Sunday, September 25, 2011
They are not in wrong but...
North India and South India are two different worlds. Actually even these monolithic terms that are so common in our vocabulary are erroneous... The term South India holds good only till it means what is beyond North India. Even North India could be used with certain exceptions. We often celebrate our unity in diversity. What unifies us is just a political vague idea of INDIA . No one actually cares about it when it comes to living ordinarily in daily life. We are diverse, true. But we are certainly not united. We form a collage where difference are just minimized by gluing the different ends together. Nothing unites us into one is the colonial English.
Language was ever political but I have always been dimly aware about it. I had given it less thought that it wonted from me. I wondered at people who debated for Hindi as a National Language. How does it matter?? It does. It really does all that could be done. The only entity that could unite the common public is Language. I don't consider Art here for it is trivial in a common man's life. Language, in being cultural have always, instead of playing a positive role, have played the part of a villain. It creates a scenario where the different language speaking group form their mini societies. Isn't it a common phenomena that a Keralite will forget you when he/she meets another Keralite or a Bengali will begin talking to another Bengali in Bengali without considering the presence of others who might not know that language and are excluded from the conversation or a Kashmiri never agreeing to teach you their language or a Bihari enjoying the flavor of his language with other Bihari not caring for what others might think about it?
What do these point towards? It is their attempt at retaining one's culture and even at certain extent keeping it exclusively to oneself. If only one knew that it is all the play of Language. Why do I yearn for people who are able to speak Hindi where it is hardly spoken. Even the Hyderabadi Hindi is acceptable! It was the only tool that was used to unite what we today know as Andhra Pradesh as "Telugu Speaking State" and today the same tool is exploited to attain a different end where the people demanding for a different state, Telangana proclaim that the language spoken in Telangana region is different from that spoken in other region. Language gives us a sense of "Us". It is One thing with which we identify ourselves. But language will always fail to give a sense of "All of Us". It unites and divides simultaneously.
One can do nothing about it but to learn the best ways through which to put up with this heroic-villainous language. It should not be criticized when people talk in their native language. It is the only way they could identify themselves with their native land from where they might be far away. It is an old saying, "When in Rome, do as the Romans do." but this conceals the fact that one is not a Roman and one should not desire to be categorized as one. This should be reflected from one's act. There is certainly a need to maintain individuality -- a social individuality -- in this Globalized World. My only plea to a global citizen (who live in a surrounding where the people from different society meet and interact) is that "Even when in Rome, do as you did at your Home but when in Roman Market do what holds good for EVERYONE."
Just don't forget the Others because they are equally important.
Monday, March 14, 2011
Whose Wonderland it it anyway? Carroll's or Burton's or Alice's?
Abstract:
This has been an old tradition that famous novels have been adapted into the form of movies. It has always been an interesting field of research for various scholars who deeply analyze the purpose behind the art of intertextuality. The scope for the study arises from the point that the two forms are not quite similar. The pages of a book with their peculiar aroma have its own charm with the readers whereas the movie or even a theatrical adaptation has something somewhat different enjoyment to offer to the viewers. A complete and perfect adaptation is not at all possible. Besides, it is not even desired for the creators of both the forms have a different intention in mind. When a person thinks about adapting a novel in the form of a movie, he not only works out what has been thought by the actual creator of that piece of art but he rather adds onto his own perception to the same. The new efforts is in a way a hybrid where one gets to see one person’s understanding and interpretation of another person’s art.
In this paper I would like to explore this very idea referring to the movie released last year, Alice in Wonderland which is based on the novels Alice’s Adventures in Wonderland and Through the Looking Glass and What Alice Found There by Lewis Carroll. Although what could be seen as a very intelligent version of the novel, the movie attains not the same end results as the novel tried to. Most of the characters from the novels are well fitted in the movie into the narrative but they have different roles to play. What Lewis Carroll wanted to achieve through his novel is different from towards what Tim Burton wishes his viewers to be directed to in his adaption of the two novels. The story looks similar but in the movie one finds Alice to be a young lady and not the same child one met in the novel. This could well be seen as giving motion to the fears of the author; losing Alice once she would be child no more. This is an important change that allows the director to explore Alice’s character in a rather extensive manner. What was a mere dream in the novels have been presented as a creation out of memory in the movie. This also opens a wide vista through which one can peep into this edition of the book.
I will analyze the relevant section of the movie where the changes brought from that of the novel serves vital purpose. The paper will further compare the two accounts of the same event stressing upon the function of such alteration. My main focus will be to deconstruct the politics of the director in this adaptation where there is another matter to be considered by him besides that of Carroll’s; to attest fairly to the norms of movie direction and certain elements that need to be there to make a movie stay at the box office and achieve success. Therefore, this intertextuality will aim at disclosing the motif of the important episodes in the movie and how they are designed in certain style to attain some definite ends.
_____________________________________________________________________________________
In this era where we live, there are lot of things from past we still hold on to even though the efforts of the new technology has been to replace them; in many cases, for betterment. The same has happened in the world of books. Today it faces a tough competition with many alternative source of knowledge. What adds on to this is a movie adaptation of books. There is a large section of the society that is impatient. It does not has ‘gumption’ to go through the whole stretch of the novels, waiting for the events to unfold slowly and gradually. The people belonging to this busy class would prefer watching the movie adaptation. It saves time. Besides, it does not stress the faculty of imagination which is a must for a written text. The common people but fail to see the differences that the two means of entertainment have in store for they cannot be a perfect substitute. It falls then on the literary critics to study the difference between these two art forms; similar in many ways yet they ought to diverge so that both can maintain their independent existence.
The series of children literature, Alice’s Adventures in Wonderland and Through the Looking Glass and What Alice Found There written by Lewis Carroll, is considered one of the major works of literature. The author has not only attempted to entertain his little companions but the novel became his tool and he attains liberty to critique the social milieu. What one comes across in the books is not just a dream of Alice through which the reader gets to know a child’s psyche. There is an inherent mature thematic running prominently in the sub-text that highlights the social construct and their absurdity for “what is the use of a book ... without pictures or conversations” [my italics]. It needs to serve a social function of enlightening the readers by revealing onto them the slice of life that generally remains hidden from their view. The many dichotomies that work in this wonderland are displayed in a displaced space only to make it easier for a developing mind to comprehend. What could be a better medium to unveil than dreams and wonderland, or the underground and the looking-glass world? These places allows for the suspension of the norms adhered to in the real world.
The novel raises many topical issues. The most prominent theme dealt with in the novels is the way the English language works. There are many sections that exclusively work on the same premise, spread across the text. They show the incomprehensiveness of the working of the language. The most important segment is where Alice meets Humpty-Dumpty.
“When I use a word,” Humpty Dumpty said, in a rather a scornful tone, “it means just what I choose it to mean—neither more nor less.”
“The question is,” said Alice, “whether you can make words mean so many different things.”
“The question is,” said Humpty Dumpty, “which is to be master that’s all.”
There are enumerable occasions where Alice is asked to say what she means even when she makes herself clear enough. This clarity is from the point of view of the society she inhabits. There are many instances where the meaning is comprehended the way it was not meant. The author goes to an extent to deflate the grammar books. there is an instance where the author plays upon the word "tale" intending a pun, so as to debunk the language itself.1 The English language has been termed gibberish quite openly where a character asks another to “Speak English” although when the other was speaking in English. The incorporation of nonsensical in the books has added a new dimension to his work where Carroll is out making a statement to reject the rules set by others and ones not based on logic. The most important example is the poem, "Jabberwocky".
The politics of Carroll is anything but vivid. In certain section of the novels, he uses the semiotic; symbols to speak what he cannot otherwise do. The mock fight between the unicorn and the lion in the Looking-Glass world is actually an image of the battle between England and Scotland. The utopian world that the author creates is not impractical. Although there is a deferment of rules in the Wonderland, there still exists the evil that needs to be won over. It is then an idyllic place where there are possibilities of good happenings. The White Queen “believed (in) as many as six impossible things before breakfast” though this feat is attributed to Alice and her father in the movie.2 The two ends- good and evil- gets teamed with the White Queen and the Red Queen respectively.3 The judiciary as a farce is aptly presented in the novel where in a trial there is nothing that actually takes place. This brief description gives a faint idea about Carroll’s wonderland. The place holds the uniqueness in having an ability to unhinge the unknown facet of reality in a palatable way.
Burton creates his Wonderland with a raw material from Carroll’s world. The idea and the characters in the movie are taken from the novels but they are put in director’s Wonderland. It is principally a visual realization of novel’s space in Burton’s mind. He has surely taken the preliminary help from the illustrations in the two novels. At times, the two images cohere so completely so as to dissolve the line that demarcates the two different Wonderlands.4 The director has taken various incidents from the novels and incorporates them artistically to have a really good plot for a successful blockbuster. The poem Jabberwocky in Through the Looking Glass forms the main plot in the movie. The movie but takes a different turn as in what it tries to portray. The most distinct feature of the movie is that it presents the two worlds; although not unbiased. There is an attempt to cohere the two life form- reality and dreamland. The real world has been given more space in the movie and it sandwiches the happenings in the underground world.
A theme that runs parallel throughout the stretch of the two novels as well as the movie is portrayal of the Victorian society. When Burton does this, he does it more directly by presenting the people who stick to the standard of that time and again there is Alice who is everything a Victorian girl should not be. Alice in the movie will not follow the “proper” arrangements set by others and just to give one example; to her “a corset is like a codfish”.5 She is not the one to care for the dos and don’ts of the society that is depicted in the beginning of the movie. In the case of the novels, to a reader who is not alert, this theme might pass away unnoticed. Here, Carroll has only his little protagonist who is enmeshed in the customs. She rejects them at times and at other, accepts what she is asked to do. She is on the margins then, a connecting link. Her psychoanalysis reveals a lot about those times, when she existed. She wishes to get away from the boundaries and restrictions. She is able to do the same in her dreams.
