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Importance and application of Indian knowledge system in higher education/ উচ্চশিক্ষায় ভারতীয় জ্ঞান ব্যবস্থার গুরুত্ব ও প্রয়োগ
No full textবহু শতাব্দীর বৌদ্ধিক, দার্শনিক এবং বৈজ্ঞানিক ঐতিহ্যের ভিত্তিতে প্রতিষ্ঠিত ভারতীয় জ্ঞান ব্যবস্থা (IKS) বিভিন্ন শাখায় জ্ঞানের সমৃদ্ধ ভাণ্ডার প্রদান করে। জাতীয় শিক্ষা নীতি (NEP) 2020 এর অধীনে ভারত যখন তার শিক্ষা নীতি সংস্কার করছে, তখন উচ্চশিক্ষায় IKS-এর একীকরণ অত্যন্ত গুরুত্বপূর্ণ হয়ে উঠছে। এই প্রবন্ধটি আধুনিক একাডেমিক বাস্তুতন্ত্রে IKS-এর ঐতিহাসিক তাৎপর্য, আন্তঃবিষয়ক সমৃদ্ধি এবং সমসাময়িক প্রয়োগগুলি অন্বেষণ করে। এটি জোর দেয় যে IKS কীভাবে শিক্ষার্থীদের মধ্যে টেকসই উন্নয়ন, সমালোচনামূলক চিন্তাভাবনা এবং সাংস্কৃতিক মূলধারাকে উন্নীত করতে পারে। উপরন্তু, প্রবন্ধটি প্রাতিষ্ঠানিক কাঠামো, পাঠ্যক্রমের একীকরণ এবং উচ্চশিক্ষায় IKS-কে মূলধারায় আনার ক্ষেত্রে জড়িত চ্যালেঞ্জগুলি নিয়ে আলোচনা করে
Vedic Women in the Modern Context : A Brief Discussion/ আধুনিক প্রেক্ষাপটে বৈদিক নারী : একটি সংক্ষিপ্ত আলোচনা
No full textIt is true that the position of women in ancient Indian society was very concerning, but it is not entirely true. In Vedic society, women are seen to be worshipped with special respect. According to the Manu, the creator of the world, in order to prosper the world, created half of his body as a man and half as a woman (Manusaṃhitᾱ - 1/32). It is true that there has been a lot of progress in people\u27s thinking about the status of women nowadays. The increased participation of women in fields such as economy, politics, education, health, science, sports, and art has strengthened their social status. But the question arises can the status of women that we are observing today be called an improvement in their social status at all? From a historical perspective, it would probably not be appropriate to say this. Because the status of women observed in the Vedic era is no different from the current picture.
Although the society of the Rgveda was essentially patriarchal, there, along with sons, daughters were also educated with equal rights, which resulted in the names of female sages like Ghoṣa (1/117/7), Apᾱlᾱ (8/91/1), Viśvavᾱrᾱ (5/28), and vᾱk (10/125) who are the authors of many mantras of the Rgveda.
The Upanayana system was prevalent among women of the Vedic age, that is, women of the three castes (Brᾱhmaṇa, Kṣatriya and Vaiśya) according to the scriptures. There is no doubt that the female sages of the Vedic age were scholars. The sixth Brᾱhmaṇa (3/6/1) of the third chapter of the Bṛhadᾱraṇyaka Upaniṣad records two important debates between the Gᾱrgī and Yᾱjñavalkya.
In the Vedic age, the position of courtesans along with that of noble women was not very bad. At that time, courtesans were highly educated and they earned their own living. Vedic women were relatively independent. They did not marry before puberty. Women could choose their own life partners. In the Rgveda, the purity of fire is compared to the purity of women. In the Śatapatha Brᾱhmaṇa, the important role of women in the yajña is clearly mentioned. Mudgalᾱnī, Biśpalᾱ etc, there are many examples of women\u27s extraordinary bravery and warlike deeds on the battlefield. The role of the messenger in social diplomacy is undeniable. This position is seen to be adorned by Vedic women Saramᾱ.
