Pub Date : 2024-03-04DOI: 10.3126/litstud.v37i1.63040
Umesh Regmi
This paper reads upper Mustang area from the cultural perspective. While doing so it excavates the history of the area and its people’s cultural practices for their identity. The ethnic community copes with adverse natural adversity and embedded with the land. Apparently historicity refers the past events happened on the people and places in the course of time. It mainly focuses on the actors who caused the events happen and the consequences of the actions either political or economical or social or cultural facets of the society. This paper primarily reads Mustang and her people how they lived, practised the culture and sustained their independent identity fighting with the fair and adverse weather. The world is under the influence of identity politics. People whether locals or immigrants are raising the voice for their sovereign identity that establishes the social and cultural recognition of the people. The language, culture, social mores, lodging style and food stuffs consumed by locals as well as clothing style set up the identity of the people. In Mustang area most of the people save the government personnel's have the same way of life and language which denotes the formation of ethnic community.
{"title":"Buddhist Cultural Heritage of Lo Manthang and Satellite Settlements, Mustang, Nepal","authors":"Umesh Regmi","doi":"10.3126/litstud.v37i1.63040","DOIUrl":"https://doi.org/10.3126/litstud.v37i1.63040","url":null,"abstract":"This paper reads upper Mustang area from the cultural perspective. While doing so it excavates the history of the area and its people’s cultural practices for their identity. The ethnic community copes with adverse natural adversity and embedded with the land. Apparently historicity refers the past events happened on the people and places in the course of time. It mainly focuses on the actors who caused the events happen and the consequences of the actions either political or economical or social or cultural facets of the society. This paper primarily reads Mustang and her people how they lived, practised the culture and sustained their independent identity fighting with the fair and adverse weather. The world is under the influence of identity politics. People whether locals or immigrants are raising the voice for their sovereign identity that establishes the social and cultural recognition of the people. The language, culture, social mores, lodging style and food stuffs consumed by locals as well as clothing style set up the identity of the people. In Mustang area most of the people save the government personnel's have the same way of life and language which denotes the formation of ethnic community.","PeriodicalId":517739,"journal":{"name":"Literary Studies","volume":"30 1‐2","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-03-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140397899","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-03-04DOI: 10.3126/litstud.v37i1.63037
Shruti Das, Suman Adak
Guilt arises with the realization of wrongdoing. Please Look After Mother by noted South Korean writer Kyung-Sook Shin is replete with repentance which finds perfect expression in the characters' memories. Like in most oriental societies family and emotional and physical relationships between family members are very important and the basis of stability. Failing to care for members of one’s family is considered sacrilege and looked down upon. Therefore, neglect of family results in guilt. In the novel, the mother goes missing from the Railway station and the other family members blame each other and themselves in high drama. The characters, not only exhibit guilt but also are aware of their own guilt. The narrative exposes the human psyche projecting how unconscious guilt often manifests itself if the stakes are as high as losing suddenly one’s mother and wife. The guilt emerges and the ‘feeling bad’ turns eventually into a creative expression of prayer. This paper is a psychoanalytic study of Please Look After Mother whereby the emotional bond in a family is explored. This paper aims to fill the need for a comprehensive psychoanalytic study when it comes to the guilt the characters feel while putting forth the idea of family as a bounded structure and its reparation from the novel itself.
{"title":"Traces of Guilt and a Hint of Reparation in Kyung-Sook Shin’s Please Look After Mother","authors":"Shruti Das, Suman Adak","doi":"10.3126/litstud.v37i1.63037","DOIUrl":"https://doi.org/10.3126/litstud.v37i1.63037","url":null,"abstract":"Guilt arises with the realization of wrongdoing. Please Look After Mother by noted South Korean writer Kyung-Sook Shin is replete with repentance which finds perfect expression in the characters' memories. Like in most oriental societies family and emotional and physical relationships between family members are very important and the basis of stability. Failing to care for members of one’s family is considered sacrilege and looked down upon. Therefore, neglect of family results in guilt. In the novel, the mother goes missing from the Railway station and the other family members blame each other and themselves in high drama. The characters, not only exhibit guilt but also are aware of their own guilt. The narrative exposes the human psyche projecting how unconscious guilt often manifests itself if the stakes are as high as losing suddenly one’s mother and wife. The guilt emerges and the ‘feeling bad’ turns eventually into a creative expression of prayer. This paper is a psychoanalytic study of Please Look After Mother whereby the emotional bond in a family is explored. This paper aims to fill the need for a comprehensive psychoanalytic study when it comes to the guilt the characters feel while putting forth the idea of family as a bounded structure and its reparation from the novel itself.","PeriodicalId":517739,"journal":{"name":"Literary Studies","volume":"155 10‐12","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-03-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140398285","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-03-04DOI: 10.3126/litstud.v37i1.63036
Sangita Gajmer
This paper examines the interrelation between poetic experience, expression, womanhood, and creativity with the natural symbol as mentioned in "Winter Trees" by Sylvia Plath. In "Winter Trees,” Plath presents the images or set of winter which itself represents the darkness and pessimism. Plath also seems to compare herself to trees in the winter which stands for her hardships as an emerging female writer in a male-dominating writing tradition. In so doing, the poem reveals a hidden eco-feminist awareness shared by both her biographical as well as ecological symbols related to womanhood and nature. Thus, the poem is an interaction between womanhood and ecological identity.
