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THE ENGLISH AND FOREIGN LANGUAGES UNIVERSITY DEPARTMENT OF INDIAN AND WORLD LITERATURES Entrance Test- 2013- Model Question Paper Ph D in English (Indian and World Literatures) Time: 3Hrs

Max. Marks: 120

Instructions: 1. There will be FOUR Sections in this paper (A, B, C, and D and all sections carry equal marks of 30 each. 2. Section A will have 30 objective type questions and questions in Sections B , C and D are of Comprehensive type. SECTION – A Answer all the questions (30): (30X1=30 marks) 1. Which of the following is a collection of short stories by Anita Desai: ( a. Games at Twilight b. Fasting, Feasting c. Baumgartner’s Bombay d. Voices in the City 2. Which one of the following texts uses the technique of ‘magic realism’: ( a. The Mimic Men b. One Hundred Years of Solitude c. Untouchable d. Storm in Chandigarh 3. Who is the author of the work, “The Death of the Author”? ( a. Jacques Derrida b. Terry Eagleton c. Roland Barthes d. Julia Kristeva 4. Who among the following wrote the “Foreword” to Tagore’s Gitanjali? ( a. Graham Greene b. W B Yeats c. T S Eliot d. Ezra Pound

)

)

)

)

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5. Who among the following postcolonial literary giants passed away recently: ( a. Wilson Harris b. Chinua Achebe c. Derek Walcott d. Octavio Paz 6. Match the authors with their works: a. Peter Carey b. Anita Brookner c. Ian McEwan d. Ngugi wa Thiong’o Answer: 1. a – iv, b – i, c – ii, d – iii. 2. a – iv, b – iii, c – i, d – ii. 3. a – i, b – iv, c – ii, d – iii. 4. a – ii, b – iii, c – i, d – iv.

)

i. Solar ii. In the House of the Interpreter iii. The Rules of Engagement iv. The Chemistry of Tears

7. Identify the correctly matched group: a. Globalectics i. Jean Baudrillard b. Production of space ii. Jacques Derrida c. Dustbins of History iii. Ngugi wa Thiong’o d. Inside-Outside iv. Henri Lefebvre Answer: 1. a – iv, b – ii, c – i, d – iii. 2. a – ii, b – i, c – iv, d – iii. 3. a – iv, b – i, c – iii, d – ii. 4. a – iii, b – iv, c – i, d – ii.

( ( ( (

) ) ) )

( ( ( (

) ) ) )

8. Who has said that the “text” refers “to history, to world, to reality, to being, and specially . . . to the other”? a. Michel Foucault ( b. Richard Rorty ( c. Jacques Derrida ( d. John Searle (

) ) ) )

9. Which of the following novels does not deal with the attack on the World Trade Center: a. Falling Man ( b. Extremely Loud, Incredibly Close ( c. Windows on the World ( d. The Sense of An Ending (

) ) ) )

10. Which of the following statement is correct:

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a. The Moor’s Last Sigh is a sequel to Midnight’s Children and traces three generations of the narrator’s family ( ) b. Beethoven among the Cows reports the death of Nehru and the narrator is fated “to see India crack up like the fragments of my multi-channeled mind” ( ) c. Anurag Mathur is a Stephanian novelist and has written Fowl Filcher ( ) d. Kailash Sankhal has written Tiger Land and The Temple Tiger ( ) Section B Write short essay in about 500 words on any TWO of the following topics: (2x15=30 marks) 1. 2. 3. 4. 5. 6.

Intertextuality Psychoanalytic Criticism Hybridity Diasporic Writing Metafiction Caribbean Poetry

Section C Read the passage given below and answer the questions that follow in not more than 100 words each. 1 X 30 According to Lacan, it was none other than Karl Marx who invented the notion of symptom. Is this Lacanian thesis just a sally of wit, a vague analogy, or does it possess a pertinent theoretical foundation? If Marx really articulated the notion of the symptom as it is also at work in the Freudian field, then we must ask ourselves the Kantian question, concerning the epistemological ‘conditions of possibility’ of such an encounter: how was it possible for Marx, in his analysis of the world of commodities, to produce a notion which applies also to the analysis of dreams, hysterical phenomena, and so on? The answer is that there is a fundamental homology between the interpretative procedure of Marx and Freud – more precisely, between their analysis of commodity and of dreams. In both cases the point is to avoid the properly fetishistic fascination of the ‘content’ supposedly hidden behind the form: the ‘secret’ to be unveiled through analysis is not the content hidden by the form (the form of commodities, the form of dreams) but, on the contrary, the secret’ of this form itself The theoretical intelligence of the form of dreams does not consist in penetrating from the manifest content to its ‘hidden kernel’, to the latent dreamthoughts; it consists in the answer to the question: why have the latent dream- thoughts

