Reading Task on Ajanta caves

                     Hello Friends, 

I am Jignesh Panchasara as a student of  Maharaja Krishnakumarsinhji Bhavnagar University. So we are going to see some of the photographs of the Art gallery in Bhavnagar. So I have some friends of English Department those were going to seen that Art gallery .so Let us see the picture of My friends were be the Part of visited the Art Gallery.

           

Khodidas Parmar

 He is a well known Indian painter. Though hailing from a poor family, his parents were determined for him to get a good education. He did his M.A. with Gujarati and Sanskrit, learnt painting even as he studied and went on to become a guide to students doing doctoral research on folk literature for their Ph. D. He was trained in art by Guru Somalal Shah from 1948 – 1951 whom he met at the Alfred High school.

 Fascinated with traditional art, particularly the folk style of Gujarat, Parmar, spent his last years documenting and collecting motifs for a book on the arts of the region of Kutch and Saurashtra. He also wrote and published several award winning books on the region like the Folk Embroidery of Saurashtra, Gujarati Folk Tales Collection and Krishna: Legend, in Gujarati. A recipient of several awards, he has participated in several group shows and his works are a part of several permanent collections like the Museum of Modern Art and National Art Gallery, New Delhi. Parmar died in March 2004 in Bhavnagar.

 

Let's see some of the pictures taken By English Department students, who were going to be a part of it.

 

The art gallery is magnificent and has more than full time dedication to real art. I Like that gallery so much as it always welcomes new art. That gallery is really big and has more attention from the people who are looking for some cool art. The khodidas parmar was also a great painter and had a collection located there. I personally love that art. The atmosphere was so positive and people who came there were also knowledgeable people of that particular art form.

Thanks😊

                                                                                        

                  

 

                                           

The Home and the world by Rabindranath Tagore

                                                Introduction

The Home and the World is a 1916 novel by Rabindranath Tagore. The book illustrates the battle Tagore had with himself, between the ideas of Western culture and revolution against the Western culture. 

*Rabindranath Tagore was poet, writer and playwrighter and Novelist.

*He became the first non European to win the Nobel prize for Literature in 1913.

*His Novels, stories, song, Essays spoke about political concern. It is particular Novel.

Related with west & Indian culture.

*Tagore describes western culture and revolution against the western culture.

*Novel is about swadeshi Movement.

Boycott of British Goods.

*As a first person narrative divided into 23 chapter.

The Major Character of the Novel

Question 1 : To see the growth of individual character

*The major character of the Novel.

*He is one of the revolutionary Man.

*He has good command over the speech to attract any person would have been participated in his idea about against the western civilization.

*Who is the pioneer of Rally which was in Bangal during the partition time.

*His revolutionary ideas makes effect on Bimala’s Character.

Question 2: To see the psychological growth of characters in the course of the novel

If we can see the story of Three characters, so we can find different kind of observation from the all characters. Also, Three characters has different kind of Mind set to Brings Their idea to depict the reality of whenever india got the freedom so The point is Sandeep's Character has full kind of Rhetorical thoughts to present the as leader of the party, while the Bimal is so innocent and easily kept towards Sandeep and major trustable character is Sandeep has  Innocent and depict  his own western kind of idea to present himself.

Question 3 :Write about Rabindranath Tagore's art of characterization

Tagore characterization, though dependent

on realistic psychological exploration, does not

involve any existentialist choice, as it were, since he is content with lying bare such determinants as are capable of clarifying social relationship and responsibilities deriving from the character’s engagement with life. Tagore was not a committed experimentalist; but to deny him any formal expertise or to judge him solely on the basis of recent innovation in novelistic technique would be indeed far from it. The art of characterization in Tagore’s novels, suffer from a certain weakness of

craftsmanship which results in a kind of diffuseness and looseness a ‘flabbiness’ of narrative. The undue reliance on chance and coincidence in some of the novels and the contrived ending of some other point towards impatience on the part of the novelist in working out a structure of ordered

episodes.

