http://20six.co.uk/annapeng
powered by
20six.co.uk
|
|
Cover Letter
Cover Letter
June 20, 2007
Anna Peng
Dear readers:
I am Anna Peng, a student of political science major. This semester I took the advanced writing courses and learned about academic writing. My writing before was mostly informal and unprofessional. This lesson allowed me the chance to try academic writing in a serious way and gave me much practice and instruction. The following passage is going to show my growth as a writer.
Yet firstly I want to say thank you for taking the time to read my works for portfolio. My portfolio includes one reading log and three essay drafts for The Grass-eaters by Krishnan Varma, and final timed-writing.
The Grass-eaters appealed to me at the first time I read it, although I did not think I fully understand it and was not able to develop any systematical opinion towards it. The vivid description of Ajit Babu and their “eventful” experiences in finding a shelter let me burst into laughter several times during my reading. However the poverty the story showed and the deep-toned last sentence convinced me it was not just a simple humorous story. In my reading log, I identified it as a “sad carnival”.
I had a hard time trying to establish a thesis statement which could express my thought exactly and clearly after reading the story again and again. I either chose too a general statement which did not even make my thesis complete, or put too many details and too much information. I really appreciated Ron’s suggestion after my explanation of what I meant by the first proposal that it should be black humor. The term of “black humor” is not the first time I encountered but I was not sure of the concise meaning of it. So I searched the internet and found the electronic version of Columbia Encyclopedia, which give the definition of black humor. After several rounds of revision, I was finally able to make a concise and succinct thesis statement with the help of Ron.
The first draft is difficult. To start with, I read Rosa’s paper carefully to see how she develop her ideas and the Grass-Eaters as well to see more evidence and supporting details for my thesis that Krishnan uses black humor to express his criticism at the society. I highlighted these words and sentences and finally organized my essay in the order from Babu himself as an individual over his attitude towards family members to his view of society. Every paragraph was written in the same model with evidence in the first place, then pointed out where the black humor shows and finally analyzed its effect. One thing I did from the start is to explore into the background information of the society and got to know things like Naxalite underground, the social movement aiming to change India’s social structure and Diphtheria, the infectious and contagious throat disease, which proved to be good illustration of the society background.
It was reviewed by Linda and Zhouwei, my peers, apart from approval of my efforts, they pointed out that the thesis statement was not very obvious to notice, the analysis on black humor itself is too much compared with the explanation why it showed Krishnan’s criticism of the society and lack explanation of “sympathy”, the description of social background is too much.
In addition, I myself felt as well that there was much too improve as the structure of the composition is still somewhat messy although my peers felt it was clearly organized and gradually developed. I borrowed The Study of American Black Humor Novels from the library, trying to figure out why I felt so difficult to separate the using of black humor and its effect. After reading the book, I found out that the word “black humor” itself already contains both using and the effect, which makes it impossible for me to analyze where and how black humor is used in certain paragraph or sentences without mentioning its effect. In other words, we both use “black humor”, the tool to reach “black humor”, the effect. The book gave me the new idea that black humor is achieved by the characterization of the protagonist, who typically would be rebellious, anti-hero and not understandable in normal criteria of existing social system.
With the comments left by my peers and the inspiration from my reading, I decided to revise my essay and change the structure. I first analyzed Ajit Babu’s image and characteristics to let you understand the black humor Krishnan uses and in second part, then gave you the social background stated directly by Krishnan and revealed indirectly by Ajit Babu’s narration. With both parts combined together, how Krishnan uses black humor to criticize the callousness of the society can be shown. Another big change is the reduction of “sympathy” though I still believe Krishnan did sympathize with the poor people but it’s just hard to find evidence from the text.
Draft two was reviewed by Ron and he picked out many grammatical errors that I did not notice, mostly are S-v agreement errors and word form errors. He made suggestion that I should tighten the essay to make it shorter and so I did. I corrected these mistakes and reduced some redundant words and sentences. The quotations were revised to integrate better into my essay. Other changes were made to make it flow more smoothly.Many repeated proofs and irrelavent parts were also deleted.
