On account of Premchand’s birth anniversary which was on July 31, it is worth remembering one of the greatest writers this continent has ever produced. It is essential to read Premchand whose works underscore themes of morality, power, justice, equality and emancipation with a contemporary sensibility and take guidance from the righteous characters that struggle against the inherent unequal social dynamics where deceit, contempt, exploitation are valued and still do not entertain expedient adjustments even after persistent pressures.

Under the reign of the Queen Victoria in British India, postmaster Ajayab Rai Srivastava and his wife Anandi Devi welcomed a baby on the last day of July in the year 1880 in their ancestral home in Lamhi, situated near Banaras (Varanasi). The boy was named Dhanpat Rai Srivastava but was fondly called 

 by his mother who adored her son like those 

 betel leaves. The mother-son bond unfortunately, was short lived as Anandi Devi untimely departed for her heavenly abode leaving her beloved Nawab Rai at the tender age of seven to navigate through the existential labyrinth with little guidance from a workaholic father in a financially distressed condition.

With a noble desire to not deprive a young boy of motherly care and comfort of the ‘home’, Mr. Rai strongly considered the prospects of remarriage and the idea eventually came into fruition. The arrival of new mother or step-mother however, further exacerbated the situation and a hopeless feeling of hostility lingered in the house mired with economic instability. This was one of the many hardships that the boy was greeted with during his lifetime owing to which, he developed a remarkable subtlety for his age when it came to understanding emotions, injustice, exploitation and human society.

The boy went on to put his pen to the paper with an unprecedented ingenuity and penned down such thought-provoking works that his readers immediately bestowed him with titles such as ‘

. The man who eternally yearned for love since childhood received overwhelming love from readers and critics alike when wrote under the pseudonym, Premchand. The readers saw him as the beacon of hope in the abyss of despair and believed that his pen possessed a power to precipitate a positive change in the exploitative social order.

Mrinal Sen, a renowned film maker who adapted one of the writer’s short stories into a film once remarked that Premchand is the most important writer of the 20th century. The statement is not hyperbolic considering his stories reflect the tapestry of rural life interwoven with complex interplay of identities, rigid social customs, exploitative forces that undermined the dignity of the women, backward caste communities, poor peasants at every step with a blend of poise and anguish that is still unmatched.

In the times we live in, where the crown has long withdrawn from the affairs of the subcontinent and freedom, liberty and justice are touted as the abiding principle of the Indian society, one might feel tempted to dismiss the need of eulogizing the writer and label such practices as an exercise in futility. However, this must not be the case. The genius of Munshi Premchand lies in his realistic fiction and critique of some fundamental social institutions that have strongly stood the cruel test of time and continue to inspire readers to foster critical thinking and a sense of justice in the milieu they live in and in turn, work towards inclusivity and harmony through their collective actions.

It is essential to read Premchand whose works underscore themes of morality, power, justice, equality and emancipation with a contemporary sensibility and take guidance from the righteous characters that struggle against the inherent unequal social dynamics where deceit, contempt, exploitation are valued and still do not entertain expedient adjustments even after persistent pressures. Sometimes, they emerge victorious like Vanshidhar in their battles against powerful men such as Pt. Alopidin (

) retaining their virtues while on other occasions, they lose the battle against the society bereft of conscience like in the case of Gyanchandra, a married man who shelters an abandoned woman in his home to prevent her sanctity but eventually faces social ostracization culminating in suicide (

Reading classic tales with contemporary pretext

One of the most celebrated authors associated with the Progressive Writer’s Association (PWA), the stories penned down by Munshi ji echoes in eternity and the reason for which perhaps could be attributed to his remarkable grasp over the inequities embedded in the social systems such as family system, justice machinery, social institutions. Through his thought provoking and prescient works, he reinforced the supremacy of ethics over emotions and taught the readers that justice is above all the relationships and interests and must be served even at the cost of childhood friendships.

