J M Coetzee's Foe

Hello Everyone, 

This blog is a part of thinking activity. 

- Assigned by Megha ma'am.

J. M. Coetzee :

John Maxwell Coetzee[a] FRSL OMG (born 9 February 1940) is a South African and Australian novelist, essayist, linguist, translator and recipient of the 2003 Nobel Prize in Literature. He is one of the most critically acclaimed and decorated authors in the English language. He has won the Booker Prize (twice), the CNA Literary Award (thrice), the Jerusalem Prize, the Prix Femina étranger, and The Irish Times International Fiction Prize, and holds a number of other awards and honorary doctorates.

Coetzee moved to Australia in 2002 and became an Australian citizen in 2006. He lives in Adelaide, South Australia. He is patron of the J. M. Coetzee Centre for Creative Practice at the University of Adelaide. His most recently published book is The Pole and Other Stories (2023).

Major Work :

- Dusklands(1974)

- In the Heart of the Country(1977)

- Waiting for the Barbarians(1980)

- Life & Times of Michael(1983)

" We must cultivate, all of us, a certain ignorance, a certain blindness, or society will not be tolerable."

- J.M. Coetzee

Foe :

- 1986 novel set in early 18th Century.

- A satirical reinvention of Daniel Defoe's Robinson Crusoe and also contains minimal plot of it.

- Novel contains 4 Chapters.

Characters :

• Susan Barton 
• Cruso
• Friday
• Mr.Foe
• Daniel Foe
• Young Girl
• Amy

Write a blog on comparative and critical analysis of Daniel Defoe’s ‘Robinson Crusoe’ and J. M. Coetzee’s ‘Foe’.

Ans. 

Introduction :

Robinson Crusoe by Daniel Defoe, published in 1719, is often hailed as one of the first novels in the English language and tells the story of a man's survival on a deserted island. In contrast, J.M. Coetzee’s Foe, published in 1986, provides a postcolonial re-imagining of Defoe's novel, deconstructing and challenging the original narrative through the lens of power, voice, and representation.

Comparative and critical analysis of Daniel Defoe’s ‘Robinson Crusoe’ and J. M. Coetzee’s ‘Foe’. :

The Story of Survival and the Question of Authority :

Robinson Crusoe centers on the tale of a man stranded on a deserted island, where he not only survives but asserts his dominance over nature. Crusoe embodies Enlightenment ideals of self-reliance, rationalism, and mastery over the environment, showcasing a Western approach to survival and colonization. Crusoe’s ‘taming’ of the wilderness and the establishment of his own “kingdom” mirror European imperialist ambitions, subtly conveying a message of Western superiority.

In Foe, Coetzee retells Crusoe’s story but from the perspective of Susan Barton, a female castaway who shares the island with Crusoe and his servant Friday. The choice of Barton as the narrator challenges Crusoe’s monopoly on his story, offering an alternate narrative where voices that were once silent, particularly those of women and the colonized, seek to assert themselves. The addition of Susan Barton as a storyteller serves as a critique of the singular authority and authorship that Crusoe’s narrative traditionally enjoys.

Reclaiming the Silenced: The Voice of Friday :

One of the most poignant aspects of Foe is its exploration of Friday’s voice, or rather, his lack thereof. In Defoe’s original work, Friday is a passive character—a ‘savage’ whom Crusoe converts to Christianity and teaches English, reinforcing the colonial narrative of the "civilizing mission." Friday represents the indigenous people of colonized lands, subjugated and voiceless.

Coetzee’s Foe reverses this dynamic by focusing on Friday’s muteness as a symbol of the suppression faced by colonized individuals. In Foe, Friday’s silence is more than just a literal condition; it represents the erasure of his story, language, and identity. Coetzee uses this silence as a powerful metaphor for the silenced histories of colonized peoples. Susan Barton’s attempts to understand and ‘give voice’ to Friday bring forth complex questions: Who has the right to tell someone else’s story? Is it possible to fully understand or represent another’s suffering, especially when it comes from a different cultural and historical background?

Feminist Perspective and the Challenge of Authorship :

In Robinson Crusoe, there is little room for female voices or perspectives; the narrative is dominated by Crusoe’s masculine, colonial gaze. His actions and his survival are the central concerns, while other characters, such as Friday, are simply part of the background that serves his journey.

