Paper-4 sem-1 assignment

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Name: Joshi Riddhi
Topic: Social, Political and Religious Background in Kanthapura
Roll no: 37
Paper no 4: Indian Writing in English
M.A: Sem-1
Enrolment no. : 2069108420180028
Year: 2017-19
E-mail: Www.riddhij8@gmail.com
Submitted to:
S.B. Gardi Department of English
Maharaja Krishnakumarsinhji
Bhavnagar University

 

 

 

 

 

Raja Rao:-

"I write to you, at the hour of dusk, the auspicious hour, because it is non-dual, and therefore transcendent: the moment when the day and night do not meet, but leave a depth of silence, and so the edge of sound, lingering towards its origins. It's a noble hour because it affirms the unnameable." --Raja Rao, 1988With his profound and innovative fiction, Raja Rao has enabled modern readers of English to experience the spiritual depths of Indian culture. All of his works involve a search for the fundamental reality in life, which has led him to an investigation of the very nature of writing. For Raja Rao, writing is a sadhana, a spiritual discipline whose goal is the realization of Truth itself. Words become mantras, powerful syllables whose sound and meaning can move the reader toward that goal by giving them experiences of it.
Within India and influential circles in the West, Raja Rao's reputation has been great. The audience for his work comprises general readers, readers around the world who are interested in India, and Indian readers. His writing is the voice of an ancient, insightful culture that speaks to the modern world."I am a proud Indian. It is my karma that has destined me to live more than half my life outside this Punyabhumi. India indeed is the land of the ultimate value. The Truth. Hence we can believe and shout Satyameva Jayate." --Raja Rao, 1998 According to R. Parthasarathy, poet, translator, critic, editor, and Director of the Program in Asian Studies at Skidmore College in New York,          "Rao is one of the most innovative novelists now writing. Departing boldly from the European tradition of the novel, he has indigenized it in the process of assimilating material from the Indian literary tradition. He has put the novel to uses to which it had not perhaps been put before by exploring the metaphysical basis of writing itself; of, in fact, the word. ... As a writer, Rao's concern is with the human condition rather than with a particular nation or ethnic group. ... The house of fiction that Rao has built is founded on the metaphysical and linguistic speculations of the Indians. It is to the masters of fiction in our time, such as Proust and Joyce, that we must ultimately turn for a writer of comparable stature."

The Raja Rao Publication Project is working to make all of Raja Rao's writings, especially those still unpublished, available to readers around the world who are interested in his fiction and thought. The task of the project is to organize, edit, and secure publication for Raja Rao's unpublished novels, short stories, poetry, essays, and correspondence.

 

Kanthapura :-

Raja Rao’s first novel Kanthapura (1938) is the story of a village in south India named Kanthapura. The novel is narrated in the form of a ‘sthalapurana’ by an old woman of the village, Achakka. Kanthapura is a traditional caste ridden Indian village which is away from all modern ways of living. Dominant castes like Brahmins are privileged to get the best region of the village whereas Sudras, Pariahs are marginalized. The village is believed to have protected by a local deity called Kenchamma. Though casteist,  the village has got a long nourished traditions of festivals in which all castes interact and the villagers are united.

                       The main character of the novel Moorthy is a Brahmin who discovered a half buried ‘linga’ from the village and installed it. A temple is built there, which later became the centre point of the village life. All ceremonies and festivals are celebrated within the temple premises.
Hari-Kathas, a traditional form of storytelling, was practiced in the village. Hari-Kathas are stories of Hari(God). One Hari-Katha man, Jayaramachar, narrated a Hari Katha based on Gandhi and his ideals. The narrator was arrested because of the political propaganda instilled in the story.

                     The novel begins its course of action when Moorthy leaves for the city where he got familiar with Gandhian philosophy through pamphlets and other literatures. He followed Gandhi in letter and spirit. He wore home spun khaddar. Discarded foreign clothes and fought against untouchability. This turned the village priest, a Brahmin, against him who complained to the swami who was a supporter of foreign government and Moorthy was ex-communicated.  Heartbroken to hear it, his mother Narasamma passed away.

