SEARCH FOR ELYSIUM
SEARCH FOR ELYSIUM
Prof. Dr. RK Singh
Mitali De Sarkar and
SEARCH FOR ELYSIUM
As Shiv K. Kumar, N. Keki Daruwala and Arvind Krishna Mehrotra, Stephen Gill was born Pakistan (Sialkot) and speaks Punjabi, Urdu and English, and some other languages. These poets have stayed in different parts of India. Like many prominent authors, including Bharati Mukherjee, Uma Parameswaran and Rohinton Mistry, Stephen Gill immigrated to Canada in search of better prospects economic, not knowing his step could ultimately prove to be a struggle to discover his own identity.
Reading Gill verses, we find that it is his Indian autonomy seeks a voice in a new country. Her norms, standards and values are neither completely Indian nor completely West, but rather international. His concerns are human beings and their environments more and more global. Perhaps his intercultural experiences enrich his creative sensibility at the same time he is a foreigner in his adopted country and a stranger in his homeland.
Caught between two cultures, Indian and Canadian, he set up the clash of cultures and conflicts of adjustment, something all expatriates faces:
In the valley of terror
my bones creak,
twinges of insecurity,
all the pride of my ego
shamelessly mocks my nakedness.1
It feels like a 'deer lost in the jungle " and expresses his dismay when he says that I often stroking / even those thorns / who knowingly pierce / my feet.2
It attempts to provide few disparate fragments of experience in large ensembles – like any good poet – the construction of meaning to the confusion. Ironically, it seems to put involved in Canadian society poets who are skeptical about immigration Canadian poets like himself.
I wish I could capture
in the rainbow of my pen, but
I'm not a poet so clever! 3
Stephen Gill struggles his identity in his country of adoption as he turns to his home country (India) to assess:
I often tried to write
number injuries exist anymore
that love wound.4
Although Stephen Gill is a Canadian by birth and sensibility is essentially international, his works add to ethnic pluralism in Canada. His poetry includes the Indian consciousness that offers an international perspective when he says:
your land and life
your summer and fall
and the sky
and birds Happy –
pleasure-giving sites -
breathe new life into me.5
Yet reading his poems, novels and short stories, one feels an immigrant-consciousness at work: there is a conflict between his Indian ethos and strengths of the marginal existence and nagging drawbacks in the country of his adoption. The poet moves through the first socio-cultural pressures, barriers of race, religion, Color and nationality taking creative writing through a process of survival, a process to deal with the uncertainties of the environment, new social structures, new values, politics and new relationships.
He suffers changes, rapid and fundamental shake the conditions the most fundamental rights, the pace of the complexity, diversity and rapid change makes it appear a stranger in his own eyes, far from his familiar society, often leaving him nostalgic. It travels in the future, sometimes. With a tinge idealist he is doing with its environment and aspects probes of Canadian life – sometimes as Canadian society, and sometimes as an immigrant – the two psyches still active in his mind.
The conflict between his loyalty to the land he has done and the new earth – his adopted country, his willingness to accept the new geophysical parameter and resistance or open hostility of the host society leave an indelible impression in his thought processes. The poet is still indignant "xenophobic nationalist he calls" stinking vultures "that" rest in graves rusty ".6
Bewitched by the magic of Canada, the poet travels this new land, which was unknown, not used, exploited and so intriguing at first. It could have provided a challenge, a new motivating force for living his life. But the troubling experience of racial discrimination makes it uncomfortable. A Again, it assesses its status as a newcomer to Canada, as individuals and as a human being, "taken at the crossroads honeycomb "Of" humanity divided, expressed in one of his trills: In pots of patriotism / poisons are often willing / kill the lily peace.7
His creativity exercises reflect the throes of adjustment of an immigrant who has lived and survived the hostility generated mainly on the profile uncosmopolitan its cosmopolitan environment itself. The range of emotions and feelings experienced by Gill is common to most immigrants treated unfairly. The haughty attitude of ordinary citizens, insults and hurtful racially motivated assaults cripple them both physically and psychologically and, in response to feelings of pain, they take recourse to express their protest through writing. He vehemently protests – often with a touch of desolation – against the demons of bigotry :"… life will not be the same / because the night of racial prejudice / Chew / peace in the jaws of endless depth. "8 This protest is more vivid in" Immigrant complains "9.