This brings one closer to Alice as she is. The pivotal role is beyond doubts hers in the novels as well as in the movie for it is her dream that one gets a chance to peep into. Although it is the narrator through which one gets to know of the story, it is Alice’s voice that is heard most of the time. One of the most beautifully juxtaposed happenings in this whole space is what connects the novels to the movie in a somewhat linear fashion. There are many critics who believed, and not without reason, in Carroll’s intimacy with Alice of the real life. He feared his companionship with his little friend to be short-lived. This gets projected in the nostalgic retort at the end of Wonderland by Alice’s sister. It seems that it is the author that lays bare his heart.
Lastly, she pictured to herself how this same little sister of hers would, in the after-time, be herself a grown woman; and how she would keep, through all her riper years, the simple and loving heart of her childhood; and how she would gather about her other little children, and make their eyes bright and eager with many a strange tale, perhaps even with the dream of Wonderland of long ago; and how she would feel with all their simple sorrows, and find a pleasure in all their simple joys, remembering her own child-life, and the happy summer days.
In this light, the movie is where Carroll’s prediction fear has been realized but luckily not completely. It is also believed that White Knight who saves Alice from the clutches of the Black Knight in Through the Looking Glass is an objectification of author himself.6 The Bandersnatch could be a modification of the savior, in the movie, from the novel. If it is a case then it is for a particular purpose. I will undertake this in the later sections.
The way in which the character of Alice is presented in the novels and the way it is portrayed in the movie brings a stark difference between the two modes of art. In the novels, there is a child with her childishness, the one who is unknown to many facts of the real world. Her though process is yet in her infancy and so she has to dwell upon the parameters provided by others, and not her own. Alice in the movie, on the other hand is a young adolescent girl of twenty, the age and visage thought of as proper for marriage at those times. One finds singular approaches of two when faced with the challenges and led in danger. It is true that both Alice are dictated in the Wonderland by trivial creatures of everyday life but the little Alice is more modest about them and does not rebel, doing the same only in thoughts. While one finds a staunch rejection from the grown-up Alice, in the movie. She, at one time just blurted out at Bayard, the dog.7
The theme of growing up has a different connotation running throughout the text. A question that one must ask is that what the criterions to decide upon growth are. Alice changes size so rapidly that she is helpless when she says that she is unable to “keep the same size for ten minutes together,” in the novel. Even the Mad Hatter is tempted to say, “Why is it you're always too small or too tall?” The problems related to this issue are nicely explored in the novel than in the movie because Carroll always had a fear of grown-up Alice. When the little girl grows to a mammoth size, there are a lot of thoughts she finds herself into, stupid ones mainly. She had drawn the conclusions with the help of logic when she states, “There ought to be a book written about me, that there ought! And when I grow up, I’ll write one—but I’m grown up now,” she added in a sorrowful tone: “at least there’s no room to grow up any more here.”
This theme has become a criterion for Alice’s identity in a way, in the Wonderland.8 She herself lost her sense of identity and tried to identify herself with her friends, in to whom she might have turned. Her transformation in the unconventional land at times does not allow her to confirm to her actual self. She is unable to answer the simple question as to who she is, confused at this fluctuation in the size. She is “a little girl” but she is not actually little at times. The matter stands a bit differently in the movie where the identity of Alice is based on her memory as the creatures in the Wonderland expect that “she would remember it from the first time.” She had the same dream for about thirteen years. She is accused of being the wrong Alice all the times due to the same.9 This theme of recollection is somewhat not there in the plot of the novel but is apt and fore-grounded in the movie. Absalom helps her to solve the problem of identity, though in steps. Even then a vague question remains; one cannot describe oneself from within oneself. We do the same by stating what we are not, and by the objects or people we are associated to.
This matter of memory is important as the base on which the characters in the movie are created is not a dream actually but the memories of the same one dream that Alice has.10 The reminiscence of the past allowed her to take the serious decision of agreeing to slay Jabberwocky. She has realized the substantiality of the creatures in the wonderland even though when she had repeatedly pacified herself by asserting that “it’s just a dream” and believed that everything will be all right once she will wake up. She never wakes up though even when she tries to pinch herself. Burton’s or Alice’s Wonderland is a place created out of memory or images that came up in mind. Carroll’s world is a dreamland on the other hand. It is a dream where the impossible is taking place, can take place without any obstacle. Though one thing is common, both memory and dream has been considered as an incompetent source to build on something factual. Nevertheless, a lot of writers adhering to anti-realist mode use them for the same.
This idea of Wonderland itself allows the author as well as the director, to engage in the faculty of imagination and fantasy and to produce a world that was never seen before. It is obvious that Carroll had to paint his world with words and he can only have a liberty of few illustrations to add onto his descriptions. The Wonderland is then more a product of the fusion of writer and the reader for every reader will relate differently with the text and conceive one’s exclusive and one’s own world. However, it must have been easier for Tim Burton whose Wonderland is more to do with the sight, giving nothing to the audience to create.11 Everything has been done by the director; one only needs to engulf it as such. It must be helpful here to consider a point that was not taken into account until now. Burton has engaged into producing a Hollywood flick that had to have certain elements if it needed to do well at the box office. The movie did excel because he applied his imagination only to such a level where it will be accepted by the audience. It did not go past the viewer’s expectation and followed some pattern.
There are many points about the movie that one will never wonder at in this wonderland. These are the melodramatic moments in the movie. One comes across them very often in many movies. The logic of Bandersnatch in the movie is that there was nothing new happening in this scene. It was expected of Alice to win his favour by showing her kindness towards the beast by returning his eye so that it would save her at a critical point in order to pay back. The scene where Bayard meets his family after a long time is a play on audience’s emotion. Above all, there is a beautiful girl, on the verge of getting engaged with somebody quite unromantic. Isn’t it but obvious for her to get intimate with Mad Hatter. Besides, who would not be moved when the lovable Mad Hatter is no other that Johnny Depp? It is no amazement that when the movie did well, a substantial fraction of credit was grabbed by the famous actor. The ends are predictable, for in a Wonderland, no one could expect there to be any other ending than a happy one. Although these are clichés that have been used, they helped the movie to appeal to the audience as Burton would have wanted.12
So, this paper has just been a vague attempt to mention certain relevant issues related to intertextuality, emphasizing on the adaptation of Carroll’s novels last year. There could have been other methodology also, like a comparison between many different adaptations. What I have tried is to relate the coherent issues that one generally tends to overlook. The few question regarding dream, memory and identity are very political. There cannot be a simple answers to them. However, the most desirable way to deal with these issues is to ponder upon these unnoticed entities. The question to be asked is why there is a need for a Wonderland? It is self explanatory that the world inhabited has its anomalies which needs to be done away with. This dream is easily realized in a place without borders. There is a need to understand that the dichotomy between reality and fiction is just a conception of mind; the two are not as apart as generally perceived. Therefore, it is of no accord whether the Wonderland belongs to Burton or Carroll, or even Alice. The most important point is that our reality should be like the Wonderland, without boundaries.
___________________________________________________________________________________
1. https://picasaweb.google.com/117087641562599595524/Alice?authkey=Gv1sRgCO6R1se7pLrrTw#5583985233379562018
2. http://www.youtube.com/watch?v=geIlD4S_KPU
3. https://picasaweb.google.com/117087641562599595524/Alice?authkey=Gv1sRgCO6R1se7pLrrTw#5583985277311146482
4. https://picasaweb.google.com/117087641562599595524/Alice?authkey=Gv1sRgCO6R1se7pLrrTw#5583985276806461234
5. http://www.youtube.com/watch?v=NE9vZBAI6Ds
6. https://picasaweb.google.com/117087641562599595524/Alice?authkey=Gv1sRgCO6R1se7pLrrTw#5583985278666676786
7. http://www.youtube.com/watch?v=F87dfsOrC_c
8. http://www.youtube.com/watch?v=FzeP992GjqA
9. http://www.youtube.com/watch?v=L0XLH9xYPUo
10. http://www.youtube.com/watch?v=LZS5QMgyVZg
11. http://www.youtube.com/watch?v=9pRS1hsJr1k
12. https://picasaweb.google.com/117087641562599595524/Alice?authkey=Gv1sRgCO6R1se7pLrrTw#5583985298551777042
This has been an old tradition that famous novels have been adapted into the form of movies. It has always been an interesting field of research for various scholars who deeply analyze the purpose behind the art of intertextuality. The scope for the study arises from the point that the two forms are not quite similar. The pages of a book with their peculiar aroma have its own charm with the readers whereas the movie or even a theatrical adaptation has something somewhat different enjoyment to offer to the viewers. A complete and perfect adaptation is not at all possible. Besides, it is not even desired for the creators of both the forms have a different intention in mind. When a person thinks about adapting a novel in the form of a movie, he not only works out what has been thought by the actual creator of that piece of art but he rather adds onto his own perception to the same. The new efforts is in a way a hybrid where one gets to see one person’s understanding and interpretation of another person’s art.
