Monday, 3 December 2018

Shakespeare predecessors in the drama.

Name:- Kailas Gohil
Roll No:-17
Class:- sem-1
Email id:- kailasgohil1998@gmail.com
Paper:-1(Renaissance literature)
Topic:-Shakespeare predecessors in the drama.
Submitted:-Department of English



















   Topic:- Shakespeare predecessors in the drama
Introduction:-
                         William Shakespeare(April 26, 1564  – April 23, 1616) was an English poet, playwright, and actor. Works by the ‘Bard of Avon’ including collaborations, consist of approximately 38 plays, 154 sonnets, two long narrative poems, and a few other verses, some of uncertain authorship. His plays have been translated into every major living language and are performed more often than those of any other playwright. 2016 marks the 400th anniversary of his death.

                        The term Elizabethan drama covers not only the beginning of poetic drama (1588-1600) but also the period after the reign of James I up to the closing of theatres in 1642. But modern critics generally designate the mature phase as Jacobean drama and the decline as Caroline drama. If we fall back upon this distinction, Elizabethan drama would include the plays of Marlowe, the early plays of Shakespeare, the plays of Lyly, Peele and Greene.
Considered the greatest English-speaking writer in history and known as England’s national poet, William Shakespeare has had more theatrical works performed than any other playwright. To this day, countless theatre festivals around the world honour his work and his works have been a major influence on subsequent theatre, students memorise his eloquent poems and scholars reinterpret the million words of text he composed.
Born into a family of modest means in Elizabethan England, the ‘Bard ofAvon’ wrote at least 37 plays and a collection of sonnets, established the legendary Globe Theatre and helped transform the English language.
                           The distinction between tragedy and comedy was particularly important in Shakespeare’s time. Elizabethan tragedy was the familiar tale of a great man or woman brought low through hubris or fate (though some of Shakespeare’s tragic heroes--such as Romeo or Macbeth--do not easily accommodate Aristotle’s definition of the type). Tragedies and comedies are two of the genres into which the First Folio of Shakespeare divides the plays; the third category is Histories, comprising plays that chronicled the lives of English Kings, but these plays themselves often tended toward the tragic (Richard II or Richard III, for instance) or the comic (the Falstaff subplots of both parts of Henry IV and the Pistol-Fluellen encounters of Henry V).
Thus, almost from the start, Shakespeare’s method was to mingle the heretofore antagonistic visions of comedy and tragedy in ways that still seem novel and startling. There is more to laugh at in the tragedy of Hamlet than there is in a comedy like The Merchant of Venice, and some modern critics go so far as to consider King Lear at once the pinnacle of Shakespeare’s tragic achievement and a kind of divine comedy or even absurdist farce. Romeo and Juliet is a tragedy assembled from comic materials (a story of young lovers struggling to overcome the obstacle of parental disapproval), and in Shakespeare’s later tragedy of romantic love, Antony and Cleopatra, there is much poignant humour at the expense of middle-aged lovers attempting with difficulty to sustain the passion usually associated with adolescence. Indeed, some of Shakespeare’s comedies--Measure for Measure and All’s Well That Ends Well are the most notable--seem so far removed from the optimism usually associated with that genre that they have acquired the qualifying title of “problem comedies.”
Therefore, Shakespeare united the three main steams of literature: verse, poetry, and drama. To the versification of the Old English language, he imparted his eloquence and variety giving highest expressions with elasticity of language. The second, the sonnets and poetry, was bound in structure. He imparted economy and intensity to the language. In the third and the most important area, the drama, he saved the language from vagueness and vastness and infused actuality and vividness. Shakespeare’s work in prose, poetry, and drama marked the beginning of modernization of English language by introduction of words and expressions, style and form to the language. The blank verse of his early plays is quite different from that of his later ones. It is often beautiful, but its sentences tend to start, pause, and finish at the end of lines, with the risk of monotony.
Once Shakespeare mastered traditional blank verse, he began to interrupt and vary its flow. This technique releases the new power and flexibility of the poetry in plays such as Julius Caesar and Hamlet. Shakespeare uses it, for example, to convey the turmoil in Hamlet’s mind:
  “Sir, in my heart there was a kind of fighting
    That would not let me sleep. Methought I lay
    Worse than the mutines in the bilboes. Rashly—
    And prais’d be rashness for it—let us know
    Our indiscretion sometimes serves us well ...” Hamlet, Act 5, Scene 2.
                               While it is true that Shakespeare created many new words (the Oxford English Dictionary records over 2,000), an article in National Geographic points out the findings of historian Jonathan Hope who wrote in “Shakespeare’s ‘Native English’” that “the Victorian scholars who read texts for the first edition of the OED paid special attention to Shakespeare: his texts were read more thoroughly, and cited more often, so he is often credited with the first use of words, or senses of words, which can, in fact, be found in other writers”.
However, William Shakespeare created a new epoch in world literature. The ideas set forth by the Renaissance, the ideology of Humanism are expressed by him in the most realistic way. Shakespeare has faith in Man. He hates injustice. His plays have become popular throughout the world because of his realistic characters. The history of English drama is reflected in Shakespeare’s works. The development of his characters makes him different from his predecessors (Marlowe and others). Shakespeare’s characters don’t remain static, they change in the course of action.
Needless to say, Shakespeare’s contribution to the development of English drama is incalculable. Just his work on the King James Bible alone has shaped generations of people’s imagination. When it comes to tragedy, he is pretty important for a few reasons. First, tragedy was chiefly a western invention from the Greeks, but it was lost for a long time. Some scholars even posit that no one, but the Greeks could write proper tragedy. Perhaps it was due to the historical circumstances.
In light of this, it is significant that Shakespeare wrote successful tragedies. For this reason, it can be said that he revived a Greek form for generations. His language was understood even by the common people of those times. The soliloquies in his plays are not long; the dialogues are true to life. Many well-known English sayings come from his works.
The writer is a Masters student (English Literature) at Dhaka College.
His Drama………

