MOHSIN MOHALLA by Ashfaq Ahmed

Mohsin Mohalla by Ashfaq Ahmed is an excellent story in which the author

portrays the life of a teacher, i.e. Master who struggles to meet the ends of his
life. He was not able to pay his rent, nor could he fulfil his needs. No one
helped him to the point that he died.
The theme of Mohsin Mohalla by Ashfaq Ahmed is the hypocrisy of man.
When the main character in the story can't pay his rent and loses his
possessions, no one in town will help him. When he gets sick, no one will give
him money for medicine, saying they couldn't afford it. However, when he died
from his illness, the townspeople mourned like they'd lost a dear friend and
donated money for his burial.
IRONY: When Master Ji struggled to pay his rent and support himself, he
asked the people in the town for their help, but nobody would help him or give
him a loan. Then he died, and everyone mourned his death and pitched in
money for his grave. The irony is that nobody would give to him until he was
gone. They could have helped him in his life, but it took his death to make them
realize that they cared about him.
Struggles of masterji and how he led his life:
1# He was not able to pay his rent, nor could he fulfil his needs.
2# No one helped him to the point that he died.
3# After his death, everyone missed him and felt sad for him.
4# The author emphasizes how after one's death, we realize our wrongdoing to
him or her.
Characteristic sketch:
He was very docile and kind as he did not fight with the landlord when he threw
his belongings and kept his Charpai near the transformer in the open. Even after
this, he did not go back to him and decided to sleep in open until he paid the
dues owed to the landlord. This shows his decency and compassion.
Gandhi now: SALMAN RUSHDIE
Once, half a century ago and more, this bone man shaped a nation’s struggle for
freedom. But that, as they say, is history. Fifty years after his assassination,
Gandhi is modelling for Apple.
Obviously, it is rich in unintentional comedy. M. K. Gandhi, the photograph
itself demonstrates, was an opponent of modernity and technology, preferring
the pencil to the typewriter, the loincloth to the business suit, the ploughed field
to the belching manufactory. Had the word processor been invented in this
lifetime, he would almost certainly have found it abhorrent.
The very term “word processor”, with its overly technological ring, is unlikely
to have found favour. “Think different”, Gandhi, in his younger days a
sophisticated and westernised lawyer, did indeed change his thinking more
radically than most people do. Ghanshyam Das Birla, one of the merchant
princes who backed him, once said, “Gandhi was more modern than I. But he
made a conscious decision to go back to the Middle Ages.”
. What they saw was an “icon,” a man so famous that he was still instantly
recognisable half a century after his assassination.
Double click on this icon and you opened a set of “values”, with which
Apple plainly wished to associate itself: “morality”, “leadership”,
“saintliness”, “success” and so on.
They saw “Mahatma” Gandhi, the great soul, an embodiment of virtue to set
besides, oh, Mother Teresa, the Dalai Lama, the Pope.
“: It’s true that Gandhi himself saw the independence movement as a kind of
Indian David struggling against the Philistines of the empire-on-which-the-sun-
never-sets, calling it “a battle of Right against Might.”
The struggling Apple company, battling with the cohorts of the all-powerful Bill
Gates, wished perhaps to comfort itself with the thought that if a “half-nude
gent” - as a British Viceroy, Lord Willingdon, once called Gandhi – could
bring down the Brits, then maybe, just maybe, a well-flung apple might yet
fell the Microsoft Goliath.”
Gandhi is up for grab, because people him made a theory which can be
used in anything and in any form. He has become abstract, a historical,
postmodern, no longer a man in and of his time but a free-floating concept,
a part of the available stock of cultural symbols, an image that can be borrowed,
used, and reinvented, to fit many different purposes, and to the devil with truth.
People in his own native country have forgotten the basic and deep-rooted
principles which Gandhi followed. The trouble with the idealised Gandhi is that
he’s so darned dull, little more than a dispenser of homilies (“an eye for an eye
will make the world go blind”) with just the od flash of wit but eventually the
true form of his dreams has scattered.
Richard Attenborugh’s movie Gandhi struck me, when it was first released, as
an example of this type of unhistorical Western saint-making. Here was
Gandhi-as-guru, purveying that fashionable product, the Wisdom of the
east, and Gandhi-as-Christ, dying (and, before that, frequently going on
hunger strike) so that other might live. His philosophy of non-violence
seemed to work by embarrassing the British into leaving; freedom could be
won, the film appeared to suggest, by being more moral than your oppressor,
whose own moral code would then oblige him to withdraw.
Rushdie accepts that the simple message from Gandhi has lost in his own
local country. What’s exceptional is how much use has been made of this
peacefulness strategy around the planet - America, South Africa, a wide
range of spots. From various perspectives, The Gandhian thought appears
to have been more compelling outside of India that inside it,
1)Non-cooperation Movement 2)Gandhi's Dandi March 3)Individual Satyagraha
4)Quit India Movement

