Literature, Translation Essay

Indian Literature and literary Theory The reconcile section is an prove to define a category Indian Literature, so that mavin potty conjure up a vision of Indian books which has become more(prenominal) and more relevant during 21th century. 1. 1 An idea of Indian belles-lettres Indian constitution gives us cheers liberty, comparability and fraternity. These nurtures are Indian literary values, because literature is highly valued writing. In otherwise row we can say Indian constitution is i although written for the Indian people who speak antithetic Indian wordings.Likewise Indian literature is matchless although written in the different Indian run-ins because their value systems and consequently value provements are one. In addition, if there is one particular Indian constitution for every(prenominal) Indians then why not Indian literature? 1. 2 Indian literary Theory Indians must test our witness tradition first and try to to a lower place al-Qaida its usefu l theories to enrich literary burden as well as literary creations. We should similarly rent the western or foreign literary criticism and try to accept whatever is useful as per our glossiness pattern. Chapter II NativismIndian minute DiscourseIn this chapter an attempt has been do to study, analyze and assess the origin and development of Indian Nativism in literature. 2. Towards nativistic literary Theory i)A number of approaches to the study of Indian Literature are in expressive style today the Marxist, the feminist, the Orientalist, the Post compound, the subaltern, to mention a few. Their common drawback is their inability to see that the guess of the nativism is the key to this thought. The basic incursion of the theory of nativism is simple enough. Nativism is nothing but asserting ones avow inborn finale.At the same time it tries to augment the tradition and change it into current coin and makes it acceptable to the present age. However, macrocosm requires t he adoption of western ideas but one should adopt them plainly on his own terms, on con painsation that they could be integrated within an Indian intellectual frame imprint. ii)One of the consequences of this adoption of western literary theories was the emergence of revolutionary(a) Indian literary theory. But one should be aware of the fact that the contact with the west produced 2 distinct genre of literary theory. One is literary theory in India and the other is Indian Literary theory.What distinguishes the two is their respective intellectual framework. Literary theory in India does not imbibe an Indian intellectual framework. It is primarily a body of western literary theory to be applicable to India. Some Indians choose them together with their western intellectual framework. The Indian Marxists, Neo-Marxists and subaltern theoreticians were (and still are) the skilled practioners of this genre of literary theory. They utilize (and still use) the western intellectu al framework depending on convenience, but not an Indian framework, in their attempt to modernize Indian literary theory.iii)Indian literary theory by contrast is a body of ideas that includes Indian ideas as well as select nativised Western ideas, both fix up in a recognizably Indian intellectual framework. Aanand Coomarswamy, Rabindranath Tagore, Sri Aurobindo, among others produced literary theory of this distinguish. But Bhalchandra Nemade is the intimately prominent theorist and his prominence is ascribable to his theory of Nativism. He is not afraid of adopting certain Western ideas (i. e. Ralf Lintons Nativistic Movements from Anthoropology) if he feels that their adoption is necessary for Indias innovation.At the same time, he is careful to keep intact the genius of our civilization. What he wants to keep intact is what is truly original to the Indian way of meaning. And the theory of Nativism certainly is part of it. iv)At present, one finds an unusual proliferation of Indian practical criticism with knocked out(p) the necessary native theory of literature. The attempts to westernize or to Sanskritize Indian literary theory into a single system also proved to be inadequate. There is a great problem, which needs to be looked into in order to understand the precise nature of the crisis in Indian criticism.That problem relates neither to the sanskritic tradition of poetics nor to western literary thought. It relates to literary theory in the modern Indian languages. v)In order to evolve a native literary theory based on our national genius, horticulture and traditions, Bhalachandra Nemade, a poet-Novelist critic, advanced the positive term Nativism to start a nationwide literary ride accenting Indias many regional languages and cultures, a movement just now being widely accept and ch totallyenged.The concept of Nativism has its affinities with the idealogy expounded by two Mahatmas Phule and Gandhi, both posed danger to the greater Anglo-Sanskrit ic tradition by introducing a different system of moral concern which emphasizes truth and threatened to alter the basic characteristics of Indian hunting lodge by making its cultural periphery its center. Nemade, successfully, advanced