A friendship as strong as Jumman Sheikh and Algu Chaudhary (

). In the current times, where nepotism in the judicial system is at an all-time high with favours and corruption repeatedly indicting the pious institution, it becomes ever relevant to revoke the ‘holiness’ attached to the panchayat and remember that 

. (God resides in the heart of judges). Additionally, the exploitation of the peasants, farmers, people belonging to the Dalit community by feudal lords and upper caste men in the colonial India is documented by Premchand in his works such as 

 with a passion that is hard to reproduce without a deep sense of commitment to the cause of the disenfranchised classes of the society.

The themes of communal harmony, caste violence and blind faith have been dealt with extraordinary concerns in the novels and short stories of the writer. His life was itself emblematic of the syncretic culture of the civilization that he wrote extensively about as he was schooled by a maulvi in a village in Kashi (Varanasi) and learnt to embrace the plurality of beliefs from a young age evident in his works such as 

 Premchand unabashedly condemned the sorry state of affairs in the country that prided itself on the humiliation of lower castes and never shied away from exhibiting the ugly forms of exploitation in his works such as 

. Unfortunately, such hideous manifestations of caste discrimination have still not become a thing of the past. Cases of violence and honour killings in the name of caste continue to be reported widely throughout the country in times like these, Munshi Premchand commands an absolute pertinence in our seemingly advanced society.

Similarly, women in the stories of premchand were as diverse as women in the Indian society. The headstrong lower caste ghaaswaali could confront a thakur as she rejects his amorous advance (

) while Mrs Padma despite her erudition and dynamism fell prey to a duplicitous man who left her helpless and shattered in desperate conditions (Miss Paadma). He pronounced his defiance of the patriarchal social fabric that shamed, chastised and almost unequivocally reduced her into a promiscuous being only capable of satisfying other’s carnal desires.

He fiercely critiqued the unequal institution of marriage and associated social evils such as dowry, child marriage most famously through his novel, 

. Surprisingly, as a male himself, his stories never lacked authenticity when it came to the portrayal of sensitive women characters and perhaps such solid grip over his craft earned him the title of 

 by the literary critics and audience alike. One of the few early writers who was not apprehensive of populating his fiction world with female protagonists, his works such as 

 are a testament to his unwavering support for the feminist movements. The noted poet and filmmaker, Gulzar, who adapted Premchand’s works into tele series called ‘

 once emphasized that Premchand specialised in the subjects that revolved around women and had an intuitive sense of their emotional vulnerabilities more than his counterparts.

The heart-wrenching short stories compiled in eight volumes titled ‘

 composed with a virtuoso symphony of empathy and hope for the mankind successfully obliterate the rigid time-space barriers and provoke readers to relate the events and characters in stories in the contemporary context. The impeccable finesse in conveying a complex thought to the readers without indulging in excessive jargonism and decoratives has helped in cementing Munshiji’s stature as the foremost writer in Hindi Literature. He is remembered not just as a writer who left an indelible imprint on the literary canvas but also a pioneer who showed the way forward to future literary legends like Dharamveer Bharati, Rajendra Yadav, Nirmal Verma, Amrit Rai, Manu Bhandari, Mahadevi Verma among many others.

Notwithstanding his enormous popularity and acclaim, destiny was never on good terms with Munshi Premchand who for most part of his life, could not combat his personal battles, ideological dilemmas and financial insecurities, the roots of which could be traced in his complicated boyhood in Banaras. He was married to a girl as a teenager whom he did not consider a suitable match for himself. The escalating tensions between the couple finally culminated in a divorce entailing much material and psychological troubles for the writer. Furthermore, he resigned from the post of schoolmaster in the wake of non-cooperation movement led by Mahatma Gandhi despite his ill health and financial burdens.

Post resignation, he immersed himself completely into publishing and writing working for his own press, Saraswati Publications which also published the famous hindi literary magazine, 

 His prolific output as a writer, at least in part was an escapist retreat against the unpleasant material reality. In his final days, Premchand also travelled to Bombay to find work in Hindi Film industry but returned back as he found the city detrimental to any serious artistic pursuits. Overworked and exhausted, Munshi Premchand bid adieu to the cruel world in 1936 at the age of 56 leaving behind an enduring legacy imbued with profound wisdom for the generations to come.

