Critique on the three chapters of “Black Skin White Mask”

Assignment Paper15-E-E-305

Topic- Critique on the three chapters of “Black Skin White Mask”

Dabhi Ashvin P

M.A. Part – II

SEM- III

Roll No -06

Year – 2011-12

Department of English

Submitted to Dr. Dilip Barad

Department of English,

Bhavnagar University

  

Introduction:-

                 

This book “Black Skin White Masks” is written by Frantz Fanon. It is published in 1952. This book is about the mindset or psychology of racism by frank fanon a psychiatrists. The book looks at the condition which goes through the minds of black and white people. A distinguished French Caribbean African psychiatrist and writer negritude group but soon rejected their philosophy and developed his own theory of racial and colonial theory.

              

The title “Black Skin White Masks” suggests lots of things. It is very symbolical. The black people are inferior and the white people are superior. The black people want to be white. They suffer a lot being black. Being white they want to be superior and they want to be a good man. The black man wants to marry with the white woman because he wants to be superior. Though he does not love her, he wants to marry with the white woman because he wants to be superior for marring with her. The white people hate the black people. They suffer a lot. The black people also known as Negro. There are eight chapters in the present book. Let’s discuss regarding the some of the chapters of the present book.

Chapter 1:- The black man and language:-

                  

If you do not learn the white man’s language than you are unintelligent and if you learn it properly than your mind will be wash away by their universe of racist ideas. The white man always considers black man fully unhuman. There is no matter how much education they have or well they act. White people, feels fear of the black people as they viewed the black as mindless, violent & animal. White man thinks that they will take white women from them. Fanon says that he has only one duty and one right; he has a right to demand human behavior from the other. He has a duty that he never lets his decision renounce his freedom. Fanon cannot accept the fact that ever possible in France between white and black. Fanon is talking about behavior he says they have to need to be free from that obsession being black in the mental condition. They think that the language can make you white. With the globalization you need to preserve old houses, thing and idea etc. nowadays we can see the local culturality disappear.

               

 Frantz fanon, a French writer, published “black skin. White masks” as his first treatise on the effects of racism and colonialization both a memory and a political treatise, “black skin white masks” is a work illustrating the marginalization and servitude of the black experience in the western world. About his experience in Lyon as a member of the French resistance, this book discusses how language is itself a dominating force against equal racial relations. He argues that language has become a testimony for the power imbalance and resentment of difference in society. By speaking the language of the colonizers, the colonized continue to allow for their own enslavement through a kind of cultural imprisonment. Fanon greatly influenced the later workings of Michel Foucault and his discussion of hegemonic power in language and culture. Fanon speaks of how the ‘Antilles negro’ should reject the language and cultural traditions of their ogresses (France) and find their own culture which is separate from that of the colonial middle class’s limitation of their French equivalent keeps the anticlines and other Caribbean native culture oppressed through their own lukewarm attempt at emulating French society. According to fanon, the colonized intellectuals will never empower themselves until they break from the valorization of French language and culture and begin to separate themselves from it. This chapter is captioned “The Black Man and language” and looks at the “colonialist subjugation” of the Negro. Fanon seems to acquiesce to the dominant linguistic philosophy of his day when he boldly declares that “a man who has a language consequently possesses the world expressed and implied by that language.” This is just a theory.  Many other factors come into play. If the theory held true independently, then consequently, the Negro would not be placed in the weak position of possessing an inferiority complex because he would possess the world of the white colonizer and share co-equal status. This first colonizers and share co-equal status. This first chapter of only seventeen pages does not present the critic with an “eclaircisement” of the language dichotomy, for the author, a self confessed medical fractioned. Is evidently no trained person in the field of sociolinguistic and thus proffers only his layman’s perspective. Probably in his day, linguistics wasn’t as detailed as it is in this modern dispensation with separate branches of sociolinguistics and a combination of European and African language available among others.

                 

 Here we can take help of the ‘untouchable’ which is written by Mulk raj anand. In this book there are some characters that are from minority class means Harijen (untouchable). In India they were untouchable people. They could not go to temple. There were so many problems with them. They had to accept Christian religion because in this religion there was no section or untouchability.

