Tag: India

The Glimpses of Human Rights and Society in the Novels “Untouchable” and “The God of Small Things”

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Dr. Ravindra Ramdas Borse

B.P.Arts, S.M.A. Sci. and K.K.C. Com. College, Chalisgaon

Email: ravindraborse1@gmail.com

ABSTRACT

The present study aims to observe the role of human rights in the societies before and after the independence India. It is studied through the novels of Indian writing in English. Here, it is an attempt to study, discuss and find out the reflection and violation of human rights in Indian society during pre-independence and post-independence period through the Indian fiction in English with reference to the selected novels of Mulk Raj Anand and Arunthati Roy. For this study two novels have been selected, first is “Untouchable” and another one is “The God of Small Things”. Selection of these writers and novels is based on the particular principles and thoughts. The basic criterion of selecting these writers and novels is the issue of “Human Rights”. Both the novels belong to two deferent periods of Indian history still they have a common theme that is humiliation of mankind and violation of human rights in the society. As we know that Mulk Raj Anand is the pioneer of Indian writing in English. He is an eminent writer in the history of Indian English Fiction. He is the first Indian writer who dared to write and raised the voice of deprived people in pre- independent India. On the other hand, Arundhati Roy is an author who belongs to post- independent period of India. In her novel, she tries to show the real picture and approach of Indian literate society and its people towards the poor and backward people through the depiction of Indian cultures and societies. In her novel “The God of Small Things”, she depicted the real picture of Indian people and their approach towards the illiterate and backward class people.

            Above mentioned novels have been selected on the basis of following principles:

1. Both the novels focus on different cultures with common agenda.

2. The selected novels depict the plight and pathetic condition of downtrodden people in Indian society before and after the independence.

3. The writers of these novels have concern for underprivileged people.

4. Violation of human rights has been keenly depicted by these authors in above mentioned novels.

5. There is an ample scope for the study of human rights and its violation in India as shown in said novels.

KEYWORDS:

            Deprived, underprivileged, downtrodden, human rights, backward, literate, illiterate, pre-independence, post-independence, plight, caste, creed, culture, multi-cultural, multi-lingual.

INTRODUCTION:

            “Human Rights” are rights which have been offered to all human beings by birth with the purpose and aim of no discrimination. Without ‘Human Rights’ it’s impossible to the people to leave their life merrily. Each and every member in society needs of it. It helps all the human beings to live with freedom and peace. “Human Rights” can be considered as a basic rights or fundamental rights which have been offered to every individual. These rights are crucial in our life just like the ‘Food’,’ Cloths’ and ‘Shelter’ as the three basic needs of every human beings. Human rights have special significance in India and it also plays a vital role in the country like India. Role of ‘Human Rights” in a country like India is quiet complicated because it’s a large country in the world where people from different caste, culture and religion.

            Role of ‘Human Rights” throughout a country like India is quiet complicated because it’s huge country within the world where people from different caste, culture and religion live together. 

There are some other issues like population, poverty and lack of education which affect the proper implementation of human rights in India. The true beginning of “Human Rights” can be noticed on 10th December 1948 at Paris. It is a year when United Nation’s General Assembly accepted and implemented the proposal of ‘Human Rights’ for world. But in India, it has been taken into consideration and implemented on 2nd October 1993. An aim of ‘Human Rights Commission of India’ is to stop manipulation of Indians by the bureaucracy and safeguard the rights of common people.

As we know, India is multicultural and multilingual country in which people belongs to different caste, culture, community and creed still they live together. Above discussion makes it cleared that India is multi-lingual and multi-culture country. Due to these multi-culture and multi-lingual societies in India there is a chance and possibility to discriminate among the people of high caste and low caste. It has been noticed and observed from the past references that Indian society (in the context of Hinduism) had been divided into class / caste system (Vernas). The people were categorized into four classes / castes (vernas) such as:  1. Brahmin, 2. Kshatriyas, 3. Vaishyas, 4. Shudras. This class or verna system has at less or maximum level been continued in pre and post- independence India which we can notice in society and even in Indian writing as well. The incidents of ‘Human Rights violation in society’ are truly presented in the literary works of Mulk Raj Anand and Arunthati Roy. Number of words and sentences in “Untouchable” and “The God of Small Things” shows it in a cleared manner. For example, the words “Bhangis (Anand, p. 123), Chamars (Anand, p. 132), Harijans (Anand, p. 131) were used in contemporary period for deprived people of society to humiliate them by calling them with the use of their castes. To prove this point we can go through the novel “Untouchable” in which one can find number of examples of such discrimination among the people by the so called upper class society in Indian history from beginning to the present era by reading Indian literature. Indian literature is a mirror of society which reflects and represents Indian society, specially marginalized communities. In this context, the novel “Untouchable” and “The God of Small Things” are appropriate examples of deprived people. These writers shade lights on human rights’ violation in society through their respective novels. The characters sketch of the “Bakha” in ‘Untouchable’ and “Velutha” in ‘The God of Small Things’ are real depiction of underprivileged class in India. The themes of these novels move around these characters only. As we go through the reading of these novels it’s noticed that there is no life, freedom, peace and choice to lower class people in society as every incident in the novels present exploitation and humiliation of characters. Both ‘Bakha and Velutha’ are victims of caste system. Mulk Raj Anand and Arundhati Roy aim to reflect caste system and violation of human rights of these people in India in contemporary periods through the character sketches ‘Bakha and Velutha’. Mahatma Gandhi insisted and asked Mulk Raj Anand to give exposures to the plight of lower class communities in pre-independent India during 1930s. Casteism was a kind of disease in India. Even today, it has been continued in more or less amount directly or indirectly. Lower class people were suppressed by upper class not only by mental torture but also physically and socially. In this regard C.J. George says, “Casteism is a social practice and no Hindu religious leader of any merit and significance would admit it as part of his religion. Giving a place to casteism in Hindu religion is done by certain wolves in sheep’s skin for certain privileges and advantages” (p.40).

Human Rights and Literature (The novels under consideration):

            Human rights and literature both are concerned to the human being and play crucial role in society. Progress and development of mankind is the common agenda of human rights and literature. Literature and human rights are age old concepts. The purpose of both of them is to shade light on human life and bring illiterate downtrodden people in to the flow. Thus, we can state that literature and human rights are two different things with same motto. Both try to develop and correlate to mankind. These two are the sources of the study and solutions to human challenges and issues of lower class such as exploitation and manipulation. Human rights and literature are the terms which harmonizing to one other. Therefore, it is necessary to discuss these terms simultaneously. Indian English literature has a tradition of raising issues of contemporary eras. Hereby, an attempt to study human rights perspective through the novels ‘Untouchable’ and ‘The God of Small Things’.

