Assignment: The American Literature

Different standards of morality for a male and for a female in society with reference to the English novel

The Scarlet Letter and Gujarati short-story  Matino Ghado

 

Abstract

Mind is not the problem but the mindset is problematic. Whenever it comes to think, what is essential in life, this question becomes hollow without the identity of a person and crucial question is what this identity is?  Is anything else than social status, self-respect or self-assurance?  Of course nothing more but we live in a society where all these are part of a person's identity but only if one is a man!  If there is a woman, her self-esteem, honor and status are tied with her husband or father.  Morals are formed out of a person's values. Values are the foundation of a person's ability to judge between right and wrong. This research is study of Gujarati Short-story માટીનો ઘડો by Jayant Khatri. This research aims to project is supposed to serve several purpose simultaneously.   It studies how double standards in evaluation of men and women are perceived into the society. 

Researcher studies this with genuine curiosity to know about female’s identity and construdted role in society

Key Words: double standards, different morality values, Jayant Khatri, Matino Ghado

 

 

What does Gender Roles and social belief

Gender roles are based on the different expectations that individuals, groups, and societies have of individuals based on their sex and based on each society's values and beliefs about gender. Gender roles are the product of the interactions between individuals and their environments, and they give individuals cues about what sort of behavior is believed to be appropriate for what sex. Appropriate gender roles are defined according to a society's beliefs about differences between the sexes.

Understanding the term "gender roles" requires an understanding of the term "gender',

'Gender" is a social term that is often confused with the term "sex:' Sex and gender are different concepts. Sex is a biological concept, determined on the basis of individuals' primary sex characteristics

The social construction of gender is demonstrated by the fact that individuals, groups, and societies ascribe particular traits, statuses, or values to individuals purely because of their sex, yet these ascriptions differ across societies and cultures, and over time within the same society.

Related to the sociological perspective, a feminist perspective on gender roles might assert that because gender roles are learned, they can also be unlearned, and that new and different roles can be created.

 

 

 

Feminist theory

Broadly speaking, feminists believe in and advocate for social and political gender equality. Feminist research approaches are diverse in their emphasis and method. However, all feminist-oriented research consists of core features that address the ontology and epistemology of feminist theoretical frameworks. This includes the focus on and objective to critically engage women’s lived social realities with a view to changing them for the better.

 

Is gender research always feminist?

The problematic of what constitutes feminist research touches at the core of a common misunderstanding of feminist theorizing.  Indeed, not all research on gender can be described as feminist in approach and orientation. Gender’s articulation in much psychological research has been critiqued by some feminist scholars who have argued that there is very little interrogation of the concept of gender itself, as well as little critical interrogation of how gender has been taken up in problematic ways. Likewise, not all feminist research is exclusively about women or focused only on women, although some scholars argue otherwise, preferring to priorities feminism’s core principle of giving credence to women and the issues and experiences that affect them. This assignment is too among them.

Researcher believes that while this latter priority is important, feminism’s potential impact in influencing social change for women must encompass a much broader analysis of gender as an organizing structure and lived materiality that affects all gendered subjects in society. In this regard, feminist research benefits from a broader vision of critical work on gender in society and its myriad enactments and sociopolitical formations. Critical work on masculinities, for example, can thus be enhanced through a feminist lens.

 

Jayant Khatri

 

Jayant Khatri is significant writer in the canon in Gujarati literature. The researcher has noticed emphatic presence of the traits of twentieth century English literature: traits like absurdity, existential anguish, dark humor in dialogues etc. He has a remarkable craft of employing symbols and metaphors in his stories for presenting the mindset of his characters.

the researcher has noticed emphatic presence of the traits of twentieth century English literature: traits like absurdity, existential anguish, dark humor in dialogues etc. He has a remarkable craft of employing symbols and metaphors in his stories for presenting the mindset of his characters,

એના પર ચીતરામણ સરસ હતું, – એ ઘડો મને ગમતો’તો!”

