Transcription of Interview 1
Date: July 13, 2009 (Monday) Time 11: 18 AM to 1:40 PM
Researcher: Sir, Namaste!
Respondent: Namaskar Sir
Researcher: sir, may I have your few minutes today?
Respondent: Definitely sir.
Researcher: Sir, I am going to interview you online! It takes about 30 minute Sir.
Respondent: alright sir. I am ready now.
Researcher: Sir, I think I shouldn't do the briefing of my research as you have guided me many of the times. Actually, the interview guide I have prepared now is based on the quantitative findings that I requested you to fill up two months ago.
Respondent: ok sir
Researcher: Sir, the first question: How can we make people free to acquire knowledge through formal, non-formal and informal means?
Respondent: I did not understand your question: "free to acquire knowledge" means in terms of money or other obligations?
Researcher: I mean, in Nepal people have freedom to learn formally as there are many schools and colleges but due to the less emphasis on non-formal and informal education people have been compelled to either go to school or deprived of education.
Respondent: In my point of view: All the three forms formal, non-formal and informal education are important in our life as ways of educating and no one can complement other...(though people may say them as complementary) and only important thing is how to value the knowledge acquired through those form of education. Only one way will be incomplete. Promoting equal opportunity to learn through all these means will be a maximum benefit to the learners. The charm and value of each of these forms of education cannot be complemented by others. These forms can be used as balancing tool for the total education system to give knowledge to citizens on different areas for life skills and professions depending on what situation the person (educatee) is in.
Researcher: Sir, thank you for your broad perspective to analyze the phenomenon. Sir, can you give some particular strategies to be adopted to emphasize non-formal and informal learning as equally as formal learning in Nepal?
Respondent: Sir, in my opinion, at first the education system as a hole should be focused on target groups of formal, informal, and non-formal education. Then based on mapping of these target groups, the education policy should be made on "how the out of school children, less or non educated adults and olds (senior citizens) be engaged in learning through their daily life activities, motivate them for meaningful learning and bring their skill into account". Their need should be heard, their ideas should be appreciated and their way to learn should be valued. For that first of all non-formal and informal media or methods of learning should be promoted in the society by the national and local government, not totally depending on foreign supported NGOs/INGOs.
Researcher: Sir, thank you very much. Do you think the ones who come from non-formal and informal means will be able to adjust with the people who are from formal education system? If they are not then what should we do to make them able to compete with the one who come from formal means?
Respondent: That's why I am talking about balancing each other by the total education system. The need of the people should be assessed and programs should be intended to develop a complete skill but it should be clear that formal, informal and non-formal are not complement to each other. The one who comes from non-formal and informal education can be equal or even better than the one who come from formal schooling. They can adjust themselves with the people who are from formal education system. I remember one example: my father never went to formal school in his life, but whenever people had to write rajinama, tamasuk, and other applications for local people, they used to come to my father and my father was better valued than those who have done SLC, or I. A or even B.A. with his skill. I have seen many people in society who never went to formal school but have better adjusted in society than those who have formal education in terms of life skill, daily life problem solving and dealing with other people.
Researcher: Thank you very much indeed! You have cited a very good example of informal learning. But sir, these days employment has been more important than it was in the past. If we have to make the non-formal and informal learners equally competitive like the formal learners what should we do? Actually, how can we assess one’s competence while he/she is selected as an employee? How can we provide same degree of employment opportunity to non-formal and informal learners as formal learners?
Respondent: It is not the degree that judges the skill; it is the skill that judges skill. If a person has skill in his area of work or profession, that should be valued, how he/she learnt is not important in a society that values knowledge. It is a problem to the society where certificate is valued more than actual skill from very beginning. I met a singer who has very good singing skill (art) and he did not have much formal education, but got visa to come to USA and then he applied for permanent resident visa and he got it being talent in singing but not based on his formal degree. Many PhD and Masters Degree holders from Nepal come to USA and they don't get permanent resident visa at a time without getting good job except for DV holders. Next important thing is: skill based employment but not certificate based employment. Do you think any formal school degree holder can be a good climbing guide to the Everest? Do you think any formal degree holder can be good swim master? Do you think any formal degree holder can be a good singer? But one thing: if a person has skill in one area and tries to seek job in other area, it is always problem, no matter what form of education he/she has. Formal degree is valued only when the job needs formal training or education, otherwise skill-based job don't need degrees. Next thing: informal and non-formal education should be valued based on skills the person has or learns or can perform and jobs should be emphasized in those areas. Limitations of each form of education should be understood and therefore, their areas of job market should be developed accordingly.
Researcher: Sir, you gave a nice example on how informal skill is valued in a developed country but the case is different in Nepal. The example like of the musician seems to be idealistic for the people in Nepal. In this case we need to recognize, accredit and certify the non-formal and informal learning outcomes. So, I would like to have your opinion on how can people acquire skills, knowledge and competences relevant to their lives? If they are through non-formal and informal means, can they be recognized or certified as equivalently as formal learning?
Respondent: Radio Nepal takes "voice test" to be a singer. CTEVT takes skill tests to certify the skills learned by an individual in an informal or non-formal ways. A cook gives cooking test in a hotel and can be a good chef (professional cook) without formal degree in cooking, a carpenter can appear in a test to certify his/her skill but more the employer will require is skill at last, not the certificate. Certification is a process of grading the level of skill the person has but it is not to equalize as formal education degree. I mean, formal education degree and non-formal education or informal education certification cannot be same. In terms of value, it depends upon what specialized areas they have and can perform in their areas of skill. But one thing is important: everybody should have fundamental skills of reading, writing, listening, speaking, and performing no matter now they learn. If a cook knows how to cook better but cannot read or write would be problematic. He/she should be able to tell his/her recipe in writing, calculating and analyzing why. These skills are fundamental to all people.
Reading, writing, speaking, listening of a language at fundamental level for daily life should not be counted as skill, they should be guaranteed to all citizens. Other levels of learning should be viewed in terms of formal, non-formal or informal education.
Researcher: Thank you once again for your number of examples and plausible response on the matter. Sir, can we list out non-formal and informal learning skills as you have said and keep them in a framework along with the grades or stages in terms of the complexity of learning these skills? Such practice has been called, so far I know, as the National Qualifications Framework, which encompasses all three forms of learning: formal, non-formal and informal?
Respondent: I don't agree with National Qualification Framework to divide people on different classes based on their skill. I can guarantee that one person’s complete skill can never be understood by others and hence cannot be gauged by a framework. Only, we can do is how to motivate people to perform better in their areas of learning, working or doing (in profession). NQF is a way to deprive people to develop their originality and value their ideas from each other. People will look at each other from the frame of level of qualifications they have acquired and those who perform better in one situation cannot perform better in other situation and how can we develop a single framework to measure the skill of people. However, if some people want to know how much they know and what level they are: there should be close test through which people know their level and try to increase their level of learning and further skill development as per their need.
Researcher: Sir, it's alright. Could you elaborate about the type of 'CLOSE TEST' you have envisaged, please?
Respondent: I mean it should be a test through which the person can judge his or level of learning, or skill through a test that the scores he knows but nobody else otherwise if he/she tells others. There should not be any judge to say you have this level, but the system should display a result to the person without displaying to anybody else unless the person likes to do so. The system itself should be the judge, an impersonal judge.
Researcher: Sir, what type of system do you want to be developed for this?
Respondent: For example: If we want to develop a system to motivate carpenters for learning: Then list the skills of a carpenter in an order of complexity and invite people for training what level they want to join or what level they want to improve their skill without training but by self learning. A carpenter can make very good design but what are good designs should be availed to them and they can increase their skill either by attending training or by trying themselves in their workshop without going out for any training. Just provide them the quality of good furniture: like A class furniture, B class furniture, C class furniture...and they try to go for higher level furniture to make in their workshop/job rather than labeling them as A Grade Carpenter, B grade Carpenter...every carpenter has potential to build A grade furniture if they are given resources and skill development opportunities. Just labeling them will not be positive motivation to them. So NQF will label people but not the object. Let’s develop a framework to classify objects or products...not the people. Then people will try for better product then there will be better learning. Our system of education labels people based on their qualification, not the product.
Researcher: Thank you sir. We are nearly at the end of the conversation. Sir, in your opinion what type of mechanism should we develop to do so? Can a single authority at national level and their branches to the district, and VDC/Municipality level function for managing and monitoring in the Test Centers (at the workshop as you said)?
Respondent: Mr. A deserves first division, not the essay Mr. A wrote. Ms. B deserves distinction, but not the teaching of B in the classroom. I mean we are classifying people based on NQF but not their works. I think the national education system should clearly define the skills not the tests scores. Tests, if need should be conducted as per need to evaluate performance but not to certify it but to guarantee that person has that skill. Testing should be a responsibility of an agency which needs it, not the educating agency. Is any TV program on family planning tested on general people and certified? A radiobroadcasting program educates people about how to speak with confidence with others and is it required by the same radio station to evaluate whether people learnt it or not...I think educating agencies especially non-formal and informal are not for grading but motivating people to perform better. Therefore, if any organization needs a person with that quality, it should conduct a test, but not by the educating agency. The educating agency should motive people to learn more, perform better and improve their life quality. Informal or non-formal education are not within scope of certification, as they are very broad, more general but in case of specific skills, concerned organization can conduct practical test for job seekers.
Researcher: I am happy that you made me see the phenomenon through a broader perspective. Sir, besides the things we shared what should we do to enhance lifelong learning and continuing education, especially in Nepal?
Respondent: Sir, in my opinion we are much focused on tests but not the product. Test is not a good way to measure product or quality of a person.
Researcher: Yes sir, really. Hitherto existing concept of 'quality education' focused on test scores rather than the quality itself.
Respondent: For informal and non-formal learning, there should not be any tests, rather there should be opportunity for performance, value and appreciation to performance and NQF will be only testing tool, measuring people from their grades but it is actually not a true representation of person’s skill acquired in informal setting. Informal or non-formal learning environment makes a great differences and national level to local level education agencies should develop such framework through which people learn skills they need and perform better in their life. Next thing we are trying to equalize informal and non-formal education with formal education, which is never possible. Concentration and diversification are the great differences in them. Concave and convex learning with respect to time and skills can't be equalized.
Researcher: Sir, if a person wishes to join to a higher level in the formal education system, let’s say to BA level without studying up to IA, can he/she be allowed for admission if he/she deserves the intended skills and knowledge? Because of the development in the field of ICTs it has been possible to acquire knowledge and skills informally, hasn't it sir?
Respondent: Definitely, if the person can do it, it is his/her responsibility to decide and judge him/herself...and finally bears the consequences...as per his/her choice. To join a BA program, IA should not be a barrier if the person wants. Even if a BA majoring in English wants to join physics in M Sc should be allowed because it is the person himself/herself to judge his/her ability not the tests in a level. If the person cannot perform well, he/she will drop out of it or do very hard work to succeed or even can do better than others from the same area. If a singer, never joined formal education, wants to join MA in singing, should be allowed to do it if she takes responsibility to fit into the program with her skills in singing.
Researcher: Sir, thank you very much for your valuable viewpoints. Sir, anything you want to say....?
Respondent: Thank you so much Kapil Sir for this opportunity to talk to you about various issues of informal and non-formal education. Again, I would like to remind you that I am not an expert in these areas and these are my opinions at the present context, may be different from past and also may differ in future.
Researcher: It's alright sir. Thank you very much for giving me time. Thank you sir! Bye sir!!!
