Thursday, 19 October 2023

Research Paper: Mythical Patterns in Contemporary Events: A Study of Amitav Ghosh's Gun Island

Wrote this paper at the two-day International Conference on Revisiting History, Ethnicity, and Myth in Literature, organized by Amity University, Rajasthan, on October 19-20, 2023. The paper delves into the topic of Mythical Patterns in Contemporary Events: A Study of Amitav Ghosh's Gun Island.

Mythical Patterns in Contemporary Events: A Study of Amitav Ghosh's Gun Island

Abstract:
Myth, a traditional narrative explaining the origins of the world and society, often involving gods and supernatural elements, was not accepted by Plato in his Republic due to its lack of trusted truth and perceived irrationality. However, the Indian mind has a habit of finding connections between myth and reality, consciously identifying recurring mythic patterns in contemporary events. Regarding the use of myth in the novels, Mukherjee comments- the myth was used consciously to enhance the effect of a contemporary situation. The amalgamation of myth and reality not only adds depth and meaning to the stories but also provides a new contribution to the overall development of their themes and structures. Ultimately, the conscious use of myth in contemporary literature enriches the reading experience by bridging ancient wisdom with modern experiences. The novel Gun Island by Amitav Ghosh masterfully delves into the underexplored territory of utilizing mythology to address contemporary issues and concerns. The myths in this unknown function as symbolic threads that intricately connect the past and the present, shedding light on the profound relationship between humans and nature. Ghosh artfully intertwines historical events, diverse ethnicities, and mythical elements, shedding light on contemporary issues, and environmental challenges. By expertly blending myth and reality, Ghosh prompts readers to question the conventional divisions between truth and imagination, past and present, and the boundaries that separate humanity from the natural world.

Keywords: Myth, Reality, Amitav Ghosh, Gun Island, Contemporariness

Introduction:
Mythical patterns in literature hold a profound and timeless allure, weaving themselves into the fabric of storytelling since the dawn of human civilization. These patterns are distinguished by their archetypal characters, epic quests, and symbolic motifs that transcend cultural boundaries, providing a window into the universal facets of the human experience. In doing so, they furnish a framework for examining complex themes and emotions that resonate with readers across time and place. Myth, an integral element of literary composition, serves as both a reservoir of symbolism and a canvas for artistic expression. Its roots delve deep into classical mythology, offering modern writers a shorthand to explore concepts, interpret events, and dissect characters and themes in innovative ways. Leveraging mythological references within literature adds depth, layers of meaning, and opportunities for contemplation.

Among the literary luminaries who understood and harnessed the potency of myth within their works, T.S. Eliot stands as a prime example. Eliot's masterful use of myth extends beyond mere allusion and metaphorical flourish; it serves as a conduit for connecting his ideas and tropes with universal themes, thereby establishing an external order to the ideas woven throughout his poems (Eliot, 2014).

William Righter in his book Myth and Literature quotes Warren and Wellek, “Myth is narrative, irrational … story-telling of origins and destinies, the explanations… of why the world is and why we do what we do” (Righter, 1975). Myth, at its core, embodies narrative storytelling that often defies rationality, offering explanations for the origins and destinies of the world and human behavior. Scholar William Bascom succinctly defines myths as true narratives from the remote past upheld through faith and often regarded as sacred. This research paper embarks on a journey of demystification, seeking to unravel the enigmas and illusions associated with myths and mythology. Scholars such as Roland Barthes and Claude Levi-Strauss underscore the significance of comprehending the underlying structures and relationships within myths, transcending surface-level content and narrow allegorical interpretations. Mythology emerges as a form of storytelling that imparts philosophical meaning to ordinary life, rendering our experiences intelligible.

In this essay Archetypal Criticism: Theory of Myths from Anatomy of Criticism: Four Essays, Frye explores the archetypal patterns and symbols that recur in myths across different cultures and periods. The intricate interplay between myths and literature underscores how literature both draws from and reinterprets these mythic elements. Frye's archetypal criticism provides a powerful lens through which one can analyze and unveil the profound meanings and universal themes embedded within literary works. He posits that myths, as the ultimate wellspring of storytelling, offer a gateway to excavating the latent conflicts and narratives concealed within the annals of history (Frye, 2000).

Cecil Foster, in his work Blackness and Modernity, quotes Frye's perspective, asserting that "an ideology is a secondary and derivative structure, and that what human society does first is to create stories." In essence, mythology serves as the primordial source from which ideologies ultimately derive. This concept underscores the fundamental role of myth in shaping human thought and culture. (Foster, 2007)

Frye also posits that the plot or narrative of a literary work emerges organically from the metaphorical and poetic language in which myth is embodied. In this light, contemporary mythological novels bear a striking resemblance to Aristotle's concept of "mythos" or narrative, which he referred to as the animating formal cause—the very "soul" of a work—that assimilates all details into the realization of its unity. Frye's insight underscores the intrinsic relationship between myth and narrative structure in literature, highlighting how they converge to give depth and coherence to literary creations. (Frye, 2000)

In the influential work Mythologies, Roland Barthes redefines myth as a historically specific ideological worldview that organizes and guides social life. He posits that objects and concepts can attain the status of myth over time, persisting as enduring symbols in culture. Barthes sees myth as a form of communication, capable of transforming nearly any subject into a myth when conveyed through a specific discourse. The key characteristic of myth, according to Barthes, is its ability to present culturally specific elements as timeless and natural, thus reinforcing ideological narratives. By demystifying myth, Barthes aims to unveil the illusions that underpin national and social cultures. He emphasizes that myths, whether ancient or modern, have a historical foundation chosen by history to validate certain political ideas. This dual nature of myth, simultaneously universal and ideological, highlights its role in shaping and legitimizing societal beliefs. Levi-Strauss's scientific approach to mythology reveals the underlying structures within these narratives, providing insights into the human psyche. Demystification, treating myths as linguistic systems of signs and symbols, contextualizes them culturally and historically, deepening our understanding of their symbolic dimensions. Myths, transcending their origins, offer tools to explore contemporary issues and provide fresh insights. He writes, “Myth is a language and it is part of human speech… It is both the same thing as language and also something different from it” (Barthes, 1993).