Fianl draft is presented in Draft Three. I have learned how to analyze a story , how to establish an thesis and to receive and give comments. The expericen of reading, writing, thinking, searching information, discussing and communication is very rewarding.
Ron, thank you for your lesson and instructions you’ve given me.
Linda and Zhouwei, thank you both for being good peers and your critics and advice.
And thank you all for the patience to read through the letter.
Your sincerely, Anna
|
|
|
Essay Draft Three
Anna Peng
June 20, 2007
Draft Three
Black Humor in The Grass-Eaters and its effect
India is an extremely polarized society, where the richest people hold a huge share of fortune while the poorest almost have nothing. They live without a decent shelter, without sufficient food, without necessary infrastructure and public facilities. Mumbai, a city with the largest population in India, has the largest slum area in Asia and many people can not even find a home in slums and shantytowns.
The story of The Grass-Eater by Krishnan Varma took place in Calcutta, one of the largest cities in India, with a population of over nine million in the 1980s. Ajit Babu, the narrator and also the protagonist, was a school master, struggling to survive by living on grass and struggling to find a suitable shelter. It is the very story that reveal to us the callous social reality. However, Krishnan does not reveal it directly through straight criticism. Rather, he presents the story in a light, airy, and unconcerned tone. The sharp contrast between the tone and intention creates a dramatic effect——black humor[1] . Krishnan uses black humor to express his severe criticism of the cruelty and callousness of the society.
The effect of black humor is usually achieved by the characterization of the hero[2]. To understand the black humor in the story and see its effect, it’s necessary to first analyze the characteristics and the image of Ajit Babu.
Babu is seemingly very optimistic and easily content even thought the situation is terrible for anyone to live in. It is usually taken for granted that a school master should have one appropriate domicile due to his profession. On the contrary, he, with his wife, lives in a pipe! And they have lived on a footpath, an abandoned freight wagon and on a roof. Yet he does not seem to mind that at all. He feels like in “heaven” and he was “God” when seeing the freight wagon as it has a door that can be shut and open (57). He even considers himself lucky to manage to live on a roof with lower rent, “more light and ventilation” (58) and no nibbles “by rats and rodents” (58).
His image is laughable, funny and ridiculous to us readers. The vivid description of the events he has experienced and grasp of details help to portray Babu’s image. His hurrying escape from the husband of the woman (56), his sudden near-to-licking kiss (57), his numerous suggestions of potential shelters to Swapna (57), his straight expression that Swapna does not need to wear clothes before him (58), all leave us with the impression of a ridiculously funny man. This ridicule is more or less “irrational” and his image is “anti-hero”, two important characteristic of black humor novels. His optimism is not normal in such a bad situation and he is anything but brave, masculine or patriotic. The cruel reality of survival has reduced a man to misery and lack of self-esteem.
In nature, Babu is indifferent and insensitive. He makes fun of his handicap. He “survived, but minus one ear” (56). He does not mind the loss of one leg for he” need wear only one sandal and thereby save on footwear.” (58) The normal logic---depression about being handicap, worry about future life, feeling of insecurity is being replaced by the idea of saving money. The indifference and insensitivity to one’s own body can only be seen in a society where the basic necessity of life can not be ensured and all one cares about are foods and shelters rather than dignity and humanity.
Other details that can show this kind of indifference and insensitivity are related with his family. He refers to the child-to-be-born just as “someone to look after them in our old age, to do our funeral rites when we died.” (57) He will just be a material provider rather than a member of the family, a warm hope of being together, a mental companion.
Another example is his indifference towards social movement. Prodeep, their forth child, took part in the Naxalite underground[3]. It has an abiding appeal among the dispossessed and underprivileged rural poor in several parts of India, who see in it a hope to free themselves from their present miserable conditions. He is someone we can call Pioneers of Conscience. However, in Babu’s narration, we find neither pride nor appreciation, but relief, for they “would have had to wear clothes” (58), if Prodeep had been there.