{"title":"Winter Trees as the Symbol of Female's Self: Reading Sylvia Plath's \"Winter Trees\" through an Eco-feminist Perspective","authors":"Sangita Gajmer","doi":"10.3126/litstud.v37i1.63036","DOIUrl":"https://doi.org/10.3126/litstud.v37i1.63036","url":null,"abstract":"This paper examines the interrelation between poetic experience, expression, womanhood, and creativity with the natural symbol as mentioned in \"Winter Trees\" by Sylvia Plath. In \"Winter Trees,” Plath presents the images or set of winter which itself represents the darkness and pessimism. Plath also seems to compare herself to trees in the winter which stands for her hardships as an emerging female writer in a male-dominating writing tradition. In so doing, the poem reveals a hidden eco-feminist awareness shared by both her biographical as well as ecological symbols related to womanhood and nature. Thus, the poem is an interaction between womanhood and ecological identity.","PeriodicalId":517739,"journal":{"name":"Literary Studies","volume":"46 3","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-03-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140286111","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-03-04DOI: 10.3126/litstud.v37i1.63001
Alphy Sebastian
The theme of bequeathing the human agency upon the ecosystem to post-human embodiments in literature is triggered by the wilful neglect of environmental hazards on the part of humanity in favour of capitalist concerns. The grave ecological concerns haunting the contemporary world culminated in the replacement of human stewardship to genetically modified, Crakers, in the MaddAddam trilogy by Atwood. Replete with biblical imagery, the new gardeners in the novel, are expected to salvage the sterile wasteland left by human civilization and transform it into a thriving Eden once again. MaddAddam Trilogy features a “fictional catastrophe” (285) written by a deeply unsettled Atwood while she was witnessing the receding glaciers on a boat in the Arctic. Although critics such as Marlene Holm and Bouson accuse Atwood privileging of humanist values and human traits at the cost of mocking “the idea of a bioengineered posthuman future” (Bouson 149) at all levels of the trilogy, introducing a new subjectivity to the otherwise anthropocentric vision of society remains significant. In this paper, my primary aim is to study the nature of posthuman embodiment conceptualized by Atwood as the better custodians of nature. Do posthuman hybrids signify a utopian fantasy of human improvement or a radical reconfiguration of human subjectivity?