            The novel “Untouchable is written by Mulk Raj Anand in 1935. It has been set in pre-independent India. The setting of the novel is of one day episode from morning to evening in which number of events can be observed in the life of low caste communities in colonial period of India. Mulk Raj Anand is one of the pioneers of Indian English Literature who often raised the point of subaltern people through all of his literary work. He is considered a champion of human rights as he depicted the true picture of human psyche in his literary pieces. The very first work of Mulk Raj Anand’s is ‘Untouchable’ where he pointed out the pathetic condition of marginalized people in society who have badly been treated in the Indian community by upper class. The story revolves around the prominent character ‘Bakha’. He is the man who has been fascinated by the upper class people in society. He just tries to imagine and imitate the upper class military officers life for oneself which highly impossible during the colonial India. We can notice the situation of it from the opening lines of the novel which gives us a vivid picture marginalized community and violation of their basic rights in the contemporary period. It can be cleared from the beginning lines of the novel “Untouchable”. The colony of these out caste people was settled in two rows near the cantonment in the town but out of the reach of upper class colony. The upper class people separated their colonies from the marginalised. There lived the scavengers, the grass-cutters and other outcastes from Hindu society” (Anand, p.1). Here, one can get an idea from the quote, how the place of living and the people who have been privileged were differentiated and poorly treated. During the pre-independence period lower class people were not allowed to join or sit with upper class people and it could be the reason of illiteracy and cause of lacking behind in lower class. Because they have never been allow to get an education or join the stream of knowledge which was the only right for upper class society. Education and performing prayers’ to God are the birth rights of upper class only. It was the tendency of upper class people towards lower class. Once Bakha was attracted by the worship “Sri Ram Chandarki Jai” (Long live the Great God Ram) (Anand, p.52). He was fascinated and moved at temple but was caught by the priest who shouted “Polluted, polluted, polluted”(Anand, p. 52).  Lower caste people were not allowed to enter in the colonies of upper class. If he had to do so then must announce his arrivals.

“You be sure to shout now, you illegally begotten!” said a shopkeeper from a side, ‘if you have learnt your lesson!’ Bakha hurried away. He felt that everyone was looking at him. He bore the shopkeeper’s abuse silently and went on. A little later he slowed down, and quite automatically he began to shout: ‘Posh keep away, posh, sweeper coming, posh, posh, sweeper coming, posh, posh, sweeper coming!’ (Anand, p.42)

These lines appropriately express the plight and humiliation of Bakha in the novel Untouchable. Mulk Raj Anand in his novel clearly focuses on the treatment of upper class towards untouchables. Each and every page contains number of events that point out violation of human rights. In the novel ‘Untouchable’, it is noticed that even simple touch of untouchable impure the upper class man.  “You’ve touched me, he had heard the Lalla say to Bakha, ‘I will have to bathe now and purify myself anyhow. Well, take this for your damned irresponsibility, you son of a swine!” (Anand, p.41). These lines show the mentality of so called upper class during colonized India. Untouchables were supposed to do all the menial work for upper class that is the only thing. In this way, Anand not only tries to sheds light on the upper class people’s attitude towards the lower class but also it is the violation of human rights of untouchables. On the other hand, though Arunthati Roy is a writer of post-independence era but reflection of downtrodden still observed in her novel “The God of Small Things”. The novel has been written in 1997 after the four years of establishment of ‘Human Rights Commission in India”. As we understand the background and professional life of Arundhati Roy it seems quite different to the way she has deal with the theme of “The God of Small Things”. The novel first published in the month of April of 1997 and received “Booker Prize” in the month of October of the same year. Within a short period of six months’ time she got an award for her novel. This is a rarest case in Indian history. It shows the prominence of the theme and her writing. By profession she is architecture and worked as a production designer. The theme and issues of Arundhati Roy’s novel are quite different from the other Indian writers in English. She began her writing carrier after getting separated from her husband after the four years married life. The novel “The God of Small things has its own place in Indian English literature. In the novel, she shades light on the current social issues of marginalized people. Through this novel, she provides exposure to these people and gives a platform to such people. She often tries to bring them in main stream of society as it has been noticed in the novel “The God of Small Things”. The plot of the novel begins with oppressive system of the society. There are two prominent issues we can notice here: one is caste exploitation in the contemporary period after the post-independent India and the second is the love story of a woman of upper caste who fallen in love with untouchable man. The setting of the novel is of Ayemenem, a small city in Kerala. The aim of the writer is to fight for equality and dignity of lower castes and classes in the society. Number of issues of human rights been discussed by her in the novel such as: children’s right, rights of women, rights of Dalit, right to select life partner for marriage and domestic violence.

Conclusion:

            To sum up, the present paper is an attempt to sheds light on ‘Human rights and Literature’. Both the elements play crucial role in the life of people and society as well. “Human Rights and Literature” are interconnected and effective elements to understand psychology and traditionally biased mind set human being. At the one side, ‘Human rights’ is the study and guideline for people of society to live their life happily. On the other hand, ‘Literature’ can be strongly considered the manifesto of people in society. Apart from this, one can study, read and observe these novels for the better understanding of human rights and its violation. One can consider these novels as documents of human rights study and also the mirror which shows the real picture of upper class society and their tendency towards lower class. Reading of both the novels helps us to know ‘human rights and violation of it’ through literature as an outcome of society. Thus, it is noticed that the aim of Mulk Raj Anand and Arundhati Roy’s writing is to bring awareness among people of the society about the violation of human rights in real life situations.

REFERENCES:

  1. Agnihotriet al. Trends in Indian English: A Sociolinguistic Perspective. New Delhi: Bahari Publications Pvt. Ltd., 1988.
  2. Anand, Mulk Raj. Untouchable. New Delhi: Penguin Books, 2001.
  3. Basu, Tapan, Translating Caste. New Delhi: Katha 2002.
  4. Baxi, Upendra. The Future of Human Rights.Third Edition. New Delhi: Oxford University Press, 2008.
  5. Baxi, U.Voices of suffering and the future of human rights.Transnat’l L. & Contemp. Probs., 125, 1998.
  6. Benedek, W..Understanding Human Rights: Manual on Human Rights Education.BWV, Berliner Wiss.-Verlag, 2013.
  7. Boggards, P. Dictionaries for Learners of English.International Journal of Lexicography, Vol.9, No.4. 1996.
  8. .Chakrabarty, Koyel and Beniwal, Anup.“Human Rights and Literature: A Complementary Study in Indian Fiction in English.”International Journal of the Arts in Society.Vol.3. No.5. Common Ground Publishing Ltd. Melbourne: 2009:23-33.
  9. Chakrabarty, Koyel. The Problematics of Human Rights in Indian Fiction in English.Unpublished Ph. D. Thesis. New Delhi: Guru Gobind Singh Indraprastha University, 2011.
  10. Choondawat, P. S. “Untouchability and Untouchable Youth: A Study in Urban     Context” in Singh R. (ed.) The Expressed Classes of India: Problems and prospects. New Delhi: B.R., 1986.
  11. George, C. J. Mulk Raj Anand: His Art and Concerns. New Delhi: Atlantic, 2000.
  12. Hudson, R.  Socio-linguistics. Cambridge: Cambridge University Press, 2007.
  13. Iyengar, K. R. S. Indian Writing in English. Bombay: Asia Publishing House, 1962.
  14. Roy, Arundhati.The God of Small Things. New Delhi: Penguin Books, 2002.

Indian Women’s Historical Role in 21st Century

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Prof. Dr. Yogesh Jagannath Korde (Associate Professor, Dept.of History)

Uttamrao Patil Arts and Science College, Dahiwel, Tal. Sakri, Dist. Dhule.

Email: kordeyj10@gmail.com Mob. 7588735543 / 9423906366

Introduction:

In Indian culture, women have been considered symbols of respect, honor, and maternal power. From the Vedic period to the modern era, women have been given an important place in the formation of family, society, and culture. However, looking at the actual socio-political reality, women have often been given a secondary position. Although women are respected in the religious and cultural spheres, their participation in the social, economic, and especially political spheres has remained limited, which is a significant contradiction facing Indian democracy.