In this paper I would like to explore this very idea referring to the movie released last year, Alice in Wonderland which is based on the novels Alice’s Adventures in Wonderland and Through the Looking Glass and What Alice Found There by Lewis Carroll. Although what could be seen as a very intelligent version of the novel, the movie attains not the same end results as the novel tried to. Most of the characters from the novels are well fitted in the movie into the narrative but they have different roles to play. What Lewis Carroll wanted to achieve through his novel is different from towards what Tim Burton wishes his viewers to be directed to in his adaption of the two novels. The story looks similar but in the movie one finds Alice to be a young lady and not the same child one met in the novel. This could well be seen as giving motion to the fears of the author; losing Alice once she would be child no more. This is an important change that allows the director to explore Alice’s character in a rather extensive manner. What was a mere dream in the novels have been presented as a creation out of memory in the movie. This also opens a wide vista through which one can peep into this edition of the book.
I will analyze the relevant section of the movie where the changes brought from that of the novel serves vital purpose. The paper will further compare the two accounts of the same event stressing upon the function of such alteration. My main focus will be to deconstruct the politics of the director in this adaptation where there is another matter to be considered by him besides that of Carroll’s; to attest fairly to the norms of movie direction and certain elements that need to be there to make a movie stay at the box office and achieve success. Therefore, this intertextuality will aim at disclosing the motif of the important episodes in the movie and how they are designed in certain style to attain some definite ends.
_____________________________________________________________________________________
In this era where we live, there are lot of things from past we still hold on to even though the efforts of the new technology has been to replace them; in many cases, for betterment. The same has happened in the world of books. Today it faces a tough competition with many alternative source of knowledge. What adds on to this is a movie adaptation of books. There is a large section of the society that is impatient. It does not has ‘gumption’ to go through the whole stretch of the novels, waiting for the events to unfold slowly and gradually. The people belonging to this busy class would prefer watching the movie adaptation. It saves time. Besides, it does not stress the faculty of imagination which is a must for a written text. The common people but fail to see the differences that the two means of entertainment have in store for they cannot be a perfect substitute. It falls then on the literary critics to study the difference between these two art forms; similar in many ways yet they ought to diverge so that both can maintain their independent existence.
The series of children literature, Alice’s Adventures in Wonderland and Through the Looking Glass and What Alice Found There written by Lewis Carroll, is considered one of the major works of literature. The author has not only attempted to entertain his little companions but the novel became his tool and he attains liberty to critique the social milieu. What one comes across in the books is not just a dream of Alice through which the reader gets to know a child’s psyche. There is an inherent mature thematic running prominently in the sub-text that highlights the social construct and their absurdity for “what is the use of a book ... without pictures or conversations” [my italics]. It needs to serve a social function of enlightening the readers by revealing onto them the slice of life that generally remains hidden from their view. The many dichotomies that work in this wonderland are displayed in a displaced space only to make it easier for a developing mind to comprehend. What could be a better medium to unveil than dreams and wonderland, or the underground and the looking-glass world? These places allows for the suspension of the norms adhered to in the real world.
The novel raises many topical issues. The most prominent theme dealt with in the novels is the way the English language works. There are many sections that exclusively work on the same premise, spread across the text. They show the incomprehensiveness of the working of the language. The most important segment is where Alice meets Humpty-Dumpty.
“When I use a word,” Humpty Dumpty said, in a rather a scornful tone, “it means just what I choose it to mean—neither more nor less.”
“The question is,” said Alice, “whether you can make words mean so many different things.”
“The question is,” said Humpty Dumpty, “which is to be master that’s all.”
There are enumerable occasions where Alice is asked to say what she means even when she makes herself clear enough. This clarity is from the point of view of the society she inhabits. There are many instances where the meaning is comprehended the way it was not meant. The author goes to an extent to deflate the grammar books. there is an instance where the author plays upon the word "tale" intending a pun, so as to debunk the language itself.1 The English language has been termed gibberish quite openly where a character asks another to “Speak English” although when the other was speaking in English. The incorporation of nonsensical in the books has added a new dimension to his work where Carroll is out making a statement to reject the rules set by others and ones not based on logic. The most important example is the poem, "Jabberwocky".
The politics of Carroll is anything but vivid. In certain section of the novels, he uses the semiotic; symbols to speak what he cannot otherwise do. The mock fight between the unicorn and the lion in the Looking-Glass world is actually an image of the battle between England and Scotland. The utopian world that the author creates is not impractical. Although there is a deferment of rules in the Wonderland, there still exists the evil that needs to be won over. It is then an idyllic place where there are possibilities of good happenings. The White Queen “believed (in) as many as six impossible things before breakfast” though this feat is attributed to Alice and her father in the movie.2 The two ends- good and evil- gets teamed with the White Queen and the Red Queen respectively.3 The judiciary as a farce is aptly presented in the novel where in a trial there is nothing that actually takes place. This brief description gives a faint idea about Carroll’s wonderland. The place holds the uniqueness in having an ability to unhinge the unknown facet of reality in a palatable way.
Burton creates his Wonderland with a raw material from Carroll’s world. The idea and the characters in the movie are taken from the novels but they are put in director’s Wonderland. It is principally a visual realization of novel’s space in Burton’s mind. He has surely taken the preliminary help from the illustrations in the two novels. At times, the two images cohere so completely so as to dissolve the line that demarcates the two different Wonderlands.4 The director has taken various incidents from the novels and incorporates them artistically to have a really good plot for a successful blockbuster. The poem Jabberwocky in Through the Looking Glass forms the main plot in the movie. The movie but takes a different turn as in what it tries to portray. The most distinct feature of the movie is that it presents the two worlds; although not unbiased. There is an attempt to cohere the two life form- reality and dreamland. The real world has been given more space in the movie and it sandwiches the happenings in the underground world.
A theme that runs parallel throughout the stretch of the two novels as well as the movie is portrayal of the Victorian society. When Burton does this, he does it more directly by presenting the people who stick to the standard of that time and again there is Alice who is everything a Victorian girl should not be. Alice in the movie will not follow the “proper” arrangements set by others and just to give one example; to her “a corset is like a codfish”.5 She is not the one to care for the dos and don’ts of the society that is depicted in the beginning of the movie. In the case of the novels, to a reader who is not alert, this theme might pass away unnoticed. Here, Carroll has only his little protagonist who is enmeshed in the customs. She rejects them at times and at other, accepts what she is asked to do. She is on the margins then, a connecting link. Her psychoanalysis reveals a lot about those times, when she existed. She wishes to get away from the boundaries and restrictions. She is able to do the same in her dreams.
This brings one closer to Alice as she is. The pivotal role is beyond doubts hers in the novels as well as in the movie for it is her dream that one gets a chance to peep into. Although it is the narrator through which one gets to know of the story, it is Alice’s voice that is heard most of the time. One of the most beautifully juxtaposed happenings in this whole space is what connects the novels to the movie in a somewhat linear fashion. There are many critics who believed, and not without reason, in Carroll’s intimacy with Alice of the real life. He feared his companionship with his little friend to be short-lived. This gets projected in the nostalgic retort at the end of Wonderland by Alice’s sister. It seems that it is the author that lays bare his heart.
Lastly, she pictured to herself how this same little sister of hers would, in the after-time, be herself a grown woman; and how she would keep, through all her riper years, the simple and loving heart of her childhood; and how she would gather about her other little children, and make their eyes bright and eager with many a strange tale, perhaps even with the dream of Wonderland of long ago; and how she would feel with all their simple sorrows, and find a pleasure in all their simple joys, remembering her own child-life, and the happy summer days.
In this light, the movie is where Carroll’s prediction fear has been realized but luckily not completely. It is also believed that White Knight who saves Alice from the clutches of the Black Knight in Through the Looking Glass is an objectification of author himself.6 The Bandersnatch could be a modification of the savior, in the movie, from the novel. If it is a case then it is for a particular purpose. I will undertake this in the later sections.
The way in which the character of Alice is presented in the novels and the way it is portrayed in the movie brings a stark difference between the two modes of art. In the novels, there is a child with her childishness, the one who is unknown to many facts of the real world. Her though process is yet in her infancy and so she has to dwell upon the parameters provided by others, and not her own. Alice in the movie, on the other hand is a young adolescent girl of twenty, the age and visage thought of as proper for marriage at those times. One finds singular approaches of two when faced with the challenges and led in danger. It is true that both Alice are dictated in the Wonderland by trivial creatures of everyday life but the little Alice is more modest about them and does not rebel, doing the same only in thoughts. While one finds a staunch rejection from the grown-up Alice, in the movie. She, at one time just blurted out at Bayard, the dog.7
The theme of growing up has a different connotation running throughout the text. A question that one must ask is that what the criterions to decide upon growth are. Alice changes size so rapidly that she is helpless when she says that she is unable to “keep the same size for ten minutes together,” in the novel. Even the Mad Hatter is tempted to say, “Why is it you're always too small or too tall?” The problems related to this issue are nicely explored in the novel than in the movie because Carroll always had a fear of grown-up Alice. When the little girl grows to a mammoth size, there are a lot of thoughts she finds herself into, stupid ones mainly. She had drawn the conclusions with the help of logic when she states, “There ought to be a book written about me, that there ought! And when I grow up, I’ll write one—but I’m grown up now,” she added in a sorrowful tone: “at least there’s no room to grow up any more here.”
This theme has become a criterion for Alice’s identity in a way, in the Wonderland.8 She herself lost her sense of identity and tried to identify herself with her friends, in to whom she might have turned. Her transformation in the unconventional land at times does not allow her to confirm to her actual self. She is unable to answer the simple question as to who she is, confused at this fluctuation in the size. She is “a little girl” but she is not actually little at times. The matter stands a bit differently in the movie where the identity of Alice is based on her memory as the creatures in the Wonderland expect that “she would remember it from the first time.” She had the same dream for about thirteen years. She is accused of being the wrong Alice all the times due to the same.9 This theme of recollection is somewhat not there in the plot of the novel but is apt and fore-grounded in the movie. Absalom helps her to solve the problem of identity, though in steps. Even then a vague question remains; one cannot describe oneself from within oneself. We do the same by stating what we are not, and by the objects or people we are associated to.