The intersection of myth, literature, and demystification creates a captivating realm where timeless narratives evolve, illuminating modern conundrums and showcasing the enduring power of storytelling. Levi-Strauss likens myth to language, as it's both similar to and distinct from it. Mikics summarizes Levi-Strauss, depicting myths as fundamental thought structures governing human existence, rooted in oppositions like cultivated versus primitive and human versus divine, explaining natural phenomena and bearing distinct cultural structures. (Lévi-Strauss, 2003)

In the essay, “Myth Today”, Barthes considers myth as a type of speech - a second-order semiological system of communication that is a special preconditioned form of language with a message. Myth has a double function. It points out and notifies us, it makes us understand something and it imposes it on us. (Barthes, 1993)

For Malinowski in his Myth in Primitive Psychology (2011), myths are an ‘indispensable ingredient’ of all cultures, which are continually modified and renewed by the modifications of history (Malinowski, 2014).


Amitav Ghosh’s Gun Island
Myths were inherently literary in structure. “Mythology as a total structure, defining as it does, a society’s religious beliefs, historical traditions, cosmological speculations, in short, the whole range of its verbal expressiveness – is the matrix of literature” (Frye, 2000). 

Amitav Ghosh's novel Gun Islan’ skillfully blends mythology with modern themes. Ghosh's talent for weaving history, culture, and myth is evident in this 2019 book. The story takes readers from the present to the ancient past, connecting them through myths and legends. With settings like the Sundarbans and Venice, the novel blurs reality and imagination, making it a captivating and immersive read. Ghosh's use of mythology isn't just a backdrop; it's a driving force that prompts reflection on the enduring power of myths in shaping our world. Gun Island describes the quest of Deen, a scholar and collector of rare books, who returns from New York, his city of domicile, to the Sunderbans in West Bengal to unravel the mystery and legend of a seventeenth-century merchant, Bonduki Sada-gar, translated “The Gun Merchant,” and his persecution by Manasa Devi, mythical goddess of snakes.

In Amitav Ghosh's novel, Gun Island, the character of Manasa Devi (Snake Goddess) is first introduced through a conversation between Kanai Dutt and Deen, in which the myth of Chand Saudagar is discussed. This myth, crafted by Ghosh himself, serves as a central thread that weaves the novel's themes together. Deen's discovery of the Myth of Bonduki Saudagar and Manasa Devi and visits to The Shrine, as told by Nilima Bose, takes center stage. Here, he bears witness to the Great Cobra, a belief held by many that the snake perpetually resides within the Shrine of Mansa Devi.

Through this myth, Ghosh draws parallels between the Little Ice Age and our present-day reality, where natural disasters such as droughts, floods, cyclones, wildfires, and epidemics have become a ubiquitous part of life. The novel posits that these unprecedented climatic conditions are the primary cause of these disasters. Despite being intrigued by the myth of the Gun Merchant after hearing it from Kanai, Deen initially sees it as nothing more than a story, not worth his further consideration. However, while attending a conference in Los Angeles, he is moved by the speeches of a young speaker and Cinta, who suggest that there may be some truth to the myth after all. During his visit to Los Angeles for a conference, he once again had a startling encounter with nature. This time, he witnessed a yellow-bellied sea snake in the ocean, an encounter that tragically resulted in the demise of a nearby dog.

After the conference, Deen engaged in a deep conversation with Cinta about the myriad questions and confusions that had arisen from his encounters with the Manasa Devi Myth in Bangladesh. Together, they embarked on a quest to decipher the etymology of the various locations associated with the myth. Inspired by Cinta's wisdom and enthusiasm, Deen felt compelled to explore the enchanting city of Venice and trace the footsteps of the Gun Merchant, hoping to uncover the hidden truths concealed within the myth. Along his journey, Deen unraveled the intriguing and sometimes whimsical names of these places, all while diligently striving to unearth the veracity of the Gun Merchant's legend.

In the novel, Deen is introduced to a myriad of stories surrounding Bonduki Sadagar and his encounters with Manasa Devi, all recounted by individuals like Nilima Bose and Tipu. Among these tales, one particularly intriguing narrative unfolds, involving the Gun Merchant. As the story goes, Mansa Devi herself urged the Gun Merchant to become her devoted worshipper and construct a shrine in her honor. However, the Gun Merchant, initially reluctant, interpreted the trials and tribulations that befell him as signs sent by Mansa Devi, prompting him to seek refuge on an isolated island, which came to be known as Gun Island. Despite his best efforts to evade her, Mansa Devi eventually located him in this remote refuge, subjecting him to enduring torment and trials. It was during this grueling ordeal that the Gun Merchant finally acquiesced to Mansa Devi's divine will, embracing his role as her devoted worshipper. With newfound determination, he resolved to build a shrine dedicated to her amidst the mystic landscapes of the Sundarbans. Through the conversation with Horen Naskar, while visiting the shrine of the Gun Merchant, Deen is prompted to consider the reasons for the Gun Merchant's migration from Sundarbans. It becomes clear that the Gun Merchant may have been driven to leave his home by one of these very same factors that have caused other characters to migrate. “the disaster that had forced the Gun Merchant to flee his homeland: a drought so terrible that the streams, rivers, and ponds had dried up and the stench of rotting fish and dead livestock had hung heavy in the air.”(Ghosh, 2019)

At the end of the novel, Ship, Lucania embarks on a mission to protect the refugees aboard the blue boat. Unfortunately, this mission is met with opposition from right-wingers, much like the attack experienced by the Gun Merchant during his time as a slave of pirates. This parallel serves to reinforce the themes of the novel and draws connections between the past and the present. Additionally, while everyone was aboard the Lucania, a sudden change in the atmosphere occurred, a phenomenon known as bioluminescence. This event, with its mythical connotations, suggests the presence of Manasa Devi herself. This moment serves to underscore the importance of the myth and its significance within the larger context of the novel.

In the research paper entitled Myth and Contemporary Maithili Literature, Ratneshwar Mishra states that “myth corresponds neither to religion nor to science. It, rather, comforts both heart and mind and coalesces the gap between intellect and emotions, fact and ideal, the human and non-human” (Saccidānandan, 2010). Dinanath Datta, the central character of the novel, embarks on a captivating journey, tracing the footsteps and experiences of Bonduki Saudagar as relayed in the myth. Through this odyssey, he comes to a profound realization that the myth itself is a reflection of the tangible, lived experiences of an individual. As Deen traverses the path once trodden by the Gun Merchant, he finds himself facing parallel encounters, mirroring those described in the myth. On the beach, his flight, the Shrine, becomes a stage where he, too, confronts enigmatic snakes reminiscent of how Saudagar witnessed the presence of Manasa Devi in his own life. In this convergence of myth and reality, Deen's journey unravels the intricate tapestry of beliefs and experiences, blurring the lines between the two in a mesmerizing exploration of the human spirit. The dichotomy between history and myth often hinges on the distinction between literate and non-literate societies, with history predominantly emerging from literate societies and myths serving as a reservoir of the past in non-Western and less technologically advanced societies.

