TRISANGAM INTERNATIONAL REFEREED JOURNAL
Trisangam is an International Double-Blind Peer Reviewed (refereed) Research journal on Language, Literature and Culture. Four issues are published annually. To the serious readers the trisangam is highly adorned as a journal of research in the field of social, cultural, anthropological, literary, language’s and other’s aspects of Northern and North-East Region. The pointed attention is given by the journal to unfold to open up the rich resources of the West Bengal, North – East India and Neighbouring area to the great mass readers interact in the subjects.
Siliguri: Trisangam international refereed journal
Introduction of Swami Vivekananda's versatile talent in Bengali fiction/ বাংলা কথাসাহিত্যে স্বামী বিবেকানন্দের বহুমুখী প্রতিভার পরিচয়
Swami Vivekananda's predecessor in Bengali fiction many In many ways. From that point of view, Swami Vivekananda's multi-faceted talent in Bengali fiction gained relevance in many ways. His multi-faceted talents are identified as, a) World conqueror Swami Vivekananda, b) Heroic monk Vivekananda, c) Dishari Swami Vivekananda of the middle class, d) Mahajivan Swami Vivekananda, e) Mahanava Swami Vivekananda, c) Mahapurusha Swami Vivekananda etc. Swami Vivekananda Swami Vivekananda is one of the most versatile geniuses in the world. In the field of fiction, many writers have presented that story in different ways. Swami Vivekananda 's fearless personality is very well known. There, the identity of Vivekananda, the heroic monk, became natural in his strong personality. Swamiji's humanitarian appeal not only stirred the hearts of Bengalis, Illuminated and did. He became a middle-class leader. The word 'Mahajivan' gives us the search for that life which is enlightened and rich in character, action, human thought. Much literature has been created on the life of Swami Vivekananda. The identity of the great man Swami Vivekananda has gained a lot of attention in Bengali fiction. Swami Vivekananda's existence in the great human spirit naturally got the identity of great man. In the same way, many writers have found the identity of Mahapurusha Swami Vivekananda in Swamiji.
Swami Vivekananda's Educational Thought: A Blend of Traditionaland Western Dynamics/ স্বামী বিবেকানন্দের শিক্ষা ভাবনা : সনাতন ও পাশ্চাত্যের গতিশীলতার মেলবন্ধন
Vivekananda's concept of life does not allow for absurdity. Prior to accepting anything, he used to judge everything. Whether it's science or faith. Superstition is the acceptance of something without question. Granted, no scientific finding can be considered the ultimate or everlasting word. Due to the fact that fresh hypotheses constantly alter established beliefs. Therefore, reason should be used to embrace science if it is to be believed. Science and religion are two things that cannot be followed blindly. It is from this that Swami Vivekananda's educational philosophy takes on new meaning. Even in his personal life, Swami Vivekananda blended Western and Eastern ideas. Therefore, he found it quite easy to compare thought and language-literature. After much research, he concluded that we do not require as much philosophical and educational adoption from the West. On the contrary, it offers much. We have ideas that can greatly enrich the West. Additionally, it is simple to turn to our past for inspiration when trying something new in philosophy or writing. His educational concept encourages people to accept what is right rather than insisting on rote information. The old Indian educational system should be adhered to the fullest extent feasible, and the traditional pace of education should be preserved. He felt that all forms of spiritual and divine education in our nation should be placed under our supervision. Apart from that, though, he feels that a strong scientific background is essential for the nation's advancement. For a heroic India will emerge if the speed of truth found in traditional education and the speed of western scientific consciousness can be appropriately combined. The welfare of the nation depends on this education policy. It is a novel method of teaching that uses judgment and reasoning to establish right and wrong without accepting any one of them as true. Vivekananda's idea of ​​education does not extend only to making clerks. He wants education that will make people. People who will sacrifice themselves for altruism.
Religious Pluralism and Swami Vivekananda/ ধর্মীয় বহুত্ববাদ ও স্বামী বিবেকানন্দ
When great men like Sri Ramakrishna and Swami Vivekananda came, they left a mold to solve all the problems of that age. Vivekananda saw in Sri Ramakrishna the mold suitable for the present, the mold upon which to build universal religion, a unique form of religious pluralism. Vivekananda said in the Chicago Dharma Mahasabha about the ideal of universal religion, "We not only tolerate all religions (tolerance), we believe all religions to be true (acceptance)". In my research paper, I will discuss religious pluralism in the light of Ramakrishna-Vivekananda's teachings and try to show that one religion is not opposed to another, but complementary. The same truth exists in all religions, so if all religions try to express this truth, then where is the conflict? The mutual view of different religions can be mainly based on three types of views - religious exclusivism - 'Only my religion is true, all other religions are false'. Inclusivism says that other religions are individually inferior to one's own religion and only as a branch of one's own religion is the real importance of those religions. And pluralism says - all religions are true because they all lead to the same goal, but their paths may be manifold (ekang sat viprah bahudha badanti). Sri Ramakrishna is the first exponent of this view in the present world. Sri Ramakrishna showed through theory and practice the unity of form that exists in all religions. Truth is one though its expressions are many - 'Yat mit ty patha'. This Paramastya is beyond all conflicts and limitations. He cannot be bound by any particular dogma, by any particular belief. Sri Ramakrishna felt that God, Allah, Buddha, Jesus Christ, Shiva in various forms are the same consciousness which is the object of human worship. People can know that Supreme in different ways; According to his taste and ability. Just as a mother cooks rice and broth for some of her sick children, sago or barley for some, and sukto for others, considering their abilities and tastes, God has made different paths according to the nature of different people. There should be no conflict between different religions, because the paths of different religions lead people to the same perfection. Just as in a well-planned garden various types of flowering trees bloom in various colors and adorn the integral garden, so each religion maintains its distinctiveness and uniqueness through simultaneous peaceful co-existence as an integral religion. Inter-religious dialogue can be developed on the basis of Vivekananda's innovative religious thinking, through which the concept of human unity can be strengthened. However, along with inter-religious dialogue, inter-religious conflict should be resolved or reduced through mutual understanding and exchange of ideas between different communities of any religion - the purpose of which is to realize the Supreme Being in unity with all.