{"title":"Sent Out of the Garden: Posthuman Stewardship in Margaret Atwood’s MaddAddam Trilogy","authors":"Alphy Sebastian","doi":"10.3126/litstud.v37i1.63001","DOIUrl":"https://doi.org/10.3126/litstud.v37i1.63001","url":null,"abstract":"The theme of bequeathing the human agency upon the ecosystem to post-human embodiments in literature is triggered by the wilful neglect of environmental hazards on the part of humanity in favour of capitalist concerns. The grave ecological concerns haunting the contemporary world culminated in the replacement of human stewardship to genetically modified, Crakers, in the MaddAddam trilogy by Atwood. Replete with biblical imagery, the new gardeners in the novel, are expected to salvage the sterile wasteland left by human civilization and transform it into a thriving Eden once again. MaddAddam Trilogy features a “fictional catastrophe” (285) written by a deeply unsettled Atwood while she was witnessing the receding glaciers on a boat in the Arctic. Although critics such as Marlene Holm and Bouson accuse Atwood privileging of humanist values and human traits at the cost of mocking “the idea of a bioengineered posthuman future” (Bouson 149) at all levels of the trilogy, introducing a new subjectivity to the otherwise anthropocentric vision of society remains significant. In this paper, my primary aim is to study the nature of posthuman embodiment conceptualized by Atwood as the better custodians of nature. Do posthuman hybrids signify a utopian fantasy of human improvement or a radical reconfiguration of human subjectivity?","PeriodicalId":517739,"journal":{"name":"Literary Studies","volume":"135 11‐12","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-03-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140397937","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-03-04DOI: 10.3126/litstud.v37i1.63024
Mahasweta Sikdar
The representation of forests in British fantasy literature has changed with the changing dynamics of our relationship with the forest. The forest has been represented as many things- a place of redemption and trial, purity and temptation, mystery and adventure, freedom and exile; but it has not been represented as “home.” It is a liminal space between this world and the otherworldly; it is a place of enchantment. The protagonist must return home from the enchanted forest reborn or after a magical experience. The ‘enchanted forest’ is a leitmotif in Tolkien’s The Lord of the Rings Trilogy and The Hobbit, two seminal works in modern British fantasy. There are extensive studies of the forests of Tolkien (with a special focus on his iconic trees) and of the Shire as Tolkien's idealized England. However, the forests of Tolkien have rarely been studied as opposed to the idea of home. In this paper, I argue that Tolkien epitomizes the idea of a pastoral home through the Shire by constantly contrasting it with the ‘unhomely’ representation of forests. The article considers the cultural history of the British with their forest to understand why the forests are represented as ‘unhomely’ in the select texts. In this paper, I demonstrate that the two stories are ultimately tales of returning to a pastoral home after experiencing the enchantment that the forest has to offer.
{"title":"Homely Pastorals versus the Unhomely Forest in The Lord of the Rings Trilogy and The Hobbit","authors":"Mahasweta Sikdar","doi":"10.3126/litstud.v37i1.63024","DOIUrl":"https://doi.org/10.3126/litstud.v37i1.63024","url":null,"abstract":"The representation of forests in British fantasy literature has changed with the changing dynamics of our relationship with the forest. The forest has been represented as many things- a place of redemption and trial, purity and temptation, mystery and adventure, freedom and exile; but it has not been represented as “home.” It is a liminal space between this world and the otherworldly; it is a place of enchantment. The protagonist must return home from the enchanted forest reborn or after a magical experience. The ‘enchanted forest’ is a leitmotif in Tolkien’s The Lord of the Rings Trilogy and The Hobbit, two seminal works in modern British fantasy. There are extensive studies of the forests of Tolkien (with a special focus on his iconic trees) and of the Shire as Tolkien's idealized England. However, the forests of Tolkien have rarely been studied as opposed to the idea of home. In this paper, I argue that Tolkien epitomizes the idea of a pastoral home through the Shire by constantly contrasting it with the ‘unhomely’ representation of forests. The article considers the cultural history of the British with their forest to understand why the forests are represented as ‘unhomely’ in the select texts. In this paper, I demonstrate that the two stories are ultimately tales of returning to a pastoral home after experiencing the enchantment that the forest has to offer.","PeriodicalId":517739,"journal":{"name":"Literary Studies","volume":"26 2","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-03-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140285671","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-03-04DOI: 10.3126/litstud.v37i1.63034
Raj Kumar Gurung
This paper analyzes the ecological reading of Paudyal’s “The Parrot in the Cage” and Sama’s “Don’t Cut down the Trees, Brother Woodcutter.” There are several factors of modernization responsible for the destruction of natural phenomena. The deterioration of flora and fauna has not been controlled though several government monitoring agencies have been actively working. There are limited research works on Nepali writers’ works regarding environmental issues. This study explores these two authors’ works to show how the deforestation and destruction of the wild lives take place. The findings of the study show that people are cutting down trees; hunters are hunting birds and animals; and the government is cutting down trees for constructing roads, airports, and city planning. Because of these causes, the ozone layer has been depleted; global warming has increased and people are suffering from skin cataracts; eye cataracts, and respiratory problems. The over-superiority complex of man has helped destroy the flora and fauna. Whatever change takes place in nature is irreversible. The study adopts the deep ecology theory that was propounded by Norwegian philosopher Arne Naess. This essay explains the causes and effects of deforestation. The study also analyses the related consequences of deforestation. This is explanatory research rather than exploratory. The main purpose of this paper is to minimize ecological degradation and environmental problems. The study also attempts to find necessary solutions like afforestation, reforestation, and alternative energy.
