Assignment: P-210:(Conclusion of Dissertation)

 Hello Beautiful People,

This blog is a 210 (Conclusion of Dissertation) assignment writing on assigned by Prof. Dr. Dilip Barad sir, Head of the English Department of Maharaja Krishnkumarsinhji Bhavsinhji Bhavnagar University (MKBU).

CONCLUSION

Human rights are based on the core principle that all persons are equal. As a result, all persons have dignity and should be treated equally. Anything that damages that dignity is an infringement, as it breaches the equality principle and opens the door to discrimination.Lesbian, gay, bisexual, transgender, and intersex (LGBTI) and also Queer people's human rights are gaining prominence across the world, with significant advancements in several countries for a long time, including the introduction of new legislative safeguards. The Indian Constitution's preamble requires justice (social, fiscal, and administrative equality of position) for all.

India is a huge and diverse nation, and opinions regarding this issue, as well as the experiences of Transgender individuals, vary greatly. The discrepancy between urban and rural India, culture, caste, class, and gender all add to the complexity of adequately comprehending this issue. However, we do know that India's LGBT individuals are not a "minority." They have a powerful voice that refuses to be silenced in their fight to recapture equality.

Some of the growing acknowledgment of Lgbt people has been driven by societal developments such as more fair gender relations, the values movement in general, and a higher regard for individual liberty. Within that background, the LGBT population progressively came out, so individuals unexpectedly learned that they had a gay brother or son, neighbour, or close coworker, which began affecting public view and reinforcing societal changes.

When you're being prejudiced toward a near friend or family, you start thinking: "Maybe Trans individuals are really just humans; maybe I should accept their rights." Why can't they love anyone they want as I can?" However, the continuing dread of 'the other' is also relevant to some of the other trends identified in this year's Vision on the Global Agenda, such as rising populism sentiment.

In contrast to what you mentioned about scapegoating, makes the Transgender community less noticeable – and hence less sympathetic – allows unscrupulous rulers to gain political benefit.Homosexuality and queer identities may be more acceptable to Indian young individuals than ever before, but acceptance of their sexuality and the freedom to openly express their gender choices remain a constant battle for LGBT (lesbian, gay, bisexual, transgender) people within the boundaries of family, home, and school.

In metropolises India, where social networking and commercial initiatives have raised awareness of LGBT rights, the situation appears to be better for homosexual males than for transgender or lesbian women. While urban Queer voices voiced through various online and offline channels are an important aspect of LGBT advocacy, they only highlight a tiny portion of the community's multifaceted concerns.

And it starts in their own houses; their own family and friends regard it as an illness or perversion and treat them poorly as a result. In fact, if any members of their family has such homosexual inclination, family members feel humiliated in society.Outside of the house, they encounter more harsh and cruel conduct from others, whether at job, school, or college, or in any other public area. Everywhere they go, they become the object of unpleasant remarks and sexually charged jokes. The issue is that because of their appearances and mannerisms when walking or talking, they are easily identified and become the target of such insulting remarks, etc. In our daily lives, we pass comments and messages that ridicule and make fun of Lgbt individuals; even in our movies, these individuals are portrayed in a highly disagreeable manner in order to elicit amusement from the audience.

Lesbian, Gay, Bisexual, and Transgender (LGBT) people. LGBT individuals have achieved increasing tolerance and understanding in India during the last decade, particularly in metropolitan cities.

Nonetheless, the majority of LGBT persons in India stay hidden, fearing prejudice from their relatives, who may regard homosexuality as a sin. Discrimination persists in rural regions, where LGBT persons are frequently rejected by their family are forced into opposite-sex marriages.

LGBT individuals are struggling for equal rights & equality. Transgender persons, in particular, have a tough time gaining acceptance. Those inside the Gay community are often looked down on. This is a significant problem since prejudice against the LGBT population is widespread.Individuals' stereotypes drive them to believe that Homosexual people are strange and unusual. Today, gay and queer identities are more accepted among Indian youngsters than ever before, yet acceptability inside the confines of families, homes, and schools remains a daily fight for LGBT individuals. I've heard stories of people emerging out of the underground and announcing to their relatives that they have been not the character they were raised to be.

Being L,G,B, or T is neither a 'issue' nor a 'decision.' LGBT people are just people who have sexual preferences that different from what appears to be the 'standard,' owing to different acquired behaviours and, you know, having a particular perspective and worldview that differs from everyone else's. Saying that it is objectively immoral for people to be have sexual proclivities that originated from different is itself objectively incorrect.ordinary

If ordnary men and women have had the right to be alive in our society with dignity, why can't LGBT people do the same? It is not so much about what our faith teaches as it is about what humanity says... If we consider religion from a Hindu perspective, Lord Rama granted a favor to hijras in exchange for their allegiance, which is why the punishment or blessing of hijras matters so much to ordinary humans.

Given that homosexuality existed in Ancient India, it was not widely tolerated, but everyone was aware of it without considering it a crime, and it was never encouraged...

Anjum is in charge of several social issues, politics, and carbon emissions in Indian society. Anjum, as the representative of Indian society's hijra population, is the other, struggling to live in her culture by keeping inside the limitations imposed by society on hijras. When she is unable to handle with her spiritual fulfilment, Anjum struggles to make a life for herself outside of the constraints imposed by society. For this, she chose a graveyard, which is an unusual place for regular people to reside because it represents the end of life. Anjum, on the other hand, sees the graveyard as the start of her spiritual journey since it inspires her. In summary, Anjum overcomes the limitations imposed by society.

Despite the fact that we may flaunt of living in a time where humans have a natural desire to cross the sacred limits marked down in the past, the natural drive to do so hangs like an encumbrance over our necks a globalized world It needs to be noted that the Indian people have also de-mystified the Inter-racial marriages, live-in partnerships, and other sexual difficulties were formerly common deemed illegal The representation of such subjects and their debates in academia are no longer considered impolite. As a result, Arundhati's courage, tenacity, and audacity are lauded. Roy, a realist fiction writer, doesn't somehow avoid her responsibilities, but rather embraces them reaffirms her vision and ambition for the future.

The purpose of this dissertation was to investigate 'the social' as literary. 'The social' refers to all traditions, norms, institutions, institutional ideas, and outcomes. She has addressed a number of concerns, including casteism, prejudice, human exploitation, massive corruption, and so on. It focuses on the oppressed conditions of society's marginalized people. As a result, human situations are presented as a literary narrative.

THANK YOU.....

