Category: articles

Vehicle Accident Detection Using Arduino UNO

Mrs. Kanimozhi; Kamalesh N. S; Karan Kumar K.; Karkavel Raja K.; Sanjaikanth; P.D Merlin

Vel Tech High Tech Dr Rangarajan Dr Sakunthala Engineering College

Abstract 

Overall, the aim of the paper is to detect the place where our Vehicle got accident through GPS. Many of them still occur as a result of accidents nowadays. This is a result of specific human activity. Technology has made life easier for us every day. Some actions include driving while intoxicated, driving too fast, disobeying traffic laws, etc. If our vehicle is involved in an accident, the global positioning system (GSM) module will result in sending an alert to our phone number, allowing us to quickly get there and potentially save their lives. In this project, we want to prevent accidents from taking lives. In this paper, we provide a detailed explanation of the components we used, including the Arduino UNO. This project can be developed in the ensuing years. Solving issues of this nature will be the focus of our paper. To lessen the accident, our administration took a number of actions. They had installed specific monitors in the signal that could detect the vehicle’s speed and issue a fine.

Keywords : Arduino UNO, GSM module, GPS module.

                                     INTRODUCTION

Some of the technologies under examination also use machine learning methods for better accident prediction and detection. These systems include benefits such as accurate vehicle tracking, quicker emergency service response times, and faster identification and notification of accidents. High installation costs, false positives and false negatives in accident detection, and potential privacy issues with vehicle tracking are some of these systems’ drawbacks. Furthermore, elements like network coverage and the accessibility of local emergency services affect how effective these systems are. Overall, there are many accidents and injuries are occurred due to Vehicle accident with the development and use of vehicle monitoring, accident detection, and notification systems. To overcome these constraints and make these systems more dependable and cost-effective, however, ongoing upgrades and breakthroughs in technology and communication protocols are required. Nowadays, everyone uses a car, which may lead to a lot of accidents. More people are dying in our nation as a result of inadequate emergency facilities. We’ve installed a GPS in the car so that when we can find it, it will immediately send a message to the rescue crew. It is impossible to overestimate the significance of transportation to human civilization, and the vehicle plays a major role in contemporary transportation. But it’s impossible to overlook the dangers of driving, particularly in terms of collisions. Speed is a major risk factor when driving, as it not only influences the seriousness of collision the chance of something happening to getting in one. The number of fatal accidents has been drastically reduced thanks to the efforts of our government. The traffic laws now contain a huge number of rules and regulations. According to the level of violence, the fee was raised. The minimum fine for driving without a helmet was 1000 rupees. The primary location of a significant accident is where the traffic police have multiple cameras stationed. The camera will measure the car’s speed, and if it is too high, it will scan the licence plate and send the appropriate fine to the owner of the offending vehicle. Many foreign nations have these laws in place. The first time it was used was in Tamil Nadu. A step towards strengthening emergency services and lowering the risks to human life linked with traffic hazards and road accidents is the implementation of an automatic alert device for car accidents, as outlined in the article. The system is built to swiftly identify accidents and provide basic data, such as the accident’s location, time, and angle, to the nearest first aid facility. The rescue team then receives this information, which may help to save important lives. The technology uses a GSM module and a GPS module, respectively, to send the alarm message and locate the accident. Additionally, the system accurately detects the existence of an accident and the angle at which the automobile rolls over using both  vibration sensors and MEMS sensors. Additionally,  system has a switch that may be used to stop delivering messages when there are no casualties, saving the medical personnel valuable time. Every nation should place a high focus on enhancing emergency services and lowering traffic dangers and collisions. Technology, like the automatic alert system for car accidents, may offer a practical and efficient answer to this issue. Despite the numerous initiatives worldwide actions performed by governmental and non-governmental groups to increase awareness about irresponsible driving, accidents continue to happen frequently and frequently end in fatalities. If emergency personnel had been able to get to the scene of the accident in time, lives might have been spared in many situations. According to research, a sizable portion of fatalities would have been avoided if emergency assistance had been available sooner. This has led to an urgent need for an efficient automatic accident detection system that can notify emergency personnel immediately and disclose the location of the accident. By offering prompt aid, this system may contribute to saving priceless human lives. It is essential to have a system that can quickly and accurately detect accidents and alert emergency personnel. By doing this, it will be much easier to save lives and less likely that an accident will have a negative effect on people’s lives or society as a whole.

Problem statement 

Accidents on the road can be fatal and result in extensive property damage. Accident victims frequently can’t contact for assistance right away. Therefore, a system that can distinguish accidents and automatically warn emergency services is needed. The goal of an accident detection and alarm system is to develop a system that can accurately identify accidents , assess the accident’s severity, and instantly alert emergency personnel so they can render aid as soon as feasible. The system must be dependable, capable of real-time accident detection, and able to function under a variety of environmental factors, including weather and lighting. The objective is to speed up the accident response process.

Scope of the paper 

Accidents happen randomly and at any time, resulting in considerable property damage and, more crucially, the loss of human lives. In this project, we want to create a system for detecting accidents and alerting emergency services so they can provide prompt assistance. We’ll be using the Arduino UNO platform.The project’s objective is to develop a system that can detect accidents , notify the appropriate emergency services of their location and severity. The technology can be applied in a variety of settings to increase security and prevent accidents, including factories, workplaces, and construction sites.

Hardware components  

A power source, an accelerometer, a GPS module, a GSM module, and an Arduino UNO board are among the hardware elements of the system. An accident may be indicated by sudden variations in acceleration, which are measured by the accelerometer. The GPS module is used to locate the accident, while the GSM module is utilised to send SMS notifications to emergency personnel.

Software components  

An Arduino sketch that takes information from the GPS and accelerometer modules and uses the GSM module to deliver SMS messages is one of the system’s software components. Additionally, a smartphone application that may receive notifications of accidents and show their location and severity will be created.

Testing and evaluation 

To determine how well the system works at spotting accidents, we will test it in a variety of settings, including a moving car, a manufacturing facility, and a construction site. Additionally, we’ll assess how well the system identified the accident’s location and level of seriousness. A useful use of Arduino UNO in the sphere of safety and security is the accident detection system since it has a large potential to save lives and prevent injuries. The system’s precision and dependability, which can be increased through testing and assessment, will be crucial to the project’s success. Additional sensors can be added, and the mobile application’s functionality can be improved, to further improve the system.

                                                                            METHODOLOGY

The accident detection and message system was created to be installed in an automobile, like an ambulance or police car. Accident detection and notification are accomplished by the system using GSM and GPS technology. The GPS will locate the accident location , and  emergency services are notified via GSM. An Arduino is utilised to operate the device, and an LCD is employed to display accident data. Overall, the method is straightforward and effective, relying on currently available technology to identify and report incidents in real-time.

HARDWARE DESCRIPTION 

1.ARDUINO 

The Arduino UNO is a well-known open-source microcontroller board developed by Arduino.cc and based on the ATmega328P CPU . The Arduino UNO acts as the primary control component in this project, detecting accidents and alerting users. It is in charge of gathering information from a variety of sensors, including vibration sensors, GPRS and GSM modules, and either presenting the outcomes on a display system or communicating them via message.  The vibration sensor is crucial to this project’s success. It serves as an accident detection module and takes in the vibrations of the vehicle. When an accident is identified, the Arduino gathers data from every other module and uses the GSM module to deliver a message to the receiver. This makes it possible to get real-time accident notifications and take prompt action. Overall, the Arduino acts as the hub for coordinating the numerous sensors and modules, resulting in a dependable and effective accident detection and reporting system. It is a highly adaptive and accessible option for projects of a similar sort due to its open-source nature and widespread usage.

2. GSM MODULE 

The GSM SIM900 module is recommended for communication between the GPS, GSM, and the specified mobile number. the PCS 1900 MHz, the DSC 100 MHz, and the EGSM 900 MHz frequencies are all covered by the tri-band SIM900 module, which runs in the 900MHz to 1900MHz frequency range. For communication with the mobile phone, the transmitting pin of the GPS module and the reception pin of the GSM module are both used. This makes it the perfect option for accident detection and alert systems because it enables the real-time broadcast of location information and emergency messages.

3.GPS MODULE 

The SIM28ML GPS module is utilised in this instance to locate the car. The GPS module works by dividing the globe into coordinates, which enables it to precisely track the position of the car. The SIM28ML transmits position information in real time using the NMEA format at a frequency of 1575.42 MHz. This location information is retrieved by the GPS receiver and transmitted to the Arduino for additional processing. Following processing of the location data, it is sent via the GSM module to the saved contacts, enabling emergency services and family members to be informed of the accident’s location in real-time. Overall, this system’s utilisation of GPS technology is crucial for providing precise and prompt emergency responses.

4.NODE MCU  

The Node MCU is an open-source development board made to make IoT (Internet of Things) applications rapidly and effortlessly. It is built on the ESP8266 microcontroller, which has Wi-Fi functionality and can connect to a Wi-Fi network, making it the perfect board for Internet of Things applications that need wireless access. The ESP8266, a USB-serial converter, and a voltage regulator are all included in the Node MCU, which is essentially a low-cost, all-in-one platform. As a result, programmers may easily create and test their Internet of Things (IoT) applications without the need for a separate programmer, voltage regulator, or USB-to-serial adapter. Support for the Lua programming language, a compact, high-level scripting language, is one of the Node MCU’s primary characteristics. In order to get started with IoT development, beginners no longer need to learn difficult programming languages. Developers may utilise the enormous selection of Arduino libraries because the Node MCU can also be programmed using the well-known Arduino IDE. All things considered, the Node MCU is a fantastic development board for Internet of Things (IoT) projects that need wireless connectivity. It provides a perfect balance of features, simplicity, and affordability.

5.LCD DISPLAY 

In this project, numerals, alphabets, and special characters are displayed on a 16×2 alphanumeric LCD (Liquid Crystal Display) module. The module can display up to 32 characters at once and contains 16 columns and 2 rows. Using the LCD’s higher bit data lines, pins 11, 12, 13, and 14, which are connected to the Arduino’s digital pins 8, 9, and 10 in 4-bit mode, the module is connected to the platform. The LCD’s RS (Register Select) and E (Enable) pins are linked to pins 12 and 13, respectively, on the Arduino. To determine if the data being delivered to the LCD is a command or data, utilise the RS pin.  whereas the LCD’s ability to read incoming data is enabled by the E pin. The read/write (R/W) pin must be connected to ground in order to write data to the LCD. This shows that the data is being written to the LCD. In conclusion, the LCD module is used to show pertinent details about the accident, like the position and time, and is controlled by the Arduino by using a number of pins.

Flow chart 

A technology called an accident detection and alert system tracks how a car behaves on the road and looks for potential collisions. The system is often made up of a number of sensors, such as cameras, gyroscopes, and accelerometers, which gather information on the movement, speed, and direction of the vehicle. The system can use this data to find trends, including abrupt speed changes, swerving, or braking, that point to a higher chance of an accident. When an accident is identified, the system sends alerts to the driver, any nearby vehicles, and emergency services, including vital details like the accident’s location and severity. A collision can be avoided or its severity reduced by autonomous emergency braking or steering systems, which are included with some accident detection and alert systems. An accident detection and alert system has many advantages. These technologies can assist in preventing accidents from happening or reducing the severity of accidents that do occur by giving drivers real-time information about prospective accidents. Additionally, they can speed up emergency services’ reaction times considerably, possibly saving lives. Making an accident detection and alarm system accurate, dependable, and compatible with various vehicle kinds are obstacles that must be overcome. But given the potential advantages of this technology, it warrants significant study and advancement in the field of traffic safety.

 RESULT 

The success of an accident detection and warning system can be evaluated based on its dependability, speed, and efficiency in lowering reaction times to accidents, as well as its capacity to reliably detect accidents and transmit aid requests.To assess the system’s performance, many scenarios and settings can be examined, including as various weather and lighting conditions, different speeds, and various accident kinds. By contrasting the system’s findings with actual accidents and examining false positives and false negatives, the accuracy of the system may be assessed.The effectiveness of the system can also be assessed by comparing the system’s reaction timings against response times following accidents. In order to learn more about the system’s usability and usability, surveys of user satisfaction and feedback can also be done. Overall, the effectiveness of an accident detection and alarm system depends on its capacity to promptly dispatch aid requests and accurately identify incidents, both of which have the potential to save lives and lessen the effects of accidents on other road users.

PROPOSED METHOD 

A combination of sensors, including a GPS and an accelerometer, is the suggested approach for an accident detection and alarm system. These sensors can be used to detect collisions or unexpected external changes in a vehicle’s speed. The driver or occupants of the vehicle are given the chance to cancel the warning if it was a false alarm by using the data from these sensors to initiate one. A request for assistance is sent to emergency services and any listed family members or contacts if the alert is not cancelled or if the user clicks the “Call Help” button. This approach attempts to speed up response to accidents and increase all-around road user safety.

