Abstract: In the continuous interaction between the past and the present that historiography is, each time when history gets re/written, a new representation emerges. This new representation is a reflection of the earlier archives and their interpretations, fragmented remembrances of the past, as well as the reactions to the present. Memory, or lack thereof, and stereotyping generally play a major role in this representation. William Dalrymple’s Nine Lives: In Search of the Sacred in Modern India (2009) is one such written account that sets out to narrate the representations of religion and culture of India and contemporary reactions to it. Dalrymple’s nine saints belong to different castes, sects, religions, and regions. By dealing with their religions and expressions of those religions, and through the lived mysticism of these nine individuals, the book engages with some important issues like class, caste and gender in the contexts provided by historical as well as present India. The paper studies the development of religion and accompanied feeling of religiosity in modern as well as historical contexts through a study of these elements in the book. Since, the language used in creation of texts and the literary texts thus produced create a new reality that questions the stereotypes of the past, and in turn often end up creating new stereotypes or stereotypical representations at times, the paper seeks to actively engage with the text in order to identify and study such stereotypes, along with their changing representations. Through a detailed examination of the book, the paper seeks to unravel whether some socio-cultural stereotypes existed earlier, and whether there is development of new stereotypes from Dalrymple’s point of view as an outsider writing on issues that are deeply rooted in the cultural milieu of the country. For this analysis, the paper takes help from the psycho-literary theories of stereotyping and representation.
Abstract: Nostalgia, to some people, may seem foolhardy in a way. However, nostalgia is a completely and intensely private but social, collective emotion. It has continuing consequence and outgrowth for our lives as social actions. It leads people to hunt and explore remembrance of persons and places of our past in an effort to confer meaning of persons and places of present. In the ‘Poems of 1912-13’ Thomas Hardy, a British poet, composed a series of poems after the unexpected death of his long-disaffected wife, Emma. The series interprets the cognitive and emotional concussion of Emma’s death on Hardy, concerning his mind and real visit to the landscape in Cornwall, England. Both spaces perform the author’s innermost in thought to his late wife and to the landscape. They present an apparent counterpart of the poet and his afflicted conscience. After Emma had died, Hardy carried her recollections alive by roaming about in the real visit and whimsical land (space) they once had drifted and meandered. This paper highlights the nostalgias and feds that seem endlessly to crop up.