{"id":94,"date":"2016-08-21T07:18:06","date_gmt":"2016-08-21T07:18:06","guid":{"rendered":"http:\/\/kikkerinarayana.in\/?p=94"},"modified":"2016-08-21T07:18:06","modified_gmt":"2016-08-21T07:18:06","slug":"","status":"publish","type":"post","link":"http:\/\/kikkerinarayana.in\/?p=94","title":{"rendered":"Ecophilosophy in Kikkeri Narayana\u2019s \u201cWild Fowl and a Pair of Peacocks\u201d : Prof. AJ Sebastian sdb"},"content":{"rendered":"

Ecophilosophy in Kikkeri Narayana\u2019s \u201cWild Fowl and a Pair of Peacocks\u201d : Prof. AJ Sebastian sdb<\/em><\/strong><\/p>\n

\u00a0<\/strong>\u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a0\u00a0<\/em>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Considering \u201cThe World as Sanctuary,\u201d Eco-philosophy sees humanity as one with nature, carrying the\u00a0 universe onward from inanimate matter of life, to consciousness, and ultimately to the Divine.\u00a0 This new worldview emphasizes\u00a0 the\u00a0 unique\u00a0 precious and sacred nature of our planet.\u00a0\u00a0 The five key tenets of eco-philosophy are:\u00a0\u00a0\u00a0\u00a0 1) The world is a Sanctuary. 2) Reverence\u00a0 for life in our\u00a0 guiding value. 3) Frugality is\u00a0 a precondition for inner happiness. 4) Spirituality and rationality do not exclude each other, but complement each other. 5) In order to heal the planet, we must heal ourselves\u00a0 (Skolimowski, home.cogeco.ca<\/a>). \u00a0\u00a0It is\u00a0 Arne Naess who defined eco-philosophy \u00a0 as \u201ca philosophy of ecological harmony or equilibrium. A philosophy as a kind of sofia (or) wisdom, is openly normative, it contains both norms, rules, postulates, value priority announcements and hypotheses concerning the state of affairs in our universe\u201d\u00a0\u00a0 (qtd. Drengson & Y. Inoue\u00a0 8).\u00a0 \u00a0Hence, in the\u00a0 realm of\u00a0 ideology we can speak of the need for Ecological Humanism which points towards social\u00a0 relationships based on the idea of sharing, and stewardship. It sees world as\u00a0 a Sanctuary in which we temporarily dwell, and of which we must take the utmost\u00a0 care.\u00a0\u00a0 It speaks of human life having a\u00a0\u00a0 transcendent \u00a0dimension, with its\u00a0\u00a0 eschatology,\u00a0 concerned with the ultimate end and meaning of\u00a0 life.\u00a0\u00a0 Ecological humanism calls for ecological spirituality that takes\u00a0 the Cosmos to its creator\u00a0 (Skolimowski.home.cogeco.ca<\/a>).<\/p>\n

We form part of today\u2019s ecological crisis and are\u00a0 conscious of our environmental responsibility to protect the earth and its resources.\u00a0\u00a0\u00a0 As William\u00a0 Rueckert\u00a0 opines:<\/p>\n

The problem\u2026is\u00a0 to find ways of keeping the human community from destroying the natural community, and with it the\u00a0 human community. This is what ecologists like to call the self-destructive or suicidal motive that is inherent in our prevailing and paradoxical attitude toward nature. The conceptual and practical problem is to find the\u00a0 grounds\u00a0 upon which the two communities \u2013 the human, the natural \u2013 can coexist, cooperate, and flourish in the biosphere (Rueckert 107).<\/p>\n