 

માટીનો ઘડો (critical Analysis)

This story revolves round emotional and erotic bond between Saheb and Ranal and earthen pot is a metaphor for their relationship. Their relation is as soothing as cool water in an earthen pot. Just as a person strives to quench his/her thirst by that water, both Saheb and Ranal quench their thirst (emotional and physical) by this bond. However, the bond is as fragile and ephemeral as an earthen pot. In Indian spirituality, human body is metaphorically represented by an earthen pot. Made up of dust and earthly elements, it houses all desires but at last it is destined to break and merge with those same elements – just like an earthen pot. She enters Saheb’s tent with an earthen pot to ask for some water but returns with the most blissful, intimate love a woman can have from a man.

Far from being just a story of romantic relationship, Khatri makes it a tale of burning passions, vengeance and tender girlish sentiments. Through this story, Khatri proves that he is a master of depicting puzzling complexity of female psyche.

Literary theory is a prism which crystallizes the various shades and nuances of a text and presents the whole spectrum of literary studies

 

Critical interpretation of the character Bijal

Bijal is the father of the protagonist of the shorty story Matino Ghado. He does not want to listen even for a while.

 

Matino Ghado as a symbol

But when we look at Ranal’s mother is she also ‘Kacho matino ghado’? This patriarchy doesn’t allow getting strong suit even.

Thus, implication of the title Matino Ghado serves plot purpose.

 

Connection between Matino Ghado and The Scarlet Letter

The Researcher finds there some of the interesting key aspects in both stories to study the novel The Sarlet Letter by Nathaniel Hawthorne and Gujarati short-story Matino Ghado by Jayant Khatri.

The Scarlet Letter illustrates the consequences of Adultery and the chances for redemption through the development of the two main characters Hester. Hester is able to confront her sins and work towards redemption and is thus rewarded with coming to peace with her past.

Researcher has taken just reference from Nathaniel Hawthorne’s novel The Scarlet Letter as how Roger Chillingworth (Husband of Hester)  and Bijal (Father of Ranal) can be seen similarly as well as the representation of constructed rule in society.

In The Scarlet Letter,  Hester is able to confront her sins and work towards redemption and is thus rewarded with coming to peace with her past. Here, In Matino Ghado Ranal also admits her wish to spend her life with Saheb but her request is not heard even.  Interesting thing Researcher has found is, In the Scarlet Letter, the name of Roger Chillingworth is clearly given instead of just naming him as priest only. Where as in the Gujarati short-story Matino Ghado does not names directly to saheb. His identity is completely unknown.

In larger discourse it doesn’t matter whatever the language is, literature is just a single canal. Looking from this perspective, The Scarlet letter symbolizes puritan society and that era where this Gujarati short story is written afterwards, it hides the identity of a man who had sexual relation with Bijal.

This also suggests that our society is speedily going but progressively but regressively.

Do Women and Men Have Different Moral Values?

If yes, then why?

 

What Bijal has already relished in his early days, he doesn’t allow her daughter! Why he didn’t think that that one is also a girl! If he can do this then what’s the problem if her daughter commits which is looked by society as over act.

Why social norms are not equal for all social animals?

Why woman has to suffer for all the time?

 

Why patriarchy do not think which is simply logical?

Very simple thing is, to get pregnant and to marry has no any kind of relation with each other. Even physical relationship is also encoded emotionally with marriage that if female is having physical relationship with any male that if a woman tries to come out of this structure, she is considered as rather a bad woman. Things don’t top here but she is punished and bitterly or say cruelly bitten from her own father or brother.

Very logical question is…

What changes overnight after marriage that one it is good to have sexual relation with husband. What difference does this create if this sexual relation takes place before that!

This same thing happens with Ranal. She was bitten by her father like anything. Even her mother is unable to help her daughter when Ranal says,

મારે અહિયા જ રહેવું છે.

 

 

Her mother expresses her anger through just few words is…

તું રાક્ષસ છે.

These words signify women’s powerlessness in this patriarchal society.

 

While women are achieving more educationally and participating more in the labor force than ever before, there is a widespread perception among the public that full equality between men and women remains an elusive goal. While women have made substantial gains in the workplace in recent decades, there is clear evidence that women remain underrepresented at the top level.

