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Malda Jelar Little Magazine-e Prokashita Chaitanya Bishayak Probondher Oitihasik Gurutto/ মালদা জেলার লিটল ম্যাগাজিনে প্রকাশিত চৈতন্য বিষয়ক প্রবন্ধের ঐতিহাসিক গুরুত্ব
No full textA Little Magazine reflects the rich and diverse essence of Bengali creativity and introspection. It offers a platform for writers and poets to freely share their deepest emotions and thoughts. Though small in size, these magazines carry extensive ideas and innovative perspectives. They have played a crucial role in shaping Indian literature, particularly Bengali literature, by going beyond mainstream literary traditions. These magazines capture the essence of regional culture, customs, rituals and folklore in an organic and straightforward way. The same is true for the Little Magazines of Malda district.
Malda, located in the remote part of West Bengal, often lags in areas like education, healthcare and economy. Yet, through these Little Magazines, writers and poets strive to highlight the district\u27s history. One significant historical focus is the arrival of Chaitanyadev in Gour. Chaitanya visited Gour on Jyeshtha Sankranti in the year 912 of the Bengali calendar, which corresponds to June 1515 in the Gregorian calendar. This event is vividly described in essays published in Malda’s Little Magazines.
While major biographies of Chaitanya, such as ‘Chaitanyabhagavat’, ‘Chaitanyacharitamrita’, and ‘Chaitanyamangal’, touch upon his visit to Gour briefly, the essayists of Malda have gone beyond these texts. They have gathered additional details and explored different perspectives on his journey. These essays also delve deeply into the socio-economic and political conditions of Gour during Chaitanya\u27s time, the history of Ramkeli, and his association with Rup and Sanatan.
The essays in Malda\u27s Little Magazines provide valuable insights into Chaitanyadev’s life, his impact on society, and his contributions to literature. They help readers distinguish between historical facts and legends, while also exploring instances where history and legend intertwine to form new interpretations. Since Chaitanya\u27s visit, an annual fair has been held in Ramkeli on Jyeshtha Sankranti to honor his memory. This fair attracts visitors from across India and abroad, boosting local trade and commerce and emphasizing Chaitanya’s lasting influence. These essays have significantly enriched the study of Bengali history, especially regarding Chaitanyadev’s legacy. Their importance in understanding his life and its impact on society and culture cannot be overstated
Lived experience on the riverbanks: Mohammad Rafiq’s Poetry in the context of class struggle/ মোহাম্মদ রফিকের কবিতায় নদী তীরবর্তী জনজীবন : প্রসঙ্গ শ্রেণিসংগ্রাম
No full textMohammad Rafiq (1943-2023) is a renowned poet of the sixties decade. He achieved excellence and honour in life through his poetry. His poetry has shown an absolute loyalty to the people who lead their lives close to the soil, and extraordinary compassion for the people who live their lives on the banks of the river. Just as the reality of soil, man and land within the multidimensional structure of nature is revealed in his poetry, so is the map of the uprooted people. The various perspectives regarding the similarity and contrast of life and nature, the analysis of the primitive spirit of myth or mythology, the characteristics of folk life and art, the correlation between falling in love, separating and loving again in human life are reflected in Rafiq\u27s poetry. The life story of the common people who work on the banks of the rivers are elemental to his poetry. The life of the struggling people living close to the soil, their struggle against deprivation, their suffering, lamentations, and their resistance against injustice have been portrayed in his poetry. He is a skilled storyteller of the lives of the exploited, oppressed, persecuted, and destitute people of rural Bengal. In the light of class struggle, Mohammad Rafiq has made this conflicting struggle and the hunger to exist within these hardworking people an artistic triumph in his poetry. The multidimensional images of class struggle have been given a close focus in his poetry. The unveiling of the nature of lived experience on the banks of the river in the light of class struggle is the focus of this article