In the backdrop of the growing\u00a0 global ecological concerns,\u00a0 Narayana Kikkeri, a Professor at the Central Institute of central Languages and a renowned Kannada writer, comes\u00a0 out\u00a0 powerfully to state his eco-concerns in the play \u201cWild Fowl and a Pair of Peacocks.\u201d\u00a0\u00a0 As it has been\u00a0\u00a0 observed by\u00a0 Jonathan Bate that\u00a0 Nature\u00a0\u00a0\u00a0 is\u00a0 a term that\u00a0 needs to be contested, not rejected. It is profoundly unhelpful to say \u2018there is no nature\u2019 at a time when\u00a0 our most\u00a0 urgent need is to address\u00a0 and redress the consequences of human civilization\u2019s\u00a0 insatiable desire\u00a0\u00a0 to\u00a0 consume the\u00a0 products of the earth. We are confronted for the first time in history with the possibility of\u00a0 there being\u00a0 no part of the earth\u00a0 left untouched by man (Bate 171).<\/p>\n

\u201cWild Fowl and a Pair of Peacocks\u201d is\u00a0 written in the backdrop of Jenu Kuruba tribes of Karnataka who are the original residents of the forest region of the Western Ghats and other places of South India. In Kannada language \u201cJenu\u201d\u00a0 signifies honey and \u201cKuruba\u201d represents caste.\u00a0 Hence, they are honey gatherers by profession, who have embraced the natural habitat of the forest region. They have developed their own culture and ethnicity due to prolonged\u00a0 alienated life. They also\u00a0 take up to cultivation as a supplementary profession. They live in tiny huts known as \u201cHaadi<\/em>\u201d or \u201cHatti<\/em>.\u201d In recent times, they have settled down in numerous huge hamlets due to Governmental and NGO initiatives\u00a0 (\u201cJenu Kuruba\u00a0 Tribe.\u201d\u00a0 http:\/\/www.indianetzone.com<\/a>).\u00a0\u00a0\u00a0 Centring on their\u00a0 myths, beliefs and customs, the playwright\u00a0 recounts the story of Bomma of Kenchana Haadi<\/em>, who captures and tames an elephant for the first time ever in the settlement. The tribal chief Yajamana Kencha invokes the guardian spirit of the Haadi<\/em> for an oracle.\u00a0\u00a0 Heggade, the representative of the King of Mysore, wants to get hold of the elephant as well as the forest land. The resistance by\u00a0 the old\u00a0 chief and the villagers bring about tragic consequence.<\/p>\n

The play opens with the chanting by the women, defining the spirit of their life in the forest:<\/p>\n

We are the children of the forest<\/p>\n

The kings of the woods<\/p>\n

We are the honey gatherers<\/p>\n

And the basket weavers<\/p>\n

We dig the tubers<\/p>\n

We tease the tigers<\/p>\n

Play with the elephant<\/p>\n

Fight with the wild buck<\/p>\n

Dance with the peacock<\/p>\n

\u2026<\/p>\n

We are the children of the forest<\/p>\n

We are the kings of the woods (Narayana 203).<\/p>\n

The villagers are gathered around\u00a0\u00a0 the fire as the\u00a0 old headman Kencha invokes the\u00a0 guardian spirit\u00a0 of theHaadi.<\/em>\u00a0\u00a0 The conversation\u00a0 centres around\u00a0 Bomma\u2019s\u00a0 capture of the\u00a0 huge elephant, risking his life. The elephant\u2019s rage,\u00a0 stamping on the ground and trumpeting was bad\u00a0 omen for the people who\u00a0 knew they had angered the spirit of nature.\u00a0 The elephant had tried to attack Thimma,\u00a0 while digging up tubers and had lifted the young girl, Jaaji, on its trunks.\u00a0 However,\u00a0 since Bomma had tamed it, their concern is to get an oracle from the\u00a0\u00a0\u00a0 spirit for approval from the ancestors. As the women chant,\u00a0 godman Gudda\u00a0\u00a0 strikes his breast with a gourd shell. Yajamana Kencha demands an oracle from the godman:<\/p>\n