Yugapurush Rammohan: Pioneer and Preventer/ যুগপুরুষ রামমোহন : প্রবর্তক ও নিবর্তক
Raja Rammohan Roy, one of the renowned thinkers who played a leading role in social reform in the 19th century, He wanted to awaken the consciousness of the nation by appearing in a caste-based country full of cosmopolitan fanaticism and prejudice. According to Rabindranath, he was a globalist (‘Biawapathik’). His attitude towards everything, such as religion, was mainly guided by his humanistic outlook. Adopting Vedanta's Brahmanism, Rammohan created the foundation of his own ideas, dharma prachar, social reform, all associated with his discourses. But it should be remembered that, he knew that, in order to get something, it is necessary to have a rational sense of why to get it in the recipient, then only that person and then his behavior can be properly treated. Even though he himself was a Sanskrit scholar and a wise person he opposed the establishment of Sanskrit college and Sanskrit education. But this opposition should not be taken as ideological opposition to Sanskrit. Because he understood that, if the countrymen were not educated in Western education, it was not possible to progress. The Sanskrit education of the nineteenth century would not be fruitful for Indians personally and for their livelihood. Englishman as well as the East India Company who took the responsibility of ruling India, needed to learn English to keep up with them, but he was in favor of modernity while respecting the Indian tradition and culture. Together with these two way, the path of human progress will be widened. He also took strong steps to protect the rights of women as well as the freedom of expression. All this came in the context of his refined thoughts. At the same time, one thing must be very consciously remembered that, Rammohan did not stop at just realizing or expressing his ideas and realizations. A large part of Rammohan's reform movement covered with the wellness of women. He raised the question of rights and was concerned about the rights of women in subject property. Rammohan played the role of simultaneous promoter and detractor in various fields such as Dharma Samaj Act etc.
The importance of Family in Indian Tradition: A Moral Perspective/ নৈতিকতার প্রেক্ষিতে ভারতীয় ঐতিহ্যে পরিবারের গুরুত্ব
The concept of family is not static in either the Indian or Western context; rather, it evolves continuously over time. Moreover, the purpose and function of family life differ significantly between these cultural frameworks. In India, family life is integral to the four āśramas - brahmacarya (student life), gārhasthya (householder life), vānaprastha (hermit stage), and sannyāsa (renunciation). Each āśrama aims to guide an individual towards spiritual liberation. The gārhasthya āśrama, or householder stage, is particularly significant as it involves fulfilling familial duties and responsibilities, which are seen as essential steps towards attaining mokṣa, or liberation from material bondage. In contrast, the Western concept of family centers on different foundational purposes. The primary motivations for forming a family in the Western context typically include the marital relationship, procreation, and the upbringing of children. Here, family life is often viewed through the lenses of companionship, sexual fulfillment, and the nurturing and maintenance of offspring. This paper aims to highlight the importance of the Indian family structure within the context of morality. It begins by exploring the traditional understanding of family in ancient India, emphasizing its spiritual and moral objectives. The discussion then delves into the role of marriage as the cornerstone of family life, the responsibilities that come with familial roles, and the moral imperatives that guide these duties. Through this analysis, the paper seeks to underscore the unique moral framework that underpins the Indian concept of family.
Women, Environment and Religion: A New Horizon of the Environmental Movement in the Indian Subcontinent/ নারী, পরিবেশ ও ধর্ম : ভারতীয় উপমহাদেশের প্রেক্ষাপটে পরিবেশ আন্দোলনের নতুন দিগন্ত
The term environmental feminism began to be mentioned in various environmental and feminist theories since 1970s and 1980s. The term environmental feminism was first coined by Francoise d'Eaubonne in her book "Le Feminisme on la Mort" (Feminism or Death) in 1974. Feminist writer Ynestra King and others have referred to this as the third Wave of the feminist movement. Environmental feminism acts as an environmental critique of feminism as well as a feminist critique of environmentalism. According to environmental feminists, any kind of exploitation and oppression of nature and oppression of women in patriarchal societies are synonymous and should be seen as the same. In this context it can be said, "Women must see that there can be no liberation for them and no solution to the ecological crisis within a society whose fundamental model of relationships continues to be one of domination. They must unite the demands of the women's movement with Those of the ecological movement to envision a radical reshaping of the basic socioeconomic relations and the underlying values ​​of right.” Therefore, it can be said that eco feminism is a multi-faceted theory whose main point is that women are bound in an eternal bond with the environment, with nature. That is why the devaluation of the world is synonymous with the defamation of women One of the branches of this environmental feminism is spiritual activism, which is an amalgamation of three separate movements of the second half of the 20th century, namely - the spiritual movement, the environmental movement and the feminist movement. Although the three movements were carried out in completely different contexts, it is undeniable that the main source of all three movements lies in the various defects and deviations of the patriarchal social structure.
Narrative Structure of Bengali Science Fiction/ বাংলা কল্পবিজ্ঞানের আখ্যানকৌশল
Narrative structure is the most interesting aspect of a narrative. Science fiction is a specific kind of prose narrative. In this essay, our endeavor is to make out the narrative particularity or specialty of Bengali Science Fiction in respect to narratology. The context of the narrative situation unites the reader with the narrative. The basic structure of all narrative forms defines itself in two terms: first, histoire/ fabula/ story, and second, discourse/ sjuzhet. The ‘fabula’ or ‘story’ refers to the actual chronology of events in a narrative and ‘discourse’ refers to the manipulation of that story in presenting the narrative. The famous linguist and narratologist M. Toolan described six components of ‘articulation’ i.e. discourse in his book 'Narrative: A Critical Linguistic Introduction' (1995), namely: Time, Setting, Characterization, Narration, Focalization, and Free Indirect Discourse (FID). Here, we are attempting to analyze the narrative structure of science fiction with respect to these components. Time is one of the most important parameters of Science Fiction. Many science fiction stories set in a futuristic time frame and there are often time-travel stories. These unique uses of time place science fiction in contrast to historical stories. Many stories of science fiction take the reader to extraterrestrial lives, space exploration, underwater civilizations, apocalyptic worlds etc. These circumstances are quite unknown and unexperienced in human civilization. It has been observed that science fiction generally lacks multidimensional characters. The main reason behind this could be that the writers focus more on ideas rather than people. The main protagonists recurrently become typical characters. One thing is to note that female protagonists, as well as female characters in Bengali Science fiction, are rare specimens. In conclusion, the setting plays a pivotal role in science fiction followed by time. Characterization also plays a significant role, but Narration, Focalization, and Free Indirect Discourse (FID) are not as significant in science fiction as in other types of prose narratives.