If it is understandable that social movement is way far from Babu so he has no awareness, one detail showing his insensitivity is more persuasive. He lived in East Bengal before moving to Calcutta, and East Bengal is a place “where Hindus and Muslims were killing one another”(56). It is cruel and brutal for people killing each other just for different religion yet Babu does not have much patience to describe that as it’s none of his business. All he cares about is his home, his next shelter, his life rather than humane course. Normally people will show sadness and sympathy when hearing about people losing their life but when it is black humor, there is little social responsibility, moral standards and logic, by which means shows how poverty can oppress and change a person in a negative way.
The characterization of Babu is a reflection of black humor---ridiculous and insensitive. Since one does not have the power to change the society, what one can do is to laugh at it. The real purpose is not to ridicule the hero, rather, to reveal the external surroundings, the society that oppresses people’s nature to insensitivity and indifference, toward oneself and the society.
The description of the social environment and background, both directly and indirectly, reveals the effect of black humor----to level criticism at the cruelty of Indian society.
To make his point clearer, Krishnan directly describes some of the unbearable phenomena. There are so many homeless people that the footpath is “crowded with residents, refugees” (56). The religious conflict is so intense that people were “killing one another.”(56) People under such circumstance have bad temper and are bitter toward each other as the woman waking up beside him nearly “scratched out” his eyes (56) and conductors will be beaten up if he tries to stop people from getting on the tram room (59). Babu and Swapna have to eat on grass “when the price of rice started to soaring.” (58).
More depiction is given indirectly with the help of black humor. They are wild with joy on seeing the wagon with door and “did nothing but open and shut them for a full hour” (57).The ecstasy of the couple is surely a funny and ridiculous scenario to us, but that exactly displays the strong desire for privacy rather than sleeping with a street of people together of a couple, which can not be easily fulfilled. A short period of possessing privacy is “heaven” to them and makes him feel like “God”. (57)
The “dispassionate” narration, a commonly used tone in black humor novels, that the baby-to-be-born is not their first child, however, the other three all died. “One died of diphtheria[4]. . .two, from fatigue, on our long trek on foot to Calcutta.” Diphtheria is not commonly seen If there is good medical system to offer vaccination for the poor. Dying from fatigue is also not common cause of death in a society where people can dress warmly and eat one's fill.
These all give us the outline of Indian society at the 80s-----the poorest people are not able to have a decent shelter, sufficient food, let lone dignity, privacy, understanding the value of life.
The last paragraph affords us food for thought, especially the last sentence—— ”We live very quietly, content to look at the passing scene: a tram burning, a man stabbing another man, a woman dropping her baby in a garbage bin.” (59) It sounds quiet, calm and peaceful. But let us listen carefully, there’s sound of sad echoing——burning. . .stabbing. . .dropping her baby. . .burning. . .stabbing. . .dropping her baby. . .burning. . .stabbing. . .dropping her baby. . .
Works Cited
Krishnan Varma, “The Grass-Eaters”,1985. Rpt. in The International Story: An Anthology with Guidelines for Reading and Writing about Fiction. Ruth Spack. New York: St. Martin’s 1994.6-8
Wang Xiao Lin, “The Study of American Black Humor Novels”, Shanghai, Shanghai Foreign Language Education Press, 2006
[1] The Columbia Encyclopedia, 6th edition “Black humor is grotesque or morbid humor used to express the absurdity, insensitivity, paradox, and cruelty of the modern world. Ordinary characters or situations are usually exaggerated far beyond the limits of normal satire or irony. [2] The Study of American black humor novels by Wang Xiao Lin, p97
[3] A movement aimed to change India’s social structure by liquidating estates and distributing land among the rural poor thus gradually set up 'liberated zones' in different parts of the country that would eventually coalesce into a territorial unit under Naxalite hegemony.
[4] A serious infectious and contagious throat disease caused by Corynebacterium diphtheriae, a bacterium, which produces a toxin that is carried in the bloodstream.
|
|
|
Essay Draft Two
Anna Peng
2007-5-18
Draft Two
Black Humor in the Grass-Eater and its effect
India is an extremely polarized society, where the richest people hold a huge share of fortune while the poorest almost have nothing——they live without a decent shelter, without sufficient food, without necessary infrastructure and public facility. Mumbai, a city with the largest population in India, has the largest slum area in Asia and many people can not even find a home in slums and shantytowns. Hinduism, the dominant religion in India, believes in incarnation, which means you lead a bad life because you performed badly in your “former life”, and that prevent Indian from questioning and rebelling against the unfairness they are facing.