Yajamana:<\/strong> Look here, my grandfather, call the truth, truth and lie, a lie. Don\u2019t mince words. To test your\u00a0 power our boy Bomma has captured the elephant. Is this good or bad for our Haadi<\/em>?\u2026 Tell us if this incident is a good omen or a curse on us, our families, our ancestral spirits, our land and forests, our entire Haadi<\/em>. Let us see if you really have divine power.<\/p>\n

The Spirit:<\/strong>\u00a0 Hah, Huh! Hey, you\u00a0 non-believer, how dare you challenge my divine power? Listen, you have nothing to worry till the land swallows up the forest, the sky holds back the rain, and the burial ground gets burnt.<\/p>\n

Yajamana:<\/strong> Don\u2019t speak in riddles. The one who has caught the\u00a0 elephant is still a young boy. We\u00a0 should not take his actions seriously. Look into your heart and speak frankly.<\/p>\n

The Spirit<\/strong>:\u2026Beware, when one strand is pulled up, the other strand comes down.<\/p>\n

Yanjamana<\/strong>: We are your children, all of us. You have to protect us from evil (204-5).<\/p>\n

\u00a0<\/strong>\u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a0<\/strong>The Spirit speaks metaphorically of\u00a0 the cosmic equation that is disturbed by the ecological devastation which would lead to destruction. This is an assertion of the\u00a0 eco-philosophy of the tribals, expressed through their myths and rituals.\u00a0\u00a0 In the second scene, the playwright shows the\u00a0 way the Jenu Kuruba tribal people live close to nature. The forest provides them tubers and honey. The women folk\u00a0 are\u00a0 seen busy gathering\u00a0 tubers\u00a0 for their sustenance.<\/p>\n

Crisis in their peaceful co-existence in nature is disturbed by an avaricious\u00a0 Heggade who wants to\u00a0 take possession of their forests and exploit\u00a0 their forest products and to offer it for hunting by the king of Mysore. While\u00a0 Yanjamana Kencha and Bomma arrive at the\u00a0 residence of Heggade with honey in exchange for clothes and food items, they are told to give him the elephant and the forest.\u00a0 Heggade has Kaala from the Haadi<\/em>, working for him. Bomma is ready to\u00a0 part with everything\u00a0 since they would be given clothes, jobs and land to cultivate. But the old Kencha remonstrates and argues on how the forest has been their home for ages.<\/p>\n

Kencha<\/strong>: Bomma, my child, our\u00a0 jumma<\/em> forest is the sacred grove. City folks should not come here.<\/p>\n

Bomma<\/strong>: But wouldn\u2019t they give us land to till and sow?\u2026 We would also get land to build our own houses.<\/p>\n

Kencha<\/strong>: Child, isn\u2019t the whole forest our home?\u2026 Why should we beg them for\u00a0 anything? Can\u2019t you realize that we are the kings of our forests? Who has made this sky, tell me? Who has created this forest? This blowing breeze, this flowing stream, this flying bird, this tuber we eat?\u2026 Who gives food, water and honey to us \u2013 living with the elephants, the snake and the bear, surviving under the bee hive?<\/p>\n

Bomma<\/strong>: Fine, what do I care? Let us rot as we are now. Don\u2019t we need clothes to wear? A roof over our heads? Heggade is getting richer by selling our honey and ivory from the forest and building a teak wood palace for the king\u2026<\/p>\n

Kencha<\/strong>: Don\u2019t be a slave to your greed, Bomma (207-8).<\/p>\n

\u00a0<\/strong>\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 The conversation reveals the crisis faced by the tribals. It is not easy for them to resist the demands of Heggade, while desiring to live\u00a0 under the spirit of the ancestors in the traditional way. Heggade plays his game with the help of\u00a0 Kaala. His argument is that the Maharaja needs to hunt in their territory where\u00a0 tigers and wild buffalos are found.<\/p>\n

