Love, passion, and death

Fr Mathew Manakarakavil has taken to literary territory where identity, sexuality, and relationships are conflagrated . He has taken to literary territory where identity, sexuality, and relationships are conflagrated .

By S R SanjeevA priest tackles contentious issues of sexuality to strike a common ground between faith and feminism.Two women who unleashed their selves in body, mind, and memories to combat unfair sociological assumptions, and a priest who took up the gauntlet to look back on their harrowing journey in search of love and emancipation is a truly fascinating phenomenon.Fr Mathew Manakarakavil has taken to literary territory where identity, sexuality, and relationships are conflagrated and consumed imaginations in order to open up spaces of resistance to patriarchy and chauvinism.Facets of Love is not just an empirical study of Simone de Beauvoir's and Kamala Das's literary and philosophical works to see similarities and differences, but also a meditative conception of them as individual and social beings.

However, a strong organic bonding with its creator persists.A comparative-literature study unshackles concepts and assumptions in which the participants are free to make various hermeneutic choices.In his essay, Fr Manakarakavil achieved exactly this with the two authors.He unbundled their lives and careers and contemplated the difficult lives of women who had to commit themselves to a world in which they were only second-sex with no chance of being the first.

The philosophical and sociological foundations of de Beauvoir's work are provided by a popular phrase.In her autobiographical works, Fr Manakarakavil dissects women's constructed identities and selves, providing us with a riveting account of how she became permanently connected between male and eunuch.Fr Manakarakavil, although a god-man, is not afraid to criticize ungodly representations in his personal identity, for example, their approach to lesbian love and marriage as a bourgeoisie unit.Any god-follower must have absolute submission and unquestioned faith, but the priest will listen when god has been used as an image or symbol to help them solve the problems of life.

He continued to read these women's deviance in attitude and literary manifestos as strength and inspiration for the fight of the sexes.For de Beauvoir and Kamala, confession is a means of liberation and strength, and confessional writings are not just confessions.Their confessions are usually made in favor of a defamatory society.Fr Manakarakavil has chosen to take a stand point from which to look at the confessions of oppressive society that echoed in the doyennes' writings.

British emperors could not fathom the Nair women's power in Kerala during this period, and they called them concubines.These women who have encouraged others have definitely passed on the spirit of rebellion and their voices to future generations, including Kamala Das.She felt tremors as it was done by the dominant value system, and she spoke openly about forbidden pleasures and the enduring pain underneath it.In many readings of Kamala, the voices of outcasts, whores, and the imprisoned are often ignored.

The author draws parallels between the autobiographical works of de Beauvoir and Kamala, observing them closely as they guard their lives and presenting an illusory world to readers.Kamala created a new world in which reality and fantasy combined to form an imagined self, de Beauvoir misled her biographers and turned the iconoclast into a benign totem.In a sense, they never let anyone near their own shells exist and often came out to discuss the cultural assumptions of society.Fr Manakarakavil has come to understand that many people are still unaware of de Beauvoir and Kamala, and that their writings are much more difficult to absorb.

For example, Judith Butler's emphasis on the materiality of body and its relation to sex deviated from the de Beauvoirian treatise on gender and, in a sense, the second wave's radical feminism.What is on offer is a set of novel ways to examine the relationship of the physical with the cultural, socioeconomic, and cultural constructs of age.The notion of gender as a result of social experiences gives us another perspective on LGBTQ groups.Fr Manakarakavil saw the binary opposites of body, both as a means of freedom and as a tool of oppression when he turned back.

Where do the inherent desires awaken?Is it from the body or mind?This provides a space for a priest to meditate, reimagine, and reconcile with the present in its purest form.Fr Mathew Manakarakavil boldly and uninhibitedly explored what constitutes feminine and, consequently masculine, using comparative literature research techniques and found new directions to proceed the intellectual journey to places of frustration, liberty, and individual-social relationships.