OBJECTIVE  

The goal of the Arduino UNO-based automobile accident detection system is to create a dependable and accurate system that can identify accidents and alert emergency services for quick assistance. The method aims to increase traffic safety and reduce the number of accidents-related injuries and fatalities. The system can detect abrupt changes in acceleration and locate the accident by making use of the capabilities of the Arduino UNO and sensors like accelerometers and GPS modules. In order to facilitate quick and efficient responses, the system can then transmit notifications to emergency services that include the accident’s location and level of seriousness. The project’s ultimate goal is to create a system that can save lives, stop injuries, and make all roadways safer for everyone.

CONCLUSION 

A vital piece of technology that might lessen the severity of accidents on the road is an accident detection and alert system. This system tracks a vehicle’s behaviour and looks for potential collisions using a variety of sensors and communication technologies. The technology notifies the driver and/or emergency services when an accident is detected, giving them vital information including the accident’s location and severity. With the help of this technology, emergency services can respond much more quickly, perhaps saving lives.The potential advantages of this technology cannot be understated, even if there are a number of difficulties in building an accident detection and alert system, including guaranteeing accuracy, dependability, and compatibility with various types of cars. Implementing an accident detection and alarm system can be a vital step in enhancing road safety and lowering fatalities due to the rising frequency of incidents on the road.

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Cultural Aspects in Queer Indian Writing in English

Dr. Rajesh Dattatray Zankar

Assistant Professor

Department of English

MVP’s Arts, Commerce & Science College,

Tryambakeshwar

Abstract:

This research article aims to explore the cultural aspects present in queer Indian writing in English. It delves into the unique intersection of queer identities and Indian culture, examining the ways in which authors incorporate cultural elements into their narratives. The article examines various aspects of Indian culture and their reflection, literary techniques, and social implications of queer Indian writing, highlighting the importance of representation and cultural context in shaping these narratives. The findings of this research contribute to a deeper understanding of the cultural nuances and diverse experiences within the queer Indian community.

Keywords: Queer Indian writing, English literature, cultural aspects, representation, Indian Mythology

The Historical Context: Historically, Indian society has had a more fluid understanding of gender and sexuality, with examples of queer representation found in ancient texts and art. However, with the advent of British colonial rule in the 18th and 19th centuries, Victorian-era morality and conservative attitudes towards sexuality were imposed on Indian society, leading to the criminalization and stigmatization of same-sex relationships.

During the colonial period, British laws like Section 377 of the Indian Penal Code (IPC) were introduced in the mid-19th century, criminalizing “unnatural offenses,” including same-sex relationships. This law remained in effect for over a century and had a significant impact on queer individuals, pushing them into the shadows and inhibiting the portrayal of queer identities in literature.

It was not until the mid to late 20th century, during the post-independence period, that Indian writers began to address queer themes in their works. In the early years, these representations were often coded and subtle due to societal taboos and censorship. Writers like Ruth Vanita and Devdutt Pattanaik were among the pioneers who started exploring queer themes and Indian mythology, shedding light on the presence of queerness in ancient Indian culture.

The 21st century marked a significant shift in queer representation in Indian writing in English literature and Indian society. The LGBTQ+ rights movement gained momentum, and activists began challenging the discriminatory Section 377. This led to a more open and confident expression of queer identities in literature. Authors like Arundhati Roy, Vikram Seth, and R. Raj Rao began portraying LGBTQ+ characters and their experiences in more explicit and diverse ways.

The decriminalization of homosexuality in 2018 by the Indian Supreme Court was a landmark moment, signaling a major shift in societal attitudes towards LGBTQ+ individuals. This legal milestone further encouraged queer writers to tell their stories with greater authenticity and visibility.

Indian society’s response to queer representation in literature has also evolved over time. While there are still conservative and traditional elements that resist open discussions about queerness, there is a growing acceptance and recognition of LGBTQ+ rights and identities in urban centers and among younger generations. Public discussions, pride parades, and LGBTQ+ film festivals have become more common, contributing to a greater understanding and acceptance of queer individuals in Indian society.

Various Aspects of Indian Culture: Queer Indian writers in English portray various aspects of Indian culture in their works by intertwining LGBTQ+ identities and experiences with cultural contexts and traditions. Here are some ways in which they achieve this portrayal:

  • Cultural Traditions and Rituals: Queer Indian writers often incorporate cultural traditions, rituals, and customs into their narratives. They explore how LGBTQ+ characters navigate and interact with these aspects of Indian culture, showcasing both the challenges and the richness of their experiences.
  • Family Dynamics: Family plays a significant role in Indian culture, and queer Indian writers depict the complexities of LGBTQ+ individuals coming out to their families. These portrayals shed light on the clash between traditional family values and the acceptance of diverse sexual orientations and gender identities.
  • Intersectionality: Queer Indian writers highlight the intersectionality of queer identities with other aspects of identity, such as caste, class, religion, and regional backgrounds. This provides a nuanced understanding of how culture influences the experiences of LGBTQ+ individuals in India.
  • Language and Identity: Language is an essential aspect of Indian culture, and queer writers explore how language shapes queer identities and expressions. They may use regional languages or dialects to authentically represent the experiences of queer characters.
  • Mythology and Folklore: Indian mythology and folklore offer rich resources for queer Indian writers to draw inspiration. They reinterpret and subvert traditional narratives, demonstrating the presence of queer themes in ancient cultural stories.
  • Societal Norms and Prejudices: Queer Indian writers confront societal norms and prejudices towards LGBTQ+ individuals in their works. They reflect on how cultural attitudes impact the lives of queer characters and how societal shifts influence their journeys.
  • Celebrations and Festivals: Festivals and celebrations are integral to Indian culture, and queer writers incorporate these events into their narratives. They show how LGBTQ+ individuals participate, adapt, or challenge traditional festivities in light of their identities.
  • Urban vs. Rural Settings: Indian culture varies significantly across urban and rural areas, and queer Indian writers explore these distinctions. They examine how queer individuals navigate cultural norms in different settings.
  • Historical Perspectives: Some queer Indian writers delve into historical contexts, uncovering queer stories and representations in India’s past. By highlighting historical queer figures and events, they showcase the continuity of queer experiences throughout history.
  • Diaspora Experiences: Queer writers in the Indian Diasporas explore cultural connections and disconnections. They examine how being queer and being of Indian origin intersect in diverse cultural environments.

Through these portrayals, queer Indian writers in English challenge stereotypes, break boundaries, and foster a deeper understanding of the complexities of LGBTQ+ identities within Indian culture. Their literary works contribute to the broader discourse on LGBTQ+ representation and cultural diversity.

A Role of Indian Mythology, Folklore and Ancient Texts: Queer Indian writers draw inspiration from Indian mythology, folklore, and ancient texts to create queer narratives that challenge traditional narratives, reclaim historical queer figures, and explore the presence of queerness in Indian culture. By engaging with these rich cultural resources, they bring forth diverse queer experiences and identities. 

Indian mythology, folklore, and ancient texts provide a vast repertoire of stories, characters, and themes that queer Indian writers in English draw upon to create narratives that center and celebrate queer experiences. By reimagining and subverting traditional narratives, these writers highlight the presence of queerness in Indian culture, challenging heteronormative assumptions and reclaiming the visibility of historical queer figures.

One way queer Indian writers engage with mythology is by revisiting well-known stories and characters, presenting alternative interpretations that unveil queer subtexts. For example, in Devdutt Pattanaik’s “Shikhandi: And Other Tales They Don’t Tell You,” the author explores the complex gender identity of Shikhandi, a character from the Mahabharata. Pattanaik examines how Shikhandi’s transformation from a woman to a man intersects with queer experiences, deconstructing societal norms and providing a queer lens to a familiar mythological tale.

Additionally, queer Indian writers delve into lesser-known or marginalized stories and characters from Indian mythology and folklore to shed light on hidden queer narratives. They unearth and reimagine these narratives, highlighting the diversity of gender and sexual identities in ancient Indian culture. For instance, Ruth Vanita’s book “Same-Sex Love in India: A Literary History” delves into ancient Indian texts like the Kamasutra, Tamil Sangam poetry, and Sanskrit plays to explore same-sex desire and relationships, offering a historical perspective on queerness in Indian society.

By reclaiming historical queer figures, queer Indian writers challenge the erasure of queer voices from the past and assert the presence and contributions of LGBTQ+ individuals throughout Indian history. For example, Karthika Nair’s poetry collection “Until the Lions: Echoes from the Mahabharata” gives voice to characters like Amba, Shikhandi, and Chitrangada, exploring their queerness and presenting alternative narratives that subvert traditional patriarchal norms.

These writers also draw inspiration from folk tales and regional folklore, weaving queer themes into these narratives. Through their works, they highlight the diversity of queer experiences across different cultural contexts in India. Meena Kandasamy’s “Ms. Militancy” is a collection of short stories that blend elements of folklore with contemporary queer narratives, providing a fresh perspective on the intersection of queerness and cultural traditions.

By engaging with Indian mythology, folklore, and ancient texts, queer Indian writers challenge the notion that queerness is a Western import or a contemporary phenomenon. They demonstrate that queerness has existed within Indian culture for centuries, even if often marginalized or erased. These narratives not only provide representation for queer individuals but also contribute to a broader understanding of Indian culture, offering alternative perspectives on gender, sexuality, and the complexities of human experiences.

Queer Indian writers draw inspiration from Indian mythology, folklore, and ancient texts to create narratives that explore and celebrate the presence of queerness in Indian culture. By reimagining traditional stories, reclaiming historical queer figures, and engaging with regional folklore, these writers challenge heteronormative narratives and provide a diverse and inclusive representation of queer experiences in India. Through their works, they not only give voice to marginalized identities but also contribute to a deeper understanding of the complexities of Indian culture and its intersection with queer identities.

In the hands of queer Indian writers, language becomes a powerful tool, bending and melding to reflect the myriad cultural identities that intersect and shape the characters and stories they create.

  1. Family Dynamics: In the novel “The Devourers” by Indra Das, the character Alok, who identifies as queer, grapples with the expectations and pressures of his traditional Indian family. The book explores the complexities of familial relationships and the clash between cultural norms and personal identity.
  2. Mythology and Folklore: In the short story collection “The Man Who Would Not Be God” by Shashi Deshpande, the story “The Dancer of Lalita” reimagines the mythological figure of Mohini, a female form of Lord Vishnu. The story presents a queer interpretation of the divine, incorporating Indian mythology into queer narratives.
  3. Cultural Traditions and Rituals: In the novel “Cobalt Blue” by Sachin Kundalkar, the story revolves around a queer love triangle and how the characters navigate their desires within the confines of traditional Indian family and societal expectations. The book delves into the tensions between personal freedom and cultural obligations.
  4. Language and Identity: The poetry collection “Aria” by Suniti Namjoshi explores themes of queer identity and Indian culture through the creative use of language. N. M.Joshi blends English, Hindi, and Marathi languages in her poems to express the complexities of queer experiences within an Indian cultural context.
  5. Societal Norms and Prejudices: In the play “Tara” by Mahesh Dattani, the story revolves around the lives of LGBTQ+ characters in contemporary Indian society. The play addresses societal prejudices and explores how cultural norms affect the lives and relationships of queer individuals.
  6. Celebrations and Festivals: In the novel “A Suitable Boy” by Vikram Seth, set in post-independence India, queer characters participate in cultural celebrations such as weddings and festivals. The book portrays the intersection of queer identities and traditional Indian festivities.

These examples highlight how queer Indian writers in English incorporate various aspects of Indian culture into their works, weaving together themes of family, mythology, language, societal norms, and cultural traditions with queer experiences. Through their narratives, these writers offer readers a deeper understanding of the complex interactions between queer identities and Indian culture.

Conclusion: The exploration of cultural aspects in queer Indian writing in English has provided us with invaluable insights into the intersectionality of identities and the richness of Indian cultural heritage. This research has illuminated the diverse and intricate ways in which queer Indian writers have engaged with their cultural backgrounds, shaping narratives that resonate with readers both within and beyond the Indian subcontinent.

In conclusion, queer Indian writing in English embodies a profound tapestry of cultural intricacies, historical continuities, and social reflections. These narratives transcend borders and boundaries, fostering a sense of belonging and solidarity among readers worldwide. As we celebrate the growing visibility and recognition of queer Indian voices, it is essential to continue supporting and amplifying these writers’ contributions. The power of their stories lies not only in the richness of cultural representation but also in their potential to shape a more inclusive and empathetic world for generations to come. As readers, scholars, and advocates, let us embrace the transformative potential of queer Indian literature and work towards a future where diverse voices are celebrated, and cultural identities are celebrated in all their complexities.