                                                                 Thanks😊

Digital Humanities

                   Hello Friends,

Today I'm going to write about the thinking Activity given by dilip barad sir so as part of the study I try to write here my explanation about the what is the digital humanities and what does it work in the literature and also in the other subjects . So first we know about that thinking Activity . So here I try to write about that digital means some type of technology and humanities means subjects of like economics, literature, psychology, sociology, history so that all subjects are known as a humanities subjects . So here in this blog I try to write about the how technology use in humanities.

Digital Humanities ?

       The digital humanities  is an area of research, teaching , and creation concerned with the interaction of   computing and the discipline of the humanities. digital humanities incorporates both digitized materials . It also combines methodologies from the traditional humanities disciplines. Digital humanities embraces a variety of topics ranging from curating online collections to data mining large cultures .

The goal of digital humanities is to create scholarship that transcends textual sources. A growing number of researchers in digital humanities are using computational methods for the analysis of large cultural data such as the google books corpus. For example, some PhD candidate does his research on “female characters in Virginia Woolf novels' ' and if he buys all the novels in Virginia Woolf and then reads and does analysis then it will take years. but if you give this instruction to the computer then within a second or minute you will get the data. So that is the real use of the digital humanities in the study of literature .

**Harvard University edx Course**

Abstract

Deep learning with Convolutional Neural Networks has shown great promise in image-based classification and enhancement but is often unsuitable for predictive modeling using features without spatial correlations. We present a feature representation approach termed REFINED (Representation of Features as Images with Neighborhood Dependencies) to arrange high-dimensional vectors in a compact image form conducible for CNN-based deep learning. We consider the similarities between features to generate a concise feature map in the form of a two-dimensional image by minimizing the pairwise distance values following a Bayesian Metric Multidimensional Scaling Approach. We hypothesize that this approach enables embedded feature extraction and, integrated with CNN-based deep learning, can boost predictive accuracy. We illustrate the superior predictive capabilities of the proposed framework as compared to state-of-the-art methodologies in drug sensitivity prediction scenarios using synthetic datasets, drug chemical descriptors as predictors from NCI60, and both transcriptomic information and drug descriptors as predictors from GDSC.Article: Click Here

Digital Giza

The Giza Project began in 2000 at the Museum of Fine Arts, Boston, with the goal of digitizing all of the archaeological documentation from the Museum of Fine Arts, Boston – Harvard University expedition to Giza, Egypt (circa. 1904-1947) and making that information freely available online for anyone to use. Since moving to Harvard in 2011, the Project has expanded its scope, partnering with other institutions around the world that excavated at Giza, to bring together as much data as possible about this complex site. The process of integrating and standardizing all of these records is ongoing. In addition, the Project has utilized this vast quantity of information to begin building a 3D virtual reconstruction of the Giza Plateau as it may have looked when first built, providing new ways to sightsee, explore, and learn about the pyramids and their surrounding cemeteries. To date, we have modeled approximately 20 tombs and monuments in detail, with many hundreds more still to be done. With support from the National Endowment for the Humanities, we are currently developing Digital Giza, a website which seeks to integrate this virtual environment with more than a hundred years of scholarly research about Giza, using cutting edge technology to study the distant past and preserve knowledge about this important cultural heritage site for the future. We continue to explore and develop new interactive ways to experience ancient Giza, including virtual and augmented reality apps, 3D printing of ancient artifacts, and online teaching initiatives.

As an Example:  The flipped learning Task, In which we watch videos related to our syllabus such as Derrida, , T.s. Eliot, which is posted online by Dilip sir. First we watch that video, give an online quiz , write answers , and also ask questions to the teacher about that video ,so that the digital humanities is useful to  study literature. and also at the end of our 2 years in M.A  study student make their digital portfolio in which they publish their activity online including all things which related to the students activity in education like assignments , presentation , videos , and blogs etc. so This type in all this things we use the digital humanities in study of the literature in our department which make us to different to other department compare to knowledge and also knowledge of digital tools . So we can see this type of Digital Humanities is useful in the study of literature.

