The Home and the World

Hello,

This blog post is a part of thinking activity on the critical analysis of the novel 'The Home and the World' by Rabindranath Tagore given by Megha ma'am. 

                                      

   Rabindranath Tagore

                                                                              

 Rabindranath Tagore (1861 – 1941) was an Indian poet, writer, playwright, composer, philosopher, social reformer, and painter of the Bengal Renaissance. He reshaped Bengali literature and music as well as Indian art with Contextual Modernism in the late 19th and early 20th centuries.

He completed his higher education in England. He began writing poems and short stories from a tender age and wrote dramatic pieces such as Valmiki Pratibha. He won the Nobel Prize in Literature in 1913 for Gitanjali. His work explored themes of spirituality, humanism, nature, and social reform. He advocated for global unity and was critical of aggressive nationalism. Key works include the novels Gora, The Home and the World, and the short story Kabuliwala. Tagore's legacy extends beyond literature into music, education, and social thought.

      

 The Home and the World

The title The Home and the World reflects the conflict between personal life and public duty. Nikhilesh stands for the "home"—a place of calm, reason, and strong moral values. On the other hand, Sandeep represents the "world"—a space filled with political action, passion, and emotion. Bimala's journey shows how individuals must find a balance between these two areas, as the Swadeshi movement impacts both her personal (home) and political (world) life.

Tagore demonstrates that when politics enters the home, personal relationships often suffer. Bimala's attraction to Sandeep’s political ideals causes tension in her marriage, and the chaos of the Swadeshi movement disrupts the peace in her life. In the end, Tagore suggests that both the home and the world are important and must be balanced. Neither one should be completely sacrificed for the other.

The Swadeshi Movement: Both Good and Bad

The Swadeshi movement, a significant political and social initiative during India’s struggle for independence, aimed at promoting self-reliance by boycotting British goods and encouraging the use of Indian-made products. In his writings, Rabindranath Tagore offers a nuanced portrayal of this movement, highlighting both its noble ideals and its potential for misuse.

On one hand, the movement symbolized the Indian people's desire for freedom and sovereignty. It was a call to reject colonial rule and assert control over their own economy, resources, and identity. This aspect of the Swadeshi movement was rooted in patriotism, national pride, and a collective effort to dismantle the colonial power structure. Tagore saw the movement as a powerful expression of the people's yearning for independence, which resonated deeply with the national sentiment of self-determination. It represented hope for a new future, free from the exploitation and oppression of British rule.

However, Tagore also critically examined the darker side of the movement. As with many mass movements, not everyone who participated in the Swadeshi movement did so with pure intentions. Some individuals, in their zeal for the cause, were driven by personal gain or a desire for power, rather than a commitment to the principles of justice and independence. These individuals exploited the movement for selfish reasons, often distorting its true objectives. In some cases, the movement, which was supposed to be peaceful and progressive, became associated with violent acts and mob mentality. The mass hysteria led to chaos, and the movement's noble cause became tainted by actions that contradicted its core ideals.

Tagore’s portrayal reflects the complexity of the Swadeshi movement. While he acknowledged the movement’s transformative potential in creating national pride and independence, he was also deeply aware of its flaws. He cautioned against blind adherence to any cause, urging people to engage with it thoughtfully, critically, and ethically. The movement’s potential for both positive and negative outcomes served as a reflection of the broader complexities of social and political movements.

In this balanced portrayal, Tagore emphasizes that true progress and independence could only be achieved when the people’s commitment to the cause was coupled with ethical considerations and moral clarity. He warns that, when followed without introspection or self-awareness, even the most righteous movements could lead to unintended harm. The conflict between idealism and the reality of human motives thus becomes central to Tagore’s critique of the Swadeshi movement.

