Exploring Contemporary Cultural Concepts

This blog is written as a task assigned by Prof. Dilip Barad, Department of English(MKBU). In this blog I tried to present my understanding regarding contemporary cultural concepts. For further info you can visit following blog link. 

Teacher's Blog

Slow Movement

The Slow Movement means slowing down to enjoy life more and feel happier. It started because modern life can be very fast and stressful, with people running all the time. Instead of rushing, the Slow Movement wants people to take their time, do things more carefully, and focus on what really matters. This can make life feel better and less stressful. The movement is used in different areas food, travel, school, and even city design. In the Slow Movement, people try to be more thoughtful and not just do things as quickly as possible. They enjoy better quality experiences, like eating food from local farms or spending time with friends and family.

It also helps people take care of the planet by using fewer resources and making more eco-friendly choices. The Slow Movement teaches people to pay attention to their surroundings and live in a way that’s good for their mind and body.

One example of this is the Slow Food Movement. This began in Italy when people wanted to stop the spread of fast food. They decided to bring back traditional cooking, using fresh, local ingredients and taking time to enjoy meals with others. The Slow Food Movement reminds people that eating can be special and that food is important to cultures around the world. Overall, the Slow Movement helps people find happiness and balance by enjoying life more slowly.

Dromology

Dromology is started by a French philosopher named Paul Virilio. It means "the science of speed." Dromology looks at how fast things move, like technology and information, and how this speed affects our lives, culture, and the way we see the world. 

The word comes from the Greek word dromos, which means race or running. This idea helps us understand how speed changes our experiences of time and space, making everything feel faster.One important part of dromology is how technology has gotten so fast that we can share information instantly. This means people can talk to each other and learn new things very quickly.

For example social media lets us post our thoughts or share news right away. This speed changes how we feel about time because we can see what is happening anywhere in the world at any time. But it also creates pressure to keep up with everything, which can make us feel stressed or nervous. 

Dromology shows us that the fast pace of life can change our culture and how we think. Sometimes, it can make different cultures blend together into one big culture, which might make local traditions less valusble. 

Risk Society

The word "Risk Society" was created by a sociologist named Ulrich Beck. He wrote about it in his book called "Risk Society: Towards a New Modernity." In a risk society, people think a lot about dangers and risks that come from things like technology and industry.

Instead of only worrying about natural disasters like floods or storms, people now face risks made by human actions, such as pollution and accidents. This change makes everyone more aware of what could go wrong and changes how society works and how people live their lives.

One big example of a risk society is the climate crisis. Climate change is mostly caused by things humans do, like burning fossil fuels. This creates risks for everyone, like bad weather, rising sea levels, and losing different kinds of plants and animals. Because of this, more people are starting to care about the environment and want to make choices that help the planet. In a risk society, everyone has to think about how their actions can create risks and how they can help make things better. This idea also affects how governments make rules and how people buy things, leading to more awareness about safety and health.

Postfeminism

Postfeminism is an idea in cultural studies that came about in the late 20th century. It talks about how some people think that feminism has already achieved its goals or that the feminist movement is not needed anymore. 

But it also understands that there are still many complicated issues related to gender in today’s world. Postfeminism looks at how women can have their own choices and successes, but it can sometimes make women feel alone even of working together for common goals. One example of postfeminism is the TV show "Sex and the City." 

This show shows women who are independent and focus on their careers and relationships. But it also shows that being empowered is linked to buying expensive things and having romantic relationships. In today’s society postfeminism is seen in ideas about body positivity and sexual freedom. 

While many influencers and celebrities promote loving yourself and feeling powerful, these messages can hide the fact that there are still big problems like inequality and unfair treatment in the world. Postfeminism helps us think about what women have achieved and what challenges they still face.

Hyperreality

Hyperreality is an concept given by the French philosopher Jean Baudrillard. It means that what we think of as reality can be replaced by fake or made-up versions of reality. In hyperreality, it becomes hard to tell what is real and what is just a copy. This condition makes the way things are shown, like in ads or movies, more important than the real things themselves.

One example of hyperreality is Disneyland. This theme park shows an exaggerated and perfect version of different cultures and stories. When people visit, they are part of a world that feels magical and exciting, even though it doesn’t reflect real life. The experiences are designed to make visitors feel happy and nostalgic, which means they may prefer this made-up fun to real-life experiences. 