Thanks😊

Thinking Activity on Four Theories ...

 Hello Readers,

Today, I am going to write about four theories as part of my studies. So for that I am going to write on Feminism,Marxism,Queer Theory and Eco Criticism.

Essential Meaning of feminism

• The belief that men and women should have equal rights and opportunities

•   organized activity in support of women's rights and interests

Feminism

Feminism can be called an awakening ideology which socially, culturally, politically as well as morally attempts to highlight the inequalities that discriminate against women. It focuses on the equality of both genders. Right from the eighteenth century to the present day, there has been a need for feminism in one or the other way. The idealization of women became heavily domestic in the nineteenth century. The 20th century allowed women to play a role in the political scenario and the 21st century is again witnessing the issue of gender discrimination. Radical Feminism highlights that the male-based authority and power structure are responsible for oppression and inequality. Socialist Feminism explores the Marxist ideas on exploitation, oppression, and labor. Ecofeminism demonstrates the power dynamics behind a gynocentric connection with the natural environment.

Mary Wollstonecraft’s A Vindication of the Rights of Woman (1792), John Stuart Mill’s The Subjection of Women (1869), and the American Margaret Fuller’s Woman in the Nineteenth Century Virginia Woolf, who, in addition to her fiction, wrote A Room of One’s Own (1929) an

 Phallocentrism And Gynocentrism 

  Feminist literary criticism is literary criticism enlightened by feminist theory, or by the politics of feminism. It uses the principles and ideology of feminism to critique the language of literature. Feminist literary criticism was born on the debates of second-wave feminism. Feminists brought to literature a suspicion of established ideas which made the approach truly revolutionary. They were interested in Literature as a powerful means of creating and perpetuating belief systems.

 Phallocentrism

Phallocentric criticism worked to establish a recurring pattern of imagery and language use that would demonstrate concealed attitudes to femininity, and it effectively created a new understanding of seemingly coincidental motifs. Popular feminist writers such as Germaine Greer illustrated the male chauvinism. In her polemical text, The Female Eunuch, she examined literature as a product of its patriarchal culture and was particularly innovative in its reverent juxtaposition of high and low art.

 Gynocentrism 

 Phallocentric criticism opened up the literary canon to a new and revolutionary field of literary criticism, exposing the sexual politics informing all the text and paving the way for psychoanalysis to enter the literary field. As alternative female-centered criticism was developed to address this need, and because of its preoccupation with the female voice, it came to be known as 'gynocriticism'. It examined how female experience was reflected in literature by women, and sought to place women's literature in the context of female experience.

 

                     Marxism

Marxism, a body of doctrine developed by Karl Marx and, to a lesser extent, by Friedrich Engels in the mid-19th century. It originally consisted of three related ideas: a philosophical anthropology, a theory of history, and an economic and political program. There is also Marxism as it has been understood and practiced by the various socialist movements, particularly before 1914. Then there is Soviet Marxism as worked out by Vladimir Ilich Lenin and modified by Joseph Stalin, which under the name of Marxism-Leninism (see Leninism) became the doctrine of the communist parties set up after the Russian Revolution (1917). Offshoots of this included Marxism as interpreted by the anti-Stalinist Leon Trotsky and his followers, Mao Zedong’s Chinese variant of Marxism-Leninism, and various Marxisms in the developing world. There were also the post-World War II non dogmatic Marxisms that have modified Marx’s thought with borrowings from modern philosophies, principally from those of Edmund Husserl and Martin Heidegger but also from Sigmund Freud and others.

