Department of English Literary studies

While rapes in movies have a significant role in sensitising people still falls into the pit of dominant ideology which leads to a distorted portrayal of woman and rape sending wrong message to the society. Though cinema encourages the discussion about rape in the media; knowingly or unknowingly substantiates many of the myths attached to rape which directs them how to behave, dress and restricts them on their movement. The article thus will explore the representation of women and rape in select Malayalam movies basing on the theory of male gaze. The binaries of active man/passive woman, powerful/ powerless based on gender, caste and class are also dealt with. Representation of law in these movies is another major concern and the expectation from the common masses from the legal system.

Dalit literature which emerged as a protest against the inhuman treatments of the Dalits by upper castes overlooked women's problems. Dalit literature which was dominated by Dalit male writers sought to transform the savarna society ignoring the tensions within the society. Thus Dalit women's writings  emerged as a protest against their exclusion from the Dalit public spheres like literary, academic and publishing spheres and also the political parties and the movement. his study looks at how Dalit women writers started writing to deconstruct mainstream history and reconstruct their history, to make their voice audible, to revise their distorted history and record and present their “true” history.

The topic of rape is always a " contested story ". The role of media in reporting a rape case has always had a major impact upon the society. This paper looks at the bearings of media in reporting rape cases and it's influence on the legal system and the filter system employed by them in highlighting certain cases while ignoring others.

Este artículo muestra los valores seculares democráticos desarrollados hace 2500 años por el Buda y más tarde durante la tradición santa en la India, alrededor de los siglos XIV y XV, por Kabir y Guru Nanak incluso antes de que se legalizaran y consagraran en la constitución india. Ninguna otra nación o comunidad en el mundo tiene una filosofía tan completa de liberación holística como la de la India. Y que en una idiosincrasia como la de la India, que es multilingüe, multirreligiosa y multicultural, pudiera haber una potencial carencia de estudios religiosos interdisciplinarios o departamentos de religiones comparadas es en sí mismo la mayor paradoja de nuestro tiempo. Además, este documento explora el potencial emancipador y revolucionario de las creencias filosóficas y cosmovisiones igualitarias que los hicieron populares en todos los sectores de la sociedad. Se sabe que los tres eligieron vivir como personas comunes y usaron el lenguaje popular y el dialecto que se hablaba en es...

Todo el panorama de las prácticas religiosas del norte de la India experimentó un cambio radical en los siglos XV y XVI con poetas santos de Nirgun como Kabir y Guru Nanak. Nanak invariablemente se convirtió en una de las principales voces de su época cuya visión modernista se puede visualizar a través de su poética. Su cosmovisión igualitaria lo ha hecho popular entre todos los sectores de la sociedad. Eligiendo un idioma lingüístico de masas, refutó el valor consagrado otorgado a las escrituras, invalidó muchas nociones predominantes de Karma Kand (rituales védicos) y su enfoque hegemónico y mostró un camino revolucionario hacia la devoción. Su Japji sahib es un modelo cultural de pluralidad coexistente resistente al autoritarismo rígido e implica un misticismo democratizado. Es una filosofía única que desmantela a los defensores regresivos de ideologías represivas. Sus Shabads y Gurbani en el Guru Granth Sahib son poéticas de la pluralidad que ofrecen un modelo alternativo de ape...

This paper argues that truth has often been divided into regimes, primarily into 'political truth' and 'poetic truth'. Yet, in our post-truth world we have witnessed a systematic dismantling of these "regimes of truth" by absolute power. As a counter to post-truth journalism-the misleading, incidental, sensational, exclusive and ephemeral-I will examine the use of 'poetic truth'-the convergence of historical, systemic and political in everyday life-in Joe Sacco's comics journalism, particularly his 2001 book Palestine. I will also explore how Sacco's comics, through the motif of the adventure or 'blind dates', envisions truth as more than the sum of its parts which begins in the present.

The chapter discusses the haptics and intermedial agencies in comics and comics as a space of affects and percepts, self and other. It discusses Joe Sacco's rejection of closure in comics and how Sacco proposes sense-making through many concessions of self, identity, regimes of knowledge, and 'scopic' regimes. It renders the image of Sacco's "defeatist" as a morphogenetic model of becoming articulated through an ethical temporality, summing up by dwelling upon Sacco's use of perceptual modalities and haptic multitudes in comics constructing "blocs of sensation." It argues that blocs of sensation resist fixities by making sense of the defeatist by turning the comic into a site of affects and perceptions.

This paper is based on an excavation of archival works from the pages of the journal, Indian Antiquary. The paper is a study of the folklores contributed to the journal by Guyborn Henry Damant during the mid-nineteenth century in Bengal. The paper delineates the different trajectories of the quest for such contributions in the space of the Indian Antiquary and tries to locate the reasons of folklore excavations, translations and their subsequent publication in the journal. The paper also takes a look at the role of the native associates in the process of publishing the folklores to the journal.