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Feminism in Indian literature
Indian feminism in Indian English literature
Indian feminism in Indian English literature
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Frantz Fanon (1925-1961) is a renowned postcolonial thinker known for his two seminal works Black Skin and White Masks (1986) and The Wretched of the Earth (1991). The latter is a paean on the cult of vociferous revolution and it unravels how anticolonial sentiments may address the venture of decolonization. Fanon delves at length how ill equipped are the former colonies to function as independent nations and proffers an excoriating criticism on present day bourgeois nationalism in third world nations. Though written in the second half of the 20th century, and despite its avowed African commitment, it seems to be a prophecy on the plight of our nation too. The present article attempts a Fanonean appraisal on the twin literary jewels of Indian English literature namely Raja Rao’s Kanthapura (1938) and Khushwant Singh’s Train to Pakistan (1956). While Rao muses over the pre-colonial India and her struggles, Singh reflects on the nascent independent India. Together they corroborate Fanon’s prophecies in The Wretched of the Earth on the nature of anticolonial struggle and the ramifications of autonomy in newly independent third world countries. Kanthapura portrays anticolonial struggle apropos of national insurgency in a typical south Indian village, Kanthapura and Train to Pakistan depicts the trauma of Partition in a border village, Mano Majra with clinical intensity.
Fanon views decolonization as a violent phenomenon replacing a set of men by another. It executes the strategy in which, “The last shall be the first and first last” (Fanon 28). The settler inaugurates and perpetuates his illicit statute on the colony with violence; police and army are the two wings to ascertain it. It is to be noted that the famous Battle of Plassey (...
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... Earth. Trans. Constance Farrington. London: Penguin, 1967. Print.
Gopal, Priyamvada. The Indian English Novel: Nation, History, and Narration. New York: OUP, 2009. Print
Lazarus, Neil. “Disavowing Decolonization: Fanon, Nationalism, and the Question of Representation in Postcolonial Theory.” Frantz Fanon: Critical perspectives. Ed. Anthony C. Alessandrini. London: Routledge, 1999. 161-94. Print.
Narayanan, Gomathi. “British Fathers and Indian Sons: Guilt and Pride for the Indian Freedom Movement in the Post-independence Indian Novel in English: The Art of "Scapegoating"” Journal of South Asian Literature 17. 1(1982): 207-24. Print.
Rao, Raja. Kanthapura. New Delhi: Orient Longman, 1970. Print.
Ray, Robert J. “The Novels of Raja Rao.” World Literature Today 63. 2 (1989): 197-99. Print.
Singh, Khushwant. Train to Pakistan. Chennai: Orient Longman, 2005. Print.
...y too followed Frantz Fanon’s ideals on decolonization, and in doing so sought liberation themselves.
In the second half of the twentieth century, started a process of decolonization, first in Asia and then in Africa. In 1949, India was one of the first country to gain its independence, followed by Burma, Malaysia, and Ceylon. In Africa the decolonization started a few years later, first in Libya and Egypt, and in the rest of the continent afterwards. The main colonists were the Great Britain and France. The history has shown that Great Britain succeeded to decolonize generally in peace while France had much more problems to give up its colonies, which led to numerous conflicts opposing the colonists and the colonized. It has been the case especially in Algeria where a murderous war lasted almost eight years. The philosopher Frantz Fanon has studied the outbreak of this conflict as he was working in Algeria and he spent some time working on the question of colonialism, drawing the conclusion that violence was the only way to get rid of colonists. This essay will analyse who was Fanon and why he came to such a conclusion along with the reasons why it could be said that he is right ,and finally, the arguments against his statement. Finally, it will aim to prove that even though Fanon had valid points, diplomacy could have been for efficient and less tragic rather than his support to violence.
Only recently has Ireland been included in the extensive study of postcolonial societies. Our geographical closeness to Britain, the fact that we are racially identical, the fact that we speak the same language and have the same value systems make our status as postcolonial problematic. Indeed, some would argue it is impossible to tell the difference between Irish and British. However, to mistake Irish for English to some is a grave insult. In this essay, I would like to look at Ireland’s emerging postcolonial status in relation to Frantz Fanon’s ‘The Wretched of the Earth’. By examining Fanon’s theories on the rise of cultural nationalism in colonised societies, one can see that events taking place in Ireland at the end of the nineteenth century bear all the hallmarks of a colonised people’s anti-colonial struggle through the revival of a culture that attempts to assert difference to the coloniser and the insistence on self-government.
Wretched of the Earth by Frantz Fanon explores the roles of violence, class, and political organization in the process of decolonization. Within a Marxist framework, Fanon theorizes and prophesizes the successes and failures of independence movements within colonized nations. He exalts the proletariat as a revolutionary class that is first to realize the necessity of violence in the removal of colonial regimes. Yet the accomplishment and disappointments of the proletariat are at the hand of men. Fanon neglects women in terms of the proletariat’s wishes and efforts. In spite of this exclusion, Fanon nonetheless develops a theory that could apply to the proletariat as a whole, women included. For although Fanon failed to acknowledge women’s role in a post-colonial society, his theory of the revolutionary proletariat applies to Egypt’s lower class women.