The Grass-Eater by Krishnan Varma is the very story that reveal to us the callous social reality. However, Varma does not reveal it directly through straight criticism. Rather, he narrates the story in a light, airy, and unconcerned tone. The sharp contraction between tone and intention creates a dramatic effects——black humor[1]. Varma uses black humor to express his severe criticism of the cruelty and callousness of the society.
The short story took place in Calcutta, one of the largest cities in India, with a population of over nine million, in the 1980s. Ajit Babu, the narrator and also the protagonist, was a primary school headmaster, struggling to survive by living on grass and struggling to find a suitable shelter.
To understand the black humor in the story and see its effect, we need to first analyze the characteristics and the image of Ajit Babu.
Babu is seemingly very optimistic and easily content even thought the situation is terrible for anyone to live in. We usually take it for granted that a principal should have one appropriate domicile due to his profession and social status as a headmaster. On the contrary, he, with his wife, lives in a pipe! Before that, they’ve been living on a footpath, an abandoned freight wagon and after that it’s a roof! This is something unbelievable. Yet our hero does not seem to mind that at all. He feels like in “heaven” and he was “God” when seeing the wagon as it has a door that can be shut and open. He find the pipe “any of our previous homes.” (56). He even consider himself lucky to manage to live on a roof with lower rent, “more light and ventilation” and no nibbles by rats and rodents. It’s not normal to be happy in such bad condition. In a deeper sense, his optimism is just a tool to avoid reality and the cover fact that he’s just on the edge of survival, which is a typical state for the poor in India.
His image is laughable, funny and ridiculous to us readers. The vivid description of the events he’s experienced and grasp of details help to portrait Babu’s image. His hurring escapes from the husband of the woman, his sudden near-to-licking kiss, his numerous suggestions to Swapna as a potential shelter, his straight expression that Swapna does not need to wear clothes before him, etc, all leave us the image of a ridiculous funny man. This ridicule is more or less “irrational” and his image is “anti-hero”, two important characteristic of black humor novels.
In nature, Babu is more indifferent and insensitive. He makes fun of his handicap. He “survived , but minus one ear” How simply and briefly he says but it’s an ear lost! He “lost the other after a fall from the roof of the tram” towards which he in fact doesn’t mind at all for he ”need wear only one sandal and thereby save on footwear.” That’s absolutely not the normal logic---depression about being handicap, worry about future life, feeling of insecurity, rather he’s relieved because he can save some money! The indifference and insensitivity to one’s own body , the disregard for handicap can only be seen in a society where the basic necessity of life can not be ensured and all one can care about is food and shelter rather than dignity and humanity.
Other details that can show this kind of indifference and insensitivity are related with his family. For instance, his response to the news that Swapna is pregnant is worth noticing. “…it would be. Someone to look after us in our old age, to do our funeral rites when we died.” (57) He expect a boy, who do not mean a son who symbolize a member of family, a warm hope of being together, a mental companion but someone to support them in old age and do funerals, a material provider.
Another example is his indifference and insensitivity towards social movement aiming at improvement. Prodeep, their forth child , took part in the Naxalite underground, a movement aimed to change India’s social structure by liquidating estates and distributing land among the rural poor thus gradually set up 'liberated zones' in different parts of the country that would eventually coalesce into a territorial unit under Naxalite hegemony – a la Yenan of China![2]. It has an abiding appeal among the dispossessed and underprivileged rural poor in several parts of India, who see in it a hope to free themselves from their present miserable conditions. He’s someone we can call Pioneers of Conscience. However, in Babu’s narration, we do not find any pride, glory or appreciation. The only comments he leaves on is “there is some compensation…had he been with us, we would have had to wear clothes.” There’re two ironic points. First, the only thing good about Prodeep’s taking part in the social movement is liberating them from the trouble of wearing clothes. Second, can we call wearing clothes a bad thing?
