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
ভারতের সমাজ, রাজনৈতিক সংস্কৃতি ও রাজনৈতিক ব্যবস্থার আন্তঃসম্পর্ক : একটি পর্যালোচনা/ Interrelationship between Indian Society, Political Culture, and Political System : A Review
Indian society, political culture and the political system together form a complex and interdependent structure. The country’s multidimensional social diversity such as religion, language, caste and class deeply influences its political culture. This culture plays a crucial role in shaping citizens’ political behavior, patterns of participation, and their attitudes toward the state and governance. India’s political system is based on a constitutional democratic framework that reflects the principles of secularism, unity and equality. However, social inequalities, particularly those based on caste and economic status, limit the effectiveness of this system. The political culture in India reflects democratic values, tolerance and pluralism; on the other hand, it also shows tendencies of identity-based politics, party loyalty and patronage. The relationship among these three elements is reciprocal in nature. For example, policies such as reservation and welfare programs have played a significant role in promoting social justice. Political culture essentially reflects citizens perceptions and trust toward the state, government and political institutions. India’s political system, rooted in the Constitution, emphasizes the rule of law, fundamental rights and electoral processes as key components. Yet, internal social inequalities especially those based on caste, gender and economic status affect its functioning and sometimes hinder the realization of democratic ideals. Therefore, a critical analysis of the interrelationship among society, political culture and the political system is essential for a comprehensive understanding of Indian democracy.
বাংলায় রাজনৈতিক সহিংসতার ইতিহাস : রাজনৈতিক সংস্কৃতি, ক্ষমতার রাজনীতি এবং সামাজিক রূপান্তরের প্রেক্ষিতে একটি বিশ্লেষণ/ History of Political Violence in Bengal : Political Culture, Power Contestation and Social Transformation
Political violence has been a recurring feature in the political history of Bengal, appearing in different historical contexts and political transitions. From revolutionary nationalist violence during the colonial period to the communal riots of 1946–47, the Naxalbari uprising of 1967, rural political conflicts during the Left Front regime (1977–2011), and electoral violence in contemporary West Bengal, these developments reflect the competitive and mass-based character of the region’s political culture. This paper examines the historical continuity, causes, patterns, and socio-political impact of political violence in Bengal. It aims to analyze how political competition, socio-economic inequalities, ideological divisions, and changes in rural power structures have shaped the persistence of such violence. The study follows a qualitative historical methodology, combining historical analysis with insights from political sociology. It is primarily based on secondary sources including scholarly books, academic articles, and theoretical literature. The research also uses theoretical perspectives such as Relative Deprivation Theory and Resource Mobilization Theory to explain how grievances and organizational strength contribute to political violence. The findings suggest that political violence in Bengal is structurally connected with grassroots political mobilization, cadre-based party structures, and competition over local institutions and resources. The study also finds that such violence often intensifies during periods of political transition and closely contested elections. The paper concludes that political violence should be understood as a historically evolved political behaviour rather than merely a law-and-order issue. Strengthening democratic institutions, ensuring administrative neutrality, promoting political tolerance, and expanding civic education are essential for reducing violence and strengthening democratic political culture.
উনিশ শতকের প্রথমার্ধে বাঙালির বর্ণ ও জাতি পরিচয়গত দ্বন্দ্ব : নানা পরিসর/ Conflicts based on Caste and Race Identity: A study basically focused on The First Half of Nineteen Century Bengal
উনিশ শতকের প্রথমার্ধে বাঙালির জাতি ও বর্ণ-কাঠামো নিয়ে নতুন করে চিন্তা শুরু হয়। অর্থনৈতিক অবস্থার পরিবর্তন পুরনো শাস্ত্রের কাঠামোতেও পরিবর্তন ঘটায়। জাতি ও বর্ণ দুটি পৃথক ধারণা থেকে নির্ণিত হলেও এ সময়ে সে নিয়ে প্রবল দ্বন্দ্ব তৈরি হয়। জাতি ব্যবস্থা বৃত্তি অনুসারী ছিল বৃত্তির বদল জাতির পরিবর্তনকে ত্বরান্বিত করে। অন্যদিকে বর্ণ কাঠামো ছিল স্মৃতি অনুসারী। বাঙ্গীয় স্মৃতিকার রঘুনন্দনের মতে বাংলায় ব্রাহ্মণ ও শূদ্র ছাড়া কোনো জাতির অস্তিত্ব নেই। কিন্তু জাতি ব্যবস্থায় জলচল ও জল-অচলের ভেদাভেদ ছিল। উনিশ শতকের শুরুতে অর্থনৈতিক উন্নতির ফলে অনেক জাতিই তুলনায় উচ্চ জাতিত্বের দাবি জানায়। ফলে শুরু হয় শাস্ত্রীয় সংঘাত। বাংলায় তখনও পর্যন্ত কর্মবাদ ছিল প্রবল। ফলে শাস্ত্রীয় আচারের জটিলতায় এই দ্বন্দ্ব ধর্ম-ব্যবস্থার সঙ্গেও জড়িয়ে ছিল। অন্যদিকে, উপযোগবাদী ইউরোপীয়দের