The contribution of women to the Indian freedom struggle is invaluable and inspiring. Many women like Rani Lakshmibai of Jhansi, Kasturba Gandhi, Sarojini Naidu, Annie Besant, and Vijayalakshmi Pandit actively participated in the freedom movement. They not only participated in movements and satyagrahas but also played a crucial role in the dissemination of national ideology, organization building, and leadership. However, in the post-independence period, especially in parliamentary politics, the representation of women has not increased as expected. A review of Indian politics over the approximately seven decades since independence shows that political power and decision-making processes are still primarily male-dominated. With a few notable exceptions, most women leaders in politics are connected to a family political background. Many women have risen to prominence due to the political legacy of their fathers, husbands, or other influential male leaders in their families. This raises questions about the independent leadership capabilities of women.

 Although reservations have been provided for women in local self-governing bodies, in practice, concepts like ‘Sarpanch’s husband’ and ‘Councillor’s husband’ are prevalent in many places. This makes women’s political participation merely formal, and men continue to dominate the actual decision-making process. This situation is alarming from the perspective of gender equality in Indian democracy. Men and women are considered two equal wheels of the chariot of society. To achieve the all-round development of the nation, it is essential to provide equal opportunities, equal rights, and equal responsibilities to both these components. However, even today, women do not receive political representation proportionate to their population. Therefore, the subject of ‘women and politics’ becomes a crucial research topic, not only socially but also politically, constitutionally, and in relation to democratic values. Against this backdrop, this research attempts to study the position, participation, contribution, and current status of women in Indian politics. The main objective of this study is to underscore the importance of women’s political participation in making Indian democracy more inclusive, egalitarian, and robust.

Research Goal:

The main objective of this research is to conduct an in-depth and critical study of the status, participation, leadership opportunities, and role of women in the decision-making process within Indian politics.  By analyzing the contributions of Indian women to the political field since independence, the opportunities they have received, and the patriarchal mindset that still exists, this research aims to clarify the current state of women’s political empowerment.

Research Objectives:

1) To review the historical contributions of women in Indian politics and analyze their participation from the freedom movement to the present day.

2) To study the representation of women in Parliament, state legislatures, the cabinet, and top constitutional positions (President, Prime Minister, Chief Minister, etc.).

3) To examine the influence of family political legacy and patriarchal power structures on women’s entry into and progress in politics.

4) To review the work and leadership qualities of prominent women political leaders in Maharashtra and India.

Research Methodology:

Historical Method: The historical method has been used to trace the journey, contributions, and changing roles of women in Indian politics from the pre-independence era to the present day.

Data Collection Tools:

For this research, data has been collected based on primary and secondary sources. Primary sources: Constitutional provisions, parliamentary proceedings, and government reports. Secondary sources: Books on political science and sociology, research papers, journals and magazines, newspapers, articles, and reliable websites.

Importance of the Subject:

Equal participation of men and women is crucial for the robustness of the Indian democratic system.  Despite women constituting nearly half of the Indian population, their participation in the political decision-making process is disproportionately low. Therefore, the subject of “Women and Politics” is not merely limited to academic study but is of paramount importance from the perspective of social, political, and democratic values. Men and women are the two inseparable wheels of the chariot of society, and if one wheel is neglected, the nation’s journey becomes unbalanced. Increased active participation of women in politics can lead to greater sensitivity in policy-making, giving more priority to social justice, education, health, women and child welfare, environment, and grassroots issues. This helps in making democracy more inclusive, representative, and effective.  The contributions of women in the freedom struggle, as well as the leadership demonstrated by women like Indira Gandhi, Pratibha Patil, Jayalalithaa, Mamata Banerjee, and Mayawati in high positions after independence, clearly show that women’s capabilities are in no way inferior to those of men. Yet, the fact that women are still given a secondary role in Indian politics is a matter of concern. Studying this inconsistency and investigating the underlying social, cultural, and political reasons is essential. Although the reservation system in local self-governing bodies has increased women’s participation, in many places, the indirect dominance of men in actual power is still evident. Therefore, this research underscores the need for not just quantitative representation, but also meaningful and independent political empowerment of women. The main objective of this research is to present the current situation of women in Indian politics from a realistic perspective, to highlight the inequalities based on data, and to stimulate positive policy discussions for increasing women’s political participation in the future.  Therefore, this research proves useful in creating social awareness and encouraging policymakers, scholars, and political parties to introspect.

Overall, women’s participation in politics is not merely a matter of women’s rights, but a fundamental basis for the quality of democracy, national progress, and social balance. Hence, the topic of women and politics is of paramount importance and remains highly relevant and necessary in the context of contemporary Indian society.

Despite women’s valuable contributions at the political, social, and national levels from the freedom movement to modern times, their participation in decision-making processes appears to be limited. The reality that women’s representation is extremely low at all levels of the highest positions in Indian democracy—President, Prime Minister, Vice President, Deputy Prime Minister, Speaker of the Lok Sabha, Chief Minister—cannot be denied. With a few notable exceptions, it is observed that the majority of women leaders have emerged based on their family’s political background. This highlights the patriarchal mindset and structural obstacles in Indian politics.

Although reservations have been provided for women in local self-governing bodies, in reality, women’s representation remains formal in many places, and their independent participation in decision-making is limited. Social customs, lack of education, economic dependence, and lack of political training are important reasons behind this.

However, women leaders like Indira Gandhi, Pratibha Patil, Jayalalithaa, Mamata Banerjee, Mayawati, Nirmala Sitharaman, and Sushma Swaraj have proven through their efficiency, leadership qualities, and decisive roles that Indian women can capably handle the highest responsibilities. Their work has helped dispel misconceptions about women’s leadership abilities. Overall, this research clearly shows that despite women’s undeniable contribution to Indian politics, they do not receive representation proportionate to their population. If we want to improve the quality of democracy and achieve the all-round development of the nation, it is essential to give women equal participation in the decision-making process, rather than limiting them merely to reservations. Providing women with political education, leadership training, and independent opportunities will make Indian politics more balanced, sensitive, and inclusive. Therefore, considering women and men as two equal wheels of the chariot of society, implementing concrete policy measures for the political empowerment of women is the need of the hour. Only then will it be possible to build a truly egalitarian and robust democracy.

References:

1) Diwan, Mohan; Devdhar, Jayant; Diwani, Vivek (2004), Politics of States in India.

Nagpur: Vidya Prakashan,

2) Government of Maharashtra (2017), Maharashtra Yearbook. Produced by Directorate General of Information and Public Relations, Mumbai–32,

3) Palshikar, Suhas; Birmal, Nitin, Politics of Maharashtra: Local Context. Pune: Pratima Prakashan,

4) Shinde, Sahadev; Chogule, Sahadev Patheya (Part–3). Kolhapur: Diksha Publication,

5) Mehendale, Vishwas, Yashwantrao Chavan to Prithviraj Chavan. Anubandh Prakashan,

6) Patil, Amritrao, Khandesh Lok Sabha. Jalgaon: Prashant Publication,

7) Women and Political Issues Jaipur: ABD Publication,

Myth and Folklore in Naga-Mandala by Girish Karnad

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Vijay Tulshiram Jadhav

Department of English

Mahatma Gandhi Vidya Mandir, Karamveer Bhausaheb Hiray Arts, Science and Commerce College, Nimgaon, Tal–Malegaon, Dist.–Nashik

Email: vjadhav8390@gmail.com

Abstract

Girish Karnad is a major figure in modern Indian English theatre, known for his effective use of Indian myths, history, and folklore to examine contemporary social issues. Rather than merely retelling traditional stories, Karnad reshapes them to address problems related to marriage, gender relations, and individual identity. His play Naga-Mandala (1988), which is based on two Kannada folktales, is a clear example of this creative method.