Bimala: Caught Between Two Worlds

Bimala’s journey in "The Home and the World" symbolizes the internal conflict many individuals faced during India’s struggle for independence—whether to stay committed to their domestic roles and responsibilities or engage in the larger political movement for freedom. Initially, Bimala is swept away by Sandeep's passionate speeches and revolutionary ideals, which represent the allure of nationalism and the excitement of being part of something larger than herself. Sandeep’s vision of nationalism appears invigorating to Bimala, promising her a sense of purpose and significance. However, as Bimala becomes more deeply involved with Sandeep, she begins to recognize the darker aspects of his political ideology. His version of nationalism is selfish, manipulative, and destructive, especially in the way it disregards personal relationships and ethical considerations. In the end, Bimala regrets her choices, particularly her neglect of her marriage and her personal integrity, but she is unable to undo the damage she has caused. This reflects a tragic realization: while the pursuit of a noble cause can be alluring, it can also lead to personal disillusionment and irreversible consequences if not approached with care and critical thought.

From a critical perspective, Nikhilesh represents a form of nationalism that is deeply rooted in ethics and humanism. Unlike Sandeep, who is driven by emotion and power, Nikhilesh believes that true freedom comes from personal integrity and self-discipline. He advocates for a form of nationalism that is balanced and rational, one that values human rights, individual liberty, and moral values above emotional fervor or blind allegiance to a cause. Nikhilesh’s character embodies Tagore's vision of leadership: rational, compassionate, and peaceful. He resists using force or manipulation, even when it comes to his own wife, Bimala, trusting in her personal freedom and judgment. However, this idealistic approach to leadership has its flaws, as Nikhilesh’s passive nature leaves him vulnerable to suffering. His reluctance to intervene more decisively in Bimala's life, believing in her autonomy, results in his quiet, passive suffering as he watches her become increasingly swayed by Sandeep’s radicalism.

In contrast, Sandeep symbolizes the darker, more dangerous side of nationalism, which is driven by emotional manipulation, personal ambition, and the abandonment of ethics. While he outwardly supports the Swadeshi movement and positions himself as a champion of Indian freedom, Sandeep’s true motivations are more self-serving. His desire for power and control takes precedence over genuine concern for the nation's welfare. Sandeep’s aggressive nationalism, which is emotionally charged and often violent, exposes the dangers of fanaticism in political movements. It reveals how ideologies can be twisted and exploited for personal gain, and how moral principles can be sacrificed in the pursuit of political victory. Through Sandeep, Tagore critiques the potential for nationalism to become a tool for authoritarian control, where the cause of freedom is hijacked by those who seek to advance their own agendas.

Tagore uses these three characters—Bimala, Nikhilesh, and Sandeep—to explore the tension between two forms of nationalism: moral nationalism and unchecked, emotional patriotism. Nikhilesh's approach, though noble and grounded in humanistic values, may appear too passive or ineffective in the face of a national crisis. His belief in individual rights and ethical leadership, while admirable, fails to counter the emotional and aggressive appeals of Sandeep's revolutionary fervor. On the other hand, Sandeep's fiery, action-oriented nationalism, while capable of rallying support and creating change, leads to moral decay and personal destruction. This contrast between Nikhilesh and Sandeep serves as Tagore’s critique of the Swadeshi movement, warning against the dangers of extremist ideologies that sacrifice ethics and humanity for the sake of political goals. Tagore’s portrayal of these characters suggests that, while nationalism has the potential to unite and empower, it can also corrupt and divide when pursued without a moral foundation.

"Chokher Bali" (1903)

Themes:

• Identity and Self-discovery: The novel revolves around the character of Binodini, a young widow who seeks emotional and social fulfillment in a restrictive Bengali society. Her journey reflects the complexities of identity, especially for women, within a patriarchal culture. Binodini's desire to transcend the societal norms and define her own identity mirrors the larger societal changes happening during the time.
• Traditionalism vs. Modernity: Tagore critiques the traditionalist mindset that confines women to narrow roles of wife and mother, particularly in the context of widowhood. Binodini’s defiance of these norms challenges the rigid, conservative structures of society, highlighting the emerging voice of modernity and social reform.
• Women's Empowerment: At the core of Chokher Bali is the exploration of women’s agency and empowerment. Binodini, despite her challenges, is a complex character who asserts her desires and attempts to break free from the oppressive structures surrounding her.

