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Women\u27s Empowerment in the Vedic Age : A Review/ বৈদিক যুগে নারীর ক্ষমতায়ণ : একটি পর্যালোচনা
No full textThe Vedic Age was a significant period in the development of Indian civilization and culture.There is some debate about the status of women in ancient India. Generally, it is said that women held a high position during the Vedic Age. Even though the birth of a daughter was not always welcomed in the patriarchal society, there was no negligence in her care and upbringing. Education for girls was also given due importance.
Women like Ghosha, Apala, and Vishwavara composed Vedic hymns. In the Upanishadic era, philosophers like Gargi emerged, who even participated in debates with scholars like Yajnavalkya. Women of higher castes used to take part in rituals and sacrifices alongside their husbands. They also had rights to property and could remarry if they wished after their husband\u27s death.
In the early Rigvedic period, marriage was not mandatory for women. The practice of sati (widow burning) did not exist at that time, and widow remarriage was accepted. There is no mention of sati or self-immolation in the Atharvaveda period either.
In the early Rigvedic era, women were not confined to the home. We find names like Mudgalini and Vishpala, who even took part in wars. Women were regarded as Matridevi (divine mothers or embodiments of Shakti), symbols of exceptional tolerance and sacrifice, and thus they held an honored position in society. In epics and Puranas, women were also associated with property
Gandhian Humanism and Its Sociological Foundations : An Analytical Perspective/ গান্ধীয় মানবতাবাদের সমাজবৈজ্ঞানিক ভিত্তি : একটি বিশ্লেষণাত্মক দৃষ্টিভঙ্গি
No full textThis research paper explores the sociological foundations of Gandhian humanism, offering a critical and analytical perspective on how Mahatma Gandhi’s ethical and philosophical principles contribute to the vision of a just, inclusive, and morally grounded society. Gandhi’s humanism, unlike abstract theoretical constructs, emerges from a lived experience and practical engagement with India’s colonial realities, social inequalities, and ethical dilemmas. It rests on the pillars of truth (satya), nonviolence (ahimsa), self-rule (swaraj), trusteeship (sarvodaya), and the intrinsic dignity of labor and human life. These ideals are not merely spiritual or political; they are sociologically grounded and represent a framework for reimagining human relationships, power structures, and the role of the individual in society. The paper analyzes how Gandhian humanism offers a coherent response to structural violence, caste hierarchy, gender inequality, religious intolerance, and economic injustice — issues that continue to challenge societies worldwide. It investigates Gandhi’s emphasis on the village as the basic unit of a self-reliant and ethical economy, his rejection of industrial capitalism, and his critique of Western materialism, placing these ideas in conversation with sociological theories of community, development, and moral order. Methodologically, the study adopts a qualitative approach, drawing from Gandhi’s writings — such as Hind Swaraj, The Story of My Experiments with Truth, and his articles in Young India and Harijan — alongside interpretations by scholars like Bhikhu Parekh, Ashis Nandy, and Ramachandra Guha. These sources are examined in light of the theories of Emile Durkheim, Anthony Giddens, and Jürgen Habermas, revealing Gandhian humanism as a socially embedded and action-oriented ethical framework. The paper concludes that Gandhian humanism is not a relic of India’s anti-colonial past but a transformative sociological paradigm relevant to contemporary global crises such as climate change, moral disintegration, violence, and systemic inequality. It presents a model for participatory ethics, sustainable development, and nonviolent social transformation, emphasizing the potential of moral leadership and grassroots activism in societal change. As such, this research calls for the inclusion of Gandhian humanism within modern sociological discourse and its integration into policy-making, education, and global peacebuilding strategies
Swami Vivekananda on the Advancement of Education/ শিক্ষার অগ্রগতিতে স্বামী বিবেকানন্দ