The Story of Harishankar Jaldas: The Social Status of Lower-Class Women/ হরিশংকর জলদাসের গল্প : নিম্নবর্গীয় নারীর সামাজিক অবস্থান
No full textআদিকাল থেকেই ভারতীয় সমাজ ব্যবস্থা শ্রেণীবিভাজিত। এই শ্রেণী বিভাজিত সমাজ আবার অর্থনৈতিক ও সামাজিক প্রভাব প্রতিপত্তিতে উচ্চবর্গ ও নিম্নবর্গ এই দুই ভাগে বিভক্ত। বিংশ শতাব্দীর আশি দশক থেকেই বাংলা সাহিত্যে নিম্নবর্গীয় জীবন নিয়ে সাহিত্যচর্চার জোয়ার আসে। পুরুষতান্ত্রিক সমাজব্যবস্থায় এক অর্থে নারীরাও নিম্নবর্গ। কেননা নারী পুরুষের দ্বারা প্রতিনিয়ত লাঞ্ছিতা, নিপীড়িতা ও শোষিতা।
বাংলা সাহিত্যের প্রাচীন নিদর্শন ‘চর্যাপদ’ থেকে শুরু করে মধ্যযুগের সাহিত্যেও নিম্নবর্গীয় নারীর জীবন সংগ্রামের কথা বলা হলেও তা ছিল মূলত পুরুষতান্ত্রিক সমাজে নারীর ক্ষমতায়নের খন্ড চিত্র মাত্র। নিম্নবর্গীয় জীবন তথা নিম্নবর্গ নারীদের কথা বাংলা সাহিত্যে প্রত্যক্ষ ভাবে উঠে আসতে শুরু করে বিংশ শতাব্দীর দ্বিতীয়ার্ধ থেকে। এই সময় পর্বে একঝাঁক কথাসাহিত্যিক তাদের কথাসাহিত্যে নিম্নবর্গীয় নারীদের জীবন চিত্র সাহিত্যের পাতায় তুলে ধরেন। এপার বাংলার পাশাপাশি ওপার বাংলার কথাসাহিত্যেও এই নিম্নবর্গীয় নারীদের জীবন সংগ্রামের চিত্র ফুটে ওঠে। ওপার বাংলার জীবন দরদী শিল্পী হরিশংকর জলদাস নিম্নবর্গীয় নারীদের জীবনের চরম ব্যার্থতা, বেদনা, হতাশা, আশা নিরাশার ছবিকে অত্যন্ত দক্ষতার সাথে ছোটগল্পে রূপদান করেছেন। এই নিম্নবর্গীয় ব্রাত্য নারীদের জীবন সংগ্রামের পরিচয়টি গল্পকার হরিশংকর জলদাসের ছোটগল্পে কীভাবে সামাজিক ও আর্থিক প্রেক্ষিতে ফুটে উঠেছে তা এই আলোচনায় তুলে ধরার চেষ্টা করা হয়েছে।  
Abul Bashar\u27s \u27Sayida Bai\u27 (1989): A Narrative of the Nawabiana, Political Crisis, and the Dreams and Broken Dreams of the Baijis/ আবুল বাশারের ‘সঈদা বাঈ’ (১৯৮৯) : নবাবিয়ানা, রাজনৈতিক সংকট এবং বাইজিদের স্বপ্ন-স্বপ্নভঙ্গের আখ্যান
No full textAbul Bashar\u27s \u27Sayida Bai\u27 is written about the background of the life of the people of Kashdiara village in Murshidabad and various political parties. Abul Bashar has depicted the luxurious life of Bengal Nabab in his narrative. Baiji system is one of the part and parcel of their luxury and the Baijis’ life was safed and blessed. The people of the area want to keep it up Nawabiana. But changing time and political chaos disrupted their lives. So, the life of Baiji is disoriented today. The vote-centered politics and corruption also is disturbing the common people. Bashar talked about Baiji system, Political ideologies in his Novel. He wanted to focus on women’s dreams, hopes and aspirations. Bashar documented the degradation of Nawabiana, Life of Baiji and domestic politics etc. in his Novel. Basically, he focused on muslim society and its Patriarchy, the crisis of Muslim women\u27s rights and this is relevant today
Anil Gharai\u27s \u27Plaban\u27: Disaster of public life/ অনিল ঘড়াই-এর ‘প্লাবন’ : গণজীবনের বিপর্যয়
No full textAnil Gharai’s ‘Plaban’ is written about the Disaster of public life, The deceit of the bourgeois minded, degradation of their values, corrupt mentality, political polarization, women’s femininity, their social status and deprivation-exploitation. As we know, the Tristar Panchayat system was introduced in West Bengal in 1973 for the purpose of rural development. Gram Panchayat, Panchayat Samiti and Zilla Parishad. The responsibility of managing the Gram Panchayat rests with the Pradhan and Upa-Pradhan. They are the ones who control the fate of the people of the village. So, after achieving the goal all these heartbreakers do not sit idly by. Then a kind of aggressive attitude is born in their mind. People\u27s happiness and peace is destroyed by the violence and brutality of these so-called people’s leaders with an aggressive attitude. Storyteller Anil Gharai has brought before us through the story of Chaitir’s family how endangered the people of Palli are in the trap of personal politics in the post-independence era5 where there is no ideology. In the novel, a tone of awakening of the village people who are suffering from the exploitation6-persecution-torture of Pradhan is also heard. 