Disclaimer: The opinions expressed in this publication are those of the author. They do not purport to reflect the opinions or views of The Jamia Review or its members.

Commemorating The Birth Anniversary of Kalam Ka Sipahi: Why Munshi Premchand and his works are more pertinent than ever

It has been repeatedly observed that great artists, poets and writers are unable to develop a sense of indifference towards calamitous social realities even when they are exposed to them on a daily basis. Instead, through their sensibilities, emotions, and tools, i.e. their pen, they try to critique the abhorrent practices and ultra conservative ideals plaguing the society.

Women occupying a central position in fiction are unfortunately as rare as women occupying a central position in the real world. For a long time, the portrayal of womanhood was typical and status quoist in the Indian Literature. However, several revolutionary authors in Hindi Literature have stained the literary canvas with the grim realities of patriarchal society that took immense pride in subjugating its female counterparts and blocked every road to their emancipation. These authors made it a point to critique the dehumanizing traditions prevalent and presented the lived realities of women in those times. These female-centric novels and stories were unusual, and their authors were considered a lunatic fringe of radical literature.

Let us have a look at four women who redefined woman and womanhood in their works, immortalizing their existence in the hindi literary world.

 Born in the Punjab province of the British India, Sobti was educated in Shimla and Delhi. She is a recipient of the prestigious Sahitya Akademi Award for her novel 

 which highlights the rural life in Punjab and socio-political turmoil of the time.
Sobti is considered an important voice in Hindi literature who was not afraid to talk about topics concerning womanhood, sexuality, dominance, marriage. She tried to break free from the parochial and stereotypical narratives that occupied the creative imaginations of other authors.
Her work 

 explores themes of patriarchy, sexuality, promiscuity and power. The protagonist, Mitro, a fierce woman who vehemently asserts her identity and plainly refuses to submit her body and desires to the society which considers her a 

 are other literary masterpieces by Krishna Sobti which should not miss the eye of readers.

 – Bhandari, the doyen of Hindi Literature who was also associated with the 

 had produced influential literature with strong heroines. She sought to investigate the delirious urban middle class who mediated between a tragic past and uncertain future while also dealing with the grey areas between collectivist traditionalism and individualist modernity. This perplexity was evident in institutions like marriage, education, politics, man-woman relationship, divorce, ethics and morality.
In her short stories such as 

 Bhandari narrates the story of an urban woman who finds herself in a predicament when she has to make a choice between her two lovers, the past and the present. Similarly, her novel “

” allow us to comprehend the issues associated with divorce and remarriage through a child’s perspective. The book sensitizes us to the indelible psychological impacts that dysfunctional families entail upon the impressionable minds of children by robbing them off their innocence and playfulness characteristics. Mannu Bhandari is an author who should not miss the eye of literature enthusiasts.

– Known for her critically acclaimed debut novel “

,” Mridula has contributed extensively to the feminist thought in Hindi Literature. The novel 

 is a riveting story which explores the journey of Manisha, a young woman, searching for her own identity and seeking freedom in a patriarchal setting. Here, she is expected to achieve self-actualization through her role as a wife, mother, and as a daughter only. A tumultuous path to self-discovery that a character undertakes with recurrent phases of self-doubt, recovery, introspection makes the novel a 

– Homvati Devi fiercely experimented with the Hindi Literature and churned out remarkable stories concerning women and womanhood. Even though, she did not gain popular appeal as a writer, she contributed immensely to the field of Hindi literature. She beautifully penned down some of the most delicate prose promised upon themes such as loss and grief.
Homvati also served literature in administrative capacity and helped in organizing various literary conferences in 

 provides an impassioned account of a widower who is mistreated by her in-laws. The story probes everyday challenges that a dependent woman grapples with in Indian traditional households, where she is confined to a life of permanent servitude. Devi’s other prominent works include 