Frantz Fanon states that achieving freedom through decolonization “is always a violent phenomenon” (“Wretched of the Earth” 35) as is the case whenever and wherever peoples live under a system of domination. Under any system that restricts the freedoms of peoples to live their liv...
In Black Skin, White Masks, Frantz Fanon looks at the effects of both racism and the process of colonization on the colonized. Even though Fanon’s work targets a French audience, it holds a universal message which is significant to anyone who is exposed to racism and/or colonialism whether they are the oppressor or the oppressed. While Black Skins, White Masks was written over half a century ago, is Fanon’s work still relevant today? In this short paper I will look at some of the themes of racism, colonization and the complex relationships they create among various groups as well as the inner turmoil which may be created within the subjugated group.
Narayan, R.K. The Ramayana: A Shortened Modern Prose Version of the Indian Epic. New York, NY: Penguin, 1977. Print.
In 1961, Frantz Fanon published, The Wretched of the Earth, an analysis of the colonized and their path to decolonization. Fanon critically analyzed the role of class, race, national culture and violence in the struggle for freedom. In The Wretched of the Earth, Jean-Paul Sartre wrote the preface to introduce Fanon’s beliefs. However, the preface provided by Sartre displays conflicting views with the ideas proposed by Fanon. The habit of reliance upon the preface to educate the reader developed confusion and conflicting views throughout the rest of the analysis about the book’s audience and true message. In the preface, Sartre fails to understand the objective of Fanon’s The Wretched of the Earth due to Sartre’s differing beliefs about the
Fanon argues that during the period of liberation of the colonized countries that the colonizers sought out contact with the colonized elite and educated and cultured them in Western schools, so that after decolonization they would remain loyal to colonialist bourgeoisie. Fanon argues that non-violence to achieve decolonization was set up by the colonialist bourgeoisie whereby they worked with the colonized intellectuals to maintain the colonial relationship. Fanon is against the use of non violence in decolonization because he believes non-violence is an attempt to settle the colonial problem around the negotiating table before bloodshed is committed and compromise the act of decolonization by still allowing Western influence in the new nation. Robert Young who is the author of Postcolonialism: An Historical Introduction, argues that Fanon was weary of non violent revolutions because he believed that colonized intellectuals worked with bourgeoisie nationalists to maintain a relationship in the postcolonial world in word to securer their prosperity in society. This idea of a relationship between the colonized intellectual and the bourgeoisie European nationalist in the post-colonial period is known as neo-colonialism because the European power is still
Prasad, Amar Nath. “Identity Crisis in V.S.Naipaul’s A House for Mr. Biswas”. Critical Response to V. S. Naipaul and Mulk Raj Anand. Edited by Prasad, Amar Nath. New Delhi: Sarup & Sons, 2003. Print.
Sumit Guha, ‘Speaking Historically: The Changing Voices of Historical Narration in Western India.’ American Historical Review 109, no.4(October 2004):1084-2004.
Rushdie’s Midnight’s Children, published in 1980, was perhaps the seminal text in conceiving opinions as to interplay of post-modern and post-colonial theory. The title of the novel refers to the birth of Saleem Sinai, the novel’s principal narrator, who is born at midnight August 15th 1947, the precise date of Indian independence. From this remarkable coincidence we are immediately drawn to the conclusion that the novel’s concerns are of the new India, and how someone born into this new state of the ‘Midnight’s child’, if you will, interacts with this post-colonial state. To characterise the novel as one merely concerned with post-colonial India, and its various machinations, is however a reductive practice. While the novel does at various times deal with what it is to be Indian, both pre and post 1947, it is a much more layered and interesting piece of work. Midnight’s Children’s popularity is such that it was to be voted 25th in a poll conducted by the Guardian, listing the 100 best books of the last century, and was also to receive the Booker Prize in 1981 and the coveted ‘Booker of Bookers’ in 1993. http://www.bookerprize.co.uk/
Allen, Charles. Kipling Sahib: India and the Making of Rudyard Kipling. New York: Pegasus Books, 2009. Print.
In 1961 Fanon, in the last stages of leukaemia, decided to dictate a book which was to become his last offering of post-colonial theory to the world. It would, however, somewhat regrettably, make him the founding father on the subject and the transcribed text, The Wretched of the Earth, an inspiration to many. Fanon obviously believed his work to be of great significance to those at the time; otherwise he would not have been so keen to see it completed before his untimely death. So why did The Wretched of the Earth become such a powerful and emotive piece? If we ...
Postcolonial authors use their literature and poetry to solidify, through criticism and celebration, an emerging national identity, which they have taken on the responsibility of representing. Surely, the reevaluation of national identity is an eventual and essential result of a country gaining independence from a colonial power, or a country emerging from a fledgling settler colony. However, to claim to be representative of that entire identity is a huge undertaking for an author trying to convey a postcolonial message. Each nation, province, island, state, neighborhood and individual is its own unique amalgamation of history, culture, language and tradition. Only by understanding and embracing the idea of cultural hybridity when attempting to explore the concept of national identity can any one individual, or nation, truly hope to understand or communicate the lasting effects of the colonial process.