Monday, February 23, 2026

Art at the Breaking Point: Twentieth-Century Literary Movements and the Reinvention of Meaning

 

Art at the Breaking Point: Twentieth-Century Literary Movements and the Reinvention of Meaning

By Jaypal Gohel 
M.A. Student of English Literature
Department of English, Maharaja Krishnakumarsinhji Bhavnagar University (MKBU)
Blog Task Assigned by Megha Trivedi Ma’am
 

Introduction: When the World Changed, Art Had to Change

The twentieth century was an era of unprecedented transformation and turmoil. Rapid industrialization, the rise of urban life, scientific discoveries, political revolutions, and above all the catastrophic impact of two World Wars shattered long-held beliefs about progress, morality, and human rationality. The certainties of the nineteenth century faith in religion, realism, nationalism, and linear progress collapsed under the weight of violence and disillusionment.

In response to this cultural crisis, writers and artists across Europe and later the world began to radically question the purpose, form, and meaning of art itself. Literature no longer aimed merely to imitate reality; instead, it sought to reinterpret, challenge, and sometimes destroy traditional representations. Movements such as Expressionism, Dadaism, Surrealism, Modernism, Postmodernism, and the Avant-Garde emerged as powerful artistic responses to this crisis of modernity.

Together, these movements transformed twentieth-century literature by redefining how reality, selfhood, language, and meaning could be represented.

Expressionism: Art as Emotional Truth




Expressionism developed in the early twentieth century, particularly in Germany and Austria, as a revolt against realism and naturalism. While realism attempted to depict the external world objectively, Expressionism rejected this approach, arguing that outer reality could not convey inner truth.

Expressionist writers and artists believed that the modern world dominated by machines, cities, and bureaucratic systems had alienated the individual. Therefore, art needed to express inner emotions, psychological suffering, fear, anxiety, and spiritual crisis.

In literature, Expressionism found its strongest expression in drama. Playwrights such as Georg Kaiser and Ernst Toller used episodic structures, symbolic characters, and exaggerated dialogue. Characters were often reduced to types “The Worker,” “The Father,” “The Machine” to represent social forces rather than individual psychology.

Expressionist literature emphasizes:

  • Subjective experience over objective reality

  • Distorted, dream-like settings

  • A strong sense of alienation and rebellion

  • Apocalyptic visions of destruction followed by renewal

Expressionism reveals the emotional cost of modern civilization and marks an early attempt to confront the spiritual emptiness of the modern age.

Dadaism: The Revolt Against Meaning




The Dada Movement emerged during World War I, a time when faith in reason, nationalism, and progress was completely shattered. Founded in 1916 at the Cabaret Voltaire in Zurich, Dada was a radical protest against the values that had led to mass destruction and war.

Dadaists argued that if rational thinking had produced war, then irrationality must become a form of resistance. Hence, Dada embraced nonsense, chaos, absurdity, and randomness.

Writers like Tristan Tzara and performers such as Hugo Ball deliberately broke language apart through sound poetry and random word arrangements. In visual art, Marcel Duchamp shocked audiences by presenting everyday objects as art, famously challenging the very definition of artistic creation.

Dadaism rejected:

  • Logic and reason

  • Traditional aesthetics

  • Moral and artistic authority

Though short-lived, Dada was immensely influential. Its destructive energy cleared the ground for later experimental movements, especially Surrealism and Postmodernism.

Surrealism: The Unconscious as Creative Power





Surrealism emerged in France in the 1920s as a more constructive successor to Dada. While Dada destroyed meaning, Surrealism attempted to discover a deeper, hidden truth beyond rational consciousness.

Strongly influenced by the psychoanalytic theories of Sigmund Freud, Surrealists believed that dreams, desires, and the unconscious mind revealed suppressed realities of human existence. The movement was formally launched by André Breton through his Surrealist Manifesto (1924).

Surrealist writers practiced automatic writing, allowing thoughts to flow freely without rational control. In art, figures such as Salvador Dalí created hyper-realistic images of impossible dreamscapes.

Key features of Surrealism include:

  • Dream imagery and illogical scenes

  • Symbolism drawn from the unconscious

  • Fusion of reality and fantasy

  • Rebellion against social and moral constraints

Surrealism expanded the boundaries of imagination and profoundly influenced later literary trends such as magical realism and the Theatre of the Absurd.

Modernism: Fragmentation and the Search for Meaning


Modernism represents one of the most significant shifts in literary history. Emerging in the late nineteenth and early twentieth centuries, it reflects a deep sense of cultural crisis caused by war, industrialization, and the collapse of traditional belief systems.