Chapter 2:- The woman of color and the white man:-

                

The second chapter deals with “the woman of color and the white man.” There is a physis here that has grown to almost mythological proportions. It has been represented numerous times in film and text. Since historical times and during slavery in the plantation system in the new world there has existed the sexual attraction between the two races, so that “physis” has almost become “nomos”. Here we can see the thought process of black woman towards two races. The black woman wants to marry with white people because she wants to be “white” or superior. She thinks being a black woman she is inferial. Inferiority complex and representation of white and black community are also there. A black woman secretly wants to be white because of white man’s skin, looks up to white people and looks down on black people. The vision and dream of black woman is towards the white to achieve forbidden values of being white.

                 

  This black woman does not truly love this white man but she loves his color. She goes with him not out of love but to deal with her own emotional problems about race. It is because the black woman feels inferior that she hopes to obtain admittance to the white world. Here we can see how secretly she wants to be white. Marrying white is her way of doing this. Whites reflect prosperity, beauty, intelligence, and moral value and in other side blacks represents, something to escape, to be saved from, something not to be. So they want to marry a white man even though they know full well that very few will marry them. The white people will say black men lack refinement. They will say black men are ugly and grow impatient with you if you point out good looking black men. Here Fanon takes as his examples three women: Mayotte of Martinique and Nini and Dedee of Senegal. Mayotte who wrote a book about her life and Nini and Dedee are characters from “Nini” a story by Abdoulaye Sadji. They are part white which makes them determined not to “slip back among the ‘nigger’ rabble.” The character Nini is a silly typist. A man who is and accountant with the waterways company, proposes marriage but in the end they have the police tell him to stop his “morbid insanities” because he is black and she is half white. He has offended her honor. Meanwhile another man with a good government job proposes to Dedee but this time it is a dream come true because he is white. Mayotte was entering the white world but a white man cannot make you white. Mayotte, the third woman, had an affair with a married white man. Once she asked him to take her to the white women there made her feel so out of place that she never went back to the white side again.

Chapter 3:- The man of color and the white woman:-

             

 Fanon is a black psychiatrist from Martinique. He starts this chapter by saying of himself: I want to be recognized not as Black but as White. By loving me she proves to me that I am worthy of a white love. I am loved like a white man. I am a white man. Here Fanon gives the example of Jean Veneuse, the hero of an autobiographical novel by Rene Maran. Jean Veneuse came to France from the Caribbean when he was three or four. He lost his parents. He was brought up by boarding schools in France, the only black student in a sea of white. He has a lonely childhood. When the other students go home for the holidays, he is left alone at school. He grows up French and falls in love with a white woman. He wonders about his motives. May be it is simply because he was brought up European and so desires European women just like any other man in Europe. When he works in Africa as a civil servant he proves to be just as bad as the whites. May be it is not revenge that he wants but to separate himself from his race or even some how to become race less.  

           

 But here Fanon says that Veneuse’s difficulties go much deeper. He was left alone in the world by his mother as a small boy. He is hung up on that. So he is afraid to love and be loved. He holds everyone at arm’s length, even the woman he wants to marry. Therefore we cannot take any general conclusions from Veneuse’s case.    

Conclusion:

                   

 In conclusion I would like to say that there is no Negro mission or there is no white burden. I find myself suddenly in which things do evil. There is no white world, there is no white ethic, any more than there is a white intelligence.

Socio-cultural Dimensions of English as a Second Language

Assignment Paper14-E-C-304

Topic- Socio-cultural Dimensions of English as a Second Language

Dabhi Ashvin P

M.A. Part – II

SEM- III

Roll No -06

Year – 2011-12

Department of English

Submitted to Mr. Devarshi Mehta

Department of English,

Bhavnagar University

ABSTRACT: -

              

The researcher has attempted to explore the creative dimension of English, second language in India. There is a link the social structure and cultural concept of Indian culture. This paper shows how English is made to attain the role of a second language. This concept is shown with examples in this paper.

Introduction: -

                

We use English but our requirements are behind English. English people and it is just created by English people. They are the first who used English as a language. English is not become our need but it is just medium and it is not our goal. For us English is not very important because without speaking English we can communicate with other peoples in India so it is not our need but for English people it is their need because without speaking English they can not speak or display their ideas and they can not communicate with other peoples in their country. There are so many factors which are related to English and social and cultural dimensions are among them.

