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GRFDT Newsletter Vol II, No. II CONTENTS Editor’s Message 03 GRFDT Activities GRFDT Seminar We live in the world of senses, Home or Abroad: Dr. Hemachandran Karah 05 InterviewArticle Diasporic Consciousness in the works of We are not students of some subject matter, but students of problems. And problems Jhumpa Lahiri and Bharati Mukherjee may cut right across the borders of any subject matter or discipline Sai Diwan - Karl Popper In the age of knowledge revolution, we face challenges of interdisciplinary 07 Interview research arising out of social, cultural, and conceptual barriers. There is serious problem of exclusion in terms of integrating various knowledge The Indian diaspora understood the mean- domains arising out of these and influencing the inquiring frames. This ing of democracy in USA exclusion seriously affects the investigation and experiment leading to skewed knowledge generation. As the society is becoming more complex, Savitri Sawhney there is need for better synergy among inquiring minds. Problems may cut across border. To address them we too need borderless minds. How do we 09 Book Review go ahead when the boarders are created by the lack of integration among researchers themselves? The closure of border can be noticed between the idea of sightedness and bliness in the research environment Digital Diasporas: Identity and Transna- tional Engagement How do blind people relate to a diasporic existence? Is the experience any Abhay Chawla different from those of the sighted? Perhaps, our imagination of diasporic existence is primarily informed by the sighted majority. GRFDT monthly seminar on “Ved Mehta’s Continent of Blind Culture: Challenges in read- 10 Book Review ing the narrative domain using conventional frameworks in diasporic the- ory”, a talk by Dr. Hemachandran Karah, Faculty at The Centre for the Editorial Information Study of Developing Societies brought out many new issues which are not conventionally thought of. He mentioned that Mehta’s continents of exile can help us explore diasporic consciousness with a keen sensitivity for the ©GRFDT. Roots and Routes is Printed, sensory. The insights from these certainly help us to revisit the diasporic designed & circulated by GRFDT theories. Editor: Sadananda Sahoo The issue has an article on “Diasporic Consciousness in the works of Jhumpa Lahiri and Bharati Mukherjee” written by Sai Diwan. She narrates Editorial Board: Jitendra D. Soni, Kshipra how the diasporic imaginary is torn between the dual and often conflicting Uke, Mahalingam M, Monika Bisht, ideologies of the homeland and the host land. The issue contains an inter- Panchanan Dalai, Ravinder Singh, Rakesh view with Savitri Sawhney, writer of the book “I shall Never Ask for Par- Ranjan, Saroj K. Mahananda, Smita don: A Memoir of Pandurang Khankhoje” published by Penguine India in Tiwari, Vinod Kr. Choudhary, Vinod 2008” based on the Gadar movement in the diaspora. The issue also has a Sartape. book review by Abhay Chawla on “Digital Diasporas: Identity and Trans- national Engagement”. News on various policies and development issues Design and Production: Monika Bisht on diaspora are featured here. and Rakesh Ranjan Email: [email protected] Website: www.grfdt.org ` Sadananda Sahoo 2 02 GRFDT NEWSLETTER VOL.2 No.6 JUNE 2013 GRFDT Activities GRFDT Seminar We live in the world of senses, Home or Abroad “Ved Mehta’s Continent of Blind Culture: Challenges in Dr. Hemachandran Karah reading the narrative domain using conventional frameworks in diasporic theory”, a talk by Dr. Hemachandran Karah, Faculty at The Centre for the Study of Developing Societies, New Delhi was held on 22 June 2013 at CSSS, Jawaharlal Nehru University. The talk was based on ‘Continent of Blind Culture’, a narrative domain in Ved Mehta’s autobiography. As a sensorium, the Continent of blind culture binds together rest of the narrative domains, also known as Continents. These are the Continents of India, Britain, America, The New Yorker, a psychoanalysis. Clearly, the Continent signifies much more than a lexical definition. It signifies a social scape, a cultural event, memory, the craft of writing, and at times, a geographical mass. The Continent of blind culture or culture of the blind signifies lived experiences of the narrator and his blind colleagues amidst the realms of the visual. Immersed in the scopic, the Continent emerges as a narrative Being detested and celebrated alike, states of deprivation derivative of the real system of blind culture which itself and discontent continue to serve Mehta as his primary is an inferior binary of visual culture that treats blindness narrative resources. Among other things, deprivation as a lack, and an inferior episteme to sightedness. The signifies lack of sight, abrupt loss of childhood serenity, Continent of blind culture binds together all the other five loss of ego independence, lack of sexual satisfaction, narrative