Saturday, 3 February 2024

Wings of Fire (My Early Days - chapter 1) A.P.J Abdul Kalam

 My Early Days

                                                                                       A.P.J Abdul Kalam

Introduction:

     Dr. Avul Pakir Jainlabdeen Abdul Kalam wa born in the small pilgrim town of Rameswaram in Tamil Nadu, as a son of a boatman.  Kalam was hard working and ambitious.  He aspired to be a pilot, but went on to design rockets under the inspiration of Dr. Vikram Sarabhai.  He became the Director of the Defence Research and was the force behind the development of ‘Agni’ and ‘Trishul’ rockets under the missile programme.  He also got Bharat Ratna award and published an autobiographical work called Wings of Fire, which is an inspiring story of how India can achieve. 

His Childhood:

     He was born in Rameswaram and his father Jainulabdeen was a middle class Muslim.  His father had neither much of formal education nor much wealth but though he had generosity of spirit and wisdom.  His mother Ashiamma, who is quite generous in providing food for outsiders and and Kalam recollects his vision how he sat with the outsiders and ate every day. His parents were widely regarded as an ideal couple.  He was one among many children in his family with distinguished looks born to tall and handsome parents.

Location of his house:

     He lived in his ancestral house which was build in the middle of 19th century and it was a fairly large pucca house built up of limestone and brick on the Mosque Street in Rameswaram.  His parents took care of his needs.  He ate with his mother on the floor of kitchen, on which she ladle rice with aromatic sambhar and with a variety of sharp pickle and small amount of coconut chutney.

Jainulabdeen, a pious Muslim:

     He describes about an old mosque in his locality where his father use to take him every evening.  He never has any idea of the Arabic prayers chanted (sung) but he was convinced that they reached God.  When his father came out of the mosque after the prayers, people of different religions would be sitting outside waiting for him.  He used to dip his finger inside the bowl of water and say prayers to cure diseases and other disables.  Many came home to thank his father after they get cured.  He always smiled and asked them to thank Allah.

    His father’s close friend named Pakshi Lakshmana Sastry would always discuss about spiritual matters with him.  Kalam, asked his father about the relevance of prayers and he replied that there is nothing so mysterious about prayers.  It is a communion of the spirit and people.  He is capable of explaining difficult religious concepts in a simple manner.


Kalam’s inspiration:

     Abdul Kalam tried to follow his father as an example in his life.  When he was six years old when his father was working on a project to build a wooden sailboat he sat beside him and admired his work.  Ahmed Jallaluddin who married Kalam’s sister Zohara, helped his father.  Later he narrates about a disastrous wind which collapsed a train full of passengers in Pamban Bridge.  Ahmed turned to be his friend though there is a difference in their age.  They walked along the sea shore discussing on spiritual matters.  Their first halt would be near Lord Shiva temple, and they talked about God and relationship with him.

      Though Ahmed’s education was limited, he was the only person in the island who can speak and write English.  He always speaks about scientific discoveries, contemporary literature and achievements of medical sciences and widened his knowledge.  He encouraged Kalam to read and borrow books from the library of S.T.R Manickam, a former militant nationalist.

His Second Inspiration:

      Samsuddin, cousin of Kalam was the next person to inspire him greatly.  He was the sole distributor for newspapers in Rameswaram.  The newspapers would arrive from Pamban.  These newspapers were mainly bought by the reading demands of 1000 strong literate people who lived in Rameswaram and few readers would discuss Hilter, Mahatma Gandhi and Jinnah. Kalam collected the bundles of newspapers thrown from train and he earned his first wage.  Second World War was broke out in 1939 when he was eight years old.  He used to collect tamarind seeds and sell it to a provision shop. Jallaludin would tell him stories about war and he talks about the solitariness of his locality after war.


Kalam’s Close friends:

     He had three close friends in his childhood.  Ramanadha Sastry, Aravindan and Sivaprakasan.  All these children were from orthodox Hindu Brahmin families.  Ramanadha Sastry was the son of Pakshi Lakshaman Sastry, and later he took priesthood of Rameswaram temple; Aravindan went into business of arranging transport for visiting pilgrims; Sivaprakasan became a catering contractor for Southern Railways. 