                   

Nowadays we need English because our higher education is not in our mother tongue (Gujarati) but it is in English. English becomes a compulsory subject. All the higher education is in English so we need to learn English and it is become our need. We have not genuine interest in English. English is not boring but our teacher makes it boring so we have not interest in learning English as a subject because teacher have not any special method for teaching English as a language. If English is taught in a particular way or in a effective method, we can learn it very easily. The rules and methods are not used in classroom for teaching English as a subject so student cannot learn it easily or he can not use it in day to day life. These all things are flexible and the main reason of behind them is socio cultural dimensions of English.

                    

 All the rules are not conditions. India has two official languages Hindi and English at the national level. In state we have three official languages Guajarati, English, and Hindi. If we talk about the states like Nagaland, Uttaranchal Pradesh, Arunachal Pradesh, and Manipur English is their medium but for us English is not our medium for learning. If we talk about Bengal there is economical revolution. Raja Ram Mohan Roy was a social worker. He tried to remove female problems like Sati Pratha. For these Bengali people it was the first college of post graduation is established in Bengali. All these things there are some social dimensions which we can not translate in English and if it is possible, the real tone or effect does not remain in it.

            

 We do not translate the and that is why we use conceptualize theory. There are no English words of these types of Gujarati words like Bhagvan, Ishwar, Dev, Mama, Bhano, Gharelu etc. If there are some words for them, they do not show the real effect or idea of these types of real words. When foreigners come in India, at that time they do not know or understand the basic concept of our sentence like Ganga is a holy river. They do not get the real meaning of these types of sentences. They try to understand but they can not get the appropriate tone or meaning of sentences. For getting real tone or meaning they have to refer our culture or our history sometimes. They have to study our culture and get the understanding of these types of sentences.

            

`        Our belief system is different. It is always our mythology. We can not translate our ethos, mythology and our cultural ideas in English. We can see that our belief system is totally different from English. We have long mythology and we cannot translate them in English. There are not transited words or names for our great mythical characters. We have not particular words for Ram, Shiva, Vishnu etc. we can not translate lord Hanuman as lord Monkey. We have not any specific words for these mythical characters in English. We have many communities and in all these communities there are different traditions, manners and views to celebrate any festivals. We have long culture and there are so many things which can not translate into English. In short our belief values are different. Our geography has different parts. Our code is different from their code and also our way of thinking is different. If we talk about the words like spicy, chilly, very hot, our food is not from spicy. There is a word ‘copy case’ and we had coin this word.

       

 In India there are so many languages spoken by the people, so we can say that India is multi language country. In different states the people speak different languages. Every state has its own culture and society and these things can not be translated in English. When language is contract or interest at that time they suffer a lot. In our Gujarati never observe Vrata. There are two culture automatically interact with each other. Our culture is different from the culture is different from the culture of English our culture is first barrier and Indian culture is second barrier. First we are Gujarati and then we are Indian. Here I would like to write a good sentence like if you do not love your family, you never love your country or world. First we have to love our family member. We have to help them. We have to understand their problems and give solutions of their problems and then you can love your country and then you can love your world’s people.

       

 We are Gujarati. We can not support Gujarati because Gujarati is suffering itself. Our Gujarati is not so as itself. We have neglected Gujarati for many years. We do not have a command over our mother tongue. There are many sections in our mother tongue Gujarati. So we do not have a good command over our language. If they know any language, they can learn English. Thinking is closely connected with language. You have to love any language. If someone does not know the difference between English and mother tongue, He or she can not learn language. If we know any language then we can learn easily other language. All languages are some how inter connected with each other.

         

Indian people have neglected the Gujarati language and we want to learn English as a second language. All languages have something in common. People do not have thoughts to express. Thinking is closely connected with language learning. We do not love English that is why we can not learn English language. We have to put interest in learning any language. We have to love of our target language language; we can not learn it very easily or in a proper way. We have not used the language in analyzing a poem. We should learn language. In language teaching students should use their language and thinking combing efforts with thinking. Language in action means a language in use.

