The tales of Genji (whose existence was in the early 11th century) as summarized by Murasaki Shikibu illustrate various social aspects that surrounded Genji. He was regarded as an epitome of virtues like love, however, the nature of his relationships also led to criticism especially on the idea of rape and forced intercourse in chapter nine (Laura et al., 464). On the hand, through the translations of Tukaram done by Nicol Macnicol, it is vivid that his society (the Marathi speakers) regarded him as a staunch emotional devotee to God Vishnu. He was a propagator of social reforms through the Bhakti movement’s sants which played a role in ending Hindu-Muslim wars between the Marathi and Mughals (reference). Therefore, besides the fact that both personalities exhibit heroic traits, this paper uses a contrasting and comparison approach, evaluates if Genji is a hero.
Notably, besides some of the differences, the scope of their heroism like context, the social surrounding of both Genji and Galileo regarded both of them as heroes. For instance, Genji was regarded by both women and men in his society as the main representative of the whole concept of a perfect love relationship (Laura et al., 465). Some of the heroic acts associated to him being an epitome of an intimate relationship include; Genji’s ability to establish liaison with a variety of women who found him irresistible (Laura et al., 481), his regard for not only character but also value for the looks of his women and lastly, his loyalty to the women established a bond with since he did not abandon them. In the social context of the 11th century, such traits in a man were highly admirable. Therefore, since Genji possess these traits, he was actively revered to as a hero by both men and women (Laura et al., 479).
Furthermore, in the tales of Genji, besides men dominating the society at the time, Genji’s society and love relationship respects women and no physical violence towards them is reported. Furthermore, the recognition of rank in the relationship between a man and a woman gave lords and elites like Genji unlimited access to approaching any woman in their household (Laura et al., 473). This factor immensely promoted the prevalence and social belief in polygamous marriages. However, dissenters also accuse Genji of violence against women. Setoguchi Jakucho vehemently declined the belief that Genji’s relationships were based on seduction. Profoundly, Setaouchi explains that the relationships were characterized by rape and forced sex.
However, the tale of Genji illustrates rare scenarios where women or girls from good families whose fathers were alive are exposed to incidences of forced intercourse. Nevertheless, girls without fathers were more likely disadvantaged either in social or material pedestals which made them prone to incidences of forced intercourse like Nokiba no Ogi in chapter three (Laura et al. , pg. 467). However, as a counter-argument for Setaouchi Jakucho’s sentiments on forced intercourse, the tale also depicts that such type of intercourse was the beginning of long-term relationships and a major determinant of the woman’s future. Furthermore, it would lead to marriage in most occasions.
On the other, Sant Tukaram’s heroic acts give him the legacy as an avatar of God, Vishnu. Tukaram’s literary works collectively with other sants like Dnyandev, Namdev and Eknath, states Mohan Lal, form the scope of factors that led to the presence of the Varkari tradition in the pan-Indian Bhakti literature. Through the poetic works, it is vivid that Tukaram fostered social equality through accepting a diverse gender of his devotees including low social class women. Furthermore, his devotional teaching also aimed at influencing spiritual strength as an important pillar of social reforms, equality and justice (reference).
Furthermore, Tukaram’s legacy in the 17th century portray “language of shared religion, and religion a shared language”. Through shared language and religion, the Tukaram and his poet-predecessors gave Marathi- Native speakers a deep sense of identity and belongingness. Furthermore, the territorial and spiritual identity built by Tukaram also formed the basis of the union and bond between the Marathas and Mughals. (Reference) indicates that before Tukaram and the Bhakti movements built the relationship, the Mughals and the Marathi’s were involved in Hindu-Muslim wars. Therefore, the role of Tukaram and his social diverse Bhakti movements in the war contributed to his social recognition as a hero.
Notably, both Genji and Takaram are heroes. However, their heroism is portrayed in different dimensions of life. Furthermore, the difference in their heroic acts is also supported by the fact that they also lived in different times (11th and 17th) (which ultimately led to varying heroic contexts). Genji was a hero in social prospects like love and the diversity of social issues like gender, and power that surrounded his relationships with women and his overall social environment (Laura et al., 463). Furthermore, most of the heroic activities affiliated to Genji are also limited to the contextual outlook of the 11th century. On the other hand, besides Takaram’s heroism being in the social context and reforms like Genji, Takaram mainly focused on spiritual devotion as the basis of his social reform movements and efforts.
From the illustrations in this paper, the heroic acts of Genji are vivid. Notably, his heroism is particularly advent within his social group as compared to Galileo in this study. Notably, the ability of Genji to possess admirable character traits, outstanding thoughts about intimate relationships and the outlook of his relationships with the diverse women he had made him a hero of his society (Laura et al., 472) Notably, it is also prudent from the study how heroes partake their heroic acts in diverse prospects of life. The implications and legacy of the heroic acts also vary depending on how society embraces the heroic acts and ideas and applies them. These differences are vividly illustrated in the heroic scope of both Galileo and Genji. The social recognition of Genji’s heroism mainly dominates in the social sphere of life. Genji’s heroic acts particularly impacted the social perception and approach towards love relationships