Science Teacher:

     One day when he was in his fifth standard at Elementary School a new teacher came to his class.  He never could digest a Hindu and a Muslim student sitting together.  He asked Kalam to sit in the last row and later he went home and told his parents about the incident.  Lakshmana Sastry summoned the teacher and asked not to poison the minds of children with social inequality.  Later his science teacher Siva Subramania Iyer an orthodox Brahmin who tried to break the social barriers helped Kalam in studies and later he joined in high-school for his higher education.  Kalam was invited to his home for a meal but his wife refused to serve him. Later his teacher served him the dinner.

Higher education:

     After the Second World War, India’s freedom was eminent.  He asked his father’s permission to leave Rameswaram and study at the district headquarters in Ramanathapuram.  Later his father took him along with his three brothers to the mosque and recited prayers from the Holy Quran, and wished ‘May God Bless You, my child’.  Samsuddin and Ahmed Jallaluddin travelled with him till high-school.

Conclusion:

     Due to his homesickness, he found hard to fit with the new environment.  He used to recollect the words of Jallaluddin who always spoke about the power of positive thinking whenever he felt homesick or dejected.  He strived hard to control his thoughts and his mind was filled up with the memory of his home town.  He used positive thinking and overcame his home-sickness.  

Summary of the poem Insensibility

Introduction to the author 

Wilfred Edward Salter Owen MC (18 March 1893-4 November 1918) was an English poet and soldier. He was one of the leading poets of the First World War. His war poetry on the horrors of trenches and gas warfare was much influenced by his mentor Siegfried Sassoon and stood in contrast to the public perception of war at the time and to the confidently patriotic verse written by earlier war poets such as Rupert Brooke. Among his best-known works most of which were published posthumously - are "Dulce et Decorum est", "Insensibility", "Anthem for Doomed Youth", "Futility", "Spring Offensive" and "Strange Meeting". Owen was killed in action on 4 November 1918, a week before the war's end, at the age of 25.

Summary of Insensibility 

Introduction:

Insensibility is a poem written by Wilfred Owen during the First World War which explores the effect of war fare on soldiers, and the long and short term psychological effects that it has on them.

Wilfred Owen's dual role:

The poet was well aware of his dual role in this most terrible war. First and for most of the time he was there to serve with and lead his men. Secondly, he wanted to record through poetry the pity of war, as someone pleading for sanity and compassion.

Unusual form of the poem:

'Insensibility' has an unusual form -six stanzas of varied which some is an ode-and some notable slant or para rhymes throughout. This poem has no obvious full rhyme scheme and no clear foundation of metre. There is a mix of iambic pentameter. It is similar to the steady marching rhythm of the men as they march in the battlefield.

Horrors of war:

The opening line indicates that the soldiers are happy inspite of knowing about their death. This is a shock to the reader. The soldiers are indifferent to death, even if their own blood in their veins is already cold. To survive the horrors of war, a soldier has to lack warmth and feeling and compassion, become a ruthless killing machine. The speaker is suggesting that they are very happy when compassion is absent. They turn into robots effectively. Their feet do not get sore on the cobbles. The cobbles are the actual skulls of the dead warriors.

Indifference of the array officers:

The men go on dying in the battlefield and fill the gaps between the dead bodies already present. The soldiers are like shelves and commodities. Once they are gone it is a simple matter of finding some more replacements. The generals, the officers and society do not care for this kind of pathos (Loss of lives).

Insensibility:

The soldiers are numb without feeling or any way of caring whether those incoming shells will hit them or not. Though there are chances of being killed easily they are insensible. A lad sings a song as he marches. The soldiers are able to laugh even as others die around them. Owen is ironic and mock at the beautitudes in the 'New Testament' where Christ addresses a large crowd.

Dullards:

The final stanza concentrates on those dullards, those civilians and senior army staff who are not at the fore front of the battle. They are not spoken of as wretched and incapable of pity. Dullards refer to the insensible soldiers. They are turned to stone. The poet's contempt towards the military high command, the politicians, the religious leaders and the people of England is effectively revealed in the poem.

Conclusion:

The main idea of the poem is to highlight the lack of sympathy towards our fellow-beings and the meaninglessness of the deaths caused by wars.