         

 Language grows never be a static. It changes in different contexts and interaction. Every person socially is a bundle of personae, a bundle of parts and each part having its line means language. English can not be a medium of instruction but as a second language not a subject. Slang or taboo wards are rely on outside and we use it in our education. Second language can never take place of our mother tongue. Learning culture of Gujarati is not possible in second language. Reflection of culture is in our mother tongue, Gujarati.

          

We can not impart our mother tongue in our target level. If we do not that, we can not learn our target level. Though it is link language, English is not our link language; it is not our link language. When we come across with society, we do not come across English. We do not use the Gujarati word like maze but we use table. When you think it is your second language but you can not study it. You can not relate the language with the culture while you are learning in English. We can not translate our culture in English so while you are learning English, you can not relate it with your culture. Language is a system and society is a system. Your culture and language are system. Language is the reflection of your society. We can see the real social status through language. Language refers to a particular image of society. If we want to know society, we have to learn language. Society and language are related with each other. We can see the real situation of any particular society with the help of society. Every social state has its words and such phrases are always there in the social state. Every society has its words and concept of the language. Here we can see how socio- cultural dimensions affect with language.

         

We can not translate real Indian identity in English. We can not translate ethos, characteristics, spirit of a culture, era or community. If we try to translate the character of Hanuman in English, We can say that he was the servant of Rama.  He can fly. He was celibacy. He could eat moon. There is no specific word for ‘Das’. Here we can use the word servant for it but the real meaning is in the word ‘Das. He was Kapi not Monkey or ape. In the Ramayana Hanumanji used Awadhi language when he met Sita so that Ravan can not understand the concept of Hanumanji.

          

A writer may use a native word with the meaning in the translation or explanation. There are so many words which are used and accepted as such like ‘Sari’ the dress of the female and ‘Dhoti’ the dress of the male. These types of words are using because now a days the increasing popularity of Indian literature in English is more. Native words find their way in English because of the lack of a particular way. There are some words which are so deep rooted in the Indian culture, religion and philosophy and they are a part of the these types of words like ‘kum kum’ which means re powder used as a beauty mark by women. Another word is ‘Namaskar’ which means a greeting or salutation, ’Nani’ which means mother’s mother, ‘Mami’ which means mother’s brother’s wife.

Conclusion: -

Here I have tried to explore the creative dimension of English, second language in India. There are still a lot of dimensions that need detailed work. This paper helps you to see how the socio-cultural reality displayed at many levels of language organization.                                   

Work cited

Aslam,Rekha. “Socio-Cultural Dimensions of English as Second Language”.English in India.Ed.Omkar N. Koul.Creative Pub.:New Delhi.Cha.XIII.1^sted.1992.print

Major Themes in “The Old Man and the Sea”

Assignment Paper13-E-C-303

Topic- Major Themes in “The Old Man and the Sea”

Dabhi Ashvin P

M.A. Part – II

SEM- III

Roll No -06

Year – 2011-12

Department of English

Submitted to Dr. Dilip Barad

Department of English,

Bhavnagar University

Introduction:-

         

            The plot of “The old man and the sea” is apparently simple but actually intricately designed. Most Critics agree that the theme of this book is man’s capacity to withstand and transcend hardship of time and circumstance. The idea is conveyed through Santiago’s adventures with the Marlin and with the sharks. Hemingway depicts in circumstantial detail elemental tests of endurance to which Santiago is subjected. His courageous response is summoning both physical energy and imaginative vision to counter the forces testing him. The major themes of “The old man and the sea” are as under. 

The undefeated:-

         

Santiago focuses on this unity and sees himself as part of nature than as an external antagonist competing with it. He cannot be defeated by whatever misfortunes be full him. “The old man and the sea” has almost the same theme as “the undefeated” the story is written twenty-five years before. The old fisherman who has not made a catch for eighty-four days is in the same human situation as the ageing bull-fighter of that story. This novella does give a new definition and meaning to Hemmingway’s work as a whole. It gives the reader a keener awareness of the fact that Hemmingway regards moral stamina as the most important value in life.