Presence of Dalits in Bengali Fiction: Analytical study/ বাংলা কথাসাহিত্যে দলিতদের উপস্থিতি : বিশ্লেষণাত্মক অধ্যয়ন
Literature talks about the world and life. Literature is open and appropriate for all, from all walks of life. But the Dalit literature we are talking about is those who are economically deprived, socially oppressed, neglected, humiliated and deprived for ages; The subject of our discussion is to highlight how the presence of life pain in the hearts of those marginalized, exploited, deprived, neglected people who are untouchable by the so-called caste-based society, who are Dalit by birth due to social discriminations, has came up in Bengali literature. While discussing the context of the position of Dalits in Bengali fiction, it has been shown how Dalits have appeared in modern Bengali fiction from ancient and medieval literature. An attempt is made to discuss the extent to which the history of the sufferings of Dalits born and brought up in a hostile environment has emerged in the works of other writers. Because the life that has not realized the pain of their deprived life, that life can never reveal the true nature of that pain. The true form of literary work depends on the mind, mentality, thought, religious and social beliefs of the writer.
Kashi-Prapti theke Kashi-Darshan: Bangamahilar Bhraman O Abasar 1864-1946/ কাশীপ্রাপ্তি থেকে কাশী দর্শন : বঙ্গমহিলার ভ্রমণ ও অবসর ১৮৬৪ – ১৯৪৬
In general, in patriarchal society, women are bed-mates, child-bearing mothers and caretakers of the family. But, in terms of socio-economic status, in upper- and middle-class families, women are like ornaments that have to be carefully protected in antahpur from behind the purdah of the house. Although this system is not entirely new, in Bengal in the 19th century, the control over women was imposed very strictly. And this was a sign of respect in society. In this context, women's access to the outside was limited. Sometimes she can step from the antahpura to go to her father's house, in the occasion of pooja, participate in a marriage ceremony, or take a bath in the Ganges. In a broad sense, they can spend their last few days in kashi at their death bed. In the second half of the 19th century, the advanced position of women in society became a new indicator of status in the Western educated class. As a result, the new class came forward in favor of social reform as a sign of modernity and against the practice of Sati, child marriage, polygamy, and the initiation of widow remarriage. They were also interested in women's education. Traditional conservatives in this group also gradually moved away from their positions. Although in the initial stage the progress of education among women was very slow, but it carried the taste of awareness and emancipation. They tried to go out of the traditional way and found the meaning of life. In this context, women are not going on pilgrimage just to get rid of the pain of legalities or in the hope of death in kashi. Educated women are going to holy places as pilgrims with a reformed mind in a lawful life, criticizing unreasonable rituals. Instead of kumbha joga, women are going to Allahabad and Prayag to spend their leisure time. Some women include the nearby temples in their leisurely travels. At the same time, due to the expansion of railways and the improvement of communication throughout India, places like Mathura, Vrindavan, Deoghar, Orissa, Punjab, Rameshwar, Chitrakoot, Kedarnath-Badrinath, etc. were added to their visiting list. The architectural style and natural beauty of these places become the center of their attraction. On the other side, they questioned the rituals and hypocrisy of the priests with a rational mind. Thus, for women, the various pilgrimages become a part of pure mental satisfaction through travel rather than re-enjoyment through darshan.
Mallika Sengupta is an exceptional voice/ মল্লিকা সেনগুপ্ত এক ব্যতিক্রমী কণ্ঠস্বর
Mallika Sengupta is one of the most powerful poets of the eighties. She has gradually developed herself in the world of Bengali poetry. She took poetry lessons from the elder poets and devoted herself to writing one poem at a time. Poetry for her is not only for leisure and entertainment but she wants to make poetry one of the means of protest of helpless women. She wrote about the victimized, struggling women as well as about the little girl who was sexually assaulted on the school bus. Again, Amrapali, Tuten Khamen's mother, Sujata, Phulan Devi wrote about Winnie Mandela, as well as Sita, Krishna has been reconstructed a new. Mallika wanted to give an important message to the society through poetry. She played a very important role in building the language in which today's young poets write poetry. She did not limit herself only to poetry, wrote many articles, novels, etc. Mallika did not believe that men are the enemies of women, rather she was against the patriarchal social system. In the book 'Purush Noy Purushtantra', Mallika has given a beautiful description of the one who has worshiped women in the knowledge of goddess on the one hand and on the other hand has made women slaves to serve their own interests and made them slaves. In fact, no one is born as a woman, one has to become a woman according to the needs of the society. This becoming a woman is a social process that is constantly happening in the society, the book 'Strilinga Nirman' is about her. Mallika's 'Sitayan' is a very relevant book. We have been listening to Ramayana for a long time but she told the story of Sita as Sitayan. She strongly protested against the fact that women have been thought of as the consumer goods of men for ages. Sita here is not only a goddess but also an independent woman of flesh and blood. On the other hand, in the book 'Kabir Bauthan', we see the old customs, traditional ideas, barriers and obstacles. The then noble Tagore family was no exception to these. Various characters of Tagore family are crowded in this novel. In this novel, Mallika has made a woman's self-discovery in the heart of Tagore's family. In her works, the marginalised, helpless, cornered Bengali girls have come up again and again. Despite standing in a patriarchal society, she protested about women's rights with an unyielding attitude.