At the heart of the novel lies the captivating myth of the snake goddess Manasa, which Ghosh interlaces with the Santa Maria della Salute in Venice, also known as the Madonna of Good Health. This fusion of ancient folklore and contemporary symbolism serves as a thematic anchor, drawing connections between spirituality, health, and the environment. A central concept explored in Gun Island is the notion of a new universal religion—one centered on compassion towards nature and all living beings. Ghosh emphasizes a fluid, trans-temporal, and trans-spatial essence and existence, challenging conventional religious boundaries and promoting a harmonious coexistence with the natural world.

In his The Texture of Culture (2012), Aleksei Semenenko mentions that the beauty of myths lies in the fact that they do not “belong exclusively to the past and archaic cultures but constitute an intrinsic part of modern culture as well”(Semenenko, 2012). The myth of Prometheus, a central figure in Greek mythology, embodies the archetype of a benefactor who defies divine authority to bestow knowledge and power upon humanity. This enduring narrative has found striking resonance in recent real-world events, particularly within the realm of technological advancements. we undertake a comprehensive analysis of contemporary events that unmistakably reflect these mythical patterns in Gun Island, while concurrently accentuating the ethical dilemmas and repercussions mirroring the Promethean myth. These modern technological advancements function as a contemporary iteration of Prometheus's daring act of purloining fire, symbolizing the acquisition of transformative knowledge. In the context of artificial intelligence, biotechnology, and space exploration, these innovations promise remarkable capabilities and possibilities while concurrently raising profound ethical questions. We explore the burgeoning ambitions of private space enterprises and the associated ethical concerns surrounding resource utilization, environmental impact, and the responsibilities of space exploration. In elucidating these developments, we draw explicit parallels to the Promethean myth, showcasing humanity's contemporary expansion into new frontiers and the ethical responsibilities that accompany such endeavors. This examination underscores the enduring relevance of the Promethean myth in our contemporary world, where humanity grapples with the dual nature of empowerment and responsibility amid the relentless pursuit of knowledge and technological progress.


Conclusion:
In conclusion, the intricate relationship between mythology, literature, and contemporary culture is a testament to the enduring power of storytelling and its ability to shape our understanding of the world. Amitav Ghosh's novel Gun Island exemplifies the enduring relevance of mythology in literature, where the ancient and the modern intersect. The novel Gun Island by Amitav Ghosh masterfully exemplifies the power of myth in addressing contemporary issues and forging connections between the ancient and the modern. Ghosh's skillful weaving of mythology, history, and reality creates a rich tapestry that not only adds depth and meaning to the narrative but also serves as a vehicle for exploring profound themes and environmental concerns. In a world where Plato once rejected myth as lacking in trusted truth and rationality, Ghosh's work demonstrates that myths can indeed serve as potent tools for understanding and engaging with our complex reality. By blurring the lines between truth and imagination, past and present, and humanity and nature, Ghosh challenges readers to rethink conventional boundaries and appreciate the enduring wisdom that myths provide. Ultimately, the conscious use of myth in contemporary literature, as exemplified by Gun Island, enriches the reading experience by bridging the timeless wisdom of ancient tales with the urgent issues and experiences of the modern world, reminding us that the threads of myth continue to weave their way through our lives, connecting us to the mysteries of existence. Exploration of the Promethean myth in the context of technological advancements underscores the ongoing dialogue between ancient narratives and our ever-evolving understanding of the world, we are reminded that the power of myth extends beyond the pages of literature. It shapes our cultural consciousness, influences our ethical choices, and guides us in addressing the pressing challenges of our times. As we reflect on the journey through myth and literature, we find that these timeless stories continue to illuminate our path forward, providing insight, inspiration, and a profound connection to the human experience. Amitav Ghosh's Gun Island serves as a vivid testament to the enduring relevance of mythology in literature, inviting us to embrace the wisdom of the past as we navigate the complexities of the present and the unknown horizons of the future.


References

Barthes, R. (1993). Mythologies (A. Lavers, Ed.; A. Lavers, Trans.). Vintage.

Eliot, T. S. (2014). The Waste Land: 75th Anniversary Edition. HarperCollins.

Foster, C. (2007). Blackness and Modernity: The Colour of Humanity and the Quest for Freedom. McGill-Queen's University Press.

Frye, N. (2000). Anatomy of Criticism: Four Essays. Princeton University Press.

Ghosh, A. (2019). Gun Island: A Novel. Penguin Random House India Private Limited.

Ghosh, A. (2019). Gun Island by Amitav Ghosh. World Literature Today. Retrieved September 21, 2023, from https://www.worldliteraturetoday.org/2019/autumn/gun-island-amitav-ghosh

Huda, R. (2021). Revisiting Popular Bengali Folklores to Re-imagine the Past and Engage with the Present: Gun Island and the Tribulations of Climate Change. Re-writing, Re-imagining the Past, XI(1), 102-113. https://doi.org/10.31178/UBR.11.1.9

Lévi-Strauss, C. (2003). Myth and Meaning. Taylor & Francis.

Malinowski, B. (2014). Myth in Primitive Psychology. Read Books Limited.

Righter, W. (1975). Myth and Literature. Routledge & Paul.

Saccidānandan (Ed.). (2010). Myth in Contemporary Indian Literature. Sahitya Akademi.

Semenenko, A. (2012). The Texture of Culture: An Introduction to Yuri Lotman's Semiotic Theory. Palgrave Macmillan.

Zade, D. M. C. (2018, July). Myth And History. Literary Endeavour, IX(3), 329-333.

Wednesday, 4 October 2023

Maslow's Hierarchy of Needs- Abraham Maslow

Maslow's Hierarchy of Needs
Abraham Maslow

Maslow's hierarchy of needs is a psychological theory developed by Abraham Maslow in the mid-20th century. It is often depicted as a pyramid and outlines a hierarchical structure of human needs, with the most basic physiological needs at the bottom and higher-level psychological needs at the top. The theory suggests that individuals are motivated to fulfill these needs in a sequential order, with lower-level needs taking precedence before higher-level ones.



Here is a brief overview of the five levels of Maslow's hierarchy of needs, from the most basic to the highest:

1. Physiological Needs: These are the most fundamental needs for survival, including food, water, shelter, sleep, and basic health. Without these necessities, a person's physiological well-being is compromised.

2. Safety Needs: Individuals seek safety and security once physiological needs are met. This includes physical safety (protection from harm), financial security, stable employment, and a safe living environment. Meeting safety needs helps reduce anxiety and fear.

