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In this modern era of anxiety and posthumanism alienation is a critical ailment today. Caught in the web of dehumanising forces and pitted against hostile social stigmas, man is besieged with the problems of survival and growth. The more days are advancing, the more people are suffering from social distancing and social estrangement. Alienation results from powerlessness, meaninglessness, normlessness, cultural estrangement, social isolation, and self-estrangement. Alienation study comes from the angles of psychological, sociological, literary, and philosophical aspects. The silence-bound poet Jayanta Mahapatra was caught in the throes of alienation. His alienation from the Hindu culture was caused by his grandfather's acceptance of Christianity. His lingua-alienation was caused by his estrangement from the Oriya language. His alienation from the physical world was the outcome of his betrothal to the muse of poetry. So, this present paper is an attempt to stress how Mahapatra's poetry focuses on the theme of alienation and silence and paves the way for rejuvenation and revitalisation to come into the network of social ecology and human bonding overcoming the tenants of alienated predicament and identity crisis. [ABSTRACT FROM AUTHOR]

This paper shall make a modest attempt to focus on the poetic vision of Jayanta Mahapatra, the legendary Indian English poet vis-vis his obsession to depict the socio-cultural milieu of his native land Odisha. His whole repertoire of poetry revolves around a golden quadrangle of Cuttack, Puri, Konark and Bhubaneswar with nostalgic description of past glorious legacy and painful narration of the present decadence. With Introvert and withdrawn syndromes explicitly visible in his personality, Jayanta Mahapatra is a keen observer of society in its myriad manifestations. It may be the emotionally shocking revelation of the Fisher man willing to push his daughter into prostitution or the waiting by the widows to be cremated at Puri or of lost chivalry of Kalinga (Odia) soldiers who valiantly fought in Historic Kalinga war to turn ruthless king Ashok into a spiritual person embracing Buddhism. The shocking depiction of his grandfather Chintamani Mahapatra's helplessness during the great Famine of 1866 to embrace Christianity speaks volumes about his regret to spurn Hinduism and switch over to Christianity under duress. His recurrent images 'rain', 'door', 'sleep', 'silence', 'mouth', 'dream,' 'memory' etc. obviously refer to his unhappiness with the present decadent culture. The entire spectrum of Mahapatra's poetry resonates with the native syndrome and the juxtaposition of lost legacy and prevalent decadence. [ABSTRACT FROM AUTHOR]

Jayanta Mahapatra's conception of poetry is the record of an evolving consciousness with different traces of distress, guilts, frustrations, contradictions and false starts. He puts emphasis on memory as a source of writing poems simultaneously identifying himself with other Indian English poets in quest for roots in his writings. He views poetry as an expression of inner world and problems about the relationship between self and reality. His poetry depicts what he observes around him. He is more focussed on ensuring the continued existence of man and his unrelenting struggles for survival in society. Mahapatra's poems create layers of meaning through irony and empathy, and carry a rich repertoire of memories, myths and metaphors from especially his own State, Odisha creating the poetic artefacts as they capture the lived experience in revelatory terms. He has richly used suggestive and startling imagery with the sole intention of exploring social realities and projecting Indian sensibility by all means in his poetic realm. [ABSTRACT FROM AUTHOR]