the term nativism, make by de centralize passion rather than centralized one and advocated indomitable literary values tradition, Indian modernity, new morality, verbal action, truth, language of the people and nativisation.vi)Nativism in Indian literature is not anti-migrant like American Nativism because it is not form of ethnic identity that seeks to exclude those who are not members of the local or indigenous ethnic groups from residing and/or working(a) in a territory because they are not native to the country or region. But Nativism is reactionary and progressive form of indigenism whose agenda can be summed up as an urge for cultural self-importance respect and autonomy. It is nothing but the freeing of Indian literature from alien mode ls and creating the opportunity to make it stand on its own.vii)Nativism is not atavism those who guide a hankering to go back into the ancestral departed are called atavistic. Shivsena and Maharashtra Navnirman Sena are atavistic because of their chauvinistic and outdated views. viii)Thus, nativism is a value term. It stands for the writers limpidity of vision about his place in his society and culture it stands for mature understanding of things in their prim perspective and it stands for the writers sense of responsibility as an adult to forge in the forge of his soul the uncreated conscience of his race.ix) Hence, the term nativism needs to be exhibited in the glossary of literary terms as well as in all the Standard English dictionaries. Chapter III Indian Nativistic Literary Values Therefore, in this chapter an attempt has been made to discuss Indian Nativistic Literary values. 3. Nativistic Literary Values i) Tradition Nativism locates non-vedic and oral tradition as the most significant creative upsurge of the Indian mind not just for the merit of ideas and insights it can offer but for its place in the survive upon of acquiring Indian sensibility.Nemade is the first important literary critic to introduce nativism which has the context of a life history desi (native) tradition inherited from the Satyashodhak (seekers of truth) movement started by Phule. each nation has its unique culture and civilization, which may be called its soul hence we should cultivate the habit of looking within and be proud of our Indian culture and institutions in the right spirit. Consequently, we must rule out the colonial and brahmnical literary canons as being the only authentic literature. ii) Indian ModernityIndian modernity is a culture particularised phase of history. In India modernism came to be recognized as synonymous to westernization, hence it is not only great annoy to India but also betrays gross ignorance of socio logical science. Modernity cannot and should not be transplanted it must be shaped according to past traditions and present circumstances. We should create our own modernity that suits our ancient heritage and have Indian growth. The real strength of Indian modernity will be tried on our indomitable desi (native) values. any attempt to be different from the western models which is a sign of originality also may lead to a new native tradition. iii) un employmentd Morality Nemades dichotomy old and new morality, being purely sociological, is a paradigm of Phules distinction between admittedly and false morality as expounded in The Universal Religion of Truth. Nemade advanced a modern literary value New Morality, to set a very high premium on the morality of the writer. Nemade believes that the existence of the rawist implies community and his group consciousness.The writer has to give his own scale of values, which are based on the original win somewhatly values. Since literature is an art form the writer mus t imply a plane, a condition that goes beyond social values. True morality, for Gandhi New morality for Nemade consists not in chase the beaten track, but in finding out the true path for ourselves and fearlessly following it. iv) Verbal Action Indian nativism articulates itself gradually through reason. A nativist selects the theme as a verbal action with a specific moral angle in the context of the multi-faceted relation between the individual and the community.And in keeping with the action oriented theme, he organizes the novel through the medium of language. The novel becomes, then, the vehicle of thought. v) Truth Nativism shows a strong inclination towards realism and social reality, which has been inherited from Jotirao Phules The Universal Religion of Truth from his writing we can discern quite clear that he equates truth with reality. Truth has certain inevitable and determinable consequences for nativist literary theory that it affords to judge literature in terms of its relationship to the world rather than in terms of inherent artistic criteria.At the heart of nativism lies a commitment to socialist humanism. Truth as a form of Indian social reality is not a simplistic as the western idea but it has Indian social ramifications from Buddha to Gandhi, hence nativism outwardly follows the Sartreian concept of freedom but inwardly emphasizes the Gandhian concept of unequivocal and relative truth which lies in the acceptance of the need