Example: Binodini’s efforts to influence Mahendra, the widower she desires, illustrate how the intersection of gender, identity, and modernity is at play. Her struggles to assert her own desires and the complications that arise from them reflect the personal conflicts many individuals faced in navigating societal expectations versus personal ambitions during the era.

"The Postmaster" (1891)

Themes:

• Isolation and Human Connection: In this short story, Tagore delves into the emotional and existential isolation experienced by both the postmaster and the village girl, Ratan. The postmaster, a young man from Calcutta, faces emotional isolation as he works in a rural Bengali village, far from the bustling city life he is accustomed to.
• Colonialism and Alienation: Through the postmaster’s feelings of alienation in the village, Tagore subtly critiques the alienating effects of colonialism. The postmaster, though not overtly engaged with political issues, is disconnected from the people around him, reflecting how colonial structures create distance between rulers and the ruled.
• Human Relationships: Despite the postmaster’s distance from the village community, his connection with Ratan represents the human need for companionship and understanding. The tragic ending of the story underscores the fragility of human relationships when affected by external forces like colonialism and social norms.

Example: The postmaster’s decision to leave Ratan, who is deeply attached to him, illustrates the tension between personal and professional duties. His inability to bridge the cultural and emotional gaps between him and the people of the village shows how colonialism creates divisions, even on a personal level.

Gora:

1. Gora’s Nationalism and Identity:

   • Gora's initial belief in traditional Hinduism and Indian nationalism is intertwined with his strong sense of cultural pride and a desire to reject British colonial rule. He passionately follows the ideals of swadeshi (self-reliance) and swaraj (self-rule), believing that India must reclaim its cultural and religious roots in opposition to the West. His deep commitment to Hinduism and his disdain for the Brahmo Samaj's reformist views highlight his resistance to any challenge to traditional values.
   • However, when Gora discovers that he was born to Irish Christian parents, it forces him to question his earlier identification with his Hindu nationalist identity. This discovery underscores the theme of fluid identity—how identity is not simply determined by birth or external factors but is a more dynamic, evolving process influenced by personal experiences and internal beliefs. This realization shifts Gora’s perspective on both nationalism and religion, as he comes to understand that one's identity is not fixed but rather is a journey of self-discovery.

2. Interaction with Brahmo Samaj and Religious Reform:

   • Gora’s interactions with the Brahmo Samaj challenge his rigid views about Hinduism. The Brahmo Samaj, founded by Ram Mohan Roy, sought to reform Hinduism by eliminating superstitions and promoting rationality and social justice. While Gora initially rejects their ideas, he is gradually influenced by their more open-minded and inclusive approach to religion. This represents Tagore's critique of orthodoxy and his advocacy for a more progressive, humanistic view of religion. Gora's eventual reevaluation of his identity, informed by the ideas of the Brahmo Samaj, reflects the novel’s broader engagement with the question of how modernity, religious reform, and nationalism intersect.

3. Maya’s Influence on Gora’s Personal Transformation:

   • Maya, a key character in Gora, represents the internal conflict between traditional and modern values. Her intellectual and spiritual maturity gradually opens Gora’s eyes to the importance of humanism over dogmatic nationalism. Through their relationship, Tagore explores the tension between personal desires and societal duties, showing that true freedom and self-realization come from transcending rigid ideologies. This is a critical moment in Gora’s transformation, where he begins to realize that nationalism cannot be the sole determinant of his identity.

