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The lifestyle and lifewar placed over the border; selected Bengali novels and short stories specially focused on partition/ সীমান্তের উর্ধ্বে জীবনাদর্শ ও জীবনযুদ্ধ : প্রসঙ্গ দেশভাগ কেন্দ্রিক নির্বাচিত বাংলা কথাসাহিত্য
No full textBefore the 20th century, Bengali society was predominantly village-based. Their slow life journey was suddenly brought to a high tide by a revolutionary event like the partition of the country. Apart from the fulfillment of our dream of independence, this is only one event which is the complete history – geography – literature of India. Along with the culture, the traditional sense of the people - belief-habits-glory, culture-society-ideals, etc., were not only influenced but also changed in a great way. Partition faced several crises in our society; Among these, the main crisis was the breakdown of the monogamous family and the disruption of social philosophies and lifestyles. Partition was largely due to violent and deeply shameful political dissensions, from which the northern generation in society has not recovered to this day. Since the artistic expression of the varied experiences of human life is the main source of literary creation, so brutal events like the partition of the country, the intense agony of bloodshed, have very naturally influenced our literature. As a result of the partition of the country, all the problems such as bi-ethnicity, refugee problem, enclave problem etc. became more acute in the Bengali society. But people create the beauty of literature in the urge of a priceless pleasure. Revolution of turbulent forties, war, famine, pandemic, independence, country partition, refugee crisis, nothing could destroy this beauty of literature. In the novelty of the content, in the structure and description of the story, in the variety of the background, in the uniqueness of the language or idiom, above all in the description of the country-time-society and the life of the common people, the partition and in describing the excruciating pain of emigration, the despicable history of humanity\u27s grief and the scars of adversity, the literature of Deshbhag has become a timeless and contemporary history
A Study of the Nature of 19th Century Social Conflicts Portrayed in Banaphool’s Biographical Drama ‘Sri Madhusudan’/ বনফুলের ‘শ্রীমধুসূদন’ জীবনী নাটকে উনিশ শতকীয় সামাজিক দ্বন্দ্বের স্বরূপ-সন্ধান
No full textBalai Chand Mukhopadhyay, widely known as \u27Banaphool\u27, was one of the most prolific authors of Bengali language and literature. Famous for his unique and intricate short stories, he also wrote sixty novels, nearly a thousand poems, numerous essays on diverse topics, five dramas, and several one-act plays during his literary career. Notably, he pioneered the modern Bengali biographical drama. \u27Sri Madhusudan\u27, published in 1939, was his first biographical drama. It was based on the life of the famous 19th-century Bengali poet, Michael Madhusudan Dutta. Three years later, in 1942, his second biographical drama, \u27Vidyasagar\u27, was published. These two plays gained immense popularity during that period. Surprisingly after this, Banaphool never returned to the biographical drama genre. In this research paper, we will primarily discuss the nature of the nineteenth-century social conflicts portrayed in the play \u27Sri Madhusudan\u27. Additionally, we will critically analyze the success of this play in recreating specific historical period.
Banaphool wrote the play \u27Sri Madhusudan\u27 based on Jogindranath Basu\u27s \u27Michael Madhusudan Dutter Jeevan-Charita\u27, a well-known biography of Michael Madhusudan Dutta published in 1893. This play is primarily recognized as a product of 20th-century modern Bengali literary thought. However, despite being a biographical drama, \u27Sri Madhusudan\u27 also portrays the conflicts and tensions hidden between different social groups and classes during the Bengal Renaissance. Here, we see characters from that period, such as Reverend Krishnamohan Bandopadhyay, a former disciple of Derozio, Rajnarayan Basu, a close associate of Brahma Debendranath Tagore and a prominent member of ‘Tattwabodhini Sabha’, Bhudev Mukhopadhyay, a supporter of conservative thoughts and values, Gourdas Basak, Bholanath Chandra, Madhu\u27s other friends from Hindu College, Barrister Manomohan Ghosh, Rebecca and Henrietta, Madhusudan’s Europian spouces etc. Each of these characters in this play, with their distinct beliefs and practices, alongside Madhusudan\u27s central character, plays a pivotal role in helping us understand the nature of 19th-century Bengali society under colonial rule
Dhokra Art of Dwariapur; One Survey/ দ্বারিয়াপুরের ডোকরা শিল্প : একটি সমীক্ষা