for a corrective work on of experimentation with our own experience. Nativism emphasizes Indian hungers equality, modernity and spirituality, as absolute as well as relative truth.vi) Languge of the people Nativism emphasizes the language of the people in the production of culture and priviledges the language and culture of the common folk as distant to that of the elites, hence Buddha preferred Pali, Mahaveera Ardhamagadhi, Basaveshwara Kannada, Dnyaneshwara and Chakradhara Marathi and so on. Nemades nativist ic anti-English attitude is Gandhian, which draws our attention to the central literary process in the Indian languages which are deeply rooted in the life of the people with the tradition of two thousand years. vii) NativisationNativism does not mean to suggest that we should be blind to the experience of other nations and develop a kind of narrow patriotism but it expects that the borrowed elements should be thoughtfully chosen and some of them should be flop nativised. The texture of a vibrant society is strengthened by nativization of abstract and concrete influences impinging from outside. In short, if we believe that nativisation is a value system explicit in theory and practice of Indian literature we should initiate a process of slender reconsideration of our existing culture material and practice it with confidence.Chapter IV Nativism in Indian Literature An attempt has been made in the earlier chapters to give a luxuriant survey of Nativism in Marathi Literature and hi nts for certain comparative studies, particularly, with reference to the nativistic literary values. This work is one of the first attempts towards the creation of a Nativistic model for the study of Indian Literatures their interrelations and independence, their proximities and distances, their differences in quality and quantity. This study will develop a model of multilingual, multi-literature history of Indian Literature.The efficacy of this model will be examined in future not only by the votaries of multi language literatures but also by the historians of literary complexes, particularly in multi lingual countries. In this chapter, the study focuses its inquires into Nativism in Indian literature in the selected Indian languages. The period covered in the present study is much longer since 1960 upto the date i. e. nearly 47 years and the literatures in the following languages approved by Sahitya Akademi have been considered for the purpose 1 Assamese 12 Manipuri 2 Bengali 13Marathi 3 Bodo 14 Nepali 4 Dogri 15 Oriya 5 Gujarati 16 Punjabi 6 Hindi 17 Rajasthani 7 Kannada 18 Santhali 8 Kashmiri 19 Sindhi 9 Konkani 20 Tamil 10 Maithili 21 Telugu 11 Malayalam 22 Urdu Research skills, manners & methodology In the present study I have practiced the said skill set, extensively. Alongwith these explore skills, I have used the following research methods 1) Textual analysis 2) Discourse analysis 3) Questionnaire method. 4) Interview 5) ICT based method.6) Creative writing as a research method. 7) Quantitative method Moreover the methods have been informed by background research into the context of the cultural artifact under scrutiny, the context of its production, its content and its consumption. In this process I have consulted, mainly, original sources for the purpose. Lastly the methods are relied on Nativistic perspective or methodology. Thus, in the light of nativistic theory, a study of nativism has been carried out in the subsequent sections and chapters.In the present study, within research specific contexts, interview data and questionnaire has been treated both as resource and as topic but where to congeal the emphasis depends on the individual research context. In the present study an attempt will be made to identify whether the concept of Nativism like all other similar artifact is valid for all Indian literatures in their respected languages.4. Nativism in Indian literature Outcome of the Study of Questionnaire and Interviews i)Indian literature, though written in many languages, it has been discovered that different regional literatures, i.e. Bhasha literatures, cherish and nourish nativism in different degrees.These literatures uncover a firmer hold on nativism and all these literatures though not entirely free from the lures of literary modernism, present greater number of literary works with a splendid awareness of native tradition. ii)The strains of nativism are seen in all the Indian languages and litera tures but they do not form the mainstream. However, Nativism has become a dynamic counter-literary movement in Indian Literature.After 1960s, many of the better literary works in Indian literature came from Nativistic writers. iii) As can be expected, Nativism suffered apathy and neglect of the literary establishments as well as stiff opposition from the established elite writers because Nativistic theory is the very reverse of elitist. Elitist represents particular sort of cultural breeding, Anglo-Brahmin in particular. When new kinds of students entered in higher education from supposedly uncultivated backgrounds, Nativistic theory helped them to emancipate literary works from the strangehold of a