In today's world, hyperreality can also be seen on social media, where people often share perfect pictures of their lives that might not represent reality. This can create unrealistic expectations and make people feel unhappy with their own lives.

Businesses also take advantage of hyperreality by promoting brands that appeal to emotions rather than the actual quality of products. Additionally, when everyone sees similar hyperreal images, different cultures might lose their unique qualities, becoming just simple stereotypes instead of rich and diverse identities. Overall, hyperreality is a big part of understanding how we experience the world today.

Hypermodernism

Hypermodernism is used in cultural studies to talk about a new phase of modern life that has come about because of big changes in technology and society. It shows how complicated and challenging our lives have become with fast technology, globalization, and changing social relationships.

Hypermodernism can be seen as a stronger version of modern life, where everything changes quickly, and people feel uncertain and overwhelmed by too much information. This idea is closely tied to individualism and consumerism, where personal identity is often linked to what people buy and how they present themselves.

One clear example of hypermodernism is social media. On these platforms, people can create and share polished versions of themselves, focusing on brands and what they own. This reflects how hyper usage and individualism are part of today’s world.

Cyberfeminism

Cyberfeminism is a movement that connects feminism with technology, especially the internet and digital media. It helps women see how technology can help them fight for their rights and be equal to men. Cyberfeminists believe that the internet can be a place where women can share their ideas and make their voices heard.

One important idea in cyberfeminism is that technology can help women in many ways. It creates safe online spaces where women can talk to each other, share their stories, and support one another. For example, women can join online groups where they feel comfortable and can speak freely.

Cyberfeminism also tries to change how women are shown in technology and media. It encourages women to take control of their online identities instead of letting others decide how they should be seen. This movement also celebrates the different experiences of women based on things like race and culture, which helps everyone feel included.

Today, cyberfeminism is very important because technology is a big part of our daily lives. Social media platforms and online movements, like #MeToo, give women a chance to share their stories and make changes in society. However, there are still challenges, like online bullying and issues of privacy, that need to be addressed. Cyberfeminism helps raise awareness about these problems and fights for women's rights in the digital world.

Posthumanism

Posthumanism is a way of thinking that questions what it really means to be human. Instead of putting humans at the center of everything, it looks at how we connect with technology, animals, and the environment. Posthumanism suggests that we are not the best or the only important beings in the world. But our identities are influenced by many things around us, including the technology we use and the ecosystems we live in.

One big idea in posthumanism is that humans are not the only important beings. It gives importance to how everything, like animals and machines, is connected. For example, when we think about artificial intelligence (AI), we see that machines can do things that were once thought to be only for humans. 

This makes us rethink what being smart really means. Posthumanism also asks us to think about how we treat animals and the environment. It raises important questions about our responsibilities to other living beings and how our actions affect them. By understanding our connections with everything around us, posthumanism helps us see the world in a new and more inclusive way.

References:

Armitage, John. "Paul Virilio: From Modernism to Hypermodernism and Beyond." Theory, Culture & Society, vol. 21, no. 1, 2004, pp. 53-78.

Baudrillard, Jean. Simulacra and Simulation. University of Michigan Press, 1994.

Beck, Ulrich. Risk Society: Towards a New Modernity. Sage Publications, 1992.

Braidotti, Rosi. The Posthuman. Polity Press, 2013.

Eco, Umberto. Travels in Hyperreality. Harcourt Brace Jovanovich, 1986.

Giddens, Anthony. The Consequences of Modernity. Polity Press, 1990.

Gill, Rosalind. Postfeminist Media Culture: Elements of a Sensibility. Palgrave Macmillan, 2007.

Haraway, Donna J. Simians, Cyborgs, and Women: The Reinvention of Nature. Routledge, 1991.

Hayles, N. Katherine. How We Became Posthuman: Virtual Bodies in Cybernetics, Literature, and Informatics. University of Chicago Press, 1999.

Honoré, Carl. In Praise of Slowness: How a Worldwide Movement Is Challenging the Cult of Speed. HarperOne, 2005.

Lipovetsky, Gilles. Hypermodern Times. Polity Press, 2005.

