Search This Blog besttutorskolkata.blogspot.com www.dbhattacharjee.com

Showing posts with label INDIAN ENGLISH WRITING. Show all posts
Showing posts with label INDIAN ENGLISH WRITING. Show all posts

Thursday, March 17, 2022

SWIMMING LESSON, INDIAN ENGLISH WRITING, ANALYSIS, SUMMARY, NARRATIVE STYLE, Rohinton Mistry

 

'Swimming Lessons'

Rohinton Mistry's 'Swimming Lessons' is part of a collection of short stories that throw a light into the relationships of three generations of Parsi families struggling with life in an old apartment in Canada. By the end of 'Swimming Lessons,' character-families learn about social activism, come out of the over-protectiveness, and enjoy living in a new apartment. Parsi community is confronted with a menace of extinction due to varied factors, which has led to the collateral emergence of ethnic identity among its members regarding its survival in the next century. The instinctual adjustment into their immediate ambiance has been the token of survival for these dwindling community members who have been witness to the centuries of social and cultural cleansing. Rohinton Mistry, being a member of the Parsi religious community in India, makes an attempt to pledge a glimpse into the life of the people of his community and their experiences as belonging to the marginal class in an eminently diverse society

 



Rohinton Mistry was born in 1952 in Bombay, India’s largest city and the most densely populated place in the world. His father, Behram Mistry, worked in advertising and his mother, Freny Mistry, was a housewife. He obtained a English education at the University of Bombay. He studyied mathematics and economics and received a Bachelor of Science degree in 1975. He worked as a banker to support himself while taking night courses at the University of Toronto and completed a second baccalaureate degree in 1984. He majored in literature and philosophy.

“Swimming Lessons” has been created from the author’s viewpoint. There is also the third person to depict Kersi’s parents’ responses to the letters Kersi sends from Toronto. The story takes place in an apartment complex in the Don Mills suburb of Toronto, its elevator lobby, its parking lot, and, when the protagonist goes out to take swimming lessons at the local high school pool.

In the beginning, he contrasts events in his new environment as against those back in the Bombay housing complex called Firozsha Baag, where he grew up with his family and myriad-natured neighbours. There’s a depiction of a few of them, such as “the old man” (he is never named) who waits for people in the apartment lobby for small talk. It’s his favourite conversational game to ask people to guess his age. Kersi is reminded of his own grandfather, who had Parkinson’s disease and sat on the veranda of their complex waving at anyone who would pass by.

 



The narrator introduces the old man, the Portuguese woman in Toronto, and flashes back to Bombay. The narrator reveals more about himself. He is candid about his erotic urges as he describes spotting two women sunbathing in bikinis beside the parking lot and his attempts to get a closer look. They turn out to be less than attractive at a close look.

He remembers a conversation with the attendant at the pool registration desk in which he tells her about his “non-swimming status” and she in turn justifies why she never learned to ride a bicycle. There is a long memory based on incidences of swimming, water, and religious festivals related to water in the narrator’s life before immigrating to Canada. He goes into reverie about his newly purchased swimming trunks and recounts a sexual fantasy about them that indicates his high hopes for an erotic encounter at the upcoming swimming lessons.

Then, there is a shift of memory to India where the narrator’s parents are seen conversing about their son in Canada as they write to him. The first section of the story closes with the introduction of Bertha, the building superintendent, who is yelling at her son as he plays with his van in the parking lot. The narrator narrates her tirades and the family’s general situation including Bertha’s hard work at the apartments, her husband’s factory work and occasional alcoholism and the son’s apparent unemployment.

The second section begins with the narrator’s first swimming lesson. There are some insults heaped from white teenagers as he leaves the locker room. His erotic fantasy materialises in his mind. He describes his excitement as a woman in the group demonstrates floating face up. He is terrified when he is asked to paddle to the deep end. He almost goes under.

Kersi’s parents receive a parcel from Canada. It is a copy of the manuscript of stories Kersi has written. His parents are surprised to find that, while he is living in Toronto, the stories surround the panorama of Bombay.