The dramatist\u00a0 also brings to focus the love relationship between Bomma and Jaaji. Bomma intents to marry her, while\u00a0 Kariya woes her to marry him instead. The rivalry between the two men will be used by Heggade\u00a0 to strengthening his machinations. After the marriage of Bomma and Jaaji, Heggade decides to kill Jaaji and\u00a0 the headman Kencha, with the assistance of Kaala.<\/p>\n

In scene ten Heggade plans his timber business\u00a0 with Kaala. He managed to get Bomma to assist him to transport timber. There is ever increasing\u00a0 demand for ivory and timber from the neighbouring\u00a0 states. They decide to get all the workers of Kencha into\u00a0 their camp to get hold of the forest. Heggade finds the old man Kencha coming on his way. Since he cannot get him replaced as the headman of the tribals, he decides to plot his killing.<\/p>\n

Heggade<\/strong>: \u2026 After we offer the presents to the Maharaj, nothing is left for us. This Bomma too dances to his tune. We must woo him to our side.<\/p>\n

Kaala<\/strong>: I am not sure that he will come to our side. He won\u2019t go against Kencha\u2019s words.<\/p>\n

Heggade<\/strong>:\u00a0 Kencha\u2019s words cannot be got rid off\u2026Why not get rid of Kencha That is going to be tough\u2026 If anything goes wrong\u2026 the evil is known to turn back on those who initiated it (218)<\/p>\n

\u00a0<\/strong>They decide to make use of the\u00a0 Gejje who is well versed in witchcrafts. But, he,\u00a0 being the right hand of Kencha, they\u00a0 have to\u00a0\u00a0 bribe him to their side. Heggade decides to reduce Kencha into a mere corpse, if he is unsuccessful in getting rid of him.\u00a0 Kaala tells him of the\u00a0\u00a0 serious development as all the people in the Haadi<\/em>. People\u00a0 have been\u00a0 grumbling at the rapid felling of trees and killing\u00a0 numerous elephants and tigers for ivory and skin. The\u00a0 news of the unexpected death of a tusker, brought all the headmen of all the seven Haadis<\/em>, to appease the spirit more meticulously. They use Bomma for the purpose to divide the people. Bomma, on his part, brings more honey and ivory day by day. Heggade threatens him with the\u00a0 Maharaja\u2019s rage as people have not been\u00a0 giving sufficient forest products. Heggade offers Bomma better supply of food grains to improve his business along with gifts\u00a0 for his child and wife. He asks him to exercise his witchcraft.<\/p>\n

In scene 11 Bomma\u00a0 dances around declaring that his wife has\u00a0 become\u00a0 a queen with new sarees given by Heggade. He runs around\u00a0 acting as if he is chopping down trees:<\/p>\n

Bomma<\/strong>: Bend, and bow, Honne<\/em> tree to the ground<\/p>\n

Bend, bend, Beete<\/em> tree, to the ground<\/p>\n

Bend, bend, Sandalwood<\/em>, to the ground<\/p>\n

Bend, bend, Matti<\/em>tree, to the ground<\/p>\n

Bend, every bush and creeper, to the ground (220).<\/p>\n

He is convinced of\u00a0 making easy money,\u00a0 joining hands with Heggade and\u00a0 leaving the company of Kencha. He decides to cast an evil spell on Kencha, to inherit riches. \u201c\u2026you must die. I want to\u00a0 make money. I will pluck a strand of your hair when you are sleeping, and a thread from your\u00a0 dhoti,<\/em> and take them to the sorcerer Gejje\u2026Oh, I have reached our forest\u2026\u00a0 Somebody has chopped off our sacred tree! Yeh, when I step inside the Jumma forest, I am on Ayya\u2019s side. If I step outside, I am on Heggade\u2019s side Why, I see my father here. Who as chopped him off?\u201d 221).<\/p>\n