চিন্তায় শাসনব্যবস্থায় পরিবর্তন সে সময়ে বাঙালির চিরায়ত বৃত্তি কাঠামোকে নাড়িয়ে দেয়। তাতেও নিজেদের প্রাধান্য ও আভিজাত্য প্রমাণ করতে কিছু জাতি মরীয়া হয়ে ওঠে। এই পরিস্থিতিই উনিশ শতকের বাঙালিকে আধুনিক চিন্তার দিকে কিছুটা প্রগতি এনে দেয়। মূলত ব্রাহ্মণ, কায়স্থ, বৈদ্যদের মধ্যে এই দ্বন্দ্ব শাস্ত্রীয় ও লৌকিক তর্ক-বিতর্কের জন্ম দেয়। বিবিধ ব্যবস্থাপত্র ও সংবাদপত্রের আলোচনায় উঠে আসে এরকমই অনেক তথ্য। সেই তথ্যগত জটিলতার সূত্রকেই নানাভাবে এই আলোচনায় আমরা তুলে আনার চেষ্টা করেছি। এর মধ্যে দিয়ে আমরা প্রমাণ করার চেষ্টা করেছি সমকালীন চিন্তাগত এই জটিলতা বাঙালিকে কীভাবে ধাক্কা দিয়েছে এবং সেই জটিলতার সূত্র কীভাবে আধুনিক বাঙালিকে অগ্রগতি দিয়েছে। আমরা আমাদের আলোচনাকে সীমাবদ্ধ রেখেছি মূলত ব্রাহ্মণদের মধ্যে জাতি-বর্ণ ঘটিত বিবাদের অংশটিকেই। যদিও সে সূত্রেও আলোচনায় এসেছে অন্যান্য জাতি পরিসরের বৃত্তান্ত।
ঘরহীন যাদের ঘুম নেই চোখে/ Homeless people who can't sleep
অদ্রীশ বিশ্বাস, জন্ম ১১ সেপ্টেম্বর ১৯৬৮ সালে হুগলি জেলার শ্রীরামপুরে। পিতা – মধুসূদন বিশ্বাস। মাতা লীলাবতী। প্রেসিডেন্সি কলেজ থেকে স্নাতকোত্তর। এর পর সাউথ পয়েন্ট হাই স্কুলে শিক্ষকতা। তার পর রায়গঞ্জ সুরেন্দ্রনাথ মহাবিদ্যালয়ে অধ্যাপনা। এক সময় চার্লস ওয়ালেস ফেলোশিপ পেয়ে প্যারিসে পাড়ি দেন। রোম, ফ্লোরেন্স ও ভেনিসে বেশ কিছুদিন কাটিয়েছেন। অদ্রীশ কঠিন, আবেগ প্রবণ, অভিমানী, রাজনীতি সচেতন। রাজনীতি সম্পর্কে তাঁর অগাধ ধারণা ছিল। সাহিত্যের জগতে তাঁর ছিল অবাধ বিচরন এবং বিভিন্ন বিষয়ে ছিল অগাধ পাণ্ডিত্য। প্রকৃতপক্ষে তিনি একজন শিক্ষক। জগৎ ও সমকালীন প্রেক্ষাপটে বাস্তব জীবনের নানা অনুষঙ্গ তাঁর গভীর অনুষ্ঠানের মধ্য দিয়ে সাহিত্যে উপস্থিত। তাছাড়া তাঁর পরিশীলিত কাব্যিক বাণীভঙ্গি, শব্দচয়নে রুচিশীলতা, জীবন ও জগতকে দেখার নান্দনিক দৃষ্টিভঙ্গি কাব্যের গঠনশৈলীতে ঋজুতা তাকে আদর্শ একজন প্রাজ্ঞ সাহিত্যিকের মর্যাদা দিয়েছে।
ঘুরঘুট্টি আঁধার ফুঁড়ে হামাগুড়ি দিয়ে বেরিয়ে আসা বিরল বুড়ো : বাঞ্ছারামের ‘সাজানো বাগান’/ The Rare Old Man Crawling Out of Darkness : Bancharam’s ‘Sajano Bagan’
The celebrated playwright Manoj Mitra’s remarkable creation ‘Sajano Bagan’ is a play that presents a harsh social reality wrapped in the layers of humour and comic flavour. First staged on 7 November 1977, under the production of Sundaram, the play bore the strong imprint of Manoj Mitra himself—he was present throughout its creative space as the playwright, the director, and even as the actor portraying the character of Bancharam. The performance generated waves of applause among the audience. Later, in 1980, Tapan Sinha adapted ‘Sajano Bagan’ into a film, changing the title to ‘Bancharamer Bagan’. In the film as well, Manoj Mitra performed the title role. Theatre and cinema, however, are two distinct mediums, and their impact on audiences differs in significant ways. This paper examines how ‘Sajano Bagan’ transformed into ‘Bancharamer Bagan’, analysing the deviations, limitations, and distinctive features that emerged in the process of this transformation.
ঔপনিবেশিক আমলে বীরভূম জেলার শিল্প : একটি ঐতিহাসিক পর্যালোচনা (১৮৫৫-১৯৪৭)/ Industries of Birbhum District in the Colonial Period: A Historical Reviews (1855-1947)
Birbhum district in colonial Bengal sustained a diverse array of cottage and small-scale industries from 1855 to 1947, harnessing local resources like silk, Tasar, iron ore, lac, hides, clay, and forest products. These sectors underpinned the rural pre-industrial economy, integrating artisanal skills with agriculture amid Permanent Settlement pressures and growing export demands. British policies favoring raw material extraction over local manufacturing caused stagnation, exacerbated by zamindari exploitation, fuel scarcity, technological lag, and competition from Manchester textiles and imported metals. Silk production remained prominent, especially post-1857 Revolt when local sericulture gained traction. Centers like Surul, Gunutia, Doyarki, Bhola, and Moudeshwar-to-Murarai produced thousands of handloom saris daily from 5,000–6,000 maunds of raw silk annually—a uniquely scaled household industry in India, though British merchants like John Chip's earlier networks influenced late-19th-century trade. Iron smelting persisted around Rampurhat in Belya, Narayanpur, Deucha (with 30 furnaces), and Ganpur, relying on local ore. British attempts, such as Barnes and Co.'s 1875 foundry, failed within years due to raw material shortages and costs, reducing operations to polishing scrap by the 1880s–90s, as documented in district gazetteers. Leather tanning thrived in Rampurhat and Nalhati, processing hides from cattle, wild animals, for regional markets. The lac industry, crucial for shellac, dyes, toys, and jewelry, continued via consolidated units like Erskine and Co.'s legacy from 1787, enduring 50–60 years into the early 20th century. Metal crafts in Dubrajpur, Nalhati, and Sainthia crafted brass utensils, scissors, and knives, while terracotta pottery flourished in rural households. This era's decline reflected colonial deindustrialization, pushing artisans toward agrarian labor—a precursor to post-1947 land reforms and agricultural shifts in Birbhum. Remnants like Kantha embroidery and Bakreshwar pottery highlight enduring cultural resilience.
