MEG 13 Solved Assignment 2021-22
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MEG 13 Solved Assignment 2021-22
MEG 13
WRITINGS FROM THE MARGINS
ASSIGNMENT 2021 - 2022
(Based on Blocks (1 – 10)
Course Code: MEG-13/ 2021-22
Max. Marks: 100
All
questions are compulsory.
1.
Write short notes on : 10 x 2 = 20
a)
Dalit Movement
Michael
Collins (MC): Today, the term “Dalit” refers to persons previously called
“untouchables,” who account for one-sixth of India’s 1.2 billion citizens.
Dalit politics is not recent in origin, but it has changed decidedly over the
past century.
The most
well-known Dalit leader was Dr. B. R. Ambedkar (1891-1956), who represented the
community during the colonial era and later acted as the chief architect of the
Indian Constitution. Ambedkar was a brilliant legal scholar, an astute
politician, and a vociferous critic of the Indian caste system. Over the course
of his political life, he waged a social and political war against
untouchability. Today, most Dalit movements cast themselves as heirs to
Ambedkar, but his legacy has been interpreted and carried forward in different
ways.
Starting in
the 1960s, and particularly in the 1970s, the character of Dalit politics began
to change. These were radical times, not only in the USA with the Vietnam War
era and the rise of the Black Panthers, the Weather Underground, and other
groups, but also in India.
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Dalit youth,
many of whom were first-generation college graduates, expressed their
frustration at the glacial pace of economic development and social reform.
Inspired by the Black Panthers of the United States, they called themselves the
Dalit Panthers and started a cultural and literary movement in the state of
Maharashtra that, in 1972, transformed into a political movement. They were
staunch critics of capitalism, boycotted the parliamentary system, and called
for a socio-economic restructuring of society. To be frank, they didn’t last
very long.
Prime
Minister Indira Gandhi declared a State of Emergency (1975-77) that suspended
democratic rule and suppressed internal dissidents. The movement was driven
underground, but it resurfaced in the late-1970s and founded local chapters
across the country. While their plan to knit them together into a pan-Indian
movement never bore fruit, they created local branches in many states that
became influential Dalit organizations.
This is
where my research begins. I study a political party called Viduthalai
Chiruthaigal Katchi (VCK), or the Liberation Panthers Party. Founded in
1982, they were initially known as the Dalit Panther Iyakkam (DPI),
or Dalit Panther Movement, of Tamil Nadu. But, following the death of their
founding leader and an influx of new activists, they rechristened themselves as
Liberation Panthers.
As their
name suggests, they were inspired by the Liberation Tigers of Tamil Eelam (LTTE),
a militant movement in Sri Lanka. In the 1990s, they operated as a radical
social movement, spearheading electoral boycotts and using contentious street
politics to advocate for their rights and force government authorities to
reckon with their demands. But, by the late-1990s, they reached an impasse as
security forces obstructed their ability to organize and incarcerated more than
a hundred key figures under national security laws. In 1999, VCK leaders
tentatively entered democratic politics, seeking greater legitimacy in their
negotiations with state authorities and hoping to leverage their base
electorally to influence policy. Since then, the VCK has had some, albeit
limited, electoral success, winning three seats in the Tamil Nadu State
Assembly and another three berths in Parliament.
b)
Metaphor of the tree in Changia Rukh
Chhaangya
Rukh as the title of Balbir Madhopuri's autobiography is significant. It means
a tree lopped from the top, slashed and dwarfed. Madhopuri uses it as a
metaphor for the Dalit or an 'untouchable' Indian whose potential for growth
has been 'robbed by the Hindu social order'. Significantly, the lopped tree
also denotes its inherent and defiant resilience that brings forth fresh
branches and leaves.
Set in the village of Madhopuri in Punjab, Chhaangya Rukh traces the social
history of the Dalit community in Punjab and brings out the caste relations
constructed on prejudice and inequality. But Madhopuri's vision is able to
capture and sensitively portray the lot of the Dalits often living on the
fringes of society in other parts of the country. Writing with honesty and
sincere objectivity, Madhopuri recounts the bleakness of life despite all constitutional
and legislative measures. A saga of triumph, this real life story relates a
Dalit's angst of deprivation, social exclusion, and humiliation, as well as of
resistance, achievement, and hope. This volume also includes a perceptive
Introduction by Harish Puri.
Changiya
Rukh is the story of a Dalit's angst of deprivation, social exclusion and
humiliation, as wel as of resistance, achievement and hope. Born in 1955 in the
Ad Dharmi caste, a category of the Chamar caste of ex-untouchables, Balbir
Madhopuri is a Panjabi poet with two collections of poems, Maroothal the Birkh
(Tree of the Desert, 1998) and Bhakhda Pataal (The Smouldering Netherworlds,
1992).
B.R.
Ambedkar pointed out to M. K. Gandhi that the most serious evil in Hinduism was
not the practice of caste hierarchy and exclusion as such, but the upholding of
the caste system as a religious idea. Madhopuri objects to the obsession with
religion and spiritualism among Dalits as an escapist distraction from the
larger project of social democracy. Contrary to the Ambedkar's idea of
political solidarity of Dalits, they are oriented towards distinct caste-based
religious identity.
Changiya
Rukh is a powerful commentary on the intimate otherness of India's subaltern
sections of population. Its translation into English has added beauty to Balbir
Madhopuri's superb literary creation.
A Tree Lobbed from the Top
Chhaangya
Rukh (Against the Night) as the title of Balbir Madhopuri's autobiography is
significant. It means a tree lopped from the top, slashed and dwarfed.
Madhopuri uses it as a metaphor for the Dalit or an 'untouchable' Indian, whose
potential for growth has been 'robbed by the Hindu social order'.
Significantly, the lopped tree also denotes its inherent and defiant resilience
by its persistent act to bring forth fresh branches and leaves!
Tracing the Social History of the
Dalit Community in Punjab
Set in the
village of Madhopur in Punjab, Changiya Rukh traces the social history of the
Dalit community in Punjab and brings out the caste relations constructed on
prejudice and inequality. Madhopuri recounts the bleakness of life, despite all
constitutional and legislative measures. The Book poses the question; how a man
conducts himself among people who either do not understand him or would like to
see him in the slush where they think he belongs. A saga of triumph, this real
life story relates a Dalit's angst of deprivation, social exclusion, and
humiliation, as well as of resistance, achievement, and hope.
2.
Critically analyse the poem “Jasmine Creeper under a Banyan Tree’.
3.
Comment on the issue discussed in the novel Kocharethi:The Araya Woman.
4.
Critically analyse the representation of women in ‘Liandova and Tuaisiala’.
5.
Discuss the growth of the narrator from a young girl to an adult educated woman
in the novel Sangati.
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