The terror of nineteenth century: prostitute Trailokyatarini/ ঊনবিংশ শতাব্দীর বাঙালির ত্রাস : রাঁড় ত্রৈলোক্যতারিণী
The story of a daughter of a noble family of a remote village in Burdwan district who becomes a murderer. Her name is Trailokyatarini. The girl who caused a panic among the people of nineteenth century Calcutta. A woman who was murdering consecutively like a professional murderer, only in the lure of jewelry. Murder in lure of jewelry may be for the first time of Indian history. It was very surprising that in the nineteenth century Bengal amongst the reader of Bomkesh and Feluda there could be a serial killer. When we think about the serial killer, the first name that comes in our head is Jack the Ripper, an English professional killer. The terror of nineteenth century, who was in the apex of brutality by taking away homebody’s uterus, someone’s kidney after murdering. But if we look at the nineteenth century Bengal except London, we can see that eight years ago Barangana came in front of us, the first female in the history of Indian serial killer. To catch her, the police of that time had to do a lot of digging. Who killed continuously in the list of jewelry and money. To satisfy her own greed she makes herself engage in many criminal activities. As a result of this in 1884, 3rd September she was sentenced to be hanged.
‘Kavi Bandyaghati Gnayir Jiban O Mrityu’ : History of the Subaltern Class in Alternative Narratives/ কবি বন্দ্যঘটী গাঞির জীবন ও মৃত্যু : বিকল্প আখ্যানে নিম্নবর্গের ইতিহাস
The world's society, politics, economy, history and cultural practices1 have caused a great stir in the seeding of 'Subaltern Studies' or 'Subaltern Historiography' in the post-colonial era. This approach sheds new insight2 on the blind alley of traditional historical3 and literary practice. Antonio Gramsci (1890-1937), one of the Italian Marxist thinkers, used the term 'Subaltern'4 at first in Italian language his 'Prison Notebooks' (1929-35). The term 'Subaltern' is relative. Therefore, in our discussion, we have meant the term as lower class or marginal class in respect of caste, gender, occupation, wealth, education or in any other way accordingly. Our argument is that under the hegemonic rule5 of Bengal for a long time, the underprivileged, the deprived, the helpless agricultural labourers, the land serfs, the labourers, the untouchable tribal peoples and the floating people without a livelihood are called the lower class or marginalized people. Three decades before the Subaltern Historiography, the activist writer6 Mahasweta Devi spoke and wrote about them in different ways. He didn't read Marx, he didn't read Gramsci. He has read People, he has understood the hunger of people. The story of Aranya Chuad’s rise to fame as a poet in the rich background of Chaitanya-movement7 in medieval era is narrated in the novel 'Life and Death of Poet Bandhyaghati Gani' (1967). Mahasweta Devi, who was interested in the history of Bengal in the 16th century. He created history in an alternative narrative8 with life and poetry as inspiration. The main subject of the narrative is the dream, struggle, pursuit, love, despair, failure and suffering of the caste-ruled society in the whole world that continuity can only be understood by taking a casual look around us.
KARTIK LAHIRIR JIBON O SAHITYO/ কার্তিক লাহিড়ীর জীবন ও সাহিত্য
Karthik Lahiri is an unsung fiction writer in Bengali literature. A major reason for its hitherto unexplored nature, we think, is the fact that he spent much of his work and most of his life in North-East India, separated from the literary heartland of Calcutta. From the middle of the 19th century he devoted himself to various branches of literature. His literary career began by writing a story called ‘Bondi’ (1949) in the newspaper ‘Dainik Kishore’. Since then, he has written numerous stories, novels, plays and also translated. Another special interest of Karthik Lahiri is music. Be it Indian classical music or foreign symphonies or Hindi songs, the writer had a keen interest in all types of music. So we see the free use of music in his novels. Although Karthik Lahiri has been discussed in various newspapers and magazines, it has been limited to a small extent. Earlier in these magazines ‘parichay’, ‘Parampara’ and ‘Abong ei somoy’- all these papers had a little discussion about the author, but in them, apart from aspects of his stories, novels or translations, there was a deep interest in the various subjects which had been developed in detail. Deficiency found. While discussing about Karthik Lahiri, we will try to uncover the unlit side of his life in the same way as his novel will come up in this discussion. Naturally this discussion will include an attempt to look at his life. Because his novels are the product of his life experience. They become much clearer to us from the memoirs of the author and the memoirs of his loved ones. Above all we will see his personal life and literary life in this discussion. How this person’s life influences his literature, and we will immediately see how his life experiences shape his literary philosophy.
Jagannath in the scope of folk art of Bengal/ বাংলার লোকশিল্পের পরিসরে জগন্নাথ
Around the 8th-9th century, language, art, literature, culture, and the Bengali nation emerged. Along with the progress of the Bengali nation, its own classical and folk art and culture paved the way. In the modern (post-colonial) era, the folk art and culture of Bengal has gained considerable recognition in international folk culture circles. The popular Odia Deity and aslo Bengali Deity lord Jagannath appears in various guises in the multifaceted style of Bengali folk (Lokāyata) art. The idols (Vighraha) of Lord Jagannath are made of different material. These idols made of various materials have been used for worship as well as for decorating the house. The folk or Lokāyata artists of Bengal have given beauty to the idols of Jagannath with their infinite patience and skill. The folk or Lokāyata artists of Bengal have used wood, clay, cloth, thread, paint, metal, conch etc. This work has brought economic success to folk or Lokāyata artists. The Jagannath cult has now become one of the most popular genres in Bengal's folk art or Lokayata-art.