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assumed such a form, why were they transposed into the form of a dream? It is the same with commodities: the real problem is not to penetrate to the ‘hidden kernel’ of the commodity the determination of its value by the quantity of the work consumed in its production - but to explain why work assumed the form of the value of a commodity, why it can affirm its social character only in the commodity-form of its product. The notorious reproach of ‘pansexualism’ addressed at the Freudian interpretation of dreams is already a commonplace. Hans-Jiirgen Eysenck, a severe critic of psychoanalysis, long ago observed a crucial paradox in the Freudian approach to dreams: according to Freud, the desire articulated in a dream is supposed to be – as a rule, at least - unconscious and at the same time of a sexual nature, which contradicts the majority of examples analysed by Freud himself, starting with the dream he chose as an introductory case to exemplify the logic of dreams, the famous dream of Irma’s injection. The latent thought articulated in this dream is Freud's attempt to get rid of the responsibility for the failure of his treatment of Irma, a patient of his, by means of arguments of the type ‘it was not my fault, it was caused by a series of circumstances . . .’; but this ‘desire’, the meaning of the dream, is obviously neither of a sexual nature (it rather concerns professional ethics) nor unconscious (the failure of Irma's treatment was troubling Freud day and night).’ (Eysench, 1966). This kind of reproach is based on a fundamental theoretical error: the identification of the unconscious desire at work in the dream with the ‘latent thought’ - that is, the signification of the dream. But as Freud continually emphasizes, there is nothing ‘unconscious’ in the ‘latent dreamthought’: this thought is an entirely 'normal' thought which can be articulated in the syntax of everyday, common language; topologically, it belongs to the system of, consciousness/preconsciousness’; the subject is usually aware of it, even excessively so; it harasses him all the time . . . Under certain conditions this thought is pushed away, forced out of the consciousness, drawn into the unconscious - that is, submitted to the laws of the ‘primary process’, translated into the ‘language of the unconscious’. The relationship between the ‘latent thought’ and what is called the ‘manifest content’ of a dream – the text of the dream, the dream in its literal phenomenality - is therefore that between some entirely ‘normal’, (pre)conscious thought and its translation into the ‘rebus’ of the dream. The essential constitution of dream is thus not its ‘latent thought’ but this work (the mechanisms of displacement and condensation, the figuration of the contents of words or syllables) which confers on it the form of a dream.

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Herein, then, lies the basic misunderstanding: if we seek the ‘secret of the dream’ in the latent content hidden by the manifest text, we are doomed to disappointment: all we find is some entirely ‘normal’ – albeit usually unpleasant - thought, the nature of which is mostly non-sexual and definitely not ‘unconscious’. This ‘normal’, conscious/preconscious thought is not drawn towards the unconscious, repressed simply because of its ‘disagreeable’ character for the conscious, but because it achieves a kind of ‘short circuit’ between it and another desire which is already repressed, located in the unconscious, a desire which has nothing whatsoever to do with the ‘latent dream-thought’. ‘A normal train of thought’ – normal and therefore one which can be articulated in common, everyday language: that is, in the syntax of the ‘secondary process’ – ‘is only submitted to the abnormal psychical treatment of the sort we have been describing’ – to the dream-work, to the mechanisms of the ‘primary process’ – ‘if an unconscious wish, derived from infancy and in a state of repression, has been transferred on to it’ (Freud, 1977) (The Sublime Object of Ideology, Slavoj Zizek, 1989) 1. Explain the homology between the interpretive procedure of Marx and Freud. 2. Explain the paradoxical nature of the Freudian approach to dreams. 3. How does Zizek prove that Eysenck’s observation is fundamentally a theoretical error? 4. How does the author explain the ‘misunderstanding’ in the last paragraph of the passage? 5. Attempt an analysis of commodities and dreams from your understanding of this passage. Section D Attempt a Postmodern or a Reader-Response reading of the passage given below. 1 X 30 . . . I must interrupt myself. I wasn't going to today, because Padma has started getting irritated whenever my narration becomes self-conscious, whenever, like an incompetent puppeteer, I reveal the hands holding the strings; but I simply must register a protest. So, breaking into a chapter which, by a happy chance, I have named ‘A Public Announcement’, I issue (in the strongest possible terms) the following general medical alert: ‘A certain Doctor N. Q. Baligga,’ I wish to proclaim-from the rooftops! Through the loudhailers of minarets!‘is a quack. Ought to be locked up, struck off, defenestrated. Or worse: subjected to his own

