi movement in Bengal, which called for the use of only Indian-made goods and a rejection of foreign products. Tagore portrays the swadeshi movement as a symbol of his belief that organized political movements are often beyond individual control.

Rabindranath Tagore' and Nationalism as Presented by Nikhil

Rabindranath Tagore’s Nationalism in India and The Sunset of the Century offer timeless insights into nationalism, freedom, and history. Their warnings about the dangers of nationalism and the broader vision of true freedom are even more relevant today than when they were written over a century ago.

Even though from childhood I had been taught that the idolatry of Nation is almost better than reverence for God and humanity, I believe I have outgrown that teaching, and it is my conviction that my countrymen will gain truly their India by fighting against that education which teaches them that a country is greater than the ideals of humanity.

According to Desai, Tagore believed that the boycott of cheap British goods in favor of more expensive Indian goods was hurting the poor, particularly Muslim peasants and traders, who were disadvantaged by wealthy Hindu landowners and politicians. However, in his narrative, Tagore seems to overlook the strong patriotic sentiments of many Indians who supported the Swadeshi movement as a form of resistance against colonial rule. This omission led to a negative response from many readers.

Critical Analysis of The Novel

"The Home and The World" is also considered as a political novel because of it's portrayal of communalism and swadeshi movement. The novel's title is both symbolic and metaphoric. Nikhil is a landlord with progressive views about women and their education, and therefore he wanted to introduce Bimla to the outside world. The female character Bimla is made to step across the boundary from the the private, caring, safely, lovely and domestic space traditionally reserved for women in Indian families into the public world of politics, fear, problematic and uncertainty.

Nikhil is portrayed as a kind and open-minded landowner, often seen as a reflection of Tagore himself. In contrast, Sandip symbolizes the passionate yet ruthless and self-centered nationalistic revolutionary. These three characters Nikhil, Sandip, and Bimala act like figures in a morality play, each representing different values. Through them, Tagore expresses his controversial opinions on nationalism and the Swadeshi movement.

In the novel, Bimla crosses the threshold of home and went into the politically governed outside world, which is represented by Sandip. Initially, Bimla is confused with this kind of approach of Nikhil, but soon after meeting Sandip and hearing his speech on swadeshi movement, she is bewitched by his eloquence and charm. She is instantly attracted towards him, and his views of nationalism.

Bimla's character is undoubtably at the center of all happenings in the novel, symbolizing Bengal at a crossroads. Through her personal struggle, Tagore allegorizes the nation's conflict and its broader challenges. Nikhil with his broad minded views about both nationalism and women's education wanted to teach the ways of outside world to Bimla. She is getting English education under European teacher Miss Gilby. She learns to read and write in English. Slowly and steadily the effects of partition is started to unfold, and we see the unrest of Bengali people manifesting in violence, and in such violence one student attacks Miss Gilby.

She is fascinated to Sandip's charismatic personality, and soon started to meeting him, and also adopt Sandip's political and pseudo-nationalistic views without thinking of her own. She blindly follows Sandip and his way of dealing with nationalism, that includes boycott of foreign goods, even burning them occasionally. Their main aim is to promote Indian or swadeshi made things like Khadi. At first glance this seems very genuine protest, but Sandip is not thinking about those poor farm labors who can not afford costly Indian goods like sugar and cloths. For them, cheap and easily available foreign goods are like boon, and removing them from the market would only make their condition worse. Only Nikhil possess such foresightedness, and thinks about the poor families. We see that Sandip is also somewhere aware about the fact that his views are not in favor of poor people yet he does not concern himself with this matter. This makes his character problematic and also the counter figure of Nikhil.

"mind. I would make my country

a Person, and call her Mother, Goddess, Durga—for whom I would redden the earth with

sacrificial offerings."

Moreover, this novel also put forth the issue of gender. In the novel, Bimla is represented as goddess, and seen as Bharatmata by Sandip. He seen county as women to be loved.

"True patriotism will never be roused in our countrymen unless they can

visualize the motherland. We must make a goddess of her."

Such are the views of Sandip. He knows how to handle people and deceive them into a false nationalism, and he uses mass to fulfill his purpose and desire. He knows how to manipulate people in the name of patriotism and motherland.

At the end of the novel, we see that Bimla is getting closer and closer to Sandip, and she started meeting him in absence of Nikhil. She is driven by nationalistic views of swadeshi movement and her love towards Sandip. She is confused whether she loves Sandip or his ideology. She is unable to decide between Nikhil and Sandip. Her situation is much like Hamlet's 'To be or not to be'.

It is only at the fag end of the novel that she realizes that Nikhil's views are appropriate and for greater good of poor and lower class people. Tagore concludes the novella by condemning the movement through the characters' fates, which reinforce the allegory of the narrative. Nikhil suffers a fatal wound, Sandip cowardly flees to the North after causing conflict, and Bimala faces a future of loneliness, desolation, and guilt. In the end, both Bimala and Bengal are left without a sense of belonging or purpose without a home or a world.

Symbols in The Novel

Uses of different symbols allows Tagore to allegorically represent the conflicts between tradition and modernity, nationalism and humanism, that were affecting Bengal and India during the period of partition and swadeshi movement. The characters and their actions become emblematic of larger social and political forces.

• Bimala - She symbolizes Bengal itself, torn between tradition and modernity. Her character represents the nation at a crossroads.
• Nikhil - He symbolizes traditional Indian values and ethics, as well as Tagore's own views. He represents a more moderate, humanistic approach to nationalism.
• Sandip - He symbolizes the aggressive, violent form of nationalism that Tagore criticized. He represents the dangers of extreme patriotism.
• The home - Symbolizes tradition, the private sphere, and the old way of life in India.
• The world - Symbolizes modernity, the public sphere, and new Western influences entering India.
• The act of stealing - Symbolizes the corruption of values in the name of nationalism.
• Durga/Kali - The goddesses that Bimala is compared to, symbolizing how nationalism deifies the nation/woman.
• Bimala crossing the threshold - Symbolizes Bengal's transition from the private, traditional sphere to the public, political sphere.

Key Themes 

• Nationalism vs. Humanism: The novel explores the conflict between aggressive nationalism (represented by Sandip) and a more humanistic, ethical approach to patriotism (represented by Nikhil).
• Tradition vs. Modernity: This is symbolized through the contrast between "the home" (tradition) and "the world" (modernity), as well as Bimala's transition between these spheres.
• The Role of Women in Society: The novel examines the changing status of women in Indian society, particularly through Bimala's character and her emergence from purdah.
• The Dangers of Extreme Patriotism: Tagore criticizes the violent and destructive aspects of the Swadeshi movement, warning against the perils of unchecked nationalism.
• East vs. West: Tagore examines the impact of Western ideas on Indian society and the need to balance Eastern and Western values.

We also had movie screening of this movie, which further helped us to understand the character portrayal of Sandip, and overall understanding of the novel. 

Here is You Tube link of the movie if you want to watch, 

   

Thank you for visiting...

Words: 2005

Images: 10

Video: 1

References

“Rabindranath Tagore – Biographical.” NobelPrize.org, https://www.nobelprize.org/prizes/literature/1913/tagore/biographical/. Accessed 16 September 2024.

Tagore, Rabindranath. The Home and the World. Books on Demand, 2018.

Tagore, Rabindranath. “INDIAN HISTORY COLLECTIVE.” INDIAN HISTORY COLLECTIVE, https://indianhistorycollective.com/on-nationalism-by-tagore/. Accessed 16 September 2024.

Festino, Cielo G. "Revisiting Rabindranath Tagore’s “The Home and the Worl”*. Universidade Paulista/UFMG, 2016.