If It’s understandable that social movement is way far from Babu so he has no awareness, one detail showing his insensitivity is more persuasive. He lieved in East Bengal before moving to Calcutta, and East Bengal is a place ‘where Hindus and Muslims were killing one another”. It’s cruel and brutal for people killing each other just because of different religion yet Babu do not have much patience to describe that because it’s none of his business. All he cares about is his home, his next shelter, his life rather than humane course. Normally people will show at least some sadness and sympathy when hearing about people losing their life but when it’s black humor, there’s little social responsibility , moral standards and logic, by which means showing how cruelty of the society can oppress and change a person in a negative way.
The characterization of Babu is a reflection of black humor---ridiculous and insensitive. Since one does not have the power to change the society, what one can do is to laugh at it. The real purpose is not to ridicule the hero, rather, to reveal the external surroundings, the society that oppressed people’s nature to insensitivity and indifference , towards oneself and the society.
Meanwhile, we should not neglect the description of the social environment and background, both directly and indirectly, which further reveal the effect of black humor----to level criticism at the cruelty of Indian society.
To make his point clearer, Varma directly describe some of the unbearable phenomena. “The footpath was so crowded with residents, refugees like us and locals, that if you got up at night to relieve yourself you could not be sure of finding your place again.” (56)There are a large number of people who have to live on the street. Conflicts between people are also intense. “We had just arrived in Calcutta from East Bengal where Hindus and Muslims were killing one another.”(56) This sentence reveal the religious conflict in India, which lead people killing each other. This an also been shown when the woman waking up beside him “very nearly scratched out my eyes.” People under these circumstance are sure to have bad temper and be bitter towards each other for they do not have other ways to vent their dissatisfaction other than people alike.
Apart from the direct description, there’s more indirectly done with the help of black humor. They are wild with joy on seeing the wagon with door and “did nothing but open and shut them for a full hour” because it has “all the privacy a husband and wife could want” (57) In such a society, privacy is something one can only dream of. The ecstasy of the couple is surely funny and ridiculous to us, but that exactly displays the strong desire for privacy of the poor, yet this simple desire can not be fulfilled. A short period of possessing privacy is “heaven” to them and makes him feel like “God”. When we think of this, it’s not just a funny scenario of two adults opening and shutting doors for a full hour. And let us not forget they’re husband and wife who have desires for each other, as Babu points out “all the advantages of living in a wagon - four walls, a roof and door absolutely free of charge, and complete freedom to make love day or night.” Privacy rather than sleeping with a street of people together is indeed what a couple need and want. If we take this into consideration, we can understand more of their strange and ridiculous behavior seeing a wagon.
The “dispassionate” narration, a commonly used tone in black humor novels, that the baby-to-be-born is not their first child, however, the other three all died. “One died of diphtheria…two, from fatigue, on our long trek on foot to Calcutta.” Diphtheria is a serious infectious and contagious throat disease caused by Corynebacterium diphtheriae, a bacterium, which produces a toxin that is carried in the bloodstream but can be prevented by immunization and vaccination. Diphtheria is not commonly seen If there’s good medical system, which even if there is in India, it will not cover the poorest people. The other two who died from fatigue due to their long trek, which is also not common cause of death in a society where people can dress warmly and eat one's fill.
There’s exaggeration in the narration, which can be shown from the shock of Mr. and Mrs. Misrilal ----“exceedingly distressed” and “near to tears”. They eat on grass. They “beat him(train conductor) up, set fire to the tram”… Varma uses it to actually express his severe criticism of the society where the poorest people are not able to have a decent shelter, sufficient food and more importantly the dignity——privacy, rational understanding of life, the value of life.