So our idea that women became aware of their rights for the first time in this century, that they were previously prisoners of oppression, is not correct. In the Vedic age, women were established in their own glory. In the post-vedic age, the condition of women began to deteriorate. Although fewer in number, women have been seen as examples of progressive thinking in the past as well. Even today, they are establishing themselves through various adversities, which will further strengthen their path in the future
The discourse on women’s education through the essays of the Bengali ‘Bhadramahila’ (1901-1947)/ বাঙালি ‘ভদ্রমহিলা’-র নারীশিক্ষা বিষয়ক প্রবন্ধচর্চা (১৯০১-১৯৪৭)
No full textIn 19th-century Bengal, the seeds of modern women’s education were sown, though the purpose and methods were fraught with controversy. Most people expressed doubts about the necessity of women\u27s education. Some demanded separate curricula for men and women, while others opposed higher education for women. While a few voices rose in protest against this conservative mindset, they were a small minority. This debate intensified in the 20th century, with the number of critics growing, though still unable to silence their opponents. It was at this time that the ‘Bhadramahila’ entered the discourse. Through essays in various periodicals, some, either openly or under pseudonyms, echoed the patriarchal view that education’s sole purpose was to prepare women for a better domestic life. However, not all women’s voices were so constrained. They challenged the notion that education was merely for becoming a good wife or mother, instead advocating for education as a means of acquiring knowledge. Some even argued that it should enable women to become financially independent. They actively sought out and promoted institutions where girls could receive a quality education. This essay, by analyzing the articles written by these ‘Bhadramahila’ in the 20th century, documents their diverse and evolving thoughts on women’s education.  
Permanent Settlement and Outline of zamindari Life in the Hooghly region/ চিরস্থায়ী বন্দোবস্ত ও হুগলি অঞ্চলের জমিদারি জীবনযাত্রার রূপরেখা
No full textAfter the introduction of permanent settlement, the landlords became direct owners of the land and the revenue rate was fixed permanently for them. Initially, Many zamindaris changed hands and a new class of landlords emerged on the land. Many of them living in the cities. Since the royal rate was fixed and no separate agreement was signed between the government and the farmers there was a great opportunity to collect money from the land. This abundance of the money in the life of the landlords completely changed their standard of living. Due to their good relations with the government, the landlords became a privileged classes and started living with extreme luxury and entertainment. The expression of their luxurious life started to blossom in various ways and give rise to a competition among themselves. And when the competition among the landlords increaseincreased, the expenditure on social and religious ceremonies also increase. The main burden of this increase in expenditure was borne by the common farmers, who, having no protection in the permanent settlement, were exploited by the landlords. The common poor peasants of the Hooghly District were the sole provider of all the necessity of life for the landlords. Another factor connected with the luxury of the landlords life was there since all the work was done by their subordinate, there was no shortage of time in their life. And for this reason the first steps of social reforms and nationalism emerged from among the class of landlords The earliest proponent of which was Raja Ram Mohan Roy, a resident of khanakul in Hooghly District, based on the ancient Upanishad, he declared direct war against polytheism, paganism and caste system. And based on the ancient Upanishad he declared that God is one and unique. This is a revolutionary decision of that time which was taken by him. Many superstitious Zamindar of his time not fully support Roys view, but Ram Mohan Roy proved his decision of the basic of religious documents. It was through the brahmo movement initiated by Ram Mohan Roy that the sense of patriotism and nationalism spread everywhere. This article discusses various aspects of the life and working method of the landlords in the Hooghly District region after the introduction of permanent settlement
Cracking Jokes on Body - A qualitative study on ‘The Kapil Sharma Show’/ শরীর নিয়ে কৌতুক - ‘দ্যা কপিল শর্মা শো’য়ের একটি গুণগত বিশ্লেষণ
No full textHumor is an important sense element of social interaction. A good sense of humor of an individual makes a distinctive quality within a person. On the basis of this distinctive quality people could be judge and remembered for a long. In contemporary consumerist society, if a person holds a good quality of sense of humor, then s/he became a skillful individual because an ability to create humor at any situation became commodity and individual would be able to use this skill to earn fame. Since long humor was an instrument for the entertainment industry to create popularity of their product like movies, daily soaps, and others. But in recent time we witnessed that humor had been changed in a revolutionary way, it became out and out ‘comedy’, separate entertainment activities were produced on comedy. Cracking joke is the most useful and popular method to produce comedy or humor. Cracking joke is not the new activity but the nature of jokes has been changed radically. In the highly competitive market of entertainment industry, people want to gain popularity or TRP of their show, hence they were targeting human bodies, irrespective of male and female, to get success. The most popular comedy show of Indian television, by the most talented stand-up comedian Mr. Kapil Sharma, named The Kapil Sharma Show have been adopted the easy road to success. On this show actors are cracking jokes on human body in derogative way in regular manner. Basically, they are producing some kind of values that are directly reproducing body shaming attitudes.