No full textDwariapur, is famous village for Dhokra craft. Dwariapur village is located at Purba Bardhaman district, Ausgram (I) Block. There is a groyp of families involved in making dhokra craft at Dwariapur. Dhokra art is the one of the ancient Indian art. The wax method of metal casting, popularly known as Dhokra. In West Bengal two District are famous for this art, one of in Bikna village (Bankura) and nearby Dwariapur village (Purba Burddhaman). The ancient craft of Dhokra art was once widespread though out India, but is now restrict to a small number of groups of traditional artisans in widely dispersed locations. According to Risley, ‘Dokra’ as a sub caste of kamars black miths in western Bengal, who make brass idols. Dhokra artists create different types of objects. They also made and sold decorative items in different shapes and sizes. Metal used by Dhokras is usually the scrap old utensils scrap collected from the villages, heated and broken into small bits. The craftsman knows by experience the amount of metal required for casting a particular object. The main items of Dhokra art, is enchanting folk motif, primitive simplicity a rustic beauty and imaginative designs and patterns which finds influence from life and surrounding environment of the artisans. The traditional themes of these cast metal sculptures include images of Hindu and Tribal Gods and Goddesses, human images, dancing doll, tribal images, many types of animal etc
Proverbs of Tripura Based on Field Survey : An Analytical Study/ ক্ষেত্রসমীক্ষার ভিত্তিতে ত্রিপুরার প্রবাদ : একটি বিশ্লেষনী পাঠ
No full textFolk culture is a reflection of the common people. It is deeply intertwined with the lives of rural Bengali communities. For generations, people have nurtured and preserved this folk culture. The customs, traditions, beliefs, and way of life of indigenous societies are all integral parts of folk culture. One of the most significant branches of folk culture is proverbs. Through proverbs, one can learn about a nation’s civilization and social history, as they originate from the everyday experiences of common people and represent an important aspect of folk literature.
Tripura, a hilly state in the northeastern region of India, is home to a majority of Bengali-speaking people. Based on field studies, this article discusses various proverbs collected from different districts of Tripura. These proverbs provide insights into the daily lives of the common people of Tripura, their regional language, economic conditions, agricultural practices, sense of humor, and social issues.
Proverbs are an essential branch of folk literature, emerging from the everyday lives of common people. They are the product of human wisdom and long-term experiences. Proverbs are concise expressions enriched with the essence of human experiences. They capture the deep emotions of rural life while encapsulating the essence of people’s prolonged struggles and lived experiences. As a part of folk literature, proverbs represent a highly enriched section of folk culture. They originate from the experiences of common people, shaped by their collective way of life. Although proverbs were initially created by earlier generations of people, they have now found a place in refined modern literature.
The creation of every proverb is rooted in long-term social experiences and specific incidents. Rural people may not possess scientific knowledge, but they have a deep understanding of nature’s moods, storms, rain, tides, plants, rivers, mountains, animals, and their surroundings. They observe human nature, life transitions, social customs, daily struggles, and selfish tendencies with a keen and insightful perspective. These experiences take the form of proverbs. Proverbs hold a significant place even in the smallest family units. Many proverbs have been created based on interpersonal relationships within households and domestic life
A Psychological Study of Homosexuality and The Third Gender in Bengali Literature/ বাংলা সাহিত্যে সমকামিতা ও তৃতীয় লিঙ্গের এক মনস্তাত্ত্বিক পাঠ
No full textHomosexuality is a sexual interest and attraction to members of one\u27s own sex. The word ‘gay’ often used for male as a synonym for homosexual, and female homosexuality is referred to as ‘lesbian\u27. The term ‘Homosexuality’ was coined in the late 19th Century by an Austrian- born hungarian psychologist, karoly Benkert. Now a days Homosexuality gets a subject of Bengali literature. Different authors have highlighted this issue in different ways in their writing. This topic of homosexuality has found its place not only in Bengali literature, but also in literature in other languages. So, here we will try to discuss “A psychological study of homosexuality and the third gender in Bengali literature” through our Study
THE POISITITION OF THIRD ENTITIES IN VARIOUS PURANAS, SCRIPTURES AND EPICS/ বিভিন্ন পুরাণ, ধর্মগ্রন্থ ও মহাকাব্যে তৃতীয় সত্তাদের অবস্থান
No full textThe word ‘Brihannala’ means ‘hermaphrodite’ in English. Although now called intersex, earlier it was called hermaphrodite. The word hermaphrodite has its origins in Greek mythology. The sum of god Herms and goddess Aphrodite. This bisexuality is not limited to Greek mythology, but exists throughout the world. Including god as well as human, plants and animals from the birth of the world present day. In the early stage of the earth creation, many animal had bisexuality. Early in the animal kingdom, protozoa, periphera, celentereta, platihelminthes, annelida, mollusca and cordata were mostly bisexual. Many of them self-fertilize sperm and eggs in their own bodies to create new animal. Then sperm and ovum slowly start to get space in different body. However, some animal still have bisexuality. Earthworms are typical examples of hermaphrodite, along with leeches, worms and snails. Some flowers are include bisexual such as Hibiscus, stramonium, swamp pea, bell etc. stamens and pistils can be seen very well in Hibiscus flower.