Modernist writers rejected linear narratives and stable viewpoints. Instead, they experimented with fragmentation, stream of consciousness, and symbolism to represent the complexity of modern life.

Writers such as James Joyce, Virginia Woolf, and T. S. Eliot explored inner consciousness, memory, and time. Their works often depict alienated individuals struggling to find meaning in a fractured world.

Modernism is characterized by:

  • Rejection of traditional narrative forms

  • Psychological depth

  • Use of myth and symbolism

  • Themes of isolation and disillusionment

Modernist literature does not offer easy answers; instead, it mirrors the uncertainty of modern existence.

Postmodernism: The Collapse of Certainty 




Postmodernism developed after World War II as a response not only to historical trauma but also to the limitations of Modernism itself. Where Modernism searched for meaning amid chaos, Postmodernism questions whether any stable meaning exists at all.

Influenced by philosophers like Jean-François Lyotard and Jacques Derrida, Postmodernism rejects grand narratives and universal truths.

Postmodern literature is playful, ironic, and self-reflexive. It uses parody, intertextuality, metafiction, and pastiche to blur the boundaries between reality and fiction.

Postmodernism reflects a media-driven, consumerist society where reality itself becomes unstable and fragmented.

FeatureModernismPostmodernism
ToneSerious, Mournful, DeepPlayful, Ironic, Surface-level
StructureFragmented but seeking UnityFragmented and celebrating Chaos
GoalTo find "The Truth"To expose "The Construct"

The Avant-Garde: Art as Cultural Revolution





The Avant-Garde refers to a broad range of radical artistic movements that sought to transform art and society. Rather than preserving tradition, Avant-Garde artists viewed themselves as pioneers challenging bourgeois values and institutional authority.

Figures such as Filippo Tommaso Marinetti, Guillaume Apollinaire, and Bertolt Brecht believed that art should provoke, disturb, and educate rather than entertain.

Avant-Garde literature emphasizes:

  • Formal experimentation

  • Political engagement

  • Interdisciplinary art forms

  • Radical innovation

Its influence continues in contemporary experimental writing and performance art.

Conclusion: Crisis as the Source of Creativity

The literary movements of the twentieth century emerged from profound cultural, political, and psychological crises. Rather than signaling the death of art, these crises generated extraordinary innovation. By rejecting realism, questioning truth, and reinventing language, modern writers transformed literature into a space of resistance and exploration.

From Expressionism’s emotional intensity to Postmodernism’s playful skepticism, these movements demonstrate that art evolves most powerfully in moments of uncertainty. Twentieth-century literature thus stands as a testament to humanity’s enduring need to reinterpret reality even when meaning itself is in crisis.


Faith, Ideology, and the Manufacture of Belief: Rethinking Religion and Power

 

Faith, Ideology, and the Manufacture of Belief: Rethinking Religion and Power

I am writing this blog as part of a critical thinking activity assigned by Dr. Dilip Barad. The task required close engagement with the videos “God is Power” and “Critique of Religion”, encouraging us to examine religion not merely as a spiritual belief system but as a structure deeply entangled with power, ideology, and social control. Rather than approaching religion through devotion or theology, this assignment invites a socio-political and philosophical analysis of how belief is produced, sustained, and manipulated.

Through this blog, I reflect on the arguments presented in the videos and connect them with literary and theoretical perspectives, particularly through Nineteen Eighty-Four by George Orwell.

Video 1: “God Is Power”  Authority as a Substitute for Divinity


The statement “God is Power,” drawn from Nineteen Eighty-Four, offers a disturbing insight into how absolute authority replaces religious faith within a totalitarian system. In Oceania a society that officially rejects religion the use of the word God appears paradoxical. Yet this paradox is deliberate. Orwell demonstrates that even when traditional religion is eliminated, its social and psychological functions do not disappear; instead, they are absorbed by political power.

During Winston Smith’s interrogation, O’Brien reveals that the Party does not merely seek obedience it seeks domination over reality itself. Power determines what is true, what is false, and even what is thinkable. By declaring themselves “priests of power,” Party members assume a role historically occupied by religious authorities. Like priests, they demand faith without evidence, obedience without question, and confession without forgiveness.

Winston’s final submission accepting contradictions such as “2 + 2 = 5” and ultimately internalizing the belief that God is Power symbolizes the destruction of rational and independent thought. Power becomes sacred, unquestionable, and omnipotent. Orwell’s warning is clear: when power is worshipped like God, accountability disappears, and human freedom becomes impossible.