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  12. Nigam, A. (2020). Queer Discourse and Gender Expression in Select Indian Novels in English. In Studies in Gender and Sexuality in South Asia (pp. 11-22). Springer. Reference: Nigam, A. (2020). Queer Discourse and Gender Expression in Select Indian Novels in English. In Studies in Gender and Sexuality in South Asia (pp. 11-22). Springer.
  13. Pattanaik, D. (2014). Shikhandi: And Other Tales They Don’t Tell You. Zubaan Books.
  14. Rajan, T. (2001). A Queer Reading of Indian Literature and Religion. Queer Fictions of the Past: History, Culture, and Difference, 105-127. Reference: Rajan, T. (2001). A Queer Reading of Indian Literature and Religion. In Queer Fictions of the Past: History, Culture, and Difference (pp. 105-127). Palgrave Macmillan, New York.
  15. Rajan, T. (2001). A Queer Reading of Indian Literature and Religion. In Queer Fictions of the Past: History, Culture, and Difference (pp. 105-127). Palgrave Macmillan, New York. Reference: Rajan, T. (2001). A Queer Reading of Indian Literature and Religion. In Queer Fictions of the Past: History, Culture, and Difference (pp. 105-127). Palgrave Macmillan, New York.
  16. Ramanujan, A. K. (1991). Folktales from India: A Selection of Oral Tales from Twenty-Two Languages. Pantheon Books.
  17. Vanita, R. (2000). Same-Sex Love in India: Readings from Literature and History. Macmillan India.
  18. —. Queering India: Same-Sex Love and Eroticism in Indian Culture and Society. Routledge. Reference: Vanita, R. (2012). Queering India: Same-Sex Love and Eroticism in Indian Culture and Society. Routledge.
  19. —. Indian Love Stories: Adventure, Romance, and Intrigue in Ancient India. Palgrave Macmillan. Reference: Vanita, R., & Kidwai, S. (2000). Indian Love Stories: Adventure, Romance, and Intrigue in Ancient India. Palgrave Macmillan.
  20. —. Same-Sex Love in India: Readings from Literature and History. Macmillan India. Reference: Vanita, R., & Kidwai, S. (Eds.). (2001). Same-Sex Love in India: Readings from Literature and History. Macmillan India.

The Usage of Symbols, Imagery, Allegory and Dreamlike Portrayals in C.S. Lewis’ The Lion, The Witch and The Wardrobe and their Allusions

Mr Kishore Kumar Gopoji

Research Scholar (English), Department of English, Arts College,

Osmania University, Hyderabad.

Abstract

C.S. Lewis’s “The Lion, the Witch, and the Wardrobe” is a masterpiece that incorporates biblical themes and symbolism to convey profound meaning. The story revolves around four children named Ann, Martin, Rose, and Peter, who are relocated from London due to air raids. The story begins with a “continuous precipitation” that prompts the children to explore Narnia, where Lucy, a character reminiscent of John, is portrayed as a symbol of moral righteousness. The protagonist’s name remains undisclosed in the novel Lion, but in The Magician’s Nephew, it is revealed that the protagonist is Digory Kirke, a surname significant to Lewis. The children indirectly discover their path to Aslan’s country through a church.

The story highlights the importance of storytelling and symbolism in conveying biblical truths. In the Chronicles of Narnia, the petrified beings are resurrected by the great lion, Aslan, symbolising the end of the Winter and the advent of Spring. The presence of talking beasts and centaurs and the transformation of ordinary people into kings and queens is another powerful example of Lewis’ surrealistic symbolism. The children embrace Lewis’ writings for their engrossing portrayals, depictions, and narrations. The Chronicles of Narnia by C.S. Lewis is a captivating literary work exploring fantasy, folklore, and thrill themes. The story revolves around the lion, Aslan, who is encircled by various beings engaging in physical aggression, verbal abuse, and derogatory gestures against him. The protagonist, Aslan, experiences demise and is engulfed by many beings, including mice and Aesop’s fable. As the White Witch indicates, the Stone Table has a historical association with sacrificial rituals, representing death. The story also features the celestial body, Venus, symbolising the imminent resurrection. The resurrection of Aslan occurs at the exact moment that the sun’s edge emerges on the horizon, and the Stone Table breaks, symbolising the conclusion of the law. The character Edmund undergoes a restorative process to address his physical injuries and facilitate his emotional and spiritual recovery. Despite being authored by an Oxford scholar, the Chronicles lacks favorability towards educational institutions, resulting in long-term psychological and emotional distress. The lion, the witch, and the wardrobe are symbols of fantasy, myth, and religion, reflecting the magical world of Narnia.

Keywords: Lion, Aslan, Narnia, Witch, White Witch, Chronicles of Narnia, Father Christmas

Introduction

C.S. Lewis has undoubtedly achieved honour and fame that made him immortal today. Even seven decades after his life, his name is remembered far more exceedingly than his own time.

Lewis’ imaginative writings overpower his readers by inducing a vivid and dramatic visualisation into their reading, displacing them from their real world into an arena of fantasy, folklore and thrill. He surpassed his contemporaries in his literary achievements through a genre that would have been felt absurd by the people of his time and age. Hence, his reputation, fame and glory outlived him.

The literary work titled “The Lion, the Witch, and the Wardrobe” (hence referred to as “Lion”) can be identified as the most prominently influenced by biblical themes among the seven Chronicles. It effectively incorporates several motifs about Christ’s suffering, death, and resurrection.

Symbolism is employed by the author in the literary work titled ‘The Lion, the Witch, and the Wardrobe’ (LWW). By strategically using symbols, the author effectively conveys a deeper layer of meaning within the narrative that may not be readily apparent upon initial examination. Lewis sought to convey a more profound significance through the utilisation of symbols. This article examines how the author’s symbolism conveys several scenarios in the literary work “The Lion, the Witch, and the Wardrobe.”

Lewis chose to tell the children the fundamental Christian truths through “allegories”.

Lewis creates scenes so dreamlike and fascinating to the perception of his readers. The genesis of the narrative can be traced back to a series of visual depictions, namely a faun in possession of an umbrella, a regal queen on a sledge, and a majestic lion. Initially, no inherent Christian essence was associated with them; rather, the Christian element gradually inserted itself autonomously. In relation to the topic (Of Stories 46), it is worth noting.

When Lewis attempted to construct a narrative using these images in 1939, there seemed to be a lack of biblical connotations: “This literary work revolves around four individuals named Ann, Martin, Rose, and Peter.” However, the primary focus of the discussion revolves around Peter, who is identified as the youngest individual in the given context (Hooper 29-30). There are two notable distinctions between this version and the original opener penned by Lewis during the late 1940s.

Discussion

In the past, a group of four individuals was identified as Peter, Susan, Edmund, and Lucy (1). In the initial endeavour, it can be inferred that Ann would have likely been the eldest, a position that typically entails some leadership obligations. However, the modification places Peter in leadership, a function that Lewis consistently believed should be held by a male. Furthermore, when the children assume the role of Aslan’s “disciples” to a significant extent within the narrative, the alteration of names serves to establish a connection between Peter (who eventually becomes the “High King”) and Peter, the recognised leader of the apostles in our reality.

The decision to relocate the four children from London and arrange their accommodation with a solitary professor during wartime was grounded in real-life circumstances. According to the story, Lewis and his household accommodated multiple youngsters from London due to the air raids. The commencement of the adventures is triggered by the occurrence of a “continuous precipitation”, which compels the youngsters to embark on an exploration of the abode, described as “the type of dwelling that appears to lack a definitive conclusion…” (4). In his autobiography, Lewis reflects on his upbringing, describing himself as a byproduct of extended hallways and secluded attics that he would explore during solitary moments, particularly on long afternoons marked by rainfall (Joy, p. 10).

Jesus was accompanied by a select group of three disciples, Peter, James, and John, who constituted an inner circle. These individuals were privileged to see significant events, such as the Transfiguration and the prayer in the Garden of Gethsemane, which the remaining apostles did not witness. It is not overly imaginative to perceive Peter, Susan, and Lucy as analogous to these three individuals. Given Lewis’s lack of initial intention to create a sequel, he was unaware that Susan would eventually depart from the disciples during this period. If Peter might be seen as a parallel to the apostle Peter, while Lucy can be seen as a parallel to John, the disciple who is often referred to as “the one whom Jesus loved” in the Book of John (20:2, 21:7…).

In the series, Lucy has the highest level of commitment to moral righteousness, and she is the individual who experiences the most frequent encounters with Aslan, demonstrating the utmost affection and care. It is probable that the choice of her name was influenced by Owen Barfield’s daughter, to whom Lewis dedicated the book with much fondness, referring to himself as her “affectionate Godfather.” Owen Barfield served as a longstanding legal counsel and close companion to Lewis.

In the conversation between Lucy and Tumnus, Lucy informs Tumnus that she has accessed Narnia by means of the wardrobe located in the spare room. In response, Tumnus characterises Lucy as the one hailing from “the distant realm of Spare Oom, where an everlasting summer prevails in proximity to the illustrious metropolis of War Drobe” (11). According to Brian Sibley, a potential reference to this concept can be found in Edith Nesbitt’s work titled “The Aunt and Anabel,” where the enchanted realm is accessed through a location referred to as the “Big wardrobe in the spare room” (Land of Narnia 21).

Lucy in LWW, gets talked into accepting the fawn’s invitation of having some hot chocolate at his humble abode. The fawn’s intention was a malicious one of taking the child to be delivered into the hands of the White Witch of Narnia. He plays his flute and lulls Lucy to sleep. After sometime she wakes up to realize the fawn is with a treacherous intent to deceive and harm her. She cries to let the fawn know how she thought him as her friend. For a moment her trust in friendship is shattered. However, the fawn gets moved in his heart by the little child’s purity, love and naiveté. He sets her free cautioning her never to return to Narnia. With a sense of gratitude and as a person filled with love, Lucy hugs him and walks out and away from there to see her siblings engrossed in playing hide and seek. For her she’s gone for many hours. However, to her two brothers and sister, she’s just gone for a few minutes. All this part of the story from The Lion the Witch and the Wardrobe seems like in a dream. Escape from a modern world and abrupt cum unexpected encounter  of Lewis’s characters with Narnia makes it an easy trade for him to illustrate the scenes by transforming them into a dreamlike setting.

Upon being informed of Lucy’s extraordinary account of Narnia, Peter and Susan promptly approach the professor with whom they are currently residing, expressing their apprehension. In the novel Lion, the protagonist’s name remains undisclosed, possibly because to Lewis’ lack of determination at the time. However, in The Magician’s Nephew, it is revealed that the protagonist is named Digory Kirke, a surname that holds significant significance for Lewis. The term “Kirk” is derived from Old Norse and Scottish languages, and it refers to a place of worship, specifically a church. Consequently, the children, however indirectly, discover their path to Aslan’s country by means of the church.

Professor Kirke prompts the youngsters to logically analyse Lucy’s story, presenting them with a limited set of three potential outcomes. There are three possible explanations for your sister’s behaviour: she may be engaging in deceit, experiencing a mental health issue, or conveying accurate information. It is evident that she is a person of integrity since she consistently demonstrates honesty, and there are no indications of any mental instability. In the absence of other proof, it is necessary to assume that she is being truthful (45).

In their dreams, people encounter incidents indescribable and at times, bizarre. In a dream, one can go to the ends of the world or maybe to places across their country or even continent and experience being a part of an event that they are desperate for or most afraid of. In these two cases, obsession is the reason for their respective experience through a dream. Lewis makes his readers experience such dream-like situations in his books which are beyond the perception to a common mind. Differential time lapse is an ingenious invention by Lewis. A few minutes in our world can be many hours in Narnia. A year on earth can be a thousand years in Narnia. Lewis undoubtedly synthesised this differential lapse of time concept from the Bible, which says a 1000 days to humans is as one day to God and vice versa. This very concept helped Lewis to create the dream-like Narnian experience for both the readers and to his characters alike in the story. 

We come across people getting petrified due to the wrath of a god or a goddess in the ancient epics, globally, almost in every ethnicity. Fairy tales and folklores relevant to such an incident are numerous. Such tales are neither unknown nor uncommon.   Even the Bible tells us of Lot’s wife, who became a pillar of salt as she broke God’s command not to look back. Maybe Lewis draws his idea from that part of the Bible. Everyone who disobeys the witch’s command is turned into a stone by her magical power. This, too is dreamlike to the readers, while being scary simultaneously. Just as in the ancient epics, when the curse is lifted, the petrified person gets back their life and human form; in Chronicles of Narnia, the petrified beings, both humans and animals, get resurrected from temporary death or petrification. Here their life is resuscitated by the true king of Narnia, the great lion, Aslan. He breathes over the faces of the statutes to resurrect them. Lewis attributes such a power to the “profound magic” of Narnia. This, too is dreamlike. 