{"title":"Analysis of Paudyal’s “The Parrot in the Cage” and Sama’s “Don’t Cut down the Trees, Brother Woodcutter” from Ecological Perspectives","authors":"Raj Kumar Gurung","doi":"10.3126/litstud.v37i1.63034","DOIUrl":"https://doi.org/10.3126/litstud.v37i1.63034","url":null,"abstract":"This paper analyzes the ecological reading of Paudyal’s “The Parrot in the Cage” and Sama’s “Don’t Cut down the Trees, Brother Woodcutter.” There are several factors of modernization responsible for the destruction of natural phenomena. The deterioration of flora and fauna has not been controlled though several government monitoring agencies have been actively working. There are limited research works on Nepali writers’ works regarding environmental issues. This study explores these two authors’ works to show how the deforestation and destruction of the wild lives take place. The findings of the study show that people are cutting down trees; hunters are hunting birds and animals; and the government is cutting down trees for constructing roads, airports, and city planning. Because of these causes, the ozone layer has been depleted; global warming has increased and people are suffering from skin cataracts; eye cataracts, and respiratory problems. The over-superiority complex of man has helped destroy the flora and fauna. Whatever change takes place in nature is irreversible. The study adopts the deep ecology theory that was propounded by Norwegian philosopher Arne Naess. This essay explains the causes and effects of deforestation. The study also analyses the related consequences of deforestation. This is explanatory research rather than exploratory. The main purpose of this paper is to minimize ecological degradation and environmental problems. The study also attempts to find necessary solutions like afforestation, reforestation, and alternative energy.","PeriodicalId":517739,"journal":{"name":"Literary Studies","volume":"7 1‐2","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-03-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140397915","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-03-04DOI: 10.3126/litstud.v37i1.63022
Khum Prasad Sharma
This paper analyzes Deepti Kapoor’s Age of Vice, which depicts the discourse of darker side of modern Indian society, where crime, corruption, and inequality are prevalent. It follows three characters: Sunny, a rich criminal; Neda, a journalist; and Ajay, a loyal henchman. The narrative reflects on the complex social and cultural issues facing India today, such as corruption, casteism, gender inequality, and political unrest. It also challenges the stereotypes of crime fiction by mixing literary and genre elements. The narrative uses trauma as a methodology to explore the psychological and emotional effects of crime and violence on the characters and their relationships. It shows how trauma can be both a strength and a weakness, and how it can influence the way people see themselves and others. The narrative finds that crime and society are deeply connected in contemporary India and influence and contradict each other in complex ways. It further identifies how crime is not just a personal choice or morality, but also a result of systemic injustices and inequalities. The narrative presents a persuasive and insightful examination of the correlation between crime and society in modern India. It urges readers to reconsider their opinions on crime, justice, and ethics, and to grapple with the intricate realities of Indian society.
