Paper No.

: 4
Victimization of woman
The faker of jhungheera is written by Henry Louis Vivian Derozio.
He was poet and ass a assistant headmaster of a of Hindu college,
Calcutta a radical thinker and one of the most first Indian
educators to disseminate western learning and science among
the young men of Bengal. He was a poet of pre independence era.
He was a son of an Indian father and English mother. Derozio was
influenced by the English romantic poets.
Derozio metrical poem the faker of jhungheera and his prose
writings reveals his concept of aesthetics and ideas of
syncretistic, democratic culture within early reason and a
syncretistic national tradition that could rise above religious
conflict and scatter divide propelled him to write a lyrical and
tragic poem in two cantos the faker of jhungheera in 1828.the
poem together with his persuasive assays on aesthetic and social
change, sets the standards for Indian writing in English and social
practices in general.
Background of the faker of jhungheera, 1828.

During his meteoric but short lived career Derozio Is wrote on all
kind of themes from aesthetics, education, and social anticipation
suppressed Bengali woman and an indictment of conservative.
Hindu society in 19th century. The pure and beautiful Nuleeni
refuse to die on the funeral pyre of her husband and escapes with
the bandit fakir to has cave in jhungheera to a life of forbidden
love though frightened by violent social repercussions. She
believes that her lovers courage and her unfailing love will finally
make them victorious. Her fair and beautiful face brightens the
dark social setting of the poem and mitigates the bold audacity of

the fakeer who snatches her from the midst of a group of

mourning upper caste Hindu at the funeral.
Instead of belaboring upon the misery of slavery Derozio
embarked upon a mission of resolving some of the inherent evils
of Hindu society. Especially the practice of widow burning. In his
notes on canto-1 Derozio criticizes the mistaken belief that the
practice of Hindu widow burning exemplifies an act of
unparalleled magnanimity problem of sati and his possession on
it.
The fact is that so far from any display of enthusiastic affection a
sati is a spectacle of misery. The issue of sati was not just a social
phenomenon, natural causes and hygienic practice also a
gravated and malaise.
Character of Nuleeni :

She is the female protagonist of the long narrative poem faker of

jhungheera. She is a Brahmin lady whose husband is dead. She
has go to the cruel brahminic ritual of satipratha or widow
burning. She has love for another man. His name was fakeer she
describes as pale faced and speechless woman the heroineNuleeni as a perfect Bengali beauty with the large black eyes,
long black unbridled tresses and pale lily complexion and a
majestic walk. She seems to be in full control of her emotion,
when she arrives at this strange deaths festival though her
eyes speaks more than her tongue could.
Plot analysis :

The protagonist of the fakeer poem is a robber fakeer a

mendicant, who belongs to some unidentified Muslim sect, which
while the heroine the widow comes from the upper caste Bengali

Hindu family. Derozio uses Christian imagery such as heaven and

angels flitting about and juxtaposes it against Hindu tradition of
sati, Muslim prayer and tantric tale of raja vikramjit and baital to
create a quaint romantic atmosphere. Though the tantric tale
seems to be a lengthy digression within a tragic tale blighted
Hindu. Muslim love affair, it nonetheless places the tragedy in an
impure tradition after having rejected all other dominant religious
forms.
The fakeer poem is divided in to two cantos twenty eight twenty
four stanzas respectively return in the iambic, anapestic, trochaic
and dactylic meters to suit the different rhythms ragging from the
normal spoken voice and slow description to the racy battles. And
the chant of priests and women. By introducing commercial
transactions of the east India company in India. Derozio develops
the metaphor of commerce comparing it to the relationship of
people in love. He concludes that affections are not made for
merchandize the poem highlights the fact that utilitarian ideas of
the cast east India company had a far stronger impact in Bengal
when the proselytizing works of Christian missionaries.
Derozio open the first canto with the wind wondering gently like
young spirits but the wind also sights occasionally reminding us
of the transiences of love and fixing the tragic tone of the poem.
The begging however heralds the beautiful embrace of mother
earth.
The son- lit stream in dimples breaks as when a child from the
slumber wakes, sweet smiling on its mother- their like heavenly
hope over mortal care. In the second stanza Derozio establishes
the tragic theme of sati in the poem. Mourning a rivers lighting up
a mournful scene followed by a maddening wall of misery . A
Scene where devoted woman need must die by at river Ganga
the grantic rocks of the jhungheera stands steep and formidable
where daring fisherman guide their swift.
The chorus of woman in stanza six celebrates the definition of the
Hindu widow about to become a sati. Women a scatters flowers
on the sacrificial after as the helpless victims convinced that she