Since then Gill has not spent his formative years in Canada, or grow in its landscapes as may talk directly – he emigrated as a cultured man – he creates in terms of cultural images in which he feels at home. The lush landscape of New Canada made him nostalgic villages and rivers he lived as a child. There is a hidden feeling that it is not capable of loving the new country where it is not capable of loving his country of birth. This element of distance is always present in both his poetry and fiction. This is not necessarily a negative, but rather a regret, because he seems to recognize the new environment worthy of its own, but it is not. Hence the tension, a sense of belonging and not belonging.
Its sensitivity is always interacting with the new local transmitting his experiences with the kind of creative tension every writer feels, focusing its internal development. In fact, her become a citizen increased his awareness of time and change: self isolated from others, alienation, the need to adapt to this:
In a cabin of inaction
built with beams of silence
often I long to sleep
on a couch
flesh without worries.
drops of sweet harmony
must produce a lullaby
from notes of now.10
In this it resembles many contemporary writers who blend their native traditions and the traditions of their adopted country in a personal style and manner with all its blunders which includes images and trite expression, sentimentality and weak psychological, verbal or technical interest.
Despite being in the process of adaptation to its environment, Gill shows a sense subtle links are latent within nebulous, it expresses the feelings and emotions hidden inarticulate cons a new perspective. We do not see a person from Canada Mindscape inside the poet, we see an Indian person ruminating beliefs, customs, ideals and values that were his, but are collapsing in the country of his adoption.
With the blurring of boundaries in the mental landscape that once surrounded his whole being, Gill is subjected to a nomadic subjectivity regarding his status in the new land. In this new context is constantly territorialised deterritorialised and reterritorialised, creating a gaping hole of uncertainty that makes him nostalgic for the warmth of his mother, I want to breathe alone / in the walls of my stomach … 11
As Parthasarathy says, "exile," self-imposed or not, do we learn that "The roots are deep. "Stephen Gill is an illustration of the truth of this statement. It is perhaps his migration to Canada, which explains his obsession continuing with the Indian past, both family and race, and it is this obsession that is a major theme throughout his poetry and is powerfully expressed in another trill: An unprotected root / I need a wind / kind.12 loving
His memories of the moon beams of his country, absorbed through the eyes of a sensitive boy and attentive, creating an immediate need for heat in the dark earth, he is living:
Not move away moon
I need your beams
sorry for land.13
Gill nostalgia for his homeland is not only romantic, it is rather based on the harsh realities of life, daily life in this new country has its own measure of mystery and fear. His poems reflect an awareness of the ironic loss of man and pain, a feeling of disenchantment with of commercial prosperity and a false sense of discouragement to the global crisis to which the society is headed.
Stephen Gill has been writing his mission or goal, because his humanity is seriously called into question when he sees waste, loss and mutual destruction, again and again. He vehemently denounced the forces that promote extreme nationalism and vicious or fundamentalism. He frees his mind through his poems and reveals his concerns socio-political setting of the animus that enhance human angst of modern life:
The land of demons is empty
because the occupants
expanding desert savagery14
Gill draws a fundamental struggle for the soul, mind and body to understand life in its totality, it communicates through poetic confrontation with his whole being with reality and its response to it in a pungent and straight-forward manner. The general atmosphere created in the poems reflect his socio-political consciousness is one of darkness and despair with a pronounced degree of melancholy. The main disappointment is the melancholy, either with complications edgy social insecurity or insoluble problems of political instability. The poet attempts to convey his message by instilling a sense of mortal fear and extending a sense of hopelessness in the minds of his readers sympathetic with the help of strong words and phrases to stop the alliteration and assonance. The terms "dark swamp," "Grasshoppers ruthless", "irons … start "," violence vomit, "" Ghosts of pain, "" darkness of violence, "" Dust of abject horror, "" self-surrounding cells of selfishness, "" malicious spam, "" Islands of suffocation, "and so reveal an image of society decayed in the dark where the poet is tired and lost.
He notices a unquenchable hunger manna whose source seems to have suddenly dried because the harmful germs of anarchy are released into the stratosphere sociopolitical: A sense of unease about our haste confusedly toward ends unknown is the poet can make the company modern. Gill, therefore, find nothing in which to rejoice. For example, on the eve of New Year, which overwhelms him, an atmosphere of sadness, he finds the same date that the days of the previous week or even last year ".15 In the same poem, the poet observes ironically if the nights are replaced by days by thought, / the corners of darkness / have been turned on by now. / Eaters stale crumbs / Morning / should have been allowed / tantalizing smells from / fees and foods. Hot / The hours of suffering / have been reduced / joy lasted longer / and life has changed. The poem, like a prism, reflects the unchanging social scene is plagued by hunger, death, grief and suffering, as forever, and life is not another coat; / schedules that become new.