This matter of memory is important as the base on which the characters in the movie are created is not a dream actually but the memories of the same one dream that Alice has.10 The reminiscence of the past allowed her to take the serious decision of agreeing to slay Jabberwocky. She has realized the substantiality of the creatures in the wonderland even though when she had repeatedly pacified herself by asserting that “it’s just a dream” and believed that everything will be all right once she will wake up. She never wakes up though even when she tries to pinch herself. Burton’s or Alice’s Wonderland is a place created out of memory or images that came up in mind. Carroll’s world is a dreamland on the other hand. It is a dream where the impossible is taking place, can take place without any obstacle. Though one thing is common, both memory and dream has been considered as an incompetent source to build on something factual. Nevertheless, a lot of writers adhering to anti-realist mode use them for the same.
This idea of Wonderland itself allows the author as well as the director, to engage in the faculty of imagination and fantasy and to produce a world that was never seen before. It is obvious that Carroll had to paint his world with words and he can only have a liberty of few illustrations to add onto his descriptions. The Wonderland is then more a product of the fusion of writer and the reader for every reader will relate differently with the text and conceive one’s exclusive and one’s own world. However, it must have been easier for Tim Burton whose Wonderland is more to do with the sight, giving nothing to the audience to create.11 Everything has been done by the director; one only needs to engulf it as such. It must be helpful here to consider a point that was not taken into account until now. Burton has engaged into producing a Hollywood flick that had to have certain elements if it needed to do well at the box office. The movie did excel because he applied his imagination only to such a level where it will be accepted by the audience. It did not go past the viewer’s expectation and followed some pattern.
There are many points about the movie that one will never wonder at in this wonderland. These are the melodramatic moments in the movie. One comes across them very often in many movies. The logic of Bandersnatch in the movie is that there was nothing new happening in this scene. It was expected of Alice to win his favour by showing her kindness towards the beast by returning his eye so that it would save her at a critical point in order to pay back. The scene where Bayard meets his family after a long time is a play on audience’s emotion. Above all, there is a beautiful girl, on the verge of getting engaged with somebody quite unromantic. Isn’t it but obvious for her to get intimate with Mad Hatter. Besides, who would not be moved when the lovable Mad Hatter is no other that Johnny Depp? It is no amazement that when the movie did well, a substantial fraction of credit was grabbed by the famous actor. The ends are predictable, for in a Wonderland, no one could expect there to be any other ending than a happy one. Although these are clichés that have been used, they helped the movie to appeal to the audience as Burton would have wanted.12
So, this paper has just been a vague attempt to mention certain relevant issues related to intertextuality, emphasizing on the adaptation of Carroll’s novels last year. There could have been other methodology also, like a comparison between many different adaptations. What I have tried is to relate the coherent issues that one generally tends to overlook. The few question regarding dream, memory and identity are very political. There cannot be a simple answers to them. However, the most desirable way to deal with these issues is to ponder upon these unnoticed entities. The question to be asked is why there is a need for a Wonderland? It is self explanatory that the world inhabited has its anomalies which needs to be done away with. This dream is easily realized in a place without borders. There is a need to understand that the dichotomy between reality and fiction is just a conception of mind; the two are not as apart as generally perceived. Therefore, it is of no accord whether the Wonderland belongs to Burton or Carroll, or even Alice. The most important point is that our reality should be like the Wonderland, without boundaries.
___________________________________________________________________________________
1. https://picasaweb.google.com/117087641562599595524/Alice?authkey=Gv1sRgCO6R1se7pLrrTw#5583985233379562018
2. http://www.youtube.com/watch?v=geIlD4S_KPU
3. https://picasaweb.google.com/117087641562599595524/Alice?authkey=Gv1sRgCO6R1se7pLrrTw#5583985277311146482
4. https://picasaweb.google.com/117087641562599595524/Alice?authkey=Gv1sRgCO6R1se7pLrrTw#5583985276806461234
5. http://www.youtube.com/watch?v=NE9vZBAI6Ds
6. https://picasaweb.google.com/117087641562599595524/Alice?authkey=Gv1sRgCO6R1se7pLrrTw#5583985278666676786
7. http://www.youtube.com/watch?v=F87dfsOrC_c
8. http://www.youtube.com/watch?v=FzeP992GjqA
9. http://www.youtube.com/watch?v=L0XLH9xYPUo
10. http://www.youtube.com/watch?v=LZS5QMgyVZg
11. http://www.youtube.com/watch?v=9pRS1hsJr1k
12. https://picasaweb.google.com/117087641562599595524/Alice?authkey=Gv1sRgCO6R1se7pLrrTw#5583985298551777042
Saturday, January 22, 2011
Re-writing History: Amitav Ghosh's The Shadow Lines
History has never been such as it emerged in the twentieth century. With the advent of post colonialism the way history was perceived and how it was later seen changed drastically, having nothing in common. History has been considered synonymous to past in earlier times; that is it was thought to be authentic and remained unchallenged. No one questioned the validity of the chronicles and the archives that formed the foundation of this branch of study. This trend stopped but with the massive changes brought in by the Marxist approach that became prevalent. History was objective no more and therefore it had to prove itself to be true. In the old times, history was never judged to be a form of literature but it was thought to be carrying greater importance and was never critiqued. However, it was realized that after all history is written by human being and no eternal creature. This led to the inference that the historiographers are but a bunch of people with their own subjectivities, their choices and their favorites. The history writing is then a complex combination of selection; rejection and addition. So, when a victor writes history, it is not an absolute replica of what happened but only one version of the same. The voices that are loud are made to reverberate in the world whereas the feeble ones and whispers are silenced. The world never gets to know about them.
This newly, revised version of history that has taken a bold step to challenge the so called mainstream history is what is depicted in Amitav Ghosh’s famous work The Shadow Lines. The author has cleverly presented his point of view that though every society has its own history; the individual (who is the smallest building block of this society) has his own share to contribute towards the greater history. Without him it is obvious that there remains a gap and the picture won’t surface completely with the blank spaces left by individuals. Helpless as for filling these fissures one has to rely upon the sources that are not at all factual. The fictional mediums of imagination, dreams and a much unreliable memory have to be made use of to complete the vacancies. It is interesting to note how through his narration Ghosh shows that at times these sources could be more authentic. He speaks through one of his characters that everybody lives in a story and stories are bound to be oscillating between realities and untruth. The character of Tridib further states: “If you believe anything people tell you, you deserve to be told anything at all….” This is what the author speaks to his reader to not accept as true whatever is told to them, whatever is presented as history.
When a story is told or written, the most important role, after the plot, is played by the narrator. It is through narrator’s eye and through his perspective that we visualize the whole story. The change in perception changes the meaning. This story has been told by a small boy who grows up to find himself bound by the draconian clutches of history. But for Tridib’s vision, he would have been like any other commoner, accepting the history in its crude form. Narrator’s mentor, Tridib has been behind his bend of mind towards “imagination with precision”. In the whole course of the novel, he is drenched in memories for his narration is overflowing with recollections, dates, anecdotes and an unanswered or a rather rhetorical, often repeated question: “Do you remember?” The narrator speaks about his experience with truth and facts very early in life. Although he tried to justify what he said regarding the unknown truth about his uncle, Tridib yet it was the story fabricated by his uncle that the people at the corner of the Gole Park tend to believe.
The narrator learnt from his mentor that “a place does not merely exist. That it has to be invented in one’s imagination”. This was how he has been able to journey through London before he even actually stepped out of Calcutta. He is even enticed to take up Indian History as his subject in college. Tha’amma thought nostalgia to be weakness but the narrator was nostalgic in a different way where it rather became his strength. He attempted to discover the presence of past in the present. That was how Victor Gollancz’s publishing house co-existed with the office that stood at the same spot after about forty years. Therefore, “past seemed concurrent with its present” for him. He lies between other two characters in the novel. Ila believed in all that was current while his grandmother in her later age did not pay any heed to what was present. The narrator tries to give voice to what has been silenced and remained unheard with such insight installed in him by the author.
It was thus, sitting in the airconditioned calm of an exclusive library, that I began on my strangest journey: a voyage into a land outside space, an expanse without distances; a land of looking-glass events. (224)
Tridib has told the narrator, the way the faculty of imagination worked. He highlighted in the novel that even an imagination presented in an accurate manner would pass for a fact. It is what made his speech believable and wholeheartedly acceptable by the narrator in his life. Imagination being bound by no boundary allowed the speaker a greater degree of possibilities. Reality and Recollection get to fight it out whilst the narrator roams around in England. The former is trivial for him compared to his memory of the description that Tridib has given him of the same place. Tridib bestowed his qualities of story-telling to his nephew who used to make sundry stories on one of his favorite photographs. The stories tend to end on how people in the photograph were posing. So, could one still believe a photograph to be an authentic source for histriography?
The technique of narration used by Ghosh is not at all simplistic for the narrator is not the only narrator in the novel. There are many minor narrators who tell a small section of the story. It is owing to this that one finds the narratology to be very complex; intertwining into each other. This makes it difficult for the reader who is never prepare to be instantaneously transferred to different places and different times, finding himself confused between reality and dream, dream and imagination, and imagination and memory. There are lots of people through which the information reaching the reader gets filtered through. The reader is then unable to decide whether to believe what is said for there is no surety of its authenticity but he is also void of any reasons to disbelieve the same for they appear to be true.