domains of the autobiographical compendium in institutional confinement and the very sense of this capacity as a narrative derivative of the binary of uprootedness that comes with global mobility. The blind culture which seems to go with the visual in all deprivation of blindness even feels like a mark of divine possible directions. The Continent appears intertwined retribution, for the narrator believes that he lost his sight with the binary system of blind cultures that are because of a sacrilegious act that he is supposed to have implicated within the visual systems of empiricism, the committed by chance during his early childhood. Thus, a literary form of the essay, the Hindu and Greek general sense of dissatisfaction, displeasure and cosmologies, rehabilitation technology, blind psychology, discontent predominates in Mehta’s lives of exile. The Arya Samaj, and Freudianism. passing thought that the life of exile in, say, America is preferable to life in India does not hold good for long. At Blind culture mediates the notions of home, exile, and every point Mehta realises that one set of circumstances cosmopolitanism in Mehta’s writings. The mediation is of estrangement is always replaced by another and is such that it can offer valuable feedback on the ways in never completely overcome. His psychoanalytic which the terms are deployed in diasporic theory. The experience only expands this view to include even idea of home for example, denotes a sensory world serenity as an exilic experience in itself. Thus, exile in where Mehta is free from ocular surveillance. It is also a Mehta’s writings signifies experiences of deprivation and place where he is in touch with the feminine cosmos of discontent that cannot be stated in simple and his mother. Naturally, such a location is consistently straightforward terms. reconstructed by the author. Like exile, home signifies an enduring conscious of an ideal place that is somehow lost So what does Mehta’s notion of exile means for people during migration. In Mehta’s case, it manifests as a like us who are concerned about diasporic consciousness? sensorium where he no longer feels subjected to by an Well, first and foremost, we can borrow the idea of alien institutional setting. This is something diasporic theory can reflect upon. After all, we live in the world of senses, home or abroad. 3 GRFDT NEWSLETTER VOL.2 No.6 JUNE 2013 03 deprivation and discontent. Also, we can make use of his and the Fly-Bottle also represent the interviewer as a glob- critique of the visual which can indeed alienate each of us al citizen. He traverses across diverse schools of philosophy whether or not one is blind. Talking about access to the in Europe and America. Whether it is linguistic philosophy image, I am concerned about a different form of isolation or the classical theology of Karl Barth, the scholarly inter- ethic which is slowly gaining social legitimacy; especially viewer gives a dispassionate reportage of the arguments of among those who seek an identity based on an attachment each member of the interpretative communities; and in to an image. stunning detail their biographical portraits as well. Mehta’s version of cosmopolitanism osscilates between a During these interviews, and others, the interviewer pre- jetsetting dynamic and a cultural space that he carves out sents himself as someone who is very keen on the visual for himself within visual culture. Mehta emulates his father aspects of the situations of interviewing. He records in vivid as a globe trotter and even aspires further. He flies to detail, the physical appearance of his interviewees, the America at the age of 17 for his high school education at costumes they wear, and the ways in which they approach ASB. Mehta’s own image as a globe trotter is well displayed him as a blind interviewer. To access the minute details of in Face to Face, his debut. All in all, he flies 14 times across the visual environments of interviewing, Mehta deploys the United States and gets to visit 38 states. Further, he facial vision, which is a skill that is associated with obstacle chooses to do an undergraduate degree at Oxford so that perception of the blind. After having cast the white cane in he is able to get into the cosmopolitan circles of Oxford life. the gutter, Mehta traverses the streets of Arkansas by us- He joins Pomona College for a BA degree and Harvard Uni- ing facial vision. He negotiates with lampposts, bypassers, versity for a Masters in history for the same reason. Some- and even unexpected crevices. With his mastery of the art times he appears like a tourist whose vocation is the con- and science of facial vision, Mehta achieves something that sumption of the exotic. At others, he is an interviewer is normally not expected of the blind; especially, the ones whose travel itinerary extends far and wide. Yet in others, that populate the Continent of India of his first identity.
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