বাংলাদেশের নির্মানে সাম্প্রদায়িকতার ভূমিকা : প্রসঙ্গ শহীদুল্লা কায়সার - এর ‘সংশপ্তক’/ The Role of Communalism in the Formation of Bangladesh : Context of Shahidullah Kaiser’s ‘Sangshaptak’
The recent unprecedented mass uprising in Bangladesh, centered around the quota reform movement, July revolution, the fall of the government led by Sheikh Hasina, the formation of a new interim government, and the developments surrounding the thirteenth national parliamentary election have repeatedly revealed incidents of communal violence and brutal attacks on religious minorities. These events have deeply disturbed people of conscience across the world. However, such incidents are not entirely new in Bangladesh. It may be argued that communalism has accompanied the country since its very inception. In fact, the political transformation of this region was significantly shaped by communal divisions, which ultimately contributed to the birth of Bangladesh. Consequently, communalism has continuously asserted its presence throughout the country’s history. Even major collective struggles that transcended divisions of religion, caste, and ethnicity—such as the Bengali Language Movement of 1952, the 1969 Mass Uprising in East Pakistan, and the Bangladesh Liberation War of 1971—could not completely eradicate the roots of communalism. This raises an important question: when exactly were the seeds of communalism sown in Bangladesh, and how did they grow so rapidly into a deeply entrenched social and political force? The answer may be explored through two parallel perspectives— history and literature. In this paper, we attempt to investigate the origins and development of communalism in Bangladesh by examining both historical realities and literary representation, particularly through an analysis of Shahidullah Kaiser’s novel ‘Sangshaptak’.
বিশ্ব জ্ঞানচিন্তায় প্রাচীন ভারতীয় জ্ঞান ভান্ডার/ Ancient Indian wisdom in world thought
Swami Vivekananda said, “Education is the manifestation of the perfection already in man.” People across the globe refer to the Indian education system as a vast treasure trove of knowledge. Whether we look at the Vedic system, the Brahmanical system, the Buddhist system, or move toward the modern era, it becomes evident that the foundation of the modern Indian education system is built upon its ancient heritage and traditions.​With the progress of civilization, radical changes have been observed in the education system. In reality, education does not merely exchange information; it efficiently carries forward a nation’s cultural, social, spiritual, philosophical, political, and economic traditions from one generation to the next.
ঔপনিবেশিক এশিয়ায় বঙ্গনারীর ভ্রমণযাত্রা/ Bengali Women’s Travelogues in Colonial Asia
Women’s issue remained one of the major aspects of the social reform programmes of nineteenth century Bengal and women’s education was the most important one of them. As a result of this spread of education, a group of Bengali women got the opportunities to articulate their ideas and emotions through various kinds of writings. Travel writings can be regarded as one of the important subjects of this genre. Besides, different aspects of life like education, style of dress, conjugality, the question about going beyond the purdah system had been discussed in this scenario. The process and experiences of travel is a useful and effective medium of self-realization as well as a tool to ensure one’s self-identity through a different way. Throughout the nineteenth century, the notion of travel for the Indians was closely related with the notion of freedom. This concept was more apparent in the women’s writings. It perhaps appeared as a blessing for them who had been restricted in various ways by their family and society. Apparently, the number of women who got the opportunity to travel and whose writings were published and became popular were few but along with these, there were many unpublished and ordinary travel writings which also projected the various dimensions of self-consciousness and quest for self-identity of them. A survey of contemporary Bengali periodicals shows that there were numerous examples of travel writings by indigenous women. In case of foreign tours, Bengali women travellers used to analyse and compare the situation of India and that of foreign lands. In the colonial period, the travelogues of Bengali women were not merely the description of the places or civilizations. Rather there was an inner sight of every explanation and discussion which made this narration the living portrait of the contemporary environment. They were composed by first hand experiences and presented in a simple manner. Women had judged and analysed each moment of their experiences in terms of their tradition, belief, heritage and values. This became a medium of searching for self –identity. Although they were often accompanied with male members of their family in their travels but their experiences were exclusively of their own. These travelling experiences opened a new horizon of consciousness among them which also has a historical significance.
মাতৃভাষায় শিক্ষার গুরুত্ব ও জাতীয় শিক্ষানীতি ২০২০/ The Importance of Education in the Mother Tongue and the National Education Policy 2020
The importance of education in the mother tongue has been unanimously acknowledged by all thinkers, educationists, and linguists. The mother tongue opens the gateway to the world of knowledge. In India, 121 mother tongues have been officially recognized, of which 22 languages are included in the Eighth Schedule of the Constitution. These mother tongues have been categorized into several groups—mother tongue, rationalized mother tongue, classified mother tongue, and unclassified mother tongue, among others. In any educational policy, the question of language deserves independent and serious discussion. Language is deeply intertwined with society, economy, and politics. It also serves as a powerful tool in the hands of dominant groups. As a result, linguistic hegemony becomes a major obstacle to the development of mother tongues. The three-language policy in education reinforces this dominance. So far, it has often functioned as a means of undermining the mother tongue and has contributed to linguistic inequality. In the case of non-Hindi-speaking populations, the policy has made the learning of Hindi compulsory, thereby have narrowed the scope of linguistic diversity and made uneven development of languages more evident. The National Education Policy 2020 has given legal backing to this three-language formula. Among classical languages, Sanskrit has been given significantly greater emphasis, along with substantial financial allocation. Although the National Education Policy mentions the importance of the mother tongue, there has been little concrete effort toward its development. There is a lack of proper planning, state initiatives, institutional support, and the creation of appropriate curricula in alignment with this goal. As a consequence, many minority mother tongues continue to face neglect. If this trend persists, several of these languages may gradually move toward extinction in the future.
গয়নার বাক্স : শিবাজীকালীন মারাঠি সমাজে ব্যবহৃত বিবিধ গয়নার সম্ভার/ The Jewellery Box: An overview of Different Types of Maratha Ornaments During the Age of Shivaji
Jewellery has served as a means of self-adornment across cultures worldwide since ancient times, as confirmed by iconographic representations and archaeological findings. Beyond its role as a social, economic, and ritual marker, jewellery in the Indian context carried additional cultural meanings. For instance, certain ornaments continue to signify marital status even today. Although the techniques of crafting and designing jewellery have evolved considerably, the use of precious metals and stones has retained its enduring significance. This paper presents a brief overview of Maratha jewellery during the seventeenth century. The terminology describing ornaments for different parts of the body has been carefully drawn from a lesser-known seventeenth-century Sanskrit source on Maratha history—the Rajvyavaharakosha. Furthermore, the study undertakes a comparative exploration of Mughal cultural life as depicted in Abul Fazl Allami’s Ain-i-Akbari. By situating Maratha jewellery within this broader cultural framework, the paper seeks to enrich our understanding of the cultural history of a nation often remembered primarily for its military engagements during the medieval period.
