Modernism and Postmodernism

La Pastiche

No doubt, before an idea of the postmodernism there was another supposed the Modernism. It came into existence to the fashionable period combined with manufacture, market-oriented capitalist economies, new social categories, democracy, and Enlightenment values- ”reason and progress”. This controversial philosophy, the philosophy of the Enlightenment, it's attainable that ”the institution of objective facts and universal values.”

Post modernism broadly refers to a socio cultural and literary theory and a shift in perspective in a a variety of disciplines like social science, art, architecture, literature, fashion, communication etc. It is believed to have began in some 1950s. Work were decentred which did not portray any goal in life but merely represented an age of civilisation. 

Similarities between Modernism and Post Modernism

Post modernism is at once a continuation of and a break away from the modernist stance. Both reject rigid boundaries between high and low art as well as reflect the insecurities, disorientation, and fragmentation of the 20th century. Both modernism and post modernism were greatly influenced by events like world wars, industrialization, and urbanization. Both employ pastiche, i.e., imitation of another's style. Pastiche and parody serve to remind the reader that the work is fictional and constructed.

Differences between Modernism and Post Modernism

Though the works are fragmented modernism laments for the loss of the past whereas, post modernism celebrates the same. Modernism is a development in writing that was dominating in the twentieth century, described by a solid and conscious break from the conventional styles of exposition and verse. Conversely, postmodernism was a reaction against modernism and was set apart by its dependence on story strategies like unreliable narrator, fragmentation, parody etc. So forth Samuel Beckett, Ernest Hemingway, James Joyce, Joseph Conrad, T.S. Eliot, William Faulkner, Sylvia Plath, F. Scott Fitzgerald, William Butler Yeats, and Virginia Woolf are a few instances of modernist writers. Thomas Pynchon, Joseph Heller, John Barth, Vladimir Nabokov, Umberto Eco, Richard Kalich, Giannina Braschi, John Hawkes, and Kurt Vonnegu are a few instances of postmodernist creators. 

Modernist writers purposely split away from customary styles of composing and focused  on internal identity and cognizance in their compositions. The stream of consciousness was the significant strategy presented during this development. Be that as it may, postmodernist writers intentionally utilized a combination of earlier styles. They additionally utilized methods like fragmentation, intertextuality, unreliable narrator, dark humor and paradox. This is the primary contrast between modernism and postmodernism in writing. Modernist writers believed in coherence and unity and emphasised the importance of rationality and order. In modernist view:

More rationality would bring more order which would further bring better society.

Post modernism criticised binary oppositions cynically and believed everything to be a disorder. In post modernism there are no depths but only surfaces. Post modernist writers deconstruct and question the orders which modernists believed would bring stability and unity.

Some Examples of Post Modern Novels

• One Hundred Years of Solitude by Gabriel García Márquez
• Catch-22 by Joseph Heller
• Gravity’s Rainbow by Thomas Pynchon
• Naked Lunch by William S. Burroughs
• Infinite Jest by David Foster Wallace
• The Crying of Lot 49 by Thomas Pynchon

Some common literary techniques in postmodernism are as follows:

Pastiche – taking various ideas from previous work and styles and pasting them together to create a new story

Temporal distortion – non-linear timeline and fragmented narrative

Metafiction – Making readers aware of the fictional nature of the text they are reading

Intertextuality – acknowledging previous literary works within a literary work

Magical Realism – incorporating magical or unrealistic events into a realistic story

Maximalism – highly detailed, disorganized and long writing

Minimalism – using common and non-exceptional characters and events

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PARALLEL FOOD CULTURE OF JAPAN AND INDIA

 いただきます (itadakimasu) - Japanese way of thanking for the food. 

 It would be wrong to say that Japanese and Indian food are very similar In taste but their way of native food preservation is quite similar. In contrast to the relatively homogeneous Japanese cuisine, India offers a variety of cross-cultural food options that correspond to its many traditions and geographical area.

Japan, food is served on separate small plates and bowls instead of on one big plate. Diners take turns having little tastes of everything. Japanese believe serving smaller portions is one of the best ecrets for eating healthfully and losing weight. Also, inclusion of nutritious foods like tofu, rice, vegetables and even fish which is believed to have anti-carcinogenic properties makes they believe that they follow a healthy diet.

Since India is a huge nation which is divided into different regions, culturally different cuisines have evolved in their own way in such parts. 