Postcolonial studies

 Postcolonial studies and examples 

Hello everyone,

This blog is based on the thinking activity assigned by dilip barad sir . In which I'm going to discuss about the postcolonial studies and some relevant examples about it, according to the articles and my understanding.(NOTE: Along with articles which is cited in 'references' I took a help of generative AI for framing my words.)

So let's begin…..

ARTICLE 1: 

The first article talks about how globalization relates to postcolonial studies, especially after the 9/11 attacks. It explains that scholars need to look at global power dynamics differently, focusing on which countries have control over global issues. The 9/11 attacks showed how America's fight against terrorism became a worldwide issue instead of just a conflict with a few countries, leading to the idea of a New American Empire.

Then after we have P. Sainanth and he in a way argues that market fundamentalism is more dangerous than religious fundamentalism because it has no limits and keeps growing, taking over everything in its way. Mohsin Hamid’s novel, “The Reluctant Fundamentalist” , also discusses how big companies take advantage of ordinary people.

According to Hardt and Negri, empires can now be built without taking over land physically. The old idea of center and margin in postcolonial studies doesn’t work as well anymore because power dynamics have changed. Instead of needing to occupy territories, colonization now happens through globalization and multinational companies that make important decisions worldwide. 

For example, the Reliance company initially provided free internet and phone services, which pushed other companies out of the market. Now, the remaining companies can charge higher prices, while BSNL, a government-run company that used to be successful, is losing customers because of privatization.

Globalization is often seen as the fourth Industrial Revolution, happening faster than any before it. However, it brings many problems, like the higher demand for raw materials and increased risks of environmental damage due to large machines. The wealth concentrated in the hands of owners of multinational corporations also impacts politics, as these companies can influence government decisions. This growing inequality means that corporate owners earn much more than workers who put in longer hours.

Noam Chomsky also describes the corporations as "private tyrannies," emphasizing how they control people and exploit their resources for profit. The market is focused on profits and losses, paying little attention to fairness or the welfare of people. In an article about American universities, it is noted that students are having trouble understanding these complex issues.

ARTICLE 2: 

Contemporary postcolonial fiction looks at the harmful effects of globalization. Authors from postcolonial backgrounds use themes like resistance, mixed identities, and identity crises to show the disruptions caused by globalization. Many postcolonial writers criticize globalization for creating new types of colonialism, especially through multinational companies and economic policies that dominate poorer countries. 

For example, 

In Arundhati Roy's The Ministry of Utmost Happiness, characters fight against the negative effects of globalization, which are seen in political unrest, forced displacements, and economic exploitation. Roy highlights how global economic forces often take advantage of local communities.

Globalization also mixes cultural and national boundaries, leading to hybrid identities. 

For example,

 In Aravind Adiga's “The White Tiger”, the character Balram Halwai represents the complex changes happening in India, where traditional and global influences collide. His rise from poverty to success involves ethical compromises, showing the moral challenges of living in a globalized capitalist world.

Many authors illustrate how globalization creates identity crises for people who feel torn between local traditions and global modern life. This struggle appears in Don DeLillo’s Cosmopolis, where the main character, Eric Packer, grapples with feelings of isolation caused by global capitalism. Although DeLillo isn’t from a postcolonial background, his focus on alienation connects to the negative effects of globalization. 

In Salman Rushdie's Midnight's Children, the character Saleem represents hybridity, as he cannot be defined by a single culture but instead belongs to many.

By writing from their own cultural and geographic perspectives, these authors highlight how globalization leads to inequality, challenges local identities, and shows both resistance and adaptation.

ARTICLE 3 :- 

Postcolonial studies and environmental issues come together when we look at how colonialism has harmed both people and nature, especially in the current era called the Anthropocene. The Anthropocene is the time we live in now, where human activities significantly affect the Earth's climate and ecosystems. Colonialism often resulted in the exploitation of both people and natural resources. Today, multinational companies act like modern colonizers, using land and taking valuable resources while damaging the environment. Issues like deforestation, pollution, and loss of biodiversity are direct results of this exploitation.

