Trisangam international refereed journal
Not a member yet
537 research outputs found
Sort by
Abu Ishaq\u27s \u27Surya Dighal Bari\u27: A Document of the Socio-Economic Conditions in the Context of Partition/ আবু ইসহাকের ‘সূর্য দীঘল বাড়ি’ : দেশভাগের পটভূমিকায় এক আর্থ–সামাজিক অবস্থার দলিল
No full textAbu Ishaq\u27s novel Surjo Dighol Bari portrays the struggle for survival of people amidst the backdrop of famine, starvation, and the Partition of India. Set in a socio-economic context where the entire Bengali nation, regardless of caste, religion, or creed, was caught in a state of turmoil, the novel highlights the desperate attempts of helpless individuals to stay alive. Religion and Partition were erasing human identities, and the freedom that once spun dreams in people\u27s eyes ended in a terrifying reality - something the novelist vividly depicts. Reflecting the socio-economic and political life of an era, the novel captures both the moment just before the Partition and its aftermath: the exploitation of the poor, the politics and commodification of religion, and the famine-stricken people\u27s struggle to preserve their existence despite many obstacles. The character of Joygun emerges as a symbol of humanity - someone who cannot be confined within the boundaries of caste, creed, religion, or race. For him, religion and nation are insignificant compared to life itself. The novelist exposes the traps set by society to sabotage the struggles of people like Joygun. This novel stands as a powerful document of the socio-economic backdrop of the Partition era
In the light of lower class consciousness \u27Teesta Parer Brittanta’ : the history of a moving society/নিম্নবর্গীয় চেতনার আলোকে ‘তিস্তাপারের বৃত্তান্ত’ : একটি চলমান সমাজের ইতিবৃত্ত
No full textDebesh Roy\u27s \u27Teesta Parer Brittanta’ is a widely read and widely discussed novel. He has made a new application in this novel by denying the conventional idea that we had about the novel. We all know the origin of the novel from the novel at the hands of the colonial powers. From the beginning of the novel, novels were being written in Bengali literature following this novel. When worthwhile Novel was discussed, it was judged by comparing it with the works of leading writers of foreign literature. The colonial powers have taught us to think like their discourse, we have been happily carrying that thought for a long time. Leaving aside our own literature, turning away from that tradition, I was spending my days writing and reading novels with resources from novels given by the Lord. After Debesh Roy\u27s novel came before us, that idea was shattered. He brought new ideas to Bengali literature about novels. He has also managed to impress those who read his novels
Nepali vashar dwiswar/ নেপালি ভাষার দ্বিস্বর
No full textধ্বনি, ধ্বনিমূল (phoneme), ধ্বনিগোষ্ঠীর পর ভাষার কিছু ধ্বনি-সমবায়ের ওপর আমাদের নজর পড়ে। যার মধ্যে অন্যতম হল প্রথাগত ব্যাকরণে যৌগিকস্বর (diphthong) আর যুক্তব্যঞ্জন (cluster)। বাংলা বর্ণমালাতেই ঐ আর ঔ এই দুটি দ্বিস্বরকে আমরা প্রথমে (ধ্বনি-সমবায়ের দিক থেকে) দেখতে পাই। সাধারণ অর্থে অনেকেই বাংলা দ্বিস্বর বলতে এই দুটি বর্ণমালাকেই স্বীকার করেন। দ্বিস্বর ঠিক কাকে বলব? এই নিয়ে বাংলা ভাষায় অনেক মতপার্থক্য আছে। ড্যানিয়েল জোন্স দ্বিস্বরের সংজ্ঞায় বলেছেন - ‘When to vowels are so placed and so pronounce that there is a no diminution of sonority between them (i.e. that they do not for more than one syllable), they are said to from a DIPHTHONG.’ (1922:22)। অর্থাৎ পাশাপাশি অবস্থিত দুটি স্বরধ্বনিকে যখন পৃথক করা যায় না এবং একটি দল গঠন করে তাকে দ্বিস্বর বলে। এই প্রবন্ধের আলোচনাটিকে তিনটি ভাগে ভাগ করা যেতে পারে। প্রথমে দ্বিস্বরের স্বরূপ কী? দ্বিস্বরের গঠন ও বৈশিষ্ট্যগুলি কী, কী? তা বোঝার চেষ্টা করা হবে। দ্বিতীয়তে বাংলা দ্বিস্বরের প্রসঙ্গ ও তার কিছু দৃষ্টান্ত। কারণ নেপালি দ্বিস্বর সম্পর্কে আলোচনার পূর্বে এই দিকটির ধারণা স্পষ্ট করা দরকার। তৃতীয়তে নেপালি ভাষার দ্বিস্বরের বিশদ প্রসঙ্গ
Shrimadvagbatgeeta: Elixir of Mental and Physical Health/শ্রীমদ্ভগবদ্গীতা : এক অনন্ত জীবন সুধার উৎস
No full textShrimadvagbatgeeta, the dialogue between Lord Krishna and Arjuna, has critically been hailed as a treatise on philosophy and Indian ethics. However, the text manifests an exploration of human management in which Lord Krishna appears as a mentor to Arjuna, who was in a state of confusion and dilemma. The dilemma of Arjuna is moral and ethical as it involves dimensions of relationship with kins. Lord Krishna, in his deliberations on duties, consistency, accomplishments of the tasks assigned and selfless actions impart not only motivation and zeal to Arjuna to overcome the dilemma and procrastination, but also guides him to emancipation via selfless devotion.