No full textSwami Vivekananda believed that education is a manifestation of perfection which is within humans. He thought that it was very painful or distressing that the contemporary education system did not help people stand on their own feet, Not did it help instill self-reliance and self-respect in people. Vivekananda did not consider education as a collection of information. For him, education was more than that. He considered education as a means of making people, of standing on their own feet, of giving life and of shaping character. He considered education to be a collection of great thoughts. Swami Vivekananda was in favor of giving people only positive education because he believed that negative thoughts weaken people and help them stray away from the path of education. He said that if young children are encouraged and not constantly blamed, they will find happiness. According to Vivekananda, only positive education should be given to them. Swami Vivekananda met Ramakrishna dev in 1881, and this transformed his life. He was initially skeptical of Ramakrishna\u27s teachings, but after some hesitation, he surrendered to Ramakrishna and accepted him as a friend, philosopher, and guide. Immediately after Ramakrishna dev\u27s death in 1886, he traveled extensively throughout India, and through this he became fully informed about the social and economic conditions of the country. He felt that despite the inherit high spirituality and a very significant cultural history, problems like poverty, impotence, and social crime or sin could not be completely eradicated in India. He deeply felt the need to bring about a spiritual revolution and also realized that to bring about such a revolution, very courageous spiritual leadership was needed. The social system of 19th-century India was entangled in the web of caste, creed, and religion. In order to free the society from the shackles of caste and religion, in the current social situation, I feel that Swamiji\u27s dream, that all classes of society will one day be united, needs to be brought to the forefront; bringing the poor, underdeveloped, or backward people of society. My discussion of ‘progress in education’ with Swamiji will become relevant in the present day
Jhanvadevi, a modern woman of the 16th century/ ষোড়শ শতকের আধুনিক নারী জাহ্নবাদেবী
No full textনিত্যানন্দের দ্বিতীয় পত্নী জাহ্নবাদেবীর আধুনিকতা নিয়ে পণ্ডিত দের দ্বিমত নেই। নিজগুণে তিনি হয়ে উঠেছিলেন গৌড়ীয় বৈষ্ণব সমাজে প্রথম আচার্যা। তিনি ছিলেন বৈষ্ণব সমাজের কাছে সাক্ষাৎ ঈশ্বরী। তাঁকে স্তবকরে শ্রীজীবগোস্বামী রচনা করেছিলেন জাহ্নাবাষ্টক।ষোড়শ শতকে তাঁর ঐতিহাসিক কর্মকান্ডের সংক্ষিপ্ত আলোচনা এই প্রবন্ধ
Ramkotha in Pre-Krittibas Bengali Literature/কৃত্তিবাস পূর্ববর্তী বাংলা সাহিত্যে রামকথা
No full textTo the Bengali populace, the Ramayana is synonymous with Krittibasi Ramayana. It is Krittibas’s rendition of the epic that is revered and read with devotion in Bengali households even today. Krittibas, believed to have lived in the fifteenth century, holds a unique position in literary history, as no evidence of a complete Ramayana composed in Bengali exists prior to his work. In essence, it was Krittibas who pioneered the tradition of retelling the Ramayana in the Bengali language. This raises a compelling question: what inspired Krittibas to undertake such a monumental task in the absence of a pre-existing Bengali model? Those familiar with Krittibas recognize him not only as a learned scholar but also as someone deeply attuned to the social and cultural ethos of his time. A man of such insight would not have embarked on this endeavor impulsively. Rather, he must have been acutely aware of the Bengali people’s emotional and spiritual connection to the Ram narrative, even if a complete textual tradition was absent. While a unified Bengali Ramayana may not have existed before him, fragments of the epic had long permeated everyday life—through folk tales, rhymes, oral traditions, and cultural practices. The Bengali psyche was already steeped in the essence of Rama’s story. In this article, I attempt to reconstruct how the tales of Rama permeated pre-Krittibas Bengal, exploring the forms and channels through which Ramkatha (the story of Rama) thrived in the cultural and social landscape of the Bengali people long before it found its definitive literary expression
A psychological analysis of the social status of indigenous women and female characters in Ramapad Chowdhury\u27s short stories/ রমাপদ চৌধুরীর ছোটগল্পে আদিবাসী নারীর সামাজিক অবস্থান এবং নারী চরিত্রের মনস্তাত্ত্বিক বীক্ষণ
No full textRamapada Chowdhury, one of the strongest writer in the Bengali literary world of the 20th century, has the credit of authorship of nearly 135 short stories. In this article, the position of Dalit-Tribal women in society, the nature of Tribal women’s characters, characteristics features and the layered structure of pshychology speak to the immense mystery of human life are explored based on the short stories by Ramapada Chowdhury. Society & human life complement with each other and human life can’t be complete without the mind, because the mind is never separated from the human surroundings and society. The subject of this essay is the craft of character development and the finer levels of psychological hierarchy through character psycho analysis in the context of the psychological theories of various psychologists.
