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DEGENERATION VERSUS REGENERATION IN MAHASWETHA DEVI’S
AFTER KURUKSHETRA
D . V. Anba asi
P incipal ®, GASC, Pappi eddipa i, Dha mapu i D .
d anbusunda @gmail.com
h ps://doi.o g/10.5281/zenodo.17287438
Abs ac
Wa , is he e iles o all he endea ou s o man. Wa pa es he c uelles way o des uc ion, dea h, decay
and inexplicable su e ing – bo h physical and psychological, lea ing indelible shock ma ks on he a ec ed.
This a icle analyses he a e ma h o wa among he nonpa icipan s o wa , namely he women olks.
Women, du ing he ku ukshe a wa imes we e passi e looke s on and no ac i e soldie s. The w i e
Mahaswe ha De i, in he own cha ac e is ic way, makes he eade s con empla e on he epe cussions o
wa om a di e en pe spec i e. How does wa uin he li e o he innocen amily membe s o he innocen
wa io s is so au hen ically subs an ia ed by his g ea social ac i is in an inimi able manne . Wa does no
disc imina e o spa e people o any walk o li e. How li e in o al is pulled in o a whi lpool like chaos and
wha is he possibili y o egene a ion in his pi iable condi ion o degene a ion a e he poin s s udied
h ough analysing De i’s h ee s o ies in his ex A e Ku ukshe a. This a icle makes use o Ma g e
A wood’s heo y on basic ic im posi ions and he heo y o exis en ialism wi h i s ou pilla s o exis en ial
he apy namely eedom, esponsibili y, meaning, and isola ion o add ess he ul ima e conce ns and
condi ions o human exis ence in gene al and ha o he cha ac e s in he s o ies in pa icula , encou aging
indi iduals o ake sel -di ec ed choices and explo e hei own exis ence wi h openness and cu iosi y.
Keywo ds: Degene a ion, des uc ion, isola ion, esponsibili y, guil , auma, denial, accep ance, esis ance,
c ea i e non- ic im, meaninglessness, egene a ion, e i al and eedom.
“The e is bu one e il, wa . All he o he p oclaimed e ils such as ha e, g eed, disc imina ion,
and jealousy a e only sub- ca ego ies o i .” – José Ba ei o
“Wa s a e no ac s o God. They a e caused by man, by man-made ins i u ions, by he way in
which man has o ganized his socie y.” – Vinson
“Wa i sel is, o cou se, a o m o madness. I ’s ha dly a ci ilized pu sui . I ’s amazing how
we spend so much ime in en ing de ices o kill each o he and so li le ime wo king on how o
achie e peace.” – C onki e
“Wa is as ou moded as cannibalism, cha el sla e y, blood- euds, and duelling, an insul o
God and humani y, a daily c uci ixion o Ch is .” – Les e
“I am i ed and sick o wa . I s glo y is all moonshine. I is only hose who ha e nei he i ed
a sho no hea d he sh ieks and g oans o he wounded who c y aloud o blood, o engeance,
o desola ion. Wa is hell.” –She man
“The e will one day sp ing om he b ain o science a machine o o ce so ea ul in i s
po en iali ies, so absolu ely e i ying, ha e en man, he igh e , who will da e o u e and
dea h in o de o in lic o u e and dea h, will be appalled, and so abandon wa o e e .” –
Thomas Edison
Wa is ce ainly ne e a manda o y ine i able necessi y ha wi hou which human beings
canno sus ain. All he quo a ions enlis ed abo e e y clea ly de ine he easons o he wa and
he ul ima e ou come o i . No common and sane pe son would e e ad oca e he ad en o wa .