Sunday, July 26, 2009
Monday, July 20, 2009
Kim: A Novel by Rudyard Kipling
Kim: A Novel by Rudyard Kipling
Collected and Edited by Kapil Dev Regmi
A brief biography of the author
Rudyard Kipling (1865-1936) was born in Bombay, but educated in England at the United Services College. In 1882 he returned to India, where he worked for Anglo-Indian newspapers. His literary career began with Departmental Ditties (1886), but subsequently he became chiefly known as a writer of short stories. A prolific writer, he achieved fame quickly. Kipling was the poet of the British Empire and its yeoman(farmers), the common soldier, whom he glorified in many of his works, in particular Plain Tales from the Hills (1888) and Soldiers Three (1888), collections of short stories with roughly and affectionately drawn soldier portraits. In 1894 appeared his Jungle Book, which became a children's classic all over the world. Kipling was the recipient of many honorary degrees and other awards. In 1907, he was awarded the Nobel Prize in Literature, making him the first English language writer to receive the prize, and to date he remains its youngest recipient. In 1926 he received the Gold Medal of the Royal Society of Literature.
One Paragraph Summary of the Novel
Kim is Rudyard Kipling’s most enduringly successful serious novel. It was published in 1901 and is the story of the orphaned son of a soldier in the Irish regiment. His full name is Kimball O’Hara, but he is known, as the title suggests, as Kim. The novel takes place in India, then a British colony, and Kim spends his childhood as a waif (orphan) in Lahore where he meets a Tibetan ‘lama’ or holy man who is on a quest(search for) to find a mystical river. Kim joins him on his journey, but meets his father’s old regiment. He is adopted by them and is sent to a school although in his holidays he continues with his wandering. Partly as a result of his spirited lifestyle, Kim is selected by Colonel Creighton of the Ethnological Survey who notices his promise as a secret agent for the British. Under the instruction of the Indian, Hurree Babu, he becomes a distinguished member of the secret service, getting hold of the papers of some Russian spies in the Himalayas. The novel is notable for its detailed portrait of Indian life, its religions and some of the humbler aspects of a land with a great population and associated problems. Some of Kipling’s jingoism(patriotism) does show through in the latter stages of the novel, however, but this does not detract much from what is a highly successful study of life in India and of a boy who combines both Oriental and Irish and therefore East and West in his nature.
Characters
1. Abdullah- The son of the local sweetmeats seller, Abdullah is one of Kim's playmates in Lahore.
2. Mahbub Ali - Known throughout India as the most famous horse trader, Mahbub Ali, characterized by his red beard and his quick temper, is a devout Muslim from Afghanistan and a close friend to Kim. It is he who bestowed Kim with his moniker "Friend of All the World." While in public Ali is a horse trader, in secret he is a chainman, or a spy, who works in close collaboration with Colonel Creighton in what he calls the Great Game-the intricate system of espionage the British government used to maintain the security of British India's northernmost borders. At the opening of the novel, Ali entrusts a packet of secret documents to Kim for delivery to Colonel Creighton. It is this action that starts Kim in the direction of becoming a chainman himself. During Kim's vacations from school, he works as an assistant to Mahbub and apprentices with him in the ways of espionage. Like many of the other male characters, Mahbub Ali is a surrogate father figure to Kim.
4. The Amritzar Girl- A courtesan whom Kim and the lama encounter on the train to Umballa, she graciously pays for their ticket fare, ensuring them safe passage.
5. The Arain Farmer- Kim and the lama accidentally trespass on his land as they leave the town of Umballa. His coarse treatment of them, and Kim's subsequent judgment upon him, leads the lama to one of several important sermons on Buddhist practice.
Reverend Arthur Bennett -The Protestant chaplain for the Maverick Irish regiment in India, Mr. Bennett discovers Kim snooping around the barracks and uncovers his identity as the son of a deceased fellow soldier, Kimball O'Hara. Kipling's unsavory portrayal of Mr. Bennett, who is coarse and ignorant of the customs of India, represents his lifelong disapproval of Christian missionary work in India.
Colonel Creighton-Colonel Creighton is a British officer of the army and the supervisor of the "chain men" who work as spies along British India's northern border. Creighton sees that Kim has potential as a spy, and he takes a keen interest in procuring education and training for the boy.
The Curator- The kindly British keeper of the anthropological museum in Lahore, the Curator is also called the "Keeper of the Wonder House." The lama comes to him for guidance in finding the Holy River; he is unable to give guidance but presents the lama with an indispensable pair of reading glasses.
6. The Drummer Boy- Described as a fat boy of fourteen years with freckles, the drummer boy of the regiment has the job of keeping Kim from running away from the army barracks. He is ignorant of the ways of the native people of India and has a hatred for the country and its people, and he refers to them in derisive language.
7. E23- Kim encounters E23, a chainman, on a train being hotly pursued by enemies. Kim uses his spy training to disguise E23 as a Saddhu, thus saving the man's life and acquiring his first taste of life as a spy.
The French Spy-The French spy accompanies the Russian spy on a mission to deliver enemy documents, only to be waylaid by Kim, the lama, and Mookerjee.
8. The Hindu Farmer- A kindly farmer from Umballa, he offers Kim and the lama lodging and food during their stay in his town.
Hindu Servant- When Kim initially arrives at Lurgan Sahib's home for his apprenticeship, Sahib's young servant boy grows jealous and attempts to harm Kim. Later, he becomes Kim's tutor in mastering various aspects of the craft of espionage.
9. Huneefa- A blind prostitute, Huneefa is also an expert in disguise as well as a sort of soothsayer. At Mahbub Ali's behest, she outfits Kim in his first chainman disguise as a Buddhist monk, and she casts several good luck spells over him.
10. Kim-Kim is the title character of the novel. Born in Lahore, India, Kim is orphaned as a baby after his Irish mother dies in childbirth and his father, a soldier in an Irish regiment, slowly dies of an opium addiction. He is raised by the keeper of an opium den in the streets of Lahore. Kim is characterized by a sharp tongue, a tireless wit, a powerful sense of observation, and a keen sense of humor, as well as an untiring appetite for playing pranks and games of wit and trickery. Although he is a white child, he grows up as a "native," with the uncanny ability to blend in to any of the many cultural and religious groups that make up the Indian population — ability that earns him the moniker "The Friend of All the World." This uncanny ability, together with his sharp, conniving nature, makes him a prime candidate for becoming a spy for the British government.
The novel develops along two interconnecting threads of Kim's life from age thirteen to seventeen: his adventures as he traverses India both as the servant of Teshoo Lama, a Tibetan monk, and as a spy-in-training for the British government, and his eventual hand in saving British India from a Russian invasion; and his conflicted identity as both a "Sahib" — a member of the white ruling class in India — and a child born and bred as an Easterner. This sense of displacement and identity loss comes to Kim when he is removed from the company of Indians whom he has known all his life and placed for three years in a Western, Catholic school, where he masters the culture, academic knowledge, and language of the British rulers.
This sense of displacement overcomes Kim several times throughout the novel; however, the novel concludes with Kim's experience of an epiphany: Having previously seen himself as detached and somewhat alienated from the world, he comes to a feeling of belonging among all people.
11. Chota Lal- Chota Lal is one of Kim's playmates in Lahore, prior to his departure as a servant of the lama.
12. Teshoo Lama- Teshoo Lama, the second most important character of the novel, is Kim's master, guardian, father figure, and companion throughout most of the novel, who both cares for Kim and is cared for by Kim. A Buddhist abbot from Tibet, he has come to India in search of the Holy River that sprang from the arrow of the Lord Buddha. Kim accompanies him as his servant throughout the whole of India. While Kim is constantly enchanted by the myriad of people they encounter in their travels, the lama remains fixedly detached from any interest in humanity or the machinations of human life. He spends his time in meditation, and he interacts with his fellow travelers only to preach the ways of Buddhism to them: specifically, that all souls are equal, that all souls are trapped in the cycle of life, and that the only way to escape the cycle of life is through detachment from all things worldly. However, although he strives for utter detachment, the lama occasionally slips and reveals his true affection for his servant, Kim, who likewise adores his master.
The lama carries with him an intricately drawn chart mapping of the Wheel of Life — a symbolic representation of the cycle of life that, according to Buddhist teaching, all souls strive to escape from in order to be reunited with the Great Soul. However, the lama struggles throughout his pilgrimage to remain on the path to Enlightenment and to let go of the attachments of the world, specifically his emotions and bodily desires. The climax of the novel is reached when a Russian spy, desiring the lama's Wheel of Life, rips it from his hands and incites the lama to violence. These actions lead the lama to the absolute realization that he is not free of the emotions of pride and desire. Through this realization, he attains the Enlightenment he has been so strenuously seeking.
In a twist of spiritual irony, his love for Kim leads him not to escape to the Great Soul but to selflessly remain with Kim until his well-being is assured.
13. Lurgan Sahib- Lurgan Sahib is a "half-caste" and a chainman in the Great Game. He is a jeweler, an antique dealer, and a master of hypnotism and disguise. Kim is sent to Lurgan Sahib as an apprentice in order to learn the craft of espionage.
Hurree Chunder Mookerjee- Also known as The Babu, Mookerjee is a Bengali and a chainman in the Great Game. He holds several Western degrees and is an anthropological expert. When he is not explicitly performing spy work, he collects information on various cultural and religious practices across India, for the purpose of anthropological study.
Mookerjee assists in Kim's training as a chainman throughout the novel and officially initiates him into society of the Sons of the Charm. When it is discovered that Russian spies are attempting to organize a breach of the northern border, it is Mookerjee who, with the help of Kim, intercepts their documents and thwarts their mission.
Kimball O'hara- O'Hara is the deceased father of Kim, previously a soldier in an Irish regiment in India and the victim of a debilitating opium addiction. Upon his death, Kim is orphaned and left to the streets of Lahore.
14. The Old Soldier-Kim encounters the old soldier outside of Umballa. A retired soldier who commands the respect of the local Sahibs for his service in the Great Mutiny of 1857, he serves as Kim and the lama's guide to the Grand Trunk Road.
15. The Old Woman of Kulu- Kim and the lama first encounter the old woman on the Grand Trunk Road. She is a wealthy widow from the hill country. A salty-tongued character, she is taken by Kim's ability to match her wit. Kim and the lama are the recipients of her hospitality on numerous occasions. When Kim falls ill, she nurses him back to health, becoming not just a benefactor but a mother figure to the orphaned Kim.
16. The Opium Den Keeper- After the death of Kimball O'Hara, the woman who kept the opium den where he met his demise was left to care for young Kim from the age of three to thirteen.
The Punjabi Farmer- Kim, disguised as a Buddhist priest, is begged by the Punjabi farmer to heal his sick child. Kim uses his medicine kit to cure the child, thereby earning the gratitude of the farmer. In thanksgiving, he serves as Kim's companion for a brief time.
The Russian Spy- One of two spies who breach the northern border in order to deliver enemy documents, the Russian spy picks a fight with the lama after he refuses to sell him a precious drawing. During the ensuing fight, Kim and Mookerjee manage to procure the enemy documents.
Father Victor- The Catholic chaplain of the Maverick Irish regiment in India, he is instrumental in obtaining an education for Kim at St. Xavier's school.
17. The Woman of Shamlegh- The Woman of Shamlegh takes Kim and the lama into her home after they are attacked by the Russian spies. She makes a failed attempt to seduce Kim. Like most of the women portrayed in Kim, Lispeth presents a dual nature: both caretaker and temptress.
Chapter-wise Summary
Chapter 1
The novel Kim by Rudyard Kipling takes place in British India in the 1880s and 1890s. The novel opens with the introduction of the title character: Kim is a thirteen-year-old boy of Irish heritage who has been orphaned in India and raised by an opium den keeper in the city of Lahore, amid the myriad cultures of India. Because of the ability he has developed to blend in seamlessly among many different cultures through language and his broad knowledge of customs, Kim is known to his acquaintances as Friend of All the World.