The heavy use of minerals and natural resources contributes to climate change and environmental damage for various reasons. Many people depend on these resources for their livelihoods, such as farming and fishing. When the environment suffers, their way of life is greatly affected. Moreover, many areas lack the resources to deal with climate disasters like floods, droughts, or rising sea levels. Their governments, which still struggle with the effects of colonialism, often do not have the necessary infrastructure to protect their people from these crises.

Films like The Salt of the Earth (2014) provide real examples of how environmental destruction impacts vulnerable communities, particularly in developing countries. This film shows the environmental damage in Brazil, including deforestation and mining, which have caused lasting harm to local communities and ecosystems. Documentaries like Anthropocene: The Human Epoch (2018) also discuss the harm being done to the environment and ecosystems. One can also say the Movies like Sherni, directed by Amit V. Masurkar, address environmental issues and wildlife. James Cameron's Avatar (2009) also talks about how people exploit resources, even on other planets.

ARTICLE 4 :- 

Hollywood action movies like Rambo and James Bond greatly shape global perceptions of America, portraying it as a hero fighting for freedom and democracy. These films create a positive image of the U.S. as a powerful leader. They depict U.S. military and intelligence agencies as highly capable and moral, with American characters often acting as saviors for those in need. These narratives promote American values, making them seem desirable worldwide.

However, from a postcolonial perspective, these films simplify complex global issues into "good vs. evil" stories, portraying America as the hero and reinforcing colonial attitudes by depicting other cultures as weak. They also justify U.S. intervention in other countries, suggesting that America has the right to solve global problems.

ARTICLE 5 :- 

The film RRR reimagines the stories of tribal heroes Alluri Sitarama Raju and Komaram Bheem as part of a larger fight against British colonial rule, which alters the real history. While Raju and Bheem focused on specific local issues, such as protecting tribal rights to forests, land, and water, the movie broadens their narrative to emphasize Indian nationalism. This shift misses the opportunity to address ongoing challenges faced by tribal communities today, like land loss and environmental destruction.

While this reimagining can raise awareness of tribal issues and celebrate tribal heritage, it also oversimplifies complex histories. By centering the plot on the fight against the British, the film neglects current problems like the displacement of tribal people caused by Indian governments and companies. This trend of simplifying indigenous stories is not unique to India; Hollywood westerns have similarly portrayed Native American leaders as "noble savages," ignoring their real struggles. As a result, many Indian films focusing on historical figures emphasize their battles against the British, making these heroes appear less relevant to modern issues.

Refrences :- 

Barad, Dilip. “GLOBALIZATION AND FICTION: EXPLORING POSTCOLONIAL CRITIQUE AND LITERARY REPRESENTATIONS.” ResearchGate, Oct. 2022, www.researchgate.net/publication/376371617. Accessed 24 Sept. 2024.

Barad, Dilip. “GLOBALIZATION AND THE FUTURE OF POSTCOLONIAL STUDIES.” ResearchGate, Oct. 2022, www.researchgate.net/publication/376374570. Accessed 24 Sept. 2024.

Barad, Dilip. “POSTCOLONIAL STUDIES IN THE ANTHROPOCENE: BRIDGING PERSPECTIVES FOR A SUSTAINABLE FUTURE.” ResearchGate, Oct. 2022, www.researchgate.net/publication/376374708. Accessed 24 Sept. 2024.

Barad, Dilip. “Reimagining Resistance: The Appropriation of Tribal Heroes in Rajamouli’s RRR.” ResearchGate, Oct. 2022, www.researchgate.net/publication/383603395. Accessed 24 Sept. 2024.

Dilip. “Heroes or Hegemons? The Celluloid Empire of Rambo and Bond in America’s Geopolitical Narrative.” ResearchGate, Oct. 2022, www.researchgate.net/publication/383415195. Accessed 24 Sept. 2024.

Thank you so much for reading...