শঙ্কর ও বিবেকানন্দের মতে মায়া : একটি তুলনামূলক আলোচনা/ Māyā: Śaṅkar & Vivekananda- A Comparative Analysis
The scope of Vedanta philosophy is vast. This philosophy, which has a vast scope, is monistic everywhere, the Supreme Being everywhere, one non-dualism. In the Vedanta philosophy, the subject of Mayavada or Avidya plays an important role in the explanation of the interdependence of the soul, the world, and Brahman in Shankara's philosophy. Among the Vedanta traditions, Shankara's Advaita Vedanta is the most famous. Its influence in Indian culture is the greatest. However, there has been no less confusion about Shankara's Advaita Vedanta. Many people think that Advaita Vedanta is a philosophy that is opposed to life. Because according to this philosophy, the world is Maya or illusory and here, ethics are revealed after the beginning of the inquiry into Brahman. Many people have thought that Advaita Vedanta is basically a sannyasi's departure. The all-renouncing sannyasis have composed various Advaita commentaries while sitting in the ashram. Because of all these confusions, Vivekananda, despite being a sannyasi himself, gave a new introduction to Shankara's Vedanta. Vivekananda devoted himself to the work of perfecting society through the new introduction of Vedanta in his life. Every thought of his was nourished by the essence of Advaita and every action of his life was devoted to the welfare of humanity and especially the welfare of his countrymen. His 'words and writings' and deeds prove that Advaita philosophy is neither false nor life-changing. A healthy, strong, wise person can spend every moment of his life adopting the philosophy of Vedanta in every thought and action. That is why he calls Advaita Vedanta practical or practical Vedanta in his explanation. It is no exaggeration to call Acharya Shankara a bright star in the sky of Indian Vedanta philosophy. An attempt has been made to describe in this chapter a comparative analysis of the explanations of these two Advaita Vedantas on Maya (Avidya). Although these two Advaitas accept the existence of Advaitatva in Vedanta philosophy, the destination of these two Mahatmas is the same but the path is different. In the last chapter of the project, a comparative discussion of the views of these two Mahatmas on Maya has been made.
প্রামাণ্যের পরস্তত্ব স্থাপন : আচার্য উদয়নের মত সমীক্ষা/ The Establishment of the Extrinsic Validity of Knowledge (Parataḥ-prāmāṇya) : A Critical Review of Ācārya Udayana’s View
In Indian tradition, valid knowledge is termed pramā, and the validity of knowledge is called prāmāṇya. Although the term prāmāṇya also indicates the state of being the instrument of valid knowledge (pramā-karaṇatva), in most cases, we understand prāmāṇya as the ‘truth-character’ or ‘validity’ (pramātva) itself. Indian philosophers are divided regarding the inquiry into how this pramātva is determined. One group claims this validity to be self-dependent (svataḥ), while the other group describes it as dependent on external factors (parataḥ). Among those who support the theory of self-validity (svataḥ-prāmāṇyavāda), the Mīmāṃsā school is preeminent. On the other hand, the Naiyāyikas represent those who support the theory of external validity (parataḥ-prāmāṇyavāda). Following the direction of Ācārya Udayana, the objective of this essay is to provide an outline of the specific arguments used by the Naiyāyikas to refute the claims of the proponents of self-validity.
বৈষম্যের কাঠামোগত ভিত্তি : পিতৃতন্ত্রের একটি নারীবাদী পাঠ/ The Structural Roots of Inequality: A Feminist Reading of Patriarchy
This paper explores feminism as a critical framework that identifies and challenges gender-based inequality. It argues that patriarchy serves as the foundational structure through which such inequalities are produced and sustained across social, familial, economic, and cultural spheres. The discussion begins by examining the concept of patriarchy, its mechanisms, manifestations, and historical roots in order to establish a necessary groundwork for understanding feminist thought. By analysing how patriarchal systems operate and perpetuate dominance, the paper highlights the importance of recognizing these structures as a prerequisite to engaging with feminist theory. Ultimately, the study demonstrates that feminism emerges as both a theoretical and political response, shaped through the critical interrogation and resistance of patriarchal power.
ডিজিটাল যুগে গবেষণা ভিত্তিক শিক্ষণ ও টেকসই উন্নয়ন/ Research Based Learning and Sustainable Development in the Digital Era
Research-based learning (RBL) and sustainability in the digital era represent an innovative educational paradigm that harnesses digital tools to empower students in tackling global challenges like climate change and resource equity. RBL's inquiry-driven approach with sustainability education, enhanced by AI, virtual simulations, and collaborative platforms, to foster critical competencies aligned with UN Sustainable Development Goals (SDGs). Digital sustainability learning boosts motivation and achievement by embedding real-time data from IoT sensors into curricula. It cultivates skills like ethical AI use and green computing, vital for future careers. Digital RBL boosts sustainability literacy by enabling data-rich inquiries and global teamwork, though teacher training and equity remain pivotal. Institutions should scale these methods for transformative ESD, yielding motivated graduates equipped for a sustainable digital future. Embed AI for personalized feedback on sustainability simulations and IoT data for real-time environmental monitoring projects. Foster connectivism through global online networks for co-researching topics like circular economies. Prioritize green computing by selecting low-energy platforms and teaching e-waste reduction.
বাংলা পুথি ও ডিজিটাল মানববিদ্যা : পাঠ, সংরক্ষণ, সমস্যা ও সম্ভাবনার নতুন দিগন্ত/ Bengali Manuscript and Digital Humanities : Reading, Preservation, Limitations and New Horizons of Possibilities
‘Puthi’ has played an important role in Bengali society and culture. Before the invention of printing press, this ‘Puthi’ was a special medium for spreading knowledge, religious education, literature and folklore. This manuscripts were mady by ‘Talapatra’, ‘Teretapatra’, ‘Bhurjapatra’ and later on ‘Tulata Kagaz’. Pandits and scribes copied these manuscripts and through them these were spread in different places. The culture of reading ‘Puthies’ were developed especially in medieval Bengal. In the illiterate rural community of that time, various stories were spread through reading ‘Puthies’. Therefore, the ‘Puthi’ is valuable not only as a literary document but also as an important historical and cultural document of Bengali society and culture. Since the ‘Puthi’ were written by hand, their preservation was not always easy. Due to lack of preservation or ignorance, many manuscript have been destroyed or lost over time. Many manuscript are scattered in rural communities and under private ownership, whose proper cataloguing or preservation has not yet been possible. The diversity of scripts and languages creates complex problems in the study and practice of manuscripts. Therefore, many limitations can be observed in the traditional method of preserving and studying manuscripts. In this regard, the use of technologies such as Digital Humanities in the modern era opens up new possibilities in the study of manuscripts. This work is further accelerated through the use of various tools of digital humanities. However, digital humanities also has several limitations. Despite limitations, digital technology has opened up new directions in the study, preservation and practice of ‘Bangla Puthi’. In the context of modern methods like digital humanities– reading, preservation and analysis of ‘Puthi’ provides new possibilities in the field of study of Bangla manuscripts and the main purpose of this article is to explore the possibilities, problems, limitations and new paths of Bangla manuscript study in the light of this Digital Humanities.