Now let us look at some of the similarities and differences between the two cuisines: 

Extensive use of vegetables: Both the cuisines involve wide use of variety of vegetables. In the Japanese cuisine, these vegetables are generally soaked and pickled and served as accompaniments along with the main dishes. In the Indian cuisine, the vegetables are sauted or stir- fried to from thick curries or gravies or even dry preparations. 

Rice as the staple food : It is the primary staple food of Japanese diet and of such fundamental importance to the Japanese Culture that it was once used as currency and the word for cooked rice (Gohan) has become synonymous with the general meaning of ' meal '. Indian rice is also steam cooked most often when it used as plain rice to accompany gravy - based dishes. The creative rice preparations like kheer, Khichdi , Biriyani can really tempt anybody in the world.Both the cuisines give utmost importance to the hospitality aspect of service. One can see both the natives eating on the floor as it is the tradition. Dining table is not the trend , however in recent times there has been a major shift towards the western practice.

Even though both the cuisines use different cooking methods, the ideology behind them is more or less the same. The Japanese believe in retaining the original natural flavor of any ingredient and therefore prefer to eat food which is not cooked thoroughly. Whereas, the Indians believe in using spices to incorporate their flavor into their food to make the final produce more flavorful.Both the cuisines believe in aking use of freshest seasonal local produce. 

Both the cuisines believe in the concept of encouraging the diner to “eat with their eyes” by enjoying the beauty of their food.For instance: The knife used to cut sashimi is a long knife beveled on one side. The sharpness of the edge and the slicing method involves pulling the knife on the fish, which does not damage the tissues, maintaining its umami (savour). Itamae (specialist chefs of Japanese cuisine) make the technique look easy, but it requires extensive training.

No generalization of the cuisine : Unlike the Japanese cuisine, the Indian cuisine cannot be generalized by any one characteristic.

Japanese speak highly of Indian Curry and learning from India ,they introduced their own kind of different curry which is mostly eaten with sticky rice, udon or bread.

What all similarities do you find in both the cuisines? Do let me know in the comment box below.

-Aanchal Singh

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THE BOOK OF PEACE- SHANTIPARVA

Shantiparva or The Book of Peace is the 12th and the longest parva of the Mahabharata. Shantiparva of Mahabharata has its significance because of its political ideas. It is known as the wisdom literature which includes treaties on topics like kinship, metaphysics, geography and mythology. It is the set of instructions given to King Yudhisthira by Great Bhishma on various treaties such as duties of a king and his rule, governance system, dharma, rights, justice, prosperity and welfare of the people, moksha, etc. The book establishes the principles of origin of monarchy, mantra parishad , kar vyavastha and the duties of different organs of government are described in this book. The significance of Shantiparva particularly lies in the sub-parva of rajdharma. Shantiparva explains the reasons that lead to the growth of state and kingship where morality has been given a high value and the king has been considered the guardian of morality and dharma. It provides an idea of how political philosophy and high ideals can lead to good governance. 

At the end of Mahabharata war, between Pandavas and Kauravas, Yudhisthira was very dejected at the death of his elders, brothers, relatives and loved ones. He was lamented so much that he has decided to renounce everything and move to forest and live there. Various Great sages like Rishi Vyasa, Narad Muni, Devala, and Lord Hari himself counsel him to give up such dejection and rule the kingdom of Hastinapur with the code of Dharma, considering that his duty. 

Shantiparva consists of 365 chapters and 13,716 numbers of Shlokas, which is further divided into three sub-parvas:

Rajadharma [4716 shlokas], describes the duties of king and his governance.

Apaddharma [1649 shlokas], describes the rules of conduct when one faces adversity.

Mokshadharma [7351 shlokas], describes behavior and rules to achieve moksha i.e., emancipation, release and freedom.

The Mahabharata has been the source of spiritual strength to the people of India. According to Vedvyasa the epic is intended to be a treatise on life itself, including Dharma and ethics, polity and government, philosophy and the pursuit of salvations. In the Mahabharata among all the parva, Shantiparva is more relevant because this parva deals with duties of the king and the obligations of the subject, which is known as Rajadharma. It provides a theory of state which is remarkable for the age as it deals with the fundamental questions as the importance of the state and the science of politics, the origin of the state, the functions of the government, welfare state, obligation etc. the king is vested with the authority and power of governance, the true sovereignty belongs to dharma, not to king. The Mahabharata states it again and again that in all the acts of the governance, the goal is king or the state is the protection of the people. Protection supports the world, protected people prosper, prospering they endow the king in turn. The text or sloka says;

Dharmo Yat raja rakshati prajah Bhutanam hiyatha dharmo rakshanamparma daya||

In other words, protecting of all living being with kindness towards them is the highest Dharma.