Parkins, Wendy. The Slow Food Movement: Politics, Pleasure, and the Paradox of Locality. Temple University Press, 2010.

Plant, Sadie. Zeros + Ones: Digital Women and the New Technoculture. Fourth Estate, 1997.

Tasker, Yvonne, and Diane Negra. Interrogating Postfeminism: Gender and the Politics of Popular Culture. Duke University Press, 2007.

Virilio, Paul. Speed and Politics: An Essay on Dromology. Semiotext(e), 2006.

Virilio, Paul. The Art of the Motor. University of Minnesota Press, 1995.

Virilio, Paul. The Information Bomb. Verso, 2000.

'Foe' J M Coetzee

This blog is written as a task assigned by Megha ma'am, Department of English(MKBU).This blog will analyze the similarities and differences between the two works, highlighting how Coetzee’s 'Foe' serves as a critical response to Defoe’s novel.

Foe

'Foe' is a novel published in 1986 by J.M. Coetzee, who won the Nobel Prize in Literature. The story is based on the plot of 'Robinson Crusoe' but is told from the viewpoint of Susan Barton, a woman who washes up on the same island where "Cruso" and Friday are already having their adventures. Like 'Robinson Crusoe', it is a story within a story, narrated by Susan as she tries to persuade the writer Daniel Foe to turn her story into a popular book. The novel mainly explores themes of language and power. When it was released, it faced criticism in South Africa for being seen as politically unimportant. Coetzee also discussed 'Robinson Crusoe' during his Nobel Prize acceptance speech in 2003.

Robinson Crusoe

'Robinson Crusoe' is an adventure novel written by Daniel Defoe, first published on April 25, 1719. The book is a mix of different styles, including letters, confessions, and lessons. It tells the story of Robinson Crusoe (originally named Robinson Kreutznaer), who is shipwrecked and spends 28 years on a deserted tropical island near Venezuela and Trinidad. During his time there, he encounters cannibals, captives, and mutineers before being rescued. The story is believed to be inspired by the real-life experiences of Alexander Selkirk, a Scottish castaway who lived for four years on a Pacific island called "Más a Tierra," which was later renamed Robinson Crusoe Island in 1966. Another real-life castaway, Pedro Serrano, may have also influenced the novel.

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

Both Daniel Defoe’s 'Robinson Crusoe' and J.M. Coetzee’s 'Foe' explore themes of colonialism, identity, and the power dynamics of storytelling. But they do so from very different perspectives and contexts. 

Narrative and Voice:

In 'Robinson Crusoe', the story is narrated by Crusoe himself. This first-person perspective offers an intimate look at his thoughts and experiences on the deserted island. But it also reinforces a Eurocentric view, where Crusoe’s perspective dominates the narrative. 

The character of Friday, who is a native of the island, is largely voiceless and serves primarily as a companion to Crusoe, showing the colonial attitudes of the time. Coetzee’s 'Foe' changes the narrative focus. It is told through the voices of Susan Barton, a character not present in Defoe’s original, and her interactions with Crusoe and Friday. By giving Susan a voice, Coetzee critiques the lack of agency given to characters like Friday in Robinson Crusoe. In Foe, Susan emphasizes the importance of multiple perspectives and challenging the authority of the original storyteller.

Colonialism and Power:

'Defoe’s novel reflects the colonial mindset of the 18th century, where European powers saw themselves as civilizing forces in the "New World." Crusoe’s relationship with Friday can be seen as Martinized, as Crusoe takes on a role of authority over him, teaching him English and converting him to Christianity. 

This change shows the idea of the colonizer vs. the colonized, where the native is made as an "other." Coetzee reinterprets this relationship in 'Foe', where Friday is not just a silent figure but a complex character with his own identity and voice. Susan's desire to tell Friday's story and give him power that shows the injustices of colonial narratives. Coetzee critiques the way colonial histories are often told from a single perspective, advocating for a deep understanding of the colonized subjects.

The Role of Storytelling:

Storytelling in 'Robinson Crusoe' serves to assert Crusoe’s control over his environment. His detailed discription of survival and adventure shows his individualism and self centeredness. But the story also silences the voices of others, particularly that of Friday, whose story remains untold. In 'Foe', storytelling becomes a tool of resistance and empowerment. Susan’s struggle to narrate her own story and that of Friday challenges the idea of a singular authoritative voice. Coetzee emphasizes that stories are not neutral; they carry power and influence. By reclaiming the narrative, Susan confronts the colonial power that shown through silence and erasure.