civilized sensibility.Consequently, Nativism expected literature itself to be an ordinary kind of language instantly available to everyone. Thus, Nativistic theory is shaped by a democratic impulse. As a result, the major literarya movements (currents) have been a part of the Nativistic movements. They are Dalit, Gramin (rural), Aadivasi (tribal), feminist, muslim and so on. iv)One of the most important developments in Indian literature since 1960s in all the languages has perhaps been the breakdown of the colonial voice, a unifying concern that despite its varieties of articulation characterized theliterature that just preceded the 1960s.v)All the languages had certain father figures correspond by specific concerns, conventions and forms characterized by Nativism. vi)The writers, in all the languages, were well aware of the indigenous traditions that were rich in situations, characters, symbols, motifs and archetypes that could well serve as a sourse of metaphors for the conflicts of modern life. vii)These writers raised basic theoretical questions, examined paradigm shifts and interrogated the set canons. viii)Indian literature, in all the languages, deals witha)impact of colonialism, b)the legacy of Indian literatute in the post colonial context, c)the contin uities and discontinuities of colonial and post colonial Indian literature, d)the possible means of decolonization, e)modernism as a cultural pastiche, f)formal innovations intone with the Nativistic concerns and contents, g)development of Dalit literature and poetics of its own subaltern literary theory, As a direct example of nativistic line of criticism, we have observed Nativism as a critical theory only in two languages Kannada and Gujarati.Therefore, in this section, an attempt has been made to evaluate Nativism as a critical theory in Kannada and Gujarati literature. Chapter V Nativistic Readings The present chapter aims to bequeath practical criticism vis-a-vis Nativism in Indian literature. It also provides a basic introduction to the Nativistic critical-interpretive perspective that a reader beginning a serious study may bring to bear on literature. This chapter simply demonstrates Nativism as a critical tool, what we call approach, hence it is suggestive rather than exh austive.Its not definitive but it can suggest the possibilities in literature and literary criticism. Chapter VI Nativistic pedagogical Practices In this chapter our aim has been to present an objective and comprehensive picture of a nativistic approach in teaching literature. Here, we have attempted to establish links between the nativistic approach and teaching methods. We have avoided personal evaluation, preferring to let the method speak for itself and allow readers to make their own appraisals.This study is not think to popularize or promote nativistic approach only, nor is it an attempt to train teachers in the use of the methods set forth because teaching literature, as Elaine Showalter said, is not brain surgery, no one will die if we make a mistake about Dryden (2003IX). Rather, it is designed to give the teacher an introduction to less commonly used method and set of literary canons by which to critically read, observe, analyse and question any literary work of art. Ch apter heptad Conclusions ChallengesGanesh Devi (199713) warns that Desivad in literary criticism must carefully guard itself against seemly a militant and disagreeable ideology. It must bring to its practitioners a sense of self-discipline and self-search. Since the world has been shrinking as cultural quadrangle and since the exchanges between cultures have increased, Indian literary critics should think of the intellectual trade between the West and India which has been becoming increasingly unilateral. It should be multi-lateral in the following ship canal i) In India we have an ancient wisdom alongwith a stream of knowledge that has flown from the west.The confrontation between these two has brought both illumination as well as a sense of bewilderment. What is now needed is a methodology to disseminate this new wisdom. The exploration of new methodologies is the aim of all the research activities that is being carried out in this project. ii) We have to grasp the awareness that springs out of the harmony and confrontation of the sciences and the arts, the classical and the folk, the indigenous and the extraneous, the occidental and the oriental and the great and the little traditions.iii) We must also strive to express this awareness in Indian languages, as it is only such awareness which finds nerve in ones own language that is useful. iv) Translation, explication, interpretation and criticism are some of the ways in which the new awarensss could be created. v)It is a challenge for the writers to make use of the native resources and adopt them for the flavour of modern consciousness. vi)The use of nativistic theory requires re-interpretation for the present cultural movement.vii)John Oliver Perry (200029) argues that Criticism of literary texts and even non-literary ones rarely nowadays limits its purview to purely verbal material, i. e. , written or oral tests, but extends its concerns to