E en in he 21s cen u y, p oclaimed o be an e a o he mos impac ul and ad anced echnology,
wa s a e imminen and he globe keeps expe iencing he wo s sabo age and su e ing. While
he nobles c ea ion o God has been p o ing his so called sup emacy o e he o he li ing
species h ough his unpa alleled ea s like ge ing in o he space, se ing his oo on moon and
aspi ing o li e in ma s and so on, he also exposes ha his endea ou s a e no only owa ds he
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cons uc i e side bu ha o he des uc i e oo. The wo s and c uelles ou come o his swea
and pu sui is he in en ion o he wa a e ammuni ions and hei po ency o swipe away he
li ing iden i y wi hin a mic o second.
Though i has been p o ed om ime immemo ial ha wa causes only dea h, des uc ion,
su e ing, pain and i e ocable heal h haza ds, a na ion calls i sel he s onges only when
empowe ed wi h possession o all he deadly weapons and gadge s. The ad ancemen in
echnology has enhanced he quali y o wa by ins iga ing people o wage ins ead o a physical
wa , a bio wa . The p ecious sac i ice o he igh e s is glo i ied in he name o noble pa io ism,
while i lea es he amily o he deceased in he lu ch. No compensa ion o e ed in he name o
medal, awa d o ewa d will empowe he amily wi h he s eng h and migh ha would ha e
nu u ed he membe s.
While wa li e a u e mos ly depic s he causes and consequences o wa by delinea ing in
de ail he s uggles and b a e y o he soldie s o he cause o he na ion o he ideology which
hey hold dea e han any hing, and sings he glo y o pa io ism, i ha dly b ings o limeligh
he i e ocable se back he wa has caused in he li es o he amily membe s o he wa io s.
Wa is gene ally ea ed as a masculine a ai . Only in a es cases, his o y documen ed he
he oic pa icipa ion o women wa io s. Whe he in he wa ield o ou o i , women a e equally
o mo e ic imised han hei male coun e pa s. Once a wa is decla ed and soldie s a e
summoned, i is well known ha hey should ei he do o die o do and die. No doub dea h is
he ul ima um o e e y li ing species bu h ough wa i is being in i ed on a massi e scale.
When people a e a ec ed wi h con agious diseases, hey all a p ey o he a al illness and ha
is ine i able and canno be p e en ed. Bu wa is a man-made cause and wi hou any pe sonal
easons people ha e o ace a ba ba ous o b u al end which is no o he good o any hing.
Tha he dead soldie s happen o ace a p ema u e dea h ou o compulsion is he saddes
b u al and bi e u h abou wa . Many alen s ha would ha e cons uc i ely con ibu ed o
he be e men and upli o humani y aces a meaningless end. The amilies ha depend solely
on he male membe s a e mise ably dangling in an ambi alen s a e no deciphe ing how o
p oceed u he . While he dead es in peace he li ing su e s and s uggles mise ably o
sus enance.
Exis ence becomes a g ea challenge o he su i o s o he deceased. The sudden and
un imely dea h makes he membe s lose ai h in he e y concep o li e. They a e highly
obsessed wi h he e y alidi y o meaning o li e. They s ongly eel ha li e is meaningless and
some, owing o he auma ic s a e u n in o de ian pe sonali ies making li e a hell on ea h o
hemsel es and hei ki h and kin. So wa in o al esul s only in de as a ion and degene a ion.
The b u ali y o he wa a e a ai s make people lose ai h in cus oms, mo als, eligious ai h
and e hical codes. The u ili y o exis ence ins ils in hem a ba ba ic a i ude and hey deg ade
in o bes iali y.
Mahaswe ha De i, he mos ib an social ac i is and a humanis ic w i e e ells he
a e ma h o he wa o Ku ukshe a om an unexpec ed pe spec i e. The h ee s o ies in his
collec ion e y sub ly b ings o he ligh he sensi i i y and impac o wa on he women o bo h
he oyal and common olks. The aja i a and he jana i i a as pu o h by he w i e a e
equally a lic ed because o he wa . The gene al concep ion is ha women o he oyal amily,
despi e he i e ocable loss o hei men will be able o li e a peace ul li e because o hei oyal
s a us. The widows o he common soldie s, i is belie ed, on he o he hand will be inding li e
w e ched as hei li e would be en eloped wi h po e y and no much o an ex e nal suppo .