                    Bade Khan was a police officer, a non hindu of Kanthapura. He was brought and supported by the coffee planters who were Englishmen. Considered as an outsider, Bade khan is an enemy of the people who refuses to provide shelter to him.
After the death of his mother, Moorthy started living with an educated widow Rangamma, who took part in India’s struggle for freedom. Moorthy was invited by Brahmin clerks at Skeffington coffee estate to create an awareness among the coolies of the estate. When Moorthy turned up, Bade Khan hit him and the pariah coolies stood with Moorthy.  Though he succeeded in following Gandhian non violence principle, the incident made him sad and unhappy. 

                 Rachanna and family were thrown out of the estate because of their role in beating Bade Khane. Meanwhile, Moorthy continued his fight against injustice and social inequality and became a staunchest ally of Gandhi. Taking the responsibility of the violent actions happened at the estate; Moorthy went on a three day long fasting and came out victorious and morally elated.Following the footsteps of Gandhi, a unit of the congress committee was formed in Kanthapura. Gowada, Rangamma, Rachanna and seenu were elected as the office bearers of the committee and they avowed to follow Gandhi’s teachings.
Fearing the greater mobility of people of Kanthapura under the leadership of Moorthy, the foreign government accused him of provoking people to inflict violence it and arrested him. Though Rangamma and Rachanna were willing to release him on bail, he refused. He was punished for three months rigorous imprisonment.

             While Moorthy spent his days in prison, the women of Kanthapura took charge of the struggle for freedom. They formed Women’s Volunteer Corps under the leadership of Rangamma who instilled patriotism among the women by presenting thr historical figures like Laxmi Bai of thansi, rajput princess, Sarojini Naidu etc... Moorthy was released later and he came out as strong as he was. People thronged at his house were dispersed peacefully.

            Dandi March, Picketting of Boranna’s toddy grove were other activities led by Moorthy after his release. Arrest of the satyagrhis, and police brutality to women became a part of the everyday life of the people in Kanthapura. Atrocities against women added miseries of the people. In the last part o the novel, it is mentioned that people of the village were settled in Kashipur and Kanthapura was occupied by people from Bombay.

 

(1)Political culture:

                       Raja Rao’s Kanthapura gives a glimpse of the Indian struggle for independence in a rural part of India. The novel portrayed against ‘British domination’. In novel ,
          “Nation is visualised in term of a temple; Kenchamma.”

Gandhi becomes a Puranic personal Rao turns even Gandhi into myth ,a major deviation is introduced within the structure of the novel.

“When Gandhiji is released from the prison, he likens the ever to Rama’s return from exile.”

        In above example, we find the political reality into cultural consciousness of tradition ,  race and people . Gandhi becomes ‘saviour’  not political leader.
        Politics get spiritualized – India’s most important political leaders and social reformers have all been great religious figure and social and political ends have been attained in the guise of religion.
        All activities of political things relevant to the Gandhian thought are introduced in this excellent hallowed the venue – Kenchemma Temple.Gandhism :
             Moorthy, like Gandhi does not make any distinction between offensive violence and defensive violence. The significant approach to Gandhian politics- half poetical, half whimsical the novel. Rao greatly influenced by Gandhian ideology:

“Nothing  is politically right which is morally wrong.”

            The theme of Gandhian theory also apply because in Kanthapura its concern with the impact of Gandhi on religious, social-economic and political life of a quiet and obscure
village of south India.

“Gandhi is alone stood as politician with his virtue and being good man.”

Kanthapura is the brilliant example of such voice of negation confronting the patriarchal convention.
At the end of the novel reflects the entire society’s transform Gandhian socialism to Nehruvian internationalism. However as the novel rightly captures the common, illiterate folk chose to stay with Gandhi.
According to C.D. Narasimahaiah :
“Kanthapura is no political novel any more than is Gandhi’s Movement a mere political Movement. Gandhi’s leadership; its religious character , its economic and social concerns, its political ideals. For Kanthapura is India in microcosm.”
        Sometime, there is only illusion of great political party, freedom fighters and must have its virtue though. Something can’t happen in movement through non-violence. He creates idealism and colonization in the society.
“Gandhi had a great deal of respect for the British administration of justice.”
        The Gandhian approach would have stood vindicated only if the members of the ruling British community had come to side with Moorthy in its fight. Moorthy preaches Gandhian philosophies of non-violence love of mankind, abolition of untouchability Moorthy says...
“There is something of the silent communication of the ancient books.”