Women in Hindi Literature

Apart from being a social commentary on the clearly apparent imposition of a culture of political apathy in Indian universities and the aggressive and deliberate depoliticisation of university campuses, this article aims to discuss the possible consequences of such circumstances, written from a fellow student’s point of view. In light of the recent suspension of a PhD candidate at TISS for “anti-national activities”, the author has attempted to analyze how constructing a dissonance between political participation and work life (work/studies) essentially leads to indifferentism among citizens and dilutes in turn, our democratic structure

The demand for ‘apolitical’ spaces is accelerating at an unprecedented rate in our society, perhaps with an intent to curb aggressive politicization of trivial issues in hand and in turn, mitigate polarization between individuals or communities that we are so used to witnessing on the wider canvas. Or worse, these seemingly ‘apolitical’ spaces are carefully constructed to diminish any possibility of demurring and the ‘apolitical’ is just another term for acquiescence and conformity to the prevailing socio-political order.

Institutions of higher education in particular, are working tirelessly to furnish an atmosphere of political apathy in campuses across the nation which is reflected in the administrative policies that are aimed towards silencing the cacophony of protests to make our academic institutions ‘conducive’ to learning and research.

, a Dalit student, who was issued a suspension order for ‘repetitive misconduct’ and ‘anti-national’ student activities has again sparked the debate on student politics. Ramadas (aged 30) is a PhD candidate pursuing his doctorate in Development Studies and is also associated with the Progressive Students’ Forum (PSF) and has been accused of screening documentaries such as ‘Ram ke Naam’, ‘India: The Modi Question’, organizing the Bhagat Singh Memorial Lecture and inviting ‘controversial guest speakers’ for the same.

He allegedly participated in a demonstration outside the Indian Parliament as well. Having passed the UGC NET Exam with flying colors, Ramadasa is also a recipient of the National Fellowship for the Scheduled Castes which roughly amounts to Ra. 48,000/month. Not only will his fellowship be discontinued, but he is now also barred from all the four campuses of the Tata Institute of Social Sciences for two years.

The administration’s attempt to target a student leader from a marginalized community in a public-funded university has once again fueled the issue of structural casteism prevalent in the institutions of higher education. Such an attitude is also reflective of the sheer desperateness of these intellectual hubs to appease the ruling dispensation by severely punishing the non-conformists.

The demand from these progressive administrative bodies to the students participating in political lives is generally to devote their time entirely to academics and maintain order in the university and not tarnish the reputation of the institutions. While the foremost task of a student is to learn, it must be noted that a student is left with no choice but to be ‘political’ when the institutional apparatus, curriculum structure as well as the administrative offices impede their act of learning. The administration is unfortunately not all ears to the inherent discrimination faced in campuses by students lacking in resources, network, and cultural capital by their own classmates, teachers, and peer groups.

These students belonging to the weaker sections of society carry their identities with them all through their lives and not necessarily by their own will. They are reminded of their position in society either overtly or covertly every now and then and run the risk of being ostracized in these educational campuses far from their home. When the marginalized communities are persecuted by their forward caste counterparts for drinking water from the well, then it becomes necessary for these students to speak and question and demand justice.

Idleness in this case is bound to induce moral culpability in their conscience. When the government brings out a policy such as New Education Policy (NEP 2020), then the onus rests upon the students to discuss, critique, analyze the policies designed by the government simply because the effect of such policies will reverberate in the university campuses. To crackdown on criticism and narrow down all the scope of debate is to demand absolute submission before the government and therefore, accept the society with all its flaws and shortcomings. On one hand, we expect students to prepare ornamental presentations on economic landscape of the country, read abstruse academic texts on social stratification, learn about social evils, and on the other hand we want to fetter the aspirations of all those who are willing to eliminate the gap between theory and praxis by participating in the political process, holding the rulers accountable to citizens and standing for their rights.

The seemingly noble act of fostering political apathy in the campus to orient students towards pure academics and prevent chaos often culminates in the disempowerment of the underprivileged students’ community. There have been numerous instances where the monthly scholarship of a student is not credited either due to corrupt bureaucratic practices or indolence on the part of administration. In a university without an active student union, it is likely that the abuse of power by the administrative officials would go unpunished and without a strong collective, the student might feel intimidated. In this case, he might even let go of the scholarship amount of a particular month after some nuisance with the officials on the assurance that the next month’s amount will be credited to their account without delay.