De i’s desc ip ions o he mass c ema ion o he dead soldie s and he esul an black smoke
ha ho e ed a ound he en i onmen o days oge he and he sco ching ho ea h b ing o he
mind’s eye he go iness o wa . Tha being he a e o he oo soldie s, De i highligh s he
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w e ched condi ions o he oyal widows and he common widows. The i e young widows o
Gu ujungal a e he minia u e ep esen a i es o he widows o he oo soldie s. Thei
accep ance o he ine i abili y, hei willingness o eju ena e hei li es, he p omising scope
o e ed by hei communi y, hei aspi a ion o s a li e anew, hei acquisi ion o a lo skills,
hei ha monious li e in une wi h na u e, hei esilience, hei abili y o ace challenges, hei
con ibu o y s a u e in li e, he equal impo ance a ibu ed o hem bo h in pe sonal and
oca ional li e, he empowe men enjoyed by hem and hei decisi eness a e all e y
empha ically b ough h ough De i’s lingual lens.
While he e is ue li e and li eliness in he li es o he so called women o he unde dogs,
he li e o he a luence and oyal y on he o he hand is sh ouded wi h denial, dep i al,
de as a ion and ugali y. They ha e o unde ake a shadowy exis ence, absolu ely dep i ed o
li eliness, laugh e , celeb a ion and lus e. Co e ed in whi e, ea ing he ugal meal o e ed,
unde aking penance and as ing and s aying in isola ion hey ha e o exis in abs inence. E en
while hey li ed wi h hei husbands, hei mo emen s a e highly con ined wi hin he ou walls
o he palace and hey ne e a e pe mi ed o expe ience a con ibu o y li e. They ha e o be
me e looke s on and could no be pa icipa o y. E en in he child ea ing o g ooming, hey ha e
no say and hey could no e en name he child as pe hei wish. A ainmen o widowed u he
pushes hem in o s ingen codes o li e and conduc . The wa esul ed in b inging u e
disappoin men , absolu e denial and e e las ing damna ion in he li e o he oyal widows.
Meekly esigned o hei bi e a e, hey exis a mise able meaningless li e no knowing how o
w iggle ou o i .
The widows o he common lo on he o he , hough a e equally saddened, so ow ul and
shocked, know how o ine une hei me e exis ence in o eal li e. Thei sense o pu pose o li e,
meaning o li e, esponsibili ies o li e and abo e all ul ilmen o li e mo i a es hem o be
op imis ic. Li e being a phenomenon o c ea ion, hey mo e o hei na i e wi h un ailing hope
in e i al and eju ena ion. The elde s o he clan ha e comple ely comp ehended he pu pose
o li e and hey would ensu e ha hey would no le he li e o hese young women go as ay.
This eedom ha pe mea es in he li e o he common lo is he g ea es boon con e ed
enabling people o expe ience he beau y o li e and make hei exis ence a meaning ul one.
Ha ing dis inguished he a ai s o he common and oyal widows in he i s s o y “Fi e
Women” De i, in he second s o y “Kun i and Nishadin” b ings ou he s eng h and migh o he
ibal women by measu ing ha wi h he quali ies o he oyal Kun i. All is said o be ai in lo e
and wa . The o emos a ibu e o any wa is o eme ge ic o ious. Bo h he sides engage
hemsel es wi h u mos igou o de ea he opponen and a ain success. The so called
ic o ious oo would ha e aced a lo o losses despi e he inal gain. The impac o he wa held
lea es i s own elling indelible ma ks on he psyche o bo h he ic o ious and he ic imised.
This s o y analyses he a e ma h o he Ku ukshe a wa on he woman o aja i u a especially
on Kun i.