A BRIEF HISTORY OF BIBLE TRANSLATION – FROM GREEK TO ENGLISH

 

A BRIEF HISTORY OF BIBLE TRANSLATION – FROM GREEK TO ENGLISH

Jerome and the Latin Vulgate

As language changed, new translations needed to be written. Around AD 382, in an effort to make the Scriptures once again available to ordinary people, the Pope commissioned his secretary Jerome to create a new translation in Latin. With great seriousness and trepidation, Jerome accepted the task. He was passionate about this assignment and tradition credits him as saying, “ignorance of Scripture is ignorance of Christ.”

He learned Hebrew and was able to access biblical texts in both Hebrew and Greek, thanks to the works of Origin. Jerome’s finished product is what we call the Vulgate. Many of our biblical terms in English such as, Scripture, salvation, justification and regeneration, come from this version. The Vulgate Latin Bible became the standard used by the Roman Catholic Church for 1,000 years.

John Wycliffe and the First English Bible

Efforts to translate the Bible into Old English (Anglo-Saxon) began in the 8th century, first with the book of Psalms and then the Gospel of John. Other parts were translated as well, but these efforts were brought to a temporary halt with the Norman Invasion of England in 1066.

In the 14th century, Oxford teacher and priest John Wycliffe challenged the growing power and privilege of the Catholic Church, which was now firmly anchored in the long held tradition of the Latin Vulgate. Wycliffe began translating the Bible to Middle English, the common language, so Christians could read it for themselves without having to depend on the Church. His followers completed the task and nearly 200 copies of his manuscripts have survived.

Unfortunately, the early missionary perspective on Bible translation had shifted dramatically. The leaders of the Church now thought only learned scholars and men of intelligence should have access to the Bible. Consequently, forty-four years after Wycliffe’s death, the Catholic Church officially excommunicated him. His body was dug up, burned, and dumped into a river.

Nevertheless, Wycliffe’s vision spread through Europe inspiring the Czech priest and philosopher Jan Hus and others to produce Bible translations in Hungarian and Bohemian. As a result, in 1415 Hus also was declared a heretic and burned at the stake.

 William Tyndale and the First Printed English Bible

With the invention of the printing press in the 15th century, Bible translation changed radically. William Tyndale was an English chaplain, tutor and scholar who worked on the first printed English translation of the New Testament in 1526. This iconic translation would form the base for most future translations.

Tyndale had a gift for language and was able to communicate powerfully. He coined many common phrases including: ‘land of the living,’ ‘the parting of ways,’ and ‘apple of my eye.’ He worded the familiar verses, ‘fight the good fight,’ and ‘the spirit is willing but the flesh is weak.’ The word ‘at-one-ment’ was his invention and his use of the archery term for missing the mark, ‘to sin,’ was ingenious.

Sadly, of the 3,000 copies of the New Testament Tyndale printed, only two have survived, due to the Catholic Church of England’s active suppression and burning of the books.

Around 1529, Tyndale began a translation of the Old Testament in Europe. By 1535, he had finished the Pentateuch and nine other Old Testament books when he was captured and burned at the stake. His last words are reported to be: “Lord, open the King of England’s eyes.”

Coverdale, Matthews, and The Great Bible

Miles Coverdale continued Tyndale’s effort and finished the printing of the first complete English Bible in 1535. Not being proficient in Greek and Hebrew, he used Latin and German translations, as well as Tyndale’s unpublished works, including his partial Old Testament. In the preface of the Bible, Coverdale praised King Henry VIII, who on account of his new Queen, Anne Boleyn, had split with the Catholic Church of Rome and set up a Church of England. The Coverdale Bible was the first Bible licensed by King Henry VIII for use in England. Later Coverdale was authorized to translate The Great Bible of Henry VIII in 1539.

Other translations followed with the goal of keeping the language common and being more accurate to the original Greek and Hebrew. John Rogers, a friend and editor of Tyndale, incorporated Coverdale’s work and produced the Matthews Bible in 1537. In the latest wave of back and forth violence, the new Queen Mary went on a rampage to return England to Catholicism, and Rogers was burned at the stake for being a Protestant in 1555.