(1)The Merchant of Venice is a 16th-century play written by William Shakespeare in which a merchant in Venice (Antonio) must default on a large loan provided by a Jewish moneylender, Shylock. It is believed to have been written between 1596 and 1599. Though classified as a comedy in the First Folio and sharing certain aspects with Shakespeare's other romantic comedies, the play is most remembered for its dramatic scenes, and it is best known for Shylock and the famous "Hath not a Jew eyes?" speech on humanity. Also notable is Portia's speech about "the quality of mercy". Critic Harold Bloom listed it among Shakespeare's great comedies.
(2Remaissance drama:-) English Renaissance drama is sometimes called Elizabethan drama, since its most important developments started when Elizabeth I was Queen of England from 1558to 1603. But this name is not very accurate; the drama continued after Elizabeth's death, into the reigns of King James I (1603–1625) and his son King Charles I (1625–1649). Shakespeare, for example, started writing plays in the later years of Elizabeth's reign, but continued into the reign of James. When writing about plays from James's reign, scholars and critics sometimes use the term Jacobean drama; plays from Charles I's reign are called Caroline drama. (These names come from the Latin forms of the two kings' names, "Jacobus" for James and "Carolus" for Charles.) But for the subject as a whole, terms like English Renaissance drama or theatre are more accurate.
Conclusion:-
                   Behind Shakespeare's use of prose lies the history of the prose convention in the Elizabethan drama. The term is ambiguous, for no single convention governed the use of prose in the English drama at the beginning of Shakespeare's career. There were, instead, several conventional uses of prose which were apparently unconnected: prose was used for letters and proclamations, for the representation of madness, and for comic matter. None of Shakespeare's predecessors seems to have been aware of a dramatic principle unifying these uses; and virtually the same eclecticism characterized the work even of some of Shakespeare's contemporaries and successors.
                     The origins of those first conventional uses remain more or less obscure. Definite proof is lacking, but in all likelihood common experience furnished the idea for letter- and proclamation-prose. The well-known elaborate and heavy prose of the typical proclamation, for example, made it impossible for a dramatist to present verse proclamations on the stage. One cannot tell how or when empirical information combined with a developing sense of dramatic decorum to produce a convention.