The last paragraph afford us food for thought, especially the last sentence—— ”We live very quietly, content to look at the passing scene: a tram burning, a man stabbing another man, a woman dropping her baby in a garbage bin.” It sounds quiet, calm and peaceful. But let us listen carefully , there’s sound of sad echoing——burning…stabbing…dropping her baby…burning…stabbing…dropping her baby…burning…stabbing…dropping her baby…
[1] The Columbia Encyclopedia, 6th edition “Black humor is grotesque or morbid humor used to express the absurdity, insensitivity, paradox, and cruelty of the modern world. Ordinary characters or situations are usually exaggerated far beyond the limits of normal satire or irony. “
[2] http://venus.unive.it/asiamed/eventi/schede/naxalbari.html
|
|
|
Final-timed Writing
06300170134
Anna Peng
June 21, 2007
Final Timed-Writing
Directions: From the Necklace, what might have been the quality of Mme. Loisel’s life if she had not lost the necklace? Is her life better or worse now?
I was always wondering and imagining what would have happened to Mme. Loisel if she had not lost the borrowed necklace. Of course, she would not have undertaken the 10 years of tough life----moving out into a dirtier neighborhood, washing laundry all day to earn money to pay the debt off and wearing her glamour totally away, which used to be admired and appreciated by everyone attending the ball.
Maybe she would be living with her loving husband “happily ever after”. Mr. Loisel would have been loving and admiring his beautiful wife as he had always done. Mme. Loisel would still be a woman complaining all day why she had not been born into a richer family and had been married to a wealthier husband so she could have attended hundreds of parties and balls to show off her beauty. They would still have a not-too-good-not-too bad life, yet I doubted it would have been cherished by Mme. Loisel.
The assumption of they living “happily ever after” is followed by a big question mark as her vanity has blinded her from happiness she has already had. Surely, these 10 years had seemingly made her life into misery, but it is these 10 years that has witnessed Mme. Loisel thorough change from a “peacock” into a responsible, honest and diligent woman.
She was motivated by this sudden change of life. She has learned to take the responsibility for the mistake she had made. She has learned to work, to struggle, to make efforts for a goal. She has discovered her husband’s tolerance and love she used to ignore. She has understood the value of life is through creating rather than consuming. She has jumped out of the limited box of her previous life---- a self-sympathizer, a dreamer, a whiner, a vanity-chaser.
When it comes to the quality of life, we should not only think of physical enjoyment and material comfort, but also mental growth and spiritual improvement. In this sense, Mme. Loisel might have lost a peaceful ordinary life, but she has harvest a life which has activate so much of her potential and good qualities. These qualities, in return, help her to cherish and treasure her life.
That’s why I don’t think her life is worse. It may looks worse and miserable, but I believe deep in Mme. Loisel’s heart, she is calm and confident. A good life is not a good life if one does not understand to cherish it.
|
|
|
Essay Draft One
Anna Peng
2007 May 7
Draft One
India is an extremely polarized society, where the richest people hold a huge share of fortune while the poorest almost have nothing——they live without a decent shelter, without sufficient food, without necessary infrastructure and public facility. Mumbai, a city with the largest population in India, has the largest slum area in Asia and many people can not even find a home in slums and shantytowns. Hinduism, the dominant religion in India, believes in incarnation, which means you lead a bad life because you performed badly in your “former life”, and that prevent Indian from questioning and rebelling.
The Grass-Eater by Krishnan Varma is the very story that reveal to us the callous social reality. However, he didn’t show it directly through straight criticism. Rather, Varma narrates the story in a light, airy, and unconcerned tone. The sharp contraction between tone and intention creates a dramatic effects——black humor, which enhances Varma’s criticism and at the same time expresses his great sympathy for the poor.
So what is black humor? Form The Columbia Encyclopedia, 6th edition, “black humor, in literature, drama, and film, grotesque or morbid humor used to express the absurdity, insensitivity, paradox, and cruelty of the modern world. Ordinary characters or situations are usually exaggerated far beyond the limits of normal satire or irony. Black humor uses devices often associated with tragedy and is sometimes equated with tragic farce.” The three factors of black humor is its devices(exaggeration, grotesque humor) , its intention (expressing absurdity and cruelty of modern world) and its essence(tragic farce). Now let us read through the story.
