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Thoughts of life and social perspectives reflected in short vignettes of Banaful/ বনফুলের অনুগল্পে জীবনভাবনা ও সামাজিক দৃষ্টিকোণ
No full textBanaful is one of the mostly noticeable and popular Author in the Bengali literature. His actual name is Balai Chand Mukhopadhyay. He was attentive about writing from his Childhood. He disguised himself by this pen name to keep his identity secret. He was a fiction writer, playwright, poet and essayist. By profession he was a doctor. He left his imprint of identity by writing innumerable poems, novels, short stories and essays. He was born on 19th July 1899 at village Monihari in Purnia district of Bihar of undivided India. Banaful wrote more than one Thousand of poems. Moreover, he composed 60 movels, near about 600 short stories, 5 dramas and lots of essays. He came in contact with familiar unknown people of different communities and different occupations coming every day to the Ganga Ghat and railway station adjacent to his house. The stories of those people evolved fluently in various compositions of Banaful and enriched his literature. Like Banaful, his father was also a doctor, and he was associated with social welfare work and various newspapers. Banaful\u27s bountiful scientific attitude and heuristic conception made his literature at the peak of originality and individuality. His curious vision at human life and human characters made his writings filled with diversity and novelty. He portrayed subtle incidents of real life through simple stories. In short stories, he used simple languages with explicit messages. In Bengali the word \u27Banaful\u27 suggests \u27collection of wild flowers\u27. Literally his compositions are also enriched with colourful artistry.
Banaful composed different shapes of short stories. The smallest short stories he composed are often just a half to one or two pages long. Banaful was mostly enthusiastic to compose these-format of shortvignettes. His short vignettes are free from dramatic and wordy sentences. Instead of fictitious words, he used deeply meaningful short words and sentences, which reflects the stories of real life. Banaful was a realistic author indeed. His level of drimagination did not incline to differ from reality. Most of his short stories creates deep thought attraction. By narrating a simple, trivial incident he gave a detailed account of harsh life reality. Most of his short vignettes are the manifestation of simplicity. In a few short meaningful sentences, he unveiled many complex issues of human life and character. His stories are the reflections of the experiences he had acquired throughout the life. In his short stories, Banaful beautified various feelings and emotions of human life in a new way, new style. His short stories begins with the descriptions of simple neglected matters or incidents. But at the end of the story, only one or two sentences revealed the original flavour of the story. Banaful\u27s short stories portrayed the greater meaning of the life
Religious worship in Rah Bengal: An exceptional worship in Roy Ramchandrapur village of East Burdwan district/ রাঢ় বাংলার ধর্মপূজা : একটি ব্যতিক্রমী পুজো পূর্ব বর্ধমান জেলার রায় রামচন্দ্রপুর গ্রাম
No full text‘Rarh’ refers to two Bardhamans, two Medinipurs, Bankura, Purulia, Birbhum, Murshidabad, Hooghly and Howrah districts. In most if not every village in the region, the ancient deity is Dharma Thakura. He is known by different names in different places. Dharam Puja gained so much popularity in Bengal that several Dharmamangal Kavyas were written in Bengal during the Middle Ages. Mayura Bhatta was the first poet of Dharmamangal Kavya. Dharam Thakura is said to be part of various gods. This deity is a combination of Arya and non-Arya deities and this \u27composite culture\u27 is well observed in Rarh Bengal. But Dharma Thakura is the symbol of niranjan or emptiness and the vehicle of this Dharmaraja is horse. One such example of Dharam Puja is the Kotra Puja of Rai Ramchandrapur village under Bhatar Thana in Purba Bardhaman district. The specialty of this puja is Dhunoseba, anointment by water, bringing of bhandral and above all, 9 goats are sacrificed at once. Like the Dharam Puja of other villages, there is a legend about the origin of Dharam Puja in this village. Since there is no real material about the origin of Puja, we mainly have memory studies and folklore has to be relied upon. 8 Brahmin families served the Kotra puja in Rai Ramchandrapur and the main devotees were Adhikari (Brahmin) families. The cobbler caste – called Deyashi – are heavily involved in the rituals while the launderer (Dhopa) and Muslim community are absent from this puja. People from different regions participate in this puja and the authentic spirit of the village ceremony is maintained. A small fair is also held in this village. Most of the income of the whole year is spent by every villager to organize this event. Every family play a role in organizing the festival and there is no fault in hospitality or entertainment among them. Dharma Thakura and the Puja Pratha of Rai Ramchandrapur village centering on him is the subject of this article
Formation of Criminal Character in Bengali Detective Literature/ বাংলা গোয়েন্দা কাহিনিতে অপরাধী চরিত্রের গঠন
No full textThe oppression of the British increased in colonial period. After that, people’s lives become uncertain and that’s why people, mainly men, and women was getting cruel and ferocious. Gradually, the level of crime increased. Numbers of robber and Thagi gradually increased in our society. In this situation, the police system was activated in Bengal.