Kim meets a Tibetan lama — a Buddhist — who has come to India in search of the Holy River that sprang from the arrow of the Buddha and which promises Enlightenment to its believers. The River proves elusive; even the learned museum curator at Lahore knows nothing of its location. Kim learns that the lama is traveling alone, as his chela, or follower and servant, died in the previous city. Seeing that the lama is an old man in need of assistance, Kim, dressed in the manner of a Hindu beggar child, agrees to be the lama's new chela and accompany the lama on his quest. He informs his friend and sometime guardian, Mahbub Ali, a well-known Afghan horse trader, that he will be leaving Lahore with the lama, and he agrees to carry some vague documents from Ali to an Englishman in Umballa as a favor. However, later that night Kim observes two sinister strangers searching Ali's belongings. Realizing that his favor to Ali smacks of danger, he and the lama, who remains ignorant of Kim's secret dealings, depart early for the road.
Chapter 2
On the train to Umballa, Kim and the lama meet a Hindu farmer and several other characters all representing an array of customs, languages, and religions from all over India, illustrating — as Kipling will often make a point of doing — the diversity of peoples that make up India's native population. Upon arriving in Umballa, Kim secretly seeks out the home of the Englishman — whom he discovers to be a colonel in the army — and delivers Ali's documents. He overhears word of an impending war on the border and realizes that Ali's documents were directly related to this development.
Chapters 3 – 4
The next day, Kim and the lama proceed to the outskirts of Umballa in search of the River, where they accidentally trespass in a farmer's garden. He curses them until he realizes that the lama is a holy man. Kim is angry at the farmer's abuses, but the lama teaches him not to be judgmental, saying, "There is no pride among such who follow the Middle Way." In the evening they are entertained by the headmaster and priest of a village. Kim, who loves to play jokes and games, pretends he is a prophet and "forsees" a great war with eight thousand troops heading to the northern border, drawing on what he had heard in Umballa. An old Indian soldier, who had fought on the British side in the Great Mutiny of 1857, calls Kim's claims to question until Kim makes an accurate description of the colonel — which convinces the soldier of his authenticity.
The old soldier, with renewed respect, accompanies Kim and the lama the next morning to the Grand Trunk Road. During their journey, the lama preaches to the soldier the virtues of maintaining detachment from worldly items, emotions, and actions in order to attain Enlightenment; however, when the lama goes out of his way to entertain a small child with a song, the soldier teases him for showing affection. It is the first evidence of the lama's truly human struggle with maintaining distance from his human emotions.
Eventually, the small party comes upon the Grand Trunk Road, a fifteen-hundred-mile-long route constructed by the East India Company that connected east Calcutta, East Bengal, and Agra. A vivid, detailed description of the masses of travelers is given, including descriptions of several different religious sects, including Sansis, Aklai Sihks, Hindus, Muslims, and Jains, as well as the various wedding and funeral processions marching along the road. This section provides yet another instance of Kipling's travelogue-type digressions to paint a vivid picture of India for his British and American readership. Kim is utterly delighted by the masses of people traveling before his eyes. The lama, however, remains deep in meditation and does not acknowledge the spectacle of life surrounding him.
In the late evening, Kim, utilizing his sharp wit and cunning, procures the aid of a rich old widow from Kulu, herself of a sharp and salty tongue, who is traveling in a royal procession from the northern lands to her daughter in the south. She offers food, shelter, and care for the lama in exchange for the holy man's charms and prayers interceding for the birth of many future grandsons for her.
Chapter 5
While resting along the Grand Trunk Road, Kim comes upon an English army regiment, which bears a green flag with a red bull on it. Since he was a young child, Kim had been told by his guardian that his father — a former soldier — had said that a red bull in a green field would be Kim's salvation. With excitement at having found the sign of the bull, he sneaks into the barracks to find out more information, only to be captured by the Protestant chaplain, Mr. Bennett. Together with Father Victor, the Catholic chaplain, he discovers the personal documents that Kim carries with him everywhere, which reveal him to be not a Hindu beggar but an Irish boy — and the son of Kimball O'Hara, who himself had been a member of this same regiment. Seeing that he is white and the son of a soldier, the chaplains do not allow Kim to continue on as a servant to a Buddhist monk. Kim stays reluctantly with the regiment, and the lama takes his leave abruptly, saying only that he must continue on his Search.
Chapters 6 – 8
Kim is put under watch of a drummer boy, who, having been born and raised in England, holds Kim and everything having to do with India in contempt, and subjects Kim to verbal and physical abuses. Kim, nevertheless, manages to easily outsmart the boy and procure a letter-writer to send word to Mahbub Ali of his whereabouts. Later, Father Victor shows Kim a letter from the lama indicating that he will pay for Kim's education at the Catholic school of St. Xavier's — a school for Sahibs, or white men. Kim is inconsolable at the thought of the lama traveling without him and fending for himself.
Mahbub Ali comes to Kim after receiving his letter. Seeing the good in Kim's future schooling, he tries to convince Kim that is it for the best, for, as he says to Kim, "Once a Sahib, always a Sahib," indicating that he should not only learn the ways of his own people but take advantage of the privilege that being a Sahib has to offer.
Colonel Creighton, the English colonel whom Kim first secretly encountered in Umballa, shows up. After conversing with Ali about Kim's peculiar history, he shows an interest in Kim's welfare and schooling. He accompanies Kim to Lucknow — the location of St. Xavier's — and gently plies Kim with questions, revealing indirectly that he has a keen interest in ascertaining Kim's suitability for future employment as a spy.
Upon arrival at St. Xavier's, Kim encounters the lama, who says that he is staying at a Jain temple in Benares and that he is helping Kim financially in order to acquire spiritual merit. His voice, however, betrays feelings of tenderness.
Kim's first year at St. Xavier's is skimmed over in the narration. The scene quickly skips to summer vacation, during which Kim has decided, against Creighton's wishes, he will take to the road. He dons the disguise of a Hindu beggar child and eventually meets up with Mahbub Ali, who takes him in as an assistant. Kim reveals to Ali his knowledge that the documents he had delivered to Creighton in Umballa had directly related to the war at the northern border. They reach an unspoken understanding between them that Ali serves as a spy for the British Army in what he calls the Great Game and that Kim is in training to become such a spy. Historically, the Great Game was a colloquial term for the espionage network across British India working to protect the northern border from invasion from Russia.
Later in the horse camp, Kim overhears two strangers looking for and plotting against Mahbub Ali. Kim proceeds to warn the horse trader, saving his life.
Chapters 9 – 10
Kim is sent, per Creighton's instructions, to the home of the antiques and jewel dealer, Lurgan Sahib, who is another "player" in the Great Game. Lurgan Sahib is a hypnotist and a master of disguise. He, along with his servant, a small Hindu boy, teaches Kim to master many mind games to train his powers of quick observation, in preparation for his future work as a "chain-man" in the spy network. Another key chain-man, the Bengali Hurree Chunder Mookerjee, visits Lurgan Sahib and Kim and approves of Kim's potential and progress in his training. Mookerjee returns Kim to Lucknow and presents him with the gift of a medicine toolkit.
Kim completes his next year at St. Xavier's with great success as a student. He spends his summer holidays working as an assistant to Mahbub Ali and his Christmas holiday continuing his training with Lurgan Sahib.
After Kim returns for his third year of school, Mahbub Ali and Lurgan Sahib convince Creighton that Kim is ready, at the age of sixteen, to be discharged from school and put into chain-man training directly in the field. After he is discharged from school, Kim is taken to Huneefa, a blind prostitute and a sort of sorceress, who puts him in an authentic disguise as a young Buddhist priest and places a charm against devils upon him. Kim is also provided with all of the trade tools of a chainman, and Mookerjee informs him of the secret code for recognizing another chain-man, or "Son of the Charm." Kim has officially been initiated into the network.
Chapters 11 – 12
Kim, now completely alone and having been schooled as a Sahib but then thrust into the world in the guise of a Buddhist priest, begins to question what his identity is and where he belongs, asking, "Who is Kim — Kim — Kim?" a question that will remain with him. Kim travels to Benares to meet his holy lama. On the way, he encounters a Punjabi farmer who, seeing Kim in the guise of a priest, begs help for his sick child. Kim cures the child with medicines from his kit. Upon reaching the temple where the lama is lodging, he is ecstatic to be reunited with the lama and to continue upon the quest for the Holy River. The lama shows Kim a piece of artwork that has been occupying his time: the Wheel of Life, an intricate, complex chart he has drawn in great detail, illustrating the cycle of life that traps the soul. The lama, ever intent upon attaining Enlightenment and thus escaping the Wheel of Life, carries the chart with him constantly.
On the train, Kim encounters E23, a chain-man in the disguise of a Mahratta, who, having intercepted enemy documents, is under hot pursuit. Kim puts his training as a master of disguise to use and, in order to protect E23, transforms him into a Saddhu — a member of a sect of ascetic priests. The lama, who knows nothing of Kim's training as a spy, believes that Kim has acquired the ability to cast spells and charms, and he warns Kim against using his powers for prideful reasons. Kim and the lama enter a discussion about the virtues of action versus inaction. While the lama advises Kim to abstain from "Doing" except to acquire merit towards Enlightenment, Kim responds that "to abstain from action is unbefitting a Sahib." The lama answers, "There is neither black nor white.... We be all souls seeking to escape."
The old woman whom Kim and the lama had previously encountered on the Grand Trunk Road hears of the lama's proximity and summons him to her home to request further blessings from the lama for her grandchildren. Here, Kim finds Mookerjee waiting for him in the guise of a hakim, or healer. Mookerjee reveals to Kim the details of the spy mission that has been occupying the Great Game for the past few years: the northern border is being jeopardized by five kings who rule over the independent regions bordering British India and are believed to be allying with the Russians, thus creating a significant security hazard for the British Empire. Mookerjee has been enlisted to intercept two Russian spies in the northern hill country and relieve them of their documents. He asks Kim to help him. Kim, eager to participate in the Great Game, convinces the lama to travel to the northern countries.
Chapters 13 – 14
Finally having reached the northern lands, Kim finds the cold, wet weather and the dramatically hilly landscape difficult to travel; however, the lama is happy to be back in a region and environment familiar to him. All the while, Mookerjee has been stalking the two enemy spies, who turn out to be a Frenchman and a Russian. He eventually crosses their path and introduces himself to the spies as a welcoming emissary from the Rajah of Rampur, offering them his services and hospitality as a guide through the hill country. His true aim, of course, is to knock the spies off their course and relieve them of their secret documents before they are delivered into enemy hands.
Mookerjee leads the spies as if he is a travel guide and happens upon Kim and the lama, who is expounding on his Wheel of Life. One of the spies demands that the lama sell him his drawing of the Wheel. When the lama refuses, the spy reaches out to grab the paper and rips it, much to the chagrin of the lama, who in anger rises and threatens the spy with his lead pencase — inciting the Russian spy to punch him full in the face. Kim immediately tackles the Russian spy and beats him, while the spies' servants — who are Buddhists and therefore enraged at the attack on a holy man — drive away the French spy and run off with the luggage.
Kim, leaving the spies to the care of Mookerjee, convinces the servants that the luggage, being the possession of two evil men, is cursed. He obtains the package with the secret documents and heads to Shamlegh-under-the-snow for shelter, where they stay with the Woman of Shamlegh.
The lama, meanwhile, is shaken at his inability to resist his passions and at his gross display of attachment to his artwork and to his emotions. The excitement and worry have made him ill. In his illness he spends much time in meditation and, after a few days, informs Kim that he has seen "The Cause of Things": his bodily desire to return to the hills caused him to abandon his search for the River; his act of giving into his desire led him to further give in to his passions and attack the spy — thus moving farther and farther from his quest on the Way to Enlightenment. Having come to this conclusion, the lama demands that he be taken back to the lowlands of India to continue his search for the Holy River.