Sri Aurobindo’s views on Indian culture

Paper:-4(Indian writing in English)
Topic:-Sri Aurobindo’s views on Indian culture
Name:-Kailas Gohil
Roll No:-17
Class:-sem-1
Email Id:-kailasgohil1998@gmail.com















Introduction:-

Sri Aurobindo, the herald of India, is unique in interpreting Indian culture. He has distinctly advanced the thought of the age on the subject. The meaning of India’s cultural history is deepened and widened in the fluent ideas and thoughts imbued in his writings. Stung by the ignorant foreign criticisms against Indian culture, Sri Aurobindo has given a new scope to the hitherto unknown world of thought. He estimated Indian culture more as an advocate of the human trend towards spirituality and inner development as different and distinct from that towards materiality and external achievement. His approach was not merely the voice of an advocate of the East, but of one who, upholding the East, pleaded in the best interests of humanity itself, for an integral, synthesis of the East and the West. He loved the spiritual East; but equally admired the vital West. He believed that real fulfilment and perfection of man lay in the scientific development of a real evolutionary spirituality. The image of Indian culture is tarnished indeed in later times but not wholly invisible, nor wholly without its power of inspiration. Sri Aurobindo could see India’s reviving hour of a new dawn, the old force asserting itself once again in all its native strength to give the impulse of a great renaissance.

Sri Aurobindo gave us the panorama of India’s past cultural history in a stimulating and enlightening manner. It was really deplorable if such living ancient Indian culture in its declining condition was attacked by European modernism, was overpowered in the material-field and was betrayed by the indifference of her children. There was a stupendous rush of change coming over the whole world as a result of the recent scientific development. The whole world, including India, is about to be forced into the stress and travail of a swift transformation. Hence there was every danger that European nationalism and commercialism may put an end forever to the spiritual culture of India. The political westernisation was followed by a social turn of the same kind and brought a cultural and spiritual death consequently. All India had been vulgarised and anglicised in its aesthetic notions by English education and influence. The velocity of these rapid, inevitable changes did leave no time for the growth of a sound thought and spiritual reflection. The result may strain, to a bursting point, the old Indian cultural and social system before India has had time to readjust her mental stand and outlook. In that event a rationalised and Western India, a brown ape of Europemight emerge from the chaos. But thanks to Sri Aurobindo’s forewarned efforts in his writings.

At this critical moment Sri Aurobindo warned that India must defend herself by reshaping her culture-forms to express more powerfully, intimately and perfectly her ancient ideal. Her aggression must lead the waves of the light liberated in triumphant self-expanding rounds all over the world. In this process of getting victory over other cultures an appearance of conflict must be admitted for a time. In spite of this conflict let us take account of all that we must inevitably receive from the West and consider how we can assimilate it to our own spirit and ideals. Let us see what founts of native power there are in ourselves from which we can draw deeper, more vital and fresher streams of life than from anything the West can offer. It is not enough to defend our culture against gigantic modern pressures. We should be courageous enough to admit the errors in the Hindu society. It is quite idle to pretend that everything in our past was entirely admirable. But our sense of the great past should be an inspiration to renewed and greater achievement.

A certain robust optimism and unflinching confidence in Sri Aurobindo could explain the declining and decadent Indian culture as only torpid, concealed and shakled but not altogether dead in its spirit. This decline was the ebb-movement of a creative spirit which can only be understood by seeing it in the full tide of its greatness. Nature effects her evolution through a rhythm of advance and relapse, day and night, waking and sleeping. Correspondingly human progress is much an adventure through the unknown, an unknown full of surprises and baffling obstacles often. But even in failure there is a preparation for success; our nights carry in them the secret of a dawn! If ancient spiritual greatness lost its power, there were new gains of spiritual emotion on the lower planes of consciousness that had been lacking before. Architecture, literature, painting and sculpture lost the grandeur, power and nobility; but evoked other powers and motives full of delicacy, vividness and grace. Thus the decline of our past culture may even be regarded as a waning and dying of old forms to make way not only for a new but a greater and more perfect creation. Sri Aurobindo argued that in the process of evolution, Indian and even European civilisations at their best have only been half achievements, infant dawns awaiting the mature sunlight of the future. But behind these imperfect cultural figures there are certain fundamental motives revealing our Svadharma and Svabhava.