অন্নদাশঙ্কর রায়ের ‘পারিবারিক নারী সমস্যা’-র আলোকে খোরপোশের আইনি সুরক্ষা বনাম আত্মমর্যাদা প্রতিষ্ঠা/ Alimony vs. Self-respect: In the light of Annada Shankar Ray’s ‘Paribarik Narisamasya’
The relationship between male and female partners form the most vital and irreplaceable part of the continuance and preservation of human society. Indisputably, the union of the two genders is the sine qua non of biological existence. For reproduction, physical union is the supreme mandate of nature, but the concordance of mind and spirit between individuals is the unique property of civilized society. The intimate connection between the two persons, in all its dimensions, makes the world so beautiful, and gives meaning and purpose to life. To this end, it is extremely important that married couples nurture mutual love, respect, dignity and sympathy in their conjugal relationships. Such harmonious relationship is necessary to foster a wholesome development of the family, which in turn, contributes to the functioning of a healthy civil society. Annada Shankar Ray, a great Bengali litterateur, has dwelt on this marital issue in his essay titled ‘Paribarik Narisamasya’ and discussed at length on its various aspects, including the suggestion that a woman has to be financially independent and self-supporting, so that in case of desertion by the male partner, she should be able to support her family. He has dwelt on the innate maternal instinct which is primed to care, preserve and protect her offspring and family. Her intuitive understanding of the family’s needs is the bulwark of family stability. According to the Hindu Marriage act of 1955, the court-ordered financial support paid by one spouse to the other after a legal separation is called alimony. Alimony is not just a legal term but reflective of deeper social import, wherein not only the financial requirements of the separated wife is addressed, but also her dignity is enshrined by law. The legal sanction of alimony should not obscure the underlying injustice or imprudence of the underlying issue of marital discord leading to separation. Unfortunately, in today’s world, the Act is often abused by opportunistic women. Apropos, the recent incident of Atul Subhash, has created a commotion in the public domain. Ananda Shankar Ray has expressed on the issue of women’s financial independence, and the importance of women’s pride and dignity in a gender-biased society. When a law is misused by contriving women, it actually hampers the cause of other women who are genuinely affected. The sacred purpose of the legislation is hijacked. In this presentation, I have attempted to analyze the scope and implications of marital discord, and the duality involved in the interpretation of the Marriage Act, primarily based on Annada Shankar Ray’s exposition on the subject.
বাংলায় দাঙ্গার ষড়যন্ত্র ও তার সত্যতা : একুশ শতকীয় মুসলমান প্রাবন্ধিক দৃষ্টিতে Conspiracies of Riots in Bengal and Their Veracity : From the perspective of a 21st-Century Muslim Essayist
Among the various problems or diseases of the social life of Bengal in recent times, ‘religious communal thinking’ is a distorted psychological disease. The disease greatly affects today's current social life. The poisonous thinking of this distorted psychological disease were insert in the minds of Hindu-Muslim people by various narratives many years ago. As a result, there have been several massacres or communal riots that have been going on over the years in the entire Bengal, especially between the Hindu and Muslim communities. Through which the common people have not received anything other than blood, murder, homelessness, various social problems, damage, and disaster. But those who leading these riots do understand their own interests very well. They are, National Congress, Muslim League or several other political parties. and some radical riotous Hindu-Muslim people in the society, riotous fundamentalist Muslim organizations, Hindu Mahasabha, RSS, Bharat Sevashram Sangh, Anushilan Samiti, Jugantar Dal, or other Hindu-Muslim religious organizations. from the big Marwari businessmen of the city to the owners of various labor factories, they have also emerged as rioters. Thus, they have repeatedly pitted Hindus and Muslims against each other, causing clashes and horrific communal riots, only for their own convenience. Similarly, there were several communal riots in West Bengal, mainly starting in 1821 and 1891, several riots from 1894 to 1997, several riots in 1924, again, several riots from 1925 to 1926 and the biggest and most terrible communal riot of Bengal in 1946, which is known to us as ‘The Great Calcutta Killings.' But is what we generally know about the history or background of these various riots the final truth for us? Or is there some other deeper truth or some purpose hidden behind it? Or is there some deep political conspiracy involved in it? That is, the analysis and unveiling of the conspiracy of all these multiple riots and their undeniable truth is the main subject of my article. However, I have mainly analyzed the background and truth of this communal riot through a discussion of some selected and informative articles by 21st-century two Muslim essay writers, Aminul Islam and Zahirul Hasan, and have presented the issue from their perspective.
বিপ্লবী কল্পনা দত্ত এবং প্রীতিলতা ওয়াদ্দেদার : চট্টগ্রামের সশস্ত্র বিপ্লবী আন্দোলনে অবদান এবং স্বাধীনতা পরবর্তী রাজনৈতিক জীবনের প্রেক্ষিতে ঐতিহাসিক বীক্ষন / Freedom Fighter Kalpana dutta and Pritilata waddedar : Historical aspect of Contribution in violen
In the history of Indian freedom struggle, the women participation has been observed both in non-violent and also violent movement. Participation of women in political movement generally happened after the Bengal division. Though there are distinctive instances of women freedom fighter but we will focus on the significance of political participation of Pritilata Waddedar and Kalpana Dutta. Both women actively participate in freedom struggle organized in Chattagram. Pritilata died after taking Potassium cyanate after taking action in European club in Chattagram. Kalpana Dutta had the long political life before and after freedom. The journey both of these courageous women creates an impact in freedom struggle in our country.
রবীন্দ্রনাথ ও ইয়োরোপের বিখ্যাত মণীষীগণ : প্রাচ্য ও পাশ্চাত্যের মেলবন্ধন/ Rabindranath and the Famous European Thinkers : The Confluence of the East and the West
Rabindranath Tagore, while travelling across different parts of Europe, came into contact with many famous European intellectuals. This discussion talks about those thinkers whom he met during that time. It also shows how a simple man from the East, who stepped onto foreign soil, formed meaningful connections with great Western intellectuals.