In Foe, Coetzee introduces Susan Barton, whose presence destabilizes the masculine authority of Crusoe’s story. Barton not only challenges Crusoe’s authority but also disrupts the traditional power dynamics of storytelling. By making Susan a narrator in Foe, Coetzee critiques the male-dominated authorship in literature. Her struggle to get the writer Foe (a representation of Defoe) to accurately tell her and Friday’s story highlights the difficulty of asserting a woman’s perspective in a male-centered narrative.

Susan’s journey also delves into feminist concerns, as she repeatedly finds herself ignored or patronized by the character of Foe, the writer. Her struggle with Foe becomes symbolic of women’s fight to break free from the margins and gain their own voice within a system that often distorts or overlooks them. Through Susan, Coetzee raises essential questions about authority in storytelling: who gets to write history, and how are narratives shaped by those in power?

Colonialism and Postcolonial Critique :

Robinson Crusoe can be read as a testament to colonial attitudes of the early 18th century, emphasizing European dominance, ‘civilization,’ and conversion. Crusoe’s relationship with Friday, framed as an act of rescue and enlightenment, exemplifies the colonial ideology that ‘uncivilized’ societies require Western intervention.

In Foe, Coetzee subverts this colonial ideology by emphasizing Friday’s right to his own identity. The story of Foe reflects postcolonial concerns by acknowledging that the narratives of colonized individuals have been systematically suppressed or rewritten by colonial forces. By giving space to Friday’s silence, Coetzee allows readers to recognize the weight of stories that remain untold. This narrative silence asks us to acknowledge the gaps in our understanding of history, particularly regarding the suffering and resistance of the colonized.

Metafiction and the Construction of Narrative :

Coetzee’s Foe also plays with the concept of metafiction, blending reality and fiction in ways that challenge the reader’s perception of truth in storytelling. By including Daniel Foe (a stand-in for Defoe) as a character, Coetzee draws attention to the process of writing and the construction of narratives. This device forces readers to think critically about how stories are shaped by their authors and question the authenticity of the “true story.”

In Robinson Crusoe, there is little acknowledgment of Crusoe’s biases or of how his perspective shapes the narrative. Foe, on the other hand, openly critiques the idea of an objective, unmediated narrative by showing the process of negotiation and omission involved in writing. Susan’s struggles with Foe to tell her story reflect Coetzee’s critique of the selective nature of historical and literary narratives.

The Role of Language and Communication :

Language is a powerful theme in both novels but is treated differently. In Robinson Crusoe, Crusoe’s teaching of English to Friday symbolizes the imposition of Western culture and values. Crusoe’s belief that English is necessary for communication further reflects colonial ideals, where the colonizer’s language is privileged over native languages.

In Foe, language becomes a tool of power and limitation. Friday’s inability to speak or write English raises profound questions about voice and autonomy. Susan’s inability to communicate with Friday or truly understand him emphasizes the limitations of language and the barriers that prevent genuine connection between cultures. By leaving Friday mute, Coetzee underscores the failure of colonial narratives to fully encapsulate the perspectives of those they dominate, suggesting that some experiences and histories resist translation into the colonizer’s language.

Psychological Depth and Existential Questions :

In Robinson Crusoe, the focus is largely on physical survival and establishing dominion over the island. Crusoe’s psychological struggles are only touched upon, as he remains relatively certain of his purpose and sense of self. His faith in God and his own abilities keep him grounded, offering a straightforward narrative of overcoming hardship through willpower and resourcefulness.

In Foe, Coetzee introduces a more complex, existential layer to survival. Susan Barton grapples with deeper questions of identity, purpose, and autonomy. Her journey is not only about survival but about the struggle to assert her narrative in a world that marginalizes her. This added psychological depth brings forth questions about the meaning of identity, authorship, and the self, pushing readers to consider the inner lives of characters who traditionally serve as ‘others’ in colonial texts.

Identity :

In Robinson Crusoe, Enlightenment values like human reason and control over nature shape Crusoe's journey, which is often seen as a story of independence and personal growth. His transformation on the island reflects the Western idea of self-discovery and progress. 

However, in Foe, this idea of independence is questioned. Susan's journey is less about personal growth and more about gaining control over her own story. Friday’s silence challenges the Western view of individual expression, suggesting that real identity is complex and often suppressed by dominant narratives.

The Use of Intertextuality :

Foe by Coetzee both references and critiques Robinson Crusoe, questioning the assumptions in Defoe’s work and highlighting how colonial literature has traditionally silenced marginalized voices. As a postcolonial response, Foe challenges the idea of historical “truth” through Susan’s struggle to tell her story accurately. 

