Bøker av Narayan Sahoo

The play Bewildered God, comprising fourteen scenes, unleashes a different taste to the readers and audience of Odia literature. In this play, the playwright Dr Narayan Sahoo has been unique and different from his earlier predecessors and contemporary playwrights of Odisha in the sense that he has tactfully and sarcastically dealt with the voice of dissent against communalism, violence and bloodshed, of human beings' religion and livelihood.Jagannath, Ram, Ishwar, Jesus, and Allah are different names of only one omniscient, omniscient, and omnipresent soul. Though the learned pundits and experts of all religions undisputedly have accepted this view, today in Ayodhya, the Ram Mandir-Babri Masjid issue is now pan-Indic, not confined to Hindu and Muslim communities only. As the different feet of an Octopus spread in different directions, the deadly poison of communalism has infected the people and their lifestyle of entire India. Today, God is not the faith of devotees but rather a toy in man's hands, or if we speak, as stated by the playwright, Man is a master, and God is the magician to run the show as directed by the master.The horrible Gas Tragedy had happened in Bhopal in 1984, and by that, many people were disabled, and so was Mary. She lost her procreative power. Her unfortunate husband Joseph knew this, but he couldn't express this bitter truth to Mary. The playwright has very beautifully penned down the sheer reality of life. One day, human beings were considered as the children of God because of the existence and development of heavenly feelings in them. The cadre of attendants attached to the temple, such as priests, servitors, and administrators, were worshipped and respected in the society. But today, the Head Priest and Head Servitor in the play, engrossed in their carnal desire and longing for money, have used God as an instrument. Today, Ishwar Nivas (Dwelling Place of God) turns into a playground of pretension, deception, hypocrisy, and corruption, instead of being the storehouse of devotion and conviction, . The Head Servitor has not withdrawn himself from enjoying the bodily pleasure of devadasi (a female dancer attached to a temple) Leelamayee at the dead hour of night. However, the Christian Mary's youth and money are the objects of his temptation. For that reason, Mary couldn't protect herself. It was not for Mary only, but for God who was worshipped on Ratnabedi (the raised platform), and that His flute and uttariya (Shawl) the servitor has stolen is a trivial matter. At the same time, for his self-interest, this man has blamed God. Therefore, God becomes helpless for his release from social criticisms and blemishes. It is marked that his existence is practically possible only because of the Head Priest and Head Servitor. The title of the play is properly justified. Despite this, everyone is to be tested with the touchstone of Time. Time is also an imaginary character in the play. Forfeiting God's interest, the people erect here the boundaries of communalism among them and created the mountain of religion, and are continuously engaged in inhuman activities. These are closely marked by Time and will be watched in future. Time is only the silent observer of all these happenings in the world. There will be no community, religion, deception, and hypocrisy in future- but only the supremacy of Time- with this possibility, the playwright has ended the play. As 'God' and 'Time' are characters in the play and have expressed their views, the play generates a new excitement in the hearts of the readers and viewers.

The playwright Narayan Sahoo brilliantly knocks on society's door to glance over the agonies and suffering the dominated class is experiencing daily through his O Saba Sesha Loka. This has been translated from Odia into English as And the Wretched. Here, he focuses on how people experiencing poverty suffer unendingly and their voice is unheard diachronically. Moving across the axes of Time and Space, the picture remains almost the same, though the illustrations he has stated are of this Indian Peninsula. The powerless and the voiceless raise their voices against the powerful and dominant classes for approving their natural rights. The writer advocates the mantra (dictum), as prescribed in the dialogue of Great Man, can be simplified that nothing is possible through negotiation so far. The alternative to this is revolution, the means of ascertaining one's rights and individuality. He painstakingly cites Ekalavya's case from the Mahabharat, the historical case of the Sun Temple of Odisha and the contemporary society wherein we are all the subjects successfully. He has undoubtedly justified the title of his play. Let's look at the vignettes he has snapped in his creative oeuvre for the wider readership.