Assignment: P-209:(Research Methodology)

 Hello Beautiful People,

This blog is a 209 (Research Methodology) assignment writing on assigned by Prof. Dr. Dilip Barad sir, Head of the English Department of Maharaja Krishnkumarsinhji Bhavsinhji Bhavnagar University (MKBU).

Name          Bhatt Riddhiben D.
                     riddhi28bhatt@gmail.com
Sem 4
Roll No.          15
PG year          2020-2022
PG Enrollment No.  3069206420200004
Paper Name          209 (Research Methodology)
Topic Name      What is the Difference Between Academic Writing and Non Academic Writing

Submitted to  Smt. S.B.Gardi Department of English

What is the Difference Between Academic Writing and Non-Academic Writing

Abstract:

Writing abilities are an essential component of communication. What distinguishes academic writing from other types of writing? Writing is a series of steps. The format, aim, and tone of academic and non-academic writing frequently differ.If you had ever considered that writing is the process? Writing is a difficult task. According to Columas, humans have been writing for thousands of years; writing has grown increasingly essential in recent years; and, despite this fact that other people are unable to write or read, the bulk of communication occurs through writing rather than speaking. (Coulmas) According to Yunus and Haris, writing is an important tool in learning since it may assist learners better understand viewpoints and concepts. (Both Yunus and Haris)

Introduction :

Here we are discussing about The primary distinction between academic and non-academic literature is that academic content is meant for society's intellectual and research communities, whilst non-academic text is designed for society's general audience.All writings may be divided into two categories: academic and non-academic. Academic texts are objective, formal, and factual, and they are written for academics. Non-academic literature, on the other hand, are casual, informal, and personal, and are intended for a broad audience.

What is Research? How Academic Writing is important in Research? :

I have most likely written numerous personal essays in school that conveyed your views, feelings, and opinions without referencing any other source of information or ideas. Some projects, on the other hand, need that we move beyond our personal understanding. We conduct research when we want to investigate a concept, investigate an issue, solve a problem, or make an argument in response to what others have written. We then search for and employ items that are not available through our personal resources. The findings of such an investigation are included in the study paper. The word research paper refers to a presentation of student study that can be written, electronic, or multimedia in nature.

Research is a process of systematic inquiry that entails collection of data; documentation of critical information; and analysis and interpretation of that data/information, in accordance with suitable methodologies set by specific professional fields and academic disciplines.

Research is conducted to...

• Evaluate the validity of a hypothesis or an interpretive framework.
• To assemble a body of substantive knowledge and findings for sharing them in appropriate manners.
• To help generate questions for further inquiries.

What is Academic Writing ? :

Academic writings are critical, impartial, and specialised literature published by professionals or subject matter experts in a certain discipline. It is written in formal language with a formal tone and style. These materials are based on facts since they are objective. The writers' emotions and sentiments are not conveyed via them. Academic texts are laser-focused, succinct, clear, precise, and well-structured. They are founded on facts and evidence, are free of repetition, hyperbole, rhetorical questions, and contractions, and are always written in the third person.

Academic books, in general, discuss or offer answers to a particular topic in a discipline. The primary goal of academic literature is to improve the reader's comprehension of a particular topic. Academic writing refers to a piece of writing which focuses on  specific academic subject/topic.Its reader includes academicians.It may include some complex sentences.Its content is based on serious thought.It contains citations and references.In academic writing technical and academic language used accurately.In grammar point of view academic writing is error free. For example suppose a professor writing on a concept related to Chemistry and that published on college’s monthly magazine.

Types of Academic Writing :

• Essays
• Textbooks
• Theses
• Case studies 
• Reports
• Research articles

How to Write an Academic Writing :

• Introduction to the topic
• Place the topic in a context
• Background information
• Aim of the text
• Method to fulfil the aim
• The thesis statement or research question
• Findings
• Necessity and the importance of the topic

What is a Non-Academic Writing? :

Non-academic texts are non-academic publications aimed for a general readership. They are emotive, personal, and subjective, with no study involved. As a result, anyone may create a non-academic text. Non-academic material includes newspaper articles, e-mail communications, texts and emails, journal writing, and letters.

Non Academic writings are based on any general conversation or topic.Its reader includes family and friends.Its purpose is to inform, entertain or persuade the readers.Simple and short sentences are always preferable.Its thought is based on conversational.It often do not contain citations and references.Non Academic writing is not structured in manner.It may follow formal or informal way of writing.In grammar point of view it may contain error but mostly avoided.In non academic writing use short forms, idioms and slang.For example you are an employee of an company and you are writing a business letter to your colleague related to the current project.A non-academic text's primary goal is to enlighten or convince readers. There are no citations in them. The sentences are brief, and the material is unclear and poorly constructed.

Features of Non-Academic Writing :

• Less formal (may idioms, slangs, contractions)
• Casual language
• Use any point of view
• Opinion-based
• Free of rigid structures
• On general topics

Examples of Non-academic Writing :

• Personal journal entries
• Memoirs
• Autobiographical writing
• Letters
• E-mails
• Text messages

What is the Difference Between Academic Writing and Non-Academic Writing? :

The main differentiation between academic and non-academic literature is that academic material is meant for the scholarly and research communities in society, whereas non-academic text is intended for the general public. The academic content is formal and factual, whereas the non-academic text is casual and personable. Furthermore, citations are always present in academic papers, but citations may or may not be present in non-academic literature.

The infographic below compares the differences between academic and non-academic literature in a tabular format.What Is the Distinction Between Academic and Non-Academic Writing? Academic writing, according to Hyland, is a type of medium for discussing knowledge claims. Academic writing should be the most tangible social text; it should include collective social behaviours rather than linguistic aspects as academic writing regularities. Most academic writing aims will be persuasive; convince an evaluation in a review, accept a knowledge claim in a research article, and admit a schema in a text book. Non-academic writing, on the other hand, is a type of personal prose in which writers express their thoughts, feelings, or beliefs. Literature, personal essays, articles, and writing in popular magazines and newspapers are not included. (Hyland)

So What was the Difference Between Academic and Non-Academic Writing? Writing in Academic Settings Writing for Non-Academic Purposes Academic Readers Friends and family Serious contemplation Style of Conversation Complex sentences with a wide range of constructions Mostly simple and complicated phrases connected by conjunctions like and or but Organisation Clear and well-thought-out Less likely to be as precise and well-organized Vocabulary Accurate use of technical and academic language Use of abbreviations, idioms, and slang.