 


Time passes in Toronto. Bertha rakes leaves, her son stops working on his van when it gets too cold, the bikini ladies flirt with Kersi in the laundry room, the old man is given a ride in an Oldsmobile by his son, and the Portuguese woman keeps watch all over it.

As winter deepens, the heat goes off entirely in the apartment complex. Bertha shovels snow, the old man suffers a stroke and dies. Bertha’s husband and son leave her, the old man returns, and far away in Bombay’s Firozsha Baag, Kersi’s parents finish reading of his stories. They are proud, although the father thinks he has focused too much on inconsequential people and his mother thinks he must be homesick since he only writes about Bombay and not Toronto.

Kersi tells in great detail the process of his taking a bath in his apartment. He ruminates on water imagery and finally gets the nerve to go completely under the water, even though it is only in his bathtub. As he is submerging himself he decides he should find out the old man’s name only to learn that the old man died in the night. The story ends with an italicized passage, as Kersi’s parents are writing to tell him how proud they are of his accomplishment as a writer. They are looking forward to read his next book.

the narrator parallels his life in Toronto with reminiscences of his life in Bombay. Swimming Lessons  focuses on the life of a new immigrant: loneliness, racism, and cultural adjustment, through a veiled autobiographical character, Kersi, the Indian immigrant protagonist of Mistry.

An important feature of the story is the setting that moves with the narrator from Bombay to Toronto and allows Mistry to draw an equivalence between the lives of the residents in both of these crowded, cosmopolitan urban settings through the use of parallel stories, imagery. The story tells us the predicaments of the transition of an immigrant struggling to fit himself in that alien land. The story takes place in an apartment complex in the Don Mills suburb of Toronto, its elevator lobby, its parking lot, and, revolves around the protagonist, Kersi, who ventures out to take swimming lessons in the local high school pool. It was his the very first baby step towards integrating with Canadian culture. On being joined as an outsider, Kersi feels that the place is “the hangout of some racist group, bent on eliminating all non-white swimmers, to keep their waters pure and their white sisters unglued” (p.288).

 

The pool served as a metaphor for diving into a higher class free of impurities, a symbol of Canadian assimilation, which shows no place for non-whites. It shows a deep dislike for immigrants.  Racism and stereotyping are evident when three young boys treat Kersi as inferior by looking at his complexion while he is changing in the cloakroom before beginning of the swimming lesson- “One of them holds his nose. The second begins to hum, under his breath: Paki Paki, smell like curry”. The third says to the first two: “pretty soon all the water’s going to taste of curry”.

Kersi realizes that he has been subjected to unfair generalization like many other immigrants. The fear of swimming lessons sets in. He thinks how others will receive him, and this gets him off to a bad start by the boys’ crass association of his skin-colour with ‘curry’. Kersi finds it below dignity as a brown immigrant in an alien land. As he used to use the term “Ghatis” in India for low class, inferior people to discriminate them from his own class, his own community as he believes that Parsis have been privileged citizens and are held in reference to post-colonial India, whereas the Ghatis are the low class people belonging to the rural areas of Bombay, generally unaccepted by the civilized upper class communities because of their ethnic, economic inadequacy.

Jacqueline, an inhabitant of Tar Gully in Firozsha Baag makes a reference to such ghati people. Now that Kersi is an immigrant to Canada, he has become a kind of Ghati unconventional to its people and their culture. Local Canadians consider the advent of Parsis and other Indian immigrants as the racial imposition to their society.

Kersi is haunted by much possible trepidation: he fears drowning, which may allude to a fear of rejection from a new community, a “symbolic death”. He understands that he must learn how to ease into the water, and to float before diving. Rebirth alludes a transformed immigrant, who is well adapted to the new environment.

Kersi’s parents thought he would be happy, comfortable and successful in Toronto until they came across the manuscripts authored by their son. They did not know Kersi possessed the writing skill. As he keeps relying on writing stories to give a way out to his suffocations and anxiety, they have become the expressions of his unhappiness, his failed religious acquaintance, nostalgic feelings about Bombay basically revolving around his own community and most importantly alienation that keeps haunting him every now and then.