The heo y o exis en ialism con ains concep s like exis ence p ecedes essence, exis en ial
c ises, angs , ac ici y, cou age, absu dism and au hen ici y. In his s o y, De i’s ocus is on he
mind o Kun i. A e he wa is o e which p o ed a a al explo a ion o all he Gou a as, i
p o ided he much awai ed o une, igh and migh o he Panda as. Kun i, being he mo he o
Panda as, should ha e ejoiced in he s a us o being he Rajama ha – he Royal Mo he . Now
ha he son Yudhis a is he c owned king, she should ha e a ained se ene peace and ecs asy.
Bu he e ela ion o Ka na as his i s bo n, his b u al dea h, he unbea able sigh o he young
widows in he palace and abo e all he hapless s a u e o King Dh i ha as a and his queen
Kan ha i o men he mos . Holding he inabili y o openly admi Ka na as he son in o he
inne mos deepes egion o he hea , she is unable o wi hs and he p essu e. The decision o
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Dhi ha as a and Kan ha i o ge in o he o es and wai o be succumbed by dea h u he
sha e s he . She esol es o ende he uncondi ional se ice o bo h o hem since she eels
ha he b u al ou come o wa is he p ime cause o hei hapless s a e. He sons eme ge
ic o ious which led o he ic imised condi ion o he elde ly membe s o he oyal amily.
Kun i eels ha i is he esponsibili y o p o ide he mos conduci e ambience o he wo
elde oyal membe s o emb ace he end. She olun ee s o dese all he oyal cosy com o s in
pu sui o a onemen o all he hi he o non-admi ed sel . In he quie es and unin e up ed
jungle se eni y she mus e s adequa e cou age o spell ou , lamen and acknowledge he
concealed da k sec e s. He oyal blood always makes he ea he sel supe io and she is
go e ned wi h a sense o high sel -es eem ha e en in he hick jungle she eels o be so.
Su ounded only wi h he species o mo he Na u e, she openly admi s he guil and c ime. The
p esence o bi ds and animals has no di e ed he om he en u e. She ea s in equal ain
he p esence o he ibal people. The Nishadhins, hei ac i e labou and hei ha monious
blending wi h na u e does no mean any hing o he . She is cocksu e ha hose Nishadhins will
no know he language and she jus loods ou he da kes sec e s on he lap o mo he na u e.
One pa icula Nishadhin keeps wa ching he . On he day when he jungle was hi wi h he
a al o es i e, he ibes and he o he species ha ha e been li ing o e he e lee om ha
dange ous zone o he sa es egion. Unable o comp ehend he bus ling mo e o he a ious
li es in he o es , Kun i si s quie ly and wa ches hei ligh wonde ing why do hey all beha e
hus. The Nishadhin woman comes e y close o Kun i and accuses he o being a u hless
scheme . She cha ges Kun i add essing he by name wi h he c ime o ha ing mu de ed he
mo he –in-law, he husband and his ou b o he s. Du ing he pe iod o hei hide ou , Kun i in
o de o make Dhu iyodhana belie e ha hey we e all bu n o dea h in i e, i was schemed o
bu n six ibes who came down om hei hills o sell hei cul i a ed p oduc s. This e en has
been poin ed ou and he ibal woman da es sending Kun i on a guil ip. She also pinpoin s
ha she is blind olded o a g ea e ex en han Dhi ha ash a and Kan ha i. An aspec o
ac ici y is ha i en ails angs . F eedom "p oduces" angs when limi ed by ac ici y and he lack
o he possibili y o ha ing ac ici y o "s ep in" and ake esponsibili y o some hing one has
done also p oduces angs . The Nishadhin discloses he ad en o he o es i e and cu ses Kun i
wi h he ange and lies away.