Identity and Representation:

Crusoe's identity is made through his achievements and his dominance over nature and the other characters. His European identity is tied to notions of progress and civilization. On the other hand, Friday’s identity is reduced to that of the "savage," lacking complexity and depth. Coetzee’s work complicates identity by exploring the themes of representation and authorship. 

Susan's case on telling Friday's story challenges lesser part of his identity to mere "otherness." By bringing Friday’s voice into the narrative, Coetzee allows for a richer, more complex representation of identity that goes beyond colonial powers.

Gender Roles: 

The narrative is made by male characters, with women mostly absent or understood to secondary roles. This shows the patriarchal values of Defoe's time. Coetzee’s 'Foe' introduces Susan Barton as a central character, allowing for a feminist critique of the original narrative. Susan not only seeks to gain her own story but also highlights the gender dynamics at play in colonial settings, giving more importance that both colonialism and patriarchy play a vital role in the silencing of marginalized voices.

Concept of Freedom:

Robinson Crusoe, Crusoe’s freedom is shown as the ability to dominate and control his environment, it deals with individualism and self-reliance. But this freedom comes at the expense of Friday’s autonomy. In 'Foe', Coetzee challenges this tradition of freedom. Susan's struggle to tell Friday's story put focus on that true freedom cannot exist without knowing and raising the voices of the oppressed. The new definition of freedom is important for liberation.

Language as Power:

In 'Robinson Crusoe', language plays a vital role in control and domination. Crusoe teaches Friday English, symbolizing the imposition of colonial language and culture. In 'Foe', language takes on a more derogatory role. In Susan telling her and Friday's stories gives the importance of language in shaping identity and going against oppression. Coetzee shows that gaining language is a crucial step in challenging colonial narratives and understanding one’s own identity.

Legacy of Colonial Narratives:

Both 'Robinson Crusoe' and 'Foe' have had a graet ipression on literature, particularly in how they address issues of colonialism and identity. Defoe's work is a groundwork for the adventure and colonial novel, while Coetzee's response has influenced post-colonial literature and critiques of imperial narratives. The dialogues between these texts invite readers to reflect on the ongoing debate of colonial power in contemporary society and literature.

Both 'Robinson Crusoe' and 'Foe' engage with themes of colonialism, identity, and storytelling, Coetzee’s novel gives as a critical response to Defoe’s work. Through the introduction of new characters, a change in narrative perspective, and a focus on the power of storytelling, Coetzee challenges the colonial attitudes present in Defoe’s original novel.

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The Wretched of the Earth

This blog is written as a task assigned by Megha ma'am, Department of English(MKBU). In this blog three questions are discussed related to the book "The Wretched of the Earth".

"The Wretched of the Earth" is a book written in 1961 by philosopher Frantz Fanon. In this book, he explores how colonization harms the mind and spirit of both individuals and nations. He also talks about the social, cultural, and political impact of creating movements to help people free themselves from colonial rule. The title in French comes from the opening lyrics of the song "The Internationale," which is why the English title is similar. 

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

In 'The Wretched of the Earth', Frantz Fanon presents a detailed analysis of the role of violence in both the practice of colonialism and the process of decolonization. Fanon sees violence as a major mechanism used by colonial powers to maintain control over colonized populations, and he also sees it as a necessary means for colonized people to achieve their liberation.

Tool of Colonial Control:

Fanon says that colonialism is violent because it is built on the physical and psychological domination of the colonized. When European powers came and took control of various territories in Africa, Asia, and other regions, they did not do so peacefully. They used military force and repression to establish and maintain their rule. Colonial powers used violence to suppress any resistance from the native people. This includes military action, but also everyday violence like beatings, forced labor, which is done to create fear and submission in the colonized. The violence was systematic, and is done to keep the colonized in a state of powerlessness.

This violence extends beyond physical acts. Colonizers also impose their cultural norms and values, which erases the local traditions and creates a sense of inferiority in the colonized. This psychological violence is equally damaging, as it makes the colonized doubt their own worth and identity.

