Name:
- Dodiya Asha B.
Roll
no: - 12
SEM:
- 1
Title:
- Analysis of Kanthapura
Paper
no: - 4(Indian Writing In English)
Submitted:-Maharaja
Krishnakumarsingh university Bhavnagar.
Department
of English.
Critical Analysis Kanthapura
Introductions:-
Raja Rao
makes with them a remarkable fried affiliated with them in time and some
times in the choice of themes but not in his art as a novelist or his
enchanting prose style. A novelist and a short story writer he too is a child
of the Gandhian age and revels in his work his sensitive awareness of the
forces let loose by the gandhian revolution as also of the thwarting or steadying pulls of past
tradition his four books up to date are the novels.
Kanthapura 1938
The
serpent and the rope 1960
The
cat and Shakespeare 1965
The
cow of barricader 1947
A collection of short stort stories Raja Rao hails from the
precursor ,state though the action of one his novels strays and English his
immutable ancient moorings with the strong invisible strings of his traditional
Hindu culture.
As
regards the action of the story ,it has a phychological side. The phusical
action has superficial global sweep Rama’s travels take him to benares Allahabad ,miseries , delhi Bombay than to`
Aix –en –provence montpalais pan Cambridge London back again to Hyderabad
Bangalore hariharapur (His village) kadaikanal, madure ,Bombay and finally to Aix-en provence 0xford London ,paris .he visite Indin in 1954
towards the end of the novel he plans to return to india he plans to return to india
a third time to works out his salvation
in diligence. Such is the baretime and space framework of the physical action
within it ate a whole host of interesting characters a truly cosmopolitan
crowd. Comprising
Man and women drawn from ide france England Russia spain.
The
theme of kanthapura may be summed up as
`Gandhi and our village ‘ but the style of narration makes the books
more a Gandhi purana than a piece of mere fiction Gandhi is the invisible God
moorthy. is the visible avatar.
The
reigu of the rodnmen is asuric rule and it is reristed by the devdas the satyagrahis . the charucters sharply
divide into two camps.the rulers cand their supporters on the one hand and the
satyagrahis cand their sympathizers on the other. There are various other
divisions too
Orthodoxy is pitted against reform exploitation against sufferance the planter
against the coolies and the corrupt official against the self
–respecting villagers but there lines grow hazu when the main issue between the
bureaucracy and the satuagrahis is joined for now most peppie are on one or the
othere side of the burricader it is 1930 Gandhi marcher with his select band of
followers to the salt pans at Dandi to break the salt laws suddenly the entire
country is engayed in passive resistance of `alien’authority.
Raja Rao has but the story into mouth of a grandmother although the feminine touches and mannerisms,
The
seemingly effortless rotation of the fongue the meandering sentences and paragaphs are characteristic of the narrator
there is nevertheless consummate `art’ in all this riot of artlessness there is
carefully `selection’ behind the apparent abundance details and there Is an adroit polarization in the
plot less grandmother’s tale moorthy is Gandhi ‘s man the statyaegrahis the
leader of the nov –violent movement in kanthapura there is at the other
extrecne is the symbol of appression the soulless bureauracy made visiby
repulsive but the villagers are unafraid.
What is a policaeman before a Gandhi’s man tell me does a
boar stand before a clephant?
There is than bhatta the symbol
of usury and false orth doxy and low cunning .there is range gowda the symbol
of sense and stolidity, a sort of Sardar patel to moorthy the village mahatma
the river –himavarthy is herseif a presence and the goddess kenahamma of the
hill is a presence too the protectress of the people the guardian of
kanthapura. And beyond the hill is the Arabian sea. And for beyond it the land
from which the red men have com in kanthapura there is a brahimin street a
potters quarter a pariah quarte how absurdly true of the typical indian village
just beyond the village lies the skeffinglon coffee estate the symbol of the
impact of industrialization on the traditional community life at kanthapura.
In but a few pages of nervous
description life in the coffee estate is vivified in anands two leaves and a bud are here just glanced at
in hurry ,suggesting mush in title as
impossible nightmare. The people of kanthapure
wear tell –tale nick names. Waterfall
venkamma nouse Akamai temple rangappa coffee planter Ramayana, patwari
Nanjudia gold brangie somanna , cardamom field Ramachandra and there is of
course corner –horuse moorthy who goes through life as ``A noble cow ,quiet generous serene deference
and Brahmanism a very prince……’’ Already ,when the story begins ,Gandhi is a
legendary figure to the villages and hair kaftans jayarmacher jumbles with
splendid unconcern traditional mythology and contemporaneous politics.