Conclusion :

It may conclude from the discussion of this presentation that scholarly perspectives differ from those of others. Ordinary people cannot grasp this unique meaning, but academics can. The academic depiction of the subject is distinct and engaging to read. Non-academic writing consists solely of casual conversions, whereas academic writing offers serious points of view. In non-academic languages, there are no strict norms and laws for structure and grammar. As a result, it resembles daily ordinary language, which is exclusively used in everyday life. Academic writing should be well-thought-out, succinct, and direct.

Academic writings are critical, impartial, and specialised literature published by professionals or subject matter experts in a certain discipline. They are geared at academics. Academic texts are formal, fact-based, and always include citations. Non-academic literature, on the other hand, are casual compositions aimed for a general readership. They are frequently about broad issues, written in informal or colloquial style, and may include the writer's own ideas. This is an overview of the distinction between academic and non-academic material.

Work Cited :

• Coulmas, Florian. Writing Systems: An Introduction to Their Linguistic Analysis (Cambridge Textbooks in Linguistics). Cambridge University Press,2003.https:/writing-systems-an-introduction-to-their-linguistic- analysis-cambridge-textbooks-in-linguistics-e156761438.html. 

• Davis, Ben. “What Is the Meaning of Academic Text?” Mvorganizing.org, 1 May 2021

• Hartley, James. Academic Writing and Publishing a Practical Guide. Routledge, 2008. 

• Hyland, Ken. “Disciplinary Discourses, Michigan Classics Ed.” The United States: University of Michigan Press, 2004, https://doi.org/10.3998/mpub.6719.

THANK YOU....

Assignment: P-208:(Comparative Literature & Translation Studies)

 Hello Beautiful People,

This blog is a 208 (Comparative Literature & Translation Studies) assignment writing on assigned by Prof. Dr. Dilip Barad sir, Head of the English Department of Maharaja Krishnkumarsinhji Bhavsinhji Bhavnagar University (MKBU).

Name          Bhatt Riddhiben D.
                     riddhi28bhatt@gmail.com
Sem 4
Roll No.          15
PG year          2020-2022
PG Enrollment No.  3069206420200004
Paper Name          208 (Comparative Literature & Translation Studies)
Topic Name       What is Comparative Literature Today? 

Submitted to  Smt. S.B.Gardi Department of English

What is Comparative  Literature Today?

Abstract :

In the Comparative Literature  A Critical Introduction, Sussan Bassnet argue that Anyone working in comparative literature must, sooner or later, attempt to answer the inevitable question: What is it? The simplest response is that comparative literature is concerned with patterns of linkage in literature across time and location, that it is multidisciplinary, and that it involves the study of works across cultures. Susan Bassnett explains Comparative Literature in a critical manner. She claims that there is no specific goal for studying comparative literature. Another issue is that we do not have a specific word for comparative literature. Different authors of literature provide different viewpoints on comparative literature. In common parlance, comparative literature refers to diverse civilizations from across the world as reflected via the history of literature.

Introduction :

Here I am going to analysis that Critics at the end of the twentieth century,in the age of postmodernism, still wrestle with the same questions that were posed more than a century ago:

“What is the object of the study in comparative literature? How can comparison be the objective of anything? If individual literatures have canon,what might a comparative canon be? How can be comparatist select what to compare ?Is comparative literature a discipline? Or is it simply a field of study ?”

Susan Bassnett argues that there are different terms used by different scholars for comparative literature studies. Therefore, we cannot put in a single compartment for comparative literature. The second thing she argues is that the west students of 1960 claimed that comparative literature could be put in single boundaries for comparative literature study, but she says that there is no particular method used for claiming.

What is Comparative Literature Today?

There have been various definitions of comparative literature, which greatly varies from one scholar to another, but they all agree that it is one of the most modern literary sciences.Throughout the past two decades, new critical theories, such as gender-based criticism, translation studies, deconstruction and Orientalism, have changed approaches to literature and accordingly have had a profound impact on the work of the comparatists.

“Sooner or later, anyone who claims to be working in comparative literature has to try and answer the inevitable question : What is it ? The simplest answer is that comparative literature involves the study of texts across cultures, that it is interdisciplinary and that it is concerned with patterns of connection in literature across  both time and space.”( Bassnett, p.1)

"Everywhere there is connection, everywhere there is illustration," as Matthew Arnold puts it. According to Susan Bassnett, everybody who is interested in books is on the path to comparative literature.We come upon Boccaccio while reading Chaucer. Shakespeare's primary materials may be traced back to Latin, French, Spanish, and Italian. We can see how Baudelaire's affinity for Edgar Allan Poe influenced his own writing. Consider how many English authors learnt from the great Russian writers of the nineteenth century. We may compare James Joyce's borrowing and lending to Italo Svevo. Clarice Lispector reminds us of Jean Rhys, who in turn reminds us of Djuna Barnes and Anais Nin.

Comparative Literature revolves around the study of literature outside the borders of one particular culture, the study of relations between literature on the one hand and other areas of human expression such as philosophy on the other hand.  Critics have also related it to history as it examines the convergence (junction) of different literatures and its historical aspects of influence, considering that Comparative Literature is the essence of the history of literature, beyond the scope of one culture or language. Another arguments is there west students of 1960 claimed that comparative literature could be put in single boundaries for comparative literature study, but she says that there is no particular method used for claiming. Critics at the end of the twentieth century,in the age of postmodernism,still wrestle with the same questions that were posed more than a century ago :

1. What is the object of the study in comparative literature? 
2. How can comparison be the objective of anything? 
3. If individual literatures have canon, what might a comparative canon be? 
4. How can be comparatist select what to compare ?
5. Is comparative literature a discipline? Or is it simply a field of study ?

A comparative analysis involves an interdisciplinary study of texts across cultures, as it is concerned in connecting different works of literature across both time and space.  Hence, it requires moving beyond the boundaries of a single subject area to find out how texts, authors or cultural contexts are related.  Matthew Arnold propounds that no single literature is adequately comprehended except in connection to other literatures.

“Everywhere there is connection, everywhere there is illustration.No single event,no single literature is adequately comprehend except  in relation to other events,to other literature.” (Arnold,1857)

Comparative Literature is an inevitable stage in reading.  To conduct a comparative analysis you should have already read for different prominent writers, for instance: Chaucer, Shakespeare, Baudelaire, Poe, Joyce, etc.  Reading extensively means that you will be able to move across any frontiers as noted by Goethe through which you will be able to perceive culture differences.