According to Yudhisthir, rajadharma is refuse of all creatures and not the threefold end of live, but salvation itself is depends upon them. Dharma is the fundamental principle of human conduct. The king upholding dharma is the very epitome of the ethical conduct. The creatures are grounded in the king and the king who tightly upholds the dharma is indeed a righteous king.  

To conclude, the Rajadharma of the Shantiparva reflects ancient Indian culture and tradition and highlights the duties essential to be performed by the king. The basic idea behind all these teachings by Bhishima was to prepare Yudhishitir with the art of governance. As a treatise of statecraft, the Mahabharata attempts to show that the ideas mentioned in the book are worth following which would help to maintain the territorial integrity and also promote the welfare of the people. We say that the Shantiparva is the text that enhances the welfare of the people. It is not just a religious text on politics, diplomacy, governance and philosophy which are fully embodied with the spirit of dharma, ultimately heading towards the concept of good governance.

-Shakshi Baliyan

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Angry Young Men

  

 Angry Young Men, various British novelists and playwrights who emerged within the 1950s who expressed scorn and disaffection with the established sociopolitical order of their country. Their impatience and discontent were especially aroused by what they perceived as the hypocrisy and mediocrity of the upper and middle classes of their time.

    In July 1957 British Prime Minister Harold Macmillan told fellow Conservatives at a rally in Bedford, England, that “most of our people have never had it so good.” The generation of novelists, playwrights, and filmmakers who became known as the “Angry Young Men” couldn’t have disagreed more. From the mid-1950s to the early 1960s, they produced a community of arresting works that were grounded in the “kitchen sink” reality of working-class life which railed against the class-conscious British social order, and reflected the alienated, rebellious, and pessimistic mood of many in post-World War II Britain. 

Kitchen Sink Drama

    The Angry Young Men were a new breed of self emerging intellectuals who were mostly of working class, of lower middle-class origin or labourers. Some had been educated at the post-war Red-Brick universities at the state’s expense, though a few were from the Oxford. They shared an outspoken disrespect for the British system regarding the class, its traditional network of pedigreed families, and the elitist Oxford and Cambridge universities. They showed an equally uninhibited contempt for the colorless state of postwar welfare state, and their writings frequently expressed raw anger and frustration as the postwar reforms failed to meet exalted aspirations for genuine change to all the people irrespective of their class.

Liverpool-Red Brick University

Oxford University

    The pattern that was clear in John Wain's novel Hurry on Down (1953) and in Lucky Jim (1954) by Kingsley Amis was solidified in 1956 in the play "Look Back in Anger", which turned into the delegate work of the development. At the point when the Royal Court Theater's press specialist portrayed the play's creator John Osborne as an "angry young man," the name was stretched out to every one of his peers who communicated rage at the tirelessness of class differentiations, pride in their lower-class characteristics, and contempt for anything highbrow or "fake." When Sir Laurence Olivier assumed the main part in Osborne's subsequent play, The Entertainer (1957), the Angry Young Men were recognized as the prevailing abstract power of the decade.

    Their books and plays commonly highlight a rootless, lower-center or average male hero who sees society with disdain and scornful humour and may have clashes with power in authority yet who is by the by focused in the mission for upward versatility.

    Among different scholars embraced in the term are the writers John Braine (Room at the Top, 1957) and Alan Sillitoe (Saturday Night and Sunday Morning, 1958) and the dramatists Bernard Kops (The Hamlet of Stepney Green, 1956) and Arnold Wesker (Chicken Soup with Barley, 1958). Like that of the Beat development in the United States, the force of the Angry Young Men was depleted in the mid 1960s.

John Osborne

John Osborne

The writer John Osborne was the model, and his particular play Look Back in Anger (1956) stood out to a style of dramatization standing out emphatically from the sophisticated and downplayed works of Terence Rattigan that had been in design. Osborne's The Entertainer (1957) got his standing, with Laurence Olivier playing the hero Archie Rice. Osborne turned into an effective business visionary, joining forces with Tony Richardson to frame the film creation organization Woodfall. Osborne was professed to be one of the main scholarly figures of the Angry Young Men "movement". This "movement" was recognized after the Second World War as some British scholarly people started to address standard mores. Osborne communicated his own interests through his plays and could be depended upon to give controversial "angry" declarations, conveyed with a youthfulness of immaturity contrasted with restless youth.

