For instance, she recalls how she blew out the red candle and they “extracted her (the matchmaker’s servant) terrible confession” that the candle was extinguished to lend credence to her story. Moreover, she is very observant, utilising a servant girl’s pregnancy to aid her in building her story. According to Lindo, “I had watched her stomach grow rounder and her face become longer with fear and worry.” Furthermore, she uses superstitions and traditional thinking to her own benefit, rather than let them trap her. By enacting such a complex plan to get out of her awful life, Lindo has full agency over her future. This is
Jean pointed that Julie’s mother was the one who set the fire and the friend that Julie’s mother was referring to was her lover. Miss Julie did not believe in Jean’s point of view, she took the side of her mother and grew up having hatred in men like her mother did. Jean, weary of Julie’s talk. Miss Julie asked for suggestions on what she would do, Jean instructed her that she should run away since he was horrified of the consequence of the Count, and so Miss Julie prepared to
According to Isabel, she should be an independent young lady who travels the world. As she encounters with Madame Merle, Madame Merle allures Isabel to marry with her sinister friend Gilbert Osmond. Isabel steps into a sorrowful marriage which she cannot end because of her pride, sense of social duty and partially because of the love for her stepdaughter. The main idea of the book is if you give up the permanent things you value the most for someone/something because of temporary thoughts/feelings you are obliged to be miserable for rest of your life. Henry James numerously points out that Isabel cares a lot for her freedom and she rejects her loved suitor Caspar Goodwood just because she wants to be a free woman.
When she sees the burnt finger of the child, she blames Margayya for the calamity. She says that it was his duty to look after the child in her absence. But he did not do so. This reveals her love for Balu and as pointed out earlier, an Indian mother loves her son more than she loves her husband. She is a simple woman.
She made a decision for her brother she said “Even if I die in the act, that death will be a glory, I will lie the one I love and loved by him an outrage sacred to the god” (Antigone, 655, 85).Antigone was a strong women, she knew that something would happened but she just wanted her death to be glorious. This is the powerful effect of civil disobedience because Antigone contradicted the laws, she wanted to have the freedom of speech, and she wanted to change something for the best of
In the first few pages of the book, we are introduced to Malalai of Maiwand, a Pashtun heroine whom Malala was named after. Malalai inspirited Pashtun men to turn the fight around venturing bravely onto the battlefield and dying under fire.Later on in the book , we meet Gul Makai, another Pashtun heroine, who used the Quran to teach her elders that war is bad. In the legend, Gul Makai is able to convince her elders that she can marry her love; a schoolmate and she succeeds . Malala’s story is but one example of this continuous fight. It is a struggle that is beyond Pakistan and the Muslim world.
How they faced lot of problems and how they try to do balance between the two different culture and their loneliness, sufferings, pain, how can they try to identityfy themselves in that country and how they are longing for their own country. Such diasporic writers are Salman Rusdie, Arundhathi Roy, Aravind Adiga, Jhumpa Lahiri, Chitra Banerjee. Jhumpa Lahiri is also one of the diasporic writers. She obviously described the emotional pains of the diasporic people in her works especially by her earlier complation of nine stories under the title Interpreter of Maladies. In which she debat collection of stories, she dealt with the immigrant maladies.
What starts with a basic adoration triangle closes in a comedic and confounding spot of destiny in Karnad's HAYAVADANA. Devadatta and his lovely wife Padmini wind up going with their steadfast companion Kapila. The suspicious spouse, persuaded of his wife's adoration for Kapila, guillotines himself. The distressed companion, after learning of Devadatta's deed, takes his own particular head also. Just the goddess Kali can cure the circumstance and bring the men resurrected yet exactly who's head is on who's body?
A Study of Struggle for Survival in Mahasweta Devi’s Rudali INTRODUCTION Mahasweta Devi was an Indian Bengali fiction writer and a social activist. Rudali is one of her most celebrated works. In most of her works, Mahasweta Devi has tried to tackle and address the turbulances of caste, gender and class in the historic context of the Brahmanic caste patriarchy. Even after assuming an occupational class status, the ‘rudalis’ transform themselves into a gendered caste, specifically a low caste of ‘whores’. This could be identified as central tension or contradiction in the social practices of Mahasweta’s fiction and her narrative praxis.
Many of his plays have been translated into English and other Indian languages. One of his plays Kamala published in 1981 was originally written in Marathi. It was later translated by Priya Adarkar. The play exposes the hypocritical attitude of the society towards women. It draws attention towards issues like the flesh market, the condition of typical Indian women (as portrayal through the characters of Sarita and Kamala), the unsolved discord in the marital lives of Indian couples etc.