Sahidul Jahirer ‘Mukher Dike DEkhi’ : Jadu Bastober Anweshan/ শহীদুল জহিরের ‘মুখের দিকে দেখি’ : জাদু বাস্তবের অন্বেষণ
No full textWhat is ‘Magic Realism’? What is the source of ‘Magic Realism’? Who did first use this term? Is there any manifesto of it? What is ‘Baroque’ asthetics? Classification of ‘Baroque’. Similarities between ‘Baroque’ and ‘Magic Realism’. Why did ‘Magic Realism’ boom in 20th Century, just after of first world war? I have searched and analysed so many of question of like these in this article. I also discussed difference between fairy tales and magic realism, the difference between absurd and magic realism. J. A. Cuddon gave some characteristics of magical realism in the book named ‘Dictionary of Literary Terms and Literary Theory’. I tried to give example of this characteristics. There is a novel of renowned novelist Sahidul Jahir named ‘Mukher Dike dekhi’. At first i have discussed the story of this novel in brief, then started to analyse it with a magnifying glass. He is not only tell a story with a fuzzy vision but also describes it with a hazy outline. The style of story-telling is very much unpredictable. In this area he is a unique guy in whole Bengali literature. No one like him ever come in whole era of Bengali literature. Why I am telling this? Anybody can get his answer after reading my analytical approach. He is very much deserved the praise, that is ‘Bangladesher Maquez’ or ‘Marquez of Bengladesh’, from my aspects it is not only for Bangladesh but also for ‘Bengali Literature
‘Puruliar lokobishbasher dharay dhormothakurer brot’/ পুরুলিয়ার লোকবিশ্বাসের ধারায় ‘ধর্মঠাকুরের ব্রত’
No full textপশ্চিমবঙ্গের এক প্রান্তিক জেলা ‘পুরুলিয়া’। জেলার লোকায়ত সমাজ জীবনে সারাবছরেই কোনো না কোনো উৎসব-পার্বণ লেগেই আছে। উৎসব-পার্বণ মানেই আচার-অনুষ্ঠানের পর্ব। দীর্ঘকাল ধরে পুরুলিয়া জেলার লোকজীবনে সামাজিক ও ধর্মীয় নানান আচার-অনুষ্ঠান পালিত হয়ে আসছে। এখানকার নর-নারীরা স্বতঃস্ফূর্তভাবে আচার-অনুষ্ঠানগুলিতে অংশগ্রহণ করে থাকেন। লোকাচার বিধি মেনেই নর-নারীরা উৎসব-পার্বণগুলি পালন করে থাকেন। জেলার উৎসব-পার্বণের একটি গুরুত্বপূর্ণ স্থান অধিকার করে আছে এখানকার ‘ব্রত’গুলি। ব্রত হল কোন কিছু কামনার উদ্দেশ্যে দেবতার কাছে প্রার্থনা জানিয়ে যে আচার-অনুষ্ঠান পালন করা হয় তাকে বলা হয় ব্রত
Nama Shudra Society: Some Pujas and Vrats in Context/ নমঃশূদ্র সমাজ : প্রসঙ্গ কয়েকটি পূজা ও ব্রত
No full textIn 1947 and 1971, the displaced people from East Bengal come to this side with countless fear, doubts, and conflicts, driven by the need to survive, they had nothing in hand, no roof behind the roots of their lives and once again rooted themselves of resh. They settled down creating new homes, despite all this, they did not want to lose their past. Their innate vibrancy reminded alive. They rebuilt homes, sowed crops, and started an rituals, prayers, folk dance, folk songs and customs, they enriched the realm of folk culture. The rituals and vows that ware once the pride of Society culture now seem to have lost their influence. The relentless grip of globalization has fragmented the vast splendor of folk culture. It\u27s no longer easy to hear the prayers, vows, and songs as before. However, this is not the final word for folk culture dose not die, it only transforms. Folk culture teaches unity, harmony, and connection. It\u27s the teaches spirit of brotherhood
Dukher Joware Vasoman Titas Parer Malogosthi/ দুঃখের জোয়ারে ভাসমান তিতাস পাড়ের মালগোষ্ঠী
No full textIf you go through history, it can be seen that most of the world\u27s civilizations were developed in the areas along the sea and river banks. Similarly, the village of Gokarna was raised on the banks of titas river, about three miles from Brahmanberia in Comilla district of undivided Bengal in subjugated India. Writer Advaita Mallavarman was born in a very poor Malla family in that village. And the novel \u27Titas Ak Nadir Naam\u27, rich in narrative of the lower classes written by him, is established as an immortal achievement. There is no touch of civilized civility in the so-called civil life, no political manipulation, only the struggle for livelihood of the group-centered life of the lower classes of human society. The life terms of the neglected people of Bengal were written in the writer\u27s pen, probably with the urge to express their unspeakable pain in public. River and life are united in his writing. The river has given food to the mouths of the people on its banks, has created the emotions of the mind, the colors of the eyes, and life is an epic of pain. Malos have an inseparable relationship with the river Titus. It