নজরুলের অনুবাদে ওমর খৈয়ামের সমাজদর্শন : প্রসঙ্গ রুবাইয়াত-ই-ওমর খৈয়াম/ Omar Khayyam in Nazrul’s Translation : A societal lens view on The Rubaiyat-E-Omar Khayyam
Kazi Nazrul Islam (1899-1976) is the rebel poet in Bengali Literature. Omar Khayyam (1048-1123) is a famous Persian poet and astronomer, scientist, philosopher. Khayyam is the pioneer of four stanza poems which are known as Rubai. Rubaiyat-E-Omar Khayyam contains Mysticism, Sufism and satirical critique of religious dogma, social distance and hypocrisy, Nazrul just Recontextualized these themes. Kazi Nazrul Islam translated it into Bengali language directly from Persian language. As Nazrul was a rebel and societal equal poet so he contained and captured the original mood and mind of Omar Khayyam. Khayyam cancels hypocrisy and tries to discover the truth which lies at the bottom of the human mind (Baqui: 2000). Khayyam revolted against religious clerics, outwardly piety; inwardly greedy and Islamic extremist who have the desperate Islamic concept of revolution theory. Nazrul lived in a colonial Period so he saw and revolted against inequality, gender discrimination, religious dogma, Hindu-Muslim riot and vandalism. Khayyam had to endure oppression in his own society expressing his rebellion, Nazrul also had to face the foreign colonial power and found the inequality and oppression on the Collie, Laborer, worker and lower-class people. Once Nazrul started translating Rubai from Khayyam, he did not overcome his own pain, happiness, sorrow, values and love of his heart. This paper will present a comparative analysis of kazi Nazrul Islam’s societal observations, using his Bengali translation and interpretation of Omar khayyam’s Rubaiyat.
নবযুগের শিক্ষাগুরু ডিরোজিও ও তাঁর ছাত্ররা/ new age educator Derozio and his students
Henry Louis Vivian Derozio was a pioneering teacher of the Bengal Renaissance in the 19th century. He was not confined to traditional teaching; rather, he inspired his students to think critically, develop rationality, and express their opinions freely. Through his teaching at Hindu College, he created a new intellectual environment that later gave rise to the group known as the ‘Young Bengal’. Derozio’s students raised their voices against social superstitions and blind beliefs. Among them were notable figures such as Krishnamohan Banerjee, Ramgopal Ghosh, Rasik Krishna Mallick, Dakshinaranjan Mukhopadhyay, and Ramtanu Lahiri, among others. Influenced by Western philosophy and rationalism, they introduced new ideas about social reform, women’s education, and human rights. Derozio taught his students to question, to seek logic, and to pursue truth with courage. As a result, his students emerged not only as educated individuals but also as pioneers of social change. Although many of their ideas sparked controversy at the time, their contributions to the development of modern Bengali society and education are immense. Thus, Derozio and his students together ushered in a new era that brought lasting changes to Bengali thought and consciousness.
দ্বিশতবর্ষ পেরিয়ে লালবিহারী দে : তাঁর অনালোচিত কয়েকটি ইংরেজি প্রবন্ধে বাঙালির ধর্মবিশ্বাস-সামাজিক-সাংস্কৃতিক ও ঐতিহ্যের পরিচয়/ Lal Behari Day, Two Centuries On : An Exploration of Bengali Religious Beliefs, Socio-Cultural Life, and Traditions in Some o
The nineteenth century was one of the most dynamic and illustrious periods in the history of India, and particularly of Bengal. In every sphere—be it society, culture, education, religion, or commerce—the prevailing status quo was shattered, giving rise to a powerful surge of change. Consequently, new avenues and directions emerged within the sphere of Indian public action. A primary objective of this movement was to engage with and assimilate Western knowledge. As a result, the nineteenth century witnessed the rise of numerous luminaries who made profound contributions to the socio-cultural fabric of both Bengal and India. Among this multitude of figures, several Bengalis have transcended the boundaries of their own era; even two centuries later, they continue to—and will forever—resurface in our intellectual discourse and cultural consciousness. Prominent among these social reformers, educationists, thinkers, and litterateurs are Raja Ram Mohan Roy (1772–1833), Ishwar Chandra Vidyasagar (1820–1891), Akshay Kumar Datta (1820–1886), Michael Madhusudan Dutt (1824–1873), and, of course, Reverend Lal Behari Dey (1824–1894). Lal Behari Dey was born in the village of Sonpalashi in the district of Bardhaman. His father was employed in Kolkata. Upon completing his elementary education at the village pathshala (traditional school), he was enrolled in a school in Kolkata. A gifted student, Lal Behari pursued his higher education under extremely arduous circumstances. Following his father’s untimely death during his youth, he was compelled to chart his own path in life. Drawn to Christianity, he renounced his Hindu faith and subsequently embarked on a career as a Christian evangelist. Lal Behari vehemently protested against the discriminatory practices wherein indigenous clergy—despite possessing qualifications equal to those of their foreign counterparts—were treated with condescension or denied equal opportunities. Yet, amidst all these endeavors, his life was also marked by a succession of tragic events. The most heart-wrenching of these was the loss of his children. Nevertheless, despite the various vicissitudes that subsequently befell him, Lal Behari remained steadfastly devoted to his work and continued to pursue his literary vocation with unwavering dedication. Reverend Lal Behari Dey was, first and foremost, a religious evangelist; yet, he simultaneously excelled in diverse roles—as a writer, journalist, editor, and public orator. He contributed essays to various periodicals, such as ‘The Calcutta Review’ and ‘The Hindu Patriot’, and served as the editor of the journal ‘Arunoday’. We shall examine the essence and subject matter of several of his lesser-discussed English essays, through which he sought to illuminate diverse facets of Bengali life—including religious beliefs, socio-cultural norms, festivals, and rituals. In his writings, we encounter not only a vivid portrayal of the society and era in which he lived but also the intellectual currents and ideas prevalent during that time. The world-renowned scientist Charles Darwin was so captivated by the thematic depth and lucidity of Lal Behari Dey’s writing that he offered him high praise. Even two centuries later, the relevance of the writings of this illustrious son of Bengal remains undeniable.