3. Love and Belongingness Needs: After the physiological and safety needs are satisfied, people need social belonging and intimate relationships. This level includes friendships, family bonds, romantic relationships, and a sense of community. Humans are inherently social beings and thrive on connection with others.

4. Esteem Needs: Once social needs are met, individuals strive for self-esteem and recognition from others. This includes gaining self-respect, achieving success, earning the respect of others, and feeling a sense of accomplishment. Esteem needs can be both internal (self-confidence, self-worth) and external (recognition and admiration from others).

5. Self-Actualization Needs: At the top of the hierarchy is self-actualization, which represents the realization of one's full potential, personal growth, and self-fulfillment. People pursuing self-actualization engage in creative activities, seek personal growth, and strive for a sense of purpose and meaning in life.

It's important to note that not everyone progresses through these levels similarly, and individuals may move back and forth between them. 

Additionally, Maslow later expanded his theory to include two more groups: Cognitive Needs (the need for knowledge and understanding) and Aesthetic Needs (the need for beauty and order). However, these additions are not as widely recognized as the original five levels.



Maslow's hierarchy of needs has been influential in psychology and various fields, including education, management, and marketing, as it provides a framework for understanding human motivation and behavior. However, it has also been critiqued for its Western cultural bias and the assumption that these needs are universally prioritized in the same way across all cultures.

Maslow's Hierarchy of Needs provides a timeless framework for understanding human motivation and behavior. In a rapidly evolving world filled with technological innovations, it's fascinating to see how these innovations have influenced and reshaped our pursuit of needs across the hierarchy. While the model isn't without its limitations, it remains a valuable tool for psychologists, researchers, and anyone interested in understanding what drives human behavior.

As we continue to navigate the complexities of the digital age, Maslow's pyramid serves as a reminder that, at our core, we all share fundamental human needs that guide our actions and aspirations. Innovations will continue to emerge, adapting to our ever-changing world and helping us meet our needs in new and creative ways.


Innovations in Meeting Human Needs

Throughout the years, innovative solutions have emerged to help individuals meet their needs across Maslow's Hierarchy. Let's take a closer look at how these innovations have reshaped our understanding of human motivation:

1. Digital Connectivity and Social Needs:
In the realm of love and belongingness, social media platforms have fundamentally altered how we connect with others. Facebook, Twitter, Instagram, and other platforms allow us to maintain relationships, make new friends, and share our lives in ways that were unimaginable just a few decades ago.

2. E-commerce and Safety Needs:
Online shopping and the growth of e-commerce have transformed how we fulfill our safety needs. With the click of a button, we can purchase home security systems, insurance policies, and even cybersecurity services to protect our physical and digital assets.

3. Online Learning and Self-Actualization:
The internet has democratized access to education and self-improvement resources. Platforms like Coursera, Khan Academy, and YouTube offer a plethora of courses and tutorials, allowing individuals to pursue self-actualization and personal growth on their terms.

4. Personal Branding and Esteem Needs:
Social media and personal branding have given individuals the tools to build their self-esteem and gain recognition. Many people have leveraged platforms like LinkedIn and Medium to share their expertise and experiences with a global audience.

Challenges and Critiques
While Maslow's Hierarchy of Needs remains a valuable framework, it's essential to acknowledge some of the criticisms it has faced. Critics argue that human needs are not always hierarchical and can vary widely from person to person and from culture to culture. Additionally, the model doesn't account for the complexities of individual experiences, such as those with disabilities or in challenging social circumstances.


Real-World Applications of Maslow's Hierarchy
Understanding Maslow's Hierarchy of Needs has profound implications for various fields, including psychology, education, marketing, and personal development. Let's explore some practical applications:

1. Education: In the realm of education, teachers and educators can apply Maslow's theory by recognizing that students must have their basic physiological and safety needs met before they can fully engage in learning. Schools often provide meals, a safe environment, and emotional support to create the conditions for effective education.

2. Marketing and Advertising: Marketers understand that their campaigns can tap into consumers' needs at different levels of the hierarchy. For instance, an advertisement might appeal to the need for self-esteem by portraying a product as a status symbol or highlighting safety features to address security concerns.

3. Personal Development: Individuals can use Maslow's Hierarchy as a framework for personal growth. By identifying which level of needs they're currently focused on, they can set appropriate goals and aspirations. This self-awareness can lead to a more fulfilling life.

4. Psychological Counseling: Therapists often use Maslow's theory to assess their clients' needs and develop treatment plans. Understanding which needs are unmet can help therapists address underlying issues and guide individuals toward greater well-being.

Critiques and Limitations
While Maslow's Hierarchy of Needs has been influential, it's not without its criticisms. Some argue that the hierarchy oversimplifies human motivation and that individuals may prioritize needs differently based on their culture, life experiences, and personal circumstances. Moreover, the theory may not account for the complexities of modern life, where people may pursue multiple needs simultaneously.

Saturday, 12 August 2023

Research Paper: From Tradition to Animation: A Critical Examination of Gender in Indian Folklore and Disney Films

From Tradition to Animation: A Critical Examination of 
Gender in Indian Folklore and Disney Films
(National Seminar- Coimbture- Blended mode)


On August 4, 2023, I presented my research paper titled 'From Tradition to Animation: A Critical Examination of Gender in Indian Folklore and Disney Films' at the National Seminar 'Confluence of Tales, Myths, and Culture in Literature, organized in a blended mode by PSG College of Arts and Science, Coimbatore. The paper delved into the deep-seated gender bias within Indian society, tracing its origins from ancient mythologies, and critically analyzing the representation of gender in Disney films. The study revealed how both contexts reinforce traditional stereotypes, contributing to the shaping of societal norms.




Abstract: 
Gender bias is a pervasive issue deeply ingrained in societal structures, with women often being misunderstood and misrepresented. In patriarchal societies like India, this bias is reflected in religious texts, mythologies, and traditional beliefs, where women are relegated to subordinate roles and restricted in their aspirations and contributions. This research paper aims to shed light on the entrenched position of women in Indian society, focusing on how mythologies contribute to the degradation of their status. It traces the roots of gender inequality back to the Aryan civilization, emphasizing the longstanding nature of the problem. Children's understanding of relationships and gender can be influenced by TV representations, which might not readily accept new information that challenges existing beliefs. Disney, a major animation company, has tried to avoid direct objectification or dependency of female characters on males. However, it still exhibits discriminatory attitudes towards men and often portrays limitations on female characters' pursuits of dreams, overshadowing their aspirations with an emphasis on marriage and domesticity. While Disney heroines gain a stronger sense of self, they perpetuate the image of an unattainable ‘perfect girl’, reinforcing traditional stereotypes. Additionally, female characters in Disney films rely heavily on support from others, reinforcing the notion that women need constant help and undermining efforts to promote gender equality. This paper delves into the portrayal of gender behaviors and appearances in both Indian folklore and Disney films, critically analyzing the perpetuation of traditional stereotypes. By examining the narratives and character representations in these two distinct cultural contexts, it seeks to draw parallels and identify the impact of gender bias on shaping societal norms and expectations.