While Crusoe’s perspective is accepted as fact in Robinson Crusoe, Coetzee shows in Foe that every story is shaped by the narrator’s biases and interests. This aligns with postcolonial critiques, which argue that historical records often distort or leave out the perspectives of colonized people.

Conclusion:

Daniel Defoe’s Robinson Crusoe and J.M. Coetzee’s Foe reflect two contrasting eras of thought: the age of exploration, colonization, and Enlightenment in Robinson Crusoe versus the postcolonial, deconstructive era in Foe. Coetzee’s novel not only reinterprets Defoe’s text but also critiques it, shedding light on issues of voice, identity, and authorship. Through Susan Barton’s challenge to Crusoe’s authority and Friday’s haunting silence, Coetzee questions the ethics of storytelling and the impact of colonialism on narrative history.

Redading Resource :

Foe - J. M. Coetzee from Dr. Yesha Bhatt

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Franz Fanon’s The Wretched of the Earth

 

Hello Everyone, 

This blog is a part of thinking activity Which assigned by Megha ma'am.

Franz Fanon :- 

Frantz Fanon (1925–1961) was a Martinique-born psychiatrist, philosopher, revolutionary, and influential writer on postcolonialism, critical theory, and Marxism. His work primarily focuses on the psychological and cultural effects of colonization on the oppressed and the colonizers, and he is widely known for his analysis of colonial racism, alienation, and decolonization.

Some key points about his life and work:

1. Early Life : Born in Martinique, a French colony in the Caribbean, Fanon experienced the realities of racial discrimination early in life. He served in the French army during World War II, after which he studied psychiatry in France.

2. Influential Works :

(1) Black Skin, White Masks (1952): Fanon explores the psychological trauma of colonialism, examining how colonized individuals internalize feelings of inferiority imposed by colonial powers. The book discusses issues of race, identity, and self-perception.

(2) The Wretched of the Earth (1961): Written during the Algerian War of Independence, this book examines the brutal violence of colonialism and advocates for the use of violence as a means of achieving decolonization. Fanon analyzes the psychological effects of oppression and argues for the necessity of revolutionary struggle for true freedom.

3. Decolonization and Violence : Fanon viewed decolonization as an inherently violent process, as he believed that colonialism was maintained through force and violence. His advocacy for revolutionary violence was both controversial and influential, especially among anti-colonial movements in Africa, Asia, and Latin America.

4. Legacy and Influence: Fanon’s ideas have had a lasting impact on a range of fields, including critical race theory, postcolonial studies, and social psychology. His work influenced revolutionary leaders and movements worldwide, such as the Black Power movement in the United States and anti-colonial movements across Africa.

Fanon’s theories continue to be central in discussions about race, identity, colonialism, and resistance, especially in contexts where racial and economic inequalities persist.

Major Works :

- Black Skin White Masks(1952)

- A Dying Colonialism (1959)

- The Wretched of the Earth (1961)

- Toward The African Revolution (1964)

Question & Answer:-

1) What is the role of violence in colonialism with reference to the wretched of Earth?

Ans. 

"Decolonization, therefore, implies the urgent need to thoroughly challenge the colonial situation. Its definition can, if we want to describe it accurately, be summed up in the well-known words: “The last shall be first.” Decolonization is verification of this. At a descriptive level, therefore, any decolonization is a success."

Frantz Fanon’s "The Wretched of the Earth" critically examines colonialism, which is when one country takes control of another to set up settlements and exploit its people and resources. Colonialism began in Europe around the 15th century and still exists in some parts of the world. Fanon, who was born in Martinique, a French colony in the Caribbean, had a personal understanding of colonialism. In his book, he focuses on how colonialism has oppressed and exploited much of the Third World through racism and violence. When Fanon wrote this book in 1961, many colonized nations were fighting for independence, dealing with the lasting harm from centuries of exploitation. The The Wretched of the Earth serves as a guide for understanding the experiences of the colonized, and Fanon argues that the oppressive, racist, and violent system of colonialism can only be stopped by meeting it with force.

"The people who in the early days of the struggle had adopted the primitive Manichaeanism of the colonizer—Black versus White, Arab versus Infidel—realize en route that some blacks can be whiter than the whites, and that the prospect of a national flag or independence does not automatically result in certain segments of the population giving up their privileges and their interests."