The help that various characters in the novel render towards the narrator is very important for he is not at all omniscient and is ignorant of many facts. Thus, the others lend their stories to him so that he could integrate them into his narratology and complete the empty spaces that were left by his unknowingness. He gave voice to those silent fables. Ila acted like a connecting link between the families of Price in England and Mayadebi’s in India. She defies those customs that has long been considered as the core of history by going against them. In her stories she placed herself as different characters and tried to live her dream life through it by modifying the happenings. The story that she tells while playing the game of House has Magda playing her role while Nick Price saving him whereas that was not what happened in reality. Robi, on the other hand, comes up with his nightmare that has haunted him ever since Tridib’s demise. This dream could but be taken for a genuine account of the accident that took away his brother’s life. Later, May confirmed to the same. Narrator’s grandmother has different stories to tell. On one hand, she has her childhood recollection of the “upside down house” and the different stories she made on them. It still holds importance for Mayadebi and her when they get a chance to enter that house. She rejects nationality as a true source of history in how she acts on the whole trip to her home, uttering the same question: “But where is Dhaka?”
The novel primarily tries to re-invent the riots that happened in Calcutta. Ila has already said that riots are a local thing and the same transpired in a discussion that took after a conference on the Indo-China War at Teen Murti Library. The opinion about the same event is different for some people who have witnessed such events. The narrator and Tha’amma could never agree to the same outlook as Ila and narrator’s friends. Riots are “extraordinary history” for them. The others are just ignorant about these events that otherwise would certainly have taken more life than even the War of 1961. Even the section on War in the library bypassed such episodes of riots suggesting their insignificance and actually contributing towards the silencing of this portion of life. The people and heroes of such events are soon forgotten, “faded(ing) away from the pages of the newspapers, disappearing from the collective imagination of ‘responsible opinion’, vanished, without leaving a trace in the histories and bookshelves” (230). The narrator reveals his experience of struggle in highlighting the concealed facet of the events of the riots of 1964 that nevertheless it is only a RE-presentation. This account could also be taken for his narration in the novel.
Every word I write about those events of 1964 is a product of a struggle with silence. It is a struggle I am destined to lose- have already lost- for even after all these years, I do not know where within me, in which corner of my world, this silence lies… it is simply a gap, a hole, an emptiness in which there are no words. (218)
The realization of the narrator after fifteen years of the riots was enough to make him think. Although there has been a border between two places- Calcutta and Khulna- they both were hit by riots at the same time. This helped him to understand the bond shared by human being, their history that is united into one irrespective of the artificial borders drawn by humans. The shadow lines drawn between two nations could not divide people for “how can anyone divide a memory?” Even when the language, culture and custom of different nations differ, there are yet times when two appear like images of each other and at times the line dissolves to give a taste of prehistoric times when history did not corrupted human bond. History dominates today only because it has been taken as a criterion to determine one’s identity. The section where the narrator elaborates upon his experiments with the Bartholomew’s Atlas should be read to cure the disease of intense Nationalism. Ghosh tries to change it with a wider idea of Humanity. Today, one might not be aware of the actions taking place in near vicinity only because there is some line drawn between such two places. What narrator believes is that these happenings, even with all the discordance between, are related and unites the divided section into one, unconsciously, without our knowledge.
Thus, Ghosh has tried in his novel, by his narratology to unite those which are actually one. The history that generally gets to the common masses is anything but bias with a lot of gaps that nobody cares to fill. One version of history gets a validity as an absolute one and so convincingly it is done that people tend even to overlook the truth, as happened to the narrator as a child also. The author uses his characters with their stories as pieces of a jigsaw puzzle which he made his narrator to complete. Even when the picture is complete there are yet gaps where the parts were connected. Imaginations, memories and dreams are not such a fictional source as could be deciphered by Ghosh’s narratology. Therefore, one must need to differentiate between what is true and what is partially true and endeavor to reach the former with whatever resources one could.
This newly, revised version of history that has taken a bold step to challenge the so called mainstream history is what is depicted in Amitav Ghosh’s famous work The Shadow Lines. The author has cleverly presented his point of view that though every society has its own history; the individual (who is the smallest building block of this society) has his own share to contribute towards the greater history. Without him it is obvious that there remains a gap and the picture won’t surface completely with the blank spaces left by individuals. Helpless as for filling these fissures one has to rely upon the sources that are not at all factual. The fictional mediums of imagination, dreams and a much unreliable memory have to be made use of to complete the vacancies. It is interesting to note how through his narration Ghosh shows that at times these sources could be more authentic. He speaks through one of his characters that everybody lives in a story and stories are bound to be oscillating between realities and untruth. The character of Tridib further states: “If you believe anything people tell you, you deserve to be told anything at all….” This is what the author speaks to his reader to not accept as true whatever is told to them, whatever is presented as history.
When a story is told or written, the most important role, after the plot, is played by the narrator. It is through narrator’s eye and through his perspective that we visualize the whole story. The change in perception changes the meaning. This story has been told by a small boy who grows up to find himself bound by the draconian clutches of history. But for Tridib’s vision, he would have been like any other commoner, accepting the history in its crude form. Narrator’s mentor, Tridib has been behind his bend of mind towards “imagination with precision”. In the whole course of the novel, he is drenched in memories for his narration is overflowing with recollections, dates, anecdotes and an unanswered or a rather rhetorical, often repeated question: “Do you remember?” The narrator speaks about his experience with truth and facts very early in life. Although he tried to justify what he said regarding the unknown truth about his uncle, Tridib yet it was the story fabricated by his uncle that the people at the corner of the Gole Park tend to believe.
The narrator learnt from his mentor that “a place does not merely exist. That it has to be invented in one’s imagination”. This was how he has been able to journey through London before he even actually stepped out of Calcutta. He is even enticed to take up Indian History as his subject in college. Tha’amma thought nostalgia to be weakness but the narrator was nostalgic in a different way where it rather became his strength. He attempted to discover the presence of past in the present. That was how Victor Gollancz’s publishing house co-existed with the office that stood at the same spot after about forty years. Therefore, “past seemed concurrent with its present” for him. He lies between other two characters in the novel. Ila believed in all that was current while his grandmother in her later age did not pay any heed to what was present. The narrator tries to give voice to what has been silenced and remained unheard with such insight installed in him by the author.
It was thus, sitting in the airconditioned calm of an exclusive library, that I began on my strangest journey: a voyage into a land outside space, an expanse without distances; a land of looking-glass events. (224)
Tridib has told the narrator, the way the faculty of imagination worked. He highlighted in the novel that even an imagination presented in an accurate manner would pass for a fact. It is what made his speech believable and wholeheartedly acceptable by the narrator in his life. Imagination being bound by no boundary allowed the speaker a greater degree of possibilities. Reality and Recollection get to fight it out whilst the narrator roams around in England. The former is trivial for him compared to his memory of the description that Tridib has given him of the same place. Tridib bestowed his qualities of story-telling to his nephew who used to make sundry stories on one of his favorite photographs. The stories tend to end on how people in the photograph were posing. So, could one still believe a photograph to be an authentic source for histriography?
The technique of narration used by Ghosh is not at all simplistic for the narrator is not the only narrator in the novel. There are many minor narrators who tell a small section of the story. It is owing to this that one finds the narratology to be very complex; intertwining into each other. This makes it difficult for the reader who is never prepare to be instantaneously transferred to different places and different times, finding himself confused between reality and dream, dream and imagination, and imagination and memory. There are lots of people through which the information reaching the reader gets filtered through. The reader is then unable to decide whether to believe what is said for there is no surety of its authenticity but he is also void of any reasons to disbelieve the same for they appear to be true.
The help that various characters in the novel render towards the narrator is very important for he is not at all omniscient and is ignorant of many facts. Thus, the others lend their stories to him so that he could integrate them into his narratology and complete the empty spaces that were left by his unknowingness. He gave voice to those silent fables. Ila acted like a connecting link between the families of Price in England and Mayadebi’s in India. She defies those customs that has long been considered as the core of history by going against them. In her stories she placed herself as different characters and tried to live her dream life through it by modifying the happenings. The story that she tells while playing the game of House has Magda playing her role while Nick Price saving him whereas that was not what happened in reality. Robi, on the other hand, comes up with his nightmare that has haunted him ever since Tridib’s demise. This dream could but be taken for a genuine account of the accident that took away his brother’s life. Later, May confirmed to the same. Narrator’s grandmother has different stories to tell. On one hand, she has her childhood recollection of the “upside down house” and the different stories she made on them. It still holds importance for Mayadebi and her when they get a chance to enter that house. She rejects nationality as a true source of history in how she acts on the whole trip to her home, uttering the same question: “But where is Dhaka?”
The novel primarily tries to re-invent the riots that happened in Calcutta. Ila has already said that riots are a local thing and the same transpired in a discussion that took after a conference on the Indo-China War at Teen Murti Library. The opinion about the same event is different for some people who have witnessed such events. The narrator and Tha’amma could never agree to the same outlook as Ila and narrator’s friends. Riots are “extraordinary history” for them. The others are just ignorant about these events that otherwise would certainly have taken more life than even the War of 1961. Even the section on War in the library bypassed such episodes of riots suggesting their insignificance and actually contributing towards the silencing of this portion of life. The people and heroes of such events are soon forgotten, “faded(ing) away from the pages of the newspapers, disappearing from the collective imagination of ‘responsible opinion’, vanished, without leaving a trace in the histories and bookshelves” (230). The narrator reveals his experience of struggle in highlighting the concealed facet of the events of the riots of 1964 that nevertheless it is only a RE-presentation. This account could also be taken for his narration in the novel.