Kersi seems to have been associated with unsolicited people. He craves for intellectual interaction with the old man who eventually dies at the end, leaving behind a wakeup call for Kersi. There is a feeling that Kersi has tried intensely to integrate into the Canadian society. While the societies at Toronto and Bombay are literally worlds apart, the characters of “Swimming Lessons” in the end give an analogous impression to their Indian counterparts in a gloomy, miserable, petty, and often humorous attempts to find dignity and human connections in the isolation of modern urban apartment living.

Characters

Bertha

Bertha is the apartment building superintendent. She is a hard working middle-aged Yugoslavian woman who spends much of her time trying to get her husband and son to be as hard working as she is. She is demonstrative, loud, and unconcerned about how she is perceived by her neighbours when she yells at her spouse or son. Her husband works in a factory and drinks alcohol.

Bikini sunbathers

Like most of the characters in “Swimming Lessons,” the sunbathers are minor figures who serve primarily to reveal the narrator’s thoughts and feelings. First seen from a distance, they are objects of desire as Kersi gawks at them.

Mother and Father

The narrator’s parents are the only major characters in the story other than himself. They are presented as individuals and as a couple who have lived together for many years.

The father at first will not answer Kersi’s letters because he dislikes their short and impersonal tone. But when he receives his son’s manuscript of stories, he becomes interested and writes to give him suggestions about writing.

The mother is less interested in criticising Kersi’s writing. She reads his work to guess how her son is living and feeling in that alien land.

Narrator

The narrator’s name is never mentioned in the story, but he is clearly the same Parsi Indian character named Kersi who appears in several of the other stories of the Swimming Lessons collection. Although shy, Kersi becomes gradually “westernized”. He enjoys displaying his new cultural knowledge. He helps model the old man’s son’s car. He observes people keenly in his apartment complex. He pens about them. This is evident from the manuscript he sends to his parents in Bombay. He lives a life full of memories of Bombay and he frequently compares his new life in Canada.

Old man

This is an unnamed character. He will soon turn seventy-seven. He sits in his wheelchair by the elevator of the apartment complex and makes small talk with the tenants as they pass down the hall. He seems somewhat senile, but the apartment tenants indulge him and he engages everyone equally. He has a son who visits and takes him for rides outside for entertainment.

Portuguese woman

The narrator designates her as “PW,”. She is nosey and wants the narrator to know about all the goings-on in the apartment building. She feels low when anyone gives her information. She wants to be the one “in the know.”

THEMES:

Cause and Effect

The narrator mentions his grandfather’s osteoporosis and a fall that broke his hip. Did the weakened bone cause his fall or did his fall cause the break? This leads him to wonder that the Bombay Parsi community has the highest divorce rate because the society is western influenced. Conversely, it is the most westernized because of its divorces. The waters of Bombay are filthy because of the crowds or if the crowds gather because of the chance to pick through the filth and junk.

Do Bertha’s husband and son leave her because she is always yelling at them, or does she yell because she knows they are going to leave? It serves to give an overall sense that life is mysterious and that one does not know why things happen. The narrator’s parents wonder if he writes about Bombay because he is lonely in his new home, or if he had to go to an alien society to delve into his old past.

Alienation

Any immigrant feels being “a stranger in a strange land,” as the saying goes, but an immigrant of colour in modern western society must feel especially lonely and alienated. It is clear that the narrator is isolated and attempting to make connections with other people. The old man dies without anyone in the apartment ever getting to know him. The Portuguese woman (PW) makes her observations and retreats behind her door. The superintendent’s family disintegrates. And the narrator makes no acquaintance or friend and the swimming lessons work out no better. In fact, no character makes any significant human touch with anybody else in the story.

