Assignment : Paper - 4 : Character of Naleeni
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Assignment
Name : Parmar Krupa Jivabhai
Roll No : 25
Enrollment No : 20691084201840
M.A.Sem - 1
Year : 2017-19
Email id : parmarkrupaj25@gmail.com
Paper No : 4
Submitted To : Department of English Bhavnagar
Topic : Character of naleeni
~ Introduction ~
The fakeer of jungheera is long poem by Henry Louis Vivian derozio. He was born on 18th April, 1809 in kolkatta, West bengal. He was a lecturer and poet. He is considered to be an academic and educator during his time literary movement of bengal Renaissance was undergoing. He was an Indian Poet and assistant head principle at the Hindu College of Kolkatta. He was a radical thinker and one of the first Indian educators to disseminate Western Education and science among the young men of Bengal. He died of cholera at the age of 22.
Long after his death, his influence lived among his former student, who came to be known as young Bengal and many of whom became prominent in social reform law and journalism. Inspired by the scenic beauty of the river Ganga, he started writing poetry. He was generally considered an Anglo - Indian being of mixed Partuguesedesent, but he was fired by patriotic spirit for his native Bengal and Considered himself Indian.
He wrote many wonderful poems in English before his untimely death of which. The fakeer of jungheera was one of the most important landmark in the history of patriotic poetry in India. As he considered India to be his mother he worried about Indian social, political and religious problem. He also worried about the class and cast.
Long after his death, his influence lived among his former student, who came to be known as young Bengal and many of whom became prominent in social reform law and journalism. Inspired by the scenic beauty of the river Ganga, he started writing poetry. He was generally considered an Anglo - Indian being of mixed Partuguesedesent, but he was fired by patriotic spirit for his native Bengal and Considered himself Indian.
He wrote many wonderful poems in English before his untimely death of which. The fakeer of jungheera was one of the most important landmark in the history of patriotic poetry in India. As he considered India to be his mother he worried about Indian social, political and religious problem. He also worried about the class and cast.
~ Theme of the fakeer of jungheera ~
1. Emancipation of Love
2. Naleeni 's Beauty
3. Sati
1. Emancipation of Love
2. Naleeni 's Beauty
3. Sati
~ Naleeni ~
Fakeer and naleeni are two star crossed lover's like Romeo and Juliet. In Shakespeare' s Romeo and Juliet were the children of two enemies. Here in fakeer of jungheera fakeer was is follower of islam here he loves a lady naleeni who is married and also an appercast female. Naleeni was married to Brahmin. Her husband dies in an early youth.
Naleeni, the beloved of Fakeer never loved her husband. In the days of Henry Derozio Indian subcontinent was caught by many evils like '' Sati Pratha '' killing girl child by boiling the still born baby in the hot pot milk etc. Naleeni belonged to a Conservative Hindu society in the nineteenth century. She was pure and beautiful she doesn't went to end her life behind a person whom she never loved.
Naleeni was brought to the spot where her husband is to be cremated. Women were singing song praying sati. They sang of going to heaven but poor naleeni was lost in the thoughts of fakeer. She refuses to die on the funeral pure of her husband and escapes with the bandit fakeer to his cave in jungheera to a life from death, she escaped death but she start a life of forbidden love thought frightened by violent social norms she believes that her lover 's courage and her anfailling love will finally make them victorious. Her fair and beautiful face brightens the dark social setting of the poem and mitigates the bold audacity of the fakeer who snatches her from the midst of a group of mourning upper caste Hindu at the funeral.
The romantic atmosphere is raise due to the development of Hindu - Muslim love affair. The fakeer of jungheera is in two cantos of twenty eight and twenty four stanzas respectively written in the iambic, anapestic, trophic and ductility meters to suit the different rhythms ranging from the normal spoken voice and slow description to the racy battles and the chant of priests and women.
Naleeni cradles him in her arms and dies together with him - he eloquence had all burned out. She becomes a free agent to choose her destiny she prefers to die together with someone she loves than with her husband whom she does not. In ancient India woman were allowed to choose their life partner on their own. In our epics site, Rukmani, sati, parvati, Draupadi, Subhadra, Kunti, Gandhari, Sanyogita etc.