Fanon describes colonialism as a system that divides people into “black” and “white” based on a belief called Manichaeanism, which originates from an old Persian religion based on the struggle between light and dark. Fanon says colonialism adopts this view by seeing the colonized (often black) as evil and immoral, while the white colonizers are seen as good. Colonialism, therefore, sees the colonized as savages and even animals, stripping them of humanity. According to Fanon, colonialism creates two separate worlds: the colonist’s clean, well-kept area and the crowded, neglected “native” quarters. Colonialism, he argues, is built on this idea of separating and oppressing people based on skin color.

Besides being racist, Fanon says colonialism is also a system of violence, designed to control the colonized by force. From the start, colonial control was established through violence, and it continues this way. The colonized world is divided by military and police forces, which maintain control by intimidating and threatening violence. For those living under colonial rule, there’s a constant sense of fear—they know they can be arrested, beaten, or starved at any moment. This violence doesn’t stop once colonial rule is set up; it’s always present in the lives of the colonized.

"Within the political parties, or rather parallel to them, we find the cultured class of colonized intellectuals. The recognition of a national culture and its right to exist represent their favorite stamping ground. Whereas the politicians integrate their action in the present, the intellectuals place themselves in the context of history. Faced with the colonized intellectual’s debunking of the colonialist theory of a precolonial barbarism, colonialism’s response is mute."

Fanon calls this ongoing violence “atmospheric violence,” a constant tension that never goes away. He believes that this kind of violence shows that colonialism can’t be defeated through peace or negotiation. Instead, the colonized instinctively know that they must use force to achieve freedom. For them, violence is a way to cleanse themselves from the feelings of inferiority that colonialism has forced upon them. In short, Fanon argues that since colonialism is based on violence, it must be resisted with violence.

(2)  Describe what Manichaeism means in a colonial context.

Ans.

A major religion founded in Persia during the 3rd century, which is primarily concerned with the struggle between light (good) and dark (evil) forces. Fanon uses Manichaeanism as an analogy for colonialism. The colonial world is a “Manichaean World,” he claims, that is divided into the colonist—or the light and good—and the colonized—or the dark and evil. This basic belief in the evil of Africans is the basis for the rampant racism that plagues colonial society.

The Manichaeanism of colonial society is left intact during decolonization, only the colonists are the evil ones. The colonized are “penned in” by colonial society, and the only place they are free is in their dreams. Each night the colonized run and jump freely, building muscles and aggressive energy, but the only place they can release this aggression during waking hours is on their own people. This aggression pits black against black, Fanon says, and places the colonized subject is a continual state of tension. The colonized must always be on guard and be careful not to step out of line, and they are always presumed guilty by the colonists. Yet the colonized do not believe they are guilty and do not accept the colonists as an authority, so they are, understandably, always tense.

This colonial world, Fanon says, “is a Manichaean world,” where the colonist makes the colonized into the epitome of evil. To the colonists, the colonized have no values or ethics and their culture and traditions are the mark of evil. This mark of evil has been answered with Christianity—the “white man’s Church”—which, instead of calling the colonized to God, has called them to the ways of their oppressors. Manichaeanism serves to dehumanize the colonized; they are reduced to animals and referred to by the colonists in “bestiary” terms.

Those who embrace the Manichaeanism of the colonizer and believe in black against white realize that “some blacks can be whiter than whites, and that the prospect of a national flag or independence does not automatically result in certain segments of the population giving up their privileges and their interests.” There are those who will profit considerably from war at the expense of those who sacrificed so freely. While a revolution may banish colonial oppression, there is still another system of oppression building. The people of the nation must abandon their simple view of the oppressor, Fanon says, as it is changing right in front of them.

"The people who in the early days of the struggle had adopted the primitive Manichaeanism of the colonizer—Black versus White, Arab versus Infidel—realize en route that some blacks can be whiter than the whites, and that the prospect of a national flag or independence does not automatically result in certain segments of the population giving up their privileges and their interests."(Chapter 2: Grandeur and Weakness of Spontaneity)

3) Write a short note on the title “The Wretched of the Earth”.

Ans. The title The Wretched of the Earth reflects the marginalized, oppressed, and colonized people whom Frantz Fanon addresses in his groundbreaking 1961 work. The term "wretched" highlights the suffering, dehumanization, and social degradation experienced by those subjected to colonial rule. It underscores the psychological and physical damage inflicted upon colonized populations, creating a sense of alienation and self-hatred.

key Themes :

1) Colonialism, Racism, and Violence: 

Fanon argues that colonialism dehumanizes the colonized, leading to violent resistance as the oppressed reclaim their dignity and identity. Racism, a tool of colonial oppression, fosters division and perpetuates violence, suppressing native cultures and reducing people to "the wretched."