Keywords: Gender bias, Indian Folklore, Disney Movies, ideal women,


Introduction
Gender discrimination in patriarchal India remains a pressing issue, with men holding property ownership and women facing subordinate roles. The birth of male children is celebrated, while girl childbirths are often devalued, leading to a limited emphasis on girls' education. Women endure household violence and sacrifice in critical situations, facing unequal access to education and limited employment opportunities. Challenging prevailing norms, empowering women through education, and promoting equal opportunities are essential for achieving gender equality.

Gender biases are ingrained societal constructs, impact perceptions, treatment, and worth based on gender. These biases, explicit or subtle, influence decisions, opportunities, and relationships. Recognizing their origins and outcomes is vital for fostering equality and inclusivity. Often rooted in cultural, historical, and institutional norms, tackling gender biases is essential for progress. According to the prominent feminist scholar Simone de Beauvoir, "One is not born, but rather becomes a woman" (De Beauvoir). De Beauvoir argues that gender is a social construct, not an inherent trait and that societal expectations shape the roles and behaviors assigned to men and women.

The status of women in Indian society has undergone significant changes over the centuries, particularly within the realm of religion. Wendy Doniger points out, “The female sex has never found favor with any of the world’s religions, or with their priests and prophets” (Doniger).

Women in Indian Myths/ Folklore
Looking back to the Early Vedic period which marks the composition of Rigved it provides valuable insights into the status of women during that era. Despite living within a patriarchal society, women held significant importance as joint owners of property alongside their husbands. They exercised authority over bipeds (slaves) and quadrupeds (cattle), signifying their active involvement in household economy and societal affairs. Unlike later periods, chastity did not carry excessive value during the Early Vedic Period, allowing women a degree of personal agency. Education played a vital role for women in this era. Many high-class women received education and actively engaged in intellectual and philosophical discourses. Remarkable female composers, known as ‘Brahmavadinis’, such as Gosha, Apala, Lopamudra, Maitreyi, Gargi, Indrani, Mudgalini, and Vishvara, are mentioned throughout the Rig Veda. Lopamudra, for instance, is credited with six verses in Book 1 Hymn 179, showcasing women's literary achievements (Doniger).

In ancient India, women went beyond household duties, engaging in various careers like teaching, music, dance, and even martial pursuits. Historical records highlight female warriors such as Shashiyasi, Vadhrimati, and others, showcasing their multifaceted roles. Some women, like Amajur, opted for unmarried lives. However, while the Early Vedic Period showcased women's empowerment, it wasn't universally accessible. Limited mentions of female scholars and unequal religious roles indicate constraints on women's freedoms. Male dominance persisted, seen in minor female deity roles and limited religious authority for women.


Women in Ramayana
The Ramayana, a major Indian epic, occupies a crucial role in Hindu mythology and literature. While Valmiki's rendition from the 2nd century BCE to the 2nd century CE is widely acknowledged, the epic encompasses various versions across religious beliefs and geographical regions. (Vālmīki).

In Rama's infancy, women like Kausalya, Kaikeyi, Sumitra, Manthara, and Ahalya exemplify Dharma through obedience as daughters, sisters, and wives. Deviations lead to tragedy — Sita's abduction and Ahalya's petrification. Rama's heroic rescues define the narrative. In his adulthood, the focus shifts to Sita, Urmila, Mandavi, and Shrutakirti. They embody loyalty as wives and sisters, supporting husbands. Deviation brings consequences. The forest exile introduces ambitious women like Anasuya, Surpanakha, and Shabri, challenging norms. Kaikeyi's ambition banishes Rama, and Surpanakha's assertiveness angers men, implying defiance shames women.

Goddesses like Sita, Sati, and Savitri are revered among Hindu women as embodiments of devotion, sacrifice, and loyalty to husbands. Traditional ideals spotlight women's dedication to spouses, seen in Ramayana and Mahabharata. Sita, devoted to Rama, personifies this ideal. Despite being abducted during Rama's forest exile, she overcomes challenges and reunites. Doubts about her fidelity lead to a trial by fire, vindicating her innocence. However, skepticism persists, causing Rama to send her to the forest, where she gives birth to their twin sons.

Hole highlights that Sita is revered as a paragon of virtue, offering a model for young girls to follow. Her steadfast devotion to her husband becomes an inspiration for Hindu women, fortifying traditional gender roles and cultural expectations. However, it's crucial to acknowledge that these narratives, although ingrained in Hindu culture, might not encompass the diverse viewpoints and aspirations of modern women. Depicting women solely as self-sacrificing and devoted to husbands can reinforce certain gender norms, potentially curbing opportunities for women's empowerment and agency (Hedman).


Women in Mahabharata
In contrast to the Ramayana, the Mahabharata offers a wealth of intricate female characters that defy simple categorization. While traces of patriarchy persist, they hold less sway, permitting diverse and courageous portrayals. The epic mirrors sexual liberation with varying conjugal dynamics. Women break traditional molds, revealing intellect, political sway, and martial prowess. Despite extolling devoted wives, instances like Draupadi's use as a gambling prize expose underlying mistreatment and misogyny. Remarkably, the Mahabharata's narrative features women, particularly Draupadi, questioning their husbands' choices, influencing politics, and taking charge for justice—an aspect less apparent in the Ramayana. (Arnold).

In the Mahabharata, women embrace greater sexual freedom, participating in polygamous and polyandrous relationships. Pandu's multiple wives and Draupadi's five husbands exemplify intricate conjugal dynamics. Unlike Ramayana's archetypes, Mahabharata's women exhibit diverse personalities and skills. Draupadi's mastery of 36 arts underscores her intellectual prowess. Hidimba and Amba challenge gender norms through martial abilities. Crucially, Draupadi defies tradition by questioning husbands' decisions and shaping politics, contrasting with Ramayana's submissive women. Her assertiveness marks a significant shift in female portrayal.

In the Mahabharata, obedient and self-sacrificing wives are venerated, alongside liberated depictions. Draupadi's disrobing exposes mistreatment and misogyny. Similar to Ramayana, threats to a woman's honor challenge her husband's masculinity, sparking conflict. Mahabharata's women break norms, displaying diverse roles and skills. Despite lingering patriarchy, it differs from Ramayana, presenting nuanced and varied ancient Indian female representation.