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quackery, brought out in leprous boils by a mis-prescribed pill. Damn fool,’ I underline my point, ‘can’t see what’s under his nose!’ Having let off steam, I must leave my mother to worry for a further moment about the curious behaviour of the sun, to explain that our Padma, alarmed by my references to cracking up, has confided covertly in this Baligga-this ju-ju man! this green-medicine wallah!-and as a result, the charlatan, whom I will not deign to glorify with a description, came to call. I, in all innocence and for Padma’s sake, permitted him to examine me. I should have feared the worst; the worst is what he did. Believe this if you can: the fraud has pronounced me whole! ‘I see no cracks,’ he intoned mournfully, differing from Nelson at Copenhagen in that he possessed no good eye, his blindness not the choice of stubborn genius but the inevitable curse of his folly! Blindly, he impugned my state of mind, cast doubts on my reliability as a witness, and Godknowswhatelse: ‘I see no cracks.’ In the end it was Padma who shooed him away. ‘Never mind, Doctor Sahib,’ Padma said, ‘we will look after him ourselves.’ On her face I saw a kind of recognition of her own dull guilt… exit Baligga, never to return to these pages. But good God! Has the medical profession-the calling of Aadam Aziz-sunk so low? To this cess-pool of Baliggas? In the end, if this be true, everyone will do without doctors… which brings me back to the reason why Amina Sinai awoke one morning with the sun on her lips. ‘It’s come up in the wrong place!’ she yelped, by accident; and then, through the fading buzzing of her bad night’s sleep, understood how in this month of illusion she had fallen victim to a trick, because all that had happened was that she had woken up in Delhi, in the home of her new husband, which faced east towards the sun; so the truth of the matter was that the sun was in the right place, and it was her position which had changed . . . but even after she grasped this elementary thought, and stored it away with the many similar mistakes she had made since coming here (because her confusion about the sun had been a regular occurrence, as if her mind were refusing to accept the alteration in her circumstances, the new, above-ground position of her bed), something of its jumbling influence remained with her and prevented her from feeling entirely at ease. ‘In the end, everyone can do without fathers,’ Doctor Aziz told his daughter when he said goodbye; and Reverend Mother added, ‘Another orphan in the family, whatsitsname, but never mind, Muhammad was an orphan too; and you can say this for your Ahmed Sinai,

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whatsitsname, at least he is half Kashmiri.’ Then, with his own hands, Doctor Aziz had passed a green tin trunk into the railway compartment where Ahmed Sinai awaited his bride. ‘The dowry is neither small nor vast as these things go,’ my grandfather said. ‘We are not crorepatis, you understand. But we have given you enough; Amina will give you more.’ Inside the green tin trunk: silver samovars, brocade saris, gold coins given to Doctor Aziz by grateful patients, a museum in which the exhibits represented illnesses cured and lives saved. And now Aadam Aziz lifted his daughter (with his own arms), passing her up after the dowry into the care of this man who had renamed and so re-invented her, thus becoming in a sense her father as well as her new husband… he walked (with his own feet) along the platform as the train began to move. A relay runner at the end of his lap, he stood wreathed in smoke and comic-book vendors and the confusion of peacock-feather fans and hot snacks and the whole lethargic hullabaloo of squatting porters and plaster animals on trolleys as the train picked up speed and headed for the capital city, accelerating into the next lap of the race. In the compartment the new Amina Sinai sat (in mint condition) with her feet on the green tin trunk which had been an inch too high to fit under the seat. With her sandals bearing down on the locked museum of her father’s achievements she sped away into her new life, leaving Aadam Aziz behind to dedicate himself to an attempt to fuse the skills of Western and hakimi medicine, attempt which would gradually wear him down, convincing him that the hegemony of superstition, mumbo-jumbo and all things magical would never be broken in India, because the hakims refused to co-operate; and as he aged and the world became less real he began to doubt his own beliefs, so that by the time he saw the God in whom he had never been able to believe or disbelieve he was probably expecting to do so. As the train pulled out of the station Ahmed Sinai jumped up and bolted the compartment door and pulled down the shutters, much to Amina’s amazement; but then suddenly there were thumps outside and hands moving the doorknobs and voices saying ‘Let us in, maharaj! Maharajin, are you there, ask your husband to open.’ And always, in all the trains in this story, there were these voices and these fists banging and pleading; in the Frontier Mail to Bombay and in all the expresses of the years; and it was always frightening, until at last I was the one on the outside, hanging on for dear life, and begging, ‘Hey, maharaj! Let me in, great sir.’ ‘Fare dodgers,’ Ahmed Sinai said, but they were more than that. They were a prophecy. There were to be others soon.