The woman of Shamlegh, in spite of receiving gentle rebuke from Kim for her attempts to seduce him, provides a litter to carry the lama back through the hills and food for their journey. Kim kisses her on the cheek at his departure and, as a gift to her, reveals that he is not a priest but a Sahib. Kim and the lama, who is now ill, continue on the road, Kim with the intercepted documents hidden in his luggage.
Chapter 15
Kim and the convalescent lama travel for over twelve days and return to the home of the old woman of Kulu, where Kim collapses into a feverish illness. The old woman nurses him out of his illness, for which he is grateful. Having acquired many father figures throughout his journeys, he has now acquired a true mother figure. Mookerjee, hearing that Kim is awake and well, relieves him of the secret documents and proceeds to deliver them to the Colonel.
Coming out of his fever and suddenly relieved of the burden of the secret documents, Kim is overcome by a sense of displacement that has visited him several times throughout his travels. He repeats to himself, "I am Kim. What is Kim?" At this point, he experiences an epiphany of his existence. Having previously seen himself as detached and somewhat alienated from the world, he comes to a feeling of utter belonging among all people.
Meanwhile, during Kim's illness, the lama, having foregone food for two days and nights in the pursuit of meditation, has attained the Enlightenment he has been seeking. He relates to Kim how his soul released itself from his body, how he flew up to the Great Soul to meditate upon The Cause of Things. However, a concern came to him suddenly regarding Kim's well-being, and so, for Kim's sake, his soul returned to his body and landed, headlong, in the Holy River of his seeking. He declares his Search is over and that he has attained Deliverance from sin for both himself and his beloved chela.
Review of the Book
Let's say for the sake of argument that there are a number of ways of looking at this novel. Perhaps the most popular way is to look at it as Kipling's reflection of India, and in particular British India. Kipling was an imperialist and one with very firm beliefs. And although his attitudes and prejudices show themselves very clearly in his writings, Kim's story is still definitely not a work of British imperialist propaganda; on the contrary, it's a deliberately entertaining tale.
The boy, Kim, is the orphaned product of the marriage between an Irish colour-sergeant and a British military family's nursemaid. Kim's mother died from cholera and his father, who took up drinking and vagrancy, died too leaving the small boy in the care of a half-caste woman who spent her time intoxicated by opium. Consequently, speaking only a vernacular form of Punjabi, the child grows up as an orphaned urchin on the streets of Lahore. It's difficult not to think of certain elements of Kipling's own Bombay upbringing under the watchful gaze of his ayah, or nursemaid, and of his learning Hidustani as a boy when we read about how Kim came into the world. And Kim's world, as he is acutely aware, is an extremely strange one brimmed full of wonders. His playground is Lahore Museum and its sights and mysteries fill the tiny boy's mind with a combination of reverence and magic. Both of these things Kim will later find good uses for. At that time he is known throughout the city as 'the Friend to the entire World.'
The boy prides himself on his knowledge of the entire city's dark places, every nook, cranny, and hidden passage. It seems as though he loves them and they love him. And to earn a living each day Kim waits until after nightfall when he carries messages across the city either for certain shady people who for various nefarious reasons either can't or won't transport the messages themselves, or for fashionable young men to secluded and modest ladies. The intrigue excites him. He loves it, so he says, simply for its own sake. It doesn't take long for Kim's behaviours to come to the attention of Colonel Creighton, British India's spymaster general. After an unsuccessful attempt to have Kim educated at a military academy, the colonel sees enough promise in young Kim to ensure that he is taught the principles of the Great Game, which refers to the political rivalry between Britain and Russia for territory, influence and dominance in the Near East, especially in India and Afghanistan. In short, Kim becomes a British spy.
And yet, all throughout the story Kim searches for a curious combination of enlightenment at the hands of his beloved Tibetan lama, Teshoo, and worldly wisdom at the hands of several master spies including E23, Mahbub Ali, also known as Red Beard, and the colonel. And although Kim is already a master of disguise and secrecy long before he meets the colonel, it isn't until afterwards that he learns the harsh truth about what living as a colonial spy means. Kim learns all this from one of his Indian colleagues, codenamed E23, who is disguised as a Maharatta. E23 has escaped death many times. But his most recent brush with it has shaken him up and scarred him in the literal sense. E23, the more experienced spy, exhibits his badly cut neck to Kim and asks for some much needed healing. Kim obliges while chanting various incantations and mixing ad-hoc medicines from anything he can find. And while he doctors the sick man he learns about treachery, deceit and the often-fatal risks involved in playing the Great Game. Kim asks his wounded teacher with some surprise if the government cannot intervene to protect an endangered spy and he gets told simply that in this profession, "if we die, we die and our names are blotted from the book. That is all." Kim seems to have little difficulty in accepting this somewhat fatalistic outlook. In fact he seems far more concerned about what his companions think of the new disguise that he has put the recently healed E23 into, the guise of a Hindu Saddhu. But, unfortunately, the healing, the incantations and the transformation in E23's appearance are all too much for one of Kim's simple-minded companions and the man decamps fearing that Kim might be tempted to try out some of that magic on him!
Having learned of the many dangers of spying, and witnessed both the cruelty and the treachery of the Great Game Kim is finally sent by Colonel Creighton on an important mission. The Russians have sent a group of their own spies into the Khyber Pass posing as geologists. Kim is sent to deliver a message to a British spy, Huree, who is keeping an eye on the enemy. But Kim arrives too late and Huree has already been killed. Having wormed his way into the Russian camp Kim remains there until he is detected almost by accident. Then a furious battle ensues from which Kim and his allies emerge victorious. Teshoo Lama dies though as a result of injuries sustained in the great battle and was it not so near the end of the story that we learn of the lama's death it might have enabled us to see how profound a change the loss of his spiritual guide makes on young Kim. In fact what we do is to meditate with Kim who seems unconcerned with the body of his beloved lama but is instead possessed by its soul. But we have barely two pages with Kim in this state and not nearly enough I believe to understand what the lama's death and his place in the dangerous world of the Great Game really means to him both now that he is alone, and in so many ways, now that he has become a man.
Themes of the Novel
Equality and Unity
The ideal of the equality and unity of men echoes across several motifs in Kim, most notably through the Buddhist teachings of Teshoo Lama. He tells Kim, "To those who follow the Way there is neither black nor white, Hind nor Bhotiyal. We be all souls seeking to escape." This ideal of the equality and unity of men transcends the stringent caste, or class, distinctions of the predominantly Hindu society that Kim has known.
The lama carries with him a diagram called the Wheel of Life, which is a symbolic representation of the Buddhist doctrine that all lives are equally bound in the cycle of life and that all souls seek release from this cycle by attaining Enlightenment. The numerous references to the Wheel of Life throughout the novel serve to reinforce the message of equality and unity. The lama's teachings and his quest for Enlightenment are never the subject of Kipling's criticism, as are other religious beliefs presented in Kim; rather, the resolution of the novel includes the lama's triumphant attainment of Enlightenment, which serves to authenticate, rather than disprove, the doctrine of equality and unity echoed throughout.
Kipling also uses the theme of unity to portray an ideal India that is not divided by imperialism but rather is unified under it. This is especially evident in the relationships between the characters who participate in the Great Game: Mahbub Ali, an Afghan; Lurgan Sahib, a person of "mixed" race; Hurree Chunder Mookerjee, a Bengali; and Colonel Creighton, an Englishman, an officer, and therefore a member of the ruling class. Despite their disparate backgrounds, all these characters are united in a tight brotherhood of espionage that functions specifically to protect the interests of the British Empire in India. It is especially significant that Kipling shows both British and Indian characters alike operating on an equal basis for the good of the empire. This serves to promote an idealized, unrealistic portrayal of a specifically united, inclusive British India.
Imperialism
John A. McClure writes in his essay "Kipling's Richest Dream," "In Kim ... brotherhood and despotism keep uneasy company." In other words, the finely crafted portrayal of unity and equality Kipling develops between "native" and "Sahib" conflicts with the unavoidable fact that the British are the governing class, and the Indians are the governed. Kipling, however, presents the imperialist presence in India as unquestionably positive. This is done most effectively through the main plot of the novel — the endeavors of Indian and British spies to protect the northern border of British India from the encroachment of Russia, thus protecting the imperial interests of the British Empire. It is especially significant that Indian spies are shown protecting British interests. In this way, Kipling constructs an India in which the native population supports the British Empire and thus presents Britain's imperialist presence as a positive good.
Orientalism
In recent years, orientalism has come to be defined as the knowledge and beliefs about the peoples of "the Orient" — that is, of the Middle East, South Asia, and East Asia — as constructed and imposed by their Western European colonizers. Many of the observations of Indian life presented in Kim as fact are derogatory stereotypes, derived from such orientalists' beliefs.
For example, Edward Said writes in his introduction to Kim:
Sihks are characterized as having a special 'love of money'; Hurree Babu equates being a Bengali with being fearful; when he hides the packet taken from the foreign agents, the Babu 'stowed the entire trove about his body, as only Orientals can.'
These derogatory ethnic stereotypes are sharply contrasted with Kipling's portrayals of the British and British culture as more advanced. For example, when Lurgan Sahib attempts to hypnotize Kim, Kim recites the multiplication tables he learned at English school to resist — sharply symbolizing Kipling's belief in the advancement of British law over the superstitious ways of the Asians. Such contrasts throughout Kim serve to support and justify the rule of the "more capable" British over the Indian people.
Identity
The character of Kim is placed in a predicament of identity: Kim, an Irish orphan, grows up in the streets of the Indian city of Lahore and adapts to the culture and languages of India — so well, in fact, that he can pass himself off as a member of almost any religious or cultural group of India. He is at once a Sahib and, by virtue of his upbringing, a part of the colonized society.
Kim, who is known as "Friend of All the World" and includes "this great and beautiful land" as all his people, begins to undergo a crisis of identity when he is first made to go to school to become a Sahib.
This question of identity and belonging plagues Kim throughout the novel, leaving him with a feeling of loneliness. Although Kim's conflict of identity is brought about by being suddenly thrust into the British culture, it is significant that Kipling does not make Kim's identity crisis one in which he must choose between living as a Sahib — the member of the governing class — and as a "native — a member of the governed. Through Kim's eventual ability to reconcile both, Kipling symbolizes his larger ideal of a unified British India.
Religion
One of Kim's major plotlines is the quest for Enlightenment undertaken by Teshoo Lama. While the lama faces both external and internal obstacles to fulfilling his quest, the novel culminates with his triumphant attainment of his goal. The novel is threaded throughout with the lama's Buddhist spirituality and teachings while many of the characters, including Kim, question and are mystified by his philosophies, the lama's success at attaining Enlightenment at the end of the novel serves to validate the authenticity and truth of his messages.
In marked contrast to the validation of Buddhism in Kim is a censure of Christianity, as represented by Father Victor and the Reverend Bennett. Unlike the lama, who inspired Kim's complete adoration, the Christian chaplains are portrayed as ignorant and undignified, therefore inspiring Kim's disgust. Although the chaplains try to convert Kim to Christianity, he remains devoted to his Buddhist master. This symbolic "defeat" of Christianity can be read as evidence of Kipling's lifelong loathing of Christianity and missionary work in India.
Women and Treachery
Kim is a markedly male story, featuring an all-male cast of characters and focusing on traditionally male relationships: that of Master and Student and the initiation of Kim into a society — the Sons of the Charm. The women characters factor mostly as plot devices. The old woman of Kulu provides a place for Kim and the lama to rest, as does the Woman of Shamlegh.
However, even though women play a very minor role in the novel, the representation of women denotes a regard for women as treacherous obstacles to the goals of men, be they spiritual pursuits or political games. For example, the lama complains that the old woman of Kulu has derailed him from his Search: "Take note, my chela, that even those who would follow the Way are thrust aside by idle women!" Kim is likewise warned of the machinations of women by his other father figure, Mahbub Ali, during his training as a spy: "Mahbub was exact to point out how Huneefa [a prostitute] and her likes had destroyed kings."
