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Imagery and Art in the Poems of Jibananda Das and Bishnu Dey: Traversing the Boundaries of Time and its Context in the Modern Era/ সময়ের ছায়াপথে জীবনানন্দ দাশ ও বিষ্ণু দে : কবিতায় চিত্রকল্পের প্রয়োগ ও চিত্রশিল্পের প্রভাব
No full textPoetic imagery is quite popular throughout the history of world poetry. In the modern era, a turning point in Bengali poetry occurred during the 1930’s. Starting from this period, poets extensively referred to imagery and art to garner a better understanding of their abstract ideas. Here we discuss how the two poets, Jibanananda Das and Bishnu Dey, successfully materialized their imaginative world by the contextual utilization of imagery and art, although with varied extents. Time consciousness has been identified as one of principal aspects of Jibanananda’s poetry. His journey through time consciousness traverses the physical to the metaphysical realm. This journey from beginning to eternity can be divided into three stages.The diversity of rural Bengal, together with folk and mythological elements such as the ‘Mangalkabhya’ largely influenced the use of imagery in Jibanananda’s works. The poetic use of metaphors to aptly convey his imagination and thoughts allow his works to be interpreted freely by the readers from different societal backgrounds. Influences from surrealism to impressionism can also be seen upon a more critical observation. On the other hand, Bishnu Dey wanted to express wisdom in poetry. Bishnu Dey\u27s poetry brings out aspects of nature from contemporary situations. Just as paintings are created by collecting materials from literature, literature may also be influenced by the idea and thoughts of a painter. In his poetry, Bishnu Dey portrays the visibility of colour and the influence of painters like Pablo Picasso and Paul Cezanne are clearly notable. However, both the poets gave us poetic fragrance and helped transform the vision of a poem according to the intellect of the modern reader. Therefore, it can be said that the use of imagery in poetry and the influence of painting are interrelated
The conflict between the religion of conduct and the religion of the heart: Rabindranath\u27s \u27Malini\u27/ আচার ধর্ম ও হৃদয় ধর্মের দ্বন্দ্ব : রবীন্দ্রনাথের ‘মালিনী’
No full textAlthough the propagation and spread of Buddhism have changed in the present day, many were initiated into this religion in ancient times. Due to various conflicts, people were attracted to Brahma Dharma, and Buddhism began to decline rapidly. Although the practice of Buddhist thoughtwas revived in Bengal in the 19th century, it is still going strong even now. Maharishi Debendranath Tagore, Brahmananda Keshavachandra and their followers did not ignore the philosophy and ideals of Buddhism. Satyendranath Tagore wrote a valuable book named \u27Buddhism\u27, and on the other hand, Rahul Sankrityayan wrote a book called \u27Mahamanav Buddha\u27 on the biography of Buddha. Rabindranath was also deeply moved by the ideology of Buddha. Therefore, he not only tried to re-expand Buddha\u27s intellectual thoughts in a new context through various studies but also created many works.
The narrative of the Malini play is created by mixing the Malini episode of \u27Mahabastu-Avdan\u27 (\u27Malinya Bastu\u27-The Story of Malini) with this dream tale. The story of \u27Malinya-Avdan\u27 of Mahavastu-Avdan is very extensive. At the request of RajendraLalMitra, HaraprasadShastri (then a young man) abridged the entire \u27Mahabastu-Avdan\u27. Based on this extensive anecdote, Rajendralal Mitra published "The Sanskrit Buddhist Literature of Nepal."(Cal,1882). Rabindranath became familiar with Buddhist stories through this abridged version. As a result, Rabindranath composed the poetic drama \u27Malini\u27
Proverbs used in Soumitra Chattopadhyay’s Drama : Folk element in Modern Drama / সৌমিত্র চট্টোপাধ্যায়ের নাটকে প্রবাদের ব্যবহার : আধুনিক নাটকে লৌকিক উপাদান