On that time, young generation of Bengal, maximum young men employed as a policeman. Their job was mobile. After joining the post of Daroga, the young men took part in important role to reduce the level of crime. Later, their own life’s experiences became detective stories and novels for the readers. Bangalee got their history of crime.
At the later time, there was imitation of foreign detective literature was noticed in our own crime fiction. But after that, some prime detective literature was written by Bengali authors.
Not all stories or novels have criminal characters. For the sake of the plot, author creates the criminal characters in a particular design or pattern. This is the main discussion topic for the paper
The Practice of Sati and Rammohan as Reformer/ সহমরণ প্রথা ও নিবর্তক রামমোহন
No full textIn the first half of the nineteenth century, one of the most pervasive social maladies afflicting Bengali society was the practice of sati (ritual widow immolation). Following their husbands’ deaths, widows often resorted to self-immolation to escape the future suffering of widowhood and protect themselves from the predatory gaze of men. This voluntary death elevated the widow to the status of a goddess, thereby solidifying the practice of sati as a cultural ideal in India. The practice assumed several forms, including sahamarana (self-immolation), anumaran (consensual death), and sahasamadhi (joint burial). However, not all widows voluntarily chose sati. In many cases, the practice was imposed upon them to relieve families of the perceived burden of the widow or to allow relatives to claim her property. Some were coerced through force or drugging. While many widows went willingly, it remains indisputable that the practice was profoundly inhumane. Yet, to the conservative Hindu society, it was often dismissed as a trivial matter. Against this backdrop of social crisis, Raja Rammohan Roy emerged in the early nineteenth century with a mission to eradicate the practice. In his efforts, he sought to shape public opinion and draw attention to the issue among both Indian reformers and the British administration through three meticulously argued essays: ‘Sahamaran Bisay Prabarttak O Nibarttaker sambad’ (1818), ‘Sahamaran Bisaye Prabarttak O Nibarttaker Dbitiya sambad’ (1819) and ‘Sahamaran Bisay’ (1829). To demonstrate the non-scriptural nature of sati, Rammohan Roy cited authoritative texts from Hindu scriptures, eliminating any scope for superstition or myth. Drawing from the Manusmriti, he argued that widow immolation or anumaran was neither obligatory nor central to Hindu dharma, emphasising the scriptural preference for brahmacharya (celibacy). He categorically denounced the forced immolation of widows as ‘premeditated murder of women’. His advocacy sought to awaken compassion, kindness, and love in the hearts of conservative Hindus. However, despite his staunch opposition to sati, Rammohan Roy did not explicitly propose a method for its abolition. The arrival of Lord William Bentinck as Governor-General in 1828 marked a turning point. Deeply disturbed by the plight of women, Bentinck expressed keen interest in eradicating the barbaric practice of sati. Ultimately, on December 4, 1829, he formally outlawed the practice through legislation. In conclusion, while the legislative abolition of sati was a significant milestone under Bentinck, the credit for galvanising public opinion, supporting the law’s implementation, and ensuring its enforcement rightly belongs to Raja Rammohan Roy
Autobiographical Insight in Banaphul\u27s ‘Hatey Bazarey’/ বনফুলের ‘হাটেবাজারে’ : আত্মজৈবনিক বীক্ষণ
No full textHumans colour their lives with their own aesthetic sense, derived from their daily experiences. This is reflected in their actions and creativity, making each individual\u27s perception unique. In novels, we search for the author\u27s sensitivity and inner self. This is especially true for autobiographical novels, and Banaphul\u27s ‘Hatey Bazarey’ is no exception. In ‘Hatey Bazarey’, the story of Sadasiv, a middle-class youth, is told in a parallel narrative, which can be seen as autobiographical. The novel is based on the experiences of Balaichand Mukhopadhyay\u27s medical life and is considered one of the best doctor-centric novels. ‘Hatey Bazarey’ is one of Banaphul\u27s most popular novels, for which he received the Rabindra Puraskar in 1952. The novel was first published by Indian Associated Publishing and has since gone through many editions. Banaphul\u27s literary career is marked by a scientific approach, realistic awareness, and rational analysis, which is reflected in his novels with great curiosity. Critics believe that the author\u27s personal life experiences are intricately woven into the fabric of ‘Hatey Bazarey’, making it a unique and thought-provoking read.  