Purification

“Water imagery in my life is recurring,” says the narrator as he contemplates Chaupatty beach in Bombay in his childhood and the pool at Toronto where his swimming lessons take place. Water and filth are mutually extended symbols, but in this story they blend, both in the narrator’s present reality and in his memory. His childhood is a grotesque mix of filth, religious symbolic purity, and raw sexual energy. This works well as a symbol of the unconscious mind, an unregulated chaotic mixture of the sacred and the profane.

Rohinton Mistry's short story "Swimming Lessons" is a canonic short story of Canadian multicultural literature. It owes its anthological status in the background of Canada. It narrates the issues of origins; relevance or irrelevance of immigrant's ethnic origins in a host country; cultural, religious and ethnic diversity, and freedoms guaranteed by the official Canadian policy; Canada as the role-model of multiculturalism; and the everyday functionality social model in cities. Discussed are the issues of aging and old age; alienation and/or community; personal development.  On the metatextual level, this story harnesses Mistry’s own poetics.

The story focuses on many elements that are often seen in the life of a new immigrant through a use of parallel stories, imagery and effective diction. In “Swimming Lessons” the narrator (Kersi Boyce) describes his life in Canada as well as connects with his past and parents living in Bombay. The story begins with the narrator’s encounter with an old invalid man living in his building, who reminds the narrator of his own grandfather, another invalid. Both the old people are immobile, and both find it difficult to pass their time.


(Toronto)


The Portuguese woman is an inquisitive type. She disseminates information about people living in the building to anyone who would care to listen. She informs the narrator that the old man’s daughter took care of him. The narration goes back and forth in time and space, as the narrator depicts on the sick man in Toronto and his grandpa in Bombay. He remembers how his mother used to take good care of grandpa too, till things became very complicated and he had to be shifted to a hospital. He remembers even the minute details of his Grandpa’s illness, and the struggle that his mother had to do single handedly by changing dressings, changing bedpans etc. The narrator also helped, but didn’t go to the hospital as often as he should have. And Grandpa ultimately died in the hospital. The narration of the story in Toronto is intersected by his parent’s reactions in Bombay to his letters. This typical writing style makes this much readable.  Such reactions are given throughout in italics, making it a sub-text connected along with the main narrative. Kersi is alone in Toronto, writing a book of stories about his life in India, and taking swimming lessons, finding the chlorinated water of the local pool as foreign an element as the suburban life around him. Mistry cleverly includes within this story a commentary on and a critique of his own writing. Kersi has sent his book home to be read by his proud but uncomprehending parents.

Mistry thus unites two traditions in the short story; the conservative, semi-autobiographical mode that connects stories of childhood; and the newer self-reflexive mode in which the story comments on itself. Tt flashes back and forth in the protagonist’s mind. Mistry aptly shows the difficulty an immigrant faces when making a transition into another urban environment. Kersi’s daily encounters with myriad situations at Canada trigger memories or thoughts that relate to similar situations back home. There’s a tinge of both culture shock and a fear of rejection from the white society.

Narrative Technique

Written in the first person narrative form, The story is unique and quite interesting. The narrator describes his life in Toronto and compares his past living in Bombay. His parents’ reaction to his writings has been juxtaposed. The narration of the story goes back and forth in time and space, as the life of his parents in Bombay, their relations and expectations intersect the narration of his life in Toronto. It rotates around his present life and memories of his past. When he looks at the sick man in his building, he remembers his sick grandpa in Bombay and how his mother used to take good care of him till things became very complicated and he had to be admitted to the hospital where he died.

Wednesday, March 16, 2022

DAWN AT PURI, INDIAN ENGLISH POETRY, IMAGERY, ANALYSIS, SUMMARY, INDIAN ENGLISH WRITING

 

Dawn At Puri

By Jayanta Mahapatra

Endless crow noises

A skull in the holy sands

tilts its empty country towards hunger.

 

White-clad widowed Women

past the centers of their lives

are waiting to enter the Great Temple

 

Their austere eyes

stare like those caught in a net

hanging by the dawn's shining strands of faith.