A few pundits scorned Osborne for an absence of development in his assertions, and fuelled a discussion about his legislative issues and those of the "movement". Osborne likewise had steady and regularly sarcastic analysis of the British Left. In 1961, he unveiled features with "Letter to my Fellow Countrymen" that addressed a "damn you, England" mentality; and challenged Britain's choice to join the arms race. Osborne firmly communicated outrage at what Britain had become around then, yet additionally at what he felt it had failed to become.

• Look Back in Anger
• 
  
  

    Osborne's play Look Back in Anger was the fantastic abstract work that affected the idea of the Angry Young Man. He composed the play to communicate what it felt like to live in England during the 1950s. The primary issues that the Angry Young Men had were "impatience with the status quo, refusal to be co-opted by a bankrupt society, an instinctive solidarity with the lower classes". Referred to as "kitchen sink realism", artistic works started to manage lower class themes. In a long time before Osborne and different writer, less consideration had been given to writing that enlightened the treatment and living conditions experienced by the lower classes. As the Angry Young Man Movement started to express these topics, the acknowledgment of related issues were more far reaching. Osborne portrayed these issues inside his play through the eyes of his hero, Jimmy. All through the play, Jimmy was seeing "the wrong people go hungry, the wrong people be loved, the wrong people dying".

    In Britain, following the Second World War, the personal satisfaction for lower-class residents was still poor; Osborne utilized this topic to show how the territory of Britain was liable of disregard towards those that required help the most. In the play there were comparisons of educated individuals with savages, enlightening the significant distinction between classes. Alison comments on this issue while she, Jimmy and Cliff are sharing an apartment, expressing how "she felt she had been placed into a jungle". Jimmy was addressed as an embodiment of the youthful, defiant post-war age that scrutinized the state and its actions. Look Back in Anger furnished a portion of its crowd with the expectation that Osborne's work would rejuvenate the British theatre and empower it to go about as a "harbinger of the New Left".

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TEACHINGS OF KABIRDAS

 

Kabir was a 15^th century Indian mystic poet and saint whose writings influenced the Bhakti movement. He was disciple of Swami Ramananda, and was raised by a Muslim weaver. At a very young age, Kabir realised that the religious dogma and principles, blinds the humanity to see the truth and it ultimately leads to fanaticism. Kabir’s poetry is a reflection of his philosophy about life. His writings focused upon the concept of reincarnation and karma. He believed in living life in a very simplistic manner and he had a strong faith in the concept of oneness of god. He advocated the notion of “KOI BOLE RAM RAM , KOI KHUDAI,” and the basic principle behind this message was that, whether you chant the name of Hindu god or Muslim god, the fact is that there is only one god who is the creater of thos beautiful world.

He always said that god does not live at the holy shrine or in temples but lives within every human and in accordance to this he wrote-

“How funny! In the mindset of water, a fish thirsts for water,

The thing lies at home, but searching for it,  in the woods they roam, they roam,

Without self knowledge, the world is false,

Be it Mathura or Kashi.”

The above poem clerarly reveals that it is ironic that the people cannot notice god living within their own inner selves and are oblivious of their own inner selves and instead keep thronging to Kashi or Kaba. Therefore, it is futile or useless to seek god outside or in temples.

Kabir’s philosophical tenets were extremely simple. He was known as the guiding spirit of the Bhakti movement. The following are the key teachings and philosophies of Kabir:

·           ‘Love’ was the Kabir’s principle tenet. He emphasized that love was the only medium which could bind the entire human kind in a unbreakable bond of fraternity.

·           According to him true dedication is way to realize the one own-self and hence the supreme power called ‘God’. In his opinion God alone was Ram, Rahim, Govind, Allah, Khuda, Hari etc. Hence god was all powerful and he could only be worshipped through love and devotion. Kabir preached monotheism.

·           In Kabir’s dictum ‘the teacher or Guru’ has been accorded the prime position and the teacher was the incarnation of god.

·           The only way to attain god was the path of ‘Bhakti’ and intense devotion would surely lead to the ultimate attainment of god. Kabir took good things from all religions while filtered out orthodox practices and meaningless rituals.