  Love:-

              Santiago comes to feel his deepest love for the creature that he himself hunts and kills. He feels the urge to conquer this great fish not only for the sake of his physical need but even more for his prude and his profession. The great marlin is unlike the other fish which the old man catches. The marlin is a spiritual more than a physical necessity. The marlin is too, a worthy antagonist for the old man. During his severe test Santiago comes to pity and then to respect and to love the marlin. In the end he feels that there can be no victory for either in the equal struggle between them. The conditions which brought them together have made them one. And though he kills the great fish the old man has come to love it as his equal and his brother. This theme provides the structural framework within which the old man’s Heroic individualism and his love for his fellow creatures appear and function and which gives them their ultimate significance.

Feeling of guilt:-

           

 Throughout the story Santiago is given heroic proportions. He fights the great fish with epic skill and experience. “A man can be destroyed, but not defeated”, he says in the course of his fight with the sharks. But beyond Santiago’s heroic individualism and beyond the love and brotherliness which he comes to feel for the marlin. There is a further dimension to the old man’s experience. In killing the great marlin and in losing it to the sharks, the old man realizes the sin into which men full in going far out beyond their depth or beyond their true place in life. In the first night of his struggle with the marlin, the old man begins to feel loneliness and a sense almost of guilt for the way in which he has caught it. After killing the marlin he feels no pride of accomplishment, no sense of victory.

Solidarity and interdependence:-

             

Human solidarity and interdependence thus constitute a dominant theme of this novel. The theme, it is to be noted is reinforced by the use of a few symbols of whom the most important are baseball and the lions. The baseball champion, DiMaggio, is a constant source of inspiration to the old man. The thought of the African lions is, likewise, a source of strength to him. Another symbol reinforcing the theme is that of the crucifixion. There is the image of the crucifixion. Which is prominently employed towards the close of the story, links Santiago with Christ? All these symbols imply solidarity and interdependence not isolation or alienation.

  

Heroism:-

              

 Victory over crushing adversity is the heart of heroism. With the concern of Santiago the fisherman to be a heroic emblem for humankind, his tribulations must be mominent. Victory though is never final, as Santiago’s successful slaying of the marlin shows. There would be no reason to include the final 30 pays of the book. Hemingway vision of heroism is Sisyphean, requiring continuous labor for quintessentially ephemeral ends. What the hero does is to face adversity with dignity and grace, hence Heming way’s Neozoic emphasis on self-control and the other facets of his idea of manhood. What we achieve or fail at externally is not as significant to heroism as the comporting ourselves with inner nobility. As Santiago says, “Man is not made for defeat a man can be destroyed but not defeated”.

Manhood:-

         

 Heming way’s ideal of manhood is nearly in separable from the ideal of heroism discussed above. To be a man is to behave with honor and dignity and to be a man is to suffering, to accept one’s duty without complaint, and most importantly to display a maximum of self-control. The representation of femininity, the sea is characterized expressly by its caprice and lack of self-control. If she did wild or wicked things it was because she could not help them. The representation of masculinity, the marlin is described as great, beautiful, calm, and noble. Santiago steels him against his pain by talling himself.

“Suffer like a man, or a fish.”

         

In Hemingway’s ethical universe, Santiago shows us not only how to live life heroically but in a way befitting a man.

His Christian virtues:-

                     

There is something of the Christian saint about Santiago. He has achieved the most difficult and saintly of all Christian virtues, that is humility. It is humility so absolute that is involves” no loss of true pride.” There is even in him a suggestion of Saint Francis, in his attitude to animal life, and especially to birds. Moreover at various moments in the story Santiago affirms the major Christian virtues like faith, hope and charity. In the very first dialogue between Santiago and the boy marlin we learn that the boy’s father has not much, faith, Santiago and mandolin have it:

    

“He hasn’t much faith.”

“No,” the old man said. “But we have. Haven’t we?”

“Yes”, the boy said.

Towards the close of the novel, the old man tells himself:

“It is silly not to hope. Besides it is a sin.”

As for charity we see it clearly in his generous love of men and animals.

Pride:-

            

 Hemingway’s treatment of pride in a novella is ambivalent. A heroic man like Santiago should have pride in his actions, and as Santiago shows us.” Humility was not disgraceful and it carried no loss of true pride.” It is apparently Santiago’s pride which presses him to travel dangerously far out into the sea,” beyond all people in the world,” to catch the marlin. While he loved the marlin and called him brother, Santiago admits to killing it for pride, his blood stirred by battle with such a noble and worthy antagonist. Some have interpreted the loss of the marlin as the price Santiago had to pay for his pride in travelling out so far in search of such a catch. Contrarily, one could argue that this pride was beneficial as it allowed Santiago an edifying challenge worthy of his heroism. In the end, Hemingway suggests that pride in a job well done, even if pride drew one unnecessarily into the situation, is a positive trait.