Initial Days of Santiniketan and Haricharan Bandopadhyay/ শান্তিনিকেতনের সূচনাপর্ব ও হরিচরণ বন্দ্যোপাধ্যায়
Haricharan Bandopadhyay (1867-1959), the author of ‘Bangiya Shabdokosh,’ had a life full of ups and downs, and both his student life and professional life were in the same motion. Despite extreme poverty, he succeeded through his persistence, patience, and discipline. His education stopped for a while due to the need for more funds in B.A third year. He studied in institutions like Champa Pukur School, Baduria L.M.S School, Aarbelia School, etc. He completed the F.A from Kolkata General Assembly's Institution. He took admission in B. A at Metropolitan Institution in 1890 with the fund of Mallick's of Pataldanga. He enlisted his name in B.A under this college. Again, his study was hampered in the fourth year due to insufficient funds. Moreover, he faced the same issue while publishing the masterpiece ‘Bangiya Shabdokosh.’ At last, Rabindranath Tagore requested Manindra Chandra Nandi, the maharaja of Kashimbazar, to help him financially publish the book. At his request, Manindra Chandra Nandi, the Maharaja of Kashimbazar, patronized it. His work life was also distinctive. He was the principal of Baduria High School. He worked as a home tutor to Devendra Lal Khan at Narazol Rajbari. He was also the principal of Kolkata Town School in 1901. Then, he worked as a superintendent at Kaligram headquarters. Eventually, Rabindranath Tagore invited him to Santiniketan Ashrama. There, he was appointed a professor of Sanskrit Literature for a brief period. He had been going through an acute financial crisis at that time. As a result, after nine years, he joined Kolkata Central College as a professor of Sanskrit. Though he had to leave Santiniketan, he continued his research on the writings of Ramesh Chandra Dutta’s, ‘Rajput Jibansandhya’ and ‘Maharastra Jibanprabhat’ and Vidyasagar’s ‘Sitar Banabas.’ He even wrote one book in Sanskrit under the guidance of Rabindranath Tagore. He also translated the sonnet ‘Sohrab and Rustom’ by Matthew Arnold, ‘Meghdut’ with Rajshekhar Basu, ‘Rabindranath-er Katha’, and ‘Kobir Katha’. He became a prominent figure in the Bengali literary sphere. He was famous as a professor in Santiniketan. Many humorous stories were framed on him. Thus, he was able to write about ‘Bangiya Shabdokosh.’ His outlook towards life and his diligence are reflected in the songs of Nishikanta Roy Chowdhury and through Dwijendranath Tagore. Thus, he was strongly associated with the initial days of Santiniketan and had been an influential figure in the Bengali literary canon.
Maharani Suniti Devi’s contribution to modern literature and education/ আধুনিক সাহিত্য ও শিক্ষায় মহারাণী সুনীতি দেবীর অবদান
Among all the noble women who have left their marks in golden letters in the transformation of society and education in India, the name of Maharani Suniti Devi, the daughter of Brahmananda Keshav Chandra Sen and the consort of the then Maharaja Nripendra Narayan of Cooch Behar, is the most memorable. Suniti Devi's contribution to the world of Bengali and English literature at the turn of the 19th and 20th centuries is undeniable. Among the Bengali poetry books written by Suniti Devi were “Shibnath” ‘Amritabindu part - I, II’, Sangha Shankh”,‘Sahana’, ‘Kathakatha’, “Shishu Keshav” etc. She authored english books like "The Beautiful Mogul Princesses’, "Bengal Dacoits and Tigers""The Life of Princess Yashodara’ etc. His autobiography is ‘The Autobiography of an Indian Princess’. Her autobiography not only reflects her personal journey but also her commitment to advocating for social change and the rights of women in colonial India. With the encouragement of Suniti Devi, Maharaja's wife paid attention to the spread of education. The new horizon of modern education and culture in the heart of the royal family was started by Suniti Devi's sole efforts. After the marriage of Maharani Suniti Devi, the tide of reform free modern thought came in the state of Cooch Behar. As Maharaja Nripendra Narayan is called the shaper of the modern state of Cooch Behar in terms of state governance and all kinds of developmental work, there is no denying that Maharani Suniti Devi was the main supporter of the work. Suniti Devi did not stop at only establishing Suniti College in Cooch Behar. Outside the state, the wife has contributed to education and social progress of the women's society. Suniti Dev had constant contact with the Victoria Institution in Calcutta and the Maharani Girls' School in Darjeeling. Cooch Behar played an important role in the transition to modernity, although this native state at that time called him the pioneer of women's freedom. Cooch Behar played an important role in the transition to modernity, although this native state at that time called him the pioneer of women's freedom.
Anthropological Writings in Women’s Journals of Colonial Bengal: A Gendered Reading of Intellectual Public Sphere/ ঔপনিবেশিক বাংলার নারী পত্রিকায় নৃতাত্ত্বিক রচনা : বৌদ্ধিক-পরিসরের একটি লিঙ্গগত পাঠ
In the social landscape of nineteenth-century colonial Bengal, the nationalist-reformist discourses that existed as a dominant form within Bengali societies. Within this milieu, Hindu women of the upper and middle classes encountered numerous social barriers. Their education was confined to domestic spheres, where they were groomed to embody the ideals of “Perfect Wife” or “Ideal Mother” through instructional materials found in Bengali women’s periodicals. This observation is a recurring theme in various historical discourses. But women’s journals not only offered guidance on ideal homemaking, child rearing and domestic chores but also provided some readings that offered women a reprieve from the overwhelming pressures of their patriarchal domestic duties. One example of such readings includes anthropological writings penned by women and featured in various women’s journals. Anthropology, the study of human societies, cultures and their evolution, was initially introduced in India by British colonial administrators. However, in Bengal, its practice began early through the publication of various mainstream journals by educated Bengali bhadralok. Women’s journals, akin to mainstream journals, began featuring diverse writings on societies and cultures of foreign nations authored by women. Given this fact, this article is to seek answers to the following two questions: Firstly, beyond the thrill of reading, how the anthropological writings published in the women’s journal expanded the horizon of knowledge of women of the first decade of the twentieth century. Moreover, how the anthropological writings of the women writers about the conditions of women of different cultures reflected their own shares of gendered struggle vis-à-vis the overarching presence of male in every arena of society. This present study will argue that these writings, mainly anthropological in nature, and mostly written by women created a gender consciousness in the public intellectual space and shaped the women’s struggle to build up a self-identity for themselves. <span style="font-size: 11.0pt; line-height: 107%; font-family: 'Calibri',sans-serif; mso-ascii-theme-font: minor-latin; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin; mso-bidi-font-family: Vrinda; mso-bidi-theme-font: minor-bidi; mso-font-kerning: 0pt; mso-ligatures: none; mso-ansi-language: EN-IN; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;"> The exploration of the aforementioned issues primarily focuses on three women’s journals: Bamabodhini, edited by Shri Umeschandra Dutta, Antapur, edited by Smt. Hemantakumari Devi and Mahila, edited by Shri Girishchandra Dutta. Additionally, certain articles from Prabashi and Navya-Bharat journals have been incorporated to further enrich the discourse.