The Geneva and the Catholic Rheims-Douai Versions

Because of persecution, hundreds of Protestants fled to areas in Germany and Switzerland, especially Geneva, where eventually the Geneva Bible was produced in 1560. This contemporary English version accomplished many firsts. It was the first to use a team of translators, number verses, have commentaries in the side margins, and contain maps and illustrations. The Geneva Bible was the most accurate version at the time and became the primary Bible of 16th century Protestantism.

When Queen “Bloody Mary” was succeeded by her sister Elizabeth I, an updated version of The Great Bible was created as an attempt to compete with the popular Geneva Bible. A panel of bishops prepared this translation in 1568, aptly calling it the Bishops’ Bible; nevertheless, the Geneva Bible continued to be the most popular version in England.

Then finally, in 1582, the Catholic Church who had fought so hard to keep Latin as the only language for the Bible, beside its original sources of Hebrew and Greek, produced its own complete English translation from the Latin Vulgate Bible called the Rheims-Douai Bible.

The King James Version of 1611

In 1603, King James VI of Scotland assumed the throne of England as King James I of England, and during an ecclesiastical conference at Hampton Court it was decided that a new Bible translation needed to be made to replace Elizabeth I’s Bishops’ Bible. Problems among Protestants, Catholics and new denominations were emerging and the goal was to make a scholarly version of the Bible for all Christians to be able to use.

The plans for the King James Bible were elaborate. A group of 47-54 translators were gathered and given 15 rules as guidance. The Bible was not to include Geneva Bible type commentaries. The translators were to base their work on the Bishops’ Bible, but the other major English versions were also considered and the whole was corrected from original Hebrew, Greek and early Latin texts. The translators were divided into six companies with each company assigned specific books. Completed translations were sent to other companies for review and the final needed agreement among all translators.

The KJV Bible was not immediately popular but in 1660, with the restoration of the English monarchy under King Charles II, public fondness for the king was rekindled. The KJV eventually gained widespread popularity in England, the Anglican Church, and the American colonies.

Genesis 1 Translations Comparisons

John Wycliffe Bible 1384

In the firste made God of nouȝt heuene and erthe. The erthe forsothe was veyn with ynne and void, and derknessis weren vpon the face of the sea; and the Spiryt of God was born vpon the watrys. And God seide, Be maad liȝt; and maad is liȝt.

William Tyndale Bible 1529

In the beginnyng God created heauen and erth. The erth was voyde and emptye, and darknesse was vpon the depe, & the spirite of God moued upon the water. Than God sayd: let there be lighte and there was lighte.

Geneva Bible 1560

In the beginning God created ye heauen and the earth. And the earth was without forme & voyde, and darkenes was vpon the depe, & the Spirit of God moued vpon the waters. Then God saide, Let there be light: And there was light.

Conclusion

The good news of the Bible was meant to be shared and read by everyone, just as Jesus went out of his way to include outcasts and lowly people. To best understand God’s word each person should have it in their native language. The missionary work of producing versions of the Bible for all people was a hard fought battle, but with persistence and God’s help it moved forward.

We must be thankful for the abundance of English versions we have to choose from which allow us to best understand the original Bible. Plus, we are beyond blessed to have access to the earliest Hebrew and Greek texts online. As language inevitably changes throughout time, Bible translations need to as well, to best follow the ultimate goal of spreading God’s word of forgiveness and hope in a way that each person can understand.

Copyright : https://wycliffe.org.uk/story/a-brief-history-of-bible-translation

Tuesday, 2 January 2024

Still Here - Langston Hughes

Still Here

                                                                                      -  Langston Hughes

I been scarred and battered.
My hopes the wind done scattered.
Snow has friz me,
Sun has baked me,

Looks like between ‘em they done
Tried to make me

Stop laughin’, stop lovin’, stop livin’–
But I don’t care!
I’m still here!

 

Introduction

The poem Still Here written by Langston Hughes is full of grammatical errors that have been deliberately made probably to challenge the Supremacy of Whites over the language. Langston Hughes, an African-American has suffered discrimination on the basis of his color.

Part 1: Discrimination Against Blacks

The poet begins the poem by saying that he has been scared and even punished. (scared and battered). This fear and pain are like a violent wind which has shattered or in other words killed the hope of the Black People.

Here it must be noted that the poet uses “I” which rather represents his whole race. And we also find the deliberate misspelling of the words to challenge the White Supremacy. This is a kind of revolt by the Blacks.