No full textSoumitra Chattopadhyay is a famous film actor. In addition to acting on film, he acted on plays in stage. He wrote the Drama because, he did not get Original Drama from the famous dramatist of that time that satisfied him. He adopted and staged the plays by transforming Foreign Drama into the Bengali Drama. He is the intermediate man between Professional Theatre and Group Theatre. Basically, he wrote the play for Professional Theatre. But the Professional Drama stage closed for many regions. Then he forced to act and direct the play in Group Theatre. His drama specialty, he used the proverbs in these plays. The proverb is the element of Bengali folklore Literature. The use of proverb in Modern literature is inadequate. Soumitra Chattopadhyay used proverb in the drama to entertain the audience who came from most likely the village and semiurban society in the Professional Theater. Proverbs are not used in his Group Theater episode Drama. In our article, we have discussed how well the use of the proverb in his drama appropriately
Itihaser nirman : Raktakarabi o Muktadhara/ ইতিহাসের নির্মাণ : রক্তকরবী ও মুক্তধারা
No full textThe extreme nationalism of the First World War and the capitalist imperialism transformed commonman’s life into a nightmare. To emancipate humanity from this condition, Rabindranath Tagore has composed two plays named ‘Muktadhara’ (1922) and ‘Raktakarabi’ (1924) keeping in mind both the national and international contexts. In both the plays, Tagore has not only dismantled the ill-effects of capitalism, imperialism, and extreme nationalism, but he has also referred to the path of freedom from the oppression. In the play ‘Raktakarabi’, Tagore has portrayed how Modern European capitalism has controlled nature and human civilization through the use of scientific knowledge and technological advancement. This capitalism has also become the apparatus for control and exploitation. By portraying the socio-economic politics of the mining area, Tagore has dismantled the harsh reality of capitalism. He has also referred to the dialectical relationship between the labour and master societies. In the play ‘Muktadhara’, Tagore has shown how extreme nationalism negatively affects trust and humanity. Using the advantage of geographical positioning, a country tries to take control over its neighbouring country by restricting the necessary water flow. King Ranajit does not trust his uncle Biswajit; the civilians do not trust their king; the army general cheats Avijit; Bhibhuti is suspicious about his spies and creates an environment of mistrust. These pictures represent the ill-effects of extreme nationalism. This play also portrays how extreme nationalism transforms human beings into animals and thus creates history
The many voices of women protesting against the rise of power and patriarchal domination: ami bachte chai/ ক্ষমতা ও পুরুষতান্ত্রিক আধিপত্যের উত্তরণে প্রতিবাদী নারীর বহুস্বর : আমি বাঁচতে চাই
No full textEvery human being has an equal right to live in a healthy society regardless of gender. In the Vedic period, the status of women was paramount in the society. As the civilization progressed, the male power gradually took away that dominance. As a result, the dignity and prestige of women has gradually decreased. Due to the fact that Abhaman has been crushed till now, they have finally come together and started protesting loudly. The famous French thinker and novelist Simon de Beauvais\u27s revolutionary comment comes to mind in this regard - \u27Nobody is born a woman, society makes her a woman\u27. What should be done and what should not be done since childhood, women are bound by restrictions. A long time ago, Aristotle said that the virtue of men is in eloquence and the glory of women in silence. Although in today\u27s world this comment is quite childish. Most patriarchal societies desire this silent woman; there is no doubt about that even now. However, there is no hesitation in saying this, standing against the trend, prominent feminist men have also demanded women\u27s fair rights, such as Virginia Woolf, Elizabeth Robbins, Dorothy Richardson, Rebecca West, etc. According to Wolf - "All injustice to women is the celebration of patriarchal cruelty". Maggie Hume calls upon women to be supremely independent, remembering the eternal difference between men and women. Although conscious men are not silent spectators. They also need cooperation to push the monopoly of patriarchal society. When a man is able to understand the interaction of both men and women in the society, a healthy society will be developed. On that day, women will not have to fight for their own rights. Women never demand the superiority of society, expect only the respect they deserve.