Every word I write about those events of 1964 is a product of a struggle with silence. It is a struggle I am destined to lose- have already lost- for even after all these years, I do not know where within me, in which corner of my world, this silence lies… it is simply a gap, a hole, an emptiness in which there are no words. (218)
The realization of the narrator after fifteen years of the riots was enough to make him think. Although there has been a border between two places- Calcutta and Khulna- they both were hit by riots at the same time. This helped him to understand the bond shared by human being, their history that is united into one irrespective of the artificial borders drawn by humans. The shadow lines drawn between two nations could not divide people for “how can anyone divide a memory?” Even when the language, culture and custom of different nations differ, there are yet times when two appear like images of each other and at times the line dissolves to give a taste of prehistoric times when history did not corrupted human bond. History dominates today only because it has been taken as a criterion to determine one’s identity. The section where the narrator elaborates upon his experiments with the Bartholomew’s Atlas should be read to cure the disease of intense Nationalism. Ghosh tries to change it with a wider idea of Humanity. Today, one might not be aware of the actions taking place in near vicinity only because there is some line drawn between such two places. What narrator believes is that these happenings, even with all the discordance between, are related and unites the divided section into one, unconsciously, without our knowledge.
Thus, Ghosh has tried in his novel, by his narratology to unite those which are actually one. The history that generally gets to the common masses is anything but bias with a lot of gaps that nobody cares to fill. One version of history gets a validity as an absolute one and so convincingly it is done that people tend even to overlook the truth, as happened to the narrator as a child also. The author uses his characters with their stories as pieces of a jigsaw puzzle which he made his narrator to complete. Even when the picture is complete there are yet gaps where the parts were connected. Imaginations, memories and dreams are not such a fictional source as could be deciphered by Ghosh’s narratology. Therefore, one must need to differentiate between what is true and what is partially true and endeavor to reach the former with whatever resources one could.
Monday, October 4, 2010
Shive Prasad Demolished Babri Masjid That Day - Seeks Forgiveness Today !
Shive Prasad Demolished Babri Masjid That Day - Seeks Forgiveness Today !
Source: http://www.jamiat.org.za/whatsnew/babri_prasad.html
with minor modifications
Ayodhya - Dec. 6, 1992
Among the fears of lakhs [hundreds of thousands] of Kar Sevak who had gathered to demolish the Babri Masjid , few furiously climbed on the majestic minaret of the mosque. The most important among the few were Shive Sainik. A resident of Faisabad, where Ayodhya is situated, Shive Prasad was the captain of Bajrang Dal. He was given the responsibility to guide four thousand Kar Sevak in the demolition of mosque.
It was he who gave training to four thousands of people under him, on how to carry the demolition. On seeing the majestic minarets of the mosque come down Captain Prasad was overjoyed and shouted the "Ram! Ram!" This happened seven years ago.
On Dec. 6 ,1999 the same Shive Prasad was seeking forgiveness from Allah for his cruel act seven years back. This 6 Dec.1999 he was fasting (non-obligatory) and regretting for the act with tears and was seeking forgiveness from Allah in his prayers. Yes ! Shive Prasad has embraced Islam. He has changed his name to Mohammed Mustafa. One will be moved to learn how he embraced Islam.
This change in Shive Prasad's heart was published by Malayalam News (7.12.99) issued by "Arab News Publications" in Saudi Arabia. Shive Prasad's father Trigal Ramanathan was chief among the heads of Sangh Parivar. His whole family was actively involved in demolishing the Babri Masjid.
Soon after the demolition of the mosque, Shive prasad felt a depression in his heart. He had no peace of mind. He felt that he had committed a great sin. In 1997 he went to Sharjah in order to seek employment. But even at work his mind was restless.
On Dec. 4, 1998 as he was walking along the streets of Sharjah, he happened to hear a speech before Friday prayer held in a mosque which was in Hindi. When he heard the speech, which he felt was something different. He wanted to listen the complete speech. That message about Allah created a revolution in his rest less mind. He continued to listen to such speeches thereafter. The revolution in his heart was completed.
All praise be to Allah ! Allah has shown him the right path. He has forfeited the ignorance and chosen the righteous path. When Shive Prasad embraced Islam he was driven out by his family members who were strong RSS activists. He is praying to God that his family members should also choose the righteous path as he did. Shive Prasad says that among those who led the demolition on the spot were Ashok Singhal and Advani. On the day of demolition the police and CRPF connived with the leaders of BJP, Bajrang Dal and RSS. Both these law enforcing agencies greatly helped in the demolition.
He recalls that on that day Ashok Singhal dressed himself in military uniform and gave orders. He also recalls, soon after the demolition of the mosque they entered the muslim areas in the Faisabad and shouted "Jai Shriram". Now, Shive Prasad is receiving continuous threatenings from RSS, BJP and Bajrang Dal. Sangh Parivar has threatened to kill if he returns to India. But Mohammed Mustafa (Shive Prasad) says firmly that he will never turn away from Islam - the righteous path even if death comes his way.
Having learnt 17 Surahs in the Holy Qur'an, he is anxious to complete learning the whole of the Holy Qur'an. His ambition is to become a true Islamic preacher and and bring ignorant people to light. If Allah wishes, his ambition will be fulfilled and the very same hands which demolished the Babri Masjid will built up again.
Source: http://www.jamiat.org.za/whatsnew/babri_prasad.html
with minor modifications
Ayodhya - Dec. 6, 1992
Among the fears of lakhs [hundreds of thousands] of Kar Sevak who had gathered to demolish the Babri Masjid , few furiously climbed on the majestic minaret of the mosque. The most important among the few were Shive Sainik. A resident of Faisabad, where Ayodhya is situated, Shive Prasad was the captain of Bajrang Dal. He was given the responsibility to guide four thousand Kar Sevak in the demolition of mosque.
It was he who gave training to four thousands of people under him, on how to carry the demolition. On seeing the majestic minarets of the mosque come down Captain Prasad was overjoyed and shouted the "Ram! Ram!" This happened seven years ago.
On Dec. 6 ,1999 the same Shive Prasad was seeking forgiveness from Allah for his cruel act seven years back. This 6 Dec.1999 he was fasting (non-obligatory) and regretting for the act with tears and was seeking forgiveness from Allah in his prayers. Yes ! Shive Prasad has embraced Islam. He has changed his name to Mohammed Mustafa. One will be moved to learn how he embraced Islam.
This change in Shive Prasad's heart was published by Malayalam News (7.12.99) issued by "Arab News Publications" in Saudi Arabia. Shive Prasad's father Trigal Ramanathan was chief among the heads of Sangh Parivar. His whole family was actively involved in demolishing the Babri Masjid.
Soon after the demolition of the mosque, Shive prasad felt a depression in his heart. He had no peace of mind. He felt that he had committed a great sin. In 1997 he went to Sharjah in order to seek employment. But even at work his mind was restless.
On Dec. 4, 1998 as he was walking along the streets of Sharjah, he happened to hear a speech before Friday prayer held in a mosque which was in Hindi. When he heard the speech, which he felt was something different. He wanted to listen the complete speech. That message about Allah created a revolution in his rest less mind. He continued to listen to such speeches thereafter. The revolution in his heart was completed.
All praise be to Allah ! Allah has shown him the right path. He has forfeited the ignorance and chosen the righteous path. When Shive Prasad embraced Islam he was driven out by his family members who were strong RSS activists. He is praying to God that his family members should also choose the righteous path as he did. Shive Prasad says that among those who led the demolition on the spot were Ashok Singhal and Advani. On the day of demolition the police and CRPF connived with the leaders of BJP, Bajrang Dal and RSS. Both these law enforcing agencies greatly helped in the demolition.
He recalls that on that day Ashok Singhal dressed himself in military uniform and gave orders. He also recalls, soon after the demolition of the mosque they entered the muslim areas in the Faisabad and shouted "Jai Shriram". Now, Shive Prasad is receiving continuous threatenings from RSS, BJP and Bajrang Dal. Sangh Parivar has threatened to kill if he returns to India. But Mohammed Mustafa (Shive Prasad) says firmly that he will never turn away from Islam - the righteous path even if death comes his way.
Having learnt 17 Surahs in the Holy Qur'an, he is anxious to complete learning the whole of the Holy Qur'an. His ambition is to become a true Islamic preacher and and bring ignorant people to light. If Allah wishes, his ambition will be fulfilled and the very same hands which demolished the Babri Masjid will built up again.
Wednesday, September 22, 2010
Ayodhya Verdict
*Ayodhya Verdict*
by Rajindar Sachar
Both government and opposition and the public in general are rightly in panic awaiting the verdict on Babri Masjid by Allahabad High Court – a situation brought about by the faltering non secular stand by all the concerned governments. The High Court is to give verdicts on the followingpoints;
1. Was the place under Babri Majid the birth place of Lord Ram.
2. Was there or not a temple on the land on which Babri Masjid was built.
Now it is obvious to the meanest intelligence that it is impossible to prove that birth place of Lord Ram was under the Masjid – it may be a matter of faith, genuine or contrived or otherwise, but that is no proof, nor can it ever be put forward as a legal ground to take away the land from the Mosque.
If the finding is that Masjid was not built on a temple, then the Muslims get the land back and free to use it in any way including the building of Mosque.
In the alternative it may be held that there was a temple on the land of Babri Mosque. But even with this finding the suit by VHP/RSS has to be dismissed. Admittedly Babri Masjid has been in existence for over 400 years till it was demolished by goons of VHP/RSS in 1992. Legally, speaking the Sangh Parivar would have no right even if a temple had been demolished to build the Babri Masjid.