The short story took place in Calcutta, one of the largest cities in India, with a population of over nine million, in the 1980s. Ajit Babu, the narrator and also the protagonist, was a primary school headmaster, but he didn't own any domicile as we usually take it for granted that a principal should have one due to his profession and social status. On the contrary, he, with his wife, lives in a pipe! Before that, they’ve been living on a footpath, an abandoned freight wagon and after that it’s a roof! This is something unbelievable. Yet our hero, also the narrator does not seem to mind that at all.
“It was long and three or four feet across. With a piece of sack cloth hung at either end, we had found it far more comfortable than any of our previous homes.” That’s his comment on the pipe, his “home”. This at least indicates one----he has experienced even worse situation than taking a pipe as shelter, two----Babu is optimistic and easily content. And if we read the beginning carefully , we may notice how Mr. and Mrs. Misrilal respond on hearing the truth-----one looking “exceedingly distressed” , the other being “near to tears” and both repeatedly asking “a pipe?” From their respond, we may conjecture that Varma uses some exaggeration in weaving the story of Babu, which is a device of black humor----by exaggerating and enlarging the disharmonious phenomenon to increase the absurdity and ridicule, thus further sharpen the contrast between reality and ideal to reach the effect of criticism.
When Babu talks about his handicap, he does not show much disappointment and dissatisfaction, either. The first time is his ear. When the man, whose wife “accidentally “ slept beside him, chased him, whirling a tree over his head , he fled and he “survived , but minus one ear” How simply and briefly he says but it’s an ear lost! The second is his leg, “I have only one (leg). I lost the other after a fall from the roof of the tram.” , towards which he in fact feels happy----“I don’t mind my handicap at all; I need wear only one sandal and thereby save on footwear.”
That’s absolutely not the normal logic---depression about being handicap, worry about future life, feeling of insecurity, rather Babu’s sort relieved by this because he can save some money! The indifference and insensitivity to one’s own body , the disregard for handicap can only be seen in a society where the basic necessity of life can not be ensured and all one can care about is food and shelter rather than dignity and humanity.
Other details that can show this kind of indifference and insensitivity are related with his family. It’s mentioned the baby-to-be-born is not the first child to Babu and his wife, however, the other three all died. “One died of diphtheria…two, from fatigue, on our long trek on foot to Calcutta. ” Diphtheria is a serious infectious and contagious throat disease caused by Corynebacterium diphtheriae, a bacterium, which produces a toxin that is carried in the bloodstream but can be prevented by immunization and vaccination. Diphtheria is not commonly seen If there’s good medical system, which even if there is in India, it will not cover the poorest people. The other two who died from fatigue due to their long trek, which is also not common cause of death in a society where people can dress warmly and eat one's fill. And his response to the news that Swapna is pregnant is also worth noticing. “…it would be. Someone to look after us in our old age, to do our funeral rites when we died.” He expect a boy, who do not mean a son who symbolize a member of family, a warm hope of being together, but someone to support them in old age and do funerals. In a better-off society, a child means more than a material provider but a mentally company.
After Prodeep, their forth child , managed to survived to his adulthood, he took part in the Naxalite underground, a movement aimed to change India’s social structure by liquidating estates and distributing land among the rural poor thus gradually set up 'liberated zones' in different parts of the country that would eventually coalesce into a territorial unit under Naxalite hegemony – a la Yenan of China![1]. It has an abiding appeal among the dispossessed and underprivileged rural poor in several parts of India, who see in it a hope to free themselves from their present miserable conditions. He’s someone we can call Prisoners of Conscience. However, in Babu’s narration, we do not find any pride, glory or appreciation. The only comments he leaves on is “there is some compensation…had he been with us, we would have had to wear clothes.” There’re two ironic points. First , the only thing good about Prodeep’s taking part in the social movement is liberating them from the trouble of wearing clothes. Second, can we call wearing clothes a bad thing? The unconsciousness of the social movement is also the indifference and insensitivity caused by a oppressing society.