Lal Behari Dey on Bengali Socio-Cultural Life
শঙ্খ ঘোষের স্মৃতিমূলক রচনায় জীবন ও সময়/ Sankha Ghosh’s Memoirs : Life and Times
Shankha Ghosh was a distinguished representative of post-Jibanananda Bengali poetry and an avid reader of his time. In his memoiristic writings, he recalls contemporary literary figures not merely as repositories of information but as living presences from whose memories he distils inner human emotions, joy and sorrow, decay and accumulation, love and estrangement. Figures such as Buddhadeb Basu, Subhash Mukhopadhyay, and Shakti Chattopadhyay appear alongside Shambhu Mitra through dramatic dialogue; Mahasweta Devi arrives with stories that break conventions; and Sanjida Khatun embodies dedication to music. Ghosh captures both the warmth and tensions of personal relationships while also acknowledging the internal currents and ideological differences within contemporary literary movements. His memoir prose bears witness to how individual lives remain intertwined with broader social history. From the Durga Puja images across the border in ‘Sokalbeler Alo’ (1972), through the refugee footprints in ‘Supuriboner Sari’ (1990), to the Partition pain and college memories in ‘Ekhon Shob Alik’ (1994), he revisits cultural personalities in ‘Shomoyer Jolchhobi’ (1998). The flute-notes of ‘Ei Shohorer Rakhal’ (2000), memories gathered in ‘Samanya Osamanya’ (2006), ‘Chhera Canvaser Bag’ (2007), ‘Shohorpother Dhulo’ (2010), ‘Alposholpo Kotha’ (2016), and ‘Nirahong Shilpi’ (2017), unfold in lucid prose, as dealt in this essay.
কথাশিল্পী শ্যামল গঙ্গোপাধ্যায়ের সুলুকসন্ধানে/ In Search of the Hidden Dimensions in the Fiction oF Shyamal Gangopadhyay
Shyamal Gangopadhyay was a prominent Bengali novelist, short story writer, and editor whose literary career significantly enriched modern Bengali literature. Born in 1933 in Khulna (now in Bangladesh), his early life experiences in rural Bengal and later urban Kolkata deeply influenced his writings. His upbringing in a culturally rich yet economically modest family, especially the storytelling influence of his mother, inspired his literary journey. Gangopadhyay began his writing career in the 1950s and gradually established himself as a distinctive voice among contemporary Bengali writers. Alongside creative writing, he was actively involved in journalism and literary editing, contributing to reputed publications such as Anandabazar Patrika and Amrit. His editorial role helped nurture many young writers and expand the scope of Bengali prose literature. His works reflect a deep engagement with human life, social realities, and psychological complexities. Themes such as rural life, class struggle, middle-class dilemmas, love, identity, and existential questions frequently appear in his novels and short stories. The impact of major historical events, particularly the Partition of India, also shaped his worldview and literary expression. His narratives often blend personal experiences with broader social contexts, making his works both realistic and introspective. Among his notable works, novels like Kubera’s Subject (Kuberer Bishoy Ashoy) brought him widespread recognition. His storytelling style is marked by simplicity, emotional depth, and a strong sense of observation. He explored the inner conflicts of individuals and their relationship with society, often highlighting the struggles and aspirations of ordinary people. Gangopadhyay’s life was marked by constant exploration and diverse experiences, which enriched his literary imagination. Despite financial hardships and personal challenges, he remained dedicated to writing throughout his life. His contribution lies not only in the volume of his works but also in the depth and authenticity of his portrayal of human life. Overall, Shyamal Gangopadhyay stands as a significant figure in Bengali literature, whose works continue to offer insight into the complexities of human existence and society.
‘পদরত্নাবলী’ : তত্ত্ব থেকে সাহিত্যের অভিমুখে পদাবলীর যাত্রা/ ‘Padaratnavali’ : The jouney of padavali from theory to literature
Vaishnava Padavali stands as an eternal treasure in the history of Bengali literature. Traditionally, this body of work has long been interpreted through the rigid lenses of religious dogma and Gaudiya Vaishnava philosophy. This essay explores a modern and ‘non-sectarian’ (A-Vaishnava) literary perspective, centered specifically on ‘Padaratnavali’, an anthology compiled by Rabindranath Tagore and Srish Chandra Majumdar. The discussion illustrates that Padavali is not merely a transcendental pastime of celestial deities in Vaikuntha, but a sublime expression of the eternal love, separation, and longing of mortal human beings. The core theme of this analysis focuses on how Rabindranath’s literary consciousness transcended conventional Rasatatva (canonical aesthetics) to establish Padavali as a successful precursor to modern lyric poetry. Furthermore, it examines how the unique arrangement of verses in ‘Padaratnavali’ elevated it to the status of a pure literary anthology. By incorporating evaluations from Bankim Chandra Chattopadhyay to Professor Sisir Kumar Das, and analyzing the historical context, this essay demonstrates that 'Padaratnavali' is not just a collection, but a singular document of the humanistic and aesthetic evolution of Padavali literature.
বাংলা কথাসাহিত্যের বিবর্তন ও সামাজিক প্রতিফলন : আখ্যান, বাস্তবতা ও মানবচেতনার সমালোচনামূলক অধ্যয়ন/ Evolution and Social Reflection of Bengali Fiction: A Critical Study of Narrative, Reality, and Human Consciousness