While he Ku ukshe a wa makes Kun i be be e o he com o s o oyal li e by choice, i
also has a ec ed he psychologically dep i ing he peace, happiness and s a us. Ins ead she is
sh ouded wi h an i e ocable sense o guil and indulges in a lo o sel - accusa ion and added
o which is he la es cha ge o he Nishadhin. De i has e y e icien ly and eloquen ly b ough
ou he anguish, helplessness and he desola ed s a e o he oyal lo in his sho encoun e
be ween a ibe and a Queen. Tha is he se e es bol om he wa in a iably on he li es o all
and sund y and mo e sa cas ically on he oyal y.
The abo e analysed s o y signi ican ly s esses on he degene a i e aspec o he wa a e
a ai s, whe eas he i s s o y ha analysed he de imen al elemen s o wa ha esul in
degene a ion in he oyal household bu egene a ion in ha o he common household. Qui e
con a y o he gene al no ion ha wa s will esul in ic imisa ion, con inemen and abo e all
sla e y, he hi d s o y “Sou ali” explo es on he mos unan icipa ed concep namely libe a ion
and eedom.
Many no ed exis en ialis s conside he heme o au hen ic exis ence impo an .
Au hen ici y in ol es he idea ha one has o "c ea e onesel " and li e in acco dance wi h his
sel . Fo an au hen ic exis ence, one should ac as onesel , no as "one's ac s" o as "one's genes"
o as any o he essence equi es. The au hen ic ac is one in acco dance wi h one's eedom. A
componen o eedom is ac ici y, bu no o he deg ee ha his ac ici y de e mines one's
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anscenden choices (one could hen blame one's backg ound o making he choice one made
[chosen p ojec , om one's anscendence]). Fac ici y, in ela ion o au hen ici y, in ol es ac ing
on one's ac ual alues when making a choice (ins ead o , like Kie kegaa d's Aes he e, "choosing"
andomly), so ha one akes esponsibili y o he ac ins ead o choosing ei he -o wi hou
allowing he op ions o ha e di e en alues. (h ps://en.wikipedia.o g/wiki/Exis en ialism)
The las s o y in his se ies is he bes example o au hen ica e he concep o au hen ici y
as de ined and analysed in he abo e quo e. The emale p o agonis o his s o y Sou ali is one
o he maids who se ed King Dh i h as a when Kan ha i has gone o ma e ni y pu pose.
Resul an ly, she becomes p egnan and bege s Yuyu su. As is he cus om wi h he oyal sys em,
e en he child en o he conce s especially he s epsons should be g oomed di e en ly. They
will be aken away om he mo he and will be aken ca e o he we mo he s. When hey u n
in o age hey will be sen o he Gu ug aha – o he abode o he Gu u and will be g owing well
ained in a s and skills.
This being he ou ine, Sou alya – Yuyu su was also aken away om Sou ali and he
sepa a ion om he baby is unbea able o he de o ed mo he . Kan ha i;s wa ch ul eyeswe e
always e y ale and Sou ali could ne e ge he audience o King. Dhi i ha as a. Sensing ha
he s a us in he place is ge ing de e io a ed om a conso o ha o a sla e, Sou ali could no
accep his descend. Wi h ema kable boldness, audaci y and cou age, she wen o Dh u a, he
chie ca e ake . Ha ing been dep i ed o he s a us as he belo ed mo he o he dea es son
and also ha ing no hing o do in he palace, she decides o qui he palace and enounce he ag
line o being one o he conce s o he King. She willingly selec s o be a common ee woman
a he han being a sla e in he ha em o he palace.
Sou ali’s deep desi e o be connec ed wi h he son and be happy ge s ul illed a e he
Ku ukshe a wa . Tha Dhi i h as a and Kan ha i along wi h Kun i we e bu n in he o es i e
was a e y hea ending news o all. When i is ime o pe o m he las une al i es o he
depa ed, Yuyu su alias Sou ali is he only a ailable Gau a a. He is ins uc ed by King Yudis a
o unde ake he esponsibili y o pe o ming he las i es. Yuyu su, hough no willing o do
he i es as he has ne e expe ienced he wa m h and s eng h o a he ly p o ec i e lo e,
willingly does his du y so as o enable he souls o a ain libe a ion. Since his biological mo he
is Sou ali, he boldly e uses o do he o mal cus oma y une al i es o Kan ha i. This a i ude
e y signi ican ly b ings ou ha Sou alya is a chip o he old block, he e his mo he .