Siva is the there –eyed and swear too is there –eyed self purification .
Hindu –Muslim unity khaddar.
Gandhi is save himself in human shape he is engaged in slaying the
serpent of foreign rule kaliya. Bhajans and Harikirthans mix religion and
politics freely and often purposefully ,the reading of a discipline as the
revernt reading of the Gita and hand
spinning is elevated into a daily ritual like puja.
The walls of orthodoxy are suddenly breached. Revolution
spirits of the Gandhi an revolution at kanthapura are
Rangamma range gouda and the girly Radha. In the end it truly becomes a mass
movement the villages comprising men and professions and the laborers of the
coffee Estate readily meeting the onslaught of the bureaucracy.
= class structure
[1]Untouchability
[2] Structure
of the village
[3] Superstitions among people
[4]
Exploitation due to class
[5] Caste and
creed
[6] Class
discrimination.
[7] Society and discrimination.
We see all the structure in deeply
[1]Untouchability
Kanthapura has narrow structure. In the village have
people of many castes. They lived
peacefully. In this village upper class people otherwise they were
casted out from that particular. If a person goes to pariah’s house. He would
have to take bath and go kasha for purification purpose.
[2] Structure of the village
In the village
house were the symbols of status. There were less government servants in this
village those who were there got respect. There was the house of past master He
lived in two storied building polarity had glass paned windows Besides there, this
village has pariah quarter. ``A potter’s weaver’s and sudra quarter and
Brahmin”
[3] Superstitions
among people
In this village
people are religious minded. They lack education they believe in superstitions.
People accepted Hinduism. When a policemen `Khan’ comes to the village for
their welfare it was very difficult for him to get a room to live their lives
were surrounded of many superstitions.
[4]
Exploitation due to class
The condition of the village was such that upper
class exploited the lower class people. The
whole description of working laborers is touching. Remaining hungry of
half hungry poorly nourished they had to work very hard.
[5] Caste and
creed
The small village symbolically depicts the country’s condition ,during
the time of freedom struggle ,people of all castes unanimously united
themselves to fight against the country’s enemy.
Educated people were influenced by Gandhi and became his followers they
cast away the social norms of caste.
[6] Class discrimination
Wealthy people ruled the village Bhatt who cams in village with nothing
became prosperous. He himself married teenage girl. He got dowry too. when
moorthy goes to pariah’s house for some work, people started back biting and the never reached his
mother. His mother old marimba worries a lot she tells her some not is break
social norms.
[7] Society
and discrimination
When moorthy visited pariahs family,he was well treated but villagers started
speated but villagers to be out caste. People especially orthodox women were against
him.
Raja Rao kanthapara has reconstructions of his own village harihalli or
Hariharapara is the miniature of India. This book gives us social political
religious and mythical scenario of 1930 s kanthapura deals with the condition
of india village during the struggle for independence.
In “ kanthapura’’
tales within tales are found like cabbage peels tales froms mythoiogy becomes
pust of their life that frequenty leaves their conversation with them.morthy
and seen becomes rama and brother laxman need a sita to make the picture
complete.
According
to a critic “there are no exact points of correspondence in those analogies but
them leave an immediate impact on the illierater indian villagers and explain
to them the political situation of india in the twenties very successfully.’’
The central myth of kanthapure is
given mythical background. The mthy is of Ramayana where thestory goes like
this rama is the hero and sita is his wife. Laxman is rams bother ravens wants to marry sita he goes to
forest where rams, lax man and sita lived.
Conclusion:-
“ Raja Rao’s” kanthapura is one of the finest noveis to come out of
midtwntieth century india. It is the story of how Gandhi’s struggle for independence
from thebritish came to a typical village kanthapura in south india. Young “New
/deas” cuts across the villages in non-violence by landlords and police the
dramatictale unfolds in a poetic almost
mythical style which converys as never before the rich texture of indian rural
life the narrator is an old woman imbued with the legendary history of the
region who knows the past of all the characters and comments on their action
with sharp eyed widom the background for the American reader’s more complete
understanding and enjoyment.”
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