বাংলা কথাসাহিত্য কেবল সাহিত্যিক রূপমাত্র নয়; এটি একটি সমাজের আত্মকথা, ইতিহাসের দলিল এবং মানবচেতনার বহুমাত্রিক প্রকাশ। উপন্যাস ও ছোটগল্পের মাধ্যমে কথাসাহিত্য সমাজের অর্থনৈতিক পরিবর্তন, শ্রেণিসংঘাত, নারীর অবস্থান, গ্রামীণ-নগর জীবনের দ্বন্দ্ব, উপনিবেশিক ও উত্তর-উপনিবেশিক বাস্তবতা এবং সমকালীন মানুষের অস্তিত্ব সংকটকে ভাষা দিয়েছে। এই গবেষণাপত্রে বাংলা কথাসাহিত্যের ঐতিহাসিক বিকাশ, বিষয়বৈচিত্র্য, আখ্যানরীতি এবং সামাজিক প্রতিফলনের দিকগুলি বিশ্লেষণ করা হয়েছে। বঙ্কিমচন্দ্র থেকে শুরু করে রবীন্দ্রনাথ, শরৎচন্দ্র, মানিক বন্দ্যোপাধ্যায়, তারাশঙ্কর বন্দ্যোপাধ্যায়, বিভূতিভূষণ বন্দ্যোপাধ্যায় এবং সমকালীন কথাসাহিত্যিকদের রচনার আলোকে এই গবেষণা বাংলা কথাসাহিত্যের অন্তর্গত মানবিক ও সামাজিক দায়বদ্ধতাকে অনুধাবনের প্রয়াস নিয়েছে।
রবীন্দ্রনাথ ঠাকুরের আধ্যাত্মিকতা, টেকসই উন্নয়ন ও পরিবেশভাবনা : একটি দার্শনিক বিশ্লেষণ/ Rabindranath Tagore on Spirituality, Sustainability and Environment : A philosophical Analysis
এই প্রবন্ধে রবীন্দ্রনাথের চিন্তায় আধ্যাত্মিকতা, টেকসই উন্নয়ন এবং পরিবেশ নৈতিকতার দার্শনিক ভিত্তি বিশ্লেষণ করা হয়েছে। এখানে যুক্তি দেওয়া হয়েছে যে রবীন্দ্রনাথের মানবতাবাদ কেবল মানবকেন্দ্রিক নয় বরং সম্পর্কনির্ভর ও সমগ্রবাদী, যেখানে মানুষ প্রকৃতি ও বিশ্ব চেতনা সাথে এক অবিচ্ছেদ্য সম্পর্কে আবদ্ধ, যা আধুনিক পরিবেশ সংকটের প্রক্ষিতে এক গভীর নৈতিক দিক নির্দেশনা প্রদান করে। তাঁর বিভিন্ন গ্রন্থের আলোচনার মাধ্যমে দেখানো হয়েছে যে রবীন্দ্রনাথ আধুনিক শিল্পসভ্যতার যান্ত্রিকতা ও ভোগবাদী মানসিকতার তীব্র সমালোচনা করেছেন। তিনি মনে করতেন এই যান্ত্রিকতাই মানুষকে প্রকৃতি থেকে বিচ্ছিন্ন করে এবং পরিবেশকে ধবংসের দিকে ঠেলে দেয়। এর পরিবর্তে তিনি এমন এক জীবন দর্শনের প্রস্তাব দিয়েছিলেন, যেখানে প্রকৃতির সাথে আধ্যাত্মিক ঐক্যের ধারণা এবং গ্রামীণ পুনর্গঠনের মাধ্যমে টেকসই উন্নয়নের ভিত্তি স্থাপন হতে পারে। তিনি মনে করতেন উন্নয়নের ধারা কেবলমাত্র অর্থনৈতিক প্রবৃদ্ধির উপর নির্ভরশীল হলে চলবে না, বরং উন্নয়নের ভিত্তি হবে সামাজিক সহযোগিতা, সাংস্কৃতিক পুনঃপ্রতিষ্ঠা এবং পরিবেশগত ভারসাম্য। এছাড়াও রবীন্দ্রনাথের নান্দনিক ভাবনাও এই প্রবন্ধে প্রতিফলিত হয়েছে। রবীন্দ্রনাথের মতে, প্রাকৃতিক সৌন্দর্যের অভিজ্ঞতা মানুষের মধ্যে এক ধরনের নৈতিক ও আধ্যাত্মিক চেতনা জাগত করে, যা ফলে সে প্রকৃতিকে নিয়ন্ত্রনের পরিবর্তে সংরক্ষণে আগ্রহী হয়ে ওঠে। এই কারনেই তাঁকে আধুনিক Eco-Humanism এর পূর্বসূরি ব্যাখ্যা করা হয়েছে। পরিশেষে প্রবন্ধটি এই উপসংহারে পৌছায় যে বিভিন্ন পরিবেশগত সমস্যার সমাধানের জন্য কেবল প্রযুক্তির ওপর নির্ভর করে সম্ভব নয়; বরং তার জন্য প্রয়োজন মানবচেতনার বাস্তবিক রূপান্তর। এই প্রেক্ষাপটে রবীন্দ্রনাথের দর্শন সেই রূপান্তরের একটি গভীর আধ্যাত্মিক ও নৈতিক ভিত্তি প্রদান করে।
‘ছোটোদের মহাভারত’-এ ‘বড়ো’-দের বিষয় : উপস্থাপনের কারিগরি/ The ‘Adult’ Elements in Children’s Mahabharata: The Techniques of Representation
The great Indian epic Mahabharata is not only a highly complex text but also an immensely vast one, comprising nearly one lakh shlokas and eighteen parvas (sections). This combination of complexity and volume often makes it intimidating for readers—especially younger audiences—to engage with or remember the epic in its entirety. Nevertheless, in Indian society, and particularly in Bengal, familiarity with the Mahabharata is considered essential from an early age. Over the centuries, various Bengali translations and adaptations—dating back to the 14th century—have made the epic more accessible. However, these traditional readings were not age-specific. When Bengali writers began incorporating the Mahabharata into children's and young adult literature, they were compelled to modify or omit many elements from the original. These included depictions of sexuality, violence, philosophical and ethical dilemmas, as well as issues of caste and class—components integral to the epic’s narrative fabric. Given that these so-called "adult" themes are central to the Mahabharata, the task of retelling the story for young readers posed a significant challenge. To preserve the essence of the epic while making it age-appropriate, writers developed unique and subjective storytelling strategies. Rather than removing these themes entirely, they often reinterpreted or reframed them in ways deemed more suitable for younger audiences. The aim of this paper is to explore how selected Bengali writers have addressed these complex elements in their retellings of the Mahabharata for children and young adults, and to examine the narrative strategies they employed to balance fidelity to the original with accessibility and appropriateness for a younger readership.
কৌশিক গাঙ্গুলীর ‘আরেকটি প্রেমের গল্প’ ও ‘নগরকীর্তন’ সিনেমায় বিকল্প লিঙ্গ ও যৌনপরিচয় প্রসঙ্গে চৈতন্য অনুষঙ্গ/ Non-normative Identity and the Subtext of Chaitanya in Kaushik Ganguly’s films Arekti Premer Golpo and Nagarkirtan
The demigod Sri Chaitanya gradually turned into a myth down from the Middle Ages. The cult of Sri Chaitanya has seen a resurgence in the contemporary art and culture. This becomes more intriguing as nowadays Sri Chaitanya is seen as a human being, instead of any divine figure. However, the discussion turns into a debate when Chaitanya and and his practised idelogy Gaudiya Vaishnavism is seen through a queer lens. Contemporary Bengali filmmaker Kaushik Ganguly uses Sri Chaitanya and his idelogy as a subtext in his films Arekti Premer Golpo (Just Another Love Story, 2010) and Nagarkirtan (The Eunuch and the Flute Player, 2019). Both these films celebrate non-normative love and along with that explore gender performativity and sexual ambivalence. The paper seeks to analyse how far the director has been successful in contextualising Sri Chaitanya in his delineation of non-normativity and resistance of heteronormativity.