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Md.Rezaul Karim
  • Lecturer, Department of English, Trust University, Barishal, Bangladesh
    Ruiya Nobogram Road, Barishal-8200
  • 01759514651
In his widely celebrated poem The Waste Land (1922) Thomas Stearns Eliot, the Nobel laureate, pictures the spiritual downfall of the modern world and delineates the capitalist canon on the rise. People of this era are trapped into the... more
In his widely celebrated poem The Waste Land (1922) Thomas Stearns Eliot, the Nobel laureate, pictures the spiritual downfall of the modern world and delineates the capitalist canon on the rise. People of this era are trapped into the materialistic quicksand that makes them totally sterile and hollow. Consequently, traditional beliefs like Christianity have been replaced bycapitalism. The lack of spirituality, Eliot asserts, makes the modern man lustful and robotic where people are haunted by animal-like sex and deadened by routine-bound life. Eliot's modern human lives in an age which is chaotic and horrible at large and is caused by man-made war. The war creates refugees and maternal cry for genocide to grab the natural resources and leads the ecosystem to a destructive and fragile state. Eliot's morally decayed men are alienated not only from themselves but also from the friends and society they belong. Eliot also shows these horrifying condition in his poems like "The Hollow Men" and "Gerontion" to indicate spiritual emptiness, "Sweeny among the Nightingales" to describe lust and "The Love Song of J. Alfred Prufrock" for the depiction of alienation of the modern inhabitants. In The Waste Land, there are recurrent and crucial themes such as spiritual dryness, sexual perversion, money making war, capitalism, lack of eco-sensitivity as well as isolation which have been focused by Eliot in a vivid manner. This paper aims at exploring the spiritual barrenness caused by the capitalist economy, mechanical sex, and war, and unveils how modern man destroys the ecosystem for profit and power keeping the spiritual issues behind as well. This research also investigates how Eliot presents modern civilization in quest of spiritual solace and finds the path of emancipation in this poem.
Syed Waliullah's Tree Without Roots (1967) is a much acclaimed novel, which has attracted the readers and critical minds alike since the beginning of its publication. In this prominent-fictional narrative, Waliullah attempts to portray... more
Syed Waliullah's Tree Without Roots (1967) is a much acclaimed novel, which has attracted the readers and critical minds alike since the beginning of its publication. In this prominent-fictional narrative, Waliullah attempts to portray the wretched condition of women in preindependent Bangladesh. This novel focuses on the unending sufferings and inequalities that are imposed by patriarchy on the women of our country. As an engaged author, Waliullah explores the vulnerable state of women and the domestic violence they are subjected to by depicting the ubiquitous domination of patriarchy in the novel. Waliullah also shows this dehumanizing case like gender disparity and the deprivation of equal rights of women in Night of No Moon (1964) and Cry, River, Cry (1968), where the former reveals the women's submissiveness and the latter showcases the outcry of women together with the Bankal river. This paper aims to unveil how women are trapped into patriarchal oppression in manifolds; using eco-feminist view, it will attempt to reveal how women and nature are cruelly treated by men as their own property. This research also investigates the patriarchal hegemony that makes women submissive to men and explores women's selfindividuality and rights showed by Jamila in the novel.
William Shakespeare's two plays The Merchant of Venice and The Tempest are constructed through 'alterity'. The first play is an example of racial, religious, and gender alterity portrayed through the Christian dominated and Jew-unfriendly... more
William Shakespeare's two plays The Merchant of Venice and The Tempest are constructed through 'alterity'. The first play is an example of racial, religious, and gender alterity portrayed through the Christian dominated and Jew-unfriendly society in Venice. The second play involves the question of race and gender alterity through the colonial machination of Prospero. Both Shylock's and Caliban's attempts of revenge are consequences of the perversely formed alterity. Surprisingly, the two plays bearing two unsuccessful revenge stories do not include the occasion of redemption for the characters who actively participate in the making of alterity. Therefore, the stories serve the purpose of the powerful in the end though occasionally Shakespeare gives voice to the characters that encounter troubled existence due to the racial, social, religious, and gender alterity. The paper investigates the case of alterity in both the plays and concludes that the evil that is shown through Shylock and Caliban are but reactions of alterity and both the perverseness in the societies and the evil in certain characters complement each other. First, the paper elaborates on the concept of 'alterity' in the light of 'multiculturalism'. Secondly, the paper observes the situations of racial, religious, and gender alterity in both the plays separately. Thirdly, the two plays are comparatively positioned in one frame with a focus on alterity. Overall, how the case of alterity has generated the evil machination of revenge has been critically interpreted.