There are many animal that can change sex. Sex in human and other mammals is determined before birth. Whether an animal is male or female usually depends on the chromosomes. On the other hand, many animals, including marine animals, do not have sex chromosomes, so their sex is not determined at birth. The sex of animals determined Based on brain effects and environmental influence. There are several species of animal that are born as one sex but can later change their sex and transform into the opposite sex.
Not only animals, there are many people like animals who have two gender present in their bodies at the same time. Some change Their gender and transform into another gender, some wear clothes of opposite gender. Search character are found in various purans, epics, scripture, medicine sastra. I got to know the attitude and behaviour of society towards them. I got to know them after they changed from one gender to another gender sign and change their thinking. how these people are oppressed and deprived by the society. In fact, the existence, deprivation and harassment of these people is not only the modern area but from the mythical area but rather from the first state of creation of human civilization in the world, and the birth of deprivation from the day when people started to become socialised begings. but we should not forget that not only human but also in plants and other animal in the natural process of creation of life from the first stage of creation of the Earth, we found this image of bisexuality, gender transformation. Therefor if we modern people look at them with normal eyes instead of looking at them with contempt, their lifestyle also become normal. 
Education of Women in West Bengal (1947-2011) Reflected in Literatures: Few Sources/ সাহিত্যের আলোকে পশ্চিমবঙ্গে নারীশিক্ষা (১৯৪৭-২০১১) : কয়েকটি সূত্র
No full textToday access to education is offered to people from all strata of society in West Bengal. Both the union government and the state government took up the development and expansion of women’s education at all stages as a special scheme since independence. I will attempt to show the conditions of women in higher education in West Bengal as reflected in Bengali literatures. The picture of higher education of women is reflected in contemporary Bangla literature. We know that literature is the reflection of human activities. We can cite some important contemporary novels to understand how higher education of women is highlighted. These novels show us the status of women in higher education in West Bengal. The memoir Sreesadaner Sreematira, written by Reeta Basu, is the reflection of the school hostel of girls, established by Rabindranath Tagore in Santiniketan. We can understand the mentality of the parents of women as well as women’s education at the time of 1960s and 1970s from her writings. The novel Ekushe Pa, written by Bani Basu, is the story of West Bengal during 1980s and 1990s. The author told the story of a band of youth, who entered the college for undergraduate studies at the age of eighteen years and graduated at the age of twenty one years. Even, after marriage the situation worsened. Bani Basu in another novel, Amrita, portrayed the situation. We can discuss another novel, in where we find another picture of the presence of women in higher education scenario of the state. The novel Jalchhabi written by Suchitra Bhattacharya is the reflection of the college education and struggle of women who had achieved service in schools by the School Service Commission. The novelist showed the complexities of continuing domestic duties and works of public domain, which women had to face. We would also see that the people gradually understood the benefits of higher education. Hence more girls’ students were engaged in higher education day after day. The enrolment of students including girls’ students was rising step by step
Rokeya\u27s spirit and today\u27s women\u27s education/ রোকেয়ার চেতনা ও আজকের নারীশিক্ষা
No full textRokeya Sakhawat Hossain championed women’s education not merely as a means of personal empowerment but as a crucial factor in the progress of society as a whole. Her ideas emphasized:
1. Education as Liberation – Rokeya believed that ignorance was the main barrier to women’s progress. Without education, women remained subjugated, which in turn weakened society. Reapplying her thoughts means ensuring access to quality education for all women, especially in marginalized communities.
2. Moral and Social Upliftment – She viewed education as a tool for instilling ethics, social awareness, and a sense of responsibility. In today’s world, where moral values often take a backseat, her vision can inspire an education system that nurtures not just academic knowledge but also social consciousness.
3. Economic and Political Participation – Rokeya saw women’s education as the key to their economic independence and active role in decision-making. By reintroducing her ideals, we can encourage more women to take leadership positions, reducing gender disparity in governance and industry.
4. Cultural Reform and Progressive Thought – Rokeya criticized rigid traditions that kept women confined. Her forward-thinking approach to reforming social norms through education is still needed to challenge regressive ideologies and promote gender equality.