This act of ‘letting go’ however is a privilege that a student from a weaker economic background cannot afford, for their stipend is that through which their sustenance in the university is made possible. In the absence of a robust union, a student might also be forced to discontinue his studies and even drop out in extreme cases. This is just one example of the many fraudulent practices that are enshrined in the ‘working ethos’ of many prestigious universities of India.

It is ironic that the majority of ruling ministers who have themselves climbed their way to the Parliament through student politics nowadays loathe the participation of students in political affairs of the country and find it anathematic to encourage youth activism and leadership. It is imperative to note however that universities are places where diversity is celebrated, debates and discussions are supplemented with empirical insights along with an ideological perception. University politics has historically provided impetus to emerging young leaders who have led the nation from the front when we were faced with the tumult of a crisis. To condemn student politics and gentrifying the campus to focus entirely on ‘academics’ is bound to entail disastrous consequences for a nation where the young working-age group makes up for more than sixty percent of the total population.

An indifferent and submissive student might be a university topper but their indifference and docility are harmful for a healthy democracy. A politically aware and well-informed student is an ideal citizen for they are not afraid to hold the government accountable and are absolutely unwilling to compromise on their rights. A reasonable attitude of recalcitrance among the students is necessary for the betterment of the nation and attempts to silence voices on the campus reek of the malicious intention of the incumbent government to create a class of insular degree holders who live in posh apartments with restricted access, emit large amount of carbon dioxide from their sedan while commuting to their workplace and organize poojas in their building but when asked for an opinion, expediently label themselves as ‘Apolitical’

To Speak or Not to Speak: ‘Political’ Students in ‘Apolitical’ Indian Campuses

Rashsundari Debi, born in 1810 in a small village in Potajia, Bengal is credited as the pioneer of autobiographical novel in the modern Bengali literature. Debi was never complacent with the existing social customs which embraced confinement and imprisonment of women within the four walls. She was a radical woman of her times who refused to abide by the traditional patriarchal beliefs and defied the patriarchal set up by reading, writing, critically analyzing the social practices of her times and putting out her life in the public sphere.

Rashsundari Debi, born in 1810 in a small village in Potajia, Bengal is credited as the pioneer of autobiographical novel in the modern Bengali literature. She was born in a rural zamindar family and raised entirely by her mother after her father’s untimely demise. In accordance with the prevalent traditions, she was married young (at the age of 12) and ventured out to habituate herself into a new region, new family, new culture and new life. Debi however could never be complacent with the existing social customs which embraced confinement and imprisonment of women within the four walls and romanticized the idea of servitude as the true path of salvation for the women in the society.

” is testament of the vehemence with which she disregarded the gender roles set in society that not just ensured and advocated seclusion of women from public space by depriving them from accessing education but also demonized those who defied the norms and learned to read, write and think.

The primary reason she is labeled a “radical” or a non conformist can be attributed to the explicit nature of her writing that is a remarkable characteristic of her literary work.

People put birds in cages for their own amusement. Well, I was like caged bird. I would have to ………. I would never be freed.”

, “If I am asked to describe my state of mind, I would say it was very much like the sacrificial goat being dragged to the altar, the same hopeless situation, and the same agonized screams

.”

Women’s writing….. 600 B.C. to early twentieth century.

The words and simile chosen by Rashsundari Debi to describe her mental state at the time of her marriage is indicative of the profound sorrow that is still fresh in her memories and left such an indelible mark that even after so many years, the pain has not mitigated. The life of subjugation and servitude marked by abandonment of passions, thrill, dreams and ideas at the tender age of twelve made her disregard the norm, rather the evil of child marriage. A life that the majority of women accepted as their eventual fate was portrayed as emotionally debilitating practice for a girl’s mind by progressively inclined Rashsundari Debi.