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. . . And now the sun was in the wrong place. She, my mother, lay in bed and felt ill-atease; but also excited by the thing that had happened inside her and which, for the moment, was her secret. At her side, Ahmed Sinai snored richly. No insomnia for him; none, despite the troubles which had made him bring a grey bag full of money and hide it under his bed when he thought Amina wasn’t looking. My father slept soundly, wrapped in the soothing envelope of my mother’s greatest gift, which turned out to be worth a good deal more than the contents of the green tin trunk: Amir, a Sinai gave Ahmed the gift of her inexhaustible assiduity. Nobody ever took pains the way Amina did. Dark of skin, glowing of eye, my mother was by nature the most meticulous person on earth. Assiduously, she arranged flowers in the corridors and rooms of the Old Delhi house; carpets were selected with infinite care. She could spend twenty-five minutes worrying at the positioning of a chair. By the time she’d finished with her home-making, adding tiny touches bere, making fractional alterations there, Ahmed Sinai found his orphan’s dwelling transformed into something gentle and loving. Amina would rise before he did, her assiduity driving her to dust everything, even the cane chick-blinds (until he agreed to employ a hamal for the purpose); but what Ahmed never knew was that his wife’s talents were most dedicatedly, most determinedly applied not to the externals of their lives, but to the matter of Ahmed Sinai himself. Why had she married him? – For solace, for children. But at first the insomnia coating her brain got in the way of her first aim; and children don’t always come at once. So Amina had found herself dreaming about an undreamable poet’s face and waking with an unspeakable name on her lips. You ask: what did she do about it? I answer: she gritted her teeth and set about putting herself straight. This is what she told herself: ‘You big ungrateful goof, can’t you see who is your husband now? Don’t you know what a husband deserves?’ To avoid fruitless controversy about the correct answers to these questions, let me say that, in my mother’s opinion, a husband deserved unquestioning loyalty, and unreserved, full-hearted love. But there was a difficulty: Amina, her mind clogged up with Nadir Khan and insomnia, found she couldn’t naturally provide Ahmed Sinai with these things. And so, bringing her gift of assiduity to bear, she began to train herself to love him. To do this she divided him, mentally, into every single one of his component parts, physical as well as behavioural, compartmentalizing him into lips and verbal tics and prejudices and likes . . . in short, she fell

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under the spell of the perforated sheet of her own parents, because she resolved to fall in love with her husband bit by bit. Each day she selected one fragment of Ahmed Sinai, and concentrated her entire being upon it until it became wholly familiar; until she felt fondness rising up within her and becoming affection and, finally, love. . . . ‘My God,’ she told herself, ‘it seems that there are a million different things to love about every man!’ . . . ‘there will always be something fresh about him to love; so our marriage just can’t go stale.’ In this way, assiduously, my mother settled down to life in the old city. The tin trunk sat unopened in an old almirah. . . . Under the influence of a painstaking magic so obscure that Amina was probably naware of working it, Ahmed Sinai found Ms hair thinning, and what was left becoming lank and greasy; he discovered that he was willing to let it grow until it began to worm over the tops of his ears. Also, his stomach began to spread, until it became the yielding, squashy belly in which I would so often be smothered and which none of us, consciously at any rate, compared to the pudginess of Nadir Khan. His distant cousin Zobra told him, coquettishly, ‘You must diet, cousinji, or we won’t be able to reach you to kiss!’ But it did no good… and little by little Amina constructed in Old Delhi a world of soft cushions and draperies over the windows which let in as little light as possible… she lined the chick-blinds with black cloths; and all these minute transformations helped her in her Herculean task, the task of accepting, bit by bit, that she must love a new man. (But she remained susceptible to the forbidden dream-images of… and was always drawn to men with soft stomachs and longish, lankish hair.) (from Salman Rushdie’s Midnight’s Children)

PhD Indian & World Literatures Model Paper 2013.pdf

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