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 21st 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.
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