 
An observation of myths in Sayed Waliullah’s Short stories /সৈয়দ ওয়ালীউল্লাহের ছোটগল্পে মিথ-পুরাণের অনুসন্ধান
No full textThe purpose of the present research article is to explore how the spirit of Myth and ‘Purana’ has been instrumental in the formatiuon of Sayed Waliullah’s Short Stories. The core of the writer’s literary work was to highlight the true truth and conflicts of the religious life of middle and lower middle classes of the Muslim society of East Pakistan. Waliullah’s philosophy of life, character creation and artistic consciousness have been revealed to us through the discussion of selected stories such as ‘Nayanchara’, ‘Parajoy’, ‘Mrityu yatra’, ‘Rakta’, ‘Dui-Tir’, ‘Ekti tulsi gacher kahioni’, ‘Ston’, ‘Na kande bubu’. In judging the Myth, we have explored the surprising truth about the storyteller Waliullah’s artistic awareness. This awareness comes from ancient Indian, that is, Hindu Myths and Arabian Myths— mythology and historical knowledge. Waliullah’s Short Stories have not been discussed in the light of Mythology before, so our discussion explores the identity of author’s work, its aesthetic and philosophical appeal and its innovation. Our discussion covered the literature of Bangladesh and East Pakistan, the literary identity of Sayed Waliullah, the identity and criticism of Myths and legends and the analysis of Stories in that context
Short Stories of Hasan Azizul Haque : The Bloody Manifesto of a Depraved Mind/ হাসান আজিজুল হকের গল্প : ক্রোড়বিচ্যুত চিত্তের রক্তাক্ত ইশতেহার
No full textরবীন্দ্রত্তোর বাংলা কথাসাহিত্যের অন্যতম প্রাণপুরুষ হাসান আজিজুল হক (১৯৩৯-২০২১)। বাংলা কথাসাহিত্যে তাঁর বলিষ্ঠ আত্মপ্রকাশ ঘটে বিশ শতকের ষাটের দশকে। রচনারীতিতে স্বকীয়তা আর সুতীব্র মানবতাবোধের মেলবন্ধন দেখা যায় তাঁর বেশিরভাগ রচনার শরীর জুড়ে। এরই প্রতিফলন হয়েছে তাঁর ছোটগল্পগুলোতে। হাসান আজিজুলের গল্পে সমাজ ও জীবন সর্ম্পকিত অতিরঞ্জন নয় বরং বাস্তব অভিজ্ঞতার আলোকে সমৃদ্ধ হয়েছে তাঁর রচনা সম্ভার। সমাজের ক্ষয়ে যাওয়া নিষ্প্রভ, সম্ভাবনাহীন, পরাজিত মানুষগুলোর জীবন তুলে ধরাই তাঁর গল্প ভুবনের প্রধান অনুষঙ্গ। শৈশব-কৈশোর না পেরুতেই প্রত্যক্ষ করেছেন দেশভাগের মতো মর্মভেদি ঘটনা, দুই বাংলার মানুষের দেশত্যাগের বেদনা, স্বাধীনতা যুদ্ধ ও যুদ্ধপরবর্তী মানুষের চাওয়া-পাওয়ার অসামঞ্জস্যতা, দেখেছেন রাঢ়বঙ্গের মানুষের জীবনচিত্র। ফলে তাঁর গল্পের জগৎ নির্মিতিতে প্রত্যক্ষ বা পরোক্ষ প্রভাব ফেলেছে এসব বিষয়। বিষয়বস্তুর দিক থেকে তাঁর গল্পগুলো পেয়েছে নানান মাত্রা। রাঢ়বঙ্গের জীবন বাস্তবতা বিষয়ক ছোটগল্প, সাম্প্রদায়িক দাঙ্গা-দেশভাগ বিষয়ক ছোটগল্প, মুক্তিযুদ্ধ পরবর্তী জনমানসের আশা-আকাঙ্ক্ষার প্রতিফলন বিষয়ক ছোটগল্প, সামাজিক অবক্ষয়পীড়িত মানুষের নৈতিক ¯খলন বিষয়ক বহুমাত্রিক ছোটগল্পসম্বলিত গল্প ভুবন থেকে নির্দিষ্ট কিছু গল্প যেমন – ‘আত্মজা ও একটি করবী গাছ’ এবং ‘খাঁচা’ - গল্প দুটিতে ক্রোড়বিচ্যুত অর্থাৎ শেকড়হারা মানুষগুলোর যাপিত জীবনে এর প্রভাব কত বেদনাবিধুর ও হৃদয়ের ক্ষত কত গভীর তারই স্বরূপ উন্মোচন এই প্রবন্ধের মূল উদ্দেশ্য
Manik Bandyopadhyayer Chotogalpe Gouno charitrer Bhumika O Jiban-Bhabana/ মানিক বন্দ্যোপাধ্যায়ের ছোটগল্পে গৌণ চরিত্রের ভূমিকা ও জীবন-ভাবনা