In the Puranas, goddesses exhibit two fundamental qualities: Shakti (active and creative) and Prakriti (material essence). These qualities are deemed positive when guided by masculine forces. Male gods oversee the attributes of protective and creative goddesses. Deities like Lakshmi, Sita, and Parvati honor and heed their husbands. Conversely, goddesses like Kali and Shitala are seen as potent and independent, not bound by male control.

In the article ‘Hindu Goddesses as role models for Women?’ by Hanna Hedman. Hole aligns with Hellman's view that femininity should be under male control. She notes a power dynamic where Prakriti symbolizes wildness. Women, perceived with more Prakriti, are seen as needing control to prevent overpowering. Goddess Kali exemplifies this—her consort Shiva curbs her violence. Purusa defeating Prakriti restores order, fostering harmony. (Hedman).

Women in Disney Movies
In 1937, with the release of its first animated film, Disney embarked on a journey that has spanned generations. However, despite the advancement of feminism over the years, the portrayal of female characters in Disney films has often been criticized for reinforcing passive, idealized stereotypes that cater to male characters. Throughout Disney's history, female characters have been depicted as white-skinned, slim, and dressed in a manner deemed ‘decent’. Additionally, they are frequently portrayed as relying on male characters to achieve their goals, perpetuating a gender dynamic that could have potentially negative consequences for young female audiences exposed to these films during their formative years (Ji).

Bell, Haas, and Sells note, "If Disney corpus can be seen as peddling a pedagogy of innocence, perhaps one of the most telling lessons it sells us is that of gender ---of bodies, sexuality. and desire" (Bell et al. 155-156). Disney princess films, including Beauty and the Beast, exemplify entrenched gender stereotypes through characters adhering to traditional roles. Despite targeting a female audience, Disney maintains a male-centric character-creation approach. Male interests, power, and leadership overshadow female counterparts, resulting in female characters deferring to male guidance and relying on them for rescue and salvation.

Corsaro refers to the term childhood symbolic culture to explain the various representations or expressive symbols of children's beliefs, concerns, and values. Three primary sources of childhood symbolic culture are children's media (e.g., cartoons and films), children's literature (e.g., fairy tales), and mythical figures (e.g., Santa Clause). Simply put, children often make use of popular stories, myths, and fairy tales to make sense of themselves and their surroundings (Corsaro). Examining the broader scope, Disney films consistently center on significant themes: marriage/love as the ultimate goal for heroines; equating beauty with femininity; constraining females at puberty; suppressing women's voices; depicting females succeeding or being rescued solely by men's aid. Hence, ‘the Disney heroine survives to find happiness thanks solely to the heroism and sacrifice of male characters and without experiencing personal growth or self-empowerment (O'Brien).

Snow White, Ariel, and Cinderella epitomize this trend. Snow White's wish is for her true love to find her, Ariel forsakes her voice and independence to win Prince Eric, and Cinderella is granted a mere few hours to enchant the prince before her return to her humble life. In Disney's depiction of Cinderella, her contrast with her stepsisters emphasizes beauty, charm, and homemaking as marriage prerequisites. Snow White and Sleeping Beauty confront grim outcomes while their male counterparts seek freedom. These constraints reflect emerging female sexuality and rivalry fears. Likely preserving purity or appeasing male concerns, control emerges during crucial life stages. In The Little Mermaid, Ariel gives up her voice for a man's love, and Belle in Beauty and the Beast sacrifices her freedom for castle life. This pattern of silencing heroines mirrors the historical suppression of women's voices in fairy tales. Male characters save princesses—Cinderella's companions orchestrate her rescue, and Ariel's friends defeat the sea witch for her prince.

Downey argues Disney fairy tales ideologically saturate their audiences with "archetypal myths...symbols...[and] values derived from a distinctly American cultural context" (Downey 187). Because the context historically is rooted in patriarchy, Disney tales can be interpreted as reaffirming the status quo, and depicting the feminine as a "paradigm of powerlessness" (Downey 185). Researchers like O'Brien claim the female characters in Cinderella and The Little Mermaid represent a continuation of the practice of creating characters that enact female oppression and embrace patriarchal values (O'Brien).

Conclusion
This paper explores the interplay between Indian folklore and Disney films, uncovering persistent gender biases across cultures. These mediums uphold traditional norms, limiting female characters' agency. Religious texts, mythologies, and animations highlight the challenge of misrepresentation and restricted roles for women. Ancient narratives shape modern gender perceptions, perpetuating discrimination.


Media, notably animation, holds transformative power. While Disney addresses objectification, subtler biases remain. Recent films like Frozen and Moana depict women navigating societal expectations while caring for others. The research stresses media literacy and responsible storytelling, urging stereotype-challenging dialogues. Moving from tradition to animation should prioritize equity, sidestepping regressive norms. In today's media-driven world, storytellers, educators, parents, and society must shape narratives. The study calls for bias-dismantling storytelling, fostering empowerment regardless of tradition. The aim is a future where ancient heritage and modern animation join to create a fairer global landscape.



Works Cited:

Valmiki Ramayana, https://www.valmikiramayan.net/. Accessed 6 August 2023.

Arnold, Edwin. Indian Idylls - from the Sanskrit of the Mahabharata. Read Books, 2010.

Bell, Elizabeth, et al., editors. From Mouse to Mermaid: The Politics of Film, Gender, and Culture. Indiana University Press, 1995. Accessed 7 August 2023.

Branagh, Kenneth, director. Cinderella (2015 American FIlm). Walt Disney Pictures, Kinberg Genre, Allison Shearmur Productions, Beagle Pug Films, 2015.

Condon, Bill, director. Beauty and Beast. Walt Disney Pictures, Mandeville Films, 2017.

Corsaro, William A. The sociology of childhood. SAGE Publications, 2005.

De Beauvoir, Simone. The Second Sex. Translated by Constance Borde and Sheila Malovany-Chevallier, Knopf Doubleday Publishing Group, 2011.

Doniger, Wendy. On Hinduism. Aleph Book Company, 2013.

Doniger, Wendy, editor. The Rig Veda. Translated by Wendy Doniger, Penguin Publishing Group, 2005.

Downey, Sharon D. “Feminine Empowerment in Disney's Beauty and the Beast.” Women In Communication, vol. 19, no. 2, 1996, pp. 185- 212. https://www.tandfonline.com/doi/abs/10.1080/07491409.1996.11089812, https://doi.org/10.1080/07491409.1996.11089812.

Hand, David, et al., directors. Snow white and the Seven Dwarf. Walt Disney Productions, 1937.