Four women are oppressed in different ways in the book ‘Aami Vakhte Chai’ by Sahityabaridhi Tapan Banerjee. Parni is raped, Sucharita is abused, Ipsita is bullied and the trio is a victim of eve-teasing lust. None of them have crouched in the eyes of power, have not hidden in the house, have not bowed their heads; rather, it has roared against injustice. The help of law has been taken to punish the culprits. They have continued their struggle in the face of various adversities. Many efforts have been made to stifle everyone\u27s protest by a group of authoritarian money-grubbing interests. The criminal\u27s guilt has been proven - the guilty have finally been punished. A group of people with good sense has come to their side. Women have stood up and shown that they do not compromise with power and \u27women are not losers\u27
he Depiction of the Exploiter and the Exploited in the Poem ‘Chandimangal’ by Poet Mukundaram/ কবি মুকুন্দরামের ‘চণ্ডীমঙ্গল’ কাব্যে শোষক ও শোষিতের চিত্রণ
No full textIn Bengali literature, the origin of \u27Mangal Kavyas\u27 is based on the greatness of non-Aryan gods and goddesses. In ancient India, which was built on the basis of Aryans and non-Aryans, the dominance of the Aryans can be observed. Bengal was no exception in India. Over time, many colors of the social picture started to change with the evolution of a new era. It is recorded in the pages of history and literature of that time. After the Turkish invasion in the 13th century, we got to know the new culture of Bengal in the social portrait of Mangalkavya. It was a meeting ground of Arya and non-Arya culture. Chandi, Durga, Sheetala, Kalika, Mahamaya were considered as the wives of Shiva. The neglected non-Aryan goddesses Chandi, Manasa, Kalika became anxious to be worshipped by the elite community. Day after day the Mahatmya Geet of the Goddesses was sung. The goddesses were worshipped. At the root of the division between Arya and Anarya was patriarchy and matriarchy, Shiva and Shakti. For a long time, the caste Hindus had ignored the so-called lower-class people and the gods. But the question remains, did the neglected non-Aryan people get their due respect? Or did they remain in the left corner of society (one corner of society) like the worship of the left hand of Chandrasadagar. That is, they remained in the real whale. To find the answer to this question, one has to turn the pages of literature with the help of contemporary history. When one looks at the position of this neglected or deprived people, the first thing that comes to mind is the political, economic andreligious system of governance of contemporary society. From this system of governance, two classes emerge in society. One, the ruling class and the other, the exploited class. The main theme of our article is to draw "The depiction of the exploiter and the exploited in the poem \u27Chandimangal\u27 by poet Mukundaram"
Romanticism and Shakti Chattopadhyay’s poetry/ রোমান্টিসিজম ও শক্তি চট্টোপাধ্যায়ের কবিতা
No full textRomanticism emerged in Western literature in the early 18th century, in opposition to classicism. One of the main foundations of which was nature consciousness, nature love, spirituality, love and despair and past conduct. Romanticism had a major impact on Western literature after the publication of Lyrical Ballads by William Wordsworth and Coleridge in 1798. As a result of which the romantic poets of that time tried to create a separate world based on their poetry. Wordsworth brought the natural beauty of nature into his poetic thought. Coleridge took his poetry into a mystical world. Another characteristic of Romanticism in Shelley\u27s poetry was spontaneous lyricism. And Keats brought pictorials into his poetry. However, Romanticism had a direct impact not only on Western literature but also on Eastern literature. Just as the vibration of romanticism is heard in the creative thought of Rabindranath, the clear influence of romanticism is also seen in the creative thought of the poets after Rabindra. Just as Rabindranath Tagore\u27s poems like \u27Manasi\u27, \u27Sonar Tari\u27, \u27Chitra\u27, \u27Chaitali\u27 are characterized by romanticism, in the case of modern Bengali poetry, echoes of romantic spirit are heard again and again in Jibanananda Das\u27s\u27 Jhara Palak \u27,\u27 Dhusar Pandulipi \u27,\u27 Banalata Sen \u27,\u27 Maha Prithibi \u27, in the poetry collections of Buddhadeb Basu such as \u27Kankabati\u27, \u27Draupadi\u27s Sari\u27, in the poems of Samir Sen, in Subhash Mukhopadhyay\u27s poetry collections like \u27 Ful futuk na futuk aj Basanta\u27, ‘Jato durei jay\u27, \u27Kal Madhumas\u27, and in Sunil Gangopadhyay\u27s collections like \u27 Hotat Nirar jonno\u27, \u27 Vorer upohar ’, etc., can repeatedly hear the echoes of romantic consciousness.
Although it is not easy to imbue the color of romantic beauty in the colorlessness of modern life. Yet, modern poets have sought to infuse the flower of romanticism in the heart of the citizen\u27s consciousness. And one of those who was able to spread the softness of romanticism in this land of harsh reality is Shakti Chattopadhyay. His poetry has echoes of Romanticism. He has used various natural resources as materials for his poetry. He wanted to realize the divine presence in the eternity of nature\u27s natural beauty. In his poetry, the pursuit of the beauty of nature has become the name of divine pursuit. Just as the melancholy, loneliness, despair and alienation of the urban people have found a place in his poetry, love has also played a very important role in his poetry, which has been manifested in the natural context. Nature can only perfect the inadequacies and inefficiencies of individual life. So the poet, tired of the stresses of life, has repeatedly called the reader into nature because this place is not for humans, only God exists here
Indigenous Society and Culture: Short Stories by Prekshith Ramapada Chowdhury/ আদিবাসী সমাজ ও সংস্কৃতি : প্রেক্ষিত রমাপদ চৌধুরীর ছোটগল্প
No full textEvery tribal people have been trying to survive on their own since the beginning of human civilization. They consider agriculture as an integral part of their lives along with forest products collection and animal husbandry. They mainly contribute to the economic development of India through paddy production. Apart from paddy, they are seen to earn their living by producing other crops. But their plight in the agricultural economy is Nothing has changed. At the same time, the landlords were close to the state power. They have been oppressed repeatedly. Storyteller Rama pad Chowdhury tells the story of these oppressed indigenous peoples. He highlighted social culture in several of his stories. The story shows the story of tribal women becoming sex workers due to poverty and hardship. In addition, tribal people are seen to have traditional beliefs about ancient customs, superstitions. For example, they take people with family illnesses, dog bites, snake bites to a shaman or a poet to get rid of the poison. Again, an Englishman is seen coming forward to express his sympathy for their society or to save a woman from the clutches of the society\u27s elite. At one time, all the people of a hard-working tribal village became beggars. Some Englishmen convert indigenous women to Christianity and marry them, or keep their indigenous religion intact and take women as wives. However, in most of his stories, Rama pad Chowdhury highlights the issue of women being molested and looked down upon by outside men, either in the story\u27s explanation or in the narration.  