“Comparative Literature …will make high demands on the linguistic proficiencies of our scholars.It asks for a widening of perspectives, a suppression of local and provincial sentiments,not easy to achieve.”(Wellek and Warren,1949)

Wellek and Warren go on to state that, “Literature is one; as art and humanity are one.”It is an idealistic vision that recurs in the aftermath of major international crises. The focus is no longer comparing texts and tracking patterns of influence, besides, new theories emerged like: Structuralism, deconstructionism, semiology, psychoanalysis, etc. The Eurocentric CL studies, which focused only on the ideal of universalism, the third world schools have turned to focus on the specificity of national literatures and directly influenced the rise of nationalism and the interest in cultural identity.  The West started to be scrutinized from without from a radical alternative perspective. African, Indian and Caribbean comparatists have refused the denial of their cultural and literary history.

The 'Myth of the Other' emerged and the concept of 'Great Literature' has become questioned.  Comparative Literature has developed globally as a result of the mounting national consciousness of the need to move beyond the colonial legacy.  Shakespeare in India represented the representative of colonial values and thus it is not easy to treat his literature comparatively. Comparative Literature, cross-cultural criticism, has lost ground in the West and it is no longer a binary study as many comparatists are approaching many challenges and it is being compared to translation studies, which are significantly important at times of great cultural changes.  The long unresolved debate is on whether CL is or is not a discipline in its own right.

Comparative Literature have always claimed that translation as a sub-category,but as translation studies establishes itself firmly as a subject based in inter-cultural study and offering a methodology of some rigour, both in terms of theoretical and descriptive work, so comparative literature appears less like a discipline and more like a branch of something else.Seen in this way, the problem of the crisis could then be put into perspective,and the long,unresolved debate on whether comparative literature is or is not a discipline its own right could finally and definitely be shelved.

According to Ganesh Devy, comparative literature in India is inextricably related to the birth of modern Indian nationalism. He observes that comparative literature has been utilised to assert national cultural identity. There is no notion here that national literature and comparative literature are irreconcilable. The argument is significant because it helps to remind us of the roots of the word Comparative Literature in Europe, a phrase that originally originated during a period of national conflict, when new limits were being established. The issue of national culture and identity was then debated throughout Europe and the United States.

What is Translation Studies' contribution to Comparative Literature?

Translation Studies has progressed to the point that many people regard it as a distinct field in its own right. Work in linguistics, literary studies, history, anthropology, psychology, and sociology all contribute to Translation Studies. It makes the daring claim that translation is not a peripheral activity, but rather a key shaping agent for change in cultural history. Translation has historically been claimed as a sub-category in comparative literature, although this assumption is currently being challenged.

Scholars including such Toury, Lefevere, Hermans, Lambert, and others have demonstrated that translation is especially important at times of tremendous cultural upheaval. According to Evan-Zohar, substantial translation activity occurs when a civilization is in transition. However, when a culture feels it is dominating, translation becomes less necessary. Whereas comparative literature inside the West is moving backwards, translation studies is gaining strength.

Conclusion :

The comparative literature could not be brought under one umbrella unless it becomes a particular branch of the discipline of literature. There are a lot of efforts are being taken to study comparative literature through a common language that is done in translation, which is understood by all people. Comparative Literature has traditionally claimed translation as a sub-category,but this assumption in now being questioned.The work of scholars such as Toury,Lefevere,Hermans,Lembert and many others has shown that translation is especially at moments of great cultural changes. Evan Zohar argued that extensive translation activity takes place when a culture is in a period of translation :when it is expanding,when it needs renewal,when it isin a pre-revolutionary phase,then translation plays a vital part. 

Work Cited :

• Asaad, Sondoss Al. “Summary Of Susan Bassnett's A Critical Introduction To Comparative Literature | Sondoss Al Asaad - Academia.edu.” Summary Of Susan Bassnett's A Critical Introduction To Comparative Literature | Sondoss Al Asaad - Academia.edu, Www.academia.edu, https://www.academia.edu/40176264/Summary_of_Susan_Bassnetts_A_Critical_Introduction_to_Comparative_Literature.

• Bassnett, Susan. “Comparative Literature A Critical Introduction.” "Introduction : What Is Comparative Literature Today ?" , 1993.

• Wellek, and Warren. Theory Of Literature , 1949.

Assignment: P-207:(Contemporary Literature)

Hello Beautiful People,

This blog is 207 (Contemporary Literature) assignment writing on assigned by Prof. Dr. Dilip Barad sir, Head of the English Department of Maharaja Krishnkumarsinhji Bhavsinhji Bhavnagar University (MKBU).

Name          Bhatt Riddhiben D.
                     riddhi28bhatt@gmail.com
Sem 4
Roll No.          15
PG year          2020-2022
PG Enrollment No.  3069206420200004
Paper Name          207 (Contemporary Literature)
Topic Name          A Critical Study of Arundhati Roy's Ministry of Utmost Happiness 

Submitted to  Smt. S.B.Gardi Department of English

A Critical Study of Arundhati Roy's Ministry of Utmost Happiness

Abstract :

The Ministry of Utmost Happiness illustrates Arundhati Roy's endeavour to unite all of the subcontinent's castaways under one roof. The work clearly exposes her own political positions, which are founded on the notion that the personal is political. She attempted to cover every imaginable topic, from queer politics to Gujarat's 2002 pogrom, from violent casteism to neoliberalism, from the Emergency to the Narmada Bachao Andolan, and so on.In an era when concepts like "secularism" and "tolerance" are frowned upon, Roy took the initiative to expose the Indian subcontinent's political and social fault lines. Here I want to discuss Roy is a protagonist in The Ministry of Utmost Happiness. Indian vulture crises, deforestation, the plight of migrants and quarry workers, the plight of enslaved zoo animals, inadequate health facilities, scum-laden rivers, mushrooming slums, mounting poverty, rapidly expanding dumping grounds, unplanned urbanisation, unrestricted consumer indulgence, enslavement of Adivasi (tribal) girls, and genetic modification have all been thoroughly researched. She writes to elicit action and encourage her readers to take part in the process of nation-building and creating a more sustainable world. 