The purpose of the paper is to explore the psychoanalytic subtext embedded in Shrimadvagbatgeeta by reviewing the sermons of Lord Krishna to Arjuna
Manifasted Environmental Thought in Annadamangalkavya of Bharatchandra Raygunakar/কবি ভারতচন্দ্র রায়গুণাকরের অন্নদামঙ্গলে উদ্ভাসিত পরিবেশ ভাবনা
No full textBengali poet ‘Bharatchandra Raygunakar’ was one of the greatest poets of the medieval era. He wrote the poetry book, name \u27Annadamangal\u27. Although ‘Bharatchandra Raygunakar’ was a medieval man, he was a modern-minded person. The concept of \u27eco-text\u27 is a product of modern times. But there are some hints of it in ‘Bharatchandra Raygunakar\u27s book \u27Annadamangal\u27. It is surprising to us that an 18th century poet would make such allusions to Ecology, Ecosystem, food chain etc. Poet ‘Bharatchandra’ was an environmentally conscious poet. He was passionate about preserving the elements of the environment. In his book ‘Annadamangal’, Goddess mother Annapurna is the mother of all nature. She fills the entire world. She gives food. She protects every living being in the world. She is the mother of the universe. In the present world, which is plagued by pollution, the main mantra of environmental thinking is to maintain the balance of the environment, that is, the natural environment. In such a beautiful description of nature in the poem ‘Annadamangal’, all the elements of the known natural environment, such as plants, animals and birds, together create a healthy, beautiful and well-structured natural environment, as well as maintaining the balance and beauty of the environment. The creator of all this stable environment is Goddess Annapurna. Goddess Annapurna is the mother of the universe. This is what the scriptures say. ‘Bharatchandra’ established her in the image of the welfare of the larger world. The land where Annapurna resides was built, keeping everyone in mind, not at the expense of destroying the great nature
Urban exploration of rural youth in the novels \u27Aparajit\u27, \u27Deyal\u27 and \u27Coolie\u27/ ‘অপরাজিত’, ‘দেয়াল’ এবং ‘কুলি’ উপন্যাসে গ্রামীণ যুবকদের শহর নিরীক্ষা
No full textJust as Bibhutibhushan created Apu in the novel \u27Aparajita\u27, the evolution of that can be discerned in the character of Ranjit in Jaya Gowala\u27s novel \u27Deyal\u27. Ranjit also realized the same meaninglessness of lifeless relationships that Apudid when he came to Kolkata. On the other hand, in Mulk Raj Anand\u27s novel \u27Coolie\u27, Munnu also went from Shyamnagar to different cities in search of work, and he also experienced the same. Although the perspectives of the three heroes are different, they are troubled by the same problems of city life. Before portraying the problems of city life, it is necessary to look at some features of socio-logical aspects of the city. Eminent sociologist S.C. Dube, in his book \u27Bharatiya Samaj\u27 states-
1. In urban life, the traditional social structure becomes somewhat loose and the old social norms become much weaker. As a result, the bonds between family, relatives, and different castes become looser.
2. Human-human relationships become much more impersonal, grooved, and systematized.
3. In urban areas, cold calculations of the advantages that would follow begin to take precedence in the exchange of relationships between individuals and groups. The observance of old rituals and ceremonies and contact with relatives begin to decline.