What then was the true meaning of this ancient Indian culture as elicited by Sri Aurobindo? He unfolded the mine of this culture layer by layer so that we can recapture the essence of it. He held a mirror upto India’s scriptures, religion, literature and social, political and cultural history to reflect a comprehensive image of the tree of Indian culture. This image loomed large with its roots in the Vedic age, its rugged trunk of historical times and its branches and foliage responding readily to the life-giving rays of the rising sun of the unfolding present and carrying in its secret folds the flowers of the future. To have this efflorescent future we are to gauge our heritage aright to help it in putting forth new leaves of promise during the current dawns and to meet the noons of the future.

If true happiness lies in the finding of a natural harmony of spirit, mind and body, Hinduism has discovered the right key of this harmony. India’s central conception of the Eternal is the victory of the spirit over unconscious matter through repeated births until man is identified himself with the pure spiritual consciousness beyond mind. Her social system is built upon this conception; her philosophy formulates it; her religion is an aspiration to this end and her art including literature have the same upward look. It is her fidelity to this highest ideal that has made her people a nation apart in the world. Spirituality is not, the monopoly of India. It is a necessary part of human nature. Other nations have fallen away from it. Indiaalone, with whatever fall or decline, has remained faithful to the heart of this spiritual motive. Even in the midst of the rushing modern culture India alone has refused to give up her ideal. Affected she has been, but not yet overcome. Only her surface mind has been obliged to admit many western ideas. She seeks about already in her thought to give to these ideas an Indian spiritual turn. In the twentieth century the world was awakening at last both to the insufficiency of reason, science and technology and to the possibilities promised by the integral Indian view that made spirituality the bass of the whole music of existence.

A facet-by-facet study of Indian religion, spirituality, art, literature and polity in the light of the comparative criticism was nothing but the utmost importance in this context. These facets are the very foundations of Indian culture. There are the many reflections of a single fountainhead, the one spirit and the one inspiration which was the governing force of this culture. Hence Indian civilisation demanded a pervading religio-philosophic culture. But man does not arrive at that highest inner elevation. For this at first he needs lower supports and stages of ascent. So he asked for some scaffolding of dogma, worship, image or symbol on which he can stand while he builds up in him the temple of the spirit.

The manifestation of intuition is the aesthetic side of any culture. Likewise all Indian aesthetics is the intuitive vision of ancient India. Its art at its greatest tide is to disclose something of the Self, the infinite and the Divine through the finite symbols. In a word there is in all the Indian art an inspired harmony of conception, method and expression.

Right from the beginning of Vedas, Indian literature is the mental activity of so great a creative people. This fine quality commencing more than three thousand years ago is unique and the most undeniable witness to something extraordinarily sound and vital in the culture. The early mind of India in its youth is represented by the four supreme productions of her genius – the Vedas, the Upanishads and the two vast epics. The Veda is the spiritual and psychological seed of Indian culture and the Upanishads the true expression of the highest spiritual knowledge and experience. The pure literature of the period is exposed through the two great epics – Ramayana and Mahabharata. There was an equally opulent and richly coloured decline. But this decline is not to death, for it is followed by a certain rejuvenation as was shown by the extraordinary flourish of Bhartrihari, Kalidasa and others. With the exception of Kalidasa at this stage things are indeed seen vividly, but with the more outer eye or the imagination, observed by the intellect, reproduced by the sensuous imagination of the poet. Thus the intellect has become too critically observant to live things with the intuitive identity. This is the quality and also the malady of an over-developed intellectualism and it has always been the fore-runner of a decadence. Hence the last period showed a gradual decline. But there was splendour even of the decline and especially the continued vitality of religious, literary and artistic creation.

            Indian polity explained by Sri Aurobindo is the evolutionary revelation in his usual manner. Aryan India at first seems to have been a natural constitution. After an evolutionary line of development the hereditary kingship was established. This monarchical institution may be an indispensable element of the Indian socio-political system. But after along consequent political change the immemorable Shakti has to recover her deepest self lifting her head higher towards the supreme source of light and strength and turning to discover the complete meaning and form of her Dharma.

