The New Poets, Three Prose Writers & Conclusion

 The New Poets and Three Prose Writers

1. Write a critical note on any one of the poems by Nissim Ezekiel.

Ans.
Nissim Ezekiel’s poem The Patriot is one of his most widely discussed works because it combines humor, irony, and deep human warmth. The poem can be read in two different ways: as a satire that mocks the speaker’s broken English and naïve outlook, or as an affectionate portrayal of an ordinary Indian trying to make sense of the world. The second reading seems more convincing, as the poem ultimately leaves the reader with admiration for the speaker’s sincerity and generous spirit.

The title itself is important. The speaker begins by questioning why the world is full of fighting instead of following Mahatma Gandhi’s principle of peace and non-violence. He praises “ancient Indian wisdom” and criticizes the modern generation for being too obsessed with “fashion and foreign thing.” This establishes him as a patriotic voice who values simplicity and traditional ideals. Yet this patriotism is balanced with a desire to learn and connect with other cultures, as shown when the speaker admits to reading The Times of India to improve his English or when he quotes Shakespeare. Such moments prevent the poem from being a narrow, jingoistic celebration of nationalism.

The middle section of the poem shows the speaker’s innocence and humor. His offer of a glass of lassi as a healthier drink than wine is both comic and endearing. His insistence on being a “total teetotaller, completely total” reflects Ezekiel’s artful imitation of colloquial Indian English. Through this dialect, Ezekiel not only creates humor but also captures the rhythm and thought-pattern of the ordinary speaker.

Later, the poem touches on larger political concerns, such as the hostile behavior of Pakistan and China, but quickly shifts to a broader humanistic vision: “All men are brothers, no?” The speaker recognizes divisions within India itself but suggests tolerance as the only solution: “Still, you tolerate me, / I tolerate you.” The reference to Ram Rajya shows hope in India’s cultural heritage, yet the speaker also rejects unnecessary rituals, revealing a cosmopolitan openness.

Stylistically, Ezekiel employs devices like anaphora (“Why world is fighting fighting / Why all people of world”), repetition, allusion (to Shakespeare), and malapropism, which enrich the humor and rhythm of the poem. The ironic juxtaposition of serious political issues with everyday concerns like drinking lassi makes the voice of the speaker both comic and authentic.

In conclusion, The Patriot reflects Ezekiel’s mastery in portraying Indian identity with irony and affection. The poem laughs at the mistakes of the speaker’s English but never ridicules his ideals. Instead, it reveals an admirable figure: a simple, ordinary man who dreams of peace, tolerance, and human brotherhood. Ezekiel thus makes The Patriot both a humorous sketch and a profound social commentary.

2..Write a critical note on Kamala Das' An Introduction. 

Ans.

Introduction

Kamala Das, one of the most powerful voices in Indian English poetry, is known for her confessional style and bold exploration of female identity, sexuality, and selfhood. Her poem “An Introduction” (from Summer in Calcutta, 1965) is both personal and political, as it presents the poet’s self-portrait while also commenting on the social and patriarchal constraints placed upon women. It reflects Das’s attempt to break free from imposed roles of wife, mother, and obedient woman, and to assert her individuality through language and desire.

Self-Portrait and Identity

The poem begins with Das introducing herself in stark honesty—speaking about her age, origins, and body. She stresses her ordinariness (“I am Indian, very brown, born in Malabar”) but quickly subverts this simplicity by refusing to let society define her only in cultural or biological terms. The act of self-introduction becomes a rebellion: she insists on defining herself through her own words and experiences, not through the roles given by society.

Language as Empowerment

A striking aspect of the poem is Das’s defense of her choice to write in English. She boldly declares that language is not the property of the colonizer; English is hers to use freely: “The language I speak / Becomes mine, its distortions, its queernesses / All mine, mine alone.” Here, Das not only rejects linguistic purism but also asserts English as a tool of personal expression, reflecting postcolonial tensions and individual resistance.

Gender and Patriarchy

The central theme of “An Introduction” is the patriarchal control over women’s bodies and lives. Das critiques how society dictates a woman’s role—to marry early, bear children, and suppress individuality. Her marriage is described in painful terms, portraying her as a victim of male desire and dominance. Yet, by writing about her experiences openly, she turns her suffering into resistance.

Female Desire and Confession

Kamala Das’s frank acknowledgment of female desire is revolutionary in Indian English poetry. She speaks of love, passion, and relationships outside marriage, breaking the taboo of silence around female sexuality. The confessional style, influenced by poets like Sylvia Plath and Anne Sexton, is evident here but adapted to an Indian context, making her work both universal and culturally specific.

Rebellion and Assertion of Self

By the end, the poem becomes a manifesto of freedom: Das rejects labels like “wife, mother, daughter” and asserts her right to be simply “I.” The act of naming herself outside patriarchal definitions is radical, as it affirms the autonomy of the female self.

Conclusion

“An Introduction” is not just a personal poem but a feminist declaration. It challenges patriarchy, linguistic hegemony, and social conformity. Kamala Das uses her own life as a site of resistance, making her voice stand for all silenced women. Through her bold confessional tone, she redefines what it means to be a woman and a poet in modern India.

3.Write a note on S. Radhakrishnan’s perspective on Hinduism.

Ans.

Introduction

Dr. Sarvepalli Radhakrishnan, a philosopher and statesman, is one of the foremost interpreters of Hindu philosophy in the modern age. His work The Hindu View of Life (1926), based on a series of lectures delivered at Manchester College, Oxford, presents Hinduism not merely as a religion but as a comprehensive way of life. His ideas seek to respond to Western critiques and reinterpret Hindu thought for a global audience.

Philosophical and Academic Ideas

Radhakrishnan was motivated by Christian criticism of Hinduism, which prompted him to examine what was “living and dead” in it. He prepared a defense of Vedanta as an ethical system, countering the claim that Hinduism lacked moral standards. His writings combined both philosophical analysis and academic exposition, bridging Indian tradition with Western thought.

Key Perspectives from The Hindu View of Life

Religious Experience and Inner Self

Religion, for Hindus, is an inner experience of the entire personality, not blind acceptance of authority.

It is a self-certifying experience, rooted in personal realization rather than external rituals.

The term “Hindu” originally referred to geography, not to a religion.

Conflict of Religions

Hinduism does not prescribe a uniform creed but encourages freedom of thought.

Every group within Hindu society has space to grow, maintain individuality, and coexist peacefully.

Its diversity reflects its tolerance and adaptability.

Concept of Dharma

Radhakrishnan explains two aspects of Hinduism: the philosophical and the practical.

Hindu philosophy emphasizes the eternal reality beyond change, while practical Hinduism addresses worldly life.

The fourfold goals of life are: Dharma (righteousness), Artha (wealth), Kama (desire), and Moksha (spiritual freedom).

Caste and Social Order

He critiques the rigid caste system, stating it was meant originally as a system of cooperation, tolerance, and trust, not of exploitation.

The caste order, he insists, is man-made and has no divine sanction.

He calls for reform, highlighting that Hinduism’s essence is unity and social harmony.

Conclusion

Radhakrishnan portrays Hinduism as a tolerant, evolving, and life-affirming system that integrates philosophy, ethics, and spirituality. For him, Hinduism is not a dogma but a dynamic way of life that values both individuality and social cooperation. While he acknowledged its weaknesses, such as caste distortions, he emphasized its deeper truth: the pursuit of self-realization and spiritual freedom.