Introduction :

Arundhati Roy demonstrates incredible resourcefulness in creating a literary dais for individuals living on the outskirts of Indian society. Following the phenomenal success of her debut book The God of Small Things (1997), Roy went on to write nonfiction works that were both challenging and radical in tone. She frequently muses about problems of national importance.She is a novelist, a feminist, a literary activist, and an environmentalist at heart. The End of Imagination (1998), The Cost of Living (1999), The Algebra of Infinite Justice (2002), Public Power in the Age of Empire (2004), Listening to Grasshoppers: Field Notes on Democracy (2010), and Kashmir: The Case for Freedom (2011) are among her nonfiction books (2011)."I'll have to find a language to express the narrative I want to tell," Roy remarked in an interview in 2011, while discussing her return to fiction. Of course, I don't mean English, Hindi, Urdu, or Malayalam when I say language. I'm referring to something else. "A method of reuniting universes that have been torn apart" (Kumar). As a result, the piece will highlight how Roy has braided today's harsh facts with a fictitious plot. The study paper on Roy's most recent work of fiction intends to guide every resistance movement contained in the novel's characters and their conflicts, as well as to establish a noisy community in general.

Environmental Concerns in Arundhati Roy’s The Ministry of Utmost Happiness :

Arundhati Roy's position as an Indian female writer is both reformist and rebellious. Her literature is not extravagant, but rather intricately structured and highly complex, with a plentiful quantity of thematic themes, symbolisms, well-crafted characters, and precisely constructed storyline. Her most recent work, The Ministry of Utmost Happiness (2017), with its epic-like scale, defies traditional storytelling conventions. This novel is neither a political treatise nor a journalistic piece that summarises life in India.On the contrary, this storey investigates the sociological aspects and political sector with zeal in order to give readers with healthy facts. Roy's storey is well-informed, elegantly connected, pragmatic, and judicious.

Roy is a passionate and well-known environmental campaigner. She received praise for her debut novel, The God of Small Things, which was released in 1997. As a passionate nonfiction writer, Roy is involved in a variety of important sociopolitical problems. Her literary advocacy is objective, factual, realistic, and controversial. She has expressed her dissatisfaction with a slew of topics that demanded public attention.The increasing tide of globalisation, the dangers of consumerism and urbanisation, the worsening state of the environment, the growing influence of communalism, the Kashmir insurgency, the Maoist fight, and the fast changing face of Indian democracy are some of these challenges.

Roy's literary works have consistently contributed to the culture of environmental literature.Global environmental concerns have captivated her attention and instilled an unwavering attitude in her works. "To, The Unconsoled," says the epigraph to The Ministry of Utmost Happiness. The writer's melancholy is reflected in the epigraph, where she acknowledges this same presence of individuals who are unconsoled. Though the readers are unaware of these unconsoled people's identities, their presence is undoubtedly dominating. The novel's prologue gives a peek of the author's tendencies and worries as the tale proceeds. The focus of the author then traverses across the cityscape. The setting in the novel is of Delhi, the capital of India. Roy’s panoramic description of the city throws light on her peerless literary ingenuity. She observes that:

“Around her the city sprawled for miles. Thousand-year-old sorceress, dozing, but

not asleep, even at this hour. Grey flyovers snaked out of her Medusa skull,

tangling and untangling under the yellow sodium haze. Sleeping bodies of

homeless people lined their high, narrow pavements, head to toe, head to toe,

head to toe, looping into the distance.” (TMUH 96)

Roy's portrayal of the Delhi Zoo in the voice of Tilottama is accurate.

The well-being of the animals is not a top priority for zoo officials. There is no veterinary care provided, the cages are empty, and the audience is not screened for taunting the animals or feeding them hazardous substances. Visitors torment the animals for cheap entertainment. The gibbon hung from a branch at the zoo because its cage was cluttered, while the hippo swam in a filthy pond. The zoo prisoners' and their cages' conditions are both deplorable. The zoo depicted in the novel does not function as a haven for the animals. The narrator goes on to say:

There was an Indian rock python in every cage in the snake house. Snake scam.

“There were cows in the sambar stag’s enclosure. Deer scam. And there were

women construction workers carrying bags of cement in the Siberian tiger

enclosure. Siberian tiger scam. Most of the birds in the aviary were ones you

could see on trees anyway. Bird scam.”(TMUH, 235)

The narrator then travels across the city reaching a massive dumping ground where she

observes, “. . . miles of city waste, a bright landfill of compacted plastic bags with an army of ragged children picking through it. . . . In the distance, garbage trucks wound their way slowly up the garbage mountain” (TMUH 234).

India’s Struggle With Social Issues in Arundhati Roy’s The Ministry of Utmost Happiness :

When Anjum boarded the train to Ajmer to visit the Dargah; another incident of violence broke out with the burning of a train in Gujarat: “A railway coach had been set on fire by what the newspapers first called „miscreants‟. Sixty Hindu pilgrims were burned alive. They were on their way home from a trip to Ayodhya where they had carried ceremonial bricks to lay in the foundations of a grand Hindu temple they wanted to construct at the site where an old mosque once stood.” (MUH 44)

This terrorist attack was thought to have been carried out by Pakistani terrorists, thus police detained hundreds of Muslims in the name of Pakistani terrorists. Gujarat's then-chief minister,

“...appeared on TV in a saffron kurta with a slash of vermillion on his forehead, and with cold, dead eyes ordered that the burnt bodies of the Hindu pilgrims be brought to Ahmadabad, the capital of the state, where they were to put on display for the general public to pay their respect” (MUH 45).

As the killings continued for several weeks around the country, the act of violence elicited even more violent replies…

“The mobs were armed with swords and tridents and wore saffron headbands. They had cadastral lists of Muslim homes, businesses and shops. TAhey had stockpiles of gas cylinders...the police were often part of the mobs, and once the mobs had finished their business, the corpses no longer resembled corpses” (MUH 45).

With the country in turmoil, Anjum was also gone and had lost communication with anyone. Later, a figure named Mansoor discovered Anjum in a male refugee camp and returned her to Khwabgah. This experience dramatically altered Anjum's personality; instead of being a joyful person, she became a very quiet and sorrowful person. Anjum used to communicate to Zakir mian, whom she lost during the riots, after she moved to the graveyard. She would recount the saffron army's heinous comments that “Mussalman ka ek hi sthan! Qabristan ya Pakistan!” (MUH 62).) These statements were terrifying, and they haunted Anjum for the rest of her life. With the events of India, where humanity were slain and mercilessly tortured for their existence, Roy went on to a new India, where he saw an elderly man standing up to the corrupt India.

“He had something for everyone. He electrified Hindu chauvinists...with their controversial old war cry, Vande Matram!...When some Muslims got upset, the committee arranged a visit from a Muslim Film star from Bombay who sat on the dais next to the old man...wearing a Muslim prayer cap...to underline the message of Unity in Diversity”(MUH 103).