Researcher would like to sum up this discussion with the quote by Krizan…

“People tend to overestimate the differences because they notice the extremes,” Krizan said

 

 

 

 

 

 

 

 

 

 

 

 

Conclusion

Thus, Researcher has positively found that double standard exists in society for different gender as for male and female. Here, feminist critic Semen-de-Beauvoir is also proved equally right as "One is not born, but rather becomes, a woman." How much of time passes, but social norms are encoded so deeply that it is very difficult to come out. Even if one tries, it also a trap of patriarchy!

Precisely, patriarchal society can never accept a woman as it accepts a man!

 

 

 

 

 

 

 

 

 

 

 

 

 

References

 

Barry, Peter. Beginning Theory: an Introduction to Literary and Cultural Theory. Manchester University Press, 2017.

Beauvoir, Simone de. The Second Sex. Vintage Classic, 2015.

Dawson, Leslie. “Women and Men, Morality and Ethics.” homepages.se.edu/cvonbergen/files/2013/01/Women-and-Men-Morality-and-Ethics.pdf. Accessed 28 Nov. 2020.

De Bruin-Mole, Megen. “Space Bitches, Witches, and Kick-Ass Princesses: Star Wars and Popular Feminism.” Star Wars and the History of Transmedia Storytelling, edited by Sean Guynes and Dan Hassler-Forest, Amsterdam University Press, Amsterdam, 2018, pp. 225–240. JSTOR, www.jstor.org/stable/j.ctt207g5dd.20. Accessed 29 Nov. 2020.

Foschi, Martha. “Double Standards in the Evaluation of Men and Women.” Social Psychology Quarterly, vol. 59, no. 3, 1996, pp. 237–254. JSTOR, www.jstor.org/stable/2787021. Accessed 28 Nov. 2020.

Khatri, Jayant. Read Stories, Poems and Books. gujarati.pratilipi.com/story/%E0%AA%96%E0%AA%B0%E0%AA%BE-%E0%AA%AC%E0%AA%AA%E0%AB%8B%E0%AA%B0-%E0%AA%B5%E0%AA%BE%E0%AA%B0%E0%AB%8D%E0%AA%A4%E0%AA%BE-%E0%AA%B8%E0%AA%82%E0%AA%97%E0%AB%8D%E0%AA%B0%E0%AA%B9-al7qt3h03001.

Kiguwa, Peace. “Feminist Approaches: An Exploration of Women’s Gendered Experiences.” Transforming Research Methods in the Social Sciences: Case Studies from South Africa, edited by Sumaya Laher et al., Wits University Press, Johannesburg, 2019, pp. 220–235. JSTOR, www.jstor.org/stable/10.18772/22019032750.19. Accessed 29 Nov. 2020.

 

Assignment: The Post Colonial Studies

 

Post-colonial reading

Of

Niranjan Bhagat’s poem

“પંખીની નાતમાં આવ્યો તહેવાર”

 

 

Abstract

 

Nonhuman animals are typically excluded from the scope of social psychology. Animal stereotypes are identified, together with associated prejudices and behavioral tendencies. In line with human intergroup threats, both realistic and symbolic threats associated with animals are reviewed. As a whole, animals appear to be social perception targets within the human sphere of influence and a valid topic for research.

 

If we claim that great literature has a timeless and universal significance we thereby demote or disregard cultural, social, regional and national differences in experience and outlook, preferring instead to judge all literature by a single, supposedly ‘universal’ standard. Post -Colonial study is a theoretical structure which gives new perspective to look towards the things and also rejects the dominant western way of seeing things. Means we may say that post colonialism rejects the superiority of western culture.

 

This assignment researches how social traditional stereotype operates psychology and does not allow thinking flexibly even for that one who works hard.

 

Key Words: social cognition, animals, stereotypes, warmth, competence, prejudice, social groups

 

 

 

 

Preface

 

Reading literature with the perspective of postcolonial theory in mind would make us critically aware of how binaries work unconsciously in setting the mindset. At this stage the celebration and exploration of diversity, hybridity and difference become central. This is the stage when, in the title of the well-known pioneering work in this field, ‘the empire writes back’

 

Characteristically, postcolonial reading evokes or creates a pre-colonial version of, rejecting the modern and the contemporary, which is the tainted with the colonial status. This mindset is admirably suited to expressing the numerous contradictions and multiple allegiances of which the postcolonial writer and critic is constantly aware.