This paper examines how myth and folklore function as important narrative devices in Naga-Mandala. Through symbols such as the serpent (Naga), magic roots, the anthill, and the Raat-Rani flower, Karnad brings attention to the suppressed emotional and sexual experiences of women within a patriarchal social system. These symbolic elements expose the emotional distance, moral weakness, and hypocrisy that often exist within male-dominated institutions, especially marriage. The contrast between the socially respected but emotionally indifferent husband and the caring mythical lover highlights the failure of patriarchal masculinity to provide emotional fulfilment.

The paper argues that Naga-Mandala uses folklore as a means of feminist expression by giving space to women’s inner experiences and desires. At the same time, it also reveals the limitations of traditional belief systems, as women’s acceptance depends on social and ritual approval. By combining oral folk traditions with modern theatrical form, Karnad shows that myth continues to be a meaningful and effective medium in contemporary Indian English drama.

Keywords: Girish Karnad, myth, folklore, patriarchy.

Introduction

After India’s independence, Indian English drama gradually moved away from Western dramatic models and began to draw inspiration from indigenous cultural sources. Playwrights started using myths, history, and folklore to express social tensions, psychological conflicts, and postcolonial concerns. Among these playwrights, Girish Karnad holds an important place because of his ability to reinterpret traditional stories in a modern and critical manner.

Karnad does not simply retell myths; he questions them. His plays examine the power structures and social values hidden within traditional narratives. Naga-Mandala (1988) is a strong example of this approach. The play is based on oral folktales that are usually told by women within domestic spaces. By transforming these stories into a modern play, Karnad explores issues of patriarchy, marriage, and female desire. Unlike classical myths that focus on male heroes, the folktales used in Naga-Mandala arise from marginal voices, especially those of women, and therefore challenge dominant cultural traditions.

Research Objectives and Methodology

Research Objectives

The objectives of this paper are:

  • To examine how myth and folklore operate as narrative tools in Naga-Mandala.
  • To study the symbolic meaning of elements such as the serpent, magic roots, anthill, and the Raat-Rani flower.
  • To explore how Karnad uses women-centred folktales to question patriarchal marriage systems.
  • To establish Naga-Mandala as a feminist reinterpretation of folklore in modern Indian English drama.

Methodology

This study follows a qualitative method of textual analysis. It makes use of:

  • Myth criticism, especially Northrop Frye’s ideas about archetypes,
  • Feminist literary criticism focusing on gender, power, and sexuality, and
  • Folklore studies, particularly the oral traditions discussed by A. K. Ramanujan.

The primary text for analysis is Naga-Mandala. Secondary sources include critical writings on Karnad, Indian theatre, mythology, and feminist theory.

Girish Karnad and the Use of Myth and Folklore

Girish Karnad’s plays regularly use myths, legends, and folktales to explore modern human problems. In Tughlaq, he presents the conflict between political idealism and failure. In Hayavadana, myth becomes a means to explore questions of identity and completeness. In Naga-Mandala, however, Karnad shifts his attention from classical myths to folktales that come from women’s oral traditions.

These folktales are often seen as simple or insignificant, but they express deep emotional truths about women’s lives. By presenting them on the modern stage, Karnad gives importance to voices that are usually ignored. Folklore thus becomes a medium through which suppressed experiences are expressed and social norms are questioned.

Literature Review

Many critics have discussed Karnad’s use of myth and folklore. Aparna Dharwadker explains that Karnad’s plays create a balance between tradition and modernity, using myth as a space for social and ideological debate rather than mere cultural revival. Meenakshi Mukherjee points out that Indian English writers often adapt traditional narratives to address contemporary social issues.

K. Ramanujan’s work on Indian folktales is particularly important for understanding Naga-Mandala. He observes that folktales often preserve women’s suppressed emotions and experiences, especially in relation to marriage and sexuality. While earlier studies recognize the role of folklore in Naga-Mandala, they pay limited attention to how women’s desire and agency are expressed through symbols. This paper attempts to focus on this aspect.

The Serpent (Naga) Myth and Patriarchal Masculinity

In Indian mythology, the serpent or Naga is commonly associated with fertility, renewal, and masculine power. Karnad reshapes this symbol to question traditional ideas of masculinity. The Naga, who takes the form of Appanna at night, shows affection, care, and sexual sensitivity—qualities missing in the real Appanna.

Appanna enjoys respect in society but lacks emotional depth. His cold behaviour towards Rani reveals the emptiness of patriarchal authority, which values control over emotional connection. The Naga’s presence brings emotional and physical fulfillment into Rani’s life, showing how patriarchal systems deny women genuine intimacy.

Magic Roots, Anthill, and Transformation

Magic roots are common in Indian myths and usually symbolize fertility and change. In Naga-Mandala, the blind woman Kurudavva gives Rani a magic root to awaken Appanna’s desire. When it fails, it exposes Appanna’s emotional weakness. Rani throws the root into an anthill, which leads to the awakening of the Naga.

The anthill acts as a symbol of birth and transformation. Rani’s accidental action leads to a major change in her life. This suggests that nature and folklore offer possibilities of change that rigid social rules do not allow.

Marriage and Patriarchy: A Critical Reading

Marriage in Naga-Mandala is shown not as a sacred relationship but as a social system that supports male dominance. Appanna’s good reputation in society hides his cruel behaviour at home. Rani’s silence in the beginning reflects how women often accept oppression as normal.

The Naga’s role challenges the belief that marriage alone ensures happiness. By presenting an alternative emotional relationship, Karnad exposes the emotional emptiness of patriarchal masculinity.

Folklore as Feminist Resistance

Rani does not openly rebel against her situation, yet folklore works as a silent force that empowers her. At the end of the play, her transformation into a goddess shows how myth validates women’s experiences even when logic and reality fail to do so.

At the same time, Karnad remains critical. Rani’s acceptance by society depends on a test of purity, showing that folklore can support patriarchal values as well. This double nature of folklore makes the play complex and realistic rather than idealistic

Conclusion

Naga-Mandala clearly shows Girish Karnad’s skill in using myth and folklore to examine social realities. By focusing on women’s oral narratives, the play highlights the emotional suffering caused by patriarchy and the neglect of women’s desires. Myth becomes both a means of resistance and a reflection of social contradictions.

Karnad neither blindly supports tradition nor completely rejects it. Instead, he questions its values and power structures. Through Naga-Mandala, he connects the past with the present and confirms the importance of myth in modern Indian theatre. The play establishes Karnad as a major voice in Indian English drama who successfully combines tradition with critical insight.

References

Karnad, Girish. Naga-Mandala: Play with a Cobra. Oxford University Press, 1990.

Dharwadker, Aparna. Theatres of Independence: Drama, Theory, and Urban Performance in India since 1947. Oxford University Press, 2005.

Mukherjee, Meenakshi. The Twice Born Fiction. Heinemann, 1971.

Ramanujan, A. K. Folktales from India. Pantheon Books, 1991.

Frye, Northrop. Anatomy of Criticism. Princeton University Press, 1957.

Beauvoir, Simone de. The Second Sex. Vintage, 1989.

The Point is Poetry

“This is what poems are for:

Telling other people things

I can no longer tell you.”