"The colonized intellectual should not be concerned with choosing how or where he decides to wage the national struggle. To fight for national culture first of all means fighting for the liberation of the nation, the tangible matrix from which culture can grow. One cannot divorce the combat for culture from the people’s struggle for liberation. For example, all the men and women fighting French colonialism in Algeria with their bare hands are no strangers to the national culture of Algeria. The Algerian national culture takes form and shape during the fight, in prison, facing the guillotine, and in the capture and destruction of the French military positions."

2) Oppression and Mental Health: 

Fanon, a psychiatrist, explores the psychological impact of colonialism on the mental health of the colonized. The brutalities of colonization lead to alienation, self-doubt, and internalized inferiority among the colonized, reflecting how systemic violence damages both body and psyche.

"When colonization remains unchallenged by armed resistance, when the sum of harmful stimulants exceeds a certain threshold, the colonized’s defenses collapse, and many of them end up in psychiatric institutions. In the calm of this period of triumphant colonization, a constant and considerable stream of mental symptoms are direct sequels of this oppression."

3) Capitalism, Socialism, and the Third World: 

Fanon critiques capitalism for exploiting the resources of the Third World, aligning instead with socialism as a pathway to economic independence and equality. He views socialist models as more aligned with the needs of newly independent nations, offering an alternative to exploitative capitalist structures.

"It is clear therefore that the young nations of the Third World are wrong to grovel at the feet of the capitalist countries. We are powerful in our own right and the justness of our position. It is our duty, however, to tell and explain to the capitalist countries that they are wrong to think the fundamental issue of our time is the war between the socialist regime and them."

4) Decolonization, Neocolonialism, and Social Class: Decolonization, according to Fanon, involves more than political liberation; it requires dismantling the social and economic hierarchies left behind. He warns against neocolonialism, where former colonizers maintain control through economic or cultural influence, and he advocates for a class-conscious approach to avoid replicating colonial inequalities.

" It is among these masses, in the people of the shanty towns and in the lumpenproletariat that the insurrection will find its urban spearhead. The lumpenproletariat, this cohort of starving men, divorced from tribe and clan, constitutes one of the most spontaneously and radically revolutionary forces of a colonized people."

" The struggle for national liberation is not a question of bridging the gap in one giant stride. The epic is played out on a difficult, day-to-day basis and the suffering endured far exceeds that of the colonial period."

5) Culture and the Emerging Nation: 

Fanon emphasizes the need to revive indigenous culture as part of building national identity, empowering the colonized to rediscover and celebrate their heritage. He argues that culture is central to resisting neocolonial influences and fostering unity within emerging nations.

"National culture under colonial domination is a culture under interrogation whose destruction is sought systematically. Very quickly it becomes a culture condemned to clandestinity. This notion of clandestinity can immediately be perceived in the reactions of the occupier who interprets this complacent attachment to traditions as a sign of loyalty to the national spirit and a refusal to submit. This persistence of cultural expression condemned by colonial society is already a demonstration of nationhood." 

In The Wretched of the Earth, Fanon presents a comprehensive critique of colonialism's legacy, calling for a radical overhaul of colonial structures to foster psychological and social liberation for the oppressed.

Reading Resource :

The Wretched of the Earth.pptx from Dr. Yesha Bhatt

The Wretched of the Earth – Frantz Fanon from Department of English MKBU

👎👎👎

The Wretched of The Earth by Frantz Fanon.pptx from AakashChavda4

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Bhav Spandan Youth Festival 2024

 Bhav Spandan Youth Festival 2024

Maharaja Krishnakumarsinhji Bhavnagar University.

Hello Everyone ,

This blog is based on the highlight of Youth Festival-2024. 32nd "Bhav Spandan Youth Festival organised by Maharaja Krishnakumarsinhji Bhavnagar University.

Inagration Ceremony :

Youth Festival was started with Ingration Ceremony and Stuti perfomance was delivered by the Kalapath Group with the theme of Nari Vandana ,song like, "Rangreza."

Kala Yatra :

Mimicry :

Mimicry, a dificult skill. Participants to use various sounds like trains, bullets, animals, door and many more.