Response to Colonial Oppression:

Fanon argues that, this violent suppression creates a build-up of anger and frustration within the colonized population. He further says that, when time will pass, this anger must find an escape, and for the oppressed, the only way to get their freedom is through violent struggle. Fanon believes that violence serves as a cleansing force for the colonized. 

It allows them to reject the identity given by the colonizers and to regain themselves as free individuals. It is a way for them to restore their dignity and regain control over their own fate. For Fanon, this violence is not merely destructive; it is also creative. Through violent struggle, the colonized are able to build a new social order free from the oppression of colonial rule. It gives them a sense of unity and purpose, which is essential for the formation of a new, independent nation.

Violence in Decolonization:

Fanon’s perspective on violence is closely related to the process of decolonization, which he describes as necessarily violent. He argues that colonial powers will never willingly give away control, and therefore, the colonized must fight to break free. This is seen in many liberation movements across Africa, Asia, and Latin America, where colonized people took up arms against their oppressors.

 He sees this violence as a form of self-assertion that transforms the colonized from passive victims into active agents of their own liberation. It is through this violent confrontation that they can overthrow the old order and build a new society where they are no longer treated as second-class citizens.

Fanon’s view of violence in 'The Wretched of the Earth' is complex. He sees violence as a key part of the colonial system used by colonizers to control and oppress. But he also views it as a important tool for the colonized to fight back, regain their humanity, and build a new, independent society. While he acknowledges the suffering it causes, he believes that in the context of colonialism, violence becomes a means of liberation and a path to a more just society.

According to Fanon, what is wrong with the “racialization” of culture?

According to Frantz Fanon, the "racialization" of culture is problematic because it reduces the complex, different identities of people to simple racial categories, parting them of their true cultural richness and depth. In 'The Wretched of the Earth', Fanon critiques how colonial powers often categorize and define the culture of the colonized based only on race, using these categories to justify their dominance and oppression. Culture is not just tied to skin color or race; it is shaped by history, environment, traditions, and social practices. Racialization ignores these complexities, making it easier for colonizers to portray the colonized as repressed or inferior based on racial stereotypes.

The racialization of culture becomes a tool for colonial powers to maintain control. Colonizers often use racial distinctions to divide and rule, setting up a hierarchy where European culture is seen as advanced and superior, while the cultures of the colonized are considered backward or undeveloped. This racial hierarchy devalues the native culture and promotes the idea that colonized people need to adopt European ways to be 'civilized.'

Fanon also believes that racialization stifles the potential for cultural evolution. By focusing on a fixed racial identity, the colonized are often encouraged to remain attached to a nostalgic or idealized version of their past rather than engaging with their culture in a way that allows it to change and adapt to new realities. This limits their ability to creatively transform their own cultural expressions.

Another issue with racializing culture is that it emphasizes differences between groups of people while ignoring their shared humanity. For Fanon, this leads to alienation and conflict, as it encourages people to see each other primarily through the lens of race rather than as complex individuals with shared experiences. It grows divisions between colonizers and colonized, and even within the colonized populations themselves.

Fanon believes that for true liberation we have to move beyond the racialized view of culture. For the colonized to regain their sense of self and rebuild their societies, they must reject the identity imposed by colonial racial categories themselves in a way that accept the full complexity of their culture. This means creating a new cultural identity that is not limited by the giving labels that the colonizers used to control them.

Fanon criticizes the racialization of culture because it gives more force to identities, it is useful colonial interests, it does not allow cultural growth, and prevents true liberation.

What is the relation Fanon describes between culture and combat?

Frantz Fanon explores the relationship between culture and combat in his work by highlighting how the struggle for liberation transforms the cultural identity of the colonized. For Fanon, culture and combat are deeply interconnected, especially in the context of anti-colonial world. He believes that the act of fighting back against colonial oppression has a deep impact on the cultural life of the colonized people.

Fanon argues that the process of weapon struggle against colonial rule can lead to a cultural revival. Under colonialism, the native culture is often suppressed, distorted, or made as inferior by the colonizers. The colonized people become different from their own traditions and values, as colonial powers impose their own cultural norms.

When the colonized begin to resist and engage in combat, they reconnect with their cultural roots. The struggle against the oppressors creates a new sense of pride and unity, as it pushes the colonized to rediscover their own cultural heritage. This reawakening helps to restore a sense of identity and community among the colonized, which is crucial for their psychological and social liberation.