 

The fail early light catches

ruined, leprous shells leaning against one another,

a mass of crouched faces without names,

 

and suddenly breaks out of my hide

into the smoky blaze of a sullen solitary pyre

that fills my aging mother:

 

her last wish to be cremated here

twisting uncertainly like light

on the shifting sands

The poem is very short, but it consists of a host of images, each of which reveals the rotten fabric of some of the social and religious realities prevalent in India.

The poem begins with the poet’s observation of the landscape of the morning that is quite common in and around the Holy Temple. In the morning, one can hear endless sounds of the crows. Normally, Hindu beliefs do not consider crow noises as auspicious and  welcomed. It is, in truth, thought to be ominous. The Crows may be considered a scavenger bird, and they usually prefer to live in a dirty spot. The appearance of countless crows suggests the pollution and social evils surrounding the Holy Temple. He finds a skull lying on the sands in the sprawling sea beach of Puri. The presence of a human skull lying in this way practically gives a picture of ill-fed, hungry people living in the midst of extreme poverty. It shows that there are a lot of underprivileged people whose condition is no better than a stray dog. Many such men throng the holy cities like Puri, seeking sustenance and salvation, but very often they die a neglected death. Next, we get an image of Hindu widows dressed in white standing in a row in order to enter the holy temple. Such women led an austere life and bear absolute dependence and faith in religion. They are the women caught in their religious net that is self-imposed. They are guided by the strand of faith that will offer salvation to them by Lord Jagannath. They are also the victims of the equally orthodox social system which squarely put all the blame for the death of their husbands. With the frail early light catches the holy place, a number of people suffering from leprosy are seen outside the temple. These are the people caught by the deadly disease and discarded by society. Their condition is very pathetic. They have neither social security nor individual identity and they have to depend on the patronage of the devotees for food and clothes. The poet also uses imagery of a pyre with flames covered with smoke.

 

Puri is a city not only famous for its sandy shores by the Bay of Bengal, but also for the “Great Temple” of Lord Jagannath. Jagannath is an incarnation of Lord Vishnu, a part of the Holy Trinity. This is a symbolic and metaphorical poem. Here, the poet talks about the hollowness of the rites and rituals. The poem consists of six stanzas having 3 lines each. There is no rhyme scheme.

At dawn, it is invigorating to see the orange sun rising out of its hide spreading its frail rays all around the wet sand. It is an experience to cherish. It’s a feeling which remains silent in our hearts and gives a soothing feeling to the mind’s eyes. In this poem, one of the pioneers of modernism in Indian English poetry, Jayanta Mahapatra shares what he perceives at the juxtaposition of day and night. This poem is not a general spectacle of the sea beach. It’s much more than that. It’s about life and its ebbs and tides. Numerous crows gather on the beach. Apart from the crows, he observes a human skull lying. The skull reminds him of hunger and poverty prevalent around him.

 

 

 

Then the poet shifts his view to the “Great Temple” of Jagannath. God fearing old widows wearing white garments are waiting to enter the temple. There is an expression of solemnity in the eyes of these women. In fact, their eyes are full of despair like the eyes of creatures which have been caught in a net. The only thing that sustains these women is their religious faith and hope. ‘The impassive look in the widows’ eyes draws his attention. He can find a similarity between their eyes and the eyes of the fishes caught by the fishermen. In this noisy ambiance, the poet observes a skull resembling poor and hungry millions of our country

 

Then, the poet looks back at the seashore. This time he observes some shells in the “frail early light” of dawn. Again the similarity strikes him. He finds the image of the widows is reflected in those motionless shells. Suddenly the “smoky blaze” of cremation on the beach comes to his view. The smoky smell makes the poet aware of his aged mother’s mortality. In the last stanza, he refers to her mother’s wish. She wants to be cremated at her native place which is the town of Puri. Mahapatra shifts again to the seashore and now he sees empty shells lying there instead of crows. 