As the two beavers lead the four Pevensies across the frozen land of Narnia to meet with Aslan, as they are about to reach their destiny, the sudden melting of ice over the waterbody and everywhere else also is so surrealistic. It symbolises the end of the Winter and the advent of the Spring. Percy Bysshe Shelley’s West Wind line, “if winter comes, can spring be far behind?” represents that good days will come after bad times. Lewis might be applying the same symbolism to indicate that the bad days under the regime of the White Witch will soon be gone. The abrupt melting of snow in Narnia indicates that the cold rule of Queen Jadis shall end and will be overtaken by the great lion. 

Besides the above, the presence of talking beasts and centaurs and the transformation of ordinary folks such as Pevensies in the Kingdom of Narnia into kings and queens too is a powerful example of Lewis’ surrealistic symbolism which he employs throughout his Narnia books. Such illustrations entice the readers and leave on them a powerful and mesmerising impact. Here, his readers are the children. Hence, they embrace Lewis’ writings for his engrossing portrayals, depictions and narrations. One of the key sources he employs amongst the others is magic which is deeply rooted in the land of Narnia.

 The myth of Santa-claus bringing toys as gifts to the children across the world during Christmas season is fortified by Lewis through the narration of Father Christmas bringing gifts to the four Pevensies. However, on the contrary to gifts of peace, Lewis uses him to bring tools of defence, weapons of warfare for his prominent characters. Such a thing is strange, uncanny and unbelievable to the readers. Hence, the incident can be treated as the one with surrealistic traits. 

Magic is one element that is common throughout the books of Narnia. This is one other thing that helped Lewis master the art of producing fantasy works in fascinating, realistic and enthralling ways. Many of the magical acts that take the reader in awe, spell-bind them and swing them into a dreamlike setting seem so realistic. However, they are far displaced from reality while being surrealistic simultaneously. 

The youngsters are informed by Mr. Beaver of Aslan, the Christ-like character depicted in the Chronicles. Aslan is appropriately represented as a lion due to the lion’s longstanding designation as the “king of beasts” (as stated by Mr. Beaver, with a capitalised “K,” in the eighth chapter). Furthermore, the phrase “Lion of the tribe of Judah” is among the appellations used in the Bible to refer to Christ. This may be observed in Revelation 5:5, where Christ is depicted as using his authority by successfully unsealing seven previously intact seals. According to a letter from 1952, C.S. Lewis obtained the term “Aslan,” which is the Turkish word for lion, from Edward Lane’s translation of Arabian Nights (Letters to Children 29).

According to Mr Beaver, four thrones await human monarchs at Cair Paravel, a coastal city that is intended to function as the capital of Narnia. The etymology of the city’s name potentially derives from a phonetically extended form of the term “caravel.” Caravels emerged as a type of sailing vessel during the fifteenth century in Europe. It is worth noting that two out of the three ships utilised by Columbus, comprising his flagship, were caravels (Chamberlin 29). Furthermore, the term “Cair” originated from Old Norse and was then adopted into Middle English, denoting the action of “going.” The Old Norse element “Andros” was employed sporadically in creating place names, as shown in J. R. R. Tolkien’s utilisation of it in the designation of Cair Andros, an island featured in The Return of the King (103).

The beavers and the children hastily escape from the witch as they traverse the rural landscape, ultimately encountering Father Christmas. Tolkien expressed strong disapproval towards this particular figure, perceiving it as an encroachment of mythical elements into a narrative segment about the advent of Christ in human history.

The encounter of Edmund with the White Witch of Narnia is fantastic and so obsessive. Edmund’s desire for the dessert Turkish Delight is fulfilled in a snap. The witch’s intention was that the boy would certainly fulfil her desire of bringing all his siblings to Narnia. Edmund agrees to it. However, he breaks his promise. Instead of keeping his promise, he ignores it and doesn’t reveal anything related to it to anyone. Hence, the witch wants to capture the four Pevensies.In this pursuit, she sends a pack of wolves which are cruel beasts and totally submissive to her as a slave is to its master. However, they fail since now the Pevensies are armed with the weapons of warfare brought by Father Christmas and gifted to them. Due to the victory, the four children had against the wolves, they have a safe passage to Narnia.

Father Christmas bestows presents upon the children, that, in a manner reminiscent of a mingling, bear some resemblance to the spiritual gifts bestowed upon the church. Peter is provided with a shield and a sword. The verse in Ephesians 6, commonly known as the “full armour of God,” designates the shield as faith and the sword as the word of God.                                                                                                                   The meeting between the great lion, Aslan and Peter, Susan, Edmund and Lucy is surreal. Who would talk to a lion in one’s real life? It’s exceptionally far from human imagination. Such a thing is possible alone in a dream.

Upon their collective arrival in Narnia, the four youngsters boldly announce the formidable presence of Queen Jadis, often known as the White Witch. They are accompanied by her loyal wolf police commander, Fenris Ulf. In British editions, the character is called Maugrim, a name with clear implications of “grim maw,” denoting a ferocious mouth. “Jadis” originates from French and means “belonging to a previous era or time.” With the arrival of the four, a great peril is due in Narnia. Since the witch could not capture and captivate them, she herself arrives at the great lion’s abode. She’s unwelcome there, no matter how strong and demanding her reason is. She complains about Edmund’s betrayal. For the three to be set free, Edmund has to be sacrificed on the stone table since he is a deceiver. Here, the story takes a  twist. Aslan takes Edmund’s place. This is precisely what the witch desperately desires. To kill the true King of Narnia so she could usurp the throne and rule unopposedly. 

Upon the witch’s confrontation with Aslan, she invokes the concept of the “Deep Magic,” asserting her claim over every traitor as her rightful prey and asserting her entitlement to murder for each act of treachery (Lewis 1:39). The statement appears to allude indirectly to Romans 6:23, which states that “the consequence of sin is death.” The term “lawful” is suitably selected in this context, as the magic inscribed on the Stone Table is symbolic of the stipulations outlined in the Old Testament law. Additionally, it is worth noting that in American copies predating 1994, the phrase “the World Ash Tree” is included, representing a fusion of Norse mythology with Christian influences. The Stone Table, as indicated by the White Witch, has a historical association with sacrificial rituals, thus representing death. 

The witch informs Aslan that, as a consequence of Edmund’s betrayal, the law of Narnia mandates the offering of blood, which can be interpreted as a direct allusion to various passages, including Hebrews 9:22. This biblical verse states that the majority of things are cleansed according to the law through the act of bloodshed, emphasising that forgiveness cannot be attained without the shedding of blood. If this objective is not achieved, Narnia will face destruction by the combined forces of fire and water. This allusion to the biblical narratives of Noah’s deluge and the anticipated ultimate annihilation of the earth by fire would likely resonate with readers familiar with biblical literature.

In this particular incident, Edmund experiences a sense of obligation to express himself or take action. However, shortly thereafter, he perceives that he does not need to engage in any activity except to remain patient.(140). Although it may seem rather imaginative, John Milton was prominent among Lewis’ preferred authors. The final word, in conjunction with the conveyed concept, resembles the conclusion of Milton’s poem regarding his loss of sight: “They also serve who just stand and wait.” According to Milton (168).

The lion will be sacrificed on the stone table representing the cross on which Lord Jesus Christ gets sacrificed for the songs of the world. Jesus is crucified to erase the sins of Adam and his progeny. Similarly, Aslan the Lion is also sacrificed for the same sins as the progeny of Adam, namely Edmund and his siblings. As death could not rule over Christ, it could not rule over Aslan. Since Aslan is innocent and sinless, his life is restored to him as per the rule of Narnia, which the Witch was unaware of. Ultimately, she is baffled to see the resurrected lion, Aslan, who was her doom, death and annihilation of her evil kingdom. In this context, Edmund is the sin that Aslan bore. Aptly, Lewis does not impart deception to all Narnian beasts as well by limiting it to the children of Adam, the four humans. Edmund keeps it a secret, whereas the other three family members are unaware of what he has done and promised the evil woman. Edmund is the representation of sin of the progeny of Adam, whereas the Lion and the Witch are representations of Lord Jesus Christ and the devil, respectively. The Lion, Edmund, Witch, and the stone table are all powerful symbols Lewis employs.

The fourteenth chapter of the Chronicles, titled “Lion, Aslan’s Passion,” exhibits a significant amount of biblical allusion. The identification of parallels in this particular segment necessitates acknowledgement rather than commentary. Therefore, I will proceed to enumerate them in a straightforward manner. Firstly, I will provide the similarities found in the Lion section, followed by the corresponding counterpart passage from the Bible.

Finally, Peter replied, “However, you will be present there, Aslan.” The Lion responded by stating, “I cannot provide any assurance over that matter.” (143)

Simon Peter said unto him, “Lord, whither goest thou?” Jesus answered him, “”Whither I go, thou canst not follow me now.” (John 13:36)

(Aslan speaking) *I am sad and lonely. Lay your hands on my mane so that I can feel you are there, and let us walk like that.” (147)

Then saith he [Jesus] unto them, “‘ My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.” ( Matthew. 26:38)

Had the Lion chosen, one of those paws could have been the death of them all. (149)

“Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?” (Matthew. 26:53)

But he made no noise. (150)

But Jesus held his peace. (Matthew. 26:63)

Rapidly, he found himself encircled by a multitude of beings engaging in physical aggression, verbal abuse, and derogatory gestures against him. Subsequently, they proceeded to spew saliva across his visage and subject him to physical blows. The biblical passage in question is Matthew 26:67. The individuals who detained Jesus engaged in derision and physical assault against him. (Luke 22:63)

In the concluding section of the chapter, the character Aslan experiences demise. During the nocturnal hours, Susan and Lucy endeavour to release him from his restraints, though they prove unsuccessful. This event resembles the narrative in Mark 16:3, wherein the ladies en route to the tomb realise that they will have difficulty displacing the stone. In both the fiction and the Bible, it is observed that the groups exhibiting concern about the body are predominantly comprised of females. However, a group of mice emerges that can chew through the ropes, effectively resolving the predicament presented in the plot. This development also serves to include Aesop’s fable into the narrative simultaneously. The female individuals see that as the break of day approaches, the stars gradually diminish in brightness, except for a single prominent star positioned at a lower point on the Eastern horizon (156-7). In our contemporary society, the celestial body referred to as Venus, sometimes known as the morning star, assumes the role of Aslan, symbolising the imminent resurrection. This allusion draws parallels to Christ’s self-identification in Revelation 22:16 referred to as “the bright and morning star”.

The resurrection of Aslan takes place at the precise moment that the sun’s edge emerges on the horizon (158).

During Aslan’s resurrection, the Stone Table breaks, serving as a symbolic representation of the conclusion of the law. This occurrence may also draw parallels to the breaking of the temple veil, as described in the Gospel of Matthew 27:51. Similar to the apostles mentioned in Luke 24:37, who had the belief that they had encountered a spiritual being, Susan contemplates the possibility of Aslan being a spectre. Aslan’s retort, “Do I appear to possess such qualities?” can be identified as one of his less formal utterances within the Chronicles. The subsequent retrieval of the sculptures aligns with the conventional concept of the Harrowing of Hell, a theological belief prevalent in mediaeval and Renaissance eras. Following his death, this doctrine posits that Jesus liberated the souls of the Jewish ancestors who had passed away before his arrival.

Conclusion

Towards the conclusion of the literary work, as the ultimate conflict draws to a close, Edmund undergoes a restorative process, wherein he is administered a small quantity of the healing potion to address his physical injuries and facilitate his emotional and spiritual recovery. This occurrence potentially alludes to a biblical reference found in James 5:15, which states, “And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he has committed sins…” Lucy observes that Edmund’s current appearance is the most favourable since his initial enrollment at the unpleasant institution, where he started deviating from the right path (177). Despite being authored by an Oxford scholar, the Chronicles lack favorability towards educational institutions. As evident to any reader of the autobiographical work titled “Surprised by Joy,” Lewis strongly disliked his experiences throughout his time in school. The autobiography of an individual in his fifties allocates a significant portion, precisely 40%, to recounting his intense aversion towards the educational institution. This experience has left a lasting impact on the individual, resulting in long-term psychological and emotional distress. Notably, the first chapter dedicated to this topic is titled “Concentration Camp,” further emphasising the severity of the individual’s negative perception of his schooling experience. The Chronicles benefit from the limited inclusion of references to Lewis’s education, as these sections are not very favourable regarding literary quality or coherence.