Family Structure in Urban Life in Bengali Novels: Context Seventies/ বাংলা উপন্যাসে নগরজীবনে পারিবারিক কাঠামো : প্রসঙ্গ সত্তর দশক
No full textসভ্যতা বিকাশের সূচনাপর্ব থেকে খাদ্য-বস্ত্র-বাসস্থানের চাহিদায় মানুষ জোটবদ্ধ হয়। একক মানুষ আপন নিরাপত্তার জন্য তৈরি করে দল, যা পরবর্তীকালে গোষ্ঠীজীবনের অঙ্গীভূত হয়ে পরিবারের আকার ধারণ করে। সমাজের মৌলিক কাঠামো রূপে এই পরিবার সমাজ ব্যবস্থার অপরিহার্য অঙ্গ হিসেবে নিজেকে প্রতিষ্ঠিত করে। সুনির্দিষ্ট একটি পারিবারিক কাঠামোর সঙ্গে সংযুক্তি বিধান করা ছিল মানুষের অস্তিত্বের প্রথম ও প্রধান পরিচয়। এই অস্তিত্বের স্বরূপ বা মূল কাঠামোটি নির্মিত হয়েছিল পরিবারের সদস্যদের নিয়ে – যারা আন্তঃসম্পর্কে পারস্পারিক ভাবে জড়িত। জৈবিকতার ভিত্তিতে একজন বিবাহিত পুরুষ তার স্ত্রী-সন্তানদের নিয়ে যে পরিবার গঠন করে, তাতে যুক্ত হয়ে যায় আরো অনেক সদস্য। যুগে যুগে এই কাঠামোর স্বরূপ বদলেছে, কিন্তু মূল বিষয়টি অক্ষত রয়ে গেছে
Tarashankar Bandyapadhyay’s ‘Kabi’ : An Enlightment/ তারাশঙ্কর বন্দ্যোপাধ্যায়ের ‘কবি’ : একটি আলোকিত উদ্ভাসন
No full textTarasankar was quite different from ‘kallol’, ‘kali-kalom’ ‘Uttara’s new ways. He reached and left much of their own previous. So he enters the new model of mdern literature. Then we want to find out the perfect platform which is closely connected with the author. By virtue of being a person from a remote village in Birbhum, he met people from various social and social classes. With their eagerness to talk, he wanted to hear new words in literature. The novel \u27Kabi\u27 written about Nitai Kabial of the Dom community belonging to the Lokayat community of Bangladesh is written in this episode. When recalling this village-centric novel, the word \u27poet\u27 comes to mind. Hunger and thirst in real flesh-and-blood body are mingling with his desires. Life goes on in its own way. He started writing with strong self-confidence.
In fact, several characters and events of this novel are directly experienced by the author. In the words of the author, it is known that Raja, Basan, Thakurjhi and even Dwijapada of this novel have become Viprapada. So the discourse of the novel is overshadowed by many real life experiences. Not only in this novel but all his village-centered novels have emerged as a mirror of that direct experience. Tarshankar Bandyapadhyay in this novel did not use poetry only for entertainment; There is a particular tendency at work. These poems enrich the narrative of the novel. Songs became particularly significant in the construction of archetypes in the narrative. The song that comes to mind in the beginning is ‘Kabigan’. From the mid-eighteenth century to the mid-nineteenth century, all the entertaining lyrical literature prevalent in urban and rural Bangladesh is commonly known as Kabigan. On the one hand the super familiar character of reality took place, on the other a philosophical understanding through poetry and a search for the larger world through the spirit of music—this was the project presented by Tarashankar