        Gandhi thrust is on having faith in the enemy. However , in this novel ,Raja Rao doesn’t go into the details of socialism and does not think over the questions. In Kanthapura , there is also conflict between Gandhian fighters and the British police.

But Gandhian idealism is that,
“War without violence and battle without hatred.”
Gandhian concept:
“Good ends can be achieved only by good means.”

                Shifting from Gandhism to Nehruism and it is here that same critics raise question and it is on the integrity of Rao as Gandhian thought both Gandhi and Nehru have same destination.
Example:
Question arises another that namely-
“Which political philosophy does Raja Rao posit his belief in?”
The answer is given by Ratna to Moorthy :
“Ratna says things must change. The youths here say they will change it. Jawaharlal Will change it.”
        Gandhian impact has played a crucial role in shaping the nation. Raja Rao’s English is known for its simplicity and directness can be termed as the English of the Gandhian epoch.
“Moorthy is to Gandhi as Hanuman is to Ram.”

 

( 2)   Social culture :

                   Kanthapura has a oral structure of the play. And the time of the play is-‘Pre-independent’. The culture description always classified or compared to other.
        Reading this novel, at all levels social, political and religious and ideological that ultimately subsides giving way to the urge for a free nation.
        In Kanthapura, we find cruel hierarchical mind set of the people and time when it was written. Whole village stratified and hierarchical on the basis of caste, creed and religion. The we find the caste structure of the society like..
Brahmin street, Pariah quarter, Weavers colony, Potter’s community.
        There is dormant pattern to the treatment of castes and communities of Kanthapura. Kanthapura – the tiny village representative of any other village in south-India.
        WE find different social culture in this novel because there are social  conflict like....
1) The conflict between upper caste and lower class.
2) The internal  conflict versus Master and slave relation.
3) The effect from the rulers and the ruled.
People-who are rigid to follow the rules and regulation in the name of tradition, they never accept the one identity to forget first their caste or community.
There is also question that...
“What happens to their old identity that they are defined by their castes and   hierarchies in society when they begin identifying-themselves with nation?”
Example:
        Brahmin hear  Gandhi  Talking  of   Mixing  of castes  they offer  a-strong resistance  because they find their  old identities being consumed  the  melting pot of nationalism.         Novel reveals the sensibility of Raja Rao in his dealing with the issue of identities. 
“It may be easy to overcome One`s
Caste, consciousness is really
Difficult”

        Idea of identity as defined through Sanathana dharma and Varnasram. The beautiful example of how
One oppression an relieve another oppression. Here, three types of oppression deeply embedded in social culture.
1.  The oppression of India by the British.
2.  The oppression of lower caste by the upper class.
3.  The oppression of Women by men.
           British rule in India was blessing or disguise? 

        In society, we bind condition of Dalit and Women.  Raja Rao`s –Kanthapura with a view to find out how women are oppressed by men and how the British rule helps women and Dalit get freedom from the age-old conventions.
“Education made a difference in the caste constructed society of India.”
        In novel, Raja Rao might have drawn inspiration for his fictional character Rangamma from Rama.
“Mother or shakti is the symbol of power-the power to create and the power to destroy.”

        It is not a question of equality of rights and the privileges between men and women but it is a question of women’s awareness of self in relation to social and political set up in society.
Example:
Moorthy, who is ex-communicated from his community for his close association with the Dalits , is given shelter by Rangamma
“People who belong to upper caste who happens to play major roles in the committee.”
        Writer, depicts the truth with ardent reality, Rao does not compromise to unveil the harsh conditions women of this country existed in.Raja Rao projects the complexity of life in India by presenting the caste problem and suppression of women in his novel Kanthapura. The Indian Flora Fauna Figure either to illustrate a person or to highlight a problem.
        There are many social ceremonies and their rits or rituals to follow by women like.....
“Hair-cutting, Rice-eating, Marriage and death anniversary, natural touch and living force.