The absence of women from most of the novel, therefore, not only creates a sense that spiritual quests and adventures in travel are the realm of men but that it is an absolute necessity for the success of the male characters in being successful in their goals.
Collected and Edited by Kapil Dev Regmi
A brief biography of the author
Rudyard Kipling (1865-1936) was born in Bombay, but educated in England at the United Services College. In 1882 he returned to India, where he worked for Anglo-Indian newspapers. His literary career began with Departmental Ditties (1886), but subsequently he became chiefly known as a writer of short stories. A prolific writer, he achieved fame quickly. Kipling was the poet of the British Empire and its yeoman(farmers), the common soldier, whom he glorified in many of his works, in particular Plain Tales from the Hills (1888) and Soldiers Three (1888), collections of short stories with roughly and affectionately drawn soldier portraits. In 1894 appeared his Jungle Book, which became a children's classic all over the world. Kipling was the recipient of many honorary degrees and other awards. In 1907, he was awarded the Nobel Prize in Literature, making him the first English language writer to receive the prize, and to date he remains its youngest recipient. In 1926 he received the Gold Medal of the Royal Society of Literature.
One Paragraph Summary of the Novel
Kim is Rudyard Kipling’s most enduringly successful serious novel. It was published in 1901 and is the story of the orphaned son of a soldier in the Irish regiment. His full name is Kimball O’Hara, but he is known, as the title suggests, as Kim. The novel takes place in India, then a British colony, and Kim spends his childhood as a waif (orphan) in Lahore where he meets a Tibetan ‘lama’ or holy man who is on a quest(search for) to find a mystical river. Kim joins him on his journey, but meets his father’s old regiment. He is adopted by them and is sent to a school although in his holidays he continues with his wandering. Partly as a result of his spirited lifestyle, Kim is selected by Colonel Creighton of the Ethnological Survey who notices his promise as a secret agent for the British. Under the instruction of the Indian, Hurree Babu, he becomes a distinguished member of the secret service, getting hold of the papers of some Russian spies in the Himalayas. The novel is notable for its detailed portrait of Indian life, its religions and some of the humbler aspects of a land with a great population and associated problems. Some of Kipling’s jingoism(patriotism) does show through in the latter stages of the novel, however, but this does not detract much from what is a highly successful study of life in India and of a boy who combines both Oriental and Irish and therefore East and West in his nature.
Characters
1. Abdullah- The son of the local sweetmeats seller, Abdullah is one of Kim's playmates in Lahore.
2. Mahbub Ali - Known throughout India as the most famous horse trader, Mahbub Ali, characterized by his red beard and his quick temper, is a devout Muslim from Afghanistan and a close friend to Kim. It is he who bestowed Kim with his moniker "Friend of All the World." While in public Ali is a horse trader, in secret he is a chainman, or a spy, who works in close collaboration with Colonel Creighton in what he calls the Great Game-the intricate system of espionage the British government used to maintain the security of British India's northernmost borders. At the opening of the novel, Ali entrusts a packet of secret documents to Kim for delivery to Colonel Creighton. It is this action that starts Kim in the direction of becoming a chainman himself. During Kim's vacations from school, he works as an assistant to Mahbub and apprentices with him in the ways of espionage. Like many of the other male characters, Mahbub Ali is a surrogate father figure to Kim.
4. The Amritzar Girl- A courtesan whom Kim and the lama encounter on the train to Umballa, she graciously pays for their ticket fare, ensuring them safe passage.
5. The Arain Farmer- Kim and the lama accidentally trespass on his land as they leave the town of Umballa. His coarse treatment of them, and Kim's subsequent judgment upon him, leads the lama to one of several important sermons on Buddhist practice.
Reverend Arthur Bennett -The Protestant chaplain for the Maverick Irish regiment in India, Mr. Bennett discovers Kim snooping around the barracks and uncovers his identity as the son of a deceased fellow soldier, Kimball O'Hara. Kipling's unsavory portrayal of Mr. Bennett, who is coarse and ignorant of the customs of India, represents his lifelong disapproval of Christian missionary work in India.
Colonel Creighton-Colonel Creighton is a British officer of the army and the supervisor of the "chain men" who work as spies along British India's northern border. Creighton sees that Kim has potential as a spy, and he takes a keen interest in procuring education and training for the boy.
The Curator- The kindly British keeper of the anthropological museum in Lahore, the Curator is also called the "Keeper of the Wonder House." The lama comes to him for guidance in finding the Holy River; he is unable to give guidance but presents the lama with an indispensable pair of reading glasses.
6. The Drummer Boy- Described as a fat boy of fourteen years with freckles, the drummer boy of the regiment has the job of keeping Kim from running away from the army barracks. He is ignorant of the ways of the native people of India and has a hatred for the country and its people, and he refers to them in derisive language.
7. E23- Kim encounters E23, a chainman, on a train being hotly pursued by enemies. Kim uses his spy training to disguise E23 as a Saddhu, thus saving the man's life and acquiring his first taste of life as a spy.
The French Spy-The French spy accompanies the Russian spy on a mission to deliver enemy documents, only to be waylaid by Kim, the lama, and Mookerjee.
8. The Hindu Farmer- A kindly farmer from Umballa, he offers Kim and the lama lodging and food during their stay in his town.
Hindu Servant- When Kim initially arrives at Lurgan Sahib's home for his apprenticeship, Sahib's young servant boy grows jealous and attempts to harm Kim. Later, he becomes Kim's tutor in mastering various aspects of the craft of espionage.
9. Huneefa- A blind prostitute, Huneefa is also an expert in disguise as well as a sort of soothsayer. At Mahbub Ali's behest, she outfits Kim in his first chainman disguise as a Buddhist monk, and she casts several good luck spells over him.
10. Kim-Kim is the title character of the novel. Born in Lahore, India, Kim is orphaned as a baby after his Irish mother dies in childbirth and his father, a soldier in an Irish regiment, slowly dies of an opium addiction. He is raised by the keeper of an opium den in the streets of Lahore. Kim is characterized by a sharp tongue, a tireless wit, a powerful sense of observation, and a keen sense of humor, as well as an untiring appetite for playing pranks and games of wit and trickery. Although he is a white child, he grows up as a "native," with the uncanny ability to blend in to any of the many cultural and religious groups that make up the Indian population — ability that earns him the moniker "The Friend of All the World." This uncanny ability, together with his sharp, conniving nature, makes him a prime candidate for becoming a spy for the British government.
The novel develops along two interconnecting threads of Kim's life from age thirteen to seventeen: his adventures as he traverses India both as the servant of Teshoo Lama, a Tibetan monk, and as a spy-in-training for the British government, and his eventual hand in saving British India from a Russian invasion; and his conflicted identity as both a "Sahib" — a member of the white ruling class in India — and a child born and bred as an Easterner. This sense of displacement and identity loss comes to Kim when he is removed from the company of Indians whom he has known all his life and placed for three years in a Western, Catholic school, where he masters the culture, academic knowledge, and language of the British rulers.
This sense of displacement overcomes Kim several times throughout the novel; however, the novel concludes with Kim's experience of an epiphany: Having previously seen himself as detached and somewhat alienated from the world, he comes to a feeling of belonging among all people.
11. Chota Lal- Chota Lal is one of Kim's playmates in Lahore, prior to his departure as a servant of the lama.
12. Teshoo Lama- Teshoo Lama, the second most important character of the novel, is Kim's master, guardian, father figure, and companion throughout most of the novel, who both cares for Kim and is cared for by Kim. A Buddhist abbot from Tibet, he has come to India in search of the Holy River that sprang from the arrow of the Lord Buddha. Kim accompanies him as his servant throughout the whole of India. While Kim is constantly enchanted by the myriad of people they encounter in their travels, the lama remains fixedly detached from any interest in humanity or the machinations of human life. He spends his time in meditation, and he interacts with his fellow travelers only to preach the ways of Buddhism to them: specifically, that all souls are equal, that all souls are trapped in the cycle of life, and that the only way to escape the cycle of life is through detachment from all things worldly. However, although he strives for utter detachment, the lama occasionally slips and reveals his true affection for his servant, Kim, who likewise adores his master.
The lama carries with him an intricately drawn chart mapping of the Wheel of Life — a symbolic representation of the cycle of life that, according to Buddhist teaching, all souls strive to escape from in order to be reunited with the Great Soul. However, the lama struggles throughout his pilgrimage to remain on the path to Enlightenment and to let go of the attachments of the world, specifically his emotions and bodily desires. The climax of the novel is reached when a Russian spy, desiring the lama's Wheel of Life, rips it from his hands and incites the lama to violence. These actions lead the lama to the absolute realization that he is not free of the emotions of pride and desire. Through this realization, he attains the Enlightenment he has been so strenuously seeking.
In a twist of spiritual irony, his love for Kim leads him not to escape to the Great Soul but to selflessly remain with Kim until his well-being is assured.
13. Lurgan Sahib- Lurgan Sahib is a "half-caste" and a chainman in the Great Game. He is a jeweler, an antique dealer, and a master of hypnotism and disguise. Kim is sent to Lurgan Sahib as an apprentice in order to learn the craft of espionage.
Hurree Chunder Mookerjee- Also known as The Babu, Mookerjee is a Bengali and a chainman in the Great Game. He holds several Western degrees and is an anthropological expert. When he is not explicitly performing spy work, he collects information on various cultural and religious practices across India, for the purpose of anthropological study.
Mookerjee assists in Kim's training as a chainman throughout the novel and officially initiates him into society of the Sons of the Charm. When it is discovered that Russian spies are attempting to organize a breach of the northern border, it is Mookerjee who, with the help of Kim, intercepts their documents and thwarts their mission.
Kimball O'hara- O'Hara is the deceased father of Kim, previously a soldier in an Irish regiment in India and the victim of a debilitating opium addiction. Upon his death, Kim is orphaned and left to the streets of Lahore.
14. The Old Soldier-Kim encounters the old soldier outside of Umballa. A retired soldier who commands the respect of the local Sahibs for his service in the Great Mutiny of 1857, he serves as Kim and the lama's guide to the Grand Trunk Road.
15. The Old Woman of Kulu- Kim and the lama first encounter the old woman on the Grand Trunk Road. She is a wealthy widow from the hill country. A salty-tongued character, she is taken by Kim's ability to match her wit. Kim and the lama are the recipients of her hospitality on numerous occasions. When Kim falls ill, she nurses him back to health, becoming not just a benefactor but a mother figure to the orphaned Kim.
16. The Opium Den Keeper- After the death of Kimball O'Hara, the woman who kept the opium den where he met his demise was left to care for young Kim from the age of three to thirteen.
The Punjabi Farmer- Kim, disguised as a Buddhist priest, is begged by the Punjabi farmer to heal his sick child. Kim uses his medicine kit to cure the child, thereby earning the gratitude of the farmer. In thanksgiving, he serves as Kim's companion for a brief time.
The Russian Spy- One of two spies who breach the northern border in order to deliver enemy documents, the Russian spy picks a fight with the lama after he refuses to sell him a precious drawing. During the ensuing fight, Kim and Mookerjee manage to procure the enemy documents.
Father Victor- The Catholic chaplain of the Maverick Irish regiment in India, he is instrumental in obtaining an education for Kim at St. Xavier's school.
17. The Woman of Shamlegh- The Woman of Shamlegh takes Kim and the lama into her home after they are attacked by the Russian spies. She makes a failed attempt to seduce Kim. Like most of the women portrayed in Kim, Lispeth presents a dual nature: both caretaker and temptress.