Using classical / religious allusions to fallen angels in the poem "Beelzebub claims," Gill cleverly mocks the "seductive moans of social deities. laxity moral sexual indulgences, and political corruption and exploitation strike a heavy blow to the whole social system and the poet feels an intense need to break chains. But he asks how can I do and when Beelzebub applications / cut my wings.16
The poet believes that channels of electronic media entertainment added to the isolation of individuals, and people increasingly insensitive to simple pleasures, like chatting about a cup of tea:
I like to sit
to talk and talk
and to speak more
about this and that
over a cup of tea.
But how and with whom
when all are hooked
their own TV 0.17
Socio-political changes causing loss of human values are Stephen Gill fully aware of the spiritual barrenness of the time. Gross apathy of man to suffering beings like that makes the question of the poet forces of racism in his poem "For humanists'
Which mankind are you talking about?
I saw her dance macabre
at the station
where a handful of hooligans
despised and beaten a young
a different shade.
A wave of people rushed by
either take a train
or go home.18
Gill is more sad to see that "no soul had the time or perhaps the courage / to these fallen angels know / they mocked the Creator" .18
His political poems reveal his anger at the cheating and sinister game played by the senseless vendetta "discriminators" humanity crown of thorns and hanging on the cross of dreams. These "merchants of corpses" squeeze the last vestige of life and blood "in the tomb of aspirations of human helplessness "reptiles" find their "home". He noted sadly that "the lack of bridges" between the "islands of tensions "thicken the darkness of doubt." 19 Gill request warmongers:
Message of Christ
of the saints and sages
temples and churches
monuments and shrines … 20
Anxieties related to terrorism to war, violations human rights, religious radicalism, hunger, racial discrimination and ecological imbalances are some of the major issues that rely heavily on his conscience
I asked my conscience
if he had seen
to eyes of humanity
injury and humiliation.
A touch of contempt in his silence
dive to ask me
if she had never heard
the bricks of my cries
on the blades of the Environment .21
An overwhelming panic in the poet's psyche caused by the ravages of war seems to be the extension of its socio-political concerns.
Humanity has witnessed the naked dance of death in the form of world wars, the worst performance was the use of atomic weapons during World War II. The poet is aware of the savagery around the world: "The human beings seek an oasis / in human blood. "22 However, the taste of blood was not enough for" warmongers. "All wars all left the audience speechless stunned the world at large-scale destruction caused by sophisticated techniques of the massacre. sensitivity Gill is generated by such cases of cruelty.
The poet, a strong supporter of democracy, denounced the war that disintegrates society torn countries and the devastation all around the horizon: carnage carried out, / the delight of many wives / moderate / many men blinded: / and many more maimed. / Lofty dreams crushed. / Laps mothers are empty ./… Our homes now better equipped / with thorns of hatred ;/… man is his last sigh / in the smoke. "23. War is doomed to failure, is fraud, says Gill, and asks "What is today's man." He can not understand the puzzle, contradictions — love for animals, but hatred for humanity – committed by the man today.24 It calls for love, harmony and peace, and peace can not know not swim / on the waves of blood / For a brighter future / let us build bridges now. 25, killing the snake in "vomit lava of hostility" 26.
In poem after poem Gill points to the constant deepening troubles of people everywhere – claims and disputes, Mutual deception, sudden disasters, misery and distress, convulsions of war, the spread of inveterate diseases, hunger and poverty, fundamentalism and religious fanaticism – which upset the balance of the world. To add to this, scientific progress has made human beings "A prisoner of chaotic nights. He develops feelings of withdrawal from the world of violence and fanaticism in his poem 'me' 27. Increase Indent the world has a self-ignition of love, becoming short-sighted, creating a world where the only certainty is that nothing is certain. Shocked by "pollution, panic, and toxic civic life" and the prospects of a third world war, the poet takes refuge in her "womb calm / beyond the clutches of robots / screams and bursts of inhuman "which causes the wild dove of peace:
the urchin-smelling disorders
Pride and dusty in March
Technology and science.28
The final chapter
and religious fanaticism
is provide title
the last dance on the hills
inhabited by children
of racial madness.