Skit :

The skit highlighted important issues like unemployment, flaws in the education system, and challenges in handling rape cases. It showcased women’s struggles, non-binary challenges, and corruption in employment, with themes of unity (Hum Sab 1 hai), women’s empowerment, paperless transactions, dreams (Hu sapana thoda vechu chu), and Bhavnagar’s poor road conditions. Through humor, music, and voice variation, it delivered serious messages in a style reminiscent of Neo-classical Horatian satire.

Sugam Geet  :

These are the titles of Sugam Geet :

1. આવું શાને થાય છે

2. મહેકતી હવામાં કંઈક તો સમાયું છે

3. ગાતા ખોવાયું ગીત શોધો હવે કલરવની ભીડમાં

4. આખિર ઇસ દર્દની દવા ક્યાં છે

5. દિલ એ નદાન

6. કૌન રે છેડે ઓલા,તારે રે દરબાર મેઘરાણા

7. ઓ વાલમ તારી આંખોમાં ઉડે રંગ ફુવારા

8. કુચી આપો બાજી

9. સૂરજના અંધારે ગળેલી રાત

10. એક પથ્થરમાંથી બનાતા શિલ્પને અદર મળે, જો માથરું જીંદગીને તો જ નકાર મળે.

Poetry Recitation :

 These are topics of Poetry :

● વૃદ્ધ માબાપની વેદના 

● કાશ એવ ુંબને...કે- 

● હું એવો ગ જરાતી 

● દોસ્ત! તુ વાત તો કર 

● મારું ગામ ખાલી થઈ રહ્ ુંછે. 

● પ્રેમ એટલેકે-

Bhajan : 

Bhajans explore themes of solitude, spiritual seeking, love, and self-discovery, often with a focus on Gujarati culture. While English literature may address similar themes, Bhajans uniquely emphasize these aspects, especially through phrases like "મોતીડા પરોવો પાનબાઈ." They often resemble stories that reflect personal journeys, similar to novels or essays, and showcase a range of themes and experiences.

A key feature of Bhajans is their philosophical tone, reflecting "Vairagya" or detachment. Phrases like "Ghadvaiya mare Thakorji nathi thavu," "Mane jya game che tya Haru chu faru chu," "AMbani Dale Koyal ji re," "Zer to pidha jani jani re," "Shilvant Sadhune," "Odhaji," and "Dhuni re Dhakhavi re beli" highlight this depth, adding a unique layer of cultural and spiritual meaning.

On-the Spot Painting :

Clay Modaling :

Rangoli :

Poster Making :

Cartooning :

Essay :

These is the topics of Essay :

* કોણ સરહદો ઈચ્છે છે?

* યશગાથા ગુજરાતની 

* નારી અસ્મિતાનુ ગૌરવ - જાગવું જરૂરી છે.

* સ્વચ્છતા- ફરજ કે ફરજિયાત?

* જીવનમૂલ્યોની કમી માટે જવાબદાર કોણ?

* કલા - એક રામબાણ ઔષધ

Eloucution :

These are topics of Elocution :

1. ભારતની વિદેશનીતિ - કેટલી કારગત?

2. ઇન્ટરનેટ અદૃશ્ય થઈ જાય તો!

3. રોજ પરીક્ષા, રોજ પરીક્ષા, રોજ પરીક્ષા દઈએ

4. આત્મહત્યા એ ઉકેલ ખરો?

5. કોરોના - ભૂલવો તો છે, પણ...

6. મારાં સ્વપ્નનું વિકસિત ગુજરાત

Installation :

These are topics of Installation :-

• Accident 
• Happiness
• Worship

On-the Spot Photography :

Mono - Acting :

   

Quiz :

As Volenteer :

In Youth Festival in me participate as a Volenteer. total 10 Volenteer in our English department. Our English Deparment hosted the Literature events like,Quiz, Essay, Poetry Recitation. 10 Volenteers divided in 3 events in 3-3 as volenteers. All volenteers duty is all 3 events participants regestrations and basic arrangements of in class banch proper set in total participants each events. In University provided  in Youth Festival in food pass, transportation and accomandation. As Volenteers my experince is good many things teach and judges are very calm and helpful us and teach the How are we arranged all things in requir in three days evnts?. 

Volenteer photo with Literature events Judges :

Experience  :

My experirnce is excellent in three days of Youth Festival. Both as a volenteer and as a viewer. We all  learned important lessons about unity, encouragement, and teamwork. We managed everything ourselves, from organizing the Kalyatra to handling backstage tasks, and the support from the whole team was truly inspiring.We also had a great time during the three days of the festival. Last day we click the group photos :

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