Hedman, Hanna. “Hindu-goddesses as role models for women.” DiVA portal, 2007, https://www.diva-portal.org/smash/get/diva2:145363/FULLTEXT01.pdf. Accessed 6 August 2023.

Holmes, Peggy, director. The Little Mermaid: Ariel's Beginning. DisneyToon Studios, Walt Disney Pictures, 2008.

Jayan, Jayasree, and K. C. Sankarnarayanan. “Divine Gender Inequality: A Study of Mythological Degradation of Hindu Women in India.” SSRN, 2017, p. 12, http://dx.doi.org/10.2139/ssrn.2949781.

Ji, Jiaxin. “Analysis of Gender Stereotypes in Disney Female Characters.” Advances in Social Science, Education and Humanities Research, vol. 594, 2021.

Lund, Lori K., et al. “Images of Couples and Families in Disney Feature-Length Animated Films.” The American Journal of Family Therapy, vol. 31, no. 5, 2003, https://doi.org/10.1080/01926180390223987.

O'Brien, Pamela Colby. The Happiest Films on Earth: A Textual and Contextual Analysis of how and why Walt Disney Altered the Fairy Tales and Legends of Snow White, Cinderella, The Little Mermaid, and Pocahontas. Indiana University, 2003.

Vālmīki. Valmiki's Ramayana. Translated by Arshia Sattar, HarperCollins Publishers India, 2019.



Thursday, 20 April 2023

Movie Review: Gandhi Godse- Ek Yudh

Hello readers! This blog reviews the recent movie ‘Gandhi Godse- Ek Yudh’ directed by Rajkumar Santoshi and inspired by Asghar Wajahat’s play ‘Godse@gandhi.com’.

GANDHI Vs GODSE

Asghar Wajahat is a well-known storyteller and playwright in India who writes about social and political issues. He challenges society's norms and beliefs by asking tough questions through his writings. In his play, Gandhi and Godse, the story begins with Gandhi and Godse both in jail on charges of treason. Godse had tried to kill Gandhi. The play explores the idea of dialogue and how it can help us understand one another.



The play shows how Gandhi wanted to understand Godse's hatred towards him and the conflicts within Godse's mind. He believed that through dialogue, he could achieve this understanding. Despite the seriousness and length of their conversations, Gandhi's dialogue with Godse is easy to understand and connects deeply with the readers. The play does not promote any violence or extreme beliefs. Gandhi and Godse both value the Gita, but their interpretations of it are very different. The play highlights the dangers of ideologies like Hindutva, which divides people and causes communal tensions. It also raises important issues like democracy and development in India.

In today's socio-political context, where communalism and divisive politics are still prevalent, the play's message is relevant. It encourages people to engage in dialogue and debate to understand each other's perspectives and build a more united and inclusive society. The play talks about important issues that are relevant to our society today, like communal problems, development, and democracy. The story mainly revolves around a conversation between Gandhi and Godse. Godse had tried to kill Gandhi, but he survived and decides to visit Godse in prison. The play is all about their dialogue, and how it is important to have conversations to achieve something. Gandhi wants to know why Godse hates him and hopes that Godse will listen to him too. The play also shows that Hindutva and Hinduism are not the same things.

It's fascinating to think about how two individuals can have such opposing views despite reading the same book. The play also highlights how divisive ideologies like Hindutva only serve to create animosity and division among people. It encourages us to engage in healthy debates and discussions to find solutions to issues such as communalism and communal elections, which we should strive to eliminate from our society.



Gandhi Godse – Ek Yudh is a recent Indian-Hindi history film that explores the fascinating possibility of what might have happened if Mahatma Gandhi had survived his assassination attempt and subsequently decided to forgive his attacker, Nathuram Godse. The film, written and directed by Rajkumar Santoshi, and produced by Manila Santoshi, stars Deepak Antani (Mahatma Gandhi) and Chinmay Mandlekar (Nathuram Godse) in the lead roles.

However, the system highlights Godse's writing and manipulates public sentiment against Gandhi, who is seen as causing disruptions within the government. This leads to Gandhi's arrest, which he insists on serving with Godse. During their time in prison, the two engage in multiple debates, arguments, and even confrontations. The film explores whether this "war of ideologies" between Gandhi and Godse can resolve their differences.


Controversy surrounded the film's context, and Rajkumar Santoshi reportedly received threats, leading him to seek police protection. Nonetheless, the film offers a thought-provoking exploration of what could have happened if Gandhi had lived and how that might have impacted the history of India. The movie begins with the India-Pakistan Partition and the communal violence that ensued. It quickly establishes the Hindu and Sikh populations’ gripe against Gandhi for their suffering. Hindu Nationalist Nathuram Godse’s anger and Bapu’s assassination also follow soon enough. However, the film’s pace dips after that, based on prominent Hindi scholar Asghar Wajahat’s play, and the narrative drags all of the first halves to set the context. It covers some crucial events, such as Gandhi’s fast unto death for Hindu-Muslim peace and the conditions to end it.

The film explores the ideas and actions of its protagonists, but their debates and arguments may not be exciting enough for some viewers. The story also touches upon social issues like untouchability, casteism, and economic exploitation, and shows how narratives can be manipulated to influence public opinion.

Rajkumar Santoshi's film is releasing around the same time as Shah Rukh Khan's comeback movie, Pathaan, and it faces several challenges. The film imagines a world where Mahatma Gandhi forgives his assassin, Nathuram Godse, and engages in an ideological war with him. While the film tries to counter Godse's extremist beliefs, it doesn't fully address his ideology. The movie portrays Godse as immature and gullible, willing to believe anything about Muslims to justify his hatred of Gandhi.

Review
The film Gandhi vs Godse is a noteworthy adaptation of a theater play penned by Asghar Wajahat. With Louis Gianetti's adaptation approach, the movie can be regarded as a faithful representation of the play, as it has made necessary changes while adapting the story to the screen. The play commences with Gandhi being released from the hospital and expressing his desire to visit Godse in prison, while the movie opens with the communal riots that followed the nation's partition and Independence.

In contrast to the play, the film provides a historical context leading up to Gandhi's assassination, which sets the stage for the second half of the movie, which narrates a fictional account of the actual events. The movie delves into the aftermath of the partition, where Gandhi was widely held accountable for the division of the nation. Additionally, the film depicts Gandhi's 'Fast unto death' for peace in the nation, under specific conditions. Overall, the movie successfully captures the essence of the play while making changes necessary for cinematic storytelling. The added historical context and fictional narrative provide a broader understanding of the events leading up to Gandhi's assassination and the political climate of the time.