Video 2: “Critique of Religion”  Belief as False Consciousness


The video Critique of Religion extends this argument by placing Nineteen Eighty-Four within a broader philosophical framework. Religion, in this interpretation, is not dismissed merely as superstition but understood as an ideological system that often sustains existing power structures. Drawing on thinkers such as Karl Marx, religion can be seen as a form of false consciousness a mechanism that makes oppressive conditions appear natural, moral, or divinely sanctioned.

In Orwell’s dystopia, Big Brother functions as a replacement for God. He is omnipresent, omniscient, and omnipotent—qualities traditionally associated with divinity. The slogan “Big Brother is Watching You” echoes religious ideas of divine surveillance, but instead of offering comfort or moral guidance, it generates fear and submission.

Rituals of confession, punishment, and ideological purification reinforce this parallel. The Ministry of Love resembles a corrupted religious institution where suffering is justified as necessary for salvation  not of the soul, but of loyalty to the Party. Winston’s forced confession and eventual “redemption” through loving Big Brother expose how belief can be manufactured through pain, repetition, and psychological control.

Conclusion: Beyond Religion, Toward Critical Awareness

Both videos challenge us to rethink religion beyond personal faith and spirituality. They urge us to examine how belief whether religious or political can be engineered to maintain dominance. Orwell’s novel demonstrates that the true danger lies not in belief itself, but in systems that discourage questioning and elevate authority to a sacred status.

This critical framework helps us understand that any ideology demanding absolute faith religious, political, or cultural risks becoming oppressive. The task, therefore, is not to reject faith entirely, but to cultivate critical awareness. Only by questioning power, resisting blind belief, and preserving intellectual freedom can individuals avoid becoming subjects of false consciousness.

Visualizing the Deification of Power in Nineteen Eighty-Four

The SlideShare presentation “God Is Power: Visualizing Political Theology in 1984” reinforces this argument through visual analysis. It interprets Nineteen Eighty-Four not only as a political dystopia but also as a critique of religion-like power structures. Big Brother emerges as a secular god, the Party operates like a Church, and obedience replaces faith.

Rituals such as surveillance, confession, and punishment mirror religious practices, while the phrase “God is Power” suggests that political authority has replaced divinity itself. Ultimately, the presentation highlights Orwell’s warning: when power is treated as sacred and unquestionable, critical thinking collapses, and individual freedom is annihilated.


 SlideDeck: Visual Interpretation of 1984 as a Critique of Religion




Saturday, February 21, 2026

Humans Behind the Machine: Technology, Labour, and Ethics in Humans in the Loop


Humans Behind the Machine: Technology, Labour, and Ethics in Humans in the Loop




This blog is written as part of a thinking activity assigned by Dilip Barad after the screening of Humans in the Loop, directed by Aranya Sahay. Guided by a structured worksheet, the task encouraged critical engagement with the film before, during, and after viewing. This reflection attempts to analyze the film through perspectives drawn from film studies, labour theory, and cultural criticism, with particular focus on artificial intelligence, invisible labour, and the politics of representation.


role

Personnel

Director

Aranya Sahay

Writer

Aranya Sahay

Producers

Mathivanan Rajendran, Shilpa Kumar, Sarabhi Ravichandran

Lead Actor

Sonal Madhushankar (as Nehma)

Cinematography

Harshit Saini, Monica Tiwari

Editors

Swaroop Reghu, Aranya Sahay

Production Co.

Storiculture, Museum of Imagined Futures, SAUV Films

Distributor

Netflix


Humans in the Loop is a 2024 Hindi-Kurukh independent drama film written and directed by Aranya Sahay that blends storytelling with critical reflection on technology’s human foundations. The narrative follows Nehma, an Adivasi woman from Jharkhand who, after personal upheavals, returns to her ancestral village with her children and takes up work as a data labeller meticulously categorizing images and information to train artificial intelligence (AI) systems. Through Nehma’s everyday experiences, the film shifts the spotlight from abstract technological debates to the often invisible labour of rural and tribal communities that underpins modern machine intelligence.

Rather than portraying AI as a futuristic threat, Humans in the Loop situates AI within lived human realities, revealing how biases social, cultural, and ethical are encoded into algorithms through human contribution. The title itself evokes the concept of humans in the loop: essential actors whose decisions and values shape the behaviour of AI systems, even as they remain unacknowledged in broader tech narratives. Ultimately, the film challenges viewers to reconsider both the ethical dimensions of artificial intelligence and the social structures that make its development possible

Introduction: Questioning the Idea of “Intelligent” Machines

In popular discourse, Artificial Intelligence is often described as smart, efficient, and independent. It is presented as a technological force that operates beyond human error, emotion, or bias. Humans in the Loop disrupts this dominant imagination by asking a fundamental question: Can machines truly be intelligent without human involvement?