·           ‘Soul’ according to him was life, breath and knowledge. It was a part of the ultimate knowledge. The soul was itself was the creation and it also was the creator.

·           Kabir asserted the impermanence of all things in the world. All living and non living things like insects, animals, trees, rivers, mountains and human beings are only temporary and all would cease to exist some day.

·           Liberation or salvation was another contention of Kabir. Liberation according to him was a state of fearlessness and it implied the freedom from life and death.

The essence of Kabir’s effort as a teacher maybe stated plainly, he wanted to make people honest and only then they could realise the complete truth. He was a practical man and he exposed falsehood, deceptive nature and human delusions in a blunt manner. He famously wrote-

“Moving from truth to truth, what can destroy you?”

Kabir is known for being critical of both Hinduism and Islam stating that followers of both religious have misguided by Vedas and the Quran. He questioned the meaningless rituals of the sacred thread [Hindu] and the rituals in Islam, and said that it doesn’t bring any human closer to god. It is all about spiritualism and believe in one own heart.  The idea that Kabir knew Hinduism from inside out and not Islam cannot be justified. It is true that Kabir could neither read the scriptures of Vedas nor the Holy Quran. But he had a strong knowledge about both the religion. Therefore, he rejected both the religions and their chauvinism, in return, the orthodox trends of Islam and Brahmins rejected and ignored him. He still remains popular among the masses.

He was against untouchability and asserted that the only form of pollution is Brahmin’s standpoint which differentiate one human with the other. He said,

Pandit, look in your heart to know,

Tell me how untouchability was born.

Untouchability is what you made so,

We eat by touching, we wash by touching.

Kabir says that only he is untouched, who has no link with Maya [earthly material world]. He emphasized the need to respect one’s mother, father and teacher, and only through this can one experience highest form of pilgrimage. In essence Ksbir was a great social reformer who always put the welfare of the humanity in the first place and sought to eradicate whatever evil he saw in the society. He never minced his words when he reveals the vices, religious superstition, caste discrimination, idol worship and hypocrisy. His style of preaching created a form of intimacy with the listeners who either became his followers or scorned at him. After his death, Hindus and Muslims follower fought with each other, demanding the change of body. However, it is said that after someone removed the cover it was discovered that a heap of flowers has replaced the corpse.

-Shakshi Baliyan 

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A Language Dies Every Fourteen Days!

    One language dies every two weeks. There are about 6,800 languages on our soil, and by 2100, specialists anticipate that more than half of them will end up terminated. Numerous of these languages are not however recorded; they are passed down by one era to the following just verbally with no written record, that's in case the unused era is indeed interested. However, when a language dies, a whole culture dies with it: we lose the history, involvement and behaviour of that culture

    We all get it, the concept of imperilled, endangered and existing animal species, but we don't think about the concept of extinct languages. We don't think around human termination – we have overwhelmed the earth for so long. However, this is what precisely we are talking around here.

How so?

     Language permits speakers to express interesting concepts thoughts, emotions and ideas. Language characterizes what individuals’ conversation approximately is and how they express it. Language may be a reflection of their reality and values and rules, and I think all of us can concur that societies have exceptionally distinctive substances one to the next. Think around how your language gives voice to your culture. Everybody has listened that there are numerous words in Alaskan languages for snow; Alaskans live in a world of snow and as such, their language reflects that culture’s interaction with the environment.

    One illustration is that our language is full of phrasing and ideas around innovation. Our language is full of sports metaphors, as well. You'll be well able to envision that an African language (a long-tail language as we call them) might not have these concepts appearing up in their language.

Globally Endangered Languages

    Let’s see closer at an illustration of a misfortune of history and culture: botanical information. Innate bunch of people have cohabited with the characteristic world for thousands of a long time. Due to this, they have critical bits of knowledge into vegetation, flora and fauna, nearby topography, and biological systems. It makes sense that considering innate languages can impact therapeutic propels, medication assistance, understanding of animal behaviour, natural issues and indeed preservation of endeavours. But somebody must go learn that language and associate with the individuals: numerous of the bits of knowledge uncovered through language are not however recorded by science.

There are a few reasons why languages may die:

• Powerful communities have forced their languages on speakers of less-common languages

    Official territorial language approaches and legislative issues can impact language termination. Numerous nations have official languages of trade. Individuals familiar in that official language may generally have had more distinction. This may clarify why Europe, where there's a long history of majestic control, has less language differences than say Bolivia.