Naleeni did not die behind her husband. Now she is free here to die with fakeer. She did not die with her husband because she didn't love him but she loved fakeer beyond anything else in the world . For him she left all the luxurious of her life, he also risked his life to be United but they were doomed to depart. Naleeni decided to die behind him . The sanskrit word sati means '' good and vitreous woman '' who was truly devoted to her husband. And according to the Hindu tradition these vitreous found expression is the ultimate act of self-immdation. Woman who sacrificed themselves continued to be called sati long after they were dead and usage of the term. '' to the sacrifice alone, the act as well as the agent''.
Naleeni, the beloved of Fakeer never loved her husband. In the days of Henry Derozio Indian subcontinent was caught by many evils like '' Sati Pratha '' killing girl child by boiling the still born baby in the hot pot milk etc. Naleeni belonged to a Conservative Hindu society in the nineteenth century. She was pure and beautiful she doesn't went to end her life behind a person whom she never loved.
Naleeni was brought to the spot where her husband is to be cremated. Women were singing song praying sati. They sang of going to heaven but poor naleeni was lost in the thoughts of fakeer. She refuses to die on the funeral pure of her husband and escapes with the bandit fakeer to his cave in jungheera to a life from death, she escaped death but she start a life of forbidden love thought frightened by violent social norms she believes that her lover 's courage and her anfailling love will finally make them victorious. Her fair and beautiful face brightens the dark social setting of the poem and mitigates the bold audacity of the fakeer who snatches her from the midst of a group of mourning upper caste Hindu at the funeral.
The romantic atmosphere is raise due to the development of Hindu - Muslim love affair. The fakeer of jungheera is in two cantos of twenty eight and twenty four stanzas respectively written in the iambic, anapestic, trophic and ductility meters to suit the different rhythms ranging from the normal spoken voice and slow description to the racy battles and the chant of priests and women.
Naleeni cradles him in her arms and dies together with him - he eloquence had all burned out. She becomes a free agent to choose her destiny she prefers to die together with someone she loves than with her husband whom she does not. In ancient India woman were allowed to choose their life partner on their own. In our epics site, Rukmani, sati, parvati, Draupadi, Subhadra, Kunti, Gandhari, Sanyogita etc.
Naleeni did not die behind her husband. Now she is free here to die with fakeer. She did not die with her husband because she didn't love him but she loved fakeer beyond anything else in the world . For him she left all the luxurious of her life, he also risked his life to be United but they were doomed to depart. Naleeni decided to die behind him . The sanskrit word sati means '' good and vitreous woman '' who was truly devoted to her husband. And according to the Hindu tradition these vitreous found expression is the ultimate act of self-immdation. Woman who sacrificed themselves continued to be called sati long after they were dead and usage of the term. '' to the sacrifice alone, the act as well as the agent''.
~ Victimisation of Naleeni ~
Naleeni is the central character of the poem. Though we see this character is victimised by the society. She is never free. Forcefully she is forced to be sati and when she tries to live her life with Fakeer. Again she is captured by the society.
The society is always afraid of free will and free speech. That is why society tries to control woman rather than controlling themselves.
If the tale of the baital is worthy, then '' The treated out eloquence '' of naleeni can again be revived in gathering of the islamist if she can overtake finished the horrors and temptation of account. Nevertheless these are unstated assumption, a line of the mass environs of the tarradiddle that forces the order to reflect upon the antepenultimate environment verbalize broods over the tragic environment divesting us of all emotions, merely reflecting on an thoroughfare, which may presently be required finished a deus ex machina. The open - ended picture makes the clergymen emit on a quiet engendered by a purging. The poem can be indicated as story of emancipation of quenched Asian women and an indictment of the grownup Asiatic gild in the nineteenth century. The light and bonnie Naleeni refused to die on the funeral pyre of her spouse and escapes with the thief Mihammedan to his cave in jungheera to a being of impermissible bang thought afraid by tough sociable repercussions.
Nuleeni becomes a free agent to choose her destiny; she prefers to die together with someone she loves than with her husband whom she dose not. The Sanskrit word Sati implied a “good and virtuous woman” who was truly devoted to her husband. And according to the Hindu tradition these virtues found expression in the ultimate act of self immolation woman who sacrificed themselves continued to be called Sati long after they were dead and gone. The British however restricted the usage of the term.