Anwara Syed Haque\u27s fiction: Women\u27s uprising and observation/ আনোয়ারা সৈয়দ হকের কথাসাহিত্য : নারী বিদ্রোহ ও পর্যবেক্ষণ
No full textThere is scrutinized observation of contemporary women and society in Anwara Syed Haque\u27s literary work. It is perfectly mingled united in fiction. Her narratives skillfully intertwine feminist perspectives with the concept of rebellion, presenting it in a contextually relevant and renewed form. Because the root crisis of social degradation is the humiliation of women and the social deprivation. Even, to represent and consider women in a different way is the patriarchal vision. In recent scenario, there are unrestricted conflicts and lacks between men and women. developments, there is a visible and unrestricted conflict between men and women. There are ingrained patriarchy, carnal thinking, and regressive traditions. Even state agents, republic officials, and so-called progressive individuals are not moderate, rather, they take women for consuming goods. They are not acknowledged equally; even, they will be capable of keeping contributions if the access to work and a conducive environment are assured, but, to subdue is the fairest conclusion so that they can never be rebellious because the existing material structure will be broken down if they rise their voices. In this case, various material and moral restrictions are being systematically imposed upon women that are counted as two ways of getting redemption from the men\u27s lust. There is multiple shortages of confidence and fidelity of the men to the working and laboring women in the country. Men attempt to disgrace women in multiple ways, often using fear— both worldly and spiritual. Out of fear of women becoming equal partners, efforts are made to push them back. Yet, if women are allowed equal footing and presence, both domestic and social spheres could experience genuine social and economic liberation. Both rural and urban societies are now under the pressure of foreign ideologies, distorting local cultural perspectives and promoting indecent views of women. The foundation of society is human. Human-centric polarization is inherently relative. If women become courageous and aware, it would challenge the very audacity to produce obscene media or perpetuate exploitation; the rebellion of women is the demand of the time. Feminist thought and rebellion are real commentary in her literature, presenting the events that awakened women\u27s society in which the unprotected lives of many women have been outlined. The rebellious thought and the real scenario of the women society are held by illustrating the complete fiction
The recruitment process of tea garden workers in West Bengal: From the colonial era to recent times/ পশ্চিমবঙ্গে চা বাগানের শ্রমিক নিয়োগ প্রক্রিয়া : ঔপনিবেশিক যুগ থেকে সাম্প্রতিক সময় পর্যন্ত
No full textTea gardens, the green spectacle arranged on the slopes of the mountains delight our eyes, the tea from them brings mental peace, but the tea garden workers working in these tea gardens have not yet been able to get out of the vicious circle of colonial oppression. Tea cultivation began at a time when there was no concept of civil rights and slavery was legal. These tea workers and their families have been working for generations after generations for more than 150 years, yet they have not been able to come into the mainstream of society. In this article, we will explore the recruitment process and current status of tea garden workers. After the Charter Act of 1833, the tea industry in this country started, the commercialization of tea cultivation began, the sole purpose of which was to gain maximum profit. Starting from the investment in this industry, the recruitment of workers, and the determination of their salaries, everything was centered around the imperialist greed. Then various laws were passed to retain this profit, which legitimized that process. After independence, the Indian government has taken various steps to improve the living standards of workers in Darjeeling and the surrounding tea gardens, but the problem is so entrenched in long-term complications that its complete elimination still remains elusive
Society and Family from the Perspective of Giribala Devi : A Discussion of ‘Raybadi’/ গিরিবালা দেবীর দৃষ্টিতে সমাজ ও পরিবার : প্রসঙ্গ ‘রায়বাড়ী’