 

 

 

Structure of The Poem

 

The structure closely connects to the theme of the poem. The six stanza poem has an evenness in its overall representation. It has three visually descriptive lines comparing the waves of seawater on the sandy shore. The falling waves in the structure of the poem becomes the focal point  from stanza four. The metrical structure of the poem imitates the rhythm of the sea. A mixture of trochaic, iambic meters makes the sound effect more attractive. There is not any specific rhyme scheme in the poem. The poem is metrical and rhythmic for the equal distribution of foot in each stanza. The majority of the foot contains anapestic (metrical foot consisting of two short or unstressed syllables followed by one long or stressed syllable) meter. An anapest is a metrical foot consisting of two short or unstressed syllables followed by one long or stressed syllable.

Imagery:

Dawn at Puri’ is a poem full of images. Dawn has been used both in the physical and metaphorical sense.  It’s a poem consisting of a number of vivid, sharply etched, interrelated images. The Panorama of Puri in a land of ‘forbidding myth' has been artistically portrayed with vivid images and symbols. It becomes evocative. Puri is the name of a famous town in Orissa, which is considered a sacred place because of the temple dedicated to Lord Jagannath, the presiding deity of Orissa. This temple is said to date to 318 A.D. It is particularly famous for the chariot festival of Jagannath; an annual ritual conducted to glorify the deity and is attended by a large number of pilgrims. 

Endless crow noises' refers to the reference to the endless cawing of the crows, a visual as well as an auditory image. ‘Skull on the holy sands’: This is a startling imagery created with the juxtaposition of the abstract with the concrete, where the abstract ‘holy’ and the concrete ‘skull’ are used together. 

 

‘It’s empty country towards hunger’ is a reference to the poverty of the people of the state including the sight of the skull lying on the sea-beach symbolising the utter destitution of the people. ‘White-clad widowed women’ bears reference to widows wearing white saris and the phrase that points to their predicament as well as the rigidity of Hindu customs and rituals. ‘Past the centers of their lives’ carries the reference of having spent the middle years of their lives and passing their prime. ‘Their austere eyes stare like those caught in a net’ refers to the misery resulting in utter hopelessness is clearly visible on their faces for there is an expression of solemnity in the eyes of the widows in which no mundane desire is seen. They are full of desire like the eyes of creatures trapped in a net. ‘Dawn’s shining strands of faith’ refers to the person having a firm belief in religion  and who never loses hope. Therefore, despite their adverse circumstances, the only thing that sustains the widows is their religious faith. The reference to dawn is to be seen with depth. It refers to a new beginning in nature and thereby, to a new start annulling destitution prevalent among mankind and civilization. The tone is of quiet acceptance, with a latent awareness of suffering, perhaps indicates a very Indian sensibility. ‘The frail early light’ talks about the dim light of the dawn is a reference to the title of the poem. ‘Leprous’ refers to leprosy, an infectious disease affecting the skin and nerves.

Cawing crows are noisy, sandy beach is emptiness, skull signifies destitution, white elderly women stand for hope beyond hope and a sign of resignation. It has become evident to us by now that we are reading a melancholy, despondent poem; and the climax comes when the speaker in the poem refers to his aging mother’s last wish that she wants to be cremated here on the long and sandy sea-beach. It is the popular belief that dying at this Swargadwar will definitely take the dead to heaven.

Imageries used in this poem saddens us and fills us with gloomy thoughts and feelings. Jayanta Mahapatra brings the image of the fishes caught by a net into the light. It is one of the familiar images. The poet compares the eyes of those fishes with the eyes of the widows. Their condition is similar to those fishes; both caught by the net of life and struggling. In the next section, the poet uses the image of the “shells” to compare the lonely and hopeless state of the widows. Like the shells leaning against each other on the shore, the widows also gather at the temple and sit there in the manner of the shells. According to the poet they have “crouched faces without names”. There is no need to differentiate them by their names. Their condition makes them an entity of loneliness and hopelessness. In this way, the poet tries to depict their short but simple annals of life.

Key Expressions:


Holy Sands: the sun bathed beach of Puri.

Empty Hunger: it is the back of the skull which is empty. Also, it represents the bowl of a beggar. Here it talks about the material hunger of people who throng the temple premises.