La démocratie indienne a plus de 50 ans, mais les idéaux de la démocratie sont loin d'être atteints, en particulier pour les femmes en Inde. L'expérience mondiale montre que les femmes jouent un rôle marginal en politique. Leur participation politique est presque invisible ; cependant, l'importance de la participation politique des femmes pour une politique démocratique viable est de plus en plus reconnue dans tous les coins du monde. Les femmes représentent près de 50 % de la population totale d'un pays et si celui-ci a adopté un système démocratique, il ne peut fonctionner avec succès avec seulement la moitié de la population. Il s'agirait d'une démocratie paralysée. Il est donc impensable d'envisager un gouvernement démocratique sans leur participation et leur donner les moyens d'agir sur le plan social, économique et politique nécessitera leurs capacités de décision. En outre, les femmes en tant que groupe ont des problèmes, des exigences et des aspirations qui ne peuvent pas être exprimés correctement par les hommes. Le projet de loi sur la réserve des femmes dans les assemblées législatives semble avoir montré une certaine lumière au bout du tunnel sombre dans lequel elles ont été poussées depuis des temps immémoriaux. Se contenter de se lamenter sur l'état de la situation ne nous mènera nulle part.

A democracia indiana tem mais de 50 anos, mas os ideais da democracia estão longe de ser alcançados, especialmente para as mulheres na Índia. A experiência global mostra que as mulheres desempenham um papel marginal na política. A sua participação política é quase invisível; no entanto, a importância da participação política das mulheres para uma política democrática viável está a ser cada vez mais reconhecida em todos os cantos do mundo. As mulheres constituem quase 50% da população total de qualquer país e, se este tiver adotado um sistema democrático, não poderá funcionar com êxito com apenas metade da população. Será uma democracia enfraquecida. Além disso, as mulheres, enquanto grupo, têm problemas, exigências e aspirações que não podem ser adequadamente expressos pelos homens. O projeto de lei sobre a reserva para as mulheres nas legislaturas parece ter mostrado alguma luz ao fundo do túnel escuro para o qual têm sido empurradas desde tempos imemoriais. A simples lamentação sobre a situação não nos leva a lado nenhum.

La democrazia indiana ha ormai più di 50 anni, eppure gli ideali della democrazia sono ben lontani dall'essere raggiunti, soprattutto per le donne indiane. È un'esperienza globale che le donne abbiano un ruolo marginale in politica. La loro partecipazione politica è quasi invisibile; tuttavia, l'importanza della partecipazione politica delle donne per una politica democratica sostenibile è sempre più evidente in ogni angolo del mondo. Le donne costituiscono quasi il 50% della popolazione totale di un Paese che, se ha adottato un sistema democratico, non può funzionare con successo solo con la metà della popolazione. Sarebbe una democrazia paralizzata. Perciò, pensare a un governo democratico senza la loro partecipazione è impensabile e per conferire loro potere sociale, economico e politico è necessaria la loro capacità decisionale. Inoltre, le donne, come gruppo, hanno problemi, richieste e aspirazioni che non possono essere espresse in modo adeguato dagli uomini. Lamentarsi semplicemente dello stato in cui ci troviamo non ci porterà da nessuna parte.

Die indische Demokratie ist nun mehr als 50 Jahre alt, doch die Ideale der Demokratie sind noch lange nicht erreicht, insbesondere nicht für die Frauen in Indien. Es ist eine weltweite Erfahrung, dass Frauen in der Politik eine marginale Rolle spielen. Ihre politische Teilhabe ist fast unsichtbar; die Bedeutung der politischen Teilhabe von Frauen für ein lebensfähiges demokratisches Gemeinwesen wird jedoch in allen Teilen der Welt zunehmend erkannt. Frauen machen fast 50 Prozent der Gesamtbevölkerung eines Landes aus, und wenn es ein demokratisches System eingeführt hat, kann es nicht mit nur der Hälfte der Bevölkerung erfolgreich funktionieren. Es wird eine verkrüppelte Demokratie sein. Außerdem haben Frauen als Gruppe Probleme, Forderungen und Bestrebungen, die von Männern nicht angemessen ausgedrückt werden können. Das Gesetz über die Reservierung von Frauen in der Legislative scheint ein Licht am Ende des dunklen Tunnels zu zeigen, in den sie seit jeher hineingestoßen wurden. Ein bloßes Lamentieren über den Zustand bringt uns nicht weiter.