The scene shifts to invoking of the spirit and people find Bomma collapsed under the sacred tree. Kencha\u00a0 invokes the spirits to save him from any harm. They invite Gaali to\u00a0 cast out the spirit of his father in him.\u00a0\u00a0\u00a0 The scene shifts to\u00a0 outside Bomma\u2019s\u00a0 hut where\u00a0\u00a0 pregnant\u00a0\u00a0 Jaaji is\u00a0 found resting. Kaala quietly enters to pluck out a hair and a thread from her saree for the sorcerer to cast\u00a0 evil spell on her. He takes\u00a0 the strands of hair and thread to the sorcerer who throws them into fire . He pierces\u00a0 a female doll with a nail and fills an earthen pot with the blood of a wild buck. Kaala is told to bury it\u00a0 in the place where she walks frequently. Soon\u00a0 an old woman finds Jaaji collapsed on the floor.\u00a0 As the people gather to revive her, Heggade\u2019s messengers\u00a0 call Bomma to go with them to the coal burning place. When he refuses to go, they threaten him to follow Heggade\u2019s\u00a0 orders. Kencha tells the messengers\u00a0 about his grandson\u2019s\u00a0 body lying\u00a0 in the forest, half-eaten by a tiger and Bomma and his\u00a0 wife have suddenly\u00a0 taken ill. The messenger informs that the Maharaja has ordered to take Bomma\u2019s elephant to be his throne elephant. Thimma brings\u00a0 further bad news of\u00a0 Maharaja\u2019s or Heggade\u2019s\u00a0 armed men\u00a0\u00a0 chopping away all the trees in the sacred burial grove. Bomma decides to\u00a0 go and take the elephant to the Maharaja while Thimma is sent to fetch the sorcerer Gejje to\u00a0 break the spell\u00a0 cast on Jaaji.<\/p>\n

Reaching the forest Bomma finds all the trees chopped and cries out: \u201cJaaji, they have\u00a0 chopped\u00a0 you away! I shouldn\u2019t have caught the elephant. One strand goes up, and the other is pulled down. Our ancestral spirit was right\u201d (225). When he fails to find his elephant, he offers to do sacrifice to the spirits of his ancestors. He invokes the spirits to protect the Jumma<\/em> forest and to guard the honour of their Hadi.<\/em>\u00a0 Soon he finds his elephant and rides it back to the Hadi.<\/em> When he reaches his hut, the sorcerer is at his work, but Jaaji agonises in\u00a0 great pain and keeps crying, \u201cI can\u2019t bear the pain. I see my father. My mother is beckoning me. They have all become wandering spirits. I, too, shall become a spirit. I will die, turn into a spirit and break the neck of those who cast the spell on me\u201d (226). Meanwhile, Bomma in desperation goads the elephant with hooks and strikes it on its feet imploring it\u00a0\u00a0 to crush him to death. Roaring in pain the elephant lifts its leg, but desists from crushing him. Kencha\u00a0 intervenes and begs Bomma not to kill himself. He obeys and lets the elephant to flee: \u201cLeave ourJumma<\/em> land and run away. No one shall stop you, Raja, you are free. Let not Heggade or the king catch you. Run, run away\u2026\u201d (227).\u00a0 Kencha\u00a0 consoles him saying that though his wife died, he has a baby boy to heal them of the curse.<\/p>\n

The play climaxes in the final scene where Kencha and Bomma are seen invoking the spirit in the presence of the villagers. As the \u00a0singers keep chanting incantations, Gaali\u00a0 ties the charm plate on to the ekka<\/em>plant,\u00a0 commanding: \u201cJaaji, you have to come, wherever you are. You must name the person who did this to you. Will you possess your sister? Or your brother? Or your husband?\u201d (227). No sooner, Jaaji\u2019s spirit\u00a0 possesses Bomma who stands up gyrating. Her spirit reveals through him that it was Kaala who had betrayed them and destroyed the Haadi<\/em> and chopped\u00a0 away the Jumma<\/em> trees.\u00a0 When Gaali is asked to do\u00a0 witchcraft, he\u00a0 puts three drops of oil into water. Two drops dissolve, while one doesn\u2019t. Thimma announces the arrival of Maharaja\u2019s men coming with guns to fell trees in the grove. The Maharaja has come to hunt tigers. Kencha\u00a0 orders his people to go and hug all the trees after smearing them with turmeric and vermilion and scatter around\u00a0 puffed rice. He\u00a0 makes a clarion call: \u201cCome, my father and forefathers, and our guardian spirit, come in any form you like. Come as an elephant, as a wild ox, as a tiger\u2026 Come and hug the trees, every body\u201d\u00a0 (228). As they\u00a0 perform the ritual and hug the trees, the invaders stand still holding their machetes.<\/p>\n