• Children learn the overwhelming language and may dismiss their chronicled one

     For illustration, the children of Basque workers to the US did not need to memorize Basque; they needed to blend in. Children in numerous societies do not learn their local and chronicled language.

• Languages are topographically disconnected from other societies and languages

     Think of the vast regions of Brazil, where inborn languages may be talked inside an awfully little tribe and not exterior of it. When that tribe recoils in estimate, there may essentially be no one to actually speak in native tongue!

• Migration

    People migrate and inculcate the foreign language as they learn it and make it a part of their life. They tend to ignore their native language and mother tongue as a result of what we may call hegemony. As for their future generations, they stay unaware of their ancestral dialect and may hear it but not recognise it anymore.

Living Languages

    On the off chance that knowing a language is knowing the culture, at this point knowing no language other than the one you talk, implies that we are separated from the abundance of other societies and less of world citizen for that.

 

-Ayesha Sana PNP

 

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JAPANESE SUPERSTITIONS

 Japanese people are often considered as the most logical , epitome of discipline and commitment but that doesn't mean that their daily life is not influenced by their belief in superstitions. Yes , you read it right! Japanese do believe in superstition and some of them would freak you out. Here are some of the superstitions:

1. Fear of number of 4 and 9  

Japanese culture associates 4 and 9 with misfortune. 4 (shi) also means " death". Cars with the number 4 in their license plate are cheaper in Japan , same with apartments and mansion' s addresses.9 (kyuu / ku) sounds like torture or suffering. Remember not to give gifts in 4 or 9 in Japan!

2. Don't whistle at night 

A careless whistle at night might get you unwanted visit by either a monster or a hoodlum. Japanese believe that by whistling you are disturbing the quiet of the night and thus bringing danger to yourself like snakes , burglars or even ghosts :(

3. Don't sleep with your heads towards your north 

This superstition is also believed in India as there is a custom to lay a corpse with head directed to the north. Japanese too believe that sleeping in north direction is bad luck . This is from the story that Buddha died lying down, with his head towards the direction.

4. Don't kill morning spiders 

So, according to these old Japanese sayings spiḍers you see in morning or at noon are a good omen.Therefore you should not harm the bringer of that joyful message as it will destroy the good luck that is about to come to you. Next time you visit Japan try noṭ to say that you hate spiders!

5. Teru Teru Bōzu (Shine-Shine Monk) 

Teru Teru Bōzu is a small traditional handmade doll made of white paper or cloth and are hung around window sills to help stop the rain and guarantee that tomorrow will be sunny. You might have noticed this charm in various anime or Japanese movies. The story ages back to the Heian Period (794-1185) where a monk promised he could bring clear skies the next day . Legend has it that the monk chanted nonstop in front of a feudal lord and was beheaded when he failed to stop the rain. His head was then wrapped in a white cloth and hung it up to wish for good weather. Though Teru Teru Bōzu may have a dark story but children in Japan are taught about the power of the doll with great zest.

6. Hide your thumb if you see a funeral car 

In Japan it is believed that if you see a funeral car and don't hide your thumb , you might loose your parents . So it is advised to ball up your fists to hide your thumbs. The reason is that the thumb is like a parent finger, so by doing this you are protecting them from the evil spirit of the deceased that lingers around the car.

7. Use of chopsticks 

Japanese people have their own do and don'ts when it comes to using hashi ( chopsticks). Don't stick them upright in your rice or food as it is reminiscent of placing incense stick at the altar during a funeral. Don't use your chopsticks to pierce through your food , instead use a fork for this. Don't point your chopsticks at anyone as it might be disrespectful. 

Let us know about the weirdest superstition you have heard in the comment section below! 

-Aanchal Singh

   

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Japanese language

 

こんにちは (konnichiwa→hello!)

日本語 (Nihongo) which means Japanese language is the 9th most spoken language in the world with over 128 million speakers. The language consists of three types of writing systems : Hiragana (Japanese alphabets) , Katakana (Japanese characters for English words) and Kanji (adopted Chinese characters). There are over 4000 Kanji in the language which make it a difficult one and is a major reason why people give up on it soon. Inspite being tough , the diverse , vibrant and unique culture of Japan makes this language stand out.