 

It examines the representation of other cultures in literature as a way of achieving this end. It shows how such literature is often evasively and crucially silent on matters concerned with colonization and imperialism. It foreground questions of cultural difference and diversity and examine their treatment in relevant literary works. It also celebrate hybridity and ‘cultural polyvalence’, the situation whereby individuals and group belong simultaneously to more than one culture.

 

પંખીની નાતમાં આવ્યો તહેવાર
જામી હરિફાઈ નર્તન ને ગાનની,
કોણ વધુ રૂપાળું, કોણ ગાય મીઠું
ને કોને સમજાય વાત સાનની ?
સાંભળીને કાગભાઈ થૈ ગ્યા તૈયાર
એણે કમ્મર કસી ચારે કોર….. જાણે કળાયેલ નાચે છે મોર…

 

છાણ ઘસી ઉજળી કીધી છે કાય
માથે ચૂનાને પાણીએ નાયો,
ખોંખારી ખોંખારી કંઠ કીધો છે સાબદો
જાણે કોકીલનો જાયો,
મોરલાના પીંછડા વીણી વીણીને ગૂંથ્યો
ગજરો ને ખેંચ્યા છે દોર… આજ કળાયેલ નાચે છે મોર…

 

ચકલાંના પીંછાની કલગી ચોટાડી
ને બગલાના પગ લીધા માગી,
કાગડીને ક્યે કે તું મલપંતી હાલ્ય
તારો લાડો બન્યો છે વરણાગી,
કાબર, લેલાં ને તેતરડા છે ભેળા
સૂર પૂરાવે ગીતડાં કલશોર… આજ કળાયેલ નાચે છે મોર…

 

જોવા આવેલ નૃત્યઘેલા સૌ મરમી
નિર્ણય લ્યે લાગે ના વાર,
આવું ને આટલું સુંદર નથી રે કોઈ
આયોજન કાચું નૈં લગાર,
સંમત થ્યું બોર્ડ, આની જડશે નૈં જોડ
આને દઈ દ્યો એવોર્ડ,
આમ લાગી પસંદગીની મ્હોર… આજ કળાયેલ નાચે છે મોર…

 

સાચુકલો મોરલો બેઠો ઉદાસ
ઈ તો થઈ ગ્યો નપાસ
ને પપ્પુ થ્યો પાસ
ઢેલ રિસાણી, ક્યે કે કાગ ચોર,
પણ કળાયલ કાગ થિયો મોર…
ઈ તો નાચ્યો થઈ કળાયેલ મોર… આજ કળાયેલ નાચે છે મોર…

                            

 

 

Before entering into the critical study of this poem, let’s study theoretical framework of post-colonial studies.

 

 

 

What is Post-colonial studies and what does it study?

 

Colonialism was not an identical process in different parts of the world but everywhere it locked the original inhabitants and the new comers into the most complex and traumatic relationships in human society.

 

The process of ' Forming a community' in the new world necessarily meant unforming  or reforming the communities that exist this already there and involve a wide range of practice including trade , blunder , negotiation warfare , genocide,   enslavement rebellions. So, Colonialism can be defined as conquest and control of other people's lands and goods. Some questions which are held us to understand the meaning of post colonialism questions......

 

Do you ever feel that when you speak you have already some in some sense been spoken for?

Or

When you hear others speaking that you are only even going to be the object of their speech?

Or

Do you sense that the speaking would never think of trying to find out how thing seem to you from where you we?

 

That you are living world of others, a world that exists for others.

 

Post colonialism claims the right of all people on this earth to the same material and culture well-being. The reality through is that world today is a world of inequality and much of different falls across the broad division between people of the waste and those of the non-waste.

 

Post colonialism as term describes the practice and ideas as several of those with feminism and socialism. It is about changing world. A world that has been changed by struggle. It disturbs the order of the world. It threatens, privilege and power re-forces to acknowledge the superiority of the western culture. Its radical agenda is to demand equality and well-being for all human beings on this earth.