\u201cWild Fowl and a Pair of Peacocks\u201d is a powerful\u00a0 call to protect our forests as they are vital to human\u00a0 existence. It\u00a0 is an eye opener to\u00a0 our\u00a0 fragile world\u00a0 encircled by ecological disaster through global warming,\u00a0 pollution and deforestation. It brings environmental awareness\u00a0\u00a0 to make people live\u00a0\u00a0 eco-friendly lives,\u00a0\u00a0 conserving and protecting\u00a0\u00a0 the flora and fauna.<\/p>\n

The dramatist very deftly draws attention to\u00a0 Ecological Ethics with its various approaches \u00a0\u00a0\u00a0\u00a0examined from\u00a0 anthropocentric, ecocentric and\u00a0 theocentric approaches. The anthropocentric approach places humans at the centre of concern. Conservation of nature is primarily for human benefit and that all species and natural resources should be utilized for human progress. The ecocentric approach claims that humans are of equal value to all other life forms \u00a0\u00a0(Stassen & Gushee 435). Ecologists are alarmed\u00a0 by the \u201cawareness that we have reached the age of\u00a0 environmental limits, a time when consequences of human actions are damaging the planet\u2019s basic life support systems\u2026Either\u00a0 we change our ways or we face global catastrophe, destroying much of beauty and exterminating countless fellow species in our headlong race to apocalypse\u201d ( Glotfelty\u00a0 xx).\u00a0 We are\u00a0 continually challenged by various green movements with their plea to save planet earth.<\/p>\n

The crux of the problem lies in the\u00a0 deterioration of human values and the loss of\u00a0 the sense of\u00a0 the sacred\u00a0 in\u00a0 man\u2019s reckless pursuit of\u00a0 wealth\u00a0 in a consumer society, spiralling\u00a0 unethical exploitation of nature.\u00a0 In the midst of present environmental crisis, the eco-philosophy\u00a0 propounded by the dramatist\u00a0 is a clarion call to\u00a0 respect all things\u00a0 animate and inanimate.\u00a0 Such\u00a0 inspiring literary creations\u00a0 certainly help us to introspect on our\u00a0 bounden duty to safeguard creation as responsible\u00a0 stewards.<\/p>\n

Article Link :\u00a0http:\/\/studenthelpline.co.in\/2015\/08\/ecophilosophy-in-kikkeri-narayanas-wild-fowl-and-a-pair-of-peacocks-prof-aj-sebastian-sdb\/<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

Ecophilosophy in Kikkeri Narayana\u2019s \u201cWild Fowl and a Pair of Peacocks\u201d : Prof. AJ Sebastian sdb \u00a0\u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Considering \u201cThe World as Sanctuary,\u201d Eco-philosophy sees humanity as one with nature, carrying the\u00a0 universe onward from inanimate matter of life, to consciousness, and ultimately to the Divine.\u00a0 This new worldview emphasizes\u00a0 the\u00a0 unique\u00a0 precious and sacred nature of our planet.\u00a0\u00a0 The five key tenets of eco-philosophy are:\u00a0\u00a0\u00a0\u00a0 1) The world is a Sanctuary. 2) Reverence\u00a0 for life in…<\/p>\n

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