Tuesday, 24 August 2021

Summary and Analysis of Laburnum for My Head by Temsula Ao

About the Author
Temsula Ao was born in Assam in 1945 and was educated in Nagaland. She is a poet and short story writer. She has nine books to her credit out of which five are collections of poetry and two collections of short stories. She retired as a professor of English from North-Eastern Hill University. In 2013, she received Sahitya Akademi Award for her short story collection.

Summary of the Text
    This is the title story of the collection Laburnum For My Head (2009) which won Sahitya Akademi Award for the best literary work in English in 2013. The story begins with a magnificent description of the laburnum trees in blossom in the cemetery of a sleepy little town. The author captures the stunning beauty of the yellow flowers and narrates how they outshine the tombstones erected by the humans to keep their memories alive. Blessed by nature, the yellow blossoms of the trees conceal the concrete structures, marble and granite headstones erected in the graveyard and declare the permanency of the ever unchanging nature and the futility of human claims to immortality. After offering an impressionistic picture of the laburnum in may, the author presents the central character of the story.

    A woman named Lentina desires to have some laburnum bushes in her garden. She loves laburnum flowers because of their femininity and humility. The yellow splendour of laburnum is associated with femininity and their earthward bending is taken as a gesture of humility. She purchases a few saplings from the nursery and plants them in the corners of her garden. In the first year, the gardener pulls out the small saplings along with the weeds around them. She plants again and this time stray cows enter her garden and eat up plants they find including the laburnum. Undaunted, she plants a few more saplings and takes good care of them. As fate has it, a worker from the health department sprays a deadly DDT concoction on the edges of the garden while she is visiting a friend. Heavy rain makes a flood in the garden and all her flowers except full grown trees wither and die including the laburnum. Devastated, she thinks that her efforts to grow the plant will not be successful yet she yearns more!

    Her husband and children believe that she is developing an unhealthy fetish for laburnum and talk about it openly in close family gatherings. She fails to understand their concern and feels inwardly hurt by their insensitivity to beauty around them. This forces her to keep her desire within herself and she refuses to talk or plant any more laburnum plants.

    In the meanwhile, her husband shows signs of a strange disease and passess away quitely one night in his sleep. As her husband is a prominent member of the society, elaborate funeral services are arranged. When the hearse is about to leave for the cemetery, she surprises everyone by announcing her plan to accompany her husband on his last journey. Usually, it is men who take part in the last rites at the gravesite and her decision is not challenged because of the somber atmosphere. At the graveyard, she ruminates on the human futility of erecting headstones on the graves to defy death and suddenly she gets an epiphanic sensation. She is delighted with the idea of planting a laburnum tree on her grave instead of a silly headstone and this way her desire to have a laburnum tree close to her would be fulfilled. In spite of the somber occasion, she smiles to herself, a relative notices and she leaves for home.

    Back at home, she searches for someone who would understand her deep seated longing for the laburnum to plant a tree on her grave. She considers her sons and daughters and feels that they would not carry out designs. Even servants, cooks or the gardener can not be entrusted with the task. Finally, she settles on the driver who has been serving the family for somany years and is a widower. The next day, she asks the driver to take her to the cemetery and she searches for a spot where she can be buried. She informs Babu, the driver, of her plan of reserving a spot in the graveyard for herself. She entrusts the hesitant Babu to arrange a document from the Town Committee to ensure her grave on the spot she prefers and makes him vow to keep the issue confidential. Babu discusses the issue with his son-in-law and the latter informs him of the need to submit a request to the Town Committee. Babu informs Lentina of the requirement which she dismisses as it reveals her identity to the public. She is forced to devise another strategy to fulfill her desire and this time she plans to buy the land adjacent to the cemetery which she hopes would eventually become a part of the graveyard.

    The arrival of Khalong, son of her late husband's friend, in her household to offer condolences turns out to be a golden chance for Lentina to buy the land adjacent to the cemetery as it belongs to Khalong’s property. He is in financial constraints and is willing to sell the land but there are no takers as it is close to the graveyard. Lentina is excited to hear the news and expresses her willingness to buy the land at the price fixed by him. Her sons come to know  the deal only after she owns it and she pacifies their disapproval. She is tactful to subdue her daughters-in-law. The Town Committee visits Lentina as the ground near to the cemetery is to be only in the custody of either the church or other religious organizations with due permission from the committee. She acknowledges their concerns and puts forward her demands to hand over the land to the Town Committee. The Committee agrees with her demand not to erect any marble or granite headstones to people who get buried in the land and permits her to choose a gravesite for herself.

    Lentina and Babu, the driver, make frequent visits to the gravesite and plant laburnum saplings. He cares for the plant and gradually becomes an ever faithful friend to her. Meanwhile, Lentina grows tired and sick and Babu comes to her aid. He visits the gravesite and informs her of the growth of the laburnum plants. Gradually Lentina recovers from the illness and resumes her role in the family. She befriends daughters-in-law, gifts them and offers advice to her sons on business and family matters.