This quote by Trista Mateer is one of my favorite quotes of all time. Because every time I read this quote, I cannot help but wonder what was going on in the minds of those great poets when they wrote the poems we read today, or rather who was going on in the minds of those poets?The center of almost every poem is the poet missing their lover or their mother or their home or they are extremely happy or extremely sad and there’s no other way to express that feeling but poetry. ‘There’s no other way to express that feeling but poetry.’ Everything makes so much more sense when it’s in the form of poetry.

Truth be told, I haven’t always been this big of a poetry fan. For the longest time poems for me were just lessons in my English textbook. The emphasis was more on finding the figure of speech and not on connecting with the poet. Every line had a hidden meaning, the red dress was a symbol of pain or sometimes pleasure, the blue eyes symbolized the oceans of tears she held in her eyes, the daffodils symbolized happiness. We were always told to read between the lines. But what if, just what if, the red dress is just a red dress symbolizing nothing but how much does our girl in the poem like the color red or maybe not even that. What if blue eyes are just the color of her eyes and the poem mentions daffodils because it’s the only flower that grows around her house? Don’t get me wrong, I’m not saying that poems are just plain sentences that symbolize nothing. I’m sure that many poems like ‘the road not taken’ actually do have a deeper meaning. All I’m trying to say is that we don’t always have to search for deeper meaning. The point of poetry is for you to enjoy it, it’s for you to connect to it.

Shakespeare rightly said that the only thing that will outlive everything is poetry. The feelings you feel now of pain or heartbreak or misery or happiness or love, you think those feelings are unique to you, you think that no one in the world could understand what you’re feeling and then one day you come across a poem that speaks to you in a way you didn’t think was possible. It seems like that poem is something from your own head. And that part of you is a bit more defined, a bit sharper, and a bit easier to understand and explain to others. And in a while, you realize that this poet felt exactly what you’re feeling just some hundred and fifty years ago. Told you that everything makes so much more sense when it’s in the form of poetry.

What’s more interesting is we all read the same poetry and miss different people, different places, different homes. How that poem is written for none of us but somehow for every one of us. Don’t you think that’s the entire point of poetry? You don’t have to understand the poetry to enjoy it. You don’t have to read every work of your favorite poet to say you’re a fan. You don’t have to go look for the deeper meaning, sometimes there isn’t any and sometimes the deeper meaning is how the poem resonates with you. Sometimes the point of poetry is poetry.

Why are people switching to digital schools?

– Sonia Sharma

Every activity happening in international schools is digitally stored, including the classrooms. Students, teachers and parents can always verify and re-visit to clarify the facts. Students don’t have to take leave each time they fall in the football ground. Your kid can sit in his/her bed or study table, drink a cup of warm milk and continue attending school without missing a class. Even if they miss a class, they can always log in to access the class later.

We live in the postmodern digital age. Most of us get every information at the speed of light with a simple tap of buttons. People can’t even wait for a website to load after 3 seconds. Any longer than that, we just close the link and move on to a faster website! With that, education is at our fingertips and everyone around the world is embracing the digital education system. COVID and extreme climates have opened new possibilities for students and institutes. They find it way more comforting and fruitful to indulge in digital schools, online coaching, and distance learning degrees. But more than comfort, online learning is a blessing in disguise. There is more to it than you know right now.

Photo by Andrea Piacquadio on Pexels.com

Here are a couple of reasons why digital schools are the next big thing for students! You would be surprised to know!

  • Grow skilled and brighter

When children are tech-smart, they develop multiple skill-sets. From self-learning to practice and technology advancement, everything leads to their future growth- personal and professional. They can even manage, plan and organize things smartly and swiftly! Most things are soon going to shift completely online.

  • Learn self-development

In a digital education system, students learn discipline but in a very fun way! They become more active, fearless and curious in an online class. Often, students find ways to interact with their classmates and teachers without facing the fear of face-to-face interaction. Eventually, the fear vanishes, and children can easily communicate offline within a group, out in the world, and exchange knowledge. Students do their own research to complete the tasks and view the calendars or notifications to submit them on time.

  • Rich, easier and fun curriculum

Conventional black, white, and green boards are no longer the only medium of teaching. There is a lot of interesting and fun content prepared and used in a digital school. Learners can save digital assets, like notes, class recordings, drafts, links, presentations, e-books, and videos! Online quiz and answer gardens are one of the most engaging and entertaining activities in digital schools. Well, you can now also make a book online with prominent ebook templates for your child’s study. So, the ways are getting flexible online to help study better.

  • Authentic experience

Every activity happening in the school is digitally stored, including the classrooms. Students, teachers and parents can always verify and re-visit to clarify the facts. Students don’t have to take leave each time they fall in the football ground. Your kid can sit in his/her bed or study table, drink a cup of warm milk and continue attending school without missing a class. Even if they miss a class, they can always log in to access the class later.

  • Career-oriented education

With this online shift, digital education systems focus on providing technology-based skill sets and career-focused education. They help to brush up the interpersonal and professional skills on a global level. From language learning apps to software development training, students develop their skills earlier than conventional methods. In an offline school, they may only get one or two days in a month to visit the computer lab for a hands-on experience.

  • Road to savings and sustainable living

Digital schools save a lot of time, fuel and effort that we waste on uniforms, transport, cooking, buying books and stationery. Thousands of bucks are saved from your pockets and significant air pollution is avoided.

  • Parents are updated

The digital education system is a blessing for parents as well. There is no need to worry about your child’s progress. To check if your child is doing well in school, you can always communicate with the staff and log onto the parents’ portal. You can exchange advice and information via video calls with the teachers. You can always view their progress reports and grades in your portal.

Isn’t this a wonderful promising venture? Reduced chances of boredom and mischief, increased student development and global opportunities at your fingertips! A revolution like this in the education system was long due.

Four famous pilgrims of India

Char Dhaam Yatra – India

There are four holy shrines in Uttarakhand dedicated to Hindu Gods and holy rivers of India. The four shrines are situated within the Garhwal Region. These are collectively referred as “Char Dhaam of Uttarakhand” . Pilgrims from all over India and abroad visit the shrines as “Char Dhaam Yatra”. In Hindu religion, Char Dhaam Yatra holds has great importance and sanctity. It is believed that every Hindu should undertake Char Dhaam Yatra at least once in a life time to avail the blessings of gods adorning the shrines.

Haridwar is the traditional point to start Char Dhaam Yatra of Uttarakhand. Haridwar is in the plains and easily accessible by Road & Train from other locations of India, including New Delhi. It is also accessible by Road from Dehradun, which has Airport. So, Piligrims can fly to Dehradun from Delhi & other locations in India and then proceed to Haridwar by Road travel.

Haridwar is famous for Ganga Aarthi which takes place in evening daily and through out the year.

From Haridwar, Piligrims can travel by Road to the next stop in Char Dham yatra ie Rishikesh, which is also in plains. Ganga Aarthi takes place in Rishikesh also in the evening daily.

From Rishikesh, Piligrims can travel to Four places of Chaar Dhaam yatra i.e, Badrinath, Kedarnath, Gangotri and Yamunotri. Details are given below.