The clouds are the rage
to bear witness.29
He pitied those who are proud to play with noxious gases and / Rain / virus, and fire to disfigure our mother earth, but who are not proud of a single aircraft / accidentfree / For our travel / reckless ". 30
Gill appears to the poet-philosopher whose voice is "more powerful than guns", while as the promoter of universal brotherhood condemned the "fanatic" is born of ignorance and is "the cradle of death" .31 In his disappointment, Gill, a researcher of world peace, pray to God: Give us the wisdom or not to uproot our orchard. / The earth. / Thy footstool, anime / all / Lord o /…. / Give us now / a robe of humility / wear / water calm / at drink/..32
The applicant he believes in war, for whatever reason – political, economic, racial, ethnic, religious – a mockery of the Creator, who takes care of everything the world and reveals the secret of undisturbed peace. Since "the cult of violence … leads to the temple of hate", he urged the people and governments does not rest on their political power, economic strength and armies, but to follow the path of justice and promote the highest interests of all of humanity.
A search for the Elysée
Gill turns to poetry the search for unity in the multiplicity of cultural norms. It attempts to assimilate cultural diversity to discover himself and his own tissues to create:
The matrix of life
author of peace
Mirror of Wisdom
For him the true poetry is an antidote to suffering, he can become "nutrient" with divine grace. As he prays: "Show in their / your will; / Merge with your beauty ".34 The poet has a firm faith in poetry:
I want my poetry to be friendly
to pacify the violence of the tiger
and assembling the flowers of all hues
in one bouquet.35
As a powerful voice of humanity, he warns his readers about the impending disaster that will befall on humanity if this generation does not take concrete steps to maintain peace and harmony. He believes that humans have to change / daemons to go, and / rusted iron to break / the glory of harmony / soothing stretches wings / on decaying orchards, .. 36
The poet seeks the ambrosia that can generate particles of love and tolerance among the masses whose leadership is engaging in infighting. His poetic worship is the worship of humanity that resonates with universal love, manifested in the form of devotion through self-abandonment supplication, love of nature, love for the beloved, and with the commitment to peace and harmony.
Gill poetry is in fact an embodiment of philosophy as based in Hindu metaphysics
as it is founded on the Christian faith. The poems echo in Eastern philosophy that they are readers turn inward in search of the meaning of life. It only by his knowledge of his own self can understand the outside world and society as a whole:
It was at the crossroads of desires
where I meet.
Looking into my eyes,
I shook hands at that time cold
and then dissolved slowly
a crowd of unfamiliar faces.
In his view the silence
I saw a glow
and the joy of flying birds.
Under the front of cloudy sky
those deep eyes
reduced the dew of innocence
on the wings of my guilt
I still bear
while searching Me.37
Christianity spread the love for humanity through the expansion outlook and a realization of God's presence in his being. In search of love do not look outside because it is found in abundance in his hidden self. The presence of this divine love is to be achieved by cultivating a harmonious feeling similar. In one his poems, he said:
I live in the veins
your blood is my home
I am love
Search your heart.38
Sometimes his poems sound like the words of a sacred madly in love with his pious goddess in the tradition of Mirabai and Jaidev: "Your smiles issued could / blue eyes gave a sign / I've called sanctuary" … 39
His love for the beloved and nature often places of exchange. Whenever in consternation, he longs to see his face:
I'm dying to hear
From my window consternation
when the sun goes down
is your face.40
For him the moon, the dew, flame, rain, rainbow, etc. vivifying sources, positive and blessed life which carry the cells of the love in their veins, it to say the "charm Elysian" or "God asks me." He wants to submit to this eternal source of joy. In fact, he wants his love for culminating in joy. Even in the face of evil, cruelty and disappointment, the poet Gill wants to be rejuvenated by the grace of love which he seeks "not in dreams / and thoughts in solitude," but "clouds along the serene self-made '.41 Some of his poems smack of several Classic poets Indian metaphorically compared their beloved with "mountains", "buds", "sea" and "sunshine" or desperate wail like lovers:
I want to kiss
they kept me afar.42
Stephen Gill seeks to realize his love in a "sinking of the morning star," even though her friend could not bear the "majesty of the oceans" or "secret perfume" or "Pride of Youth" or "the beauty of the moon." Conscious of the ephemeral nature of time as is, Gill face the reality of life and death, hope and fear, gain and loss of a sense of equanimity: "Under the ashes of last night / glow embers a half-dead again / all the time is flying. "43
The dream of a poet life against all obstacles and limitations shall give him everything he wants. The "Elysian Light" or "charm Elysees", it searches experiences are in fact indicative of an attitude, which is positive, constructive and humane, with an understanding of the discordant reality of life, especially greed, hunger, pollution and war. He seeks to live in "dignity of hills / vision of heaven" 44 As to counter his loneliness he imagines romantic.:
I will build a hut there
with the simple things
y I sleep like
awakening to the serene music
tuned with nature.