Success:-

                

The novel is indeed remarkable for its stress on what man can “do” and on the world as an arena where heroic deeds are possible. In this universe everyone has a role to play and Santiago’s role is to pursue the great marlin: “that which I was born for”, he reflects. To be a hero means to dare more than other man. To be a hero means to expose oneself to greater dangers and therefore more greatly to risk the possibilities of defeat and depth. Santiago fulfils this test of heroism about such a man it would be absurd to say that things are done to him and that he does little. On the eighty-fifth day Santiago rows far beyond the customary fishing area. That is itself doing something big. Because he goes out too far in the sea, he catches the great fish. The fish is so powerful it pulls his skiff even farther out so far that he cannot get back in time to prevent the marlin being eaten up by the sharks. The greatness of the experience and the inevitable nature provides human beings with unlimited opportunities for the great experience. The experience carries with it a heavy tragic price. Santiago’s achievement creates a sensation among the fishermen in his village. The tourists of the story mistake the marlin for a shark but they too are struck by a sense of the extraordinary.

Conclusion:-

                  

 There are many themes in this novella but the main theme is heroism. We can see some heroic deeds which are done by the character Santiago.

Vocation of a Scholar

Assignment Paper12-E-C-302

Topic-  Vocation of a Scholar

Dabhi Ashvin P

M.A. Part – II

SEM- III

Roll No -06

Year – 2011-12

Department of English

Submitted to Dr. Dilip Barad

Department of English,

Bhavnagar University

Introduction: -

            

         There is the simple premise that the literary Scholar and the Critic are engaged in a common pursuit. There are some students who consider themselves as Critics and some students who consider themselves as Scholar so we can see the two roles. The contrast between the two is far than reality. The Critic’s vocation is mainly with the literary working itself and Scholar’s work is more concerned with the facts attending its roots and subsequent history.

         

           Only knowledge does not make you Scholar but how you apply it that is more important and that makes you Scholar and also we can say that a person who is highly educated or has an aptitude for study, is a Scholar. Scholars have both the wisdom and knowledge. They do not pursuit knowledge but they expand the horizons of the knowledge. They can not suppress their knowledge. They always try to find a new way in which they can share their knowledge with others and that is the nature of the Scholar.

          

         There is difference between Scholar and researcher. Researcher is the means and Scholarship is the end research is an occupation and Scholarship is a habit of mind and a way of life. Scholar is more than the researcher. They may be gifted in the discovery and assessment of facts. They are besides, person of broad and luminous learning. Examination is also and art. Human Scholarship moves. It is scientific or creative art. These both things are very important. The scope of English studies now also includes writing theory and pedagogy. The immoral of the profession would scarcely recognize the profession of English studies they helped found and develop.

         

         Literature is the product of human beings imagination and intellectual study of author. No one can write in vacuum. A book has both antecedents and a history of its own. Marlowe is the child of Renaissance or rising son of the Renaissance literature. Literature is an eloquent artistic document or an autobiography of the race’s soul. The reconstruction and interpretation of our literary past has its own dignity.

          

        Vocation is the strong feeling that you must to pursue a particular career or occupation. We have some types of felling and for that we have to do some works so that is called vocation. Here writer wants to write something that is his vocation. Researcher wants to research something new that is researcher’s vocation. A person’s career or occupation gives a fair degree of imagination, originality of approach, solidity of learning and the wish; they will see works of literary art and their creators from new perspectives. The occupation gives well-known status to a person. If you have good degree or occupation, the people call you with dignity. Your image is created by your occupation or career.

         

         Scholar makes a good research paper or creates a new knowledge but he has trust on his work. The work which has been done by Scholar it should not be a guess work. It has some strong effect. It should be solid. There are not these types of words like I think, I guess, etc. scholar should do his work with full of truth. Everyone called to the profession will discover amply rewarding project. Profession gives you reward for your projects.

