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Ashvamegh Vol.II Issue.XXIII December 2016 About Us: Ashvamegh Vol.II Issue.XXIII December 2016 Ashvamegh Biharsharif, India [email protected], +91 7004831594 Editorial Board on Ashvamegh: Alok Mishra (Editor-in-Chief) Murray Alfredson (Sr. Editor) Dr. Shrikant Singh (Sr. Editor) Nidhi Sharma (Sr. Editor) Vihang Naik (Sr. Editor) Pooja Chakraborty (Editor) Anway Mukhopadhyay (Editor) Munia Khan (Editor) Dr. Sarada Thallam (Sr. Editor) D. Anjan Kumar (Sr. Editor) Ravi Teja (Editor) Advisory Panel on Ashvamegh: Dr. Swarna Prabhat Ken W Simpson N. K. Dar Alan Britt Ashvamegh is an online international journal of literary and creative writing. Publishing monthly, Ashvamegh has successfully launched its 23rd issue in December 2016 (this issue). Submission is open every day of the year. Please visit http://ashvamegh.net for more details. Find Ashvamegh on Facebook Twitter Website Table of Contents: Ashvamegh Vol.II Issue.XXIII December 2016 Cover About Us Authors whose papers have been selected • Dr. M Vishnupriya • Prakash Babu Bodapati • Roohi Rachel D’cruze • A Rajalakshmi • Reeswav Chatterjee • A Harisankar Essays: • Gautam Dhanokar (note: you can download research articles and essays in a different non-fiction edition of the issue from the website) Find Ashvamegh on Facebook Twitter Website Ashvamegh: Vol–II: Issue XXIII: December 2016 Alok Mishra: Editorial ISSN: 2454-4574 What is the best way that you might think of right now if I ask you about teaching the students of English literature? This question was natural to arise because the circumstances that led to this were too much. A week ago or two perhaps, a junior friend, who completed his MA a year after me, came to visit me. His purpose was to discuss which way to go ahead in the future. And I leave no opportunities untaken when it comes to counselling. In the course of the discourse, unfortunately, came the twist that I was not at all expecting! ‘Do you know what theory is?’ I asked my friend and his response was ‘no’. And when I asked if he knew Post- colonialism, he told me that this topic was taught in the class. Now this is highly interesting: here we have the students who don’t know who Shakespeare was but they know that king Lear might be interpreted in various modern ways because their class tells them so. Amazing, isn’t it? Where is the problem in our education system (not only India, I think the education system needs a revamp in most of the countries, especially, when it comes to the study of subjects as important as literature)? The attempt that we need to make must be from both the sides – the teachers as well as students. Talking about the conditions of the institutions in India, I must admit that we lack that will as well as strategy on both ends. Students are preparing for their examination all the time rather than actually understanding what they are being taught. On the other hand, teachers are merely helping them understanding the ‘pattern of examination’. Nevertheless, I must make it clear that there are the teachers and students who don’t come in the circumference of my discourse. However, unfortunately, most of them do subscribe to the policy which I just presented! And the result I have experienced in the same personal library in which I am writing this right now. We will have to come out of the delusion that literature is lesser than science subjects if we want to improve the scenario. It’s as important as understanding Einstein’s E = MC2 Well, this is the final issue of Ashvamegh for the year 2016 and when I look back, I am enthralled to see that we have come so far from where we have started! On 12th of January 2017, Ashvamegh will be proudly celebrating its second anniversary! It was just impossible without the support that I am getting from across the globe! I thank all of you from the bottom of my heart! This is just the beginning of another year for us and we have to go more and more. In the journey of two years, Ashvamegh has inspired many emerging poets, featured many established authors and presented the talks with many renowned literary figures from the world. I am sure we will keep the momentum always! Like previous time, in the beginning of December, we organized a first of its kind Digital Poets Meet on WhatsApp. We invited poems on friendship: Read Here: http://ashvamegh.net/whatsapp-literature-group/poems-on- friendship-digital-poets-meet-whatsapp/ Another important information that I would like to convey to my readers that Ashvamegh is looking for book bloggers. If you are interested in reading a lot and also doing book reviews, please follow this link: http://ashvamegh.net/book-blogger-get-paid-for-book-reviews/ We have so much to offer you! Best wishes for the coming year! Love, Alok Mishra Ashvamegh: Vol–II: Issue XXIII: December 2016 Dr. M Vishnupriya: Soyinka’s Kongi Harvest ISSN: 2454-4574 Introduction to the Author: Dr M Vishnupriya M.A. (S V University), PhD (SK University), PGDTE (CIEFL Hyderabad) is currently working as an assistant professor of English at MITS, Madanapalli, Andhra Pradesh. She has ten years of teaching experience in this field and is very much interested in research. Politics and Festival in Wole Soyinka’s Kongi’s Harvest Abstract: Nigerians are very zealous about their community festivals. The New Yam Festival is very popular in all towns and villages in Eastern Nigeria. The festival has a different history behind it in different places. The Festival of New Yam, which is celebrated after the harvesting of the crops, in order to give thanks to the god of agriculture and to ask for new blessings for the coming year. Invitations are sent out to friends and relatives from neighboring villages about a week before. This festival and many others are recorded by African writers, who attach great importance to them. Kongi’s harvest grew out of Soyinka’s concern with human rights and political liberties out of his conviction that the role of political activist was an important and an honorable one, out of his perception of political developments on the continent of Africa and out of his anxiety to root his theatre in the idioms of African Festival performances. Key words: New yam, festival, celebration, politics, tradition. Soyinka’s Kongi’s harvest was inspired entirely by a sentence which (he) once heard an African leader pronounce ‘I want him back alive, if possible’1. In the East, every god or goodness has a feast day in the year on which, early in the morning, the Osu (that is, cult slaves) receive presents on their behalf. In Onitsha, it is said that the early settlers there crossed the Niger the Benin. They comprised a family of nine. They had no food and so they were very happy when they arrived at Onitsha and saw wild yams there. They were afraid to taste them, because they thought they might be poisonous. However, forced by famine to explore every possible source of food, the people decided to eat the yam. Precautions were taken to avert possible harmful effects. The youngest member of the group was asked to eat the yam first. Later they became bold enough to eat the yam in various forms; each attempt was accompanied by prayers, incantations and offerings to the gods and ancestral spirits to make them allies in the act. No evil befell them. Yam thus became a solution to their problem and a cherished source of food. This family then decided to settle at Onitsha to cultivate yams instead of 1 Ashvamegh: Vol–II: Issue XXIII: December 2016 Dr. M Vishnupriya: Soyinka’s Kongi Harvest ISSN: 2454-4574 allowing them to grow wild. They also decided to celebrate a feast every year in memory of the discovery of the wild yams. This eventually led to the feast. The ritual ceremony starts in the morning when the elders of the villages collect all their farming tools and put them in front of the appropriate shrines. They kill goats or hens in front of them and sprinkle the blood on the tools and the shrines as their share of the sacrifice. After cooking the meat and pounding the New Yam, they give portions to the shrines. When the sun is overhead the invited guests begin to arrive. If a bride and bridegroom are celebrating the feast with their in –laws, they take wine to present to them. The in-laws feed them on food and take wine to present to them. The in-laws feed them on food and palm wine and also give them pounded yam to take home and share among their well-wishers. All the invited guests eat a great deal. In the evening people go to the village squares where there is a gathering with masquerades. Music is supplied by the local drummers to which everybody in their best clothes dances. On this and other big occasions, the chiefs wear multi-colored robes with coral beads and headwear studded with tiny bells, small mirrors and beautiful ostrich features. Young girls paint themselves with red cam wood powder and draw delicate patterns in indigo all over their bodies. They wear rows of beads round their waists, and they plait their hair and stick decorative, carved ivory pins into it. This is done to attract young men. When everybody has had a good time they all go home. This festival is celebrated in a slightly different form among the Yoruba. The ritual ceremony in the morning is not followed by dancing in the evening.
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