In the next lines, the poet says, Snow has friz me, Sun has baked me. Snow and Sun symbolize two extremes of harshness. According to the poet, the Blacks were frozen or isolated and also beaten up so that they may give up the very hope they had.

Other interpretations of these lines can be as follows. According to the poet, the slaves or the Blacks were made to work in all harsh conditions ranging from chilling cold to burning hot which have made the Blacks to never give up the hope of living.

This in this perspective the poem can also be considered as an inspirational one that encourages us to never give up under all circumstances.

Part 2: Hope to Live

Back to the poem, the poet says that the Whites tried every method to make the slaves give up. In the words of the poet, they done Tried to make me Stop laughin’, stop lovin’, stop livin’. 

The line means that they have tried to make him or the people of his race to stop laughing, loving or just living. But they don’t care and they are still there having the hope and living their life.

Thus the poem’s tone and mood changes in the end. If we analyze the poem as an inspirational one, we can conclude that the poet wants us to keep hope alive because it is the hope that keeps our body alive. You can find discourses about the poem on this site.

Critical Analysis of Langston Hughes Still Here

        Langston Hughes was an incredible American poet, novelist, and playwright. He was a key figure of the Harlem Renaissance, a cultural movement in the 1920s that celebrated African American art, literature, and music. Hughes’s poetry often explored the experiences of African Americans, capturing the joys, struggles, and resilience of their lives. His writing was known for its powerful imagery, rhythmic language, and social commentary. Hughes used his words to address issues of racial inequality, social injustice, and the complexities of identity.

        The poem is a powerful expression that voices out the hardships and struggles faced by the African Americans. The speaker has been through a lot of hardships and struggles. He mentions of being scared and battered, with their hopes scattered by the wind. He feels like he has been frozen by the snow and baked by the sun. Despite all this, he refuses to let it bring him down. He does not care about what has happened to him because he is still here, still laughing, still loving, still living. It’s a strong message of resilience and determination.

        In terms of literary devices, one can observe a few in these lines. There’s repetition with the phrase “stop laughin’, stop lovin’, stop livin'” which emphasizes the speaker’s defiance and refusal to let their hardships define them. There’s also alliteration with the repeated “s” sounds in “scared and battered,” “snow has friz me,” and “sun has baked me,” which adds a musical quality to the lines. Overall, these lines use vivid imagery and strong emotions to convey the speaker’s resilience in the face of adversity.

        Critically , the speaker uses metaphor to highlight the different layer of oppressions faced in the society. Firstly, the speaker expresses the interior trauma faced by many African Americans in the society from a psychological scale. The mention of “scared and battered” is a metaphor highlighting the mental state of many black communities in America who lives with certain menaces and a danger. The word “battered” also throws light into repeated violence and injustice against the African Americans in the community.

        Secondly, the metaphor of oppression is evident in the use of vivid imagery from the world of nature. The “wind” ,”snow” and “sun” represents different forms of nature and the speaker uses it to express different aspects of oppression. The metaphor for “wind” represents the destruction of the dreams of black communities as their hopes are disintegrated. The “snow” shrouds the inability to pursue the dreams due to the existing social systems such as systemic racism and white supremacy. The “sun” could suggest the colonial mentality of the whites oppressing the colonised based on their skin colour and physical appearance in similitude to baking.

        The poem is also a cultural representation of Harlem Renaissance movement of 1920’s. It emphasised on the intellectual movement to fight against social inequality, injustice and racial oppression in the society faced by the African Americans. The poem uses the pronouns “I” , “My” , “me” , “I’m” which is a reflection of different voices coming from the Africans Americans echoing and translating their oppressions through poem and a creativity. The continuous use of different personal pronouns reflects the state of different experiences of social inequality, racial oppression and violence faced by the African Americans in the society.

        However, the poem also celebrates the theme of resilience and determination sending a social message to their own communities. The speaker states that “they” or the white community or any systemic oppressions have been trying to diminish their happiness, joy and a state of living in this world but they do not care about it at all. It shows that they are resilient and determined to ward off the menaces thrown at them because they are “still here” fighting for their just rights

 

Wings of Fire (My Early Days - chapter 1) A.P.J Abdul Kalam

 My Early Days                                                                                        A.P.J Abdul Kalam Introduction:      D...