The cloudy sky of Indian culture is silver lined by Sri Aurobindo’s promising thought. India will be the leader in a new world phase. Aided by her cultural infiltration the new tendencies of the West can be spiritualised to emerge a hitherto unexpected human race. The spiritual and intellectual gulf between East and West if not filled up, will at least be bridged. There was already the influence of Gita and Upanishads on great intellects like Schopenhauer and Emerson. There are the farther goals towards which humanity is moving and the present is only a crude aspiration towards them. The aim of Indian culture was a lasting organisation that would minimise or even eliminate the principle of struggle.

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Sunday, 2 December 2018

Film screening: Lagaan

Introduction:-


  15 August 2018, In this day at Department of English MKBU, we have a film screening of Lagaan. This movie based on nationalism but now we try to look and understand deeply the structure, metaphor and different way to interpret and connect with human aspects.

Lagaan movie shows the different points and aspects :

Indianness.
Post colonialism.
Patriarchy.
Religion.
Nationalism.
Cricket as a metaphor.
Subaltern.
Rural India.
Feminism.
Team work and leadership.
Goodness of Britishers.
Love triangle.
Language.
Dance style.
 



Rural India : 

The whole setting of the movie remains in the village. Which represents the actual India. Where we finds agricultural activities as their chief source of livelihood. The dialect which people uses that also represents the countryside. But the situation of the people is not good. The another interpretation comes in our mind is that after having these kinds of problems yet they lives their lives happily. 

 ● Patriotism :  

During the whole movie we finds this quality in the people. The protagonist of the movie, Bhuvan who shows great courage for the welfare of the province and motivates other villagers to come up and rebel against the Britishers. The characters of Lakha, Deva, Arjan and Ram Singh who has worked for the Britishers but after realizing that they merely exploits them and joins the Bhuvan's group. Even women helps a lot in this rebel. Altogether they all vigorously works to get rid of from the high taxes. 


● Nationalism : 

What political ideology tells about nation that becomes Nationalism. They have a strong belief for the nation. When Raja Puran Singh denies to eat non-vegetarian food that shows the nationalism. The another scene comes in our mind is that when we see Captain Russell doing deer hunting that time Bhuvan tries to rescue deer. Which again portrays the national ideology because in reality the situation seems vice versa. 





Indianness :~


   Indianess is the energy which gives to the people strength. In the movie we see many things happens with Indianness.
   Yoga : Yoga is the symbol of Indianness. Movie shows Bhuvan and other players doing yoga for fitness of their health.
   *Temple Ball : When Bhuvan hits the ball that ball hit the temple bell. This significant shoemws the God  to play the game and also this incident shows hope.
    

Castism : 

The character Kachara who consider as lover cast and untouchability. The other players not want to play with him but Bhuvan try to confess them to play the game because Kachara was fantastic spinner (firki player). And also try to show and connection with religion conflict like Ramayana, the relationship between Rama and Shabri.




Post - Colonialism : 


As we all knows that the  game of cricket is belongs to the Britishers. So metaphorically cricket is imposed on us.  In the movie also we finds Elizabeth as an instructor of cricket. In the movie Lakha represents dishonesty whereas Elizabeth represents the honesty. So again White remains on the positive side.




Leadership Skills :

Leadership is the difficult task. The leader face many problems and difficulties. In the movie Bhuvan accept the challenge of cricket, but the other people not understand his ambition and condition. Than he try to prove him and play the game which unknown by villagers. After playing game than people understand his motive and people play with him.





Love triangle :~


   In this movie does love triangles. We can show that 2 love triangle in this movie.

1. Bhuvan, Gauri and Elizabeth.
2. Bhuvan, Gauri and Lakha.
  
   Elizabeth fall in love with Bhuvan but Bhuvan beloved wife Gauri. That's why Elizabeth can't express his love. When she looks both are happy with each other than she sacrifice har love.
   Similar like Elizabeth, Lakha fall in love with Gauri but she loves Bhuvan.




Language :~


   In the movie language is important thing.
   English consider as high class language because it's only used by Britishers.
    Villagers can't know English language that's why Elizabeth confess his love proposal but Bhuvan can't understand his feelings.

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