To appease Dalit rage, he would take water from a Dalit's daughter's hands, and for military moralists, he would demand that terrorists be executed. He was the one who was attempting to occupy a place in everyone's heart by uniting everyone against corruption under one roof. He went too far for the nationalists, uttering phrases such as:

 “Doodh maangogey to kheer denge! Kashmir maangogey to chiir denge!” (MUH 103)

Soon, the country was united in its opposition to the corrupt regime, with several rallies and protests taking place in the nation's capital. Anjum, Saddam, and Ustad Hameed also attended one of the Jantar Mantar protests to see the "Second Struggle for Freedom." Everyone was stepping up to share their storey of hardship and tragedy. The Association of Mothers who have lost sons in Kashmir's liberation struggle has presented a banner that reads:

“The story of Kashmir

DEAD = 68,000

DISAPPEARED = 10,000

Is this Democracy or Demon Crazy?”

No TV camera pointed at that banner, not even by mistake. Most of those engaged in India‟s Second Freedom Struggle felt nothing less than outrage at the idea of freedom for Kashmir and Kashmiri women‟s audacity” (MUH 115)

Roy has clearly revealed the underlying goals of those so-called revolutionary events, since nothing came of those rallies and marches. It all appeared to be a sponsored performance since the victims stayed victims and no one save the political readers profited from the scenario. None of the concerns were fixed, and Roy made certain that her fictionalisation of reality depicted the terrible realities of today's India. The Mothers' Association was extremely dissatisfied, and they were intimidated and labelled as Muslim terrorists. Roy had always been quite honest and forthright about the difficulties that needed to be acknowledged and handled. It took her 20 years to complete this exquisite work of fiction It took her 20 hard years to write this exquisite piece of fiction, but she made certain that those 20 years were present in her book. She set her work in modern-day India, yet she dealt with so many issues that had brought India to its current situation.

The center is referred to as duniya in this novel (world). The word duniya, according to Anjum, a transwoman from the walled city of Shahjahanabad in ancient Delhi, alludes to the outer world where individuals with identity and gender exist. This outside world has no place for persons like Anjum, who belongs to the third gender, also known as hijra in India. Her mother, Jahanara Begum, and father, Hakim Mulaqat Ali, gave her the name Aftab. They had hoped for a son, but Jahanara Begum was taken aback by the birth of a hermaphrodite. She kept her kid's gender a secret from her spouse for a long time and quietly grieved the fact that her infant lacked a gender.Children mocked Aftab for his effeminate demeanour, and his father was also hostile to him. The narrator discusses Aftab's mother's predicament:

“In Urdu, the only language she knew, all things, not just living things but all

things – carpets, clothes, books, pens, musical instruments – had a gender. Everything was either masculine or feminine, man or woman. Everything except her

baby. Yes of course she knew there was a word for those like him – Hijra. Two

words actually, Hijra and Kinnar. But two words do not make a language.”

(TMUH, 8)

Aftab had been captivated as a kid by the beauty and vibrancy of a hijra named Bombay Silk, whom Aftab had followed till he arrived at the gates of the Khwabgah. Khwabgah housed a varied population of transsexual people. This was a haven for the damaged and destitute who were shunned by society outside the Khwabgah. When the outer world became intolerable, Aftab fled to the Khwabgah - the House of Dreams – from his parental home.

Aftab was unable to handle the biochemical alterations that were occurring in his body: “His body had suddenly begun to wage war on him” (23-24).Anjum's storey takes a drastic turn when she decides to leave the Khwabgah with her adoptive daughter, Zainab. The villagers of Khwabgah were shocked by her decision because she had nowhere to go. "Now she wanted to return to the Duniya and live like an average person.The question was, "Are such goals on the part of someone like her realistic or unreasonable?" (29-30).

Conclusion :

After concluding we find that The presence of the unconsoled is overpowering at The Ministry of Utmost Happiness. Every heartbreaking incident in the storey leads to the unconsoled and suffering characters.Their predicament jolts the strong and privileged's numbed conscience.The unconsoled are those who bear the brunt of environmental degradation, whose agony is an unavoidable byproduct of socio-political turmoil and state-sponsored violence in the form of the infamous Gujarat riots, Kashmir insurgency, communal fanaticism, cow vigilantism, farmer displacement, and the Maoist struggle.This work is less of a storey and more of an offering to mankind, an offering to comprehend reality, an offering to recognise where we stand now, and, most importantly, an offering to empathise. With the novel's final lines, Roy provided us a ray of optimism that, while today may not be what we expected, tomorrow would undoubtedly have something for everyone of us. Arundhati wrote: 

“...Guih Kyom the dung beetle. He was wide awake and on duty, lying on his back with his legs in the air to save the world in case the heavens fell. But even he knew that things would turn out all right in the end. They would, because they had to.” (MUH 438).

Work Cited :

• Clark, Alex. “The Ministry of Utmost Happiness: A Patchwork of Narratives.” Rev. of The Ministry of Utmost Happiness, by Arundhati Roy. The Guardian, 11 June 2017.<http:www.theguardian.com/books/2017/jun/11/ministry-utmost-happinessarundhati-roy-review/>

• Mohsin, Syed & Taskeen, Ms. Environmental Concerns in Arundhati Roy’s The Ministry of Utmost Happiness: A Critical Study.2017.  Vol.8. 78-87.

• Roy, Arundhati. The Ministry of Utmost Happiness. India: Penguin Random House, 2017. Print.

Assignment: P-206:(African Literature)

 Hello Beautiful People,

This blog is 206 (African Literature  ) assignment writing on assigned by Prof. Dr. Dilip Barad sir, Head of the English Department of Maharaja Krishnkumarsinhji Bhavsinhji Bhavnagar University (MKBU).

Name         Bhatt Riddhiben D.
                    riddhi28bhatt@gmail.com
Sem 4
Roll No.         15
PG year         2020-2022
PG Enrollment No. 3069206420200004
Paper Name         206 (African Literature)
Topic Name       An African Woman's "Joys of Motherhood": A Mirage?
Submitted to Smt. S.B.Gardi Department of English

An African Woman's "Joys of Motherhood": 
A Mirage?

Abstract:

The quest for identity is a postcolonial phenomenon that has led to the rise of women authors who represent indigenous women in their country who have been denied the prose style in a male-dominated society. Africa African woman literature is always extensively debated not just among 'White' but also with fellow African women authors and critics worldwide. Emecheta was however one writer who work was critiqued for being written after settling in the western country of the United Kingdom (the colonizer). Readers from third-world countries may agree with Emecheta's appeal for the importance of redefining women's identities within the context of African identity. Buchi Emecheta, to that esteem, has always expressed the status of African women & their constraints in social life via her powerful female characters. Emecheta has consistently documented her heroines' struggle for justice in a patriarchal environment. An attempt is made via the study of her work The Joys of Motherhood to analyse her concept of Motherhood and explain how she depicts it to the African environment where customs and communal bonds are strongly established in the Nigerian culture.

