A Different History by Sujata Bhatt

A Different History

by 

Sujata Bhatt

Summary

The poem "A Different History" by Sujata Bhatt explores themes of cultural preservation, colonialism, and the complex relationship between language and identity. The allusion to Pan, the Greek goddess of nature with the lower body of an animal, represents the idea that ancient beliefs and reverence for nature are still alive in India. By saying Pan, the Greek goddess of knowledge and learning, has "emigrated" to India, the poet suggests that India has become a sanctuary for older, more nature-centric beliefs.

The reference to Sarasvati, the Hindu goddess of knowledge and arts, reinforces the poem's emphasis on the sanctity of knowledge and books in Indian culture. This reverence is contrasted with the later parts of the poem that deal with language as a tool of oppression, creating a complex picture of how knowledge and communication can be both sacred and potentially harmful.

The poem ultimately questions the nature of language itself, particularly in post-colonial contexts, and how languages of oppressors can paradoxically become beloved by the descendants of the oppressed.

Stanza-by-stanza analysis:

"Great Pan is not dead;

he simply emigrated

to India."

The poem begins by referencing the Greek god Pan, suggesting he's not dead but has moved to India.

"Here, the gods roam freely,

disguised as snakes or monkeys;

every tree is sacred"

This stanza describes India as a place where gods are still present, taking forms of animals, and where nature is revered.

"and it is a sin

to be rude to a book.

It is a sin to shove a book aside

with your foot,

a sin to slam books down

hard on a table,

a sin to toss one carelessly

across a room."

These lines emphasize the reverence for knowledge and books in Indian culture, describing various ways of mishandling books as sins.

"You must learn how to turn the pages gently

without disturbing Sarasvati,

without offending the tree

from whose wood the paper was made."

This stanza connects the respect for books to both the goddess Sarasvati and the trees used to make paper, highlighting the interconnectedness of knowledge, divinity, and nature.

"Which language

has not been the oppressor's tongue?

Which language

truly meant to murder someone?"

Here, the poem shifts to questioning the nature of language itself, particularly in relation to oppression and violence.

"And how does it happen

that after the torture,

after the soul has been cropped

with a long scythe swooping out

of the conqueror's face -

the unborn grandchildren

grow to love that strange language?"

 The final stanza ponders how languages of oppressors can become adopted and loved by future generations of the oppressed.

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Questions and Answers

Discussion 1:

1. Why does the poet say that Pan has immigrated to India?

The poet says Pan has immigrated to India because she's suggesting that India still maintains a close, reverential relationship with nature, similar to what Pan represented in Greek mythology.

2. Why does Sujata Bhatt say that the gods wander freely in India? Which are the gods she is referring to?

Bhatt says the gods wander freely in India, referring to Hindu deities who are often associated with animals like snakes and monkeys. This reflects the polytheistic nature of Hinduism and its close association with the natural world.

3. How do people in India treat books?

According to the poem, people in India treat books with great reverence, considering it a sin to mishandle them in any way. This reflects the cultural importance placed on knowledge and learning.

Discussion 2:

1. What does the oppressors' language do to the oppressed people?

The oppressors' language, according to the poem, can be a tool of torture and soul-cropping (a violent metaphor for cultural suppression). It's portrayed as a means of conquering not just lands, but minds and cultures.

2. You will notice that the poet repeats 'it is a sin' several times. What is the effect of this repetition?

The repetition of "it is a sin" emphasizes the sacredness of books and knowledge in Indian culture. It creates a rhythmic, almost chant-like quality that reinforces the idea of books as holy objects.

3. What is the poet's attitude towards the grandchildren who learn to love the language of the oppressor?

The poet's attitude towards the grandchildren learning to love the oppressors' language seems to be one of bewilderment and perhaps sadness. The question "how does it happen" suggests that Bhatt finds this phenomenon both surprising and somewhat troubling, highlighting the complex legacy of colonialism on language and culture.