I'm going to hibernate somewhere
lonely in a place not visited
middle premiums Elysian
embracing peace than all.45
The idealist Gill expresses a desire for the Champs-Elysees pollution-free social political, territorial, moral, ethnic and ecological. He dreams of a world where people coexist harmoniously would forget little discrimination on the basis of caste, race, color or nationality, and who love to accept individual differences. This love is transformed by humans healing and giving them the power to heal. Professor Dr. Frank M. Tierney, supports this view when he says:
"But there is in Tennyson poems and the volume of Mr. Gill is a hierarchy of values. The first and most important is, as John Henry Newman insisted, "growth from within." This growth requires spiritual priority. This principle leads man to harmony personal, national and international basis with an understanding that just love '.46
In one of his letters to the editor, Stephen Gill confirms this view: "I believe in Being that is all love-and nothing but the unconditional love of conducting this type. Love opens the doors to the source of tolerance for the views and practices other, and should dispel the clouds of terror that hide the sun of peace 47.
Gill's poetry reflects his inner need to live more deeply with greater awareness, namely the experience of others and know well his own experience. It recreates situations and experiences that are relevant and targeted to achieve a better understanding of the contemporary world. It broadens and deepens the experience, using language as an instrument of persuasion and as an aid to live in a world that is self-destructive. Its purpose is to awaken and wake up to a shock in life, to make a person more alert and sensitive to events around it, making it more alive.
Stephen Gill is a poet of values – peace and universal love, unity and integrity of the human race, respect for human rights, and social structure to produce and promote justice. The poet, who considers her part of the poems of his spiritual self, urges the abolition racial discrimination, religious, political and economic prejudices and seeking equal opportunities and privileges for men and women, the adoption of a global code of rights and responsibilities, and the creation of a world federal government to heal the disputes that divide people. He knows the religious fanaticism and hatred are a world devouring fire, whose violence none can quench. Only God can deliver mankind of this distressing affliction. Gill's main concern is to rescue people ignorant or dropped from the mire of imminent extinction. Features such that post-modernist self-understanding, sense of doubt, despair, uncertainty, the futility, the rejection of Europe / U.S. domination and affirmation of individuality are some characteristics of creativity. Dr. Rochelle L. Holt, a prominent American poet, put it this way: "Yes, love is the answer to the questions – why no peace is as simple as that, but Confucius said:" The Simplicity is the last thing she learned just simple. thought, not the conscious attempt to be simple. "48
As a writer and poet ethnic, Stephen Gill adds the Canadian mosaic tapestry of culture and values of his Indian heritage and learning in Asia. The sensitivity of Immigrants novelist Gill extends into the poet, whose creation Gill negotiation absorbs the conflict of cultures without being bitter A militant idealism overwhelmed with emotions of love and tolerance as well as his missionary zeal is a reflection of the utopian state that longs to achieve through cosmetic company. The poet strives to make "the company more streamlined and user-friendly" to promote fraternity, he loves the world and is dedicated to serving the entire human race.
1 Gill, Stephen. "Blind and deaf" Gypsy 17, 1991. p.62
2 —————. "A New Canadian Toronto Star India on July 9 1993, p.15.
3 ————–. Flowers thirst. Vesta, Canada, 1990 88.
4 Gill, ibid., P. 84.
5Gill, Stephen. The Dove peace. 2nd ed. New York, USA, MFA Press, 1993 27.
6 Gill, Stephen. Songs For Harmony. New Jersey (USA), Rose Shell Press, 1993 13
7Gill. Ibid., 55.
8Gill. Ibid. 48.
9Gill. "An Immigrant complains," al-Mohajer, Number 1, January 1994.
10Gill. Songs for Harmony. p. 19.
11Gill. The dove of peace. p.48.
12Gill. Flowers thirst. p.96.
13Gill. The dove of peace. p. 37
14Gill. Shades divergent. Forum writers, Ranchi, India, 1995 47.
15Gill. "On the new year," Seaway News, December 28. 1994. P.2
16Gill. "Beelzebub claims," On both sides of the Atlantic, January-February 1995, p.23.