Fanon sees culture as a source of strength and inspiration for those involved in the struggle for liberation. Traditional songs, stories, dances, and symbols take on new meaning in the context of resistance. They become tools for expressing revolt and building unity among the fighters.

These cultural practices are no longer just about preserving the past; they become a means of inspiring people to join the struggle and maintain morale during difficult times. This gives the colonized a sense of shared purpose and history, which is essential for sustaining their fight against the colonizers.

Fanon also gives emphasize that combat does not simply bring back an old culture that existed before colonialism; rather, it transforms culture into something new. The experience of resisting oppression and fighting for freedom creates a new kind of culture that is more dynamic, assertive, and connected to the reality of the struggle

Frantz Fanon tries to convey a close relationship between culture and combat. Combat revives and gives new form to the culture of the colonized, turning it into a force for unity and resistance.

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Bhav Spandan Youth Festival 2024

This blog is written as a task assigned by Prof. Dilip Barad, Department of English(MKBU). In this blog there is information regarding the events held in Youth Festival.

This year the Youth Festival was held on 16th to 19th October. Here is a time table of all the event.

On 16th October, the kalayatra took place, and we were preparing for it. Here are some glimpses of that."

Kalayatra:

For the kalayatra, we have selected the topic of the current situation of the education system and its obstacles. We have prepared posters, some handwritten and some in printed form.

Kalayatra started from Samaldas college at 4;30 pm and we reached at Swaminarayan School campus at 7:15 pm.

Inauguration Ceremony :

The ceremony began at 10:00 Am on 17 Oct. There was lighting lamp ceremony followed by prayer and university song.

Skit

In the skit there are themes of challenges women face in and the need for women’s empowerment. It started with serious issues like unemployment and problems in education. Other topics included the poor condition of roads in India, corruption in job hiring, and the idea of going paperless. It also explored the unifying message of all Indians are one and the question of related to Gandhian philosophy of non-violence." The performance has debates about rape cases and the dreams of youth.

 Installation:

From the department of English Aakash, Rajdeep, Parthiv and I have participated in the installation competition. There were three major themes in which the participants have to make their installation that are: Accident, Worship and happiness. We have made our installation on the accident. Our major idea was about machine learning and moral machine. It was based on the idea that can we keep Ai away from the gender biases. 

Poetry Recitation Topics :

● વૃદ્ધ માબાપની વેદના 

● કાશ એવું બને કે

● હું એવો ગુજરાતી 

● દોસ્ત! તું વાત તો કર 

● મારું ગામ ખાલી થઈ રહ્યું છે. 

● પ્રેમ એટલે કે.....

Essay Writing Competition Topics:

● કોણ સરહદો ઈચ્છે છે? 

● યશગાથા ગુજરાતની

● નારી અસ્મિતાનું ગૌરવ જાગવું જરૂરી છે. 

● સ્વચ્છતા - ફરજ કે ફરજિયાત? 

● જીવનમૂલ્યોની કમી માટે જવાબદાર કોણ? 

● કલા - એક રામબાણ ઔષધ

Elocution Competition Topics:

• Is suicide a solution?
• My Gujarat
• Exam
  
  

Poster Making : 

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

Bhajan:

1. મોતીડાં પરોવો પાનબાઈ

2. ઘડવૈયા મારે ઠાકોરજી નથી થાવું

3. મને જ્યાં ગમે ત્યાં હરું છું ફરું છું

4. આંબાની ડાળે કોયલ જી રે

5. ઝેર તો પીધાં જાણી જાણી

6. ધૂણી રે ધખાવી રે બેલી

7. રામ તો જોગી રે

8. ઓધાજી મારા વ્હાલાને 

Mimicry:

In mimicry the participants have shown their skills of mimicking various sound. Those sounds include various vehicles, birds, insects, celebrities, door, bomb, cartoon characters, and many sounds from the surroundings. 

Rangoli : 

On-the Spot Painting :

Cartooning:

 

• 

Clay Modeling :

We worked really hard in all the competitions but were unable to secure a rank in any event. However, we were pleased to have learned many valuable lessons and thoroughly enjoyed the experience. It was indeed a memorable event.