Naleeni cradles him in her accumulation and dies together with him-her "eloquence had all toughened out." Nuleeni becomes a autonomous medicine to select her occurrence; she prefers to die together with someone she loves than with her spouse whom she does not. The Indic order sati understood a "obedient and impeccable partner" who was truly devoted to her hubby. And according to the Hindi tradition these virtues launch demo in the final act of self-immolation. Women who sacrificed themselves continuing to be titled sati semi-permanent after they were slain and absent. The Land nonetheless restricted the exercise of the constituent "to the release unique, the act as recovered as the medicine. Nuleeni is a star crossed widow in the hands of cruel society...
Naleeni is the central character of the poem. Though we see this character is victimised by the society. She is never free. Forcefully she is forced to be sati and when she tries to live her life with Fakeer. Again she is captured by the society.
The society is always afraid of free will and free speech. That is why society tries to control woman rather than controlling themselves.
If the tale of the baital is worthy, then '' The treated out eloquence '' of naleeni can again be revived in gathering of the islamist if she can overtake finished the horrors and temptation of account. Nevertheless these are unstated assumption, a line of the mass environs of the tarradiddle that forces the order to reflect upon the antepenultimate environment verbalize broods over the tragic environment divesting us of all emotions, merely reflecting on an thoroughfare, which may presently be required finished a deus ex machina. The open - ended picture makes the clergymen emit on a quiet engendered by a purging. The poem can be indicated as story of emancipation of quenched Asian women and an indictment of the grownup Asiatic gild in the nineteenth century. The light and bonnie Naleeni refused to die on the funeral pyre of her spouse and escapes with the thief Mihammedan to his cave in jungheera to a being of impermissible bang thought afraid by tough sociable repercussions.
Nuleeni becomes a free agent to choose her destiny; she prefers to die together with someone she loves than with her husband whom she dose not. The Sanskrit word Sati implied a “good and virtuous woman” who was truly devoted to her husband. And according to the Hindu tradition these virtues found expression in the ultimate act of self immolation woman who sacrificed themselves continued to be called Sati long after they were dead and gone. The British however restricted the usage of the term.
Naleeni cradles him in her accumulation and dies together with him-her "eloquence had all toughened out." Nuleeni becomes a autonomous medicine to select her occurrence; she prefers to die together with someone she loves than with her spouse whom she does not. The Indic order sati understood a "obedient and impeccable partner" who was truly devoted to her hubby. And according to the Hindi tradition these virtues launch demo in the final act of self-immolation. Women who sacrificed themselves continuing to be titled sati semi-permanent after they were slain and absent. The Land nonetheless restricted the exercise of the constituent "to the release unique, the act as recovered as the medicine. Nuleeni is a star crossed widow in the hands of cruel society...
~ Naleeni as a Victim ~
1: Widow of her husband
2: Victim of '' Sati Pratha ''
3: Victim by society
4: Helpless
5: Mentally dead
6: Death of her '' beauty '' and '' charm '',
7: Death of her love
8: Becomes second widow of her Lover Fakeer
2: Victim of '' Sati Pratha ''
3: Victim by society
4: Helpless
5: Mentally dead
6: Death of her '' beauty '' and '' charm '',
7: Death of her love
8: Becomes second widow of her Lover Fakeer
~ Conlusion ~
The secular and universal ideas that Derozio exposes in his poetry do not go well with the separatist and divisional politics of modern India.
These are some of the revisionist consequences of modernity. However, the ‘modes of social life that emerged in the early nineteenth century in response to modernity in India now take us beyond modernity’ into the information age. If India must shine it must do so within its own traditions and Derozio occupies a central place in it. The poet through the impossible and bold story of love-affairs between Hindu upper class widow and a Muslim lower class. Fakeer reflected and criticized the evils of Indian society.
These are some of the revisionist consequences of modernity. However, the ‘modes of social life that emerged in the early nineteenth century in response to modernity in India now take us beyond modernity’ into the information age. If India must shine it must do so within its own traditions and Derozio occupies a central place in it. The poet through the impossible and bold story of love-affairs between Hindu upper class widow and a Muslim lower class. Fakeer reflected and criticized the evils of Indian society.
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