On the above context, the present article analyses, in a qualitative way, the nature of jokes used in The Kapil Sharma Show by content analysis method. This article addressed the question of how and why ‘body’ has been used as tool by the actors of the TKSH to produced humor or comedy and conclude with a criticism of capitalism, as it is a strategy of capitalism to create a binary opposition on human body, particularly capitalism wants to form an idea of ideal type body of human so that they could sell their products to the people who are dreaming to achieve the ideal body
Bijoygarh is one of the most prominent figures in the Settlement and inspiration of refugees/ উদ্বাস্তু উপনিবেশ প্রতিষ্ঠার অনুপ্রেরণার এক অন্যতম উদাহরণ ‘বিজয়গড়’
No full textIn this article, we shall discuss how East Pakistani refugees established camps and squatter colonies in Calcutta. The colonies struggled to form their own homes. Within the colonies, they established roads, schools, medical facilities, markets, and a rudimentary system of sanitation. Calcutta, being the most important urban centre of this region, perhaps suffered most. The most immediate and difficult problem it faced was the continuous influx of refugees that began in the immediate aftermath of partition and continued for decades. By 1951, refugees coming from East Pakistan and their numbers continued to increase over the years. The early batches of the refugees belonged mostly to the middle class; they were educated and often had some connections with the society started to reach Calcutta in large numbers. The refugees mostly shelter in 24 Parganas, Calcutta, and Nadia. Some other places which become a temporary home for the refugees were Cooch Bihar, Jalpaiguri, and Burdwan. Now I seek highlighted Calcutta’s specified by Bijoygarh. Bijoygarh, was the earliest refugee colony established through ‘Jabardakhal’ in 1948 in an abandoned military barrack in Jadavpur area in the South of Calcutta. There were 149 squatter colonies in and around the cities by the end of 1950. In the next twenty years, another 175 squatter colonies camp up in West Bengal. It is said to have consisted mostly the ‘Bhadrakoks’ or the upper class and upper caste and the only colony which had a college in the year 1954.  
Sunil Gangopadhyay and his exceptional detective series – ‘Kakababu’/ সুনীল গঙ্গোপাধ্যায় এবং তাঁর ব্যতিক্রমী গোয়েন্দা সিরিজ – ‘কাকাবাবু’: detective series – ‘Kakababu
No full textসারা বিশ্বের সকল শ্রেণীর পাঠকদের কাছে গোয়েন্দা সাহিত্যের জনপ্রিয়তা প্রশ্নাতীত হলেও গোয়েন্দা তথা রহস্য-রোমাঞ্চধর্মী সাহিত্যকে মূলধারার সাহিত্যের পাশে একাসনে স্থান দিতে সংকোচ বোধ করেন অনেক সাহিত্যিক-সমালোচক। তবু উন্নাসিক সেই সাহিত্যিক-সমালোচকদের একপ্রকার তোয়াক্কা না করেই বিশ্বের শ্রেষ্ঠ সাহিত্যিকদের হাতে রচিত হয়েছে বিখ্যাত সব গোয়েন্দা চরিত্রের। বাংলা সাহিত্যের সেরকমই একটি প্রসিদ্ধ গোয়েন্দা চরিত্র হল কাকাবাবু ওরফে রাজা রায়চৌধুরী। রবীন্দ্র-পরবর্তী বাংলা সাহিত্যের শ্রেষ্ঠতম সাহিত্যিক সুনীল গঙ্গোপাধ্যায় এই চরিত্রটির রচয়িতা। পাঠকের অত্যন্ত পছন্দের এই গোয়েন্দা-কাকাবাবুর চরিত্রের নানা উল্লেখযোগ্য দিক; পেশাদার গোয়েন্দা, আর্মচেয়ার গোয়েন্দা, শখের গোয়েন্দাদের পাশে কাকাবাবু কোথায় আলাদা, তিনি কি আদৌ গোয়েন্দা নাকি শুধুই অ্যাডভেঞ্চারার, চরিত্রটি সৃষ্টির পিছনে লেখকের মনে কী জাতীয় উৎস এবং প্রেরণা ক্রিয়াশীল ছিল, আর পাঁচটা রহস্য-রোমাঞ্চধর্মী গল্পের তুলনায় নতুন কোন বার্তা বা জীবনবোধের কথা নিয়ে আসে কাকাবাবুর গল্প-উপন্যাসগুলি, চরিত্রটির সৃষ্টি ও স্রষ্টা কোথায় এক হয়ে গিয়েছেন, দুজনের চারিত্রিক এবং মানস গঠনে কোনো সাজুয্য দেখা যায় কিনা প্রভৃতি প্রসঙ্গগুলিই আলোচনার বিষয় হয়ে উঠেছে আলোচ্য প্রবন্ধে
Mary Orao : A woman established in self-esteem with a sense of independence in the story of Mahasweta Devi/ মেরী ওঁরাও : মহাশ্বেতাদেবীর গল্পে স্বাধিকার বোধে স্ব-মহিমায় প্রতিষ্ঠিত এক নারী