本文分析了德普蒂-卡普尔（Deepti Kapoor）的《罪恶时代》（Age of Vice），该书描绘了现代印度社会的黑暗面，即犯罪、腐败和不平等盛行的社会。故事讲述了三个人物：桑尼，一个富有的罪犯；奈达，一个记者；阿杰，一个忠诚的随从。故事反映了当今印度面临的复杂的社会和文化问题，如腐败、种姓制度、性别不平等和政治动荡。它还通过混合文学和类型元素，挑战了犯罪小说的陈旧观念。叙事以创伤为方法，探讨犯罪和暴力对人物及其关系造成的心理和情感影响。它展示了创伤如何既能成为一种力量，也能成为一种弱点，以及它如何影响人们看待自己和他人的方式。叙事发现，在当代印度，犯罪与社会紧密相连，并以复杂的方式相互影响、相互矛盾。它还进一步指出，犯罪不仅是个人的选择或道德，也是系统性不公正和不平等的结果。该书对现代印度犯罪与社会之间的关联进行了有说服力和深刻的探讨。它敦促读者重新考虑他们对犯罪、正义和道德的看法，并努力应对印度社会错综复杂的现实。
{"title":"Exploring the Intersection of Crime and Society in Deepti Kapoor’s Age of Vice","authors":"Khum Prasad Sharma","doi":"10.3126/litstud.v37i1.63022","DOIUrl":"https://doi.org/10.3126/litstud.v37i1.63022","url":null,"abstract":"This paper analyzes Deepti Kapoor’s Age of Vice, which depicts the discourse of darker side of modern Indian society, where crime, corruption, and inequality are prevalent. It follows three characters: Sunny, a rich criminal; Neda, a journalist; and Ajay, a loyal henchman. The narrative reflects on the complex social and cultural issues facing India today, such as corruption, casteism, gender inequality, and political unrest. It also challenges the stereotypes of crime fiction by mixing literary and genre elements. The narrative uses trauma as a methodology to explore the psychological and emotional effects of crime and violence on the characters and their relationships. It shows how trauma can be both a strength and a weakness, and how it can influence the way people see themselves and others. The narrative finds that crime and society are deeply connected in contemporary India and influence and contradict each other in complex ways. It further identifies how crime is not just a personal choice or morality, but also a result of systemic injustices and inequalities. The narrative presents a persuasive and insightful examination of the correlation between crime and society in modern India. It urges readers to reconsider their opinions on crime, justice, and ethics, and to grapple with the intricate realities of Indian society.","PeriodicalId":517739,"journal":{"name":"Literary Studies","volume":"147 10‐12","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-03-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140398077","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-03-04DOI: 10.3126/litstud.v37i1.63032
Bishnu-Prasad Pokharel
Robert Frost’s poem “Birches” raises the issue of nature conservation to disengage mankind from the humdrum of the mundane world, advocating a symbiotic world that encompasses trivial and sublime things of the world. Frost's concern for wildlife conservation aims at providing a sanctuary for all people who are struggling against the onslaught of socio-economic challenges, family predicaments, and the inescapable effects of social media. This article argues that the turbulent mind does not work for the supportable advancement of humanity; Frost’s poem is a plea for a return to the pristine glory of nature as a healing agent for the miseries and dismays perpetrated on human beings by modern civilization. The poet appeals to the public apprehension for the benefit of the human race through verse. Using the ecocritical lens, this paper engages the qualitative research methodology to analyze the poem. The interpretation is based on the data pooled from secondary sources by reviewing the literature existing in the paradigm of eco-critical theory. Critical readings are based on the concept that nature is tantamount to spiritual therapy providing emotional alliance with it. This study incorporates critics' versions, text, and reference books as the sources to justify the argument. It contributes to the development of ecological cognizance for nature preservation that in turn provisions for reducing the psychological trauma among the modern people. The findings support the policy designers to take effective steps to reduce the damaging facets and provision to plan for sustainable development.
{"title":"Traumatic Healing Responsiveness in Frost’s “Birches”","authors":"Bishnu-Prasad Pokharel","doi":"10.3126/litstud.v37i1.63032","DOIUrl":"https://doi.org/10.3126/litstud.v37i1.63032","url":null,"abstract":"Robert Frost’s poem “Birches” raises the issue of nature conservation to disengage mankind from the humdrum of the mundane world, advocating a symbiotic world that encompasses trivial and sublime things of the world. Frost's concern for wildlife conservation aims at providing a sanctuary for all people who are struggling against the onslaught of socio-economic challenges, family predicaments, and the inescapable effects of social media. This article argues that the turbulent mind does not work for the supportable advancement of humanity; Frost’s poem is a plea for a return to the pristine glory of nature as a healing agent for the miseries and dismays perpetrated on human beings by modern civilization. The poet appeals to the public apprehension for the benefit of the human race through verse. Using the ecocritical lens, this paper engages the qualitative research methodology to analyze the poem. The interpretation is based on the data pooled from secondary sources by reviewing the literature existing in the paradigm of eco-critical theory. Critical readings are based on the concept that nature is tantamount to spiritual therapy providing emotional alliance with it. This study incorporates critics' versions, text, and reference books as the sources to justify the argument. It contributes to the development of ecological cognizance for nature preservation that in turn provisions for reducing the psychological trauma among the modern people. The findings support the policy designers to take effective steps to reduce the damaging facets and provision to plan for sustainable development.","PeriodicalId":517739,"journal":{"name":"Literary Studies","volume":"20 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-03-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140398228","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-03-04DOI: 10.3126/litstud.v37i1.63019