will inherit the gay gardens blooming with amaranth filled with
soft music and eternally burning lamps. The chorus sings that the
sati will get all this and much more. Derozio pulls out humanistic
notions of social love and civil society from his vast reading of the
Greeks but fails to understand the ritual of sati. The widow bought
to the sacrificial fire is young and pure in her spotless
loveliness. But she is a purchased flower and victim of human.
Pale faced and speechless she now watches the dead body of her
husband covered with sandalwood. The use of sandalwood
obviously signify the upper class status of the family.

In stanza xv Derozio introduces Persian imagery of shamaparvane or the lamp and moth representing the heat of loves the
tragic death of the lover. Latent in the imagery of shama-parvane
Is the tragic consequences of unapproved, unconventional love he
dexterous use of the Hindu and Islamic imagery.
She is now taken to the funeral pyre for immolation by a Brahmin.
Her secrete plan to eloped with her lover acceptance in the light
of the crafty Brahmin priest refer to in the colonial discourse
nuleenis mind on rescue and escape by her crafty lover. A Muslim
fakeer who does not disappoint her he comes like a tempest. In
the evening kills and wound a few and takes her away to
jungheeras inaccesside crags bleak and bare redeeming her as
an unoffered sacrifice Derozio sees love between a hindu and a
Muslim as a transcending religion though this could be Derozio
own aesthetic delight vision of religious categories based on his
rationalistic temper. The second canto begins with the soft
gurgling of fountains like the flute of krirshna as lamps are lit in
mosques- mussalman towards . Nuleeni cradles him in her arms
and dies together with him- her eloquence had all burned out.
Nuleeni becomes a free agent to choose her destiny. She prefers
to die together with someone she loves than with her husband
whom she does not. The Sanskrit word sati implied a good and
vertuious woman who was truly devoted to her husband and

according to the hindu tradition these virtues fond expresses in

the ultimate act of self- immolation.
Victimization of woman :
Satipratha and widow burning rituals is the chief subject. Woman
as a tool in a patriarchal society in precolonial india. Victimization
word come from victim. A person who suffers directly or
threatened physical emotions or financial harm as a result of an
act by someone else which is a crime. Nulleni as a victim of sati
pratha her father forced her to get married. Society forces her to
become sati. Society did not allow nulleni to love the fakeer. She
has no freedom in her life. She God also Woman a puppet in a
hand of society its a metrical tale she is a helpless woman and
mentally dead. Because of her husbands death her beuty and her
charm are also dead. Society is killed her lover also and thats
why she becomes second widow of her lover fakeer. She is never
free. She is forced to be sati and when she tries to live her life
witj faker again society captured her the society is alwya afraid to
free will and free speech that is why society tries to control
woman rather than controlling themselves. The poem has a
grievious coach in the use of gregarious themes in literate texts
andorising a syncretistic practice whitw popular in ordinal century
Bengal.
Many of people belives that the birth of girl child is unfortunate.
Girls are still not educate in many parta of our country. Thet rare
married of at an early age as the custom of child merrige. Woman
are treated as domestic labour and no phynacial and decision
making rights. They are only obay their husband. Daughters are
not still rights as sons get. Widows are not allow to remarry.
dowery is a big problem and it is still remaining. Time of
marriage dowery is given by girls perents as many demands. This
all situations are appear in this poem.

 Conclusion:

So we can say that in this poem Derozio write and narrated to

beaty of Nuleeni. How woman is center and society rigidity is
became evil to nuleenis life and we found morality, poverty, cast
defferences, religious and satipratha. The impects of romantics
and some other unnoticed featchers of the beautiful lover at the
end of novel the fakeer said that,
No farewell to spoken
Death is victory

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