Death in literature, especially post-colonial literature, can be seen as a metaphor of further resilience. In African post colonial literatures, for example "Things Fall Apart" by Chinua Achebe or "Season of Migration to the North" By Tayyib Salih, we find the death of the protagonist acts a liminalRead more
Death in literature, especially post-colonial literature, can be seen as a metaphor of further resilience. In African post colonial literatures, for example “Things Fall Apart” by Chinua Achebe or “Season of Migration to the North” By Tayyib Salih, we find the death of the protagonist acts a liminal point for others characters as well as the readers to reflect upon the impact of colonisation. The memory of death itself acts as a form of resistance against the cultural imperialism perpetuated by the colonisers. Therefore the theme of death in literature creates an uncomfortable situation for the reader which leads to further exploration into the acts of violence causing the death.
In Partition literature as well, we see multiple references to ‘memory’, as a political point of explosion and revelation. Literary pieces like Bhisham Sahni’s Tamas, Khushwant Singh’s Train to Pakistan, or Toba Tek Singh by Sadat Hossein Manto, we see memory and the revelation that memories initiate, to form a basis of a resilient instinct, and celebrates resistance, and the entire discipline of it, realistically ot dramatically, or both.
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Human values are particularly accommodative and valued as being culturally influenced. Cultural norms and traditions are directly assumed to be translated into the values that we, as individuals, internalize. This ranges from respect towards elders in most cultures to achievement on personal level iRead more
Human values are particularly accommodative and valued as being culturally influenced.
Cultural norms and traditions are directly assumed to be translated into the values that we, as individuals, internalize. This ranges from respect towards elders in most cultures to achievement on personal level in others.
We learn and internalize the values of our culture through family, education, and socializing. These values end up defining what we think is right or wrong, good or bad, and important in life.
Can a Universal Set of Human Values Really Exist?
The concept of a really universal set of human values is abstract. Some of the fundamental human values, while argued to include compassion, respect, and justice, cannot quite be defined or expressed in words that apply equally to all humanity and in every context.
-Cultural Diversity: The world is so diverse, and it has such a wide variety of cultures, languages, and belief systems. What is held as a core value in one culture may not have the same value in another.
-Evolving Values: Human values are not static. They evolve with time due to changes in social, economic, and technological conditions.
-Competing Values: Even within one culture, there can be competing values and varying interpretations of what is “good” or “right.”
But this does not rule out the possibility of shared values:
-Common Human Experiences: Despite differences in how various cultures experience life, there is a common experience that people across cultures share-such as love, loss, joy, and suffering. Common experiences may eventually lead to universal values, including the desire for happiness, aversion to pain, and a need for bonding.
-Human Rights: This concept of human rights, despite the debates and contestations, tries to give voice to a set of universal values that are applicable to all people regardless of their cultural background. The rights include the right to life, liberty, and freedom from discrimination.
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