I say this in view of the precedent of the case of Masjid Shahid Ganj in Lahore decided by the Privy Council in (1940). In that case there was admittedly a Mosque existing since 1722 A.D. But by 1762, the building came under Sikh rule and was being used as a Gurdawara. It was only in 1935 that a suit was filed claiming the building was a Mosque and should be returned to Muslims.
The Privy Council while observing “their Lordship have every sympathy with a religious sentiment which would ascribe sanctity and in violability to a place of worship, they cannot under the Limitation Act accept the contentions that such a building cannot be possessed adversely” and then went on to hold “The Property now in question having been possessed by Sikhs adversely to the waqf and to all interests there under for more than 12 years, the right of the mutawali to possession for the purposes of the waqf came to an end under Limitation Act. “On the same parity of reason in given if temple existed prior to the building of Masjid 400 years ago, suit by VHP etc has to fail”.
There is another reason why in such a situation, suit would fail because in common law, even a rightful heir if he kills his ancestor, forfeits his right of inheritance. In the Masjid case too, there was ‘murder mostfoul’and hence the murderer cannot be allowed to take the benefit of his own dastardly deeds, whatever the legal position may be.
It is true that sometime some Muslims groups in a spirit of large heartedness and as a measure of mutual accommodation, suggest that if it was found that the Masjid was built on the site of a temple, they would not like to now build a Mosque on the said site because the Koran forbids Muslims to build a mosque by demolishing any other religious place. But even them, if Muslims choose not to build a Masjid on this site, the ownership and use of the land remains with them. Hindu cannot under any circumstances lay a claim to this site which was under Babri Masjid.
Some well intentioned persons come out with apparently neutral suggestion of building a multi Religious complex on the site. To me this would be surrender to rabid Hindu Communal sentiment - whatever explanation you may give, a Muslim then would feel less equal citizen if even after he has won,he is asked to share this site with the goons who destroyed the Holy Mosque.This would be a defeat of secularism and against our constitution which mandates that all citizens, whether Hindus, Muslims have equal Rights and are equal before law.
A multi Religious Complex or multi culture Centre or a hospital can obviously be built by the joint free will efforts of both Hindus and Muslims. But such a complex if it is to be built necessarily must beon theland away and outside the Masjid complex, and that too only if theMuslimsgive their consent - obviously as vacant land belongs to the Muslims.But under all circumstances, the site under Babri Masjid must remain intheexclusive possession of Muslims who will be free to use it in any way the community decides.
I feel that the government should start doing an exercise of consultation, preparation on these lines – to await helplessly trying to anticipate what the verdict would be is like a pigeon who on seeing a cat closes its eyes with the delusion that cat will go away – the result is obvious.
Equally I feel that leaders of all communities, political parties,socialworkers should start planning to meet the situation, because this matter requires the involvement of people at grass root level and the matter does not brook any delay.
The legal position is clear. It is only the weakness of political will that is responsible for the Ayodhya imbroglio to continue as one of the most bitter disputes within the country. By keeping the Ayodhya issue alive, the country has been kept away from addressing it’s most urgent task – how to meet the challenge of the growing pauperization of the masses. And that includes both Hindus and Muslims.
Dated : 13-09-2010Published in *The Tribune* on 17/09/2010
by Rajindar Sachar
Both government and opposition and the public in general are rightly in panic awaiting the verdict on Babri Masjid by Allahabad High Court – a situation brought about by the faltering non secular stand by all the concerned governments. The High Court is to give verdicts on the followingpoints;
1. Was the place under Babri Majid the birth place of Lord Ram.
2. Was there or not a temple on the land on which Babri Masjid was built.
Now it is obvious to the meanest intelligence that it is impossible to prove that birth place of Lord Ram was under the Masjid – it may be a matter of faith, genuine or contrived or otherwise, but that is no proof, nor can it ever be put forward as a legal ground to take away the land from the Mosque.
If the finding is that Masjid was not built on a temple, then the Muslims get the land back and free to use it in any way including the building of Mosque.
In the alternative it may be held that there was a temple on the land of Babri Mosque. But even with this finding the suit by VHP/RSS has to be dismissed. Admittedly Babri Masjid has been in existence for over 400 years till it was demolished by goons of VHP/RSS in 1992. Legally, speaking the Sangh Parivar would have no right even if a temple had been demolished to build the Babri Masjid.
I say this in view of the precedent of the case of Masjid Shahid Ganj in Lahore decided by the Privy Council in (1940). In that case there was admittedly a Mosque existing since 1722 A.D. But by 1762, the building came under Sikh rule and was being used as a Gurdawara. It was only in 1935 that a suit was filed claiming the building was a Mosque and should be returned to Muslims.
The Privy Council while observing “their Lordship have every sympathy with a religious sentiment which would ascribe sanctity and in violability to a place of worship, they cannot under the Limitation Act accept the contentions that such a building cannot be possessed adversely” and then went on to hold “The Property now in question having been possessed by Sikhs adversely to the waqf and to all interests there under for more than 12 years, the right of the mutawali to possession for the purposes of the waqf came to an end under Limitation Act. “On the same parity of reason in given if temple existed prior to the building of Masjid 400 years ago, suit by VHP etc has to fail”.
There is another reason why in such a situation, suit would fail because in common law, even a rightful heir if he kills his ancestor, forfeits his right of inheritance. In the Masjid case too, there was ‘murder mostfoul’and hence the murderer cannot be allowed to take the benefit of his own dastardly deeds, whatever the legal position may be.
It is true that sometime some Muslims groups in a spirit of large heartedness and as a measure of mutual accommodation, suggest that if it was found that the Masjid was built on the site of a temple, they would not like to now build a Mosque on the said site because the Koran forbids Muslims to build a mosque by demolishing any other religious place. But even them, if Muslims choose not to build a Masjid on this site, the ownership and use of the land remains with them. Hindu cannot under any circumstances lay a claim to this site which was under Babri Masjid.
Some well intentioned persons come out with apparently neutral suggestion of building a multi Religious complex on the site. To me this would be surrender to rabid Hindu Communal sentiment - whatever explanation you may give, a Muslim then would feel less equal citizen if even after he has won,he is asked to share this site with the goons who destroyed the Holy Mosque.This would be a defeat of secularism and against our constitution which mandates that all citizens, whether Hindus, Muslims have equal Rights and are equal before law.
A multi Religious Complex or multi culture Centre or a hospital can obviously be built by the joint free will efforts of both Hindus and Muslims. But such a complex if it is to be built necessarily must beon theland away and outside the Masjid complex, and that too only if theMuslimsgive their consent - obviously as vacant land belongs to the Muslims.But under all circumstances, the site under Babri Masjid must remain intheexclusive possession of Muslims who will be free to use it in any way the community decides.
I feel that the government should start doing an exercise of consultation, preparation on these lines – to await helplessly trying to anticipate what the verdict would be is like a pigeon who on seeing a cat closes its eyes with the delusion that cat will go away – the result is obvious.
Equally I feel that leaders of all communities, political parties,socialworkers should start planning to meet the situation, because this matter requires the involvement of people at grass root level and the matter does not brook any delay.
The legal position is clear. It is only the weakness of political will that is responsible for the Ayodhya imbroglio to continue as one of the most bitter disputes within the country. By keeping the Ayodhya issue alive, the country has been kept away from addressing it’s most urgent task – how to meet the challenge of the growing pauperization of the masses. And that includes both Hindus and Muslims.
Dated : 13-09-2010Published in *The Tribune* on 17/09/2010
Friday, April 30, 2010
Fall of Christian Colony, Delhi-7
May 1, 2010 0553 hrs.
I knew that my stay at Christian Colony was short. I have already cleared the accounts of those who have been helpful to me all these two years. It was only day before yesterday that I took a sigh of relief, having successfully catered with the pressure of examination. That was April 29. The last examination. An end to graduation. The mixed feeling prevailed. The happiness of getting rid of the burden of exams but also the sorrow of parting with friends. The much awaited joy eluded me. It suddenly felt that the purpose of life is lost; nihilism. I could not put to effect, what I had decided. Being Existentialist did not pay me back; Absurdity of Life. (I apologize using sundry literary terms having been engrossed into thick books of critical essays these last two weeks approximately.) I returned to my cage at what time I don’t remember. But it was already dark. Tiredness of few days had culminated. They jointly demanded for a long and undisturbed hours of sleep. I agreed.
I had my fourth cup of tea at Birju’s. Less sugar, less milk and more of water (Life!) it’s the one could get at any dhaba at Christian Colony. The cool drizzle had certainly made the weather amiable. The smell of the soaked soil induced sleep. The ambiance played lullaby. I slept, slept after a long time for a long duration and that too without any book below my pillow, even without any alarm, without any target for the next day. I slept. I was happy. It was a dreamless slumber. When I woke up, I hardly believed that more than half of the day had already passed. How I spent the remainder of the day? Answering this question, I believe, would be tedious to you. I meandered between sleep and dream. So it was already the end of April 30.
Tomorrow will be a new day. I will be happy.
I had already fulfilled my promise. I had splashed out of me every bit of fatigue. I woke early this morning. Fajar prayer is still an hour ahead. I decided to attain perfect freshness. To Birju’s. Less sugar, less milk and more of water! There were only two-three students( owls actually) who would go to sleep now that it’s going to be morning in about an hour and a half, having studied whole night for the upcoming UPSC preliminary exams on May 23. There were some more laborers, whose day had already begun. They were collecting their strength for the exhaustive day ahead even on Labor’s Day! They were the ones engaged for the renovation work going on for the coming Commonwealth Games, 2010. And then suddenly we heard the bang. We rushed towards the road.