Yamunotri Dham

The Shrine of Yamunotri at the source of river Yamuna. Atop is a flank of Bandar Poonch peak (3615 meters). The actual source, a frozen lake of ice and glacier (Champasar Glacier) located on the Kalind Mountain at the height of 4421 m above sea level is about 1 km further up is not easily accessible. Hence the shrine has been located on the foot of the hill. The Temple of divine mother Yamuna was built by Maharaja Pratap Shah of Tehri Garhwal. The tiny Yamuna has icy cold water and its absolute innocence and the infantile purity heightens that deep feeling of reverence, which Yamunotri has for the devout. According to the legend ancient sage Asit Muni had his hermitage here. The trek to Yamunotri is truly spectacular, dominated by a panorama of rugged peaks and dense forests.

The deity or Goddess Yamuna is made of black marble. The temple is dedicated to the river Yamuna, who is represented in the form of a silver idol, bedecked with garlands.

Close to the temple are hot water springs gushing out from the mountain cavities. Suryakund is the most important Kund. Near the Suryakund there is a shila called Divya Shila, which is worshipped before puja is offered to the deity. Pilgrims prepare rice and potatoes to offer at the shrine by dipping them in these hot water springs, tied in muslin cloth. Rice so cooked is taken back home as prasadam.

The pujaris and priests who perform in Yamunotri temple come from the village of Kharsali near Jankichatti.

Gangotri Dham

The Gangotri temple was built by the Gorkha General Amar Singh Thapa, in the 18th century and is situated on the left bank of Bhagirathi river. The temple is nested amidst the beautiful surroundings of deodars and pine trees. It lies close to the holy rock or the Bhagirath Shila where King Bhagirath had worshiped Lord Shiva. The Gangotri temple is dedicated to Goddess Ganga.

The Pujaris and Priests who perform in the temple belong to the village of Mukhwa. The water from Gangotri is carried to offer to Lord Shiva. It is believed that this water has nectar in it and will soothe the throat of Shiva who gulps the poison.

Shree Kedarnath Dham

Kedarnath temple is one of the sacred pilgrimage centre in Northern India, located on the bank of Mandakini river at an altitude of 3584 meters above sea level. The historical name of this region is “Kedar Khand”. Kedarnath temple is a part of Char Dhams and Panch Kedar in Uttarakhand and one of the 12 Jyotirlingas of Lord Shiva in India. 

There are more than 200 shrines dedicated to Lord Shiva in Chamoli district of Uttarakhand itself, the most important one is Kedarnath. According to legend, the Pandavas after having won over the Kauravas in the Kurukshetra war, felt guilty of having killed their own Kith and Kin and sought blessings of Lord Shiva for redemption. He eluded them repeatedly and while fleeing took refuge at Kedarnath in the form of a bafellow.

On being followed, the Lord dived into the ground, leaving his hump on the surface at Kedarnath. The remaining portions of Lord Shiva appeared at four other places and are worshipped there as his manifestations. The arms of the Lord appeared at Tungnath, the face at Rudranath, the belly at Madmaheshwar and his locks (hair) with head at Kalpeshwar. The Kedarnath and four above mentioned shrines are treated as Panch Kedar (Panch means Five in Sanskrit).

The Temple at Kedarnath presents an imposing sight, standing in middle of a wide plateau surrounded by lofty snow covered peaks. The temple was originally built in 8th century A.D. by Jagad Guru Adi Shankaracharya and stands adjacent to site of an even earlier temple built by the Pandavas. The inner walls of the assembly hall are decorated with figures of various deities and scenes from mythology. Outside the temple door a large statue of the Nandi Bafellow stands as guard.

Dedicated to Lord Shiva, the Kedarnath temple has exquisite architecture Built of extremely large, heavy and evenly cut grey slabs of stones, it evokes wonder as to how these heavy slabs were moved and handled in the earlier centuries. The temple has a Garbha Griha for worship and a Mandap, apt for assemblies of pilgrims and visitors. A conical rock formation inside the temple is worshipped as Lord Shiva in his Sadashiva form.

Shree Badrinath Dham

The main entrance gate of Badarinath temple is colourful and imposing popularly known as Singhdwar. The temple is approximately 50 feet tall with a small cupola on top, covered with a gold gilt roof. The Badarinath temple is divided into three parts (a) The Garbha Griha or the sanctum sanctorum (b) The Darshan Mandap where rituals are conducted and (c) The Sabha Mandap where pilgrims assemble.

At the Badarinath Mandir Gate, directly opposite the main Idol of Lord himself, is seated idol of Bird Garud, vehicle / carrier of Lord Badarinarayan. Garud os seen is sitting position and in prayer with his hands folded. The walls and pillars of the mandapa are covered with intricate carvings.

The Garbha Griha portion has its canopy covered with a sheet of gold and houses Lord Badari Narayan, Kuber (God of wealth), Narad rishi, Udhava, Nar and Narayan. The complex has 15 idols. Especially attractive is the one-metre high image of lord Badarinath, finely sculpted in black stone. According to legend Shankara discovered a black stone image of Lord Badarinarayan made of Saligram stone in the Alaknanda River. He originally enshrined it in a cave near the Tapt Kund hot springs. In the sixteenth century, the King of Garhwal moved the murti to the present loction of the temple. It represents Lord Vishnu seated in a meditative pose called Padmasan.

Darshan Mandap: Lord Badari Narayan is armed with Conch and Chakra in two arms in a lifted posture and two arms rested in Yogic Pose. Badarinarayan is seen under the Badari tree, flanked by Kuber and Garuda, Narad, Narayan and Nar. As you look, standing to the right side of Badarinarayana is Uddhava. To the far right side are Nara and Narayana. Narada Muni is kneeling in front on the right side and is difficult to see. On the left side are Kubera-the god of wealth, and a silver Ganesh. Garuda is kneeling in front, to the left of Badarinarayana.

Diversity in Indian Architecture

Ajanta-Ellora Caves:

Built during the time period of 2nd century B.C. to 6th century A.D., these caves are the finest examples of rock-cut caves. Honed out of volcanic ballistic formations while existing in a linear pattern, there are 34 caves, containing the remnants of Buddhist, Hindu, and Jain temples. These walls are equipped with engravings showing the life of Lord Buddha. The purpose of these caves was to provide a sanctuary for the monks to meditate. Ellora in particular is famous for the world’s largest monolithic excavation leading to the discovery of the great Kailasa temple.

VIRUPAKSHA TEMPLE, KARNATAKA

Located in Hampi, Karnataka, and part of grouped monuments, designated as UNESCO world heritage site. This temple was dedicated to Lord Virupaksha, a form of Shiva. The temple is the main center of Hampi and built by Vijayanagara Empire situated near the Tungabhadra River. If we talk about its architecture, you will find a shrine hall with a number of pillars, and three anti-chambers. There are pillared monasteries, courtyards, a few small shrines, and entrances that surround the temple. This temple has found several engraved inscriptions of Lord Shiva and considered a holistic sacred retreat.

Vittala Temple Complex, Hampi, Karnataka

At its prime, the historic temple town of Hampi was one of the richest and largest cities in the world. Today, it is recognized as a UNESCO World Heritage Site and a key attraction for tourists visiting India. Located within the ruins of Vijayanagara (city of victory), which used to be the capital of the historic Vijayanagara Empire (1336-1646 C.E.). Out of the many building complexes that make up the ruins, the Vittala Temple is particularly well known. Featuring an iconic stone chariot, famous musical pillars, and impressive sculpture work, the temple is a wonder everyone should aim to see at least once.

Tawang Monastery, Arunachal Pradesh

The largest monastery in India and the second largest in the world, Tawang Monastery in the state of Arunachal Pradesh was built in 1680-1681 as per the wishes of the 5th Dalai Lama. Located at an elevation of about 10,000 feet, with a remarkable view of the Tawang River valley and nearby mountains, the majestic three-storey-high building features striking and colourful details as well as an 18-foot-high image of the Buddha. The monastery also has an impressive library featuring several rare ancient scriptures.