In addition to the evidence in the narration of Babu, the character himself, Varma also leave with us some direct description of the social environment and background. “The footpath was so crowded with residents, refugees like us and locals, that if you got up at night to relieve yourself you could not be sure of finding your place again.” There are a large number of people who have to live on the street. Conflicts between people are also intense. “We had just arrived in Calcutta from East Bengal where Hindus and Muslims were killing one another.” This sentence reveal the religious conflict in India. It’s horrible to hear people sharing all but religious belief killing each other because of the difference. It’s cruel and brutal yet Babu do not have much patience to describe that because it’s none of his business. All he cares about is his home, his next shelter, his life rather than humane course. Normally people will show at least some sadness and sympathy when hearing about people losing their life but when it’s black humor, there’s little social responsibility , moral standards and logic, by which means showing how cruelty of the society can oppress and change a person in a negative way. This an also been shown when the woman waking up beside him “very nearly scratched out my eyes.” People under these circumstance are sure to have bad temper and be bitter towards each other for they do not have other ways to vent their dissatisfaction other than people alike.
In such a society, privacy is something one can only dream of. One obvious proof is the ecstasy the couple display on seeing the wagon. “A whole wagon to ourselves – place with doors which could be opened and shut - we did nothing but open and shut them for a full hour - all the privacy a ma n and wife could want – no fear of waking up with a complete stranger in your arms . . . it was heaven. I felt I was God. “ Even the poorest Indian want privacy, yet the simplest desire now most of us enjoy can not be easily met. A short period of possessing privacy is heaven to them. When we think of this, it’s not just a funny scenario of two adults opening and shutting doors for a full hour. And let us not forget they’re husband and wife who have desires for each other, as Babu points out “all the advantages of living in a wagon - four walls, a roof and door absolutely free of charge, and complete freedom to make love day or night.” Privacy rather than sleeping with a street of people together is indeed what a couple need and want. If we take this into consideration, we can understand more of their strange and ridiculous behavior seeing a wagon.
Varma uses various seemingly funny devices to actually express his severe criticism of the society where the poorest people are not able to have a decent shelter, sufficient food and more importantly the dignity——privacy, rational understanding of life, the value of life.
The last paragraph afford us food for thought, especially the last sentence—— ”We live very quietly, content to look at the passing scene: a tram burning, a man stabbing another man, a woman dropping her baby in a garbage bin.” It sounds quiet, calm and peaceful. But let us listen carefully , there’s sound of sad echoing——burning…stabbing…dropping her baby…burning…stabbing…dropping her baby…burning…stabbing…dropping her baby…
[1] http://venus.unive.it/asiamed/eventi/schede/naxalbari.html
|
|
|
Reading Log
Anna Peng
2007 April
Reading Log I do have to admit that I found the story quite funny when first reading it, though Krishnan Varma was depicting the life of the poorest people in India. It is more like an absurd drama, a carnival, where clowns make funny faces and do funny tricks, but the truth behind it is so devastating and heavy-hearted. Just as Ajit Babu's careless narration and "eventful" experiences arouses so much laughter but the truth is a poor and insecure life. I like the way the author tries to present Ajit Babu's life more vividly. He uses many detailed descriptions. For example, one morning he woke up to find that the woman beside him was not Swapna, his wife, but a strange old thin woman; many times they went to bed in Calcutta and woke up in another place; when they finally settle down on the roof, they are really content, though we all can see how shabby and worn it was. Babu's character is also very interesting. He seems to be always so optimistic and happy, content and proud to find a wagon, a pipe, everything that can be used as a shelter. There's no grief about the death of his three children. He doesn't mind his handicap because thereby he can save on footwear. I think the author might have intentionally portrayed so, so it could be more dramatized , ridiculous and absurd on the surface , in order to create a sharper contrast when readers dive deeper into the story.I' m not sure if the author is exaggerating the truth, but I can feel a bit of irony and sarcasm. It is a sad story presented in a very humorous way. I like the ending, ”We live very quietly, content to look at the passing scene: a tram burning, a man stabbing another man, a woman dropping her baby in a garbage bin.” It sounds almost like a quiet, calm and peaceful tone of narration. However, it's always echoing-----burning…stabbing…dropping her baby…burning…stabbing…dropping her baby…burning…stabbing…dropping her baby…And it makes me sad, really really sad , and sorry.
|
|
|
|