The Thought of Karl Marx

The written work of Marx cannot be reduced to a philosophy, much less to a philosophical system. The whole of his work is a radical critique of philosophy, especially of G.W.F. Hegel’s idealist system and of the philosophies of the left and right post-Hegelians. It is not, however, a mere denial of those philosophies. Marx declared that philosophy must become reality. One could no longer be content with interpreting the world; one must be concerned with transforming it, which meant transforming both the world itself and human consciousness of it. This, in turn, required a critique of experience together with a critique of ideas. In fact, Marx believed that all knowledge involves a critique of ideas. He was not an empiricist. Rather, his work teems with concepts (appropriation, alienation, praxis, creative labour, value, and so on) that he had inherited from earlier philosophers and economists, including Hegel, Johann Fichte, Immanuel Kant, Adam Smith, David Ricardo, and John Stuart Mill. What uniquely characterizes the thought of Marx is that, instead of making abstract affirmations about a whole group of problems such as human nature, knowledge, and matter, he examines each problem in its dynamic relation to the others and, above all, tries to relate them to historical, social, political, and economic realities.

                 Queer Theory

The basics of queer theory Queer theory’s origins are in LGBT studies – which focus on sexuality and gender. It soon distanced itself from those approaches due to disagreements with the stable identities that LGBT studies suggest. Queer theory emphasises the fluid and humanly performed nature of sexuality – or better, sexualities. It questions socially established norms and dualistic categories with a special focus on challenging sexual (heterosexual/homosexual), gender (male/female), class (rich/poor), racial (white/non-white) classifications. It goes beyond these so-called ‘binaries’ to contest general political (private/public) as well as international binary orders (democratic/ authoritarian). These are viewed as overgeneralization theoretical constructs that produce an either/or mode of analysis that hides more than it clarifies and is unable to detect nuanced differences and contradictions. But queer theory also analyses and critiques societal and political norms in particular as they relate to the experience of sexuality and gender. These are not viewed as private affairs. Just as feminists perceive of gender as a socially constructed public and political affair, so queer theorists argue with regards to sexuality and gender expression. As the word ‘queer’ was used to describe homosexuals in the nineteenth century, queer theory traces its lineage from the study of sexuality in its private and public forms. A commonplace meaning attributed to the term revolves around being non-conforming in terms of sexuality and gender, thus adding an ambiguous notion to being or acting queer. Hence a queer approach towards sexual equality complicates identity-based LGBT advocacy, as queer thinking expresses a more challenging, fluid perspective. This split has become even more pronounced as the international politics of sexual orientation and gender identity receives an ever-increasing degree of public attention. Some states have implemented substantial equality provisions in order to prove that they are ‘modern’ or ‘Western’ enough, while others have responded with pushback in the form of homophobic legislation and persecution. Sexual orientation and gender identity rights, which themselves are questioned by queer theorists as overly reliant on Western liberal norms of human rights and democracy, have become points of political contention, eliciting domestic culture wars as well. Consider the debate in the United States over whether transgender individuals should be free to use the toilet of their personal choice. The status of sexuality and gender politics in IR has clearly been elevated via cases such as this which can quickly transcend domestic politics and enter the international realm. In addition, it has also impacted E-International Relations ISSN 2053-8626 Page 1/5 Introducing Queer Theory in International Relations Written by Markus Thiel apparently unrelated policies such as defence policies, health care and labour market regulations and thus created new avenues for the re-construction of conventional IR concepts. As a result, new perspectives are needed to explain this inherent part of