Oh! I was stunt. Unable to move. Unable to think. It was gone. At first I was amazed to find the road separating the Maurice Nagar Police Station and the Christian Colony much wider. The police station seemed far. It was only when I noticed on my left that there was a huge lump of earth. It was the part of the demolished shops. I presume that the earth on the right has already been cleared even before Birju might have woken up, else he must have known. It was really unbelievable. It could not have been Christian Colony. For a few seconds I wondered whether after all, my sleep was not dreamless, and I was still in my bed, dreaming. Sleeping. Dreaming that which is Impossible. But thee I was standing amidst the ruins. I crossed the road with Birju, who had left his shop with no one to look after, and others.We wanted to have a better look at what has been, a few hours before the façade of Christian Colony. It was no more. The cause of Commonwealth Games slashed them to ground.
I could feel the gaps. The unconscious edifices that were unaware and their nakedness was exposed. I could still paint the whole first row of shops at Christian Colony, with their banners: beginning from the fruit-seller to the long line of the shops of photocopiers; a general store and a stationery shop, booksellers, eateries, cafes, a graveyard.… the attire of the colony was ransacked, raped. I could not continue. I was imagining what was there but will never be more. So it was not actually a rumor. It was truth. I was not happy. I heard many talk before that under the planning for Commonwealth Games, it has been proposed that the Christian Colony will be a thing of past. A part of it has already become the part of history. The roads will be broad now. Surely, we will be able to, I hope, show to the foreigners that India is no way behind anyone in the matters of progress. But they will never know about the sacrifice that has been done to attain this end.
I am not happy as I had expected. True, life is not my mistress to amuse me and act according to my desires! I will be leaving the place soon but not with the memories I thought but something different!
I knew that my stay at Christian Colony was short. I have already cleared the accounts of those who have been helpful to me all these two years. It was only day before yesterday that I took a sigh of relief, having successfully catered with the pressure of examination. That was April 29. The last examination. An end to graduation. The mixed feeling prevailed. The happiness of getting rid of the burden of exams but also the sorrow of parting with friends. The much awaited joy eluded me. It suddenly felt that the purpose of life is lost; nihilism. I could not put to effect, what I had decided. Being Existentialist did not pay me back; Absurdity of Life. (I apologize using sundry literary terms having been engrossed into thick books of critical essays these last two weeks approximately.) I returned to my cage at what time I don’t remember. But it was already dark. Tiredness of few days had culminated. They jointly demanded for a long and undisturbed hours of sleep. I agreed.
I had my fourth cup of tea at Birju’s. Less sugar, less milk and more of water (Life!) it’s the one could get at any dhaba at Christian Colony. The cool drizzle had certainly made the weather amiable. The smell of the soaked soil induced sleep. The ambiance played lullaby. I slept, slept after a long time for a long duration and that too without any book below my pillow, even without any alarm, without any target for the next day. I slept. I was happy. It was a dreamless slumber. When I woke up, I hardly believed that more than half of the day had already passed. How I spent the remainder of the day? Answering this question, I believe, would be tedious to you. I meandered between sleep and dream. So it was already the end of April 30.
Tomorrow will be a new day. I will be happy.
I had already fulfilled my promise. I had splashed out of me every bit of fatigue. I woke early this morning. Fajar prayer is still an hour ahead. I decided to attain perfect freshness. To Birju’s. Less sugar, less milk and more of water! There were only two-three students( owls actually) who would go to sleep now that it’s going to be morning in about an hour and a half, having studied whole night for the upcoming UPSC preliminary exams on May 23. There were some more laborers, whose day had already begun. They were collecting their strength for the exhaustive day ahead even on Labor’s Day! They were the ones engaged for the renovation work going on for the coming Commonwealth Games, 2010. And then suddenly we heard the bang. We rushed towards the road.
Oh! I was stunt. Unable to move. Unable to think. It was gone. At first I was amazed to find the road separating the Maurice Nagar Police Station and the Christian Colony much wider. The police station seemed far. It was only when I noticed on my left that there was a huge lump of earth. It was the part of the demolished shops. I presume that the earth on the right has already been cleared even before Birju might have woken up, else he must have known. It was really unbelievable. It could not have been Christian Colony. For a few seconds I wondered whether after all, my sleep was not dreamless, and I was still in my bed, dreaming. Sleeping. Dreaming that which is Impossible. But thee I was standing amidst the ruins. I crossed the road with Birju, who had left his shop with no one to look after, and others.We wanted to have a better look at what has been, a few hours before the façade of Christian Colony. It was no more. The cause of Commonwealth Games slashed them to ground.
I could feel the gaps. The unconscious edifices that were unaware and their nakedness was exposed. I could still paint the whole first row of shops at Christian Colony, with their banners: beginning from the fruit-seller to the long line of the shops of photocopiers; a general store and a stationery shop, booksellers, eateries, cafes, a graveyard.… the attire of the colony was ransacked, raped. I could not continue. I was imagining what was there but will never be more. So it was not actually a rumor. It was truth. I was not happy. I heard many talk before that under the planning for Commonwealth Games, it has been proposed that the Christian Colony will be a thing of past. A part of it has already become the part of history. The roads will be broad now. Surely, we will be able to, I hope, show to the foreigners that India is no way behind anyone in the matters of progress. But they will never know about the sacrifice that has been done to attain this end.
I am not happy as I had expected. True, life is not my mistress to amuse me and act according to my desires! I will be leaving the place soon but not with the memories I thought but something different!
Tuesday, March 16, 2010
Islam is Pro-Globalisation but Anti-Westernisation
The emergence of Islam around 1400 years ago was a result of the quest for “creative synthesis”. It paved the way to amalgamate ethics and knowledge, religion and science and Islam and other cultures. This religion testifies to the existence of three religions that are still practiced: Judaism, Christianity and the message of Prophet Mohammad (Peace Be Upon Him). Besides, there is a mention of sundry extinct faith. The Torah and the Old Testament has been mentioned quite many times in The Holy Quran. This holy book even substantiate from the New Testament; from Virgin birth of Jesus (PBUH), to his sacred miracles. Allah says in Quran, Chapter no. 2 verse 87:
“We gave Moses the Book and followed him up with a succession of apostles; We gave Jesus the son of Mary Clear (Signs) and strengthened him with the Holy Spirit.”
The revelation of Allah is universal and free from any kind of discrimination. Islam refutes the Marxist philosophers’ claim that even Religion is a tool in the hands of Bourgeoisie to suppress Proletariats; Ideological State Apparatus as it is known. Islam is to better the society in the light of brotherhood and compassion, promoting equality in a true sense, for every section of the society.
Prophet Mohammad (PBUH) in his final sermon said:
“Even as the fingers of the two hands are equal, so are human beings equal to one another. No one has any right, nor any preference to claim over another. You are brothers.”
The Holy Quran states its basic teachings of brotherhood in Chapter 23, verse 52
“And verily this Brotherhood of yours is a single Brotherhood, and I am your Lord and Cherisher: therefore fear Me (and no other)”
In the next verse Allah presents the existing scenario of the world where people have treaded the wrong path against the sayings of Allah. A part of Verse 53 says,
“But people have cut off their affair (of unity), between them, into sects:”
There are many who argue erroneously that Islam is against Modernism and its aspects, the most prevalent issue of the day being Globalization. The first Verse that was revealed onto Prophet Mohammad was “Iqra’a” which means read! Therefore Islam is always for learning and for advancement. The progress in science and technology is always welcome by Islam but the only restriction posed by it is, that one must not transgress the limits stated by Allah. The globalization is the need of the time to counter the many complex challenges faced by people.
Globalization serves as a tool to cohere different groups of people by exchange of information amongst them and by promoting a sense of respect for the value and ethic system of one’s neighbors besides a material transaction of goods. Thus in a way Globalization should be praised for implementing a common ground. The interdependence of different regions of the world has led this phenomenon to stand for unification of the whole mankind. And, this is what Allah says in Quran, Chapter 3 Verse 103:
“And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah's favor on you; for you were enemies and He joined your hearts in love, so that by His Grace, you became brethren; and you were on the brink of the pit of Fire, and He saved you from it. Thus do Allah make His Signs clear to you: That you may be guided.”
There is a report in Kinzul-‘Ammal, a book of narration from the 16th century; Pg 199, volume: 2 that Prophet Mohammad (PBUH) advised people to indulge in the trade of clothes. Besides it being a fast growing trade at that time, a cloth-merchant always prays for the people to remain at ease and happy. This suggests that although Islam has been for the development, it does not restricts itself to just the commercial perspective. Ibn-e-Jarir mentions on the same page that Prophet Mohammad (PBUH) asked the people of Madinah to promote agriculture by increasing the yield through the use of skull of camel. Prophet Mohammad (PBUH) on Pg. 197 of the same book stated the vitality of agriculture and minerals:
“Seek your living in the hidden wealth of the Earth”
Islam appreciates Modernism but not how it is perceived today. Westernization is not Globalization and Islam is strictly against it. The word itself suggests that it has something to do with hierarchy; the West trying to impose its way of life upon the East. The West is implementing its style of life as the standard in the guise of Liberalism. It has been promoting a concept of chaotic world where morality does not exist. People are led by their passion and natural instinct. Allah speaks in the glorious Quran: Chapter 6, verse 116 to caution the believers against the theories formulated by mortal being:
“Wert thou to follow the common run of those on earth, they will lead thee away from the way of Allah. They follow nothing but conjecture: they do nothing but lie.”
Morality in Islam addresses every aspect of a Muslim's life, from greetings to international relations. It is universal in its scope and in it is applicable everywhere. Being good is seen as primitive and rustic by the West for it is against their culture and their perceived notion of freedom. They disagree to accept any authority and to be accountable for.
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