Widowed Women: widows who live a life of austerity in temple premises.

Strands of Faith: here the poet talks about cruelty in customs. Widows live a self imprisoning, austere life which reflects in- humanity in customs.

Twisting Uncertainty : it means that rational explanation of customs and traditions cannot justify the faith of custom – ridden devotees.

Shifting Sands: It refers to time.

 

Let us look at the literary devices used in each stanza of ‘Dawn at Puri’ by Jayanta Mahapatra.

  • Stanza 1 – In the first line of the poem, “Endless crow noises” is a hyperbole. In the second line “skull” is a metaphor of poverty and hunger. These problems still haunt the lower section of Indian society. In the third line, “empty country” is a metonym for the people living in India. Here the poor people of India are hungry or their belly is empty for the need for food.

  • Stanza 2 – In the first line of this stanza, “White-clad” is a metaphor of the white saree worn by Hindu widowed women. In this stanza “past the centers of their lives” is another metaphor. It means that the widows have passed the age of 50. In the last line, “Great Temple” is a symbol of the famous Jagannath Temple of Odisha.

  • In Puri, we find a stretch of beach called Swargadwara or ‘Gateway to heaven’ where the dead are cremated. Many pious Hindus and widows consider dying here to attain salvation. Mahapatra states: “Her last wish to be cremated here/ twisting uncertainly like light/ on the shifting sands.” Puri is not only famous as a place for four ‘ dhams’ or ‘sacred cities’ but also for the ‘math’ or the monastery set up by Shankaracharya.

  • Stanza 3 – In this stanza the “austere eyes” is an example of synecdoche ( figure of speech in which a part is made to represent the whole or vice versa). Here the poet associates the widows with only their eyes. Readers can treat the word “austere” as a transferred epithet or hypallage. This quality actually belongs to the “widowed Women” in the poem. In the next section, readers can find a simile. Here the poet compares the widows’ eyes to the eyes of the fish caught in a net. In the last line “dawn’s shining strands of faith” is a metaphor. Here the sunlight at dawn is like a ray of faith to the poet.

  • Stanza 4 – In the fourth stanza of ‘Dawn at Puri’, Mahapatra personifies the early light of the dawn and compares it to a woman. The “leprous shells” in the poem is an example of a personal metaphor. By this phrase, the poet tries to compare the old widows to the shells lying on the shore.

  • Stanza 5 – In this stanza, the “sullen solitary pyre” is the use of personification or readers can say it is an example of a personal metaphor.

  • Stanza 6 – In the last stanza of the poem Mahapatra compares the twisting of her to the “light on the shifting sands”. Here the poet uses the literary device called a simile.

 

 

Jayanta Mahapatra is regarded as a keen observer of the social and religious realities. Through the poem ‘Dawn at Puri’ he has unveiled before us a very sad picture of the realities around the Great Jagannath Temple in the Holy City of Puri, with a tone of underlying criticism against Indian society. Lord Jagannath is the main deity in Puri who is in the form of Lord Vishnu. The way Mahapatra delineates the events and incidents in the poem shows us that he disapproves of what is going on under the cover of tradition and practices. You will notice how life “lies like a mass of crouched faces without names and you can also see how people are trapped by faith underlined in the expression “caught in a net”. The shells on the sand are “ruined”, “leprous” is suggestive of decadence and infirmity. The poem evokes the loss of identity, anonymity,death, disease and decadence. As I have mentioned above, most of the Hindus wished to be cremated in the land of Lord Vishnu. The speaker’s mother also had such a last wish, the wish to be cremated in Puri. This is fulfilled by the effort of her son in the blazing funeral pyre which is seen as “sullen” and “solitary”. The poem winds upon an uncertain note like the corpse of his dead mother.


IMPORTANCE OF SELECTING "BENGALI" AS A SUBJECT AT XI XII LEVEL IN ISC CBSE CURRICULUM

  Hi, I'm Susmita . I've been teaching for about 30 years now. I taught at schools at the outset of my teaching career. So, you can ...