the social and political world. Queer theory does not assume a uniform access to reality, but rather acknowledges that subjective knowledge(s) about sexuality, gender and other social aspects are constructed rather than pre- existent, fluid rather than stable, and not always in line with societal norms. In this sense, queer theory has moved beyond focusing simply on the experience of sexuality and gender. Sexuality politics and the queer scholarship connected to it arrived late on the theoretical scene in part because sexuality and gender initially were anchored in the private, rather than the public, spheres. Scholars advanced critical and feminist viewpoints emerging from the writings of Michel Foucault (1976), Judith Butler (1990) and Eve Kosofsky Sedgwick (1990) among others. Foucault’s groundbreaking linking of sexuality and knowledge to political power, and Butler’s rejection of stable sexual orientation and gender identities in favour of everyday performed ones remain foundational notions. Kosofsky Sedgwick’s calling attention to the discursive definition of homo/ heterosexuality in society further defined queer thinking. These scholarly statements were hardly accepted in mainstream political science because they rejected objectivity and highlighted the conditional and unstable human nature of social and political orders, including IR questions of security and governance. Hence queer theory evolved largely in literature, philosophy, sociology and queer studies programmes without making substantial inroads into IR theorising. Despite the distinct emergence of queer theory from these wider origins, some questions remain. One of the major issues is to what extent ‘queer’ should be adopted as a label for transgressive (socially unacceptable) forms of thinking and acting – as this would in turn create a queer/mainstream binary. This is something that queer scholars argue against. Another issue lies in the vague definition of queer theoretical tenets and terms, leading to uncertainty about how a queer theoretical lens can best be deployed in various disciplines by a wide range of individuals. In its application to IR, queer theory challenges many assumptions about world politics unrelated to sexuality and gender. It aims to deconstruct established simplistic binaries – such as insecurity/security or war/peace – and recognises the inherent instability of political and social orders. Instead, it embraces the fluid, performative and ambiguous aspects of world politics. Hence, it criticises those approaches to politics and society that assume natural and moral hierarchies. It problematises, for instance, the way in which non-traditional sexualities have become normalised according to ‘hetero-normative’ standards, including the aspiration towards marriage and child rearing. Queer theorists argue that this results in a societal integration of sexual minorities into mainstream consumer society – making them less willing (or able) to contest deeper political inequalities. Queer theory perceives sexuality and gender as social constructs that shape the way sexual orientation and gender identity are displayed in public – and thereby often reduced to black-and-white issues that can be manipulated or distorted. With regard to more classical IR topics, it critically assesses the assumption that all societies find themselves at different points along a linear path of political and economic development or adhere to a universal set of norms. Hence it embraces ambiguity, failure and conflict as a counterpoint to a dominant progressive thinking evident in many foreign or development policies. As a scholarly undertaking, queer theory research constitutes of ‘any form of research positioned within conceptual frameworks that highlight the instability of taken-for-granted meanings and resulting power relations’ (Nash and Browne 2012, 4). Weber (2014) highlights a lack of attention to queer theory by decrying the closed-mindedness of standard IR theories, arguing that queer scholarship in IR exists but is not recognised. The invisibility of queer theory is slowly changing, with case-study work on state homophobia (Weiss and Bosia 2013) or collective identity politics (Ayoub and Paternotte 2014) and the increasing relevance of transnational LGBT rights discourses for IR scholarship. But if empirical work in this area concentrates mainly on the agency of groups in their surrounding political structure, what is ‘queer’ about LGBT advocacy perspectives? click Here it's an article