There are roughly 15000 Japanese speakers in India. Most of them learn the language to work, study or live in Japan. Others learn for a better career opportunity. Infatuation with anime , J-pop , and manga is also a reason for pursuing this beautiful language. Meanwhile professional interest in learning Japanese has begun to soar. Increasing your Japanese language skills will increase your rarity as a human resource, which should lead to a higher annual income and career advancement.Japan evokes technology. Automobile , infrastructure , shipbuilding , optical media , electronics , Japan leads in almost all sectors making this language a lucrative asset to possess. Japanese companies like Honda , Sony , Panasonic , Toyota are among the largest Multi National Companies in India.

Due to complexity of the language , there is a high demand for Japanese specialists in our country but dearth of teachers and instructors results in less numbers of students introduced to the language.  Jawaharlal Nehru University, Delhi university, Doon university and Savitribai Phule University are the few notable universities in India offering courses in Japanese , though the seats available for the same are low compared to other foreign languages. Students pursue this language from private institutions as well , though this is only limited to Metropolitan cities.

Thousands of Indians apply for the Japanese Language Proficiency Test (JLPT) conducted in six zones of the country, twice in a year in July and December.The test evaluates and the judge the level of proficiency in the Japanese language .If you want to know more about Japanese studies or want to participate in various activities related to Japan's culture , visit The Japan Foundation. It is Japan's only institution dedicated to carrying out comprehensive international cultural exchange programs throughout the world. So next time if you are confused how to greet a Japanese , just say konnichiwa with a smiling face and bow a little but restrain yourself from using this phrase late night or early morning. 

-Aanchal Singh

 

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LAW CODE OF MANU

 

Manu is the author of Manusmriti, and the first teacher to reveal the essence of humanity to and mankind. Manu prescribed the norms of social life and practices. Manusmriti is a pivotal text, which contains the passages on the caste system and, it encompasses pragmatic visualization and idealization of the life or how the life should be lived. It is primarily concerned with the dharma, the ultimate righteousness, which includes the concepts of religion, law, right, justice, practice and principles. The Manusmriti covers the entire gamut of human life, from social obligations and duties of the various varnas and individuals in different stages of life to Hindu philosophy.

Manusmriti, is a mixture of the lofty idea of the divine as well as the earthly principles of ruling the people and provides a brilliant account of creation of mankind. It is a recombination of idealism and materialism. The Manusmriti laid down the rules to be observed by a righteous person including a righteous person including the righteous king. Manu continues to see human life as part of the cosmic process. Though, the date of Manusmriti is disputed mythologically, Manu is supposed to have been the first teacher of the mankind who revealed the knowledge of the man in society to Maharishi Bhrigu. [Maharishi Bhrigu was one of the seven sages entrusted at the beginning of the cosmic cycle with the task of preservation of right in the world]. A blend of human consciousness along with the matter [material i.e., earthly live part] both occupies a central theme in Manusmriti. The Manusmriti begins with the concept of Nirguna Brahman as the cause of the formation of the universe and then goes on to describe the process of manifestation, which is a product of a series of integrations and differentiations, leading to the formation of many worlds and levels and varieties of existence.

Manu’s seven social laws, the social laws or order given by Manu is in the second chapter of the Manusmriti, stating different social aspects of life. The Laws of Manu were composed by members of a particular social class or varna known as Brahmins or priests.

• The first social law basically talks about the starting of the existence, that is, origin of the law. It focuses on the initiations of the universe and the creation of the cosmos. It includes, Nirgunabrahma and Karmayog [what one gives will always return to him/her irrespective of the time].

• The second social law basically focuses on the main qualities of a religion, they are Dhairya [patience], shama [forgiveness], swachata [cleanliness], samaj [wisdom], gyaan [knowledge], satya [truth] and krodha niyantran [controlling anger].

• The third social law focuses on the ‘Varna System’. Manu dwelt at length on the nature of social life on the relations between the four social classes or varnas, viz., priests [Brahmin], rulers and warriors [Kshatriyas], commoners [Vaishyas], and servants [Shudras]. 

• The fourth social law is about the ‘Ashram Dharma’. It is actually the reflection of an individual’s life. It includes the four main milestone in one’s life for the fulfilment of life, they are, Brahmacharya [student-hood phase], Grihastha Ashram [house holding phase], Vaan Prastha Ashram [retirement phase] and Sanyas [attainment of Moksha]. 

• The fifth law is all about the system of marriages and its categories. In this, Manu noted eight different type of marriages, Brahma Vivah, Daivya Vivah, Arsha Vivah, Prajapatya Vivah, Gandharva Vivah, Asur Vivah, Raksha Vivah and Pishash Vivah.