Introduction :

This novel The Joys of Motherhood takes its title from Flora Nwapa's groundbreaking work Efuru (1966). The final lines of Nwapa's book pose a dilemma."She has never experienced anything," says Uhamiri, that a much childless river goddess:the delight of motherhood "How come the women worshipped her?" (Efuru, 221) The Pleasures Emecheta's eerily satirical elaboration on those revered, so-called "Mothers" joys.Despite Nwapa's homage to women's freedom, the storey has a blind spot when it comes to parenting philosophy. Although the narrative progresses toward a celebration of Efuru's independence, economic success, and decency, there remains a persistent undertone of uncertainty about a childless woman's potential to be happy. Nwapa demonstrates, via the life of a single woman, how natural inclinations are sublimated and also how early pre-colonial African civilization utilises religion to reconcile her to which she is unable to fulfil the conventional one. In one research Susan Andrade, a literary critic, interprets "Emecheta's explicit connection between the books as an attempt to construct and join a canon of Nigerian - and, more generally, African-women authors" (JM 6).

The novel "The Joys of Motherhood" depicts not only how women existed and lived in the past and present, but also the hardships women experienced in post-colonial Africa and Nigeria. The novel cannot be read simply as a storey about Nnu Ego's, the protagonist's, struggle in an African patriarchal society; it must be read in conjunction with the colonial context introduced by the colonisers in order to understand 'How' women are treated and to what large extend they are given importance in African society. As one reads "Joys of Motherhood," one realises that the protagonist Nnu Ego's hardships are caused not just by the local patriarchal culture, but also by the resentful colonial system imposed by coloniser power, under which she lives.According to Marie A. Umeh, “The Joys of Motherhood is a study of victimization and enslavement of traditional Ibo women to the dictates of traditional Ibo Culture.” 

Motherhood in the Novel “The Joys of Motherhood” :

Nnu Ego, the protogonist of The Joys of Motherhood, is a stereotypical African woman whose experiences and answers are viewed as perfect portrayals of African women.The existence of African women, as well as a condemnation of a culture for which women have even less power command of their lives Polygamy and bride price are deplorable African customs.Women are reduced to the status of chattel, and husbands rule their wives and fathers domineering over their daughters The arrangement insures women's continuous enslavement, and not provide women the same possibilities as males since they are only respected for their looks money that they bring to their dads as bridal price The females had no other option because dads sell their daughters to the highest bidder Emecheta discusses the the matter of women's double colonization here in a conversation with her neighbor Cordelia.

Nnu Ego and Cordelia's talk affirms the situation of African women facing double oppression. The whites and the blacks dominate over their men.Men have authority over their wives. Emecheta exemplifies the tribal condition, demonstrating the level to which Women participate in and support their own servitude, as well as the captivity and exploitation of others the dominance that arrives in their lives as a cruel continuation of white slave from different eras of history.

In The Joys of Motherhood, Buchi Emecheta demonstrates that the love that links a mother to her kid is a type of bondage from which the mother cannot free until her death, and that bond will keep her in a state that precludes any freedom or self-development. The reader will read dialogues throughout the novel in which women discuss "The Joys of Motherhood," and the word motherhood appears frequently in the novel since motherhood is viewed as the most significant item in their societal beliefs and practises. While reading, the reader might undoubtedly form an idea of Nigerian Ibo women that in Nigeria,A woman who does not have children is incomplete in some sense, and the only way for a woman to assert her personality is to have children and experience the "Motherhood." Though the reader learns from the start of the storey that the heroine, Nnu Ego, is terribly reliant and determined, Emecheta contradicts that notion throughout the narrative by contrasting it with her total belief that in Africa, a woman absent children is incomplete. Emecheta even shakes the foundations of our conception of such protagonist by telling us about her battles as a mother and her challenges in the capital after marriage.

The title is ironic because the ultimate marker for women continues to be achieving "motherhood" then instead of enjoying motherhood. In reality, the irony in the novel's narration is unquestionably necessary for comprehending the novel and the effect of "Joys of Motherhood." The novel's last sentences eventually reveal the irony contained in the title:

“She died quietly there, with no child to hold her hand and no friend to talk to her.She had never really made many friends, so busy had she been building her joys as a mother. (224)”

According to the belief, Nnu Ego's motherhood might as well have brought her happiness, but in reality, her motherhood, which was supposed to bring her "Joy," did not ripen, and only at the end of her death did the protagonist receive some'recognition,' "She [was given] the noisiest and most expensive second burial" (224). "In Joys of Motherhood, Emecheta seeks to sensitise the audience to the exploitation of mothers," adds Semenya. She recounts the humiliation and tiny delights of a poor, underappreciated Ibo mother with improved command of structure and humour. Emecheta investigates the mental states of women who are appreciated for their genetics rather than their personality."

Nnu Ego "enjoyed" and felt a connection to her maternal patronage while living with her parents. She was actually shielded by her culture, had the safety of her family, and was granted the right to her father's protection and patronage. The term "brothers" is commonly used in traditional rural life, where everyone feels protected by the patriarchal system. While traditional patriarchal enslaves women in some form or another, it also gives security and privilege. Nnu Ego's migration to the city after her marriage dissolves these relationships and patronage; the marriage and transfer to the city have abstracted her whole existence rather than uniting her to just a democrat public spotlight.Prior to marriage, the protagonist had not come into touch with any males who worked for the "White," which caused her to adjust her opinions of her spouse who worked for the "White." When she learns that her husband, Nnaife, works for a 'White,' he appears to be less than a man to her. The text clearly demonstrates the native people's hatred for the colonisers and those who work for them:

“If you had dared come to my father’s compound to ask for me, my brothers would have thrown you out. My people only let me come to you here because they thought you were like your brother [a man], not like this.... I would have not left the house of Amatokwu to come and live with a man who washes women’s underwear” (49)

This remark is critical in comprehending the significant influence of colonisation and the formation of colonial identities in the Ibo culture as a whole."Nnu Ego sees that all these guys labouring in the white man's metropolis were not truly men anymore, but rather something strange, something twisted by their captivity," Raja writes. [8] From the narrative, it is clear that the colonists' environment is not safe for any worker. The lords lack the ethics to care for their servants and their families. Workers cannot expect their masters to impose any obligations on them in order to raise their families. Nnu Ego, the protagonist, had to work hard to live and educate her children because her husband's salary was insufficient.The work is unmistakably a criticism of colonial and indigenous Ibo culture. It vividly depicts the lives of women in both native and colonial settings. Women never feel free, not in African patriarchal society nor in "democratic" colonial societies society. The storey depicts a woman's allegiance to her ancestral patronage, which she rejects after her marriage.Buchi has perfected the art of expressing the plight of African women who have no access to their own community the colonizer's "security".