In addition to being a faithful adaptation of the play, Gandhi vs Godse includes added characters such as Ambedkar and Bose, who were only mentioned by name in the original script. These characters play a significant role in the movie and contribute to the overarching themes and messages of the film. The movie portrays Ambedkar as an advocate for equality between the upper and lower classes and prioritizing the Constitution over religious texts. This characterization provides an additional layer of depth to the movie's exploration of social and political issues. Furthermore, the film also adds a scene in detail that was not present in the play. For instance, the movie depicts the conflict between the government's plan to cut down forests for industrial and road development, which Gandhi opposes. This conflict highlights Gandhi's commitment to ‘Gram Swaraj’, or village self-rule, as opposed to centralized government control.


The play Gandhi vs Godse primarily centers around the clash of two opposing ideologies - that of Gandhi and Godse. The play primarily focuses on the conversations between the two and juxtaposes them with the story of Shushma and Naveen, which is intertwined with Gandhi's celibacy ideology. The play critically examines Gandhi's celibacy doctrine and portrays it as flawed. However, the movie also touches upon this theme, but the storyline of Sushma and Nirav is relatively underdeveloped compared to the play. On the other hand, the movie delves into several other concepts like neo-colonialism, women's colonialism, and eco-criticism. These themes are not as prominent in the play and provide the movie with a broader canvas to explore the political and social issues of the time. Moreover, when Gandhi talks about dissolving the Congress party in the movie, his ideas are lucid and well-defined, which adds to the movie's overall clarity of messaging.



Gandhi's ideology was centered around the empowerment of the citizens of the nation, especially those in rural areas. He believed in helping people rather than ruling them, and this is evident in his establishment of Gram Swaraj in a village in Bihar. The movie "Gandhi vs Godse" effectively portrays Gandhi's vision of empowering the people, with several scenes showing him helping villagers and standing up against the upper-class people who held lower-class individuals in contempt.

Moreover, the movie goes beyond just the ideological battle between Gandhi and Godse and provides historical context to India's situation during the partition. The film accurately captures the main themes of the play, while also adding several detailed scenes that help viewers better understand the historical vision of India during this time.

Both the play and movie present the thoughts and ideologies of Gandhi and Godse, without taking a stance toward either. The end is hopeful and open, allowing the audience to form their own views. Throughout the story, we witness Gandhi's stubbornness and egoism in his philosophy. However, when Godse shows him a mirror, Gandhi realizes the need for change and begins to do so. Similarly, Godse also tries to understand the truth behind Gandhi's every step and decision are taken for the nation. Although there are no monologues that suggest their changes, their actions and expressions, coupled with the use of silence in the movie, effectively express the change in characters.

In the movie, after Godse, three upper-class people from a working congress committee are appointed to kill Gandhi. However, in the end, Godse saves Gandhi. This addition is not from the play but from the director's own creativity. Both the play and movie end with Gandhi and Godse, after coming out of jail, moving away from the troops, and going together in a different direction. This suggests that although Gandhi and Godse had differing ideologies, they were both clear about their beliefs and stuck to them.


As the film progresses, it becomes clear that Gandhi and Godse are used as metaphors to initiate a dialogue on the idea of India that was diminished during the country's partition. The film aims to experiment with the bitter truths of the divide rather than brush it under the carpet of euphemisms. It seeks to find a middle ground rather than taking sides. In this parallel universe, the film attempts to humanize and critique Gandhi, a figure often placed on a pedestal. While it also challenges Godse's Islamophobia and raises questions about Gandhi's celibacy, it flattens their contrasting political positions into a mere difference of temperament that could be solved through dialogue.

However, this approach undermines the frightening persistence of the ideology at stake. To suggest that after spending time together in a jail cell, Godse would go as far as saving Gandhi from another assassination attempt is a naive belief that violence is a part of human nature, which can easily be reformed. This ignores how oppression operates on a systematic level, and how it can only be eradicated through structural change. While the film encourages dialogue and understanding, it must also acknowledge the complexities and realities of the situation. Gandhi and Godse cannot simply be reduced to individual beliefs or temperaments but must be understood within the context of their times and the systemic issues they represent. Only then can a meaningful dialogue be initiated, and real change be achieved.

In an interview with INDIA TODAY the director said that highlighting the version of Nathuram Godse does not mean he approves of his deed which still holds importance in today’s history. “No, I don’t approve of any of that. But I think the incident took place in 1948 and now it is nearly 75 years. Still, I feel we are scared to hear his point of view. And if this happens, then something is definitely wrong. I think, if you ask the younger generation, they would all like to know. And from Godse’s point of view, we see history as to what kind of equation he had in 1948.

When asked whether he is trying to justify the act of Nsthuram Godse. The director replied, “No, why to justify it? The judge did not justify and did not agree with Godse. He was sentenced and hanged. So why will I justify it today? I am only bringing the truth about what Godse spoke.

Does any one of them win in the end? It is more like they figure out each other’s flaws, and learn about themselves better. In the film, Gandhi is no Mahatma and Godse is no villain, they are rather humanized with their own virtues and flaws. However, the biggest issue that comes from a treatment like this is that the plot is oversimplified, and the movie turns rather preachy and bland. try to prove their ideas by emphasizing the same thing again and again. The former wants peace, the latter a Hindu Rashtra. To think that deep-rooted ideologies, that could prompt a man to take a step as big as attempting to assassinate a national figure or another to sit for indefinite fasts, could be changed in a matter of few days with discussions and eye rolls implies too much dilution and naivety. The conviction required to pull off a film of this stature was also missing.

In my personal opinion, the view presented in the film was most needed in the contemporary period when there is an attempt to villainize Gandhi and upgrade the ideologies of Godse and Hindu Rashtra. It is essential to read and understand history before sharing any idea. Gandhi was stubborn, and he was forced to take certain actions, but if not for him, then who would have taken such brave steps against the Britishers? He was an educated intellectual and was respected by the Englishmen. This indicates that he had something significant in him. However, he was also human, and everyone has their share of bad deeds. As an audience, while reading the play and watching the movie, I felt that Gandhi had deep roots in his ideologies, whereas Godse was stuck only to one idea of Hindu Rashtra. However, I must acknowledge that I have not read any history books, so my opinion may not be entirely accurate.


Today, we still witness slogans like 'Go to Pakistan' and the blame game surrounding Gandhi, along with an extremist idea of Hindu Rashtra. Therefore, R. Santoshi's film was made at the right time when there was a need for clarification of thoughts and doctrines. It is necessary to understand the complexities of history and not reduce individuals to mere stereotypes or symbols. Only then can we initiate meaningful dialogue and move towards progress and change.


Here are some reviews of the movie.







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