Rather than portraying AI as a futuristic spectacle, the film grounds it in everyday life. Set in Jharkhand, the narrative follows Nehma, an Adivasi woman who becomes involved in data-labelling work that helps train AI systems. Through her experience, the film reveals that artificial intelligence is not autonomous; it is shaped by human labour, human judgment, and human knowledge. The film thus reframes AI not as a machine-driven future, but as a human-dependent system deeply entangled with social inequality and power.

Before the Film: Technology as a Social System

Before watching the film, it is important to recognize that technology does not exist in a vacuum. Digital systems are embedded within economic structures, cultural assumptions, and global hierarchies. AI, in particular, relies on large amounts of data that must be organized and interpreted by humans.

The film invites viewers to reconsider the celebratory narrative of digital progress. While AI is often associated with innovation and efficiency, its functioning depends on low-paid, repetitive labour performed by marginalized communities. Nehma’s world reflects this contradiction: she participates in a global technological economy while remaining socially and economically vulnerable.

This awareness helps position the film not merely as a personal story, but as a commentary on how global capitalism reorganizes labour through digital platforms.


Human Labour in an Automated World

One of the film’s most powerful interventions lies in its portrayal of digital labour. Nehma’s work as a data annotator involves identifying objects, landscapes, and categories so that machines can “learn.” This process appears simple, yet it demands sustained attention, cultural interpretation, and cognitive effort.

From a labour theory perspective, this work represents a shift from physical labour to cognitive and perceptual labour. Nehma does not produce tangible goods; she produces data that fuels profit-making technologies elsewhere. Despite her crucial role, she remains disconnected from the final product and excluded from its benefits.

The film highlights a paradox:

  • AI is marketed as reducing human effort

  • Yet it relies on continuous human input

This contradiction exposes the myth of automation. Machines may appear independent, but their intelligence is built upon invisible human work.


Watching Closely: Cinema, Space, and Power

The film’s visual language reinforces its themes. Natural landscapes are shown through open frames and organic movement, emphasizing relational ways of living. In contrast, digital workspaces are framed tightly, often dominated by screens and grids.

This contrast is not accidental. It visually represents two systems of knowledge:

  • One based on community, memory, and ecology

  • The other based on classification, efficiency, and abstraction

Sound design further deepens this divide. The rhythms of rural life voices, wind, birds are interrupted by the mechanical repetition of clicks and alerts. Through these cinematic choices, the film communicates how digital systems impose a different tempo and logic on human life.


Representation and Cultural Visibility

Mainstream representations of technology usually center urban, elite, and Western subjects. Humans in the Loop challenges this by placing an Adivasi woman at the heart of AI production. Nehma is not portrayed as technologically ignorant, nor is she romanticized as “traditional.” Instead, she exists at the intersection of culture and computation.

This representation is politically significant. It disrupts stereotypes that position indigenous communities outside modernity. The film asserts that marginalized groups are not excluded from digital systems  they are essential to them, even if they remain unacknowledged.

However, the film also shows the cost of this inclusion. Nehma’s cultural knowledge does not fully translate into algorithmic categories. Sacred landscapes, relational meanings, and lived memory resist being reduced to data points. This tension reveals how technological systems privilege certain ways of knowing while erasing others.


After the Film: Ethics, Bias, and the Future of AI

After viewing the film, it becomes clear that algorithmic bias is not merely a technical flaw. It is a cultural issue. Machines learn from data shaped by human decisions, and those decisions are influenced by dominant worldviews.

When indigenous knowledge is forced into rigid classifications, something is lost. The film suggests that AI systems risk reproducing historical patterns of exclusion what scholars describe as digital or algorithmic colonialism.

Yet the film does not reject technology entirely. Instead, it calls for ethical reflection. It asks viewers to consider:

  • Who defines intelligence?

  • Whose knowledge becomes data?

  • Who remains invisible in the process?


Conclusion: Making the Invisible Visible

Humans in the Loop ultimately argues that there is nothing artificial about artificial intelligence. Behind every intelligent system lies human labour, cultural interpretation, and social power. The phrase “human in the loop” reminds us that machines do not replace humans they depend on them.

By centering a marginalized voice, the film exposes the unequal foundations of digital modernity. It urges viewers to rethink progress, not as technological advancement alone, but as a question of justice, recognition, and inclusion.

The future of AI will not be shaped only by code and computation. It will be shaped by whose lives are valued, whose knowledge is encoded, and whose labour is finally made visible.


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