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Wandering Writers in the Himalaya: Contesting Narratives and Renunciation in Modern Hindi Literature

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Pozza N.

Cracow Indological Studies

2015

tom 17: Crossing over “on the Birds’ Wings”: South Asian Literature in Local and Global Contexts

49-84

The Himalayan setting—especially present-day Himachal Pradesh and Uttarakhand—has fascinated many a writer in India. Journeys, wanderings, and sojourns in the Himalaya by Hindi authors have resulted in many travelogues, as well as in some emblematic short stories of modern Hindi literature. If the environment of the Himalaya and its hill stations has inspired the plot of several fictional writings, the description of the life and traditions of its inhabitants has not been the main focus of these stories. Rather, the Himalayan setting has primarily been used as a narrative device to explore and contest the relationship between the mountain world and the intrusive presence of the external world (primarily British colonialism, but also patriarchal Hindu society). Moreover, and despite the anti-conformist approach of the writers selected for this paper (Agyeya, Mohan Rakesh, Nirmal Verma and Krishna Sobti), what mainly emerges from an analysis of their stories is that the Himalayan setting, no matter the way it is described, remains first and foremost a lasting topos for renunciation and liberation.

Scope and Limits of “Inclusivism” in Modern South Asia: Questioning Tagore’s and Agyeya’s “Universalism”

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Pozza N.

Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

2016

nr 40

197-214

During the twentieth century, it had become increasingly common among scholars working on modern India to oppose Indian leaders and authors advocating the idea of multicultural and secular India to those promoting a nation based solely on the so‑called “Hindu way of life.” While the discourse attributed to the former category has regularly been qualified as “universalist,” “inclusivist” or “tolerant,” the kind of nationalism fostered by the latter has variously been called “communalist” or “exclusivist.” While these antagonistic positions might certainly fit with the positions of iconic and emblematic figures such as M.K. Gandhi or V.D. Sawarkar respectively, they might well be misleading and too restrictive when applied to the discourses of authors such as Rabindranath Tagore (1861‑1941) and S.H. Vatsyayan ‘Agyeya’ (1911‑1987), to take into consideration only two among the most influential and celebrated authors and poets of modern India. Based on the analysis of Tagore’s and Agyeya’s texts, this contribution questions the accuracy of such a dichotomist categorization and more specifically the assertion that the works of twentieth‑century authors considered as “universalists” were actually presenting a picture of a united India with both Hindus and Muslims looking forward to a peaceful future together (Cush and Robinson, see footnote 3). It shows that, notwithstanding the real cosmopolitan worldview of both these authors, the Muslim realm is almost completely absent from their works. In conclusion, it is argued that far from being an exception, the position of these writers is illustrative of what can be called a “non‑exclusive Hindu nationalism,” which was pervasive among the Indian intellectuals of the twentieth‑century India.