A God fearing woman, Rashsundari Debi did all household chores and made peace with her duties and conceded it as her lords’ wish but could never outgrow her desire to learn how to read. She wanted to engage with her creator not only through ceremonies and rituals but also at an intellectual level by reading religious scriptures. She detested that her gender identity had made her access to education an almost impossible task. She started feeling culpable of her ever growing desire to read but she could not accept her condition and one day found a way to start her education by stealing a page from 

She nonetheless, despised the old archaic patriarchal system which made her steal, lie and feel humiliated for a pious act of learning just because she was a woman. She nonetheless, through her unbreakable spirit and dedication taught herself to read, thus defying the exclusionary as well as discriminatory custom of her times. Moreover, the unusual part of her narration, which makes her a radical, is her attitude of making no bones about the misery that was inextricable to almost every woman’s life after marriage. She did not complain about her in laws for they were very kind. However, the duties and tasks that the women in the house had to finish were not just laborious but also left no room for personal care sometimes, even for daily meals.

Unlike many patriarchs in the field of literature, paintings and arts who celebrated womanhood and women by praising their submissive nature and describing, at length, the importance of women being devoted to the household duties and subservient to their male partner, She makes the reader realize that the “morning to night” grind a woman goes through to provide comfort to her husband and children should at least be acknowledged and appreciated, if not remunerated. “

Instead of viewing labor in an aesthetic and romanticized way as male writers like Tagore tended to do, Rashsundari deconstructs the iconic figure of the housewife in Amar Jiban.”

She seems regretful of the fact that her identity is entirely reduced to being a mother or wife who should take pride in her raising her children and serving her husband. Also, she does not shy away from mentioning how physically taxing it was for her to give birth to twelve children and fulfill the responsibilities that motherhood entails. Her statements, however should not be misconstrued as depiction of hatred towards her children and husband but an acknowledgement of the tiresome life (without unnecessary romanticization) of a woman engulfed in the care of children, husband, family, kitchen providing no time to take a breather and relax herself owing to her commitments.

Rashsundari Debi, through her writing, implicitly addressees the gender inequality which is trivialized and normalized in the patriarchal society. She was extremely close to her mother and considered her as a companion throughout her life. When her mother was on the deathbed and wanted to have her daughter by her side, she could not visit her as the long commute would require some pre arrangements which were unmanageable at the eleventh hour. Moreover, household work would suffer in her absence. She annoyingly states that her travel would never be so cumbersome, had she been a man. She repents her fate which has deprived her from attending her mother at the funeral pyre. She feels her life, a life of woman, is a curse. A woman is no better than a slave, a prisoner, a caged bird.

Alas, my God, why did you let me born as a human being? It is indeed a very rare fortune to be born a human being. Birds and beasts are inferior beings. And to think of the sin I have committed even after being fortunate enough to be born a woman. Why was I ever born a woman? Shame on my life! but I am helpless. I am a caged bird.

”

Women’s writing in India 600 B.C. to early twentieth century.

Rashsundari Debi was a radical woman of her times who refused to abide by the traditional patriarchal beliefs of the society which ensured its sustenance through systematic denial of means of liberation and emancipation to women in the society. She did not conform to the prevalent customs and strived to create her individual identity by educating herself. Rashsundari Debi, unlike the majority of women, defied the patriarchal set up by reading, writing, critically analyzing the social practices of her times and putting out her life in the public sphere, an act which itself deserves tremendous adulation.

Articles by Ashay Raj

Commemorating The Birth Anniversary of Kalam Ka Sipahi: Why Munshi Premchand and his works are more pertinent than ever

Women in Hindi Literature

To Speak or Not to Speak: ‘Political’ Students in ‘Apolitical’ Indian Campuses

The Legend of Rashsundari Debi: A Woman who Defied Patriarchy

Commemorating The Birth Anniversary of Kalam Ka Sipahi: Why Munshi Premchand and his works are more pertinent than ever

Women in Hindi Literature

To Speak or Not to Speak: ‘Political’ Students in ‘Apolitical’ Indian Campuses

The Legend of Rashsundari Debi: A Woman who Defied Patriarchy