Amiyabhushan Majumdar is a non-propagandist literary figure of North Bengal/ উত্তরবঙ্গের প্রচারবিমুখ সাহিত্যসাধক অমিয়ভূষণ মজুমদার
In order to discuss about Amiyabhushan Majumdar Mahashay, the renowned literary saint of North Bengal, it is necessary to know the contemporary country-time situation of his appearance. Because, the unstable situation of that time can be seen reflected in his artistic spirit and mind. After the establishment of British rule in India, Bengal became the main center of trade. Again the most powerful weapon of this Bangladesh was Hindu and Muslim unity. Strengthening the structure of British rule in Bangladesh required weakening Hindu-Muslim unity. From the beginning of the 20th century, the discontent of the common people of Bengal over the application policy of the Indian National Congress began to manifest itself. The British government tried to exploit this discontent of the common people. Lord Curzon tried to break up Bangladesh in 1905 on the inconvenient pretext of establishing British rule in the vast province. Till now the Bengalis were moving outside the political climate, but after the proposal of partition of Bengal, a volatile political environment was created in Bangladesh. A new consciousness was created between Hindus and Muslims through political backlash. Initially, communal sentiments developed between Hindus and Muslims, but soon they overthrew communalism in their efforts to unite, completely thwarting Curzon's Partition of Bengal policy. Going a little further along the pages of history, it can be seen that the First World War started in 1914. Bengalis of India and Bengal also got caught up in the British's trap. After the end of the First World War in 1918, the demand for autonomy came to the mind of Bengalis. Just as the common people who had become powerless after taking part in the First World War wandered in the dream state, the Bengali people began to stir again demanding autonomy. In such a turbulent situation, the great literary writer Amiyabhushan Majumdar appeared in the world.
Rabindranath's Short Stories: Colorful Timeless Expressions of Human Heart Emotions/ রবীন্দ্রনাথের ছোটগল্প :মানব হৃদয় অনুভূতির বর্ণময় কালজয়ী প্রকাশ
We all know with the progress of our society and civilization, literature also concentrate its work on the inner world of human’s heart. It writes only a bit but manages to express more. For this it is quite inevitable that modern literature produces short stories. In world of literature we can mention the Italian Boccaccio and the Englishman Chaucer as a initiators of the short story before Rabindranath Tagore. After that we found Chekov, Maupassant and Tolstoy as a short story writer who actually reflects realism and idealism in their writing. Almost the same time of Chekov, Maupassant and Tolstoy Rabindranath wrote short stories in Bengali language and also established it with his own style rather said own ideology but most amazingly we saw mainly common people of rural Bengal comes to his stories and with the magic touch of Tagore’s hand the feelings of these people’s heart became the eternal beauty in the world of literature. In this essay we have selected few of Tagore’s short stories for discussion that are: Balay, Kabuliwala, Denapaona ,Shasti, Khudhita Pashan and Ekratri. We will discuss how the inner feelings of the character of these short stories mesmerize us and how it easily touches the mind of the reader by overcoming every barrier, also these characters reflect that the value of human relation is above everything. We see different types of human emotions in these characters, that is love for nature, Feelings of a father’s heart towards his daughter, Silent self-respect and aversion of a woman’s heart, A man’s unfulfilled love and affection-Insatiable curiosity-sense of wonder and the important part is that how it comes from the pages of stories and spread through various human hearts crossing the barrier of country, race and religion. It’s only possible because of Tagore’s writing. we have discussed all of these factors in our essay. In our discussion we have discussed about these human emotions and philosophy of life with the help of inner narrative of these selected short stories and the dialogues between the characters, uses of nature, uses of sharp expressive words and certainly in the light of Tagore’s own ideology towards human value and life. Apart from this we also try to discuss how the expression of minor characters help to express the feelings of major characters.
Reflections on Mughal-Koch relations in Persian literature/ ফার্সি সাহিত্যে মুঘল-কোচ সম্পর্কের প্রতিফলন
The article examines the reflection of Mughal-Koch relations in Persian literature, providing a comprehensive analysis of how Persian literary works from the Mughal era portray the political, cultural, military, and economic interactions between the Mughal Empire and the Koch Bihar region. It highlights the intricate dynamics of Mughal-Koch relations, emphasising how contemporary Persian writers recorded and interpreted these interactions. The research delves into the economic role played by these interactions, detailing the trade, tribute, and economic policies that influenced the region's prosperity. This study contributes to a deeper understanding of regional history and enhances our knowledge of how Persian literature served as a medium for documenting and reflecting on the complex socio-political and economic realities of the Mughal era. By examining these literary portrayals, the article provides a richer and more nuanced perspective on the historical interactions between the Mughal Empire and the Koch Bihar region, revealing the enduring impact of these relations on the cultural, economic, and historical fabric of the region.
Treaty between mind and thinking : Pre Freudian psychoanalytical views in literature/ সাহিত্যে মন-মননের সন্ধি : প্রাক্‌ ফ্রয়েডীয় মনোবিশ্লেষণের অন্তরঙ্গ পাঠ
Literature is an endless pathway that has a lot of turns. Literary theory helps us know the reason for these turns. Literary texts, especially novels, are one of the important mechanisms that showcase the beauty of literary theories. Be it western or eastern, literary theory always brings a new motive to a literary text. As we know, psychoanalysis is a literary concept or theory given by the Austrian psychoanalyst Sigmund Freud. But it is really curious to know that before Freud, there were psychoanalytic concepts in literary texts. In famous Greek tragedies like 'Oedipus' or 'Medea', we can get the real essence of psychoanalytic views. Later, if we talk about Bengali literature, especially the Bengali novels, there is also the presence of psychoanalytic concepts, even before Sigmund Freud.