CACTUS-K. SATCHIDANANDAN
The poem ‘Cactus’ challenges our age-old notions of beauty. Conventionally,
beauty is associated with harmony, colour, softness, smoothness, structure,
brightness, etc. always tries to move away from the usual path, treats the beauty
of surviving in adverse situations.

The world of poetry is full of imagination. But he creates a new world of poetry
based on the sharp reality of life. The poem as whole fulfils the idea “language
is the best means for communication. Even the cactus in desert is a
beautifully brought, if we have a taste to observe the beauty in all things.
Bleeding touch is yet another beautiful expression which projects the title.
According to me, poet wants a world of imagination where there is no pain
for marginalised communities. The poet conveys through his poem that his
existence in this world is known or felt to others only through pain and blood.
Whoever touches or sympathizes with him is cursed by a prick from his thorns.
. Cactus is a symbol of isolated beauty. Once these thorns were flowers and she
had many lovers who betrayed her. So she changed all flowers into thorns
which usually happens in our real life. Cactus did not want them to bleed nor
yield to drought. Beyond the boundaries of moon light, it creates another
beauty. This is a world of dreams in that real world there is sharp, piercing
parallel language.

Here the poet is creating another beauty of suffering and tolerance instead of
perennial chasm and that beauty is sharp and piercing which represents the
reality of life.

K. Sachidananthan is a leading poet. He tries to keep aestheticism in his

poems. The poem has a style of dramatic monologue

Nallur: Jean Arasanayagam

Murugan, Kartikkeya
Arumugam . Sri Kumaran,

A long-standing rivalry between Tamil and Sinhalese inhabitants of

Sri Lanka has ensured an extremely volatile relationship between the
two groups. The combination of religious and ethnic differences
continues to create violent conflicts between the parties although they
have shared Sri Lanka for innumerable centuries.
“The roar of voices calling Skanda by his thousand names” and the
phrase, “we pray, we cry, we clamour” intensify the magnitude of
their attempts in seeking for the god’s protection in times of adversity.
Unfortunately, their attempts never came to fruition. The truth is
unveiled in the harsh statement made in the following lines.
The clanglour of the temple bells”, “the clapping hands” and “the brassy clash
of cymbals” indicate the enormous religious services performed by the innocent
civilians in the hope of obtaining the god’s assistance to protect themselves
from the ruthless torture
The penultimate lines of the poem further enlarge the theme of decadence
caused by war. It highlights the miserable fate of the human beings at the grip of
brutality
As a whole, the poem remains a horrifying and terrifying picture of
the repugnance brought about by ethnic segregation and the resultant
bloodshed.
This is indeed what Arasanayagam has endeavoured to achieve. she deliberates
on the disastrous issues of racial discrimination and political violence which
were rampant in Sri Lanka in the context of the burning antagonism between the
Sinhalese majority and the Tamil minority. The poem is based on the real
incidents that had shock Sri Lanka in late 1980s.
Sri Lankan Tamils fled to other countries in the ensuing years, and a large
number of Tamil youth joined militant groups. The country was in turmoil
and the poet had herself suffered the wrath as she was married into a
Tamil household. This incident had a harrowing effect on the poet as she
had the first-degree account of the incidents. The situation in Sri Lanka had
been tense for a while as the Tamil people were in minority as compared to the
Sinhalese and that there have been immense cultural differences.
She was among many Tamils in Sri Lanka who had to flee from the
country during the particular period. So, the poem remains credible
illustration of Ramanagaram’s genuine sorrow and hate towards ethnic
commotions, she tries to express the sounds and picture of the incident as she is
one of those people who saw it happening. She wants people to know about that
incident and she also use this poem as memory of the Nallur incident, as in the
poem she talks about how people can lose this memory. Since the poet had
experienced this incident, her poem is understood with a perspective of a
witness and survivor.
The emotions in the poem are so raw. Thus, her strong powers of
imagination, Arasanayagam seems to have foreseen the miserable
future of “Nallur”, and has put it in a really credible poetic
framework.