Chapter-wise Summary
Chapter 1
The novel Kim by Rudyard Kipling takes place in British India in the 1880s and 1890s. The novel opens with the introduction of the title character: Kim is a thirteen-year-old boy of Irish heritage who has been orphaned in India and raised by an opium den keeper in the city of Lahore, amid the myriad cultures of India. Because of the ability he has developed to blend in seamlessly among many different cultures through language and his broad knowledge of customs, Kim is known to his acquaintances as Friend of All the World.
Kim meets a Tibetan lama — a Buddhist — who has come to India in search of the Holy River that sprang from the arrow of the Buddha and which promises Enlightenment to its believers. The River proves elusive; even the learned museum curator at Lahore knows nothing of its location. Kim learns that the lama is traveling alone, as his chela, or follower and servant, died in the previous city. Seeing that the lama is an old man in need of assistance, Kim, dressed in the manner of a Hindu beggar child, agrees to be the lama's new chela and accompany the lama on his quest. He informs his friend and sometime guardian, Mahbub Ali, a well-known Afghan horse trader, that he will be leaving Lahore with the lama, and he agrees to carry some vague documents from Ali to an Englishman in Umballa as a favor. However, later that night Kim observes two sinister strangers searching Ali's belongings. Realizing that his favor to Ali smacks of danger, he and the lama, who remains ignorant of Kim's secret dealings, depart early for the road.
Chapter 2
On the train to Umballa, Kim and the lama meet a Hindu farmer and several other characters all representing an array of customs, languages, and religions from all over India, illustrating — as Kipling will often make a point of doing — the diversity of peoples that make up India's native population. Upon arriving in Umballa, Kim secretly seeks out the home of the Englishman — whom he discovers to be a colonel in the army — and delivers Ali's documents. He overhears word of an impending war on the border and realizes that Ali's documents were directly related to this development.
Chapters 3 – 4
The next day, Kim and the lama proceed to the outskirts of Umballa in search of the River, where they accidentally trespass in a farmer's garden. He curses them until he realizes that the lama is a holy man. Kim is angry at the farmer's abuses, but the lama teaches him not to be judgmental, saying, "There is no pride among such who follow the Middle Way." In the evening they are entertained by the headmaster and priest of a village. Kim, who loves to play jokes and games, pretends he is a prophet and "forsees" a great war with eight thousand troops heading to the northern border, drawing on what he had heard in Umballa. An old Indian soldier, who had fought on the British side in the Great Mutiny of 1857, calls Kim's claims to question until Kim makes an accurate description of the colonel — which convinces the soldier of his authenticity.
The old soldier, with renewed respect, accompanies Kim and the lama the next morning to the Grand Trunk Road. During their journey, the lama preaches to the soldier the virtues of maintaining detachment from worldly items, emotions, and actions in order to attain Enlightenment; however, when the lama goes out of his way to entertain a small child with a song, the soldier teases him for showing affection. It is the first evidence of the lama's truly human struggle with maintaining distance from his human emotions.
Eventually, the small party comes upon the Grand Trunk Road, a fifteen-hundred-mile-long route constructed by the East India Company that connected east Calcutta, East Bengal, and Agra. A vivid, detailed description of the masses of travelers is given, including descriptions of several different religious sects, including Sansis, Aklai Sihks, Hindus, Muslims, and Jains, as well as the various wedding and funeral processions marching along the road. This section provides yet another instance of Kipling's travelogue-type digressions to paint a vivid picture of India for his British and American readership. Kim is utterly delighted by the masses of people traveling before his eyes. The lama, however, remains deep in meditation and does not acknowledge the spectacle of life surrounding him.
In the late evening, Kim, utilizing his sharp wit and cunning, procures the aid of a rich old widow from Kulu, herself of a sharp and salty tongue, who is traveling in a royal procession from the northern lands to her daughter in the south. She offers food, shelter, and care for the lama in exchange for the holy man's charms and prayers interceding for the birth of many future grandsons for her.
Chapter 5
While resting along the Grand Trunk Road, Kim comes upon an English army regiment, which bears a green flag with a red bull on it. Since he was a young child, Kim had been told by his guardian that his father — a former soldier — had said that a red bull in a green field would be Kim's salvation. With excitement at having found the sign of the bull, he sneaks into the barracks to find out more information, only to be captured by the Protestant chaplain, Mr. Bennett. Together with Father Victor, the Catholic chaplain, he discovers the personal documents that Kim carries with him everywhere, which reveal him to be not a Hindu beggar but an Irish boy — and the son of Kimball O'Hara, who himself had been a member of this same regiment. Seeing that he is white and the son of a soldier, the chaplains do not allow Kim to continue on as a servant to a Buddhist monk. Kim stays reluctantly with the regiment, and the lama takes his leave abruptly, saying only that he must continue on his Search.
Chapters 6 – 8
Kim is put under watch of a drummer boy, who, having been born and raised in England, holds Kim and everything having to do with India in contempt, and subjects Kim to verbal and physical abuses. Kim, nevertheless, manages to easily outsmart the boy and procure a letter-writer to send word to Mahbub Ali of his whereabouts. Later, Father Victor shows Kim a letter from the lama indicating that he will pay for Kim's education at the Catholic school of St. Xavier's — a school for Sahibs, or white men. Kim is inconsolable at the thought of the lama traveling without him and fending for himself.
Mahbub Ali comes to Kim after receiving his letter. Seeing the good in Kim's future schooling, he tries to convince Kim that is it for the best, for, as he says to Kim, "Once a Sahib, always a Sahib," indicating that he should not only learn the ways of his own people but take advantage of the privilege that being a Sahib has to offer.
Colonel Creighton, the English colonel whom Kim first secretly encountered in Umballa, shows up. After conversing with Ali about Kim's peculiar history, he shows an interest in Kim's welfare and schooling. He accompanies Kim to Lucknow — the location of St. Xavier's — and gently plies Kim with questions, revealing indirectly that he has a keen interest in ascertaining Kim's suitability for future employment as a spy.
Upon arrival at St. Xavier's, Kim encounters the lama, who says that he is staying at a Jain temple in Benares and that he is helping Kim financially in order to acquire spiritual merit. His voice, however, betrays feelings of tenderness.
Kim's first year at St. Xavier's is skimmed over in the narration. The scene quickly skips to summer vacation, during which Kim has decided, against Creighton's wishes, he will take to the road. He dons the disguise of a Hindu beggar child and eventually meets up with Mahbub Ali, who takes him in as an assistant. Kim reveals to Ali his knowledge that the documents he had delivered to Creighton in Umballa had directly related to the war at the northern border. They reach an unspoken understanding between them that Ali serves as a spy for the British Army in what he calls the Great Game and that Kim is in training to become such a spy. Historically, the Great Game was a colloquial term for the espionage network across British India working to protect the northern border from invasion from Russia.
Later in the horse camp, Kim overhears two strangers looking for and plotting against Mahbub Ali. Kim proceeds to warn the horse trader, saving his life.
Chapters 9 – 10
Kim is sent, per Creighton's instructions, to the home of the antiques and jewel dealer, Lurgan Sahib, who is another "player" in the Great Game. Lurgan Sahib is a hypnotist and a master of disguise. He, along with his servant, a small Hindu boy, teaches Kim to master many mind games to train his powers of quick observation, in preparation for his future work as a "chain-man" in the spy network. Another key chain-man, the Bengali Hurree Chunder Mookerjee, visits Lurgan Sahib and Kim and approves of Kim's potential and progress in his training. Mookerjee returns Kim to Lucknow and presents him with the gift of a medicine toolkit.
Kim completes his next year at St. Xavier's with great success as a student. He spends his summer holidays working as an assistant to Mahbub Ali and his Christmas holiday continuing his training with Lurgan Sahib.
After Kim returns for his third year of school, Mahbub Ali and Lurgan Sahib convince Creighton that Kim is ready, at the age of sixteen, to be discharged from school and put into chain-man training directly in the field. After he is discharged from school, Kim is taken to Huneefa, a blind prostitute and a sort of sorceress, who puts him in an authentic disguise as a young Buddhist priest and places a charm against devils upon him. Kim is also provided with all of the trade tools of a chainman, and Mookerjee informs him of the secret code for recognizing another chain-man, or "Son of the Charm." Kim has officially been initiated into the network.
Chapters 11 – 12
Kim, now completely alone and having been schooled as a Sahib but then thrust into the world in the guise of a Buddhist priest, begins to question what his identity is and where he belongs, asking, "Who is Kim — Kim — Kim?" a question that will remain with him. Kim travels to Benares to meet his holy lama. On the way, he encounters a Punjabi farmer who, seeing Kim in the guise of a priest, begs help for his sick child. Kim cures the child with medicines from his kit. Upon reaching the temple where the lama is lodging, he is ecstatic to be reunited with the lama and to continue upon the quest for the Holy River. The lama shows Kim a piece of artwork that has been occupying his time: the Wheel of Life, an intricate, complex chart he has drawn in great detail, illustrating the cycle of life that traps the soul. The lama, ever intent upon attaining Enlightenment and thus escaping the Wheel of Life, carries the chart with him constantly.
On the train, Kim encounters E23, a chain-man in the disguise of a Mahratta, who, having intercepted enemy documents, is under hot pursuit. Kim puts his training as a master of disguise to use and, in order to protect E23, transforms him into a Saddhu — a member of a sect of ascetic priests. The lama, who knows nothing of Kim's training as a spy, believes that Kim has acquired the ability to cast spells and charms, and he warns Kim against using his powers for prideful reasons. Kim and the lama enter a discussion about the virtues of action versus inaction. While the lama advises Kim to abstain from "Doing" except to acquire merit towards Enlightenment, Kim responds that "to abstain from action is unbefitting a Sahib." The lama answers, "There is neither black nor white.... We be all souls seeking to escape."
The old woman whom Kim and the lama had previously encountered on the Grand Trunk Road hears of the lama's proximity and summons him to her home to request further blessings from the lama for her grandchildren. Here, Kim finds Mookerjee waiting for him in the guise of a hakim, or healer. Mookerjee reveals to Kim the details of the spy mission that has been occupying the Great Game for the past few years: the northern border is being jeopardized by five kings who rule over the independent regions bordering British India and are believed to be allying with the Russians, thus creating a significant security hazard for the British Empire. Mookerjee has been enlisted to intercept two Russian spies in the northern hill country and relieve them of their documents. He asks Kim to help him. Kim, eager to participate in the Great Game, convinces the lama to travel to the northern countries.
Chapters 13 – 14
Finally having reached the northern lands, Kim finds the cold, wet weather and the dramatically hilly landscape difficult to travel; however, the lama is happy to be back in a region and environment familiar to him. All the while, Mookerjee has been stalking the two enemy spies, who turn out to be a Frenchman and a Russian. He eventually crosses their path and introduces himself to the spies as a welcoming emissary from the Rajah of Rampur, offering them his services and hospitality as a guide through the hill country. His true aim, of course, is to knock the spies off their course and relieve them of their secret documents before they are delivered into enemy hands.
Mookerjee leads the spies as if he is a travel guide and happens upon Kim and the lama, who is expounding on his Wheel of Life. One of the spies demands that the lama sell him his drawing of the Wheel. When the lama refuses, the spy reaches out to grab the paper and rips it, much to the chagrin of the lama, who in anger rises and threatens the spy with his lead pencase — inciting the Russian spy to punch him full in the face. Kim immediately tackles the Russian spy and beats him, while the spies' servants — who are Buddhists and therefore enraged at the attack on a holy man — drive away the French spy and run off with the luggage.
Kim, leaving the spies to the care of Mookerjee, convinces the servants that the luggage, being the possession of two evil men, is cursed. He obtains the package with the secret documents and heads to Shamlegh-under-the-snow for shelter, where they stay with the Woman of Shamlegh.