No full textMahasweta Devi in her novel presents the true picture of the happiness and sorrows of backward people of the society in front of the reader. In her short stories also, she reveals the stories of those who are completely separated from the mainstream urban population. They don’t demand luxury things or travelling to distant places like so-called civilized people. Their life is very simple, they want simple food to replenish their hunger. Mahasweta Devi wrote many novels and short stories explaining the problems of helpless, destitute and weak people to the common mass who are unaware off. She not only conveys the reader about their problems but also played a pivotal role by solving their problems. Most of the stories written by Mahasweta Devi is based on tribal life who are devoid of their fundamental rights. A selfish class of people has been purposefully depriving the tribals day after day by taking advantage of their weakness on the pretext of various superstitions and myths. Mahasweta Devi\u27s sole aim was to expose the real face of those hypocritical deceivers. One of the most famous stories she wrote is \u27Shikar\u27.
The story \u27Shikar\u27 is part of her collection of stories \u27Nairite Megh\u27. This story book was first published between 1970 and 1982. Then, it was reprinted by the National Book Trust in 1993. The story was translated into English as \u27The Hunt\u27 and compiled in the book Imaginary Maps (Thema 1993). Translator: Gayatri Chakraborty Spivak
Jyotirmoyee Devi\u27s \u27Epar Ganga Opar Ganga\u27 the transformed lives of women against the backdrop of India\u27s partition/ জ্যোতির্ময়ী দেবীর ‘এপার গঙ্গা ওপার গঙ্গা’ উপন্যাসে দেশভাগের প্রেক্ষিতে বদলে যাওয়া এক নারীর জীবন
No full textJyotirmayee Devi\u27s novel \u27Epar Ganga Opar Ganga\u27 (1966) depicts the suffering of a woman who was a victim of the partition. The novel is divided into four parts. This novel is the story of the massacre of a Hindu family and the oppression of women in Noakhali, present-day Bangladesh. Sutara Dutta is the main character of this novel. Her entire family is oppressed by the Muslim community. Although she survives, she has to take refuge in the house of her father\u27s colleague, school teacher Tamiz Saheb. Sutara Tamiz\u27s uncle keeps Sutara, who was affected by the riots, as his own daughter, for about eight months and safely delivers her to her brothers in Kolkata. After reaching Kolkata, Sutara begins another struggle. The Hindu society no longer wants to accept her because she was raised in a Muslim home. Even close relatives of the family turn their backs on her. After that, Sutara studies, establishes herself and understands the world and life more clearly. She comes to know about the suffering of countless ordinary women in India as a result of the partition. At the end of the novel, the love of Pramod lights a light of hope in her life. In this way, the distraught Sutara finds the direction to return to the path of light
\u27Silalipi\u27: Time-stamped historical artifacts or personal betrayals/ ‘শিলালিপি’ : সময় চিহ্নিত ইতিহাসের আখরমালা অথবা ব্যক্তিগত দ্রোহগাথা
No full textNarrator Narayan Gangopadhyay has been a well-known figure in Bengali Literature. His political consciousness is very distinguished. Narayan Gangopadhyay\u27s political ideology and narrative portrayal have often been prominent in the elitist literary canon. Despite all his artistry, Narayan Gangopadhyay\u27s personal life and political ideals and choice leave the readers bewildered about his position as an author. However, his novel Shilalipi debunks all the doubts and confusion. In textual hermeneutics, the narrator, on one hand, upholds the trajectory of political history but on the other, the personal self of Narayan Gangopadhyay and his political identity has also immersed with it. Ranjan alias Ranju is the narrator of this novel. His perspective, turmoil and ideology are reflected in each and every segment and possible cessation of the author\u27s life