The Reflection and Analysis of Bhaktirasa in Lalan Fakir’s Writing/ লালন ফকিরের সঙ্গীতে ভক্তিরসের প্রতিফলন ও তার বিশ্লেষণ
In Medieval India, Bhakti and Sufi movement has created a paradigm shift for the socio-religious and cultural outlook of the common man’s life. The imagery and portrayal of the Almighty evolved from the Awful Omnipotent to Merciful Creator. The Orthodox religious system in both Hinduism and Islam were losing its popularity to the common mass. In order to overcome the ritualistic and rigid approach which is difficult to understand by the common people Bhakti and Sufi movement took place. The approach was simpler in performance and easy to understand to the common people. It was taught that instead of the rituals God is pleased with love of the worshipper. Rituals took a side place and mere reverence became loving reverence (Bhakti). This evolution occurred not only in Socio-religious aspect but also in literary aspect as well, because regional languages were used to write and teach the Bhakti tradition instead of the traditional Sanskrit and Classical Arabic. Regional language now used to teach the religious philosophy and poetries and songs replaced the hymns to worship the Almighty. In medieval Bengal, Bhakti tradition was popularized with Shri Chaitanya Deva in Gaudiya Vaishnavism theory. Parallelly Sufi tradition in North India was gradually popularizing. These traditions were also known as medieval mysticism. In colonial Bengal, Post Chaitanya Bhakti tradition was further evolved with Sufi and Tantric influence. Then a neo-religious Bhakti sect named Baul was generated. This Baul tradition and the practitioners of this tradition was outcasted from the society for their unorthodox practices. Among the Bengal Baul, Lalan Fakir is the most popular name. Lalan Fakir or Lalan Sain’s philosophy was reflected in his songs. In this article, my aim is to analyze the reflection of bhakti in form of Vatsalya in some of Lalan Fakir’s writing. In the conclusion, I would refer to the influence of Gaudiya Vaishnavism as found in Bengal Baul songs.
The Kahar culture of Rāṛhbaṅga in the literature of Tarashankar/ তারাশঙ্করের সাহিত্যে রাঢ়বঙ্গের কাহার সংস্কৃতি
Tarashankar Banerjee is a prominent figure in Bengali Literature as well as Rarh Bengal’s Litrature. Being born in Rarh Bengal, various castes and tribes of Rarh Bengal and their cultural identity have come up again and again as literary material. One such timeless work of his is ‘ Hansuli Banker Upokotha’. In this novel, the past and present context, spiritual beliefs and disbeliefs, social sense and cultural thinking of the ‘Kahar’ nation have been covered. In this discussion article, I have tried to highlight the self-identity of the ‘Kahar’ class as a distinct self-caste of Bengal, particularly through the rhymes and folk songs of the ‘Kahar’ caste, by delineating the aspect of their own social and cultural position and their own life cycle.
Kudmi Jonogosthir Anyantama Krishi -Sanskriti Bandna/Sanharai/ কুড়মি জনগোষ্ঠীর অন্যতম কৃষি-সংস্কৃতি বাঁদনা / সঁহরই
First of all let me say that my research paper deals with Bandna/ Sanharai, one of the agro-cultures of Kudmi community. In this research paper, the names of all the cultures with which the Kudmi community are closely related are mentioned first in brief form. Then Bandna festival is mentioned as one of the agro-cultures of Bengal, Jharkhand, Orissa especially Chbotanagpur Plateau. Then the nomenclature of Bandna/Sanharai is discussed. Then it has been discussed that Bandna festival is widespread in some regions. Then when and how Bandna festival or Sanharai festival is celebrated is discussed in detail. Teldeoa, Ghaua, Amabasya, Goroiya, Baladkhunta are discussed in turn. Some Ahira songs are also mentioned. The significance of this episode is also discussed. Hopefully my research paper Bandna / Sanharai will be appreciated by the readership. I sincerely apologize to everyone if there are any mistakes.
Culture, Women, and Rocaya: A Feminist Text/ সংস্কৃতি, নারী ও রোকেয়া : একটি নারীবাদী পাঠ
Rokeya can be considered as Bengal’s first Muslim feminist thinker, writer and educationist who pioneered in her efforts to support female education and women’s empowerment. She was the first person in colonial Bengal who advocated for a direct connection between education and the progress and emancipation of women. She staunchly supported the fact that appropriate imparting of education will enlighten women and help them to unshackle themselves from the barricades of the rigid patriarchal and chauvinist norms of the society. Rokeya wrote extensively for the cause of women’s liberation and empowerment. “Stree Jaatir Obonoti” is a noteworthy literary creation of Rokeya where she meticulously outlines the inequality of the patriarchal culture, highlights the agony women faces due to patriarchal oppression, and points out several ways of women’s emancipation from the patriarchal norms. Throughout her life, Rokeya visualized and endeavored an emancipatory world for women. Consequently, in the light of “Stree Jaatir Obonoti”, this research paper attempts to trace how Rokeya advocated the issue of women’s empowerment as a system of their emancipation from the rigid patriarchal structure. The paper also aims to problematize the methods of empowerment as suggested by Rokeya in her essay and question whether indicators like education and financial independence can truly liberate women in this patriarchal social structure.
Document of decadent society of the 19th century: The context is Ekei Ki Bale Savyata and Babaji/ উনিশ শতকের অবক্ষয়িত সমাজের দলিল : প্রসঙ্গ একেই কি বলে সভ্যতা ও বাবাজী
From the second half of the 19th century, the dramas written in Indian languages ​​were mainly social-centered and focused on the multifaceted problems of society. Ranging from the various faults and anomalies of social customs, child marriage and the slippage of the upper castes, as the playwrights have eloquently depicted, the trend of drunkenness among the English-educated youth of the time has landed as an important social problem. This problem is mainly seen in early plays or farces. For example, Madhusudan Dutt's 'Ekei ke bale sabhyta' in Bengali, Assamese Hem Barua's 'Kaniar Kirtan' in Assamese, Madgaonkar's 'Bhojanbandhu Pantangwakhu' in Marathi, 'Babaji' in Oriya, etc. plays and farces can be specially mentioned. The immediate purpose of this essay is to shed light on how decadent and depraved the new English-educated Babu society and in society the drinking habit of zamindar class have become in the plays 'Ekei Ki Bale Sabhyta' (1860) by Madhusudan Dutta and 'Babaji' (1877) by Jagmohan Lala. In this comparative thought, not only the similarity but also the contrast is the history of the ups and downs of the society.