The lama, meanwhile, is shaken at his inability to resist his passions and at his gross display of attachment to his artwork and to his emotions. The excitement and worry have made him ill. In his illness he spends much time in meditation and, after a few days, informs Kim that he has seen "The Cause of Things": his bodily desire to return to the hills caused him to abandon his search for the River; his act of giving into his desire led him to further give in to his passions and attack the spy — thus moving farther and farther from his quest on the Way to Enlightenment. Having come to this conclusion, the lama demands that he be taken back to the lowlands of India to continue his search for the Holy River.
The woman of Shamlegh, in spite of receiving gentle rebuke from Kim for her attempts to seduce him, provides a litter to carry the lama back through the hills and food for their journey. Kim kisses her on the cheek at his departure and, as a gift to her, reveals that he is not a priest but a Sahib. Kim and the lama, who is now ill, continue on the road, Kim with the intercepted documents hidden in his luggage.
Chapter 15
Kim and the convalescent lama travel for over twelve days and return to the home of the old woman of Kulu, where Kim collapses into a feverish illness. The old woman nurses him out of his illness, for which he is grateful. Having acquired many father figures throughout his journeys, he has now acquired a true mother figure. Mookerjee, hearing that Kim is awake and well, relieves him of the secret documents and proceeds to deliver them to the Colonel.
Coming out of his fever and suddenly relieved of the burden of the secret documents, Kim is overcome by a sense of displacement that has visited him several times throughout his travels. He repeats to himself, "I am Kim. What is Kim?" At this point, he experiences an epiphany of his existence. Having previously seen himself as detached and somewhat alienated from the world, he comes to a feeling of utter belonging among all people.
Meanwhile, during Kim's illness, the lama, having foregone food for two days and nights in the pursuit of meditation, has attained the Enlightenment he has been seeking. He relates to Kim how his soul released itself from his body, how he flew up to the Great Soul to meditate upon The Cause of Things. However, a concern came to him suddenly regarding Kim's well-being, and so, for Kim's sake, his soul returned to his body and landed, headlong, in the Holy River of his seeking. He declares his Search is over and that he has attained Deliverance from sin for both himself and his beloved chela.
Review of the Book
Let's say for the sake of argument that there are a number of ways of looking at this novel. Perhaps the most popular way is to look at it as Kipling's reflection of India, and in particular British India. Kipling was an imperialist and one with very firm beliefs. And although his attitudes and prejudices show themselves very clearly in his writings, Kim's story is still definitely not a work of British imperialist propaganda; on the contrary, it's a deliberately entertaining tale.
The boy, Kim, is the orphaned product of the marriage between an Irish colour-sergeant and a British military family's nursemaid. Kim's mother died from cholera and his father, who took up drinking and vagrancy, died too leaving the small boy in the care of a half-caste woman who spent her time intoxicated by opium. Consequently, speaking only a vernacular form of Punjabi, the child grows up as an orphaned urchin on the streets of Lahore. It's difficult not to think of certain elements of Kipling's own Bombay upbringing under the watchful gaze of his ayah, or nursemaid, and of his learning Hidustani as a boy when we read about how Kim came into the world. And Kim's world, as he is acutely aware, is an extremely strange one brimmed full of wonders. His playground is Lahore Museum and its sights and mysteries fill the tiny boy's mind with a combination of reverence and magic. Both of these things Kim will later find good uses for. At that time he is known throughout the city as 'the Friend to the entire World.'
The boy prides himself on his knowledge of the entire city's dark places, every nook, cranny, and hidden passage. It seems as though he loves them and they love him. And to earn a living each day Kim waits until after nightfall when he carries messages across the city either for certain shady people who for various nefarious reasons either can't or won't transport the messages themselves, or for fashionable young men to secluded and modest ladies. The intrigue excites him. He loves it, so he says, simply for its own sake. It doesn't take long for Kim's behaviours to come to the attention of Colonel Creighton, British India's spymaster general. After an unsuccessful attempt to have Kim educated at a military academy, the colonel sees enough promise in young Kim to ensure that he is taught the principles of the Great Game, which refers to the political rivalry between Britain and Russia for territory, influence and dominance in the Near East, especially in India and Afghanistan. In short, Kim becomes a British spy.
And yet, all throughout the story Kim searches for a curious combination of enlightenment at the hands of his beloved Tibetan lama, Teshoo, and worldly wisdom at the hands of several master spies including E23, Mahbub Ali, also known as Red Beard, and the colonel. And although Kim is already a master of disguise and secrecy long before he meets the colonel, it isn't until afterwards that he learns the harsh truth about what living as a colonial spy means. Kim learns all this from one of his Indian colleagues, codenamed E23, who is disguised as a Maharatta. E23 has escaped death many times. But his most recent brush with it has shaken him up and scarred him in the literal sense. E23, the more experienced spy, exhibits his badly cut neck to Kim and asks for some much needed healing. Kim obliges while chanting various incantations and mixing ad-hoc medicines from anything he can find. And while he doctors the sick man he learns about treachery, deceit and the often-fatal risks involved in playing the Great Game. Kim asks his wounded teacher with some surprise if the government cannot intervene to protect an endangered spy and he gets told simply that in this profession, "if we die, we die and our names are blotted from the book. That is all." Kim seems to have little difficulty in accepting this somewhat fatalistic outlook. In fact he seems far more concerned about what his companions think of the new disguise that he has put the recently healed E23 into, the guise of a Hindu Saddhu. But, unfortunately, the healing, the incantations and the transformation in E23's appearance are all too much for one of Kim's simple-minded companions and the man decamps fearing that Kim might be tempted to try out some of that magic on him!
Having learned of the many dangers of spying, and witnessed both the cruelty and the treachery of the Great Game Kim is finally sent by Colonel Creighton on an important mission. The Russians have sent a group of their own spies into the Khyber Pass posing as geologists. Kim is sent to deliver a message to a British spy, Huree, who is keeping an eye on the enemy. But Kim arrives too late and Huree has already been killed. Having wormed his way into the Russian camp Kim remains there until he is detected almost by accident. Then a furious battle ensues from which Kim and his allies emerge victorious. Teshoo Lama dies though as a result of injuries sustained in the great battle and was it not so near the end of the story that we learn of the lama's death it might have enabled us to see how profound a change the loss of his spiritual guide makes on young Kim. In fact what we do is to meditate with Kim who seems unconcerned with the body of his beloved lama but is instead possessed by its soul. But we have barely two pages with Kim in this state and not nearly enough I believe to understand what the lama's death and his place in the dangerous world of the Great Game really means to him both now that he is alone, and in so many ways, now that he has become a man.
Themes of the Novel
Equality and Unity
The ideal of the equality and unity of men echoes across several motifs in Kim, most notably through the Buddhist teachings of Teshoo Lama. He tells Kim, "To those who follow the Way there is neither black nor white, Hind nor Bhotiyal. We be all souls seeking to escape." This ideal of the equality and unity of men transcends the stringent caste, or class, distinctions of the predominantly Hindu society that Kim has known.
The lama carries with him a diagram called the Wheel of Life, which is a symbolic representation of the Buddhist doctrine that all lives are equally bound in the cycle of life and that all souls seek release from this cycle by attaining Enlightenment. The numerous references to the Wheel of Life throughout the novel serve to reinforce the message of equality and unity. The lama's teachings and his quest for Enlightenment are never the subject of Kipling's criticism, as are other religious beliefs presented in Kim; rather, the resolution of the novel includes the lama's triumphant attainment of Enlightenment, which serves to authenticate, rather than disprove, the doctrine of equality and unity echoed throughout.
Kipling also uses the theme of unity to portray an ideal India that is not divided by imperialism but rather is unified under it. This is especially evident in the relationships between the characters who participate in the Great Game: Mahbub Ali, an Afghan; Lurgan Sahib, a person of "mixed" race; Hurree Chunder Mookerjee, a Bengali; and Colonel Creighton, an Englishman, an officer, and therefore a member of the ruling class. Despite their disparate backgrounds, all these characters are united in a tight brotherhood of espionage that functions specifically to protect the interests of the British Empire in India. It is especially significant that Kipling shows both British and Indian characters alike operating on an equal basis for the good of the empire. This serves to promote an idealized, unrealistic portrayal of a specifically united, inclusive British India.
Imperialism
John A. McClure writes in his essay "Kipling's Richest Dream," "In Kim ... brotherhood and despotism keep uneasy company." In other words, the finely crafted portrayal of unity and equality Kipling develops between "native" and "Sahib" conflicts with the unavoidable fact that the British are the governing class, and the Indians are the governed. Kipling, however, presents the imperialist presence in India as unquestionably positive. This is done most effectively through the main plot of the novel — the endeavors of Indian and British spies to protect the northern border of British India from the encroachment of Russia, thus protecting the imperial interests of the British Empire. It is especially significant that Indian spies are shown protecting British interests. In this way, Kipling constructs an India in which the native population supports the British Empire and thus presents Britain's imperialist presence as a positive good.
Orientalism
In recent years, orientalism has come to be defined as the knowledge and beliefs about the peoples of "the Orient" — that is, of the Middle East, South Asia, and East Asia — as constructed and imposed by their Western European colonizers. Many of the observations of Indian life presented in Kim as fact are derogatory stereotypes, derived from such orientalists' beliefs.
For example, Edward Said writes in his introduction to Kim:
Sihks are characterized as having a special 'love of money'; Hurree Babu equates being a Bengali with being fearful; when he hides the packet taken from the foreign agents, the Babu 'stowed the entire trove about his body, as only Orientals can.'
These derogatory ethnic stereotypes are sharply contrasted with Kipling's portrayals of the British and British culture as more advanced. For example, when Lurgan Sahib attempts to hypnotize Kim, Kim recites the multiplication tables he learned at English school to resist — sharply symbolizing Kipling's belief in the advancement of British law over the superstitious ways of the Asians. Such contrasts throughout Kim serve to support and justify the rule of the "more capable" British over the Indian people.
Identity
The character of Kim is placed in a predicament of identity: Kim, an Irish orphan, grows up in the streets of the Indian city of Lahore and adapts to the culture and languages of India — so well, in fact, that he can pass himself off as a member of almost any religious or cultural group of India. He is at once a Sahib and, by virtue of his upbringing, a part of the colonized society.
Kim, who is known as "Friend of All the World" and includes "this great and beautiful land" as all his people, begins to undergo a crisis of identity when he is first made to go to school to become a Sahib.
This question of identity and belonging plagues Kim throughout the novel, leaving him with a feeling of loneliness. Although Kim's conflict of identity is brought about by being suddenly thrust into the British culture, it is significant that Kipling does not make Kim's identity crisis one in which he must choose between living as a Sahib — the member of the governing class — and as a "native — a member of the governed. Through Kim's eventual ability to reconcile both, Kipling symbolizes his larger ideal of a unified British India.
Religion
One of Kim's major plotlines is the quest for Enlightenment undertaken by Teshoo Lama. While the lama faces both external and internal obstacles to fulfilling his quest, the novel culminates with his triumphant attainment of his goal. The novel is threaded throughout with the lama's Buddhist spirituality and teachings while many of the characters, including Kim, question and are mystified by his philosophies, the lama's success at attaining Enlightenment at the end of the novel serves to validate the authenticity and truth of his messages.
In marked contrast to the validation of Buddhism in Kim is a censure of Christianity, as represented by Father Victor and the Reverend Bennett. Unlike the lama, who inspired Kim's complete adoration, the Christian chaplains are portrayed as ignorant and undignified, therefore inspiring Kim's disgust. Although the chaplains try to convert Kim to Christianity, he remains devoted to his Buddhist master. This symbolic "defeat" of Christianity can be read as evidence of Kipling's lifelong loathing of Christianity and missionary work in India.