is on the banks of the river Titus that the birth, youth, youth, old age and all the rituals of the Malo family unfold. How important the role of the river in their lives is throughout the novel. The survival of the Malos is completely dependent on the river. Most of the people of Titus Par live by fishing. They have to catch fish from the water at night. There Titus is calm or fearless, so many mothers and wives are not afraid even in the night of the storm and the sons and husbands are sent to the river. The wives think that the husband is in their arms, the mothers think that the sons are just resting their heads on the mother\u27s chest and calmly making a net full of fish. This Titus is the only companion in the life of Malos and this companion is forever. Without Titus, they cannot function, it has a part in every work of life, its name is closely associated with it, its constant intermingling with the work of daily life. The path that started from the courtyard of the house of all the malos all went and joined the water of Titus. They are even so attached to this name that the Titus necklace hangs around their necks. But this much dependence may have led the lives of Malo people to danger. Fishing was the only profession of the Malos who survived by adopting Titus but with the passage of time this profession is no longer active due to the drying up of the river water. As the water in the river dried up, the Malora became immobile. A dire crisis has arisen in their lives, due to which the Malos are gradually moving towards destruction. So dependence on one river and one occupation has become the norm for Malo clans. The Malos could not bring any change in their lives according to time; So with the past they also became extinct. It is true that the Malos could not grasp the present, but Titus\u27s history tied their own past to it
ANDUL – A LEGACY OF CUTURAL HERITAGE/ প্রাচীন গ্রাম আন্দুলের সংস্কৃতি ও ঐতিহ্যের সমাহার
No full textAndul is one of the oldest villages in Howrah district, a place that still bears the testimony of ancient history and tradition. Three hundred years ago, trade was carried out between various countries, places on the Saraswati River route through Saptagram Port. At that time, Andulgram was located in the middle of that trade route and a few noble landlord families started living in this area; the Roy Family (also known as Raj Parivar) followed by Mallick Family and Kundu Chowdury Family.
The importance of the Datta Chowdhury dynasty in the history of Andul is immense. During the time of Krishnananda, the fourth-generation male of this family, Nityananda Mahaprabhu. Once many Vaishnavas groups were meeting in the Kirtan Mandap in a religious gathering. It is said that the dance songs of Nityananda Mahaprabhu\u27s Vaishnav group caused a dust of joy to rise on the ground of that place. This lead toward naming of the place as Anandodhuli. Later, this word got corrupted and became Andul, a name by which it known today.
The ancient Durga festival, which began during the reign of Krishnananda\u27s grandson Ram Sharan Dutta Chowdhury, is still being celebrated in the same vein. Bhubaneswar Kar was the founder of the Kar dynasty. Later, the Andul dynasty emerged from this Kar dynasty, and the birth of two Pandits Vidyasagar and Mahendranath Bhattacharya further added to the greatness of this village. The name of Purushottam is known as the ancestor of the Kundu Chowdhury clan of this village, Mahiari, adjacent to Andul. This Kundu Chowdhury family established a hospital, thirty schools, and a library for the general public for the welfare of the village, which truly deserves praise.
During the Muslim rule, Andul was under the control of Muzaffarpura and Boro Pargana and was called as \u27Muzaffara\u27 at that time. During the rule of Lord Cornwallis, at the settlement of the revenue of Bengal, this place came under the Twenty-four Parganas, later during the delimitation of the Hooghly district, it came under the then Hooghly district, and later when the Howrah district was established, the village of Andul was included in the Howrah district.
My aim in analyzing this issue is to present the history, culture and heritage of Andulgram to the future generations so that they can be informed about the various unknown historical places, culture and heritage of their state and they can take this heritage culture forward somewhere. In this way, the message of the history, culture and heritage of the villages of Bengal will gradually spread in Bengal and India