 

Postcolonial study is all about language and power. And we find identity crisis in postcolonial literature.

 

Getting idea about such great term post colonialism now reading literature must find where is the problem?

 

'Post-colonial' refers to specific group of people rather than to location or a social order, which may include such people but is not imitated to them. Post-colonial theory has been  a crossed of  precisely  this : it shifts the focus from location and institution to individual and their subjunctives post-coloniality  becomes vague condition of  people anywhere and  everywhere and specifies local do not matter.

 

There is at another issue it’s in the term ' and this times the problem with 'Post ' but with 'colonial' food, or music. or language or etc. of any culture and we think of as post-colonial evokes earlier stories and shades of color that involve the colonial.

 

Now, let’s study critical interpretation of the poem.

 

Niranjan Bhagat and Scope of Post-Colonial Studies in Guajarati literature

 

Society has made as many different types of men as there are varieties in zoology. The differences between a soldier, a workman, a statesman, a tradesman, a sailor, a poet, a pauper and a priest, are more difficult to seize, but quite considerable as the differences between a wolf, a lion, an ass, a crow, a sea-calf, a sheep, and so on. Alternatively, the sociality issue can treat the being as an animal, but as social with respect to humans. In considering what makes an animal social, a second type of answer then comes into play. What makes an animal social for humans is the possibility that people consider animals as a social target, that is, included as one instance of collective human perception processes. Targets of social processes are typically humans.

 

Niranjan Bhgat is well known poet of Gujarati literature. He deals with the topic in which readers like to read and get relief.  In this poem, Poet comments upon typical ideology of crow accepted in society. Poem Makes fun of someone who works hard.

 

પંખીની નાતમાં આવ્યો તહેવાર
જામી હરિફાઈ નર્તન ને ગાનની,
કોણ વધુ રૂપાળું, કોણ ગાય મીઠું
ને કોને સમજાય વાત સાનની ?
સાંભળીને કાગભાઈ થૈ ગ્યા તૈયાર
એણે કમ્મર કસી ચારે કોર….. જાણે કળાયેલ નાચે છે મોર…

 

These lines suggest that there are socially traditional accepted norms that some works can do only few people. Post-colonial reading is largely about language and when language operates, no one get ahead of! કોણ વધુ રૂપાળું, કોણ ગાય મીઠું
ને કોને સમજાય વાત સાનની ? These questions signify that there are particular boundaries or border line for colonized to pass and if they can’t they will have to remain under power. Now question is, there is no chance for colonized to come out of as crow is not given opportunity in which he can prove his self-something distinct. Yet crow tries to give his best in front of superiors.

 

If we look how language makes fun of crow’s willingness to participate in competition, Poet refers to crow as કાગભાઈ and who already knows how to dance beautifully is being remained with that identity only. No distortion is made, and this punches to colonized subject. Thus, concept of beauty is already accepted in given context and because of this other things will certainly not seem beautiful. So, whatever superior power or race is doing is only good and even colonized try to come out of, becomes point of fun.

 

 

 

છાણ ઘસી ઉજળી કીધી છે કાય
માથે ચૂનાને પાણીએ નાયો,
ખોંખારી ખોંખારી કંઠ કીધો છે સાબદો
જાણે કોકીલનો જાયો,
મોરલાના પીંછડા વીણી વીણીને ગૂંથ્યો
ગજરો ને ખેંચ્યા છે દોર… આજ કળાયેલ નાચે છે મોર…

 

It symbolizes that even in this 21^st century of democracy, in Post post-colonial era, we believe in hereditary. Some skills which can have by birth only and only to specific group of people. Only cuckoo can sing ear soothing. Even if others may try cannot acquire that skill and very fundamental answer for that, they are not made for that!

 

Can it be possible that someone is made to just remain subordinate?

 

 

ચકલાંના પીંછાની કલગી ચોટાડી
ને બગલાના પગ લીધા માગી,
કાગડીને ક્યે કે તું મલપંતી હાલ્ય
તારો લાડો બન્યો છે વરણાગી,
કાબર, લેલાં ને તેતરડા છે ભેળા
સૂર પૂરાવે ગીતડાં કલશોર… આજ કળાયેલ નાચે છે મોર…

 

Postcolonial criticism draws attention to issues of cultural difference in literary texts and is one of several critical approaches we have considered which focus on specific issues, including issues of gender, of class and of sexual orientation.