The wa , which has ac ually dep i ed he p i ilege o many people o all anks, i has played
a e y posi i e and op imis ic ole in he li es o hese wo. Sou alya’s doub ega ding his
mo he as one who dese ed him o he pe sonal gains go a i ied and he unde s ands he
pu i y, sani y and sanc i y o his mo he ’s decisions. Sou ali’s undying u ge and spi i o
independence s ays in ac all h ough he li e. She wan s o be as ee as ai which could ne e
be imp isoned. Though a woman o he Vaishya clan and has been p esc ibed o be a concubine,
she e uses o sus ain a shadowy meaningless exis ence.
The alue she keeps a aching o he sel is so s ong and impo an o he ha she is
unmind ul o he e e ing ac s. She e uses o be la ly bound by cus oms and i uals. While he
o he coun e pa s in he palace meekly and shamelessly su ende ed and submi ed hem o
he will o oyal y, she s ands i m and achie es he libe a ion. She is e y i m in he s and and
he dea h o he son’s a he could no al e he iew abou ei he he sel o on o he s. She
adaman ly e uses o ea he sel as he su i ing widow o he deceased King. She does no
obse e any o he cus oms ela ed o he ole. She does no as bu eed he sel wi h a delicious
eas o delicacies ma king he celeb a ion o he eedom.
Ma g e A wood's i s ull-leng h c i ical wo k, Su i al (1972), discusses ou basic ic im
posi ions: denial, a alis ic accep ance, epudia ion, and c ea i e non- o ex- ic im (36–9).
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A wood has e y succinc ly de ined he s ages o ic imhood ha a e ei he h us on o
unwi ingly women en e in o. The i s ca ego y e e s o women who a e absolu ely igno an
abou hei s a us o ic imisa ion. They igno e o a e unmind ul o he opp essi e condi ions
o ci cums ances and hey con inue hei exis ence wi h he a ailable ba e minimum means. In
he h ee s o ies ha a e discussed no woman is unawa e o he ic imhood.
The second ca ego y is abou women who acknowledge ha hey a e ic ims. They a e,
unlike he i s se , ully awa e o hei ic imised s a e bu unable o igh i ou , hei s ingen
su i al condi ions make hem belie e ha hose condi ions a e ine i able and unchangeable
and hey meekly su ende o he ic imised s a e. The e is a s ong sense o esigna ion and he
lack o agency o challenge he li ing condi ions impose on hem sense o su ende . In he i s
s o y, “The Fi e Women”, while he common women a e endowed wi h he igh ing spi i , he
oyal women a e depic ed o be hapless ic ims. Undoub edly Kun i can also be b ough in o
his ci cle. Though, hey a e ully awa e o hei ic imised s a e, hey become e y docile and
accep ha condi ion as hei a e and con inue o exis a li eless li e.
The hi d s a e is ha o “ epudia ion”, in which he ic ims ac i ely esis and cou ageously
challenge he opp essi e ci cums ances wi h an in ense in en o o e come hem. The common
women, who we e he wi es and now he widows o he oo soldie s, wi h obus op imism
despi e he c ippling condi ions, igh agains he oddi ies and ma ch owa ds eju ena ion. The
inal and he ou h o he ic im posi ion is called by A wood as “C ea i e non- o ex- ic im”.