The Chronicles prominently features the Lion character, which can be interpreted as having strong biblical and Norse influences.

This intriguing attribute brings to light an aspect of Lewis that has been previously disregarded.

Although it is true that the individual in question combines photos from several sources, Lewis typically chooses a majority of images that are somehow related to the book’s setting and/or theme. In the context of a warm and wet climate, such as the Caspian region, Lewis incorporates many Greek features. Conversely, in a warm and dry climate, like that of Horse, he incorporates several aspects influenced by Arabian and Turkish cultures. The narrative of Lion mostly takes place within the Narnian realm, and a significant chunk of the story unfolds within the perpetual winter imposed by the witch. To align with the atmosphere of the narrative, Lewis incorporates a higher quantity of Norse components than is typically observed. Lewis adeptly combines a diverse range of aspects in each of his books, with the bulk of these elements enhancing the overall setting.

References

1. Chamberlin, E. R. Everyday Life in Renaissance Times. New York: G P. Putnam’s Sons,1965.

2. Davidson, H. R. Ellis. Gods and Myths of Northern Europe. New York: Penguin, 1964.

3.DiCesare, Mario A., ed. George Herbert and the Seventeenth-Century Religious Poets. New York: Norton, 1978.

4. Hooper, Walter. Past Watchful Dragons. New York: Macmillan, 1979.

5. Lewis, C. S, The Horse and His Boy. New York, Macmillan, 1954

7. —. Letters to Children. Ed. Lyle W. Dorsett and Marjorie Lamp Mead. New York: Macmillan, 1985

8. —. The Lion, the Witch, and the Wardrobe. New York: Macmillan, 1950.

9. —. Mere Christianity, Rev. ed. New York: Macmillan, 1952

10. —. Surprised by Joy. New York: Harcourt Brace, 1954.

11. —. On Stories. Ed. Walter Hooper. New York: Harcourt Brace, 1982.

12. Milton, John. Complete Poems and Major Prose. Ed. Merritt Y. Hughes Indianapolis: Bobbs-Merrill, 1957.

13. Sibley, Brian. The Land of Narnia. New York: HarperCollins, 1990.

14. Sturluson, Snorri. The Prose Edda. Trans. Jean 1. Young Cambridge: Bowes and Bowes, 1954.

15. Tolkien, J, R. R. The Return of the King. New York: Ballantine, 1965.

P. H. Newby’s Something to Answer For: A Rare Post- Colonial Text Decoding Different Shades of Colonialism which Fails to Answer about Accountability 

Dr. Krishna Kant Singh

Professor of English

P. G. Dept. of English

Veer Kunwar Singh University, Ara

Abstract: 

This paper aims to study the dual role of the imperialism during colonial period in different parts of the world. P. H. Newby who is highly critical of the role of the British empire, tries to show the lack of responsibility and accountability as well as mindset of the rulers busy in exploiting innocent people of the colonized country. His novel Something to Answer For seems to be the real embodiment of such critical expression dealing with his motive to explore various dimension in this regard.

Keywords: Imperialism, Colonialism, Colonial, Colonized, Expression, Dimension Accountability, Responsibility 

 Percy Howard Newby (1918 – 1997) was an English novelist and broadcasting administrator. He was the first winner of the Booker Prize for his novel Something to Answer For in 1969, also the year of the beginning of the Booker Prize. He was a voluminous writer during his long span of time. He wrote more than twenty novels during his career. His novels do not increase only volumes but have the wonderful quality of creativity the novelist has tried to maintain all the time. In all his novels, P. H. Newby has presented human life with some hidden truth combined with literary beauty and grace. At the same time, he has also raised some of the important issues of the modern world related to international relations and the impact of two World Wars. His wonderful way of creativity enables him to see the world in different perspectives. 

            Something to Answer For is a wonderful novel by P. H. Newby in which he has beautifully and remarkably presented the emotional breakdown of the widow who is in search of the heritage of her husband Elie Khoury and did not take pain to travel a distant land to know something about him. In her search, she met with several persons and came across with different incidents which are full of emotions and passions. About the wonderful quality of narration in this novel, a critic rightly observes in Times Literary Supplement in these words:

An absorbing feat of narrative ingenuity, a study of psychological disorientation which traces its plot – line with immense skill and resource through the mist of the mental confusion which besets its main character. The book is brilliantly resourceful entertainment. 

            The plot of the novel is well – knit and the story – line is not so much complicated because the setting of the novel which is quite universal in nature. There is a wonderful correspondence between the title and the plot because the question of responsibility as well as accountability has been incorporated with great perfection. The novel puts the basic question that everyone must be accountable for his or her action and one should not deny at all his or her accountability. If anyone belongs to the particular nation, he must be influenced by the deeds as well actions of the rulers of the particular country. Newby, in this wonderful book, does not hesitate to discover the relationship between the colonizer and the colonized, and above all he seems to be criticizing the English rulers for their nature of exploitation. He seems to be the bold writer. About his this quality, a critic writes in Paris Review in these words:

“Graham Greene called him a fine writer who has never had the full recognition that he deserves, “and that is as true now as it was in Newby’s lifetime. ‘Something to Answer For’ boasts a wonderful sense of place.”

            In this novel, P. H. Newby beautifully incorporated the events after the Second World War which affected the world politics. The novel is set in Egypt in 1956, during the Suez Crisis. The problems occurred after the Second World War had changed the entire scenario of the world. The novel would like to unfold some of the hidden truths related to world politics. In the novel, the nationalization of Suez Canal by President Nasser forms the major issue. President Nasser nationalized the canal and Egypt took control of an extremely important asset from the British and French. The Egyptians offered compensation but the British and French suspected the move which would reduce their influence in the region, while the Egyptians did like the thought that western countries wished to continue colonialism. Israel attacked Egypt after secret talks with England and France, perceiving Egypt as a possible threat, and England and France also invaded. America, concerned that Russia would take sides with Egypt, pressured England and France into a ceasefire and pursued a resolution through the United Nations.

            The narrative of the novel is full of thrills because of the travelling of the memory of the characters all the time. Here, past and present run simultaneously with sudden stroke. Mrs. K. has her own agenda to know about the death of her husband while Townrow has his own agenda. However, things do not quite go according to the plan for Townrow. In a stopover in Italy on his way to Egypt he meets an Israeli reporter who asks him why the British did not warn the Jews against getting on the German trains in World War II. In effect, the reporter blames the English for the magnitude of the Holocaust. Townrow cannot accept that this is true but is nevertheless bothered by the implication that England is a country without higher ideals. He has critical opinion regarding the attitude of the English people for not behaving rightly at many times. He says in these words:

   In the U. K. you trusted people. In the main you took it for granted people acted decently. You made an assumption about the man who sat next to you on the tube. You did not know for sure. You just assumed. Well, if you did not make assumptions like that how could you trust in the government? Townrow wanted to tell Mrs. K. that trust is big things started with personal relations. (p. 43)

            In the character of Townrow, Newby puts so many things altogether. His character gives opportunity to the novelist to make his own opinion on several issues altogether. His character has everything – thrill, fascination, imagination, confusion, contrast, controversy, dilemma, etc. And all these characteristics make him quite unique also. But at many times. Townrow is not able to control the narrative and it happens due to disorientation in his personality.

            Apart from the conversation between Townrow and Mrs K., the book is full of other remarks also which throw light on the contemporary situation of European politics. After the Second World War, some new assumptions came into existence because of the division of opinions the controlling power of time. All these external remarks are also centred around the approach of Townrow and Mrs. K.

            But at many places in the novel, Townrow’s expressions give the true impression of contemporary politics. He often talks about the expression of Churchill who believes that Egyptians were an inferior race and their attitude finds casual expression in the novel. Similarly at one place, the novelist writes about the same view in these words: 

The Egyptians and the Irish have a fellow feeling. They are both victims of British imperialism and one and once your estate is in my name they’d no more think of sequestrating it than the rock of Cashel itself, assuming it was on Egyptian territory and occupied by the Irish Ambassador. It makes no difference at all that there is no Irish Embassy in Cairo. A citizen of the Irish Republic always gets a welcome at the American Embassy, you know. (p. 67)

            Right from the beginning of the story, Townrow’s character is full of confusion and contrast. Sometime, he is himself responsible for making confusing remarks and putting himself in that danger. Very early in the story, he is beaten up, suffering a head injury. While this might explain at the plot why Townrow confuses many matters, it does not explain the importance of Townrow’s difficulties for what the novel has to say about personal as well as nation morality at many times. The novelist writes about Townrow’s problems in these words: 

Townrow was not at his best talking to Mrs K. He was not at his best talking to any women. There were so many unsaid things to remember. Nowadays people talked a lot of cant about the equality of men and women. The fact was though, that Mrs. K. had been dispossessed of her flat because she was a woman and he was a man. (p. 71)

            The novel seems to be a typical modern text in which various thematic perceptions are assigned to decode modern life in the context of modern assumptions. The novel seems to be a post – colonial text in which modern problems related to human existence have been analysed with and contrast. This aspect of the novel reminded us of Kafka and the pointlessness of, for example, trying to explain exactly what Joseph K. may have been arrested for, or the labyrinthine machinations of the legal system which holds him. The whole point is to be confused as he is, surely. We wondered whether Newby, himself may have been influenced by Kafka or not, that is the big question. But the impression which has been created by the implication in the character of Townrow seems to remind Kafka’s philosophy of absurdity. 

            Apart from the post-colonial textual quality as well as post-modern textual impressions, the novel throws lights on the shifting morality and assumptions from one era to another. Moral questioning arises from having one’s narratives challenged and arriving at uncertainty. For example, when Britain’s integrity is challenged by the reporter, Townrow finds it difficult to reconcile his conception of a country he believes is a moral leader with one that might act improperly. There is a direct correlation between the moral culpability of an individual. Townrow has rationalized his own actions for so long believing, for instance, that the fund he milks is of none to anyone, which only a step away from the grifting of people like Mrs. K. by more direct means. All these sense of morality is visible in the case of England’s attitude after the nationalization of the canal by the Egypt. The people of the Egypt believed that this thing is not tolerated by the British people at all. The novelist writes at this juncture in these words:

The assumption the British were nasty enough to start a war was what annoyed Townrow. Anybody would think Amin and that Israeli at Rome Airport had been putting their heads together. (p. 76)

            Like so many people, the novelist deals with the role of colonial rule in the countries. There is an utter sense of confusion and contrast regarding role of the colonizers in different parts of the world. Townrow holds the same view when he says:

There is no need. This country is lucky the European power it has had most to do with is England and not Germany, or Russia, or even France. They are fine people. I say that as an Irishman. They are fine people, except when they are in Ireland. I’d say the devil had gone out of them nowadays. (p. 77)

            Townrow’s remarks are full of considerations. All his words cannot be taken in the manner of confusion rather his words tell the reality of contemporary politics as well as contemporary world relations. He seems to be quite straight forward in his remarks. At another place, he says in these words:

In a way yet to be determined you were concerned with the violent death of an Egyptian citizen. What I am immediately interested in is the reason for your being in Egypt at the hottest time of the year… As a foreigners you are under obligation to keep the police informed of your movements. Is this to be your address while staying in the Republic. (p. 77)

            Townrow would like to get the property Mrs. K. anyhow. According to the critics, Townrow’s personality shows the chaos and anarchy in the time after the Second World War. When people have to live in such devastative condition, there is no question of any kind of morality at all. There is no question of law and order in such situations. Townrow seems to be the typical fellow living in the era after the devastative condition visible after the Second World War. Townrow’s lust for the property of Mrs. K. is the real example of the disorientation visible in human personality. Townrow says in these words:

The conventional thing would to be say I was a crook … but as long as you do not hurt anybody, all the rest is red tape, technicalities. Jobs for the lawyers. Take Mrs. K.’s property. If she does not give it to me the Egyptians are going to confiscate it, are not they? There are two kinds of law, book law and real law. Breaking book law is like blood sports. What annoys people is not that you are breaking it but that you are doing a bit of good for yourself, enjoying yourself if you like. I never broke any real law. But I know enough of the matter to know that the real law is God’s law. I’ d never break that. I don’t think I could. It isn’t in my nature, except when I lose my temper. (p. 137)

            The conversation between Townrow and David Abravanel. Their correspondence is quite symbolic in many reasons altogether. Their talks raise many inevitable questions regarding her issues pertinent during that period. For instance, in one of his letters, David Abravanel writes to Townrow in these words:

Dear Mr. Townrow, [the writing was a debased copper – plate in purple ink, like a menu in a French restaurant]. The Egyptian Government will soon nationalise all property of British and French nationals and it is to her advantage for Mrs. Khoury to transfer all her property to an Egyptian national, myself. She will not listen to me. Will you please persuade her? (p. 152)

            The reply of Townrow is quite objective. He would like to bring truth before the readers regarding the racial discrimination and prejudices. According to the critics, this might be one of the thematic perceptions in the novel. The Second World War produced such devastative effects as far as racial discrimination is being concerned. The reply of Townrow may be taken in this direction because it evokes many things altogether: 

Certainly not, [Townrow wrote the same sheet of paper] I am an Irish citizen and neutral. Property in my name would not be touched. You are Jewish. Mrs. K. seems to know a thing or two. How do you know you won’t be stripped as an Israeli sympathiser? Worse things have happened. (p. 153)

            The problem related to racial discriminations forms the major part in the novel. Townrow and David Abravanel discuss this issue with more curiosity. Abravanel was amazed as well as surprised by Townrow’s decision to stay in Egypt. The novelist writes about these things at this juncture in these conflicting words:

I wonder you stay in this country. There is no future for Jews here. Now look, you’re Jewish, you do not believe the British could have done more than they did to save European Jews during the war… your own common sense should tell you, shouldn’t it? There are a lot of Jews in England. You don’t think they’d have stood for it if they thought the government was not doing everything. Don’t you agree? (p. 154)

            Townrow was worried about the property of Elie who was the husband of Mrs. K. His lust for materialistic upliftment is quite suggestive and at the same time it also evokes many hidden issues the novelist would like to highlight. Townrow tells Abravanel in these words:

If you think there is going to be a British invasion why worry about Elie’s property being nationalised. It would only be for about a fortnight. (p. 155)

            Townrow’s strategy evokes many questions before the readers. His adventures are quite ambiguous in nature. About his morality, the policeman rightly says:

This is not the question of sexual morality. Under the revolution we shall have high standards, in public life, private life, everywhere. But first we have to destroy the imperialist aggressions. (p. 161)

            There seems to strong contrast between Mrs. K. and Townrow. Townrow seems to be highly productive while Mrs. K. has strong sense of sensitiveness and her this attitude comes on surface when she talks about her husband and her relationship with him. Still the memory of her husband haunts her every time. She would like to do everything to make enquiry about his disappearance or murder. There seems to be strong sense of bonding between them and that is why she is much interested in him even after his death. She is not able to leave his association with her. She tells about her emotional bonding with Elie in these words: 

He was a man with his limitations. I don’t deny that, all to do with his nationality and his country. I am not a Roman Catholic, you know. My father was C. of E. It had something to do with his command, conducting religious services on board, marrying people and burying them at sea. You could say it was professional. My first husband was a congregationalist. I do not believe in God, but I do have this feeling of obligation and duty to my husband, and that is not easy for some of us to understand. (p. 189)

            Unlike Townrow, Mrs. K. seems to be a character with strong will and determination. She has strong moral sense which does not allow her to anything wrong. There seems to be a perfect correspondence between her words and action. She does not become panic at all at any juncture. About the politics going on that time, she has a strong sense of observations in her mind. In her discussion with Leah about the question of morality, Mrs K. tells her in strong words:

Everybody has done something wrong you know the English expression, a skeleton in the cupboard. We have all done bad things. It is only natural. Let him that is without sin cast the first stone. And you know what happened? Nobody moved. Now, you being Jewish, you would know that story. (p. 191)

            The last part of the novel has much pace and the narrative goes in hustle. All the characters Leah, Mrs. K. Townrow, etc have become much closed to each other for different reasons altogether. Their conversation shows a strong sense of contradictions in their approach towards life and some other things also. Specially, the in the conversation between Townrow and Mrs. K. does not support the adventures of European army in Egypt. She tells:

I am not afraid for my father any more. When there is a European army here the Jews will be all right. Did I tell you my husband was sick? He needs more than my father. A woman has to choose. (p. 222)

            Something to Answer For is not only about the thrills, fascinations, drama and melodrama occur during Mrs. K.’s enquiry about her husband, but the central motive of the novelist seems to familiarize the common belief of the oppression of the Jews in the hands of European army, the dominance of the white world over others, racial discrimination, etc. Townrow, Leah and Mrs. K. are very vibrant in their expression regarding all these issues. Even though Towrow was very much obsessed with Leah, but even in the conversation between Leah and Townrow, we notice same kind of thematic perceptions. John. H. Bright rightly remarks in this direction:

The central motive of the novelist in ‘Something to Answer For’ is display the contemporary politics with some ironical display of narration which includes many things altogether. There is emotion, passion, drama, melodrama, thrill, fascination and expression in the book, but every time, the novel deals with the contemporary politics which seems to be in the centre of the book. Objectivity and subjectivity run in this book simultaneously. (Adventures and Politics in Contemporary Birtish Fiction, p. 113)

            So, internal as well as external conflict in the novel goes simultaneously. Sometime there is description of sex and such pleasure and the next moment, there is description of bombardment. But the imaginative flight of the novelist is so excellent that he is able to capture the attention without any much pain. For instance, at one place, he describes about such bombardment in these words:

The town rocked. This was no ordinary bombardment. The pale sky balanced and broke out in a worried penciling of little clouds. The sun pushed up out of Asin to meet this jerky incandescence from the west Townrow wanted to rush up to the roof as he was, naked, dragging Leah with blood. (p. 225)

            The last part of the novel is full of drama. Some sudden and inevitable incidents bring a note of conflict and contrast. This is what makes the ending of the novel interesting. The exhumation of Elie’s coffin to bury it at sea becomes farcical. It is also a desperate attempt by Townrow to reconcile his competing moral obligations to Mrs. K. who will not leave Egypt where her husband is buried and to Leah whom he desired to accompany if he can, so that he might be judged a moral man. But there is ultimately a futility in Townrow’s morality laid bare by the presence of the British fleet.

            The mystery of some incidents brings the inevitable twist in the plot as well as story in the novel without any doubt. Even if the reader is left to wonder what has happened, what it all means, this is an entertaining yet unsettling novel. A novel which had merely retold the Suez crisis through a bland narrative could not have achieved what this novel does. It is aimed at a western audience naturally, predominantly British. But the unsettling as well as dissonant narrative is enough to challenge entrenched attitudes and a national sense of entitlement. The Suez crisis is said to mark the end of British dominance and its empire, and this novel challenges the moral assumptions that sustained that empire. About the multiple suggestiveness in the plot, Boris Mayer rightly remarks in these words:

There is an extreme sense of multiple depiction in the book which denotes a sense of decoding through proper documentation. Newby seems to put many questions before the readers which must be answered. (Boris Mayer, Creativity in Post – Colonial Era, p. 147)

            The last part of the novel are full of moving notes. The writer finds an opportunity to dive deep into human emotions and passions. The funeral of Elie has been described with much gravity and with philosophical notes. There are so many deaths in the novel which provoke the sense of seriousness in the narrative. The description which contains such kind of gravity and seriousness are abundance in the book. For instance, at one place, the novelist writes in these words:

The first funeral had found him thinking exactly the opposite. Life and sanity depended on giving the woman up. The second funeral made it seem life and sanity depended on grabbing her. He realised his desires were running in opposite directions. He had not changed. The explanation was not that the first funeral came before the second. (p. 249)

            Among all the characters, Mrs. K. seems to be more pathetic as well as compassionate. Her suffering which is more emotional in nature, evokes the bare truth the novel would like to evoke. The novel seems to be about those who create only problem, havoc and commotion, but do not come forward to take any kind of responsibility. The writer tells about her problem:

It was not true Mrs. K. had insisted on brining Elie with her. She had been all for staying in port said, even when the Connel and an officer our of movement control called and said all British nationals, French nationals, united states citizens, in fact pretty well everybody. Without Egyptians papers, were being evacuated. They accepted no responsibility for her safety. (p. 259)

            Mrs. K. does not want to leave the place of her husband’s ‘Karmabhumi.’ Her decision is quite remarkable as well as convincing. It adds many dimensions to her character also. She has strong faith and belief in the country in which her husband lived for a longer period. There seems to be a kind of emotional connectivity with that place. Even though the Britishers leave Egypt after Suez crisis, but some people like Mrs. K. does not want to leave rather would like to live in spite of unrest and discomfort. Mrs. K. tells about her obligations towards this place and her connectivity with her husband in these words: 

I am not leaving this town. I am not afraid of the Egyptians. This building is my husband’s property. Was his property. He’s buried in this town. I’m too old to quit. Ten years ago I might have quit. There’s nothing for me anywhere else. I am comfortable here. I cannot start again. It’s come all too late. Elie is in this town and I’ll stay with him. (p. 259)

            Certainly, the title of the novel is quite apt and appropriate for many reasons altogether. Mrs. K. realises the fact that the Britishers are quite responsible for this mishaps and problems notice during this crisis. Townrow still persists Mrs. K. to leave Egypt because of inevitable danger, unrest and discomfort. On the other hand, she does not mind all these things and insists on living in the country where her husband is buried. She tells Townrow these words which are full of meaning and significance: 

I am ashamed of being British. Why start an invasion if you do not mean to go through with it? Why stop when you have got as far as this? I will tell you what, we British have lost our nurve. People of my father’s generation would not have lost their nurve. Thank God he’s dead and spared the shame. It was bad enough for him me marrying a foreigner but he’d have been really upset at the thought of British troops giving way to the United Nations, black Africans most of them, or yellow men, though I know that for the sake of appearances they sent mostly white troops. But they are Indians. Did you see the Yugoslavs? Now, there is a people I admire, not their politics, but they are independent, you see, and they have got this pride. I was a nurse in Montenegro in the First war and I know. They had just give up, those Balkan people. But there as a lot of tipping. I some ways they had no self – respect. You tipped shop assistants. But they’d never have quit like the British. So that’s one reason why I’m staying. (p. 260)

                        At the end of the novel, though it was uncertain how much of what was related actually took place or how much was a fever or drunken dream, Townrow also, like Mrs. K. comes to believe that a citizen is not responsible for the morality of his government and has only himself and his own actions to answer for. Both things are quite apparent here. An individual is also not responsible for the events take place on behalf of the government and vice – versa, the government is also not responsible for an individual’s action. The question of morality is quite esoteric and varies from person to person and nation to nation. So, a person should not be accountable for the decisions taken by the government and on the other hand, the government should also not be blamed for the anything done by the individual. So, the title directly corresponds with the plot, and the book throws light on some of the international issues of discussion and importance. Politics, drama, emotions, passions, thrills, charm and fascinations are enough in the book. All these things make this book quite unique and significant.

Works Cited:

  1. Bright, John H. Adventures and Politics in Contemporary British Fiction Newman, London, 1971.
  2. Mayor, Boris, Creativity in Post – Colonial Era, Hoggard, London, 1984.
  3. Newby, P. H., Something to Answer For, Faber and Faber, London, 1968.
  4. Paris Review
  5. Something to Answer For http://www. faber.co.uk.
  6. Times Literary Supplement.

The Mode of Documentation Decodes Tragedy in Githa Hariharan’s Fugitive Histories

Dr. Krishna Kant Singh

Professor of English

P. G. Dept. of English

Veer Kunwar Singh University, Ara

            Githa Hariharan’s novel Fugitive Histories deals with an often discussed and oft – quoted problem or we can call it disaster – the communal riots between Hindu and Muslims and its repercussions in comprehensive manner with full microscopic view of presentation. This novel of Githa Hariharan touches the heart of the literary world for many reasons altogether, especially for unfolding the bitter truth of inhumanity which comes out during the communal riots in the shape of unwanted bloodshed and violence in which not the rich and the poor but the poor humanity dies all the time. Unlike her other books like – The Art of Dying, The Ghosts of Vasu Master, When Dreams Travel, In Times of Siege or her first novel. The Thousand Faces of Night, Fugitive Histories, is an account of dying humanity in the modern era because of false conceptions of Hindu Muslim myth. A reviewer rightly remarks in Tehelka in these worlds about the novel Fugitive Histories:

To Githa Hariharan’s great credit, she looks unflinchingly into the ugliness of sectarian destructiveness and strife with an almost photographically realistic lens, but always remains within earshot of her protagonists ‘small, personal voices … As subtly constructed as Chinese box, concealing narratives within narratives and yet remaining blindly clear in all its exposition of public and private realities, complex though it is, Fugitive Histories is Hariharan’s most compelling simple book. 