17Gill. Ibid. p.23.
18Gill. "For the humanist," Al-Mohajer, Issue 2-3 February-March 1994.
19Gill. "Humanity is divided," On both sides of the Atlantic, Jan / Feb. 1995, p. 11.
20Gill. "Warmongers", Nirankari, February 1996, p.16.
21Gill. "Conversation", Conscience Canada, No. 60, Winter 1994,
22Gill, Stephen. Divergent Shade, P. 47
23Gill. The Dove Peace, P. 13-14
24Gill. Ibid. p. 18-19
25Gill. Ibid. p. 22-23
26Gill. Ibid. p.37.
27Gill. "Me," Des Pardes, Fall 1993, Vol 5, No 5.
28Gill. The dove of peace. p. 48.
29Gill. "Last Dance" Twilight end, vol.2, May 1996, p. 21.
30Gill. The dove of peace. p. 15.
31Gill. The Dove of Peace. p. 49-50
32Gill. The dove of peace. p.52-53
33Gill. Songs For Harmony. p.27.
34Gill. Songs For Harmony. p.9.
35Gill. Songs For Harmony. p. 11-12.
36Gill. Songs For Harmony. p. 27
37Gill. "A handshake, Fish Graffiti, Carleton University,
Vol. 2, No. 1, Ottawa (Canada), 1995 21.
38Gill. The blossoms thirst. p. 16.
39Gill. The flowers thirst. p. 38.
40Gill. The flowers thirst. p. 20.
41Gill. The flowers thirst. p. 56.
42Gill. Flowers thirst. p. 24.
43Gill. The flowers thirst. p. 23.
44Gill. The flowers thirst. p. 24.
45Gill. The Dove of Peace. p. 44.
46Tierney, Dr. Frank. "Reflections of an Indian
Poet ", India Times of Canada, November 15, 1973, p.5
47Gill. "Love and Only Love Will stop the carnage," Daily Standard-Freeholder, August 5, 1994, p.4.
48Holt, Rochelle. "A Call to Love" Driver, USA, June 20, 1992.
* Who's Who in the Commonwealth, the International Biographical Centre, Cambridge, England;
* We learned Immigrants by George Bonavia, production international Ottawa;
* Who's Who in Canadian Literature, Reference Press, Toronto, Canada
* Canadian Native Literature & ethnic: A Bibliography by John Miska, University of Toronto Press;
* Something About the Author, Vol. 63, Gale Research, USA;
* Hines, George, Dr. Stephen Gill & His Works (assessment). Introduction by Dr. John Robbins, former ambassador to the Vatican, and President of Brandon University, Vesta, 1982
-Drake, Bobbie. "Flowers of thirst," GLOBE INDIA June 20, 1992
-Gamble, Rick. "Literature that vital force for world peace ", The Expositor, September 8, 1976
-Gaur, June "Beyond the personal story: Confessions Zulfikar Ghose A Native Alien ", the literary criteria. XXX1 flight, N0.l & 2, 1996, page 64.
Heward-Burt. "New Newcomers to Canada, "citizen", April 12, 1977, p.37
-Holt, Dr. L. Rochelle "Dove of Peace as a call to peace," the Pilot, 20 January 1992
Koch, Terry. "Ideas do not stop at customs," As you wish, April 9, 1978
Marshall, Valerie. "Writing Writer-important moment for local poet, Standard-Freeholder,
-Nahal, Chaman. New Literatures in English. New Delhi: Allied Publishers Pvt. Ltd., 1985.
Parthasarathy, R. Rough Passage. Delhi: Oxford University Press, 1977, page 17.
Penny, Margaret. "Time is real test for the ability Writer's" Standard-Freeholder, October 19, 1976
-Parakot, Manjula. "Indian interest", The Times INDIA CANADA, November 18, 1976, p.9
-Shukla, Rajesh. "Peace & Understanding In Reflections Gill & Wounds, "CHRISTIAN MONITOR, 2 October 1981, pages 6-7
Singh, Pritam. "Little Punjab in Canada – Stephen Gill, ADVANCE June 1990, p.14
-Tierney, Professor Dr. Frank. "Reflections of an Indian poet," CANADIAN India Times, November 15 1973, p.5
First published in The Mawaheb International (Canada)
About the Author
Dr R.K.Singh teaches English language skills to UG and PG students of earth and mineral sciences besides practising poetry, especially haiku and tanka. He has published 35 books, including 14 collections of poetry.