These wa io s no only comba hei c ippling condi ions bu succeed in supp essing he
opp essing o ces and ic o iously win o e hei ic imising ac o s. T anscending hei
ic imised men ali y, hey libe a e hemsel es physically, psychologically and in many cases
economically oo. They adhe e o a li e o sel - eliance and se e as a p omising model o de ea
he de ea and add meaning and pu pose o hei exis ence. They e use o me ely exis and wi h
due ega ds li e a pu pose ul li e. The ibal woman Nishadhin in he second s o y and Sou ali
o he hi d s o y e y s aunchly ough agains he uinous and s i ling condi ions and ex ica e
hemsel es om hei ca as ophic e e s and b ea he eely and li e wi h con en men ,
g a i ica ion and p ide.
Acco ding o he heo ies o exis en ialism, he ou pilla s o exis en ial he apy a e
iden i ied o be “ eedom, esponsibili y, meaning, and isola ion”. Go e ned wi h any one o
mo e o he ou gi en pilla s, he cha ac e s in hese s o ies design hei li e s uc u e and ace
he consequences. Kun i in he second s o y and Sou ali in he hi d s o y undoub edly isola e
hemsel es bu he eason o hei isola ion is en i ely di e en . While Kun i seeks o be
sepa a e in o de o gi e en o he hi he o un old maladies, Sou ali s ays in soli ude o
celeb a e he libe y. F eedom being he hallma k o li e, Sou ali’s pu sui is a e i . Kun i oo in
a way wan s o be ee bu e en ually she a ains ic imhood and no he much desi ed sigh o
elie . Ins ead o ge ing elie ed and li e wi h a enewed sense o peace and a onemen , she is
caugh in o a c ushing web o con lic , dilemma and guil . The i e women in he i s s o y,
Godhumi, Goma i, Yamnua, Vi as a and Vipasha and he Nishadhin in he second s o y and also
Sou ali o he hi d s o y a e deeply commi ed o hei sense o esponsibili y which in igo a es
hem, emboldens hem and empowe s hem o igh and succeed.
Mahaswe ha De i, in he own dis inc way has sc u inised he e ec s and impac s o wa on
he oyal household and ha o he common household. Whe he i is li e o dea h, he e a e
inhe en elemen s o bo h he dismaying degene a ion and ha o he in igo a ing egene a ion.
Li e being a mix u e o he ligh e and hea ie elemen s, one canno a oid he da kes side. How
does one espond o he call o li e is he ma k o p udence o an e ol ed indi idual. Now is he
e a o AI and he un o eseen p og ess in he ield o echnology ha e hei own elling impac in
he ba le ield oo. While li ing in peace enables he inma es o he globe o y igo ously and
ICSSR Sponso ed One Day Na ional Semina on
Li e a u e, Wa and Memo y: Na a i es o T auma and Healing in 20 h and 21s Cen u y English Li e a u e
7
igo ously o ele a e he s anda d o li ing and expe ience li e in i s mul iplici y, he ad en o
wa s, ci il wa s, e olu ions, commo ions, chao ic con usions and comba s esul in he
exposu e o li e a i s wo s . The sca s o he des uc i e and incu able a e ma hs o Hi oshima
and Nagasaki ill da e s and as a c ucial wa ning o he exis ing lo o be kind, p uden and
humanis ic.
Wo ks Ci ed
A wood, Ma ga e . Su i al: A Thema ic Guide o Canadian Li e a u e. Canada: Read How You
Wan , 2013.
De i, Mahaswe ha. A e Ku ukshe a. T ansla ed by Anjum Go wal. Kolcu a: Seagull
Publishe s, 1987.
C onki e, Wal e . by Taylo O’Conno | on 14 July 2023,
Edison, Thomas. by Taylo O’Conno | on 14 July 2023
Les e , Mu iel. by Taylo O’Conno | on 14 July 2023
She man, Gene al William Tecumseh. by Taylo O’Conno | on 14 July 2023
Vinson, F ede ick Moo e. by Taylo O’Conno | on 14 July 2023
h ps://e e ydaypeacebuilding.com/121-quo es- ha -analyze- he-na u e-o -wa -and-
iolence/
h ps://en.wikipedia.o g/wiki/Exis en ialism