Sharing the World; Amartya Sen

In simple terms, globalization is the process by which people and goods move
easily across borders. Principally, it's an economic concept – the integration of
markets, trade and investments with few barriers to slow the flow of products
and services between nations.
globalization is neither new, nor entirely western, nor a curse. But its benefits are not shared
fairly. That is the problem to be tackled.

Globalizing What? - Kennedy School of Government’s ARCO Forum

To answer the question, Sen proposed that democracy, equity and
efficiency are three things that are worthy of being globalized. He also
noted several challenges that he said stand in the way of these positive types
of globalization
He feels people advocate against globalization because they feel it takes
away a country's global identity

The achievements of globalisation are visibly impressive in many

parts of the world. We can hardly fail to see that the global economy
has brought prosperity to quite a few different areas on the globe.
globalisation movements. It is, ultimately, not a question of rubbishing
global economic relations, but of making the benefits of globalisation more
fairly distributed.
Sen also criticized the current conception of intellectual property
rights that he says has kept important drugs out of the hands of the
world’s poor. He feels the arms trade is one of the key reasons for the strife in
this world because the richer countries sell arms to these poorer countries and
the arm balance in these countries destabilises the region
In questioning the questioning, the notion that a person can “own an idea,” Sen
joked that India should have patented the decimal system.
“I believe in incentives,” Sen said, “[but] the incentive structure
isn’t working.
Amartya Sen’s Capability Approach (Developmental Economics).
PHANTOM CHASE
does not require a demolition of the market economy, but does
demand alterations of the economic and social conditions that help to
determine what market solutions would emerge.
The market economy does not work alone in globalised relations
Sharing global justice
G-8 countries have been responsible for more than four-fifths of the
international export of arms and armaments for many years. The United States
alone is responsible for about half the world export of arms to other countries —
nearly two-thirds of it to the developing countries.
The task of global justice is a shared responsibility. It is a constructive exercise
that calls for political and social reforms as well as economic engagement. The
market mechanism is as good as the company it keeps.

WAVES - Sundara Ramaswamy.

Ramaswamy’s silence through the years 1966-1972 was followed by
a return with stories that reflected the gloom and violence inherent in
the post- Bangladesh War-Emergency torn India.
“Why did you go to the Rock of Death?” “I was bathing in the Rock of Death.
On the other side the Rock of Death resembles a valley.
A friend had told me. There the wavelets and swirls.... the beauty of the foam
breaking and dribbling from the rocks, the prismatic splendour they create in the
crevices of the rocks are ineffable. A marvel. Some inexplicable sadness engulfs
the mind and a clear sky would unfold in the heart, making us feel what we
worry about are all the meanest of things. Mind feels extremely light. You will
feel like bending down to kiss the little plants growing from the rock’s
crevices”.
Wave is representation of all forthcoming circumstances, emotions some which are hidden
too, threats and opportunities. Our adventurous personality or broadness can be judged from
the fact that how do we perceive these waves of life. Whether we take opportunities or let
them go, whether we see threats as a chance to improve or as a bad situation.
The depth of our emotions is contrasted to the centre of the sea in literature, with our anger
being compared to a stormy sea and the seas; apparent endlessness being compared to
despair. The sea is the epitome of feeling. It adores, despises, and mourns. It rejects all
shackles and defies all attempts to capture them with words. Whatever you say, there will
always be something you can’t do.

Sundara Ramaswamy has been praised for his versatility, his skill
negotiation of various literary forms. He has a thematic and stylish range
of writing which is compelling and delightful.