            The novel has three parts: – Missing Person, Crossing Borders and Funeral Rites. Three different cities – Delhi, Bombay and Ahmadabad have discovered in the journey of memories. Almost all the characters of the novel – Bala, the grandmother of Mala, Mala, Asad, Samar, Sara, Yasmin, Rajat, Nima and many more – are not the victims of time and space, rather they have victimized time. The basic question the novel arises in the context of communal riots – whether human beings victimize time for their own personal purposes. The novel is based on the reflections of the memories of the characters in the journey of the time. The novel opens with the memory of Mala, the central protagonist of the novel. Mala’s husband Asad is now no more because of his demise. Mala lives in this world with Asad’s memories, especially with his paintings which seem to be the real source of inspiration for Mala.

            The novel opens when Mala was diving deep into memories of Asad, her husband, a muslim fellow who is now no more, but his memories of Asad. The novelist writes in these words:

Asad’s diaries, his notes to himself, include stray words, a few captions an occasional paragraph in that space – devouring handwriting. But most of it is image – notes. There are meticulously detailed drawings, as whole and complete as poems, an occasional rough drafts, pencil, pen, charcoal or watercolour giving up midway before it has completed its sentences; several doodles, many of them far from funny. Most of the images are portraits of people. In some of them, people who didn’t know each other or live in the same place or even in the same time inhabit the same sheet of paper.

            Mala is spending her life without Asad who is now no more. But his paintings are enough to inspire Mala to live life with full of memories. Mala and Asad had two children – one son and one daughter. Now both of them have become young and spending happy life in Bombay. Sara joined an NGO office and works for the documentary film along with Nina and others. Samar, too, works in Bombay but in different companies. On the other hand, Mala has to spend her life only with the memories of Asad, her husband. Sara is very crazy in her life. Her life becomes too much obsessive with her desire to work for NGO and discover something new in her life, especially do something to highlight life of the riot victims of Gujarat. She tries to discover something new in the lives of those victims who are still suffering a lot for different reasons altogether. She gathers many documents related to 2002 communal riots occurred in Gujarat after Godhara train incident in which many Hindus were burnt. The document reads:

On 27 February 2002 the Sabarmati Express was attacked in Godhra station in Gujarat and two of its carriages set on fire. The train was carrying ‘Hindu activists’ on their way back from Ayodhya. Godhara is a muslim locality. In the days and weeks that followed, the muslims of Gujarat became the target of brutal violence. The statements of survivours, eyewitnesses and relief workers suggested that state officials and the police connived with the attackers. 

            After Godhara incidents, a large number of innocent people lost their lives in the bloodshed and violence. More than one thousand people from both sides lost their life in the communal violence and bloodshed. A large number of mothers became childless, children became orphans, women became widows, sisters become brotherless and brother became sisterless. A large number of girls and women had been raped and molested. Sara would like to discover the world of the victims who had lost everything. They had become refugees in their own country. Their own country had become a different land for them. The novelist writes at this juncture:

To this day the dispossessed of Gujarat live in ‘safe areas’ – muslim ghettoes – without civic amenities. In Ahmadabad, for instance, people who used to be part of the city’s life – bakers, on to drivers, shopkeepers, engineers, school – teachers – are now refugees in their own city.

            In the eyes of the critics and readers, the attitude and arguments of Asad may be called progressive in nature but in the eyes of the respective communities, they are the culprits for their crime, they have to face the consequences through whole of their lives in this world. In India or also in the countries of the Muslim communities, it is quite difficult to break the stigma and cross the border line easily. Still Hindu and Muslim are two extreme poles as North and South and when the question of community comes, even the so – called intellectuals and progressives belonging to communities lose control and utter a lot over such trivial issues. But Githa Hariharan has presented Asad as a real progressive in his attitude. It perhaps happen because of his inclination towards art or the sacrifice of Mala in his eyes is too great that he never wants to think of the questions of borderline. Asad asserts his opinion:

A women marrying into the community is one more womb colonized. That is how both sides see it. It would have been a better test of the lady and co. If Nasreen wanted to marry a Hindu; he sounds sorry he cannot turn female to make his point. Then he cheers up, ‘Anyway we have nothing to do with either lot. It is not as if we think of ourselves as Hindu or Muslim. 

            In the portrayal of the characters of Mala and Asad, Githa Hariharan retains her acute sense of realism all the time. In the traditional set of Indian society, love marriage is still the matter of beyond imagination and such things are not seen with respectable way. The society in which the individuals live does not allow them to do such things for unknown reasons. If anyone would like to be famous in India, he or she must have to elope and cross the borderline by marrying a boy or girl belonging to the opposite community. Githa Hariharan is aware of this fact and she reveals in the novel in these words without any hesitation:

Mala has become almost famous at least in the neighbourhood in Madras where her parents live, and among her extended family scattered across three continents – for having eloped with a Muslim. 

            Still in the conservative Hindu community, Muslims are considers the untouchables and they are not allowed to participate in the functions or visit the temples or even not allow to eat in the same plates or drink water in the same glass. Githa Hariharan is quite aware of this quality of the Indian society and narrates the events in which Asad is not allowed to eat in the same plate or not invited in the family function. The novelist writes about all these things to highlight the problem.

Surprisingly, the uncle is quite courteous to Asad the barbarian, especially when courtesy does not include eating with him. In any caste, he has made sure there will be no polluting accidents. The cook has been instructed to serve Asad’s food on a white plate, not the usual stainless steel ones. Mala recognises this plate instantly. It is an old friend – or enemy; it is the plate reserved for any woman in the household who has to eat alone because she has her periods. The plate is almost basin – shaped; it has always reminded Mala of the kind of plate people used to feed their pet dogs. 

            Anyhow, Sara is able to meet Yasmin, a muslim girl whose brother Akbar is still missing. Sara is able to find the new house of Yasmin in the refugee’s camp. But Sara has to cross the borderline and crossing this borderline is not easy at all. An unwanted borderline has been created in the city and across the borderline the Muslim community lives with pain and pathetic lot in their hearts and mind. The novelist narrates the compassionate state of the newly established territory. She writes about this mini Pakistan as the people of the city always remark:

‘They call this a border… and some call this area mini Pakistan… the auto crosses the border, enters the safe for muslims zone, goes deep into its bowels, just in case. It makes a sharp turn into a winding road. Swerring and jolting and barking to avoid people, pothels, animals, hawkers, loiterers. Despite people, the open shops, the stalls, the noise, all the breathing, throbbing signs of life, the road is somehow cheerless, as if it has assessed the whole business of living and knows it’s pointless. The auto too gives up, it stutters to a halt at the mouth of a lane twisting away from the road. The lane itself leads to a clutch of unhappy buildings.

            Yasmin would like to do something in her life for her aging parents. She has many things to do in her life. She has different notions in his life. She has different ambitions and aspirations in her life because of different reasons altogether. She has to fulfil the dreams of not only hers but at the same time of many people. Yasmin’s character symbolizes a unique as well as inevitable struggle in the vast domain of emotions and feelings. In this world, she has to fulfil the ambitions of many people. She is the dream of her Abba and Ammi. She has to realize this and the beauty of her character is that she often realises of her character is that she often realises this fact. 

            Sara meets with a large number of people in Ahmadabad and herself visualises the bitter experiences of the people living in that area. There is a long list of especially women engaged in different types of work. Some of them consider themselves lucky and some of them consider themselves unlucky as well. Here, Sara meets with Sultana also who is also the victim of that communal riot. The thoughts of Yasmin always dive deep into human emotions and passions. There is an essence of struggle in the character of Yasmin. The novelist beautifully narrates the feelings and thoughts of Yasmin in these words:

            Sara would like to meet the Ammi of Yasmin to know about the horror and terror of those communal riots. Yasmin gives details of her entire family in unique way. Yasmin’s Ammi and Abba were still hopeful about the return of his son Akbar. Every morning, they went to the police station to make enquiry about their lost son Akbar who was missing since the communal violence. But the police did not give any proper and suitable reply. All the time, the police gave false reply to Yasmin’s parents but they developed the habit of hearing all these things patiently and silently:

Every morning they set out for the police station, their faces swollen with anxiety and hope. Making that report tricked them, it gave them hope. They wanted to believe that saying what had happened, making a report, filling it in the thana, would mean Akbar would come back unharmed or at least come back.

            Githa Hariharan does not leave an opportunity to present the devastating effect of the communal violence. How people became mad and attacked each – other without any emotions and feelings. The father of Yasmin visited many places in order to make an enquiry about his missing son who had not returned after that communal violence.  He went here and there in search of the dead body of his son and that is quite pathetic for him. Githa Hariharan has narrated the entire episode with open eyes in order to show the mental disturbance of such people who are not only helpless but hopeless also. She narrates the stories of the people searching the dead bodies of their relatives in these words:

Abba spent all his time visiting the places where the corps were piling up. He had never seen anything like it before, the parade of body after body that bore so little resemblance to a real body. To a human being, even a dead one … it meant missing a body part – an arm, a leg, even ahead… there was one body with its belly torn open… another body was just burnt   coal… 

                        In India, it has been seen that problem is not being tackled like the problem. Indian politicians have made the problems worst; in spite of solving the problems, they are more interested to multiply the problems. And that happens every time when such unfortunate incidents take place. Sara once upon a time or even today in her life face the same problem in her life. Both Sara and Yasmin were in search of safe place and their search is continuous. Yasmin refers a place “in between” place as the safe for living. Sara also finds herself in the same place. Githa Hariharan writes about this ‘in – between’ as referred by both Yasmin and Sara in these words:

In – between whenever Yasmin refers to the safe area in which she lives now, that is the phrase that comes to Sara’s mind. In – between in transit, on the way to somewhere else, there is a silver of hope in the coupled words that says this place is only in between, there is something else coming after. But there is also the uncertainty of it, the waiting involved without knowing for what. What comes after may be better, but it may also be worse. Sara too is in between. She’s seeing and hearing almost as well as Asad would have liked her to, but she cannot talk about it yet, leave alone begin writing a script. 

            The communal violence in India occurs frequently and people of the both communities have become quite crazy about such trivial things. They do consider it as something inevitable and the continuous process of the making of the society in general. How they dare and their hands do not stop at the time of killing of the fellows living in the same area for many generations is certainly the matter of surprise and wonder. How they burnt the houses and livelihood of each – other is also the matter of surprise and wonder for each other. But they do it and do it and after doing that they call themselves religious or devotees of God. It is shame on their part. They molest little girls and rape the minor one without any hesitation. During communal violence in 2002 in Gujarat, a large number of little girls were molested and minor girls were raped by the people involved in the communal violence. They did it for the sake of religion. Certainly it was shameful action. Do religious allow or force them to do such things? Certainly not, they are the real threats to humanity and supposed to be the puppets playing in hands of the politicians.  

            During the communal violence of 2002 in Gujarat, the house and shop of Yasmin were burnt and nothing was left safe in the house and shops both. Not only house and shop was set to fire, but at the same time their emotions and feelings were set to fire, they remained hopeless and helpless too. Such is the condition of Yasmin, her parents and many more who are the victims fo such communal violence. People became too hostile to each other that they are bound to kill each – other without any thinking. They would like to spread the message of terror and horror everywhere. 

            Fugitive Histories is certainly a novel of frightening memories which have been shared by the community in state of fear and darkness for generations. The horror and terror of those days and right were not easy to be washed out from the mere water. 

            Githa Hariharan beautifully presented the horror and terror exists in the mind of the people. in the novel, Reshma, Zainab Bano, Najma, Razia, Nusreen, Zahida Khala, Zakia, Zulckha and many more are still living in the state of discomfort and this discomfort is not only physical but emotional and mental. Certainly, the experience of these women is a blot to the so – called advanced world which acknowledges it as more human than anything else. The cruelty and brutality the people show during such occurrences is the symbol of loss of faith in human values. Here it will be appropriate to quote the experiences of these women to show how humanity and morality die during communal violence within stroke. For instance, Salma say:

First they asked for jewellery, money. Then they started cutting so people could not run away. I saw a woman’s foot being cut … she fell. She was raped, she was cut some more. Then she was burnt. 

            Farida has also the same experience. She tells pathetically about that nightmare which was the reality:

We do not know the names of the others or where they came from, but they had trishuls with them. They wore saffron cloth round their heads. There is no mystery about who they were. 

            Even Zakia, a pregnant girl has the same experience of those horrible and terrible nights. She unfold her own heart to Sara in these words:

I saw it with my own eyes. The little boy next door, they poured petrol in his mouth. They put a lit matchstick into his mouth as if it was a lollipop. He just burst. 