BANGLADESH LIBERATION WAR: A STUDY DRAMATISTS FROM WEST BENGAL AND THEIR CONTRIBUTIONS/ বাংলাদেশের মুক্তিযুদ্ধ : পশ্চিমবঙ্গের নাটককারদের প্রতিক্রিয়া
The liberation war of Bangladesh in 1971 deeply moved the south Asian political landscape. The long-suppressed dissent and a rampant violation of humanitarian values including rapes, murders etc. left an entire linguistic community to an existential threat, who ultimately found an agency through this revolt which made possible to reclaim their self-dignity and asserting their true identity. This saga of unprecedented struggle to establish a community’s selfhood became the subject of several notable dramatists of that time such as Digin Bandopadhyay, Utpal Dutt, Anil Dey, Swapan Kumar Mitra, etc. These dramatists not only showcased the movement by enshrining the events as it proceeded but also at the same time amplified their agendas. Apart from the national borders that divided two countries, the underlying sentiment of communitarian values became a major factor that helped in unification of a common voice of protest. Dramatists from West Bengal majorly articulated two significant crises of the movement in their works – at one hand the confrontation between the Pakistani repressive forces and the common people of Bangladesh and on the other hand the internal tensions within the socio-economic structures of Bangladesh that strengthen the feudal lords namely the ‘jotedar’, capitalists. Therefore, the dramatists felt a moral compulsion to delineate an ambivalence on part of the liberation army who not only had to fight against the Pakistani armies but also the ‘jotedars’ in their own land.
Bratyjaneder Ruddhaswar Muktir kandari Forum Theater/ ব্রাত্যজনেদের রূদ্ধস্বরের মুক্তির কাণ্ডারি ফোরাম থিয়েটার
This study explores the potential of forum theatre, a participatory theatrical technique developed by Augusto Boal, to empower marginalized communities in India, particularly Dalits. Che Guevara's quote "Solidarity means running the same risk" highlights the disconnect between the ideal and reality of shared struggle. Janasanskriti, a pioneering Indian theatre group, has been using forum theatre in West Bengal to address this gap. Studies suggest this approach fosters social change, particularly for women seeking greater equality. We propose that wider application of forum theatre has the potential to significantly benefit the Dalit movement in India. This research investigates how forum theatre can be used to address specific issues faced by Dalits, explore the challenges and limitations of this approach, and assess its long-term sustainability as a tool for social empowerment.
Ancient Tapovan Imagination and Two Selected Rabindra Ballads towards Modern Ecocentrism Concepts – An Appraisal/ আধুনিক ইকোসেন্ট্রিসম্‌ ধারণার নিরিখে প্রাচীন তপোবনের কল্পনা এবং নির্বাচিত দুটি রবীন্দ্র গীতিনাট্য : একটি মূল্যায়ন
Through this research article two selected Geetinatya (musical dramas) of Rabindranath Tagore i.e. Kalmrigaya and Balmiki Pratibha have been discussed with reference to Tagore’s imagination and illustration of forest-scenario especially the ancient concept of ‘Tapovana’ of India (i.e. the forest for meditation, austerities etc.) which have been intermingled with his thought about nature and modern environmental concept. Today, we know that, the excessive growth of Industrialization and urbanization is one of the major causes of depletion of forest cover from our mother earth. Therefore, according to the concept of ‘Ecocentrism’ of modern environmental philosophy imposing the recognition of intrinsic value on nature and thought of conservation of forest are very much important and all these ideas are very much akin to our oriental spiritual thoughts and concept of Tapovana. Particularly, in our Indian Sanskrit literature and drama the representation of ‘Tapovana’ was very much common and ‘Tapovana’ was considered to be the place of good harmonious interaction between human and nature and moreover nature was being worshipped there as God. On the other hand, the term Anthropocentrism (western view) is totally found to be reverse and against nature and environment. Therefore, the myth of ‘Tapovana’ is not irrelevant in the context of today’s modern environmental thoughts. So, the main objective of this research article is to enquire as to how Rabindranath Tagore as a successor of such tradition, attempted to unify those Indian traditional values with today’s modern environmental thoughts related to human-nature relationship and how he tried to channelize this idea through his excellent and unique literary thoughts and imagination of forest on his two well-known Geetinatya Kalmrigaya and Balmiki Pratibha.
Narayan Gangopadhyay's novel 'Amavasyaar Song': Poem Bharatchandra's story/ নারায়ণ গঙ্গোপাধ্যায়ের উপন্যাস ‘অমাবস্যার গান’: কবি ভারতচন্দ্রের মর্মকথা
Medieval poet Bharatchandra Roy in the history of Bengali literature. He is a poet of the juncture of medieval and modern era. The background of his poetry is in the seventeenth century when the Mughal rule firmly established its supremacy in Bengal. And the strong form of feudalism in the social life of Bengal made the life of common people miserable. Bharatchandra's poetic pursuits during that turbulent period. Bharatchandra's self-sacrifice to become a 'Rayagunakar' by overcoming the anarchy of the society-state-family where the society-state-family tries to block the poet's voice has been given an art form by the contemporary writer Narayan Gangopadhyay in his novel 'Amavasyaar Gan'. Narayan Gangopadhyay wrote the biographical novel based on the life of eighteenth century poet Bharatchandra. Narayan Gangopadhyay has selected the period of literary pursuits of Bharatchandra's life and brought the self-torment and self-deprecation of a black artist before the reader. In the Middle Ages there was a tendency to compose poetry at the behest of kings and gods. During that period, the author has drawn the artist's heart or soul in the novel Dardi Shilpi Tuli. Keeping the image of the artist unchanged, Narayan Gangopadhyay has revealed Bharatchandra's life with his own imagination. In this case the novelist is first the reader then the writer. After reading Bharatchandra, the aspect of his life which touched the novelist as a reader, he presented to the reader in the novel. In the novel, the writer talks about Bharatchandra's abysmal dedication to artistry, the distorted form of art and the degenerate form of art when it is placed under the rule of money or infatuation. He has highlighted the essence of art of all times. Bharatchandra's arti is the arti of poets-literature-artists of all times. Narayan Gangopadhyay has portrayed him as an artist and the pain of an artist in the novel.