 

This raises the possibility of a kind of ‘super-reader’ able to respond equally and adequately to a text in all these ways.

 

On one side, it is compulsory to look beautiful and when someone who is not beautiful and tries to beautify the self, made laugh of. What problematic is, not only crow but his companies or let say those who support crow are also made fun of. They are also considered as someone who can’t understand that

 

‘You are others.

You cannot learn specific things.

You are meant to remain subordinate.

We are superior.

We are superior and it is our responsibility to take of your care.

Don’t try to be like us.

We are superior. Just follow us.

Don’t think. You can’t think.’

 

 

 

જોવા આવેલ નૃત્યઘેલા સૌ મરમી
નિર્ણય લ્યે લાગે ના વાર,
આવું ને આટલું સુંદર નથી રે કોઈ
આયોજન કાચું નૈં લગાર,
સંમત થ્યું બોર્ડ, આની જડશે નૈં જોડ
આને દઈ દ્યો એવોર્ડ,
આમ લાગી પસંદગીની મ્હોર… આજ કળાયેલ નાચે છે મોર…

 

 

Looking from general perspective, where do stereotypes come from? In fact new stereotypes are rarely created; rather, they are recycled from subordinate groups that have assimilated into society and are reused to describe newly subordinate groups. It also symbolizes inferiority complex. The people who are there have already decided that let કાગડાભાઈ win. He, Crow has also inferiority concept that I want to win. But it’s not his original part. They accept others as ‘others’. Even if he wins, actually he is not winning. It is identity of peacock who wins.

 

So at the end, crow fails. He fails in passes the exam because this exam is meant to win peacock than anyone else. Indirectly it advocates that it is peacock can win, as crow is also winning in the form of peacock.

 

Researcher has found that first crow destroys his self and then becomes other and is itself a failure of crow.

 

સંમત થ્યું બોર્ડ, આની જડશે નૈં જોડ,

આને દઈ દ્યો એવોર્ડ,

Who wins? Crow? No. Who wins is totally different identity which is not existed at all. Yet it is glorified. Glorified aspect is given. It is rather illusion.

 

Interesting question is,

What changes after crow wins?

Nothing!

It is illusionary.

 

આમ લાગી પસંદગીની મ્હોર, here પસંદગીની મ્હોર is also a concept, ‘who’ is selected?

સાચુકલો મોરલો બેઠો ઉદાસ
ઈ તો થઈ ગ્યો નપાસ
ને પપ્પુ થ્યો પાસ
ઢેલ રિસાણી, ક્યે કે કાગ ચોર,
પણ કળાયલ કાગ થિયો મોર…
ઈ તો નાચ્યો થઈ કળાયેલ મોર… આજ કળાયેલ નાચે છે મોર…

 

 

ને પપ્પુ થ્યો પાસ, here word Pappu is also constructed. Though here is no any human being concept then even the word Pappu is used! Why? So, when we just feel that other people don’t have quality, is also reminded with the word Pappu. Here also it happens.

 

Thus,

Postcolonial criticism split between variants very directly influenced by deconstruction.

 

 

Conclusion

 

That’s how; post-colonial aspect is always depended on colonial concept which is already constructed in our mind. The people who suffer within inferior concept and cannot bring out the self. We can find this always surrounding us which already belongs to in society.

 

In general, should we, try to become super-readers, with multiple layers of sympathy and awareness, or will trying to do so merely produce blandness and superficially?

 

Obviously, it is impossible for anybody to answer this question for anybody else.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

References

 

Barry, Peter. Beginning Theory: an Introduction to Literary and Cultural Theory. Manchester University Press, 2017.

Loomba, Ania. Postcolonial Studies and Beyond. Duke University Press, 2005.

Abrams, M. H., and Geoffrey Galt Harpham. A Glossary of Literary Terms. Cengage Learning, 2015.