                Symbolically, oral tradition of story –telling-itself suggest that the element of narration from lower class and lesser educated person and maintains this characteristic of tradition.
        Kanthapura is a microcosm of the Indian society with division of people into castes, untouchability, poverty, exploitation by foreign rulers and ruthless tyranny at their hands.
        Rao’s elaboration of the prevalent social structure, their faith and their ignorance, their preference and their superstitious prepare a soil fit for national waking.
        It is noticeable that creative writers of each-era concentrate on the socio-political and culture dimensions of their time. India is known for its hierarchical power structure and its power of impact on people is clearly visualised by writer to his readers.
“Indianness, as  a way of life, as a culture.”
So, as above discussion, we can say that...
“A culture profile of the Indian society shows that its upper strata are more English than the English.”
        In Kanthapura, somewhere we also find the colonialism. And colonialism means...
“Psychological and cultural resistance to the idea of colonialism.”
        Society has to re-examine their personal, political, spiritual and cultural values and through them Rao frequently contrasts. Indian philosophy and spiritualism with western society’s emphasis on dualism and rationalism.

(  3)  Religious background:

                     The Indian sensibility finds further expression in the use of myth and rituals. The central myth of Kanthapura is Rama-Sita-Ravan which is used to illustrate the fight between Mahatma Gandhi and the British.
Example:
-        If Gandhi is Rama, Jawaharlal Nehru is Bharata.
               Religion was indeed a bigger defining force during that period. Because people are blindly the followers of religion and never thinking with logic.
“Culture was broadly define within the paradigmatic framework of religious systems and beliefs.”
        How we see the dignity and status of on epic or purana. It is in this way that Gandhian Movement when gradually, play develops the religious point of view turns into political view. So, Microcosm of Macrocosm of the novel- Kanthapura by  Raja Rao.

There are two kinds appropriations:
  1) Religious-issue of swaraj and Nation the tradition of the country such as ‘Harikatha’.
  2) History such as Indian National Movement and brings it to the fold of the religious tradition of India.

Myths are principally Morality tales and therefore what is mythical is also essentially Moral.
“It is often important not to remember the past objectively, clearly or in its entirety.”

        Religion is an integral part of culture has been for secular and political purpose such as attaining Independence-significance role to play in defining the identity of people and also of the nation.
“Nothing is beyond the Nation and Religion”
Nation and provided them to ultimate answers to their both sacred and profane questions.
        In novel, Every things and aspects have religious line like.

Examples:
      Kenchamma- deity of the novel ,the mother of river Himavathi
      Gandhi- invisible God as Rama
      Moorthy- incarnation ( visible Avtar)
      Red man- British
All above represents as mythically in novel Kanthapura.

Moorthy the staunch follower of Gandhi as some ‘ Bhakta’ follows the particular sect or Dharma. He is the spiritual guide , friend and philosopher of the people of Kanthapura.
“Spirituality is better than religion.”
                As above discussion, we can say that the writer of the novel- Kanthapura, Raja Rao gives its to exploit the traditional mythological novel like our epic- Ramayana and Mahabharata.
                Kanthapura concerns with the epic Ramayana and encompasses mythological and legendary stories, folk-tales and fairy tales. Readers notice turmoil at all levels social, political and religious and ideological that ultimately subsides giving way to urge for a free nation.
                As the story progresses the three threads of experience tend to be one. The religious , social and political issues become one and the same at the end of the novel.

 

Conclusion:-

The novel starts with simple narration by an old woman about one of the village in India, later it evolves to entire India. The narration starts as tale is told to children by their grandmother as it is the Indian tradition. Raja Rao has combined the myth and Gandhian Movement very harmoniously, he use Hindu epic myth for authentication of his work by putting myth in novel he easily achieved his goal. Not only the use of myth makes it popular but, his intellectual power, his imaginative power, his ability to use and utilize the Indian words, and it’s his knowledge of Indian culture and people.

 

Works cited:

http://ashavala.blogspot.in. n.d.
http://krutikazala201315.blogspot.in. n.d.
http://www.slideshare.net/meghatrivedi6/kanthapura. n.d.