Reapplying her educational philosophy today means designing curricula that encourage critical thinking, gender sensitivity, and practical skills for women. It also requires policy changes to ensure education is accessible and inclusive. Only by following her vision can we prevent further social decay and move toward a more just and progressive society
Rabindranath Tagore\u27s Crisis of Civilization and Post-Colonial Society/ রবীন্দ্রনাথের সভ্যতার সংকট ও উত্তর-ঔপনিবেশিক সমাজ
No full textRabindranath Tagore\u27s essay \u27Crisis in Civilization (Sabhyatar Sankat) is a profound critique of colonial rule of Western civilization. Written in 1941 during the final years of British rule in India the essay expresses Tagore\u27s deep disillusionment with Western imperialism and its hypocrisy regarding human values. Initially an admirer of Western literature and philosophy Rabindranath Tagore gradually became disenchanted with the colonial powers. In his essay Rabindranath Tagore not only criticize the colonialism rule but also serves as a philosophical reflection on the true meaning of civilization.
Rabindranath Tagore highlights how British colonialism not only politically subjugated India but also sought to impose cultural dominance. The British justified their rule under the pretense of spreading modern civilization. Tagore challenges the Western notion that technological advancement and military strength alone define civilization. Instead, Rabindranath Tagore argues that true civilization is based on ethical values, mutual respect, and human dignity. He also states that civilization, as translated in Indian languages, lacks an equivalent term, implying that its true essence goes beyond material progress.
One of the key themes in \u27Crisis in Civilization\u27 is Rabindranath Tagore\u27s criticism of the moral downfall of the West. According to Rabindranath Tagore, despite its scientific and industrial progress, the West had forsaken fundamental human values. He saw colonial exploitation, global conflicts and racial superiority as symptoms of this ethical decline. The industrial revolution had fueled economic prosperity in Europe but this progress came at the cost of immense suffering in the british colonies. He argues that technology should serve humanity not become a tool for oppression. Furthermore, the rise of fascism and the horrors of war demonstrated how Western civilization was on a self-destructive path.
Despite his critique, Rabindranath Tagore remained hopeful about the future. He believed that humanity could overcome its crises through self-awareness, justice and moral resurgence. His essay carries a universal message- True civilization is not about dominance but about harmony, compassion and shared progress. Even today, in a world marked by economic disparity, cultural imperialism, and conflicts, \u27Crisis in Civilization remains relevant. Tagore\u27s vision calls for a civilization built not on exploitation but on human dignity and ethical values
‘O My Dear Lord! O My Friend’ : A Critical Introspection of the Idea of Friendship and Symbiotic Bond in Srimad Bhagvat Geeta/ ‘প্রভু আমার, প্রিয় আমার’ : শ্রীমদ্ভগবদ্গীতায় প্রকৃত বন্ধুত্ব ও আত্মিক যোগের অপরিহার্যতা: একটি পর্যালোচনা
No full textShrimad Bhagavad Gita presents a comprehensive thesis on companionship in its exploration of multiple shades of bond between Lord Krishna and Arjuna. In the vast battlefield of Kurukshetra, Arjuna appeared to be baffled as he faced his kins as enemies. As he is occupied with a dilemma concerning his participation of war, which would result in massacre and sacrifice of his kins, Lord Krishna came forward as his mentor and facilitator. He explains the transience of life and eternity of soul. He further explained the source and components of wisdom, selfless action, devotion, knowledge and various dimensions and ways of life and their philosophical implications. This, as Gita evidences, is the role of companion, to stand with friends in times of extreme crisis, in dilemma and to accomplish the assigned task together as a team without much ado.
Who is a friend? A friend is the companion with whom the individual shares an inseparable bond, a symbiotic attachment, who never leaves one unguarded.
As the dialogue progresses, Lord Krishna unfolds before Arjuna, the secrets of life. He elucidates before him the strategies of survival. His sermons serve as the elixir to result in the resurgence of self-esteem in Arjuna. The correspondence in Gita, therefore serves as a metaphor of self-introspection of Arjuna. Krishna, the friend, the minion turned mentor functions as a motif as well as character. As Lord Krishna asked Arjuna to look within and find out who he is, we have an echo of the Upanishad, \u27Look within! You are the manifestation of the Supreme Being\u27.
The purpose of this paper is to explore the definition and dimensions of friendship and the need for a mentor to survive in life and to pursue the desired goal, as explained and theorised in Srimad Bhagvat Geeta