            Among all those girls or women who are eager to share their experiences of horror and terror, the experience of Zulekha is more compassionate and full of pathetic lot. She has a sense of anger in her heart and states her arguments before Sara and Nima in the same mood:

So you want to hear what really happened? You would not be able to bear it. Once you have heard it, it’ll never let you forget. Those girls were screaming, they were begging us to remove the stumps of wood that had been pushed into them. Each one was crying, “me first, remove mine first,” I will never forget their screams. Even now, when I tell you this, my blood boils.

            The experience of Sufia Bano is no less horrible. She unfolds her own heart in these pathetic words to Sara and Nina about her sleeping in the graveyard for many days:

We spent weeks sleeping in a graveyard. The relief camp we sent to was in a graveyard. We were still living but we had to sleep where the dead sleep. We had to sleep between the graves.

            The experience of Sufia is so pathetic and full of compassion that there is no word for it. The horror and terror in the mind of these women which one can notice is certainly asking many questions at the time. Her washing of many dead bodies before putting them into the graveyard is full of emotional touch and at the same time it fulfils every human heart full of anger. Abeda tells Nima and Sara once again:

I washed so many bodies before they buried them. One day I washed fifteen of them and only one was in one piece. The others were split down the middle or they did not have hands or fact or a head. All of them were burnt. The next day I just could not do it. I throw water over them and left them. I could not do anything more.

            Noorjehan also has the same kind experience like other women of the community. All of them have their own experiences of suffering and exploitations. Noorjehan’s words are certainly alarming but full of pathos and it may fulfil every heart with hate and outrage. She tells Sara in these words:

My name is Noorjehan. They burnt my husband, they burnt my father, they burnt my son. His name was Safique, he was just fifteen years old. If only I could have buried them properly, with some dignity … if only I could have given them the respect everyone should have in death.

            Many activities acknowledge administration and the police. But one thing that is taken into account that if human beings are such and behave like this, what can the administration and the police do. The role of the police or the administration is to establish the rule of law and order. But when the moral and cultural fabric of the nation or the society is bleak, what can other things do something to save – that is the big question. Communal violence, bloodshed, riots cannot be stopped at all unless and until there is a sense of morality, love and respect for each – other.

            But the role of the police and administration is quite devastating and alarming the communal violence during 2002 in Gujarat, the land of Mahatma Gandhi, the worshipper of truth and non – violence forever. The blame of the people was quite right because several communions have been constituted to recognise the responsibility of the police and administration during those riots. But the common opinion of the people was the same for many reasons altogether. The public blame the police in these words without any hesitation.

The police was with them. When we ran, the police began firing.

We had nothing but stones to pelt them with,

We could do nothing but hide.

We hid in the toilets.

We hid on the roof.

We hid in our neighbour’s house.

We hid in the fields.

We hid in the well.

We hid underground, in the water tank.

When they found us we were already grieving for each – other,   we knew we were lost. 

            Certainly, the role of the police and the administration was not enough at all. They must have been protective. I still remember the words of Late Prime Minister Atal Bihari Vajpayee who was highly critical of those communal riots bloodshed and violence. He told the then chief minister of Gujarat that the government, civil administration and the police must have followed the rule of “Raj dharma”. If the kings failed to protect the people of their realm, who might happened to humanity, it can be noticed in such communal riots and violence. There was a common outrage in the minds of the people:

Government? What government says every Hindu will vote for them because they got rid of muslims? 

            The novelist also acknowledges the fact that the minority still lives in the state fear and panic, especially in the time of the festivals. Muslims are always in the state of fear that anything can happen during festival and we have seen the same fact that so many communal violence took place during the festivals. But each and every citizen of the Hindu community is not bad as it is commonly believed the muslims. It has been observed that a large number of people helped the injured and such needy persons at the time of violence and bloodshed. 

            In India, people are more concerned and conscious about these types of feelings. We can observe the mentality of the people especially about those children like Sara and Samar who belong to both Hindu and Muslim communities or belong to nowhere. For Asad, the question of his cremation or burial is not important because he is now no more here to listen or seen such tupes of moments. But what will happen to Sara and Samar. The entire people present at the time of the death of Asad were busy in discussing the question whether Asad’s body would be buried or cremated. But they are not aware of the fact that real graveyard in such condition lies in the open air as the novelist writes about:

The real graveyard is an open, sunny place.

            Githa Hariharan is quite critical about communal violence or bloodshed or riots. People always exploit such moments especially spread during communal violence. The novelist is aware with the sheer mentality of the people involved in communal violence and she writes about Aslam’s feelings:

Words of feelings do not rape and kill and burn, people do. It was only a question of time. We have been idiots, we got too comfortable thinking it would not happen again. 

            The novel puts many questions before the readers which are still answered because of the dilemma and attitude of the society in which we are living does not allow us to think in that direction. Asad’s own life was the symbol of internal pain and suffering. Mala, too, is the victim of time and space. Asad’s danger is not external but internal and always feels the same in closed walls of his room. Although he was an artist of great rank his imagination always goes beyond but he cannot stop the advances of the society in the form of the critical remarks or such rubbish things which cannot be easily avoided. The novelist writes about the mental state of Asad in these questioning words:

The real Asad looked for safety in a room without a view, not on the street or on the sidewalk. 

            In the society in which there is more care about traditional or religious imposition, the emotion and feeling of the people have less significance. The society divided into such caste as well as religious politics, does nothing to create a healthy atmosphere for living. Sara, who discovered the life of Yasmin, failed to do the same for her because of the many reasons. She provided an identity to Yasmin but the same she could not do for her. 

            Thus, Githa Hariharan’s Fugitive Histories is certainly a classic in terms of unfolding the crisis in the form of communal violence, bloodshed and riots on the one hand, and the question of identity especially of those like Mala, Asad, Sara and Samar, and many more like them on the other hand. Really, the book seems to discover a new world in which all these people along with Yasmin and others may live with ease and comfort in the midst of real humanity or in the religion of humanity which is certainly above everything.

 Works Cited: –

  1. Githa Hariharan , “Missing Persons”, Fugitive Histories,  Penguin Books, 2009
  2. Githa Hariharan, “Crossing Borders”, Fugitive Histories
  3. Githa Hariharan, “Funerral Rites”, Fugitive Histories
  4. K. R. S. Iyengar, Indian Writing in English, Sterling Publishing Pvt. Ltd., 2013
  5. M. K. Naik, History of Indian English Literature, Sahitya Academy, 2011
  6. Tehelka  – quoted in the novel Fugitive Histories by Githa Hariharan.
  7. Verve – quoted in the novel.

Child Labour: Past, Present, and Future

Swadha Shudhanshu 

Research Scholar

P. G. Dept. of Economics 

Veer Kunwar Singh University, Ara

Anwar Imam 

P. G. Dept. of Economics 

V. K. S. U., Ara

Abstract:

Child labour is a deeply rooted issue that has plagued societies throughout history. Child labour has been a persistent issue throughout human history, leaving an indelible mark on societies worldwide. This article delves into the historical origins of child labour, its current prevalence, and potential future scenarios. By understanding the past and present dynamics of child labour, we can strive to shape a future that prioritizes the welfare and rights of children. This article draws on historical accounts, statistical data, and expert opinions to shed light on the multifaceted nature of child labour. Additionally, it explores the efforts made to combat child labour and proposes strategies to create a brighter future, free from exploitation and suffering for young minds.

Keywords: Child labour, poverty, exploitation, industrial revolution

Introduction:

Child labour has a long and troubling history, with children being exploited for economic gain in various industries worldwide. This article aims to delve into the past, present, and future of child labour. By understanding the historical evolution of child labour, analyzing its current manifestations, and envisioning a future devoid of child exploitation, we can take informed steps towards ending this grave violation of children’s rights.

1. The Historical Context of Child Labour:

Child labour has been prevalent for centuries, driven by economic, social, and cultural factors. Throughout history, children have been forced into arduous and dangerous work in agriculture, factories, mines, and domestic settings. 

In ancient civilizations like Egypt, Greece, and Rome, child labour was common in agriculture, domestic service, and craftsmanship. Economic necessities and societal norms led to the early engagement of children in various forms of work, often in harsh conditions.

During the medieval period, feudal systems and apprenticeship practices further perpetuated child labour. Children worked as apprentices in guilds and artisanal workshops, sometimes facing exploitation and hazardous tasks.

During the Industrial Revolution, the exploitation of child labour reached its peak as industries sought cheap and malleable labor. The Industrial Revolution marked a significant turning point in child labour history. With the rise of factories and mines, children as young as five were subjected to hazardous working conditions, enduring long hours and meager pay.

The first movements to combat child labour emerged in the 19th century, pushing for child labor reforms and regulations in various countries. These efforts sought to improve the working conditions and protect children from exploitation.

Reform movements and legislation eventually led to the establishment of minimum age limits for employment and improved working conditions. However, child labour still persists in many regions, particularly in developing countries.

2. Current State of Child Labour:

Despite significant progress in combating child labour, it continues to exist in various forms globally. According to the International Labour Organization (ILO), an estimated 152 million children aged 5 to 17 years are engaged in child labour worldwide, with nearly half engaged in hazardous work. Child labour manifests in various forms, including agriculture, domestic work, mining, manufacturing, and the informal sector. Additionally, the emergence of digital platforms and global supply chains has introduced new challenges in monitoring and addressing child labour practices. Poverty, lack of access to education, social inequality, armed conflicts, and migration are among the key factors perpetuating child labour. Children engaged in labour face numerous risks, including physical and psychological harm, limited educational opportunities, and compromised health and well-being.

3. Consequences of Child Labour:

Child labour deprives children of their right to education, impeding their intellectual and emotional development. This loss of potential perpetuates a cycle of poverty and limits future opportunities for these young individuals. Child labourers often endure hazardous conditions, leading to physical injuries, chronic health issues, and psychological trauma. The toll on their well-being can have long-lasting effects on their future. Child labour reinforces social inequalities and hinders overall socio-economic development. It contributes to a cycle of poverty, as uneducated and under-skilled adults struggle to escape their circumstances.

4. Challenges and Interventions in the Present:

Eliminating child labour in the present requires addressing a range of challenges. These include poverty alleviation, ensuring access to quality education, strengthening legal frameworks, and improving enforcement mechanisms. Poverty eradication efforts must focus on creating sustainable livelihoods for families, providing social protection, and breaking the intergenerational cycle of poverty. Access to quality education is vital in empowering children and equipping them with skills for a brighter future. Strong legal frameworks that establish age limits for employment and strict enforcement mechanisms are essential to deter employers from exploiting child labour.

The ILO, the United Nations, and other international organizations have been at the forefront of efforts to combat child labour. Conventions such as the ILO’s Minimum Age Convention and the UNCRC have laid the foundation for legal frameworks and policies to protect children from exploitation. Many countries have enacted laws to prohibit child labour and promote education, but effective enforcement remains a challenge in some regions. Businesses play a crucial role in combating child labour by ensuring their supply chains are free from exploitative practices and supporting ethical sourcing.

5. Envisioning a Future Free from Child Labour:

The future should strive for a world where every child is protected, educated, and provided with opportunities for their holistic development. To achieve this vision, concerted efforts are needed at multiple levels. These efforts include:

  1. Strengthening Education Systems: Investing in comprehensive education systems that prioritize universal access, quality education, and inclusive learning environments is crucial. Education should equip children with the knowledge, skills, and values necessary for their personal growth and active participation in society.
  2. Social Awareness and Advocacy: Raising public awareness about the detrimental effects of child labour and promoting child rights is essential. Advocacy campaigns, community mobilization, and media initiatives can foster a collective commitment to combat child labour and create a supportive environment for children.
  3. Collaboration and Partnerships: Governments, international organizations, civil society, and businesses should collaborate to develop and implement comprehensive strategies to end child labour. Partnerships can ensure the sharing of resources, expertise, and best practices to drive sustainable change.
  4. Monitoring and Data Collection: Continued monitoring of child labour practices and data collection is crucial to measure progress, identify emerging trends, and inform evidence-based policies and interventions.

Conclusion:

Child labour is a persistent global concern that demands urgent attention. By understanding the historical context, recognizing the current challenges, and envisioning a future free from child exploitation, we can work towards sustainable solutions. Governments, organizations, communities, and individuals must join forces to eradicate child labour through targeted interventions, poverty alleviation, education, legal reforms, and societal change. Only by prioritizing the well-being and rights of children can we ensure a future where every child can thrive, learn, and grow into productive members of society.

References:

  1. International Labour Organization (ILO), “Global Estimates of Child Labour,” 2021.
  2. International Labour Organization (ILO), Minimum Age Convention, 1973
  3. International Labour Organization, “https://www.ilo.org/global/topics/child-labour/lang-en/index.htm”
  4. United Nations Convention on the Rights of the Child (UNCRC), 1989.