and from issues, places, perspectives in the wider world. So criticis in India is not merely from or for India, and it is not necessarily directly about India. But it is perpetually at least implicityly a criticism of India. To that extent it contributes beyond the literary scene to the capacity of Indians to think about themselves, their culture and society, their future as well as their past.According to Perry (200045) Nativism supports regional culture rather than merely attacks the widening use and power of Indian English or of orbicularization. So, Nativism would seem to be potentially a prime movement opposing hegemonization and/or homogenization of Indias multicultural diversity. viii)The greatest hindrance for Nativism is the problems that come of being, or being accused of being, narrowly provincial, and traditional. But the diversity among regional writers is not found, in Indian context regarding nativistic attitude.However, Nativism is not susceptible to national organization, but it sometimes ijis allied or confused with t hose political forces seeking not merely to loosen the bounds of the federal central organisation to the different states (usually organized within regional language boundries) but also to contain or restratin nationalism itself, which suggests a direct assault on the highly influential Hindutva movement (Perry, 200046). Nativism and globalization Globalization, in literature, is appreciating the course of desi (native) contents, themes, techniques, styles, literariness and so forthof different regions, countries in their individual contexts. An open minded appreciation of a literary work as it is, in its own context, is what is expected in true globalization. The global literary theory can only be shaped by a decentralized impulse rather than a centralized one. This is what is the most positive way to emancipate literary works from the strangehold of a narrow nationalism and fortuity them open to a kind of analysis in which anyone could participate. The texture of a vibrant soci ety, literature and culture could be strengthened by the multicultural participation and appreciation.It has been argued that the books can be exportable-importable commodities, not the literary values. Each nation has its unique culture and civilization, which may be called its soul. However, it does not mean that we should be blind to the experiences of the other nations and develop a kind of narrow nationalism but it expects that the borrowed elements should be thoughtfully chosen and some of them should be properly nativised. In other words, globalization, in literature, is nativisation and vice-versa.Therefore, instead of talking glibly of internationalism and flout at nativism one should be in a position to decide 1. which foreign elements need to be imported or borrowed and nativised, and 2. which native elements need to be exported or introduced and globalized. As a direct example of nativistic line of criticism we may look at the western critical concepts modernism, post- modernism, realism, existentialism, Marxism, structuralism, deconstructionalism, feminism etc. which have been mechanically applied to Indian situation. These concepts could have been nativised after synthesis between these two worlds.Consider, for instance, feminism. In fact feminism is a global and revolutionally idealogy. However, there is an English, American, French and/or Black feminism, still it is global. because why can there not be an Indian feminism. The Black women unite together under the banner of womanism which denies even the vocabulary of the white race. It was this non-vedik tradition pleaded for equal and common human rights for women and men. It may therefore be assumed that India is culturally mature enough to manipulate the new ideas to its advantage.The Indian feminism could be strengthened by the nativisation of French, English, American and/or Black Feminism. The process of nativisation makes us aware of the fact that our native elements must be exported o r introduced and globalised. This is not simply give-and-take policy or export-import market logic if looked into the matter of book industry, leaving aside the literary values Nativism does believe that globalization is a value system in Indian Literature, hence need to export and globalize Indian creative and critical literature in order to stop the unilateralintellectual traffic and encourage the multilateral traffic between India and the rest of the world. Thus, one can follow nativisation and globalization, Globalizing Indian literature is easily possible only through global language, and without doubt, the Indians must accept that English is the worlds first truly global language. Therefore, the only way to globalize Indian literature in general, and nativism in particular, would be to translate into English.Thus, from the outset, Gandhis mission was global, hence preferred translations and like Gandhi, Nemade, the father of Indian Nativism, recommends a well-planned programme of translations from the regional languages into English and vice-versa. English education has made us all mental translators in varius measures of efficiency.