No full textLiterature is a reflection of society and culture. And so Manik Banerjee wanted to capture the full picture of life even in this youngest form of literature, wanted to find the real, down-to-earth people, that is, the meaning of the whole human being. In Manik\u27s stories, we get to know the innermost parts of the human mind, the complex mind. He presented the \u27reptilian nature\u27 that exists in the human mind to the reader through short stories. And he created various secondary characters to properly unfold all these events in the story. How these secondary characters have influenced his stories is explained through a discussion of a few stories
\u27Hridoye Raima\u27: Haradhan Bairagi is neither a story nor a novel, but a book of memoirs/ ‘হৃদয়ে রাইমা’ : হারাধন বৈরাগীর গল্প কিংবা উপন্যাস নয়, এক স্মৃতি আখ্যান গ্রন্থ
No full textTripura is a small state in northeastern India. This state, surrounded by mixed culture, natural beauty and mountains, is home to various ethnic groups. Bengalis live in the plains of the state and hill tribes live in the hills. Although the two nations come from different backgrounds, the hill Bengalis of this state seem to complement each other. The spirit of literary pursuits was quite strong throughout this state of mixed settlement. The history of Bengali language and literary pursuits is long in this state. One such personality in this background of literary pursuits and literary writing is Haradhan Bairagi. He has engaged himself in literary pursuits in various ways. The hills, mountains, nature and tribal society of Tripura have repeatedly touched the writings of Haradhan Bairagi. Nature easily blends into the background of the public life of Tripura. As a result, tribal communities and nature have repeatedly become one in the creations of those who have dedicated themselves to the worship of literature. And with these captivating mountains and natural beauty in the background, one after another, the literary world of Tripura has been written in a beautiful style. One of the writers of this genre is Haradhan Bairagi. In his literary creations, the struggle for life, the struggle for survival, and the food and clothing of the tribal tribes living in the hills of Tripura can be observed to a great extent. As a result, the mountain-loving and jungle-loving writer Haradhan Bairagi has not only given a touch of innovation in his writings, but also has expressed them fluently. He has tried to bring his writings to the highest peak of richness from real life experiences. He has spent most of his life wandering around the hills and forests, and the reality and experience he has gained while wandering around has been tried to express in the form of the book \u27Hridoye Raima\u27, (2021) one of his life\u27s literary works. As he wandered around the hills, in the jungle, he has also extracted various problems of the tribal communities, their lifestyle, culture, etc. As a result, all the books are truthful in their events. His language, wordplay, and other skills have become extremely fluent in this work