Have a great time.

Sarvepalli radhakrishnan

Hello everyone,

This blog is based on the thinking activity by Prakruti ma'am. In which I'm going to discuss the topic of Sarvepalli radhakrishnan and his views about this views on Hinduism and his contribution towards Indian English writing and his views on philosophy. 

S. Radhakrishnan's Perspective on Hinduism

Dr. Sarvepalli Radhakrishnan, a distinguished philosopher, statesman, and India's second President, was a leading interpreter of Hinduism in the modern age. His perspective on Hinduism emphasizes its spiritual, universal, and inclusive nature, portraying it as a dynamic tradition rooted in the search for truth and self-realization.

1. Hinduism as a Way of Life

Radhakrishnan argued that Hinduism is not a rigid, dogmatic religion but a way of life that values freedom of thought and inquiry. It encourages individuals to explore and realize their relationship with the ultimate reality (Brahman).

Example: He explained the principle of Sanatana Dharma as the eternal and universal truth that transcends sectarian boundaries, emphasizing unity amidst diversity.

2. Unity in Diversity

He believed that Hinduism accommodates a wide range of beliefs and practices, making it a pluralistic tradition. This inclusivity, he claimed, allows Hinduism to absorb and respect other cultures and religions without losing its identity.

Example: Radhakrishnan highlighted the Bhagavad Gita's teaching of sarva dharma sambhava (equal respect for all religions) to illustrate Hinduism's tolerance and universalism.

3. Integration of Philosophy and Religion

For Radhakrishnan, Hinduism integrates philosophy with religion, encouraging deep intellectual inquiry alongside spiritual devotion. He regarded texts like the Upanishads as emphasizing the pursuit of knowledge (jnana) and the realization of the self's unity with Brahman.

Example: He compared the Upanishadic teaching "Tat Tvam Asi" (Thou art that) to the modern quest for self-discovery, showing its relevance to all ages.

4. Spiritual Democracy

Radhakrishnan stressed that Hinduism does not insist on a single path to salvation but acknowledges multiple approaches, such as bhakti (devotion), jnana (knowledge), and karma (action), allowing individuals to follow the path that suits them best.

Example: He admired the pluralistic worship of different deities in Hinduism, each representing aspects of the same ultimate reality.

5. Relevance to Modern Times

Radhakrishnan viewed Hinduism as adaptable to the changing needs of society. He believed its core values of tolerance, non-violence, and spirituality could contribute to world peace and harmony.

Example: During his tenure as India's President, Radhakrishnan often invoked Hindu principles to advocate for ethical governance and social justice.

Radhakrishnan’s perspective presents Hinduism as an evolving, inclusive tradition rooted in spiritual inquiry and universal values, making it relevant not just for India but for humanity as a whole.

Write a note on the contribution of S. Radhakrishnan in Indian Writing in English.

Sarvepalli Radhakrishnan played a crucial role in bridging the gap between Indian and Western ideas, demonstrating the commonalities between the two traditions in works like Indian Philosophy and The Philosophy of the Upanishads. A strong advocate for religious tolerance and understanding, Radhakrishnan translated important Indian texts into English, making Indian philosophy more accessible to the West. He aimed to reshape the Western perception of Hinduism, emphasizing its rational and adaptable elements and distinguishing it from other religions. His writings and translations significantly impacted Indian literature in English, giving Indian philosophy and thought global recognition.

Beyond his philosophical work, Radhakrishnan was deeply committed to education. As the chairperson of the Radhakrishnan Commission, he worked to improve India's university education system, believing that a strong India depended on quality education that fostered intellectual and spiritual growth. His contributions to Indian writing in English extended beyond his philosophical work, as he played a key role in presenting Indian thought globally and advocating for educational reforms that shaped India's future.