No full textIn the transitional phase of women’s awakening in Bengal, Giribala Devi was one of the important figures to emerge. In the last part of the 19th Century, she was born into a rural village of undivided Bengal. As per the contemporary village tradition, she was married at the young age of only 12. Interestingly, she became educated coming in contact with an educated husband and her affinity towards literature began to grow. The realities of contemporary village life - the household, the family, and society - are reflected in all her literary creations. In most of her stories and novels, we see the struggle of a woman in order to establish herself as an individual, which in a way also represents the broader picture of the contemporary society. In this essay, I have attempted to depict the social and familial framework of the 19th century as reflected in the memory-based writings of Giribala Devi. Written in two parts, Raybadi (1st part 1974, 2nd 1364), stands as a living testimony of the life of a Zamindar family from Bangladesh, covering festivals from Durga Puja to Dol Yatra (Festival of Colours) in detail. Since the author expresses her own life stories in the novel, in the process, she has also revealed events and emotions surrounding a woman’s life with precise details. The presence of three generations of people has further helped the readers to understand the contemporary society even better. With the transition from one generation to the other, the changes in societal atmosphere, have also been portrayed vividly in the novel. Under the strict guise of rules and regulations of a 19th century zamindar family, the internal space of the inner household (Andarmahal) also comes into view through her writings, making them even more significant. Without her careful effort, the picture of contemporary society and its characters might have disappeared into oblivion. The essence of a traditional Bengali joint family framework, once used to be the hallmark of Bengali identity and culture under the British rule, had already began to collapse by then. Giribala Devi has drawn an accurate picture of that transformation in this novel. In this essay, I have attempted to reflect on the joint family framework of that time and in doing so, we tried to delve deeper into contemporary societal realities of the late 19th century
The impact of the \u27Refugee Problem\u27 and the \u27West Bengal Land Reform Act\u27 on the social life of North Bengal : In the context of Jagadish Asoar\u27s novel/ উত্তরবঙ্গের সমাজজীবনে ‘উদ্বাস্তু সমস্যা’ ও ‘পশ্চিমবঙ্গ ভূমিসংস্কার আইন’-এর অভিঘাত : প্রসঙ্গ জগদীশ আসো
No full textAfter India’s independence, poverty and the refugee crisis became major issues, particularly in North Bengal, where the situation took on a severe form. The primary objective of the framers of the Constitution was to abolish pre-independence feudalism and establish a democratic socialist system. In accordance with constitutional directives, the passing of land reform acts in each state was a significant step. To fulfill this aim, the Zamindari Abolition Act was passed across India in 1953, and the Land Reform Act was enacted in West Bengal in 1955. According to this law, landowners with holdings exceeding 75 bighas would have their surplus land acquired by the state government, which would then redistribute it among poor, landless peasants. Through this legislation, land rights were granted to the landless population of the state. In the process of implementing and enforcing these laws, North Bengal experienced various upheavals, which brought about changes in its socio-economic, political, and cultural spheres. These changes deeply influenced the lives of the Rajbanshi community and other groups in the region. The novels Mor Nam Mujnai and Hatti Bandha Bari by the writer Jagadish Asoar clearly depict these upheavals. In these works, the long transition from the feudal social system of pre-partition North Bengal to the classless democratic social order of the post-partition and land reform era is vividly presented. The instability and social disruptions of this period are portrayed through the lives of various characters. The present essay analyzes the plots and characters of Jagadish Asoar’s novels to highlight the realities of North Bengal’s social life during that time.  
In the Selected Stories of Narendranath Mitra The Indipendent Women : Inaction of Changing Time/ নরেন্দ্রনাথ মিত্রের গল্পে নারীর আত্মপ্রতিষ্ঠা : যুগান্তরিত পরিকাঠামোর নিষ্ক্রিয়তা
No full textAttempts for women\u27s self-adoption and self -esteem have been brilliantly captured in literature in the context of the First and Second World war. Women do not just make life and bigger in the society. With that, she can show her expertise in the world of employment. In the story Setar Neelima did not live her husband Thaisis patient Subimal. She wants to become the true partner Subimal from every aspect.But she did not receive respect from Subimal and everyone in his house.In the story Cheaque, the typist Sarasi Dutta has not been honored in the office and her house but the lover and husband Subimal gave her proper respect she deserves. In the story Abataranika Aarti has taken all the responsibilities of the family with her husband Subrata. She has regularly done the office. But in the name of women, the entertaining propaganda protested by her. The women of the three stories have somehow destroyed all their own needs of the world due to their family. But the point is that in the end they did not receive the respectable honor and evaluation of women