    Among the two laburnum saplings planted at the gravesite, one has dried up and the other has sprouted tiny flowers. Next year, the tree has blossomed so much that anyone passing by may notice the growth. Lentina requests Babu to take her to the gravesite and they watch the laburnum in blossom. As Babu expected, she considers the blossom as a sign for her to leave earthly life and prepares for the final journey. She confines herself in her room for five days and on the fifth day, asks her maid to help her bathe and to dress in her favourite dress. She orders to bring her dinner early. Her servant enters her room the next day to know that she has passed away in her sleep.

    Every May, the laburnum trees blossom and one can not see a single stone monument. So every may, something extraordinary!

Click on the links to read more about the story

Wednesday, 18 August 2021

Calicut University New Common Courses in English (BA/B.Sc/ B.Com) Syllabus 2021 Admission


Dear readers,


Calicut university has yet again revised the syllabus of Common Courses in English for 2021 admission UG programmes! (for BA/B.Sc/ B.Com). I seriously doubt whether these frequent rivisions bring any positive changes to the programmes. Details of the new syllabus is given below. I hope our teachers and students will study and discuss this in detail.


First Semester


Course Code

Title of the Course

No. of hours/

Week

No. of Credit

ENG1A01 


Litmosphere:

The World of Literature

3

ENG1A02

Functional Grammar and

Communication in English

5

3


Second Semester


Course Code

Title of the Course

No. of hours/Week

No. of Credit

ENG2A03

Readings from the Fringes

4

4

ENG2A04

Readings on Kerala

5

4


Third Semester


Course Code

Title of the Course

No. of hours/

Week

No. of Credit

ENG3A05

Readings on Indian Literatures

5

4


Fourth Semester


Course Code

Title of the Course

No. of hours/

Week

No. of Credit

ENG4A06

Songs and Stories of Our World

5

4


Sunday, 4 July 2021

Summary of The Dalit Presence in Malayalam Literature by Sunny M Kapikkad - Part II

This is the second part of the essay. Click here to read Part-I

    Drawing parallels between these two canonical works - Appunni’s desire to restore the power and glory of the tharavadu in modern guise, Paramu Pillai escape from debt-ridden tharavadu to Communist party without any internal change and the binaries of Amminiyedathi-Malu/Sumam-Mala- the writer digs deeper into the psyche of Malayalees and lays bare the deep rooted casteism that prevail in the collective unconscious while they lip serve the cause of revolution and progress. His critical eye catches hold of the subtle forms of casteism in the  literary works of the 1960s which narrated the existential pangs of the modern man. Reviewing the politics of Khasakkinte Itihasam, an epitome of modernist fiction in Malayalam, the author establishes that beyond the enchanting layer of language and landscape, the protagonist Ravi’s musings on upanishad and astrology endorses the Brahminic value system. Ravi’s disengagement with the outside world, extremely passive social mind and pseudo spiritualism spring up from deep rooted caste consciousness.


    The author views that the works of Anand  and Vaikkom Muhammed Basheer bring a blessed break into Malayalam literary tradition. Basheer captures the everyday struggles, agonies and ecstasies  of his characters from the vantage point of a Sufi whose view of the world is not fettered by any systems of discrimination. On a similar line, Anand depicts the dilemmas of human freedom and a deep sense of history informs his works. In Nishadapurana, he portrays the conflicts faced by Ekalavya, an outcast whose mastery in archey is disabled when he gifts his guru with his thumb. Anand breaks free of the inertia modernists delved in with his philosophical vigour.


    In this section of the essay, the author traces the emergence of Dalit literature in Malayalam. Dalit writers like T K C Vaduthala and Paul Chirakkilodu voice the angst of their characters. In his collections of short stories, C Ayyappan has formed an alternative aesthetic with which he interrogates the prevailing socio, religious and ethical values. In ‘Pretabhashanan’, for example, a Pulaya woman questions God on matters of caste and religion and also brings out the pseudo moral standards of the upper castes. His metaphors triples down upper caste constructions of superiority and present them in the social context to which they belong. His stories voice the conflicts inflicted by modernity on the dalit community. Though readers in Malayalam did not acknowledge the mastery of his narrative, novelty of his imagery and the grave social issues they present, they form a significant part of Malayalam Dalit writing.

    An array of Dalit writers have entered the scene of Malayalam poetry in the 1980s. Notable poets like KKS Das, G Sasi Madhuravalli have created  distinct styles of writing. KKS Das’ poetry is remarkable for its aesthetic expression of angst, tribal memory and the negation of upper caste values. He draws metaphors from the collective memory of the oppressed people to create songs of revenge and retaliation. G Madhuravalli rereads the story of Sambuka from the epic Ramayana and contextualise it within the politics of dalit aesthetics. Addressing Shambuka, the poet speaks of the futility of imitating the Brahmins and requests him to revert to kattala as Brahminism refuses salvation to all. He underscores the need of offering salvation to all.


(This is the second part of the essay The Dalit Presnce in Malayalam Literature by Sunny M kapikkad. Click on the link to read Part I of the summary)