                                          

Eco criticism

Definition 

Ecocriticism  is the study of literature and the environment from an interdisciplinary point of view, where literature scholars analyse texts that illustrate environmental concerns and examine the various ways literature treats the subject of nature .

 

              In simple words ecocriticism means study of the relationship between literature and the physical environment . Lawrence buell is the pioneer of ecocriticism and how nature is represented in literature. eco criticism reconsiders neglected genre of nature writing.eco critics includes examining the symbolic construction of species.

 

         What do eco critics do ?

ecocriticism takes as its subject the interconnections between nature and culture .Most of the ecocritics is anthropocentric idea. and luc ferry suggests that nature “ should be disciplined ,polished , and cultivated in short humanized.”they think nature as controllable by humans .

 Example: The poem The Gift Out Right By Robert Frost

  “The land was ours before we were the land’s

     she was our land for more than a hundred years.”

 In this poem some lines we see that frost sees nature as ‘the other hand’ or as a commodity, which can be given ,taken , bought, sold or won .

        Let's take a familiar Example from our epic: how criticism uses the textual content of any literary piece of art , then the ecocriticism can apply on that particular work . We know the Ramayana as an epic of Indian mythology . Most of us read Ramayana as a holy book and related to our religion . but in this book we also applied the ecocriticism in this book in some scenes of Ramayana . We all know about this story that Ramayana is the story of a prince who fought against a monster and brought his wife back to his kingdom . but here in this example of the Ramayana we see the perspective of criticism we can see so we also evaluate the story of Ramayana where ecocriticism is made in this story . We know that in the Ramayana in the forest they lived happily . during their residential time, one day sita saw a golden deer. She asked for that golden deer . Rama went on to hunt golden deer ,. now we see the works of eco criticism . What was the description of the golden deer ? What was it looking like ? What kind of other animals were there ? how nature described and what was the effect on that animal ? So we can see this example as suitable as an example of eco criticism .  

                                                         Thanks 😊 

 

A translation of Tagore’s poem ‘Deeno Daan’ (’Destitute Donation’)

                         Introduction 

Rabindranath Tagore FRAS was a Bengali polymath – poet, writer, playwright, composer, philosopher, social reformer and painter. He reshaped Bengali literature and music as well as Indian art with Contextual.

Poem: ‘There is no god in that temple, said the hermit’: Rabindranath Tagore

Said the royal attendant, “Despite entreaties, king,

The finest hermit, best among men, refuses shelter

In your temple of gold, he is singing to god

Beneath a tree by the road. The devout surround him

In numbers large, their overflowing tears of joy

Rinse the dust off the earth. The temple, though,

Is all but deserted; just as bees abandon

The gilded honeypot when maddened by the fragrance

Of the flower to swiftly spread their wings

And fly to the petals unfurling in the bush

To quench their eager thirst, so too are people,

Sparing not a glance for the palace of gold,

Thronging to where a flower in a devout heart

Spreads heaven’s incense. On the bejewelled platform

The god sits alone in the empty temple.”

At this,

The fretful king dismounted from his throne to go

Where the hermit sat beneath the tree. Bowing, he said,

“My lord, why have you forsaken god’s mighty abode,

The royal construction of gold that pierces the sky,

To sing paeans to the divine here on the streets?’

“There is no god in that temple,” said the hermit.

Furious,

The king said, “No god! You speak like a godless man,

Hermit. A bejewelled idol on a bejewelled throne,

You say it’s empty?”

“Not empty, it holds royal arrogance,

You have consecrated yourself, not the god of the world.”

Frowning, said the king, “You say the temple I made

With twenty lakh gold coins, reaching to the sky,

That I dedicated to the deity after due rituals,

This impeccable edifice – it has no room for god!”

Said the tranquil hermit, “The year when the fires

Raged and rendered twenty thousand subjects

Homeless, destitute; when they came to your door

With futile pleas for help, and sheltered in the woods,

In caves, in the shade of trees, in dilapidated temples,

When you constructed your gold-encrusted building

With twenty lakh gold coins for a deity, god said,

‘My eternal home is lit with countless lamps

In the blue, infinite sky; its everlasting foundations

Are truth, peace, compassion, love. This feeble miser

Who could not give homes to his homeless subjects

Expects to give me one!’ At that moment god left

To join the poor in their shelter beneath the trees.

As hollow as the froth and foam in the deep wide ocean

Is your temple, just as bereft beneath the universe,

A bubble of gold and pride.”

1) The poem was written 120 years (approx.). Can you find any resemblance between the poem and the pandemic time?

The title of the poem, which can be assumed to mean, 'Donating to the destitute,' has been making the rounds on social media since A On the same day, deaths from Covid-19 in India crossed the 40,000 mark, the fifth highest in the world, even as the country recorded its biggest single-day surge in fatalities at 918 on Wednesday, with the count crossing 900 for the first time.

2) Why do you think the King is angry with the Sage?