Female characters in the storey are repeatedly harmed by repressive forces of race, gender, and class, however they cannot be referred to as a cohesive group. According to Mohanty, Western feminists in their faulty talks of Third World women, neglecting gender variation, see all local women as a monolithic bunch.However, women have different identity, history, struggle and everyday lives. In fact, “women are not as a singular monolithic subject. Even when they share the same culture, they are still different”. (Emecheta, 2011, p. 17)

Adankwo represents those ladies who have accept their situation. She participates in the subjugation of Nnu Ego and Hope that this article by internalising patriarchal attitudes and traditions. As a result, as Mohanty (2003) says, seeing women as a category of study or, in other words, as a homogenous group "results in an understanding of women as an always previously constituted group, one that has been branded helpless, exploited, physically abused, and so on" (p. 23).

Emecheta clearly illustrates how the colonial discourse brings about change such as religious ones in Lagos through institutions in the novel: "the employees are resolved to be off just half a day that is and that is on Sundays in order to visit the church." The marriage must take place in a church; otherwise, it is considered an unlawful marriage. When Nnu Ego became newly pregnant, Nnaif is concerned that he may keep his position because we did not marry in church. Furthermore, Nnu Ego is instructed in court to swear by the holy Scriptures rather than her chi." (Emecheta et al., 2011, p. 217) As a result, Emecheta emphasises how methodically the West creates its culture and regulations.

Despite the fact that the women keep working and face numerous challenges in raising their children, their children's achievement does not provide them with any sense of accomplishment. In Nnu Ego's situation, despite the fact that two of her daughters have prosperous lives after establishing in overseas, they are facing her in her final days by refusing to console her. In native societies, it is considered that the mother would get some type of consolation during her final days of rearing her children, but since the arrival of colonists, the custom of caring for the elderly parents has faded.. The protagonist Nnu Ego's children in the novel "Joys of Motherhood" fail to return the love and care that she expects in her lonely environment. The narrative of Nnu Egos might be interpreted as a portrayal of local peoples' lives. In reality, the natives are unaware that if the lady does not get consolation during her final days, the departed ghost cannot be deemed a happy spirit.

Conclusion :

Buchi Emecheta, rather than depicting women just as mothers living in safe Africa, showed women who are either overlooked or unreachable to African male authors. According to Marie, "Male authors lack empathy, sympathy, and understanding." They are aware of their feminine psyche. They have no concept of what it is like to be an African lady in African society". TheWhen Nnu Ego, the heroine, was denied motherhood by her first husband, the reader can feel her need for parenthood.She didn't conceive afterwards, and after having seven children, she doesn't experience the "motherhood" she craved in her final days.Buchi highlights the difficulties of parenthood as well as the protagonist's heartbreaking demise. Nnu Ego is subjected to a variety of challenges adversity in every step of her life,She was adamant about one thing: the joy of motherhood is giving all to the children so that in her old age, the children will offer her joy and affection. In contrast, Buchi shows the darker side, or the terrible truth; despite all of the difficulties the protagonist suffers, she is abandoned by her husband, children, and society. Katherine Frank "beautifully" characterises her children's actions as "millstones around the mother's neck, or ravenous insects sucking out and draining her life's blood." 

Buchi Emecheta portrayed the storey from a female perspective, which clearly complements the topic and makes the reader aware of the status of African women. She vividly depicts the dishonoured position of women in patriarchal African society, and she succeeds in doing so via characterisation. "The Joys of Motherhood is not just a sardonic reflection on the fates of African femininity, but is also a fable on the mistaken ideals of life in general, in Africa as elsewhere," writes Ernest N. Emenyonu.Buchi Emecheta's novel Joys of Motherhood teaches us a lot about the precarious lives of native people in a colonial environment, and the novel Joys of Motherhood informs readers about such African women's experiences.

Work Cited :

• Barfi, Zahra & Kohzadi, Hamedreza & Azizmohammadi, Fatemeh. (2015). A Study of Buchi Emecheta's The Joys of Motherhood in the Light of Chandra Talpade Mohanty: A Postcolonial Feminist Theory. 4. 26-38.
• Emecheta, Buchi,  The Joys of Motherhood, New York, George Braziller, Inc, 1979.
• Frank,Katherine, The death of the slave girl: African womanhood in the novels of Buchi Emecheta, World Literature Written in English,1982, 21:3, 476-497, DOI: 10.1080/17449858208588746.
• Motherhood.” The Journal of Commonwealth Literature, vol. 23, no. 1, Mar. 1988, pp. 130–141, doi:10.1177/002198948802300112.
• Raja Masood, https://postcolonial.net/2019/07/the-joys-of-motherhood-reading-notes/
• Umeh, Marie. “African Women in Transition in The Novels of Buchi Emecheta.” Présence Africaine, no. 116, 1980,pp.190–201. JSTOR, www.jstor.org/stable/24350026.

THANK YOU...........

Paper : 19 : Research Methodology

Hello Monks..
Here is my presentation about Literature Review in Research..

Literature review in research from Riddhi Bhatt

I've also uploaded a video of my presentation on YouTube. Click here to watch the video...

Paper : 18 : Comparative Literature and Translation Studies

 Hello Monks..
Here is my presentation about  Introduction what is comparative literature today? by Susan Bassnett

Introduction what is comparative literature today (1) from Riddhi Bhatt

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Presentation : 17 : Contemporary LIterature

Hello Monks..
Here is my presentation about Julian Barnes's the only story a Postmodern Absurdist Critique...

 

Julian barnes's the only story a postmodern absurdist critique from Riddhi Bhatt

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Presentation 16 : African Literature

 Hello Monks..

Here is my presentation about Culture as theme in postcolonial theatre a comparative study of Wole Soyinkale soyinka and Girish Karnad..

Culture as theme in postcolonial theatre a comparative study of wole soyinka &amp; girish karnad from Riddhi Bhatt

I've also uploaded a video of my presentation on YouTube. Click here to watch the video...