Hawa Mahal in Jaipur: A Stunning Palace of Breeze

Hawa Mahal in Jaipur: A Stunning Palace of Breeze

With a history of over 200 years, Hawa Mahal is perhaps the most iconic monument in Jaipur. What makes this palace one of the top attractions in Jaipur for travelers is its unique architecture that comprises 953 windows. If the Pink City of India is next on your list of holiday destinations, keep aside some time to explore this iconic structure once you step out of your hotels in Jaipur.          

Swami Vivekanand

Vivekananda, original name Narendranath Datta, Datta also spelled Dutt, (born January 12, 1863, Calcutta [now Kolkata]—died July 4, 1902, near Calcutta), Hindu spiritual leader and reformer in India who attempted to combine Indian spirituality with Western material progress, maintaining that the two supplemented and complemented one another. His Absolute was a person’s own higher self; to labour for the benefit of humanity was the noblest endeavour.

Swami Vivekananda’s inspiring personality was well known both in India and in America during the last decade of the nineteenth century and the first decade of the twentieth. The unknown monk of India suddenly leapt into fame at the Parliament of Religions held in Chicago in 1893, at which he represented Hinduism. His vast knowledge of Eastern and Western culture as well as his deep spiritual insight, fervid eloquence, brilliant conversation, broad human sympathy, colourful personality, and handsome figure made an irresistible appeal to the many types of Americans who came in contact with him. People who saw or heard Vivekananda even once still cherish his memory after a lapse of more than half a century.

In America Vivekananda’s mission was the interpretation of India’s spiritual culture, especially in its Vedantic setting. He also tried to enrich the religious consciousness of the Americans through the rational and humanistic teachings of the Vedanta philosophy. In America he became India’s spiritual ambassador and pleaded eloquently for better understanding between India and the New World in order to create a healthy synthesis of East and West, of religion and science.

In his own motherland Vivekananda is regarded as the patriot saint of modern India and an inspirer of her dormant national consciousness, To the Hindus he preached the ideal of a strength-giving and man-making religion. Service to man as the visible manifestation of the Godhead was the special form of worship he advocated for the Indians, devoted as they were to the rituals and myths of their ancient faith. Many political leaders of India have publicly acknowledged their indebtedness to Swami Vivekananda.

The Swami’s mission was both national and international. A lover of mankind, he strove to promote peace and human brotherhood on the spiritual foundation of the Vedantic Oneness of existence. A mystic of the highest order, Vivekananda had a direct and intuitive experience of Reality. He derived his ideas from that unfailing source of wisdom and often presented them in the soulstirring language of poetry.

The natural tendency of Vivekananda’s mind, like that of his Master, Ramakrishna, was to soar above the world and forget itself in contemplation of the Absolute. But another part of his personality bled at the sight of human suffering in East and West alike. It might appear that his mind seldom found a point of rest in its oscillation between contemplation of God and service to man. Be that as it may, he chose, in obedience to a higher call, service to man as his mission on earth; and this choice has endeared him to people in the West, Americans in particular.

In the course of a short life of thirty-nine years (1863-1902), of which only ten were devoted to public activities-and those, too, in the midst of acute physical suffering-he left for posterity his four classics: Jnana-Yoga, Bhakti-Yoga, Karma-Yoga, and Raja-Yoga, all of which are outstanding treatises on Hindu philosophy. In addition, he delivered innumerable lectures, wrote inspired letters in his own hand to his many friends and disciples, composed numerous poems, and acted as spiritual guide to the many seekers, who came to him for instruction. He also organized the Ramakrishna Order of monks, which is the most outstanding religious organization of modern India. It is devoted to the propagation of the Hindu spiritual culture not only in the Swami’s native land, but also in America and in other parts of the world.

Swami Vivekananda once spoke of himself as a “condensed India.” His life and teachings are of inestimable value to the West for an understanding of the mind of Asia. William James, the Harvard philosopher, called the Swami the “paragon of Vedantists.” Max Muller and Paul Deussen, the famous Orientalists of the nineteenth century, held him in genuine respect and affection. “His words,” writes Romain Rolland, “are great music, phrases in the style of Beethoven, stirring rhythms like the march of Handel choruses. I cannot touch these sayings of his, scattered as they are through the pages of books, at thirty years’ distance, without receiving a thrill through my body like an electric shock. And what shocks, what transports, must have been produced when in burning words they issued from the lips of the hero!”

India tourism:growth and classification

Tourism is an important socio-economic activity. It provides enormous scope for economic development of a particular area.

According to Ziffer (1989), “Tourism involves travelling to relatively undisturbed or uncontaminated natural areas with the specific object of studying, admiring and enjoying the scenery and its wild plants and animals, as well as any existing cultural aspects (both past and present) found in these areas.”

In India, temple towns, historical monuments and sea beaches were traditionally sought out as tourist attractions. But now the fabric of tourism is changing rapidly as nature, heritage, and recreational destinations are gaining more importance. In this background, eco-tourism has of late become a top attraction for the tourists.

Tourism growth in India

For a country that is surrounded by the Himalayas to the north, the Indian Ocean to the south, The Bay of Bengal to the east, and the Arabian Sea to the west, India quite hasn’t tapped into the full potential of tourism. Even the tourism industry is the largest service sector in India, the tourism growth in India is something that is still a work in progress.

With 37 UNESCO heritage sites and a land blessed with rich heritage and cultural diversity, each region in India has a unique story to tell. People have different expectations for tourism. Some prefer beaches, while others may like forests, some other people may be into deserts, etc. No matter what the preference, India has different regions to cater to everyone’s expectations. 

As per the WTTC (World Travel and Tourism Council), about 9.2 percentage of India’s GDP in the year 2018 came from Tourism. From just over 2 million tourists in 2000 to over 42 million jobs in the Indian travel and tourism industry in 2018, and 10 million foreign tourists visiting the country in the same year, the growth of tourism in India has been steady. Despite these good tourism growth statistics, India has a long way to go to fully exploit this domain.

Tourism Development in India

The growth of tourism in India, although steady, is quite not up to the expectation. For a country with a population of 1.25 billion people, that is a minimum of 1.25 billion tourist visits. India, as a result, is doing great when it comes to domestic tourism with over 1.6 billion tourist visits to other states. However, when it comes to international tourists, this isn’t the case. The FTAs ( Foreign Tourist Arrival) in India is way below other developed countries. With an FTA of just over 10 million, it is almost one-eighth of what France has. Granted that this could be due to the free travel between Schengen countries, but there are several non-Schengen European countries, as well as other nations, such as Mexico, Turkey, Russia, etc that have FTAs more than twice that of India. One of the main reasons for this is the stringent immigration rules in India. Apart from this, other reasons that restricted a full flow of tourism in India were underdeveloped travel infrastructure, poor sanitation, as well as concerns about safety. These are aspects that every tourist look for while visiting a country. 

Areas of apprehension

Medical tourism: Indian has been the origin of Ayurvedic therapy, and even after centuries, the country is successful in sustaining its remedial inventions. Over the years, several specialised hospitals are incorporated in India, which are served by many skilled doctors. In addition, the presence of well-equipped medical facilities has also taken the standard of medical dealing of the country to a new feat of success across the globe. The government should understand the need of medical tourism in India and excel on various tourism policies targeting the medical tourism destinations like Kerala, Chennai and Mumbai. Accordingly, various infrastructural initiatives can be put into practice to promote medical tourism in India.