 King told that he builded a gold temple and God is not in his gold temple. As a king he has to save civilize first and when people went for shelter in the difficult time king exiled them and that time God also went with them. So the sage speaks the bitter truth which hurts the pride of the king. He thought that God loves only rich people but it is not so. In the original lines of the poem we are also aware about this. It symbolically suggests the mentality of the people who are at the highest position. King furious said its cost is "two million gold coins," The hermit wanted to say that God has the universe to stay. God is in humanity, Sympathy and it is your duty as a king to save and protect the life of people.

3) Why do you think the Sage refuses to enter the temple?

The king thought that the sage would come to the temple because it is built with gold. No, God is not in any so-called golden temple. No God is in humanity, in compassion not in any temple. The sage is the true devotee of God. That’s why he refuses to enter the temple.

4) Can there be any connection between the text of the poem and the verdict of Ayodhya Ram Mandir?

    August 5th marked a historic day in India when Prime Minister Narendra Modi laid down the first bricks of the much-contested Ram Mandir in Ayodhya. The ceremony was marked with much fanfare and celebrations. The celebrations were in the middle of a pandemic that has gripped the world. 

                                                 Thanks😊

Screening of short film “An Astrologer’s Day” based on R.K.Narayan’s “An Astrologer’s Day”.

                 

  Hello Readers, 

Today, I'm going to analysis on R.k Narayan  “An Astrologer’s Day”. so this is our task assigned by Vaidehi mam. who is professor of Maharaja Krishna Kumar sinhji Bhavnagar University in English Department.

so first, let me give brief Introduction of the R.K Narayan.

Rasipuram Krishnaswami Iyer Narayanaswami, commonly known as R. K. Narayan, was an Indian writer known for his work set in the fictional South Indian town of Malgudi. He was a leading author of early Indian literature in English along with Mulk Raj Anand and Raja Rao.further click Here 

An Astrologer's Day is a thriller, suspense short story by author R. K. Narayan. While it had been published earlier, it was the titular story of Narayan's fourth collection of short stories published in 1947 by Indian Thought Publications.Click here

Here I am going to share video on short story by R.k Narayan.

So Now, we are going to ponder upon the Question, which are assigned by Vaidehi mam.Teacher's Blog click Here

Q: 1 How faithful is the movie to the original short story? 

If, we ponder upon the story and Film adaption so we find quite similarity between both the things because structure of the story and film is going on same path to depict the originality of the text which is depict in the film adaption. if we see the film adaption, so we can easily get the what actually happened in the text.

Q. 2    After watching the movie, has your perception about the short story, characters or situations changed?

Although, there is some changes in the story and film adaption but I see all the things which is relevant with the text through story and as well as the Film adaption. so This was about  my  perception, which I have observed from the both of the things.

Q. 3   Do you feel ‘aesthetic delight’ while watching the movie? If yes, exactly when did it happen? If not, can you explain with reasons?

yes, I saw children in the park. Those are playing under the tree near  balloon's salesman . so this is the seen of when film is open..

Q.4   Does screening of movies help you in better understanding of the short story?

yes, Definitely helps a lot because there is one panel that if you can look any things that things easily captures in your mind rather than reading so it's reality to that film through you can get better understanding of the concept.

Q.5 Was there any particular scene or moment in the story that you think was perfect?

yes, I loved to watch the last seen that the while Gurunayak met to an astrologer when he realize that the The Gurunayak is still alive so this realization of that character is more important in our life that's the reason of that he is main protagonist character of the film.

Q.6 If you are a director, what changes would you like to make in the remaking of the movie based on the short story “An Astrologer’s Day” by R.K. Narayan?

yes, I will get the chances of remaking the movie so i wanted to do several kind of changes like while he felt that was a murder of the Gurunayak so that's the idea to how can we thing because it was not appropriate to see, However the idea of Gurunayak can easily trust on the Astrologer if Gurunayak might have a Educated person so The might be end will different of the story.

                                                        Thanks😊