S. Radhakrishnan’s Perspective on Philosophy

Dr. Sarvepalli Radhakrishnan, a renowned philosopher and the second President of India, had a distinctive approach to philosophy. He viewed it as a bridge between diverse systems of thought, religions, and cultures. For Radhakrishnan, philosophy was not merely an intellectual exercise but a way to understand life, seek truth, and achieve spiritual growth.

1. Unity of Spiritual and Rational Thought

Radhakrishnan emphasized that philosophy should integrate rational analysis with spiritual intuition. He believed that ultimate reality could not be comprehended through logic alone but required a spiritual insight rooted in experience. For example, his interpretation of the Upanishads highlights how ancient Indian philosophy combines metaphysical inquiry with practical wisdom.

2. Universality of Religion and Philosophy

He argued that all religions are different paths leading to the same ultimate truth. This inclusiveness is evident in his works like The Hindu View of Life, where he explains how Hinduism embraces diverse philosophies yet retains a unifying core. For instance, he compared Vedantic monism with the ethical monotheism of Christianity, showing their complementary nature.

3. Philosophy as a Guide to Action

Radhakrishnan stressed that philosophy must address practical issues, providing a framework for living harmoniously in the world. His philosophy was deeply ethical, advocating for human dignity, tolerance, and global unity. An example of this is his belief in the role of dharma (righteous action) as a universal principle guiding humanity.

4. Harmony Between East and West

Radhakrishnan sought to harmonize Indian spiritual traditions with Western scientific and philosophical thought. In his An Idealist View of Life, he blended ideas from Indian texts with the works of Western philosophers like Immanuel Kant and Henri Bergson.

Example of His Perspective

An example of Radhakrishnan’s inclusive approach is his interpretation of the Bhagavad Gita. He saw it not just as a Hindu scripture but as a universal text addressing the moral and existential dilemmas of human life. The Gita’s call to selfless action (nishkama karma) resonated with his view that philosophy should provide ethical and spiritual guidance.

S. Radhakrishnan’s philosophy emphasized the unity of knowledge and spiritual experience, fostering mutual understanding between cultures and religions. His work remains relevant for addressing contemporary global challenges rooted in conflict and division.

Youth festival workshop

The Youth Festival Shibir workshop was organized by the Sharirik Shikshan Vibhag, featuring various activities such as cartooning, clay modeling, poster making, Sugam Sangeet, drama, paper collage, and many more. Many students from our department also participated, and I took part in the cartooning workshop. Here, I have shared some glimpses of the event.

On September 15th, 2024, after breakfast, the workshop began at 11:00 AM. Shailesh Dabhi Sir gave us an overview of the workshop, and soon after, our session started with Cartoonist P.c. Rathod Cartoonist Sir as our trainer. He provided us with the rules and guidelines for cartooning, including how to depict characters, facial expressions, and how to incorporate punchlines. He also shared some examples of his work that had been published in newspapers.

We had a lunch break, and after that, Shailesh Sir guided us on how to finalize cartoons with borderlines, coloring, and finishing touches. Towards the end, I created a cartoon based on the theme "મોંધુ પેટ્રોલ" (Expensive Petrol). The session concluded at 5:10 PM with tea and biscuits.

Teachers Day celebration

 

Virtual Teachers Day celebration 2024

Hello everyone! 

This blog is all about the virtual teachers day celebration conducted at the Department of English, M.K.Bhavnagar University. In this activity we the students are dealing with various topics and on that topic we have prepared video which I have uploaded on my YouTube channel and also the Quiz as well as also available on ted.ed platform. Do spare some time and below I'm attaching the links of my various activities.

Duty Vs. Emotions in Toru Dutt's 'LAKSHMAN' 

YouTube channel link.

https://youtu.be/6tNYJobnn10?si=SDv4J838HH6m46kJ

Link for the Quiz and you'll receive an E-certificate via mail.

https://forms.gle/pCd43o14E6ax8NAX6

Link of my Ted.ed platform.

https://ed.ted.com/on/swVdJNqJ

Thank you.