Keshav Raj Chalise
Being conscious means being aware of something. Trees, in a general argument, are not ostensibly aware of the things in the way humans do but modern forest and environmental studies have concluded that trees are most certainly more aware than we think them to be. Consciousness can be a general awareness of being alert and conscious of one’s environment, and fully experiencing what happens all around. It can equally be a self-awareness of being able to identify the purpose and effect of others and on others. One may argue that trees do not have a brain to identify what is good and what is bad, and therefore they are not conscious. However modern theories of relational metaphysics and environmental biology have identified the features of consciousness in trees. This is the theory of plant science and plant consciousness. Like relational metaphysics, literature has established the principle that trees have consciousness and therefore they can feel, communicate, and express. Keeping the theory of environmental study as the tool, this research examines the point of how Tarun Tapasi, a tree sage has a complete sense of consciousness. Kavisiromani Paudyal has seen life, sensation, feeling, awareness, and the knowledge of ethics and humanity in the tree, and therefore he has chosen the tree as his means of expression in the form of a young sage in the epic, Tarun Tapasi. This study recognizes how the tree has realized the sense of growth, pain, suffering, and sensation in him and how he has felt the loss of ethics and humanity in human beings. Tarun Tapasi, a tree is incredibly aware of the social, moral, and sensational feelings not less than a fully conscious human being is. With these features of the highest level of cognizance, the Tapasi tree is a sage and a conscious being.
{"title":"Tree Consciousness in Tarun Tapasi","authors":"Keshav Raj Chalise","doi":"10.3126/litstud.v37i1.63019","DOIUrl":"https://doi.org/10.3126/litstud.v37i1.63019","url":null,"abstract":"Being conscious means being aware of something. Trees, in a general argument, are not ostensibly aware of the things in the way humans do but modern forest and environmental studies have concluded that trees are most certainly more aware than we think them to be. Consciousness can be a general awareness of being alert and conscious of one’s environment, and fully experiencing what happens all around. It can equally be a self-awareness of being able to identify the purpose and effect of others and on others. One may argue that trees do not have a brain to identify what is good and what is bad, and therefore they are not conscious. However modern theories of relational metaphysics and environmental biology have identified the features of consciousness in trees. This is the theory of plant science and plant consciousness. Like relational metaphysics, literature has established the principle that trees have consciousness and therefore they can feel, communicate, and express. Keeping the theory of environmental study as the tool, this research examines the point of how Tarun Tapasi, a tree sage has a complete sense of consciousness. Kavisiromani Paudyal has seen life, sensation, feeling, awareness, and the knowledge of ethics and humanity in the tree, and therefore he has chosen the tree as his means of expression in the form of a young sage in the epic, Tarun Tapasi. This study recognizes how the tree has realized the sense of growth, pain, suffering, and sensation in him and how he has felt the loss of ethics and humanity in human beings. Tarun Tapasi, a tree is incredibly aware of the social, moral, and sensational feelings not less than a fully conscious human being is. With these features of the highest level of cognizance, the Tapasi tree is a sage and a conscious being. ","PeriodicalId":517739,"journal":{"name":"Literary Studies","volume":"103 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-03-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140398187","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2024-03-04DOI: 10.3126/litstud.v37i1.63038
Sooshilla Gopaul
Building on Arjun Appadurai’s scheme of the imagined world of scapes, I propose an entry into his ethnoscape to foster a new form of forest living in literature. Appadurai’s ethnoscape, just like his technoscape, can be physically present as different enterprises in different parts of the planet Earth but they all form one entity. Similarly, we may have forests in different parts of the world but they can be considered as one entity. I put forward the idea that in a new form of forest literature, we use acquired knowledge and experience but also devise new strategies. Thus, we will not repeat mistakes the Anthropocene has committed but use what it has achieved so far. In this paper, I refrain from using a messianic approach. Basing myself on the trend that 21st-century Literature is taking I suggest: first that Magic Realism be brought in; secondly, we retrieve Goddess Aranyani from the Rig Veda and the mood of experiencing the joys of expectancy from the Mullai forest found in Sangam literature; thirdly, as a new element, we weave in the principle of homeostasis in nature. As far as perspectives are concerned I recommend the cosmopolitan ones with strong undertones of the personal voice as used by the two recent Nobel Prize Winners for literature. I bring in Jojo Moyes’s novel The Giver of Stars to support my plea for a new form of the forest living in literature.
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