• The sixth law deals with property rights and inheritance law of a society and individual. Manu made six categories of not being able to be part in the inheritance, namely, impotent, outcasted, blind/deaf, mute, insane and mentally retarded. 

• The last social law mainly focuses on the crimes and punishments of a society.  

Manu and Varnashrama and Statecraft, in his social conceptualization Manu has prescribed the rules each individual had to follow from birth to death.

He has laid down his concept of varnashrama  in detail, where he divides the whole society into four varnas. He acknowledged the principles of integration of all social units for the purpose of universal welfare related to the cosmic cycle, where the rights were granted according to the duties performed by the man. Manu’s also dwells on karma, and he believes that man’s birth is decided according to his performances in his past life. Manu explains his concept of social order in terms of the laws of Dharma and Karma. Manu also mentions various tribes like the Nishadas, Ambasthas, etc. and the occupations that they would take. He included even the foreign tribes and those living in the border regions like Kambojas, sakas, pallavas, kiratas, into the category of shudras and they were regarded as twice-born. Manu gives a great deal of importance to customs and traditions. These customs were based on the religious principles or dharmasutra and were binding on all individuals. Manusmriti also put emphasis on statecraft, including the rules and principles relating to various branches of royal revenue, its administration and expenditure.

Manu on the position of women. According to Manu, women were portrayed as subordinate to men and they were dependent on their husbands. Manu says that if a woman obeys her husband she will go to heaven, she is to be cheerful, cook and clean for her husband. Manu was in the view to take control over women, and wanted men to have power and control over the women in their homes. In a law, Manu writes about the dependence of women on males and those women must be controlled if they have sensual enjoyment. The laws of Manu cross the limit, and are unfair to women, they do not given women a chance to live her own life and pursue the things that she wants from this life. Besides these, there is also a discussion on the economic position of widows. Manu also prescribes a lot of dos and don’ts for widows. He also refers to the Niyoga system. Manu writes in his laws that a women shall not marry again after her husband dies, but should take care of her children, especially her son.

Manu’s social laws received many criticisms and his views on women were degrading too. Many historians branded him as a reactionary law-giver who advocated a social system that was based on oppression. 

- Shakshi Baliyan

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INDO-JAPANESE CULTURAL TIES

Unlike any other country ,India shares a special relationship with Japan. Now it's not only limited to Japanese companies securing market in India but it's about the cultural exchanges between the two. This relation ages back to the 6th Century when Buddhism  was introduced in Japan .Buddhism brought about substantial changes in political, technical and cultural structures and revolutionised life in Japan altogether. Since then both the countries have enjoyed friendship and benefitted from it. The Japan-India Association which was set up in 1903 is the oldest inter at friendship body in Japan. Dispute free bilateral trades have been the strength of this friendship. 

    In 2007,both the countries celebrated the 50th anniversary of Indo-Japan cultural agreement and marked the year as the Indo-Japan friendship and tourism-promotion. To understand India more and increase the liking , Japan holds festival named 'Namaste India' every year and is now the largest festival of its kind in the world. Several agreements have been signed between the two countries on digital infrastructure , military supplies , railway supplies, technology cooperation etc.

'Namaste India' festival held in Japan

    Japanese diplomats and several leaders at position have often visited India to strengthen relation and so did Indian leaders. Swami Vivekananda , Jawaharlal Nehru , Rabindranath Tagore , and our current PM Narendra Modi are the few notable leaders among many who admired Japanese culture and have spoken good of it.

Rabindranath Tagore in Japan

    At present there are more than 10000 Japanese nationals living in India and over 30,000 Indians residing in Japan. The Indian Community lives harmoniously with the neighbours and has developed relations with local governments to become valuable members of the Japanese community. Japanese people have often shown interest in Indian beliefs, cuisines, familial bonds and practices like their keen interest in yoga; and Indian cuisines like Chole Bhature , Curry and Naan and many would even amaze you with their Hindi Speaking Skills. Indians are also becoming more and more interested in Japanese Culture as it holds a reputation for being considered trendy and cool. Many young Indians form groups to discuss manga (Japanese comic art) and anime ( computer/handwritten animation). Events such as comic con are held in major cities where fans of comics and Japanese culture gather together to celebrate their common interest. India's interest in manga is popular enough for there to be Hindi translations of it available. Today, India is the largest democracy in Asia and Japan the most prosperous.

-Aanchal Singh

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