Charulata- Tagore Essay

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Charu of Nashtanir (The Broken Nest, 1901; Ray’s Charulata, 1964) – represent in some measure the complexity with which marital fidelity and duty were perceived, negotiated and produced in a volatile, transitional society by Tagore, and then reproduced by Ray in visual mediations looking to do justice to new(er) questions of modernity and sexuality. Tagore ruminated on the ethical and affective frames of conjugality in a range of fictional writing that bears witness to the anxiety as well as exhilaration that questions of marital transgression raised. Ray transposed a few of these ruminations into a medium that had the advantage of using different ways of seeing/showing but had to continually grapple with the threatened loss of a power only accorded by the imaginative ambiguity of the written word. In the languages of representation, interpretation and implication that stretch between Tagore and Ray In Nashtanir, it is without doubt the figure of a treasured (Hindu) wife, symbolic of a home/nation guarded and defended against the threat of political, social, intellectual and emotional violation, which is central to deliberations on desire, commitment, transgression and freedom. What Tagore interrogates is an unhindered perception that the symbolic Hindu wife is, by default, a repository of unchallenged ‘virtuosity’ (where the virtuous wife is synonymous both with conjugal fidelity and complete devotion to the nation). Latent female sexual desire – unawakened, untapped, unacknowledged – is generally always perceived as a potential threat, and its awakening as a transgression. Female sexuality, therefore, latent or realized, has consistently remained a hazardous artistic subject, eminently flammable and capable of torching the message it is expected to bear. Charu in Tagore’s explorations of the dilemma of extramarital attraction, not least the good fortune of
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