Women and Treachery
Kim is a markedly male story, featuring an all-male cast of characters and focusing on traditionally male relationships: that of Master and Student and the initiation of Kim into a society — the Sons of the Charm. The women characters factor mostly as plot devices. The old woman of Kulu provides a place for Kim and the lama to rest, as does the Woman of Shamlegh.
However, even though women play a very minor role in the novel, the representation of women denotes a regard for women as treacherous obstacles to the goals of men, be they spiritual pursuits or political games. For example, the lama complains that the old woman of Kulu has derailed him from his Search: "Take note, my chela, that even those who would follow the Way are thrust aside by idle women!" Kim is likewise warned of the machinations of women by his other father figure, Mahbub Ali, during his training as a spy: "Mahbub was exact to point out how Huneefa [a prostitute] and her likes had destroyed kings."
The absence of women from most of the novel, therefore, not only creates a sense that spiritual quests and adventures in travel are the realm of men but that it is an absolute necessity for the success of the male characters in being successful in their goals.
Saturday, July 18, 2009
On Indigenous Knowledge
Tagged illiterate but full of wisdom and skill
Lives with his own hand and an independent
Enterpreneur of micro economics boss of oneself
The state counts him in the list of illiterates
Had there been school nearby the master of all
No school near his village neither money for tuition
Teacher of his son and the student of his father
Curriculum of culture and the books of bamboos
Everyday his exams starts allways formative test
Different designs and styles he creates in every item
What else does he need more than this
There is a world why he needs English
Lives with his own hand and an independent
Enterpreneur of micro economics boss of oneself
The state counts him in the list of illiterates
Had there been school nearby the master of all
No school near his village neither money for tuition
Teacher of his son and the student of his father
Curriculum of culture and the books of bamboos
Everyday his exams starts allways formative test
Different designs and styles he creates in every item
What else does he need more than this
There is a world why he needs English
Friday, July 17, 2009
A senseless poem
Abashed he is because of her aberrant behaviour
Abeted by his friend who are lack of acumen
Acquiesced to his parents but seems adamant
With her as he found her sauntering with a man
Who once admonished that with great adversity
He tied an affinity with her and ready to give aegis
On the pretex of forging an unplatonic tie with alacrity
An unprecedented anathema in his life he is reiterating
Everyone that not to grapple the girl in an artificial way
Try to show your real cachet no matter whether someone
Says you a bucolic guy or a callow who lives a simple life
But never capitulates neither castigated but a cathartic,
Precocious and who is able to mesmerize who flounder
Who are lynching in the stronghold of love and beauty
Abeted by his friend who are lack of acumen
Acquiesced to his parents but seems adamant
With her as he found her sauntering with a man
Who once admonished that with great adversity
He tied an affinity with her and ready to give aegis
On the pretex of forging an unplatonic tie with alacrity
An unprecedented anathema in his life he is reiterating
Everyone that not to grapple the girl in an artificial way
Try to show your real cachet no matter whether someone
Says you a bucolic guy or a callow who lives a simple life
But never capitulates neither castigated but a cathartic,
Precocious and who is able to mesmerize who flounder
Who are lynching in the stronghold of love and beauty
Wednesday, July 15, 2009
The last breath is your death
Ephemeral you are why do you come
If I have to lose rather I don't want
Death is apt rather that tiresome dying
Intelligent beasts why are you flying
Months have past just longing for you
But at the end everything goes into mist
Few are humans in the crowd of wilds
Grazing accross the ocean beyond my fields
The world is already there what a farce
You are making in the name of research
Ultimate truth ends in the death
A nice comedy I feel in your breath
Many died on this stage and more on the line
This is your time act in the best way
You will get the prize in the final breath
And the last breath is nothing but your death.
If I have to lose rather I don't want
Death is apt rather that tiresome dying
Intelligent beasts why are you flying
Months have past just longing for you
But at the end everything goes into mist
Few are humans in the crowd of wilds
Grazing accross the ocean beyond my fields
The world is already there what a farce
You are making in the name of research
Ultimate truth ends in the death
A nice comedy I feel in your breath
Many died on this stage and more on the line
This is your time act in the best way
You will get the prize in the final breath
And the last breath is nothing but your death.
Sunday, July 12, 2009
Doing my best for the dreamland
At a distacne land near about 7 thousand kilometers
Somebody calls with a sweet voice hello Kapil Bhai
Congratualting for the progress writes me a long letter
Appreciates the beauty of the nature and wishes for the better
Gives the list of geneology and sorry for the father's leave
Hopes to return back in the great festival Dashain
Loves more to his motherland and very nostalgic feeling
Comes from his words and then I remember his smiling
More are there and many more are trying for the same
Politicians are responsible past and present to blame
No hopes everybody is wandering no place to rest
I am also trying for the dream land and doing my best
Hoping for the bright future ready to bear the best trouble
Saturation of the wife and not experienced life of the daughters
Bright take leave from the parents and gentle bye for the rest
I am also trying for the dream land and doing my best.
Somebody calls with a sweet voice hello Kapil Bhai
Congratualting for the progress writes me a long letter
Appreciates the beauty of the nature and wishes for the better
Gives the list of geneology and sorry for the father's leave
Hopes to return back in the great festival Dashain
Loves more to his motherland and very nostalgic feeling
Comes from his words and then I remember his smiling
More are there and many more are trying for the same
Politicians are responsible past and present to blame
No hopes everybody is wandering no place to rest
I am also trying for the dream land and doing my best
Hoping for the bright future ready to bear the best trouble
Saturation of the wife and not experienced life of the daughters
Bright take leave from the parents and gentle bye for the rest
I am also trying for the dream land and doing my best.
Friday, July 10, 2009
Mythology Marriage
Helen was beautiful and Draupati too
Achillies's ankle and Duryodhan's waist
Greed for more land to rule
Fighting was great and just a fool
Troy destroyed as the fort of Pandavs at night
Archillies fought as a vengeance of his nephew
So did Karna for his friend Duryodhan
Similiar were the plots and plan
Iliad was written in about 8th century
And mahabharat was before a century
Neither ship to travel not Internet to share
The similarities persist everthing is clear
Many died for the kings
The death bell still rings
The epitomes of politics
Read separately don't mix!
Achillies's ankle and Duryodhan's waist
Greed for more land to rule
Fighting was great and just a fool
Troy destroyed as the fort of Pandavs at night
Archillies fought as a vengeance of his nephew
So did Karna for his friend Duryodhan
Similiar were the plots and plan
Iliad was written in about 8th century
And mahabharat was before a century
Neither ship to travel not Internet to share
The similarities persist everthing is clear
Many died for the kings
The death bell still rings
The epitomes of politics
Read separately don't mix!
Thursday, July 9, 2009
Waiting for a joint fly
Not knowing how I feel about you
Not understanding why I said so
You are getting stubborn day-by-day
I am not making your wish a toy play
You have the responsibilities and I have too
We are fulfilling them since we met
But you are not understanding it
I am trying my best to be your fit
Your work is more tiresome than mine
This is the culture that gave you the work
As every good man make his trick
I am trying my best for this to break
Long ago ulmighty made this tie
We want to keep even after we die
I have never made a lie
Waiting for the day for a joint fly.
Not understanding why I said so
You are getting stubborn day-by-day
I am not making your wish a toy play
You have the responsibilities and I have too
We are fulfilling them since we met
But you are not understanding it
I am trying my best to be your fit
Your work is more tiresome than mine
This is the culture that gave you the work
As every good man make his trick
I am trying my best for this to break
Long ago ulmighty made this tie
We want to keep even after we die
I have never made a lie
Waiting for the day for a joint fly.
Wednesday, July 8, 2009
I Love U
I love you as the temple loves the God
I love you as the church loves the the Christ
But you know it has been so so difficult
To prove that I have made no fault.
I love you as the ocean love the fishes
I love you as the sky loves the stars
But you know it has been so so difficult
To prove that I haven't made any insult.
I love you as the house loves its domicile
I love you as the forest loves its trees
But you know it has been so so difficult
To prove that I haven't expected wrong result.
You are my god illuming my temple
You are my Christ enlighteing my church
You are my fish roaming in my ocean
You are my stars twinking in my sky.
Please believe me
I have the body of temple
Cross of the church
Heart like the ocean and
Love like the sky.
My dear wife Laxmi come to my house
Grow like a tall tree in my forest
Give me beautiful flowers and sweet fruits too
Rubbing music of your leaves and the song of "I love U".
I love you as the church loves the the Christ
But you know it has been so so difficult
To prove that I have made no fault.
I love you as the ocean love the fishes
I love you as the sky loves the stars
But you know it has been so so difficult
To prove that I haven't made any insult.
I love you as the house loves its domicile
I love you as the forest loves its trees
But you know it has been so so difficult
To prove that I haven't expected wrong result.
You are my god illuming my temple
You are my Christ enlighteing my church
You are my fish roaming in my ocean
You are my stars twinking in my sky.
Please believe me
I have the body of temple
Cross of the church
Heart like the ocean and
Love like the sky.
My dear wife Laxmi come to my house
Grow like a tall tree in my forest
Give me beautiful flowers and sweet fruits too
Rubbing music of your leaves and the song of "I love U".
Saturday, May 30, 2009
Some Statistical Tests
Paired Sample T Test
One Way ANOVA
- The Paired Samples T Test procedure compares the means of two variables for a single group. It computes the differences between values of the two variables for each case and tests whether the average differs from 0.
- For administering Paired Samples T Test both the variables should be normally distributed. We can check for normal distribution with Q-Q Plot from Graph menu of the SPSS window.
- The SPSS shows a number of results such as descriptive statistics including mean, satandard deviation and the pair; correlation between the variables including the significance value; and the result of the T Test.
- The Paired Samples T Test is based on the difference between the two variables. Under 'Paired Differences' we see the descriptive statistics for the difference between the two variables.
- To the right of the paired difference we see the T, degrees of freedom, and significance.
- If the T value is 0.601, the degree of freedom 39 and significance 0.552 then we have to conclude that there is no significance difference between the two variables.
- The rule is that if the significance value is less than 0.05, there is a significance difference, and if the value is greater than 0.o5, then we have to conclude that there is no significance difference.
One Way ANOVA
- The One Way ANOVA compares the mean of one or more groups based on the one independent variable (factor)
- While using this statistical tool, move all the dependent variables into the box labeled 'Dependent List' and move the independent variable into the box labelled 'Factor'.
- Click on the botton labelled 'options; and check of the boxes for Descriptive and Homogeneity of the Variance.
- Click 'post hoc' botton, if there are equal number of cases in each group choose 'Tukey' if there are not equal numbers of cases in each group, choose 'Bonferroni'.
- The dependent variables should be normally distributed with a Q-Q plot.
- The between groups estimate of variance forms the numerator of the F ratio. The second row corresponds to the within groups estimate of variance (the estimate of error). The within groups estimate of variance forms the denominator of the F ration
- When the significance value is less than 0.05, then we have to reject the Null Hypothesis since the F value is not statistically significant.
- There are two degrees of freedom. The first one is calculated as a-1 where 'a' refers to number of variables. The second degree of freedom is calculated as a(n-1) where 'n' refers to number of cases to be observed.
Pearson Correlation
- The Pearson R Correlation tells us the magnitude and direction of the association between two variables that are on an interval or ratio scale.
- Both variables should be normally distributed.
- SPSS creates a correlation matrix of the two variables. It gives three pieces of information: the correlation coefficient, the significance, and the number of cases (N).
- The correlation coefficient is a number between +1 and -1. This numbers tells us about the magnitude and direction of the association between two variables.
- The magnitude is the strength of the correlation. +1 indicates the strongest positive correlation whereas -1 indicates the strongest negative correlation. If the correlation is 'zero' or very close to it, it shows that there is no correlation between the variables.
- If the correlation is positive, the two variables have positive relationship (as one increases, the other also increases). If the correlation is negative then it shows that the variables have inverse relationships.
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