         

         If you want to write regarding anything first you have to interpret it and then you have to understand and appreciate. These three things are important to create a new thing or knowledge. First we have to interpret any problem or theory or work then we have to understand that things very well and last we have to appreciate it in our words or ideas. These three good qualities should be in Scholar and those are the parts of the Scholar.

          

         Scholar is more concerned with the facts attending its genesis and subsequent history. Scholar concerns genesis because he studies the roots that is genesis and he gives their conclusion. Scholar studies the main point of the writing and then he gives the solution or new knowledge of this writing.

         

           There is a mentality like “publish or perish.” There are so many literary researches which have been done by academic people. They have to publish the traditional encouragement and also the results of research have provided the traditional encourage the professional ladder. The idea “Publish or Perish” is famous and an overused idea still it describes the attitude of many college and university administrators. It describes that as a teaching faculty you have to write a research paper not only it but it should be published. Now a day it is compulsory for teaching faculty. A three words slogan suggests a complicated academic situation. It simplifies an equally complicated relationship between published Scholarship and the purpose of higher education. It is an external pressure to write scholarly books and articles. It may well divert a career from its natural course. At the end of the research it becomes happiness for scholar.

         

          Law and journalism are related to Scholar’s vocation. They both are working of the principles of evidence. They are very important for the Scholar. Scholar should be well and ideally equipped. Literary Scholar should have come to his or her profession after serving a practical apprenticeship in one or the other of two occupations like law and journalism. The principles of evidence are important in the occupation of law and journalism. The practice of law needs a love both to accuracy and to detail. It requires knowledge how to make the statutes and decisions applying to a given case.  In the occupation of journalism there is the work of reporting. It is the work of investigation. He should have known that for knowing where to go for one’s information and how to get the information. He should have the ability to know and follow up leads. He should have the quality of sticking fast in pursuit of the facts. There is the main important thing is that how to organize the things. These both occupations require the skill of organization and the ability to put the information together in a proper way. As the both occupations, Scholar must have the principles of evidence and resourcefulness you can not do anything. He must be aware of which website or library will help him to write his research and that is very important. He must have the skill of organizing idea because he has got many things, articles and sources but if he does not know how to organize those things in a proper way at that time all these things become vain.

         

         Ideal Scholar must love literature. He can get the references from literature for research. With the help of literature he can get the basic theory or some historical idea. It is an art. If someone force you and then you sit for reading it is not true but if you love something and then you sit for reading at that time the reading became very interesting and useful otherwise it becomes the only task without any specific purpose with the help of literature you can know where the literary scholar has stopped his point or discussion so that the thing can not be repeated and he can give the new idea. So here I can say that Scholar must love literature. 

            

          Scholar must be insatiable reader. They must have a habit of getting more and more. It is better that they have acquired earlier that passion in their life. In the work of research Scholar need to read more books or any other things that can be helpful for writing research. If you have read more, you can easily put appropriate examples in your work. With the help of reading you can explain any idea very easily. Sometimes you have to compare your work with other at that time your external reading must be helpful to you for solving this type of problem. This type of habit readers have to cultivate very earlier because after some years you can not put it in your life and there is a proverb for that like,

“Habit dies hard”

        

        In Gujarati we can say that “Paka ghade kantha Na chade.”

         

       Scholar must be involved in his work totally but he must be detaching with it in the sense of pleasure or displeasure. Here I would like to give example of Umpire in cricket match but he is totally involve in cricket match but he is detach with it because any wicket or run does not give pleasure to Umpire. However the situation is in the match, the Umpire does not get pleasure or displeasure. Here we can see that though the Umpire is totally engage with match, he is detach with it. Scholar must be like this and he must be totally involved in his work but he must be detaching with it in the sense of pleasure and displeasure.

          Scholar must have a habit of hard. He has to remember all these things like; from which books he has taken the example or reference? He has to remember the page number of the book and if he has taken some thing from internet then he has to remember date, the name of website etc. so it is very suitable that “the test of a vocation is the love of the Drudgery it involves.” The Scholar pays for every exultant discovery with a hundred hours of monotonous, eye searching labor.

Conclusion: -

         

         To conclude my point I would like to say that a Researcher or a Scholar should always be learning new things so they can guide others.         

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