Curse or Karna

 This blog is response to thinking activity. which was given as a task by Yesha Bhatt ma'am. blog is realted to the life of karna which was part of our syallbus, named of unit curse or karna.

About Writer

Kailasam   was born in a Tamil brahmin family in southern Karnataka, India. He belonged to the Mangudi Brahacharanam subsect. His father, T Paramasiva Iyer, was employed as munsif in the Mysore state service and progressed to become the Chief Justice of the Mysore High Court. His father's brother was the Madras High Court judge, Sir T. Sadasiva Iyer.

Kailasam's life was dedicated to local theatre and his contributions revolutionised it. His humour left an impression on Kannadigas. He opposed the company theatre's obsession with mythology and stories of royalty and shied away from loading his plays with music. Instead, he introduced simple, realistic sets. Kailasam chaired the Kannada Sahitya Sammelana held at Madras in 1945. He spent almost 10 years in a place he called 'NOOK'. It was a very dirty place, yet he loved it and wrote many dramas in there. He dictated his stories to his students at the 'NOOK', usually starting after 10 pm. He was a chain smoker.

works of T.P. Kailasam 

Kannda

• ToLLu Gatti or MakkaLiskool Manelalwe?
• Poli Kitti, The Story of a born scout
• Bahishkaraiframe 
• HomeRoolu

English

• Fulfilment
• Purpose
• The Brahmin's Curse
• Simply Kailawesome (film)

About Curse or Karna

Theory of subaltern

The question of subalternity emerges in relation to subordinate social groups and individuals whose historical activity is repressed, neglected, misinterpreted or ‘at the margins’ of hegemonic histories, discourses and social formations. In particular, subalternity represents the common theme circulating among interconnected intellectual endeavours that have offered different interpretations of this issue. Its circulation started in the 1930s with Gramsci’s Prison Notebooks and his observations on subalternity, which were written while he was a prisoner of the Italian fascist regime, just before his death. It has subsequently unfolded over the last 85 years, more recently informing Subaltern Studies.

 

Gramsci’s idea of subalternity expands the Marxist categories of ‘proletariat’ and  ‘underclasses’,  focusing on the aspects of cultural subordination that are intertwined with economic oppression. Generally speaking, “he refers to slaves, peasants, religious groups, women, different races, the popolani (common people) and popolo (people) of the medieval communes, the proletariat, and the bourgeoisie prior to the [Italian] Risorgimento as subaltern groups.  Gramsci  conceives subalternity as an intersectionality of the variations of race, class, gender, culture, religion, nationalism, and colonialism functioning within an ensemble of socio-political and economic relations”

Here the referance of Gayatri spivak's work "Can subltern  speak? is also  notable

in which she talk about When we come to the concomitant question of the consciousness of the subaltern, the notion of what the work cannot say becomes important. 

In the semioses of the social text, elaborations of insurgency stand in the place of ‘the utterance.’ The sender - ‘the peasant’ - is marked only as a pointer to an irretrievable consciousness. As for the receiver, we must ask who is ‘the real receiver’ of an ‘insurgency?’ The historian, transforming ‘insurgency’ into ‘text for knowledge,’ is only one ‘receiver’ of any collectively intended social act. With no possibility of nostalgia for that lost origin, the historian must suspend (as far as possible) the clamor of his or her own consciousness (or consciousness-effect, as operated by disciplinary training), so that the elaboration of the insurgency, packaged with an insurgent-consciousness, does not freeze into an ‘object of investigation,’ or, worse yet, a model for imitation. ‘The subject’ implied by the texts of insurgency can only serve as a counterpossibility for the narrative sanctions granted to the colonial subject in the dominant groups. The postcolonial intellectuals learn that their privilege is their loss. In this they are a paradigm of the intellectuals. 

 

karna: As a subltern character

in  the mahabharta karna is only subltern character. which make him unique from the other pandvas, because of his bountiful nature he became an unique character ,but because of his low born he faces many problems during his  whole life. the main problem is his identity he known as a sooth putra when he was not. he faces three curses because of his subltern identity.

 

The First time it is seen in the 1st act is guru rama cursed him that when some one talks about your low born your limbs, heart, mind is paralysed.

Second Time sublaternity seen when drupadi insult him by  calling him sooth putra. 

Karna was often faces humalition because of his subltern  identity durning his whole life.

here i put one episode of karna in which he question about his subltern identity

o console Karna Adhiratha sensibly replied, “My dear son, during your education you will surely study scriptures and find out for yourself that they don’t sanction any kind of discrimination. These divisions are all manmade and tools used by those people who wield power to subjugate those who are weak and less fortunate. Let me assure you, my son, being a Suta is not a crime. We earn our living by fair means and struggle hard to make both ends meet. Be assured there is no dishonor involved in all this. But you and I are not in a position to change the system. My advice to you is that you can earn recognition by hard work and dedication and outshine everyone with your superior capabilities. For that, you have to work very hard and convert your anger into the will to overcome the handicap of discrimination. I am sure one day you would achieve such heights as are aspired for only by the best of men”