Medical tourism

Pilgrimage tourism: Harmony in diversity; this can best be experienced when in India. The country is laid out with plenty of religious destinations creating immense exposure for pilgrimage tourism. It is observed that most of the popular religious Indian sites are visited by thousands of pilgrims on regular basis. In addition, there are certain places as well which are believed to be quite religious but due to lack of promotion and government intrusion, these destinations are out of limelight. Hence, the respective state tourism authority should step forward in promoting pilgrimage tourism in India.

Pilgrimage tourism in India

Eco tourism: It is something new in Indian tourism sector, which invites tourist to visit and explore various locations without impacting its fragile ecosystem. Eco tourism in India basically aims to create environment awareness amongst the visitors and service provider. Starting from wildlife reserves to naturally blessed regions, there are plenty of enticing spots in India that are idyllic for eco tourism. Through eco tourism, the rich variety of flora and fauna in the country can be preserved for tourists. Therefore, by bringing in various initiatives pertaining to energy efficiency, water reuse and recycling of waste products, the concept of eco tourism can be made more impactful in the country. And most importantly, the revenue generated from eco tourism can further be utilised for funding various conservation projects and training programs.

Eco tourism in India

Youth tourism: This kind of tourism is specifically targeted for the youth travellers, who not only enjoy exploring new places but very adventure enthusiasts as well. Youth travel and tourism can also be included in the academic excursion wherein, the institute will arrange effective tourism program for the youth students. Besides, the craze of biking and many other rousing activities can equally be encouraged under such tourism schema. Today, youth visitors are considered as the most candid travellers all over the globe. Keeping in mind the volume of youth travellers, youth tourism market can further be segregated into independent youth travel and youth group travel. Independent youth travel may include an individual traveller or a group of independent travellers. On the other hand, independent youth travel includes a group of 6 or more youth (school/non-school group).  Under Youth Tourism, government should execute more enticing and academic execution program for the students.

Youth tourism in India

Cultural tourism: One should visit India to witness its cultural diversity. India is full of fiestas and traditional practices all round the calendar making the country one of the worth visiting destinations across the globe. Apart from religious variety, one can also get influenced by the diverse range of cuisines, languages, music tastes and architectures in the country. Considering the cultural affluences in the country, government and tourism authority should join hand in developing awareness program on cultural tourism.

Cultural tourism in India

Heritage tourism: The scope of heritage tourism in India is immense. Over the periods, it has been emerged as a major segment in tourism industry and an important source of revenue. Stepping in India will portray you its flourishing history that can still be witnessed in various majestic monuments, imperial fortress, holy shrines and other historic destinations. Indian government should come along various private enterprises in developing and preserving the significance of heritage tourism in India. Based upon the wide scope of heritage tourism in the country, this segment can further be grouped into various segments like industrial heritage, majestic heritage, religious tourism, ethnicity and urban renewal.

Heritage tourism in India

Agricultural tourism: Agricultural tourism or agritourism is a rapid growing sector today, which invites travelers to visit and explore various agricultural properties, farms, wineries and ranches. Under agritourism program, traveller can visit the working farms, involve into various activities and buy different agricultural products. In a country like India where majority of the populace is involved in farming and cultivation, agritourism should be promoted at higher level. Government should utilise its farming land by accommodating small gardens, activity areas, relaxation zone where traveller can come and spread its utility to enhance the scope of agricultural tourism in India.

Agricultural tourism in India

Rabindranath Tagore

Rabindranath Tagore (1861-1941) was the youngest son of Debendranath Tagore, a leader of the Brahmo Samaj, which was a new religious sect in nineteenth-century Bengal and which attempted a revival of the ultimate monistic basis of Hinduism as laid down in the Upanishads. He was educated at home; and although at seventeen he was sent to England for formal schooling, he did not finish his studies there. In his mature years, in addition to his many-sided literary activities, he managed the family estates, a project which brought him into close touch with common humanity and increased his interest in social reforms. He also started an experimental school at Shantiniketan where he tried his Upanishadic ideals of education. From time to time he participated in the Indian nationalist movement, though in his own non-sentimental and visionary way; and Gandhi, the political father of modern India, was his devoted friend. Tagore was knighted by the ruling British Government in 1915, but within a few years he resigned the honour as a protest against British policies in India.

Tagore had early success as a writer in his native Bengal. With his translations of some of his poems he became rapidly known in the West. In fact his fame attained a luminous height, taking him across continents on lecture tours and tours of friendship. For the world he became the voice of India’s spiritual heritage; and for India, especially for Bengal, he became a great living institution.

In 1884, Tagore wrote a collection of poems Kori-o-Kamal (Sharp and Flats). He also wrote dramas – Raja-o-Rani ( King and Queen) and Visarjan (Sacrifice). In 1890, Rabindranath Tagore moved to Shilaidaha (now in Bangladesh) to look after the family estate. Between 1893 and 1900 Tagore wrote seven volumes of poetry, which included Sonar Tari (The Golden Boat) and Khanika. In 1901, Rabindranath Tagore became the editor of the magazine Bangadarshan. He Established Bolpur Bramhacharyaashram at Shantiniketan, a school based on the pattern of old Indian Ashrama. In 1902, his wife Mrinalini died. Tagore composed Smaran ( In Memoriam ), a collection of poems, dedicated to his wife.

In 1905, Lord Curzon decided to divide Bengal into two parts. Rabindranath Tagore strongly protested against this decision. Tagore wrote a number of national songs and attended protest meetings. He introduced the Rakhibandhan ceremony , symbolizing the underlying unity of undivided Bengal.

In 1909, Rabindranath Tagore started writing Gitanjali. In 1912, Tagore went to Europe for the second time. On the journey to London he translated some of his poems/songs from Gitanjali to English. He met William Rothenstein, a noted British painter, in London. Rothenstien was impressed by the poems, made copies and gave to Yeats and other English poets. Yeats was enthralled. He later wrote the introduction to Gitanjali when it was published in September 1912 in a limited edition by the India Society in London. Rabindranath Tagore was awarded Nobel Prize for Literature in 1913 for Gitanjali. In 1915 he was knighted by the British King George V.

In 1919, following the Jallianwala Bagh massacre, Tagore renounced his knighthood. He was a supporter of Gandhiji but he stayed out of politics. He was opposed to nationalism and militarism as a matter of principle, and instead promoted spiritual values and the creation of a new world culture founded in multi-culturalism, diversity and tolerance. Unable to gain ideological support to his views, he retired into relative solitude. Between the years 1916 and 1934 he traveled widely.

1n 1921, Rabindranath Tagore established Viswabharati University. He gave all his money from Nobel Prize and royalty money from his books to this University. Tagore was not only a creative genius, he was quite knowledgeable of Western culture, especially Western poetry and science too. Tagore had a good grasp of modern – post-Newtonian – physics, and was well able to hold his own in a debate with Einstein in 1930 on the newly emerging principles of quantum mechanics and chaos. His meetings and tape recorded conversations with his contemporaries such Albert Einstein and H.G. Wells, epitomize his brilliance.

In 1940 Oxford University arranged a special ceremony in Santiniketan and awarded Rabindranath Tagore with Doctorate Of Literature. Gurudev Rabindranath Tagore passed away on August 7, 1941 in his ancestral home in Calcutta.