It is easy and imperative to explore how these attributes of city life are embodied in the three novels
Khaled Chowdhury and Tapas Sen in the stage design and lighting of \u27Raktakarabee\u27/ ‘রক্তকরবী’-র মঞ্চভাবনায় ও আলোক প্রক্ষেপণে খালেদ চৌধুরী ও তাপস সেন
No full textIn the second half of the 20th century, Khaled Chowdhury and Tapas Sen emerged as stage and light designers in Bengali theatre. It is when the drama is presented on stage that its true worth is found. Khaled Chowdhury and Tapas Sen showed how to do good work at a low cost through the use of country language in the play \u27Raktakarabi\u27. Under the direction of Shambhu Mitra, Khaled Chowdhury and Tapas Sen staged and lighted the play \u27Raktakarabi\u27. The art of staging and lighting was established in Bengali theater through the theatrical presentation of the play \u27Raktakarabi\u27. We will discuss how Khaled Chowdhury and Tapas Sen brought about the overall change in the artistic consciousness of Bengali theater through the play \u27Raktakarabi\u27. What kind of change did Khaled Chowdhury make in the stage concept of \u27Raktakarabi\u27 drama by using local materials? To what extent was the staging of Khaled Chowdhury\u27s \u27Raktakarabi\u27 drama the change of stage thinking in Bengali theatre? How much role did lightning play in Tapas Sen\u27s \u27Raktakarabi\u27 play in the change of lighting concept in Bengali theatre
Pesant Revolt in 19th century Bengali newspapers / উনিশ শতকের বাংলা সংবাদপত্রে কৃষক বিদ্রোহ
No full textAgriculture has been the mainstay of the Indian and Bengali economy, yet farmers have historically been the most exploited and deprived class. Especially after the Permanent Settlement, the farmers of Bengal were utterly devastated. While one peasant revolt after another occurred from the late 18th century through the 19th century, the newly educated modern middle class did not support these uprisings. Bengali literature played a significant role in this indifference. Not only novels and plays but also prominent articles, periodicals, and newspapers spoke against the peasant struggles. In fact, most newspapers were patronized by the British Government or the landlord class. Moreover, both the writers and the readers belonged to the so-called ‘bourgeois class’. So, the peasant crisis, discontent, and struggles were nothing more than the despoilment of a barbaric society to them.
This article aims to show how the educated Bengali society accepted British rule as a model of ideal governance and how the newly formed absentee landlord class consistently received support from writers and newspapers. Although the 19th-century Bengali intellectuals often tried to understand the suffering of the peasants, they could never transcend their own class boundaries and connect with them. Despite showing sympathy, they did not support any revolts except the Indigo Rebellion. Some newspapers, like Grambarta Prakashika and Satsanga, played a vital and exceptional role in expressing the true needs and crises of farmers’ lives. However, the majority of newspapers and reports failed to represent social history impartially. As a result, the Santal Revolt was portrayed as a robbery, and the Barasat Revolt appeared as a communal riot in the news reports of the 19th century.
By highlighting various examples from Bengali newspaper reporting of that era, this article aims to show how class conflict developed in the Calcutta-oriented modern Bengal. While post-Chaitanya medieval literature emphasized the lives of common people, including farmers, this study will identify specific features illustrating how the modern Renaissance alienated the middle-class intelligentsia from the masses
The Story of Pluto: A Historical Account of the Marginal Peoples Adjacent to the East Kolkata Wetlands/ অথ প্লুটো কথা : পূর্ব কলকাতা জলাভূমি সংলগ্ন প্রান্তজনেদের ঐতিহাসিক আলেখ্য
No full textEnvironmental history has emerged as a highly relevant topic in recent historical studies. At the heart of which is the study of the history of people related to the environment. We will focus on one of the two perspectives on history: ‘History from Above’ and ‘History from Below’. The study of environmental history also begins from the perspective of ‘History from Below’. Because the people of the lower classes are always closely involved with the environment. One notable example of this relationship between people and in the environment is the East Kolkata Wetlands, an area spanning 125 square kilometres in the eastern part of Kolkata with 260 fish ponds. This wetland is absorbing the cities clods like Neelkantha Shiva. In fact there is no separate sewage system in Kolkata. Everyday 910 million litres of liquid waste from the city ends up in this wetland. The local people of East Calcutta wetlands here use natural methods to purify the wastewater with their creative knowledge. As a result, they annually produce 20,000 tons of fish, 150 tons of vegetables, 16,000 metric tons of rice by using this purified water. Not only in productivity, but also absorbs about 60% of the city’s carbon. Most of which is given to the city dwellers. The clean air, the fish, the vegetables and the fragrance of the beads, this wetlands give back to the city dwellers everything that is good, everything that is pleasant. The local people are the ones who churn out nectar by churning the mechanical clods of the city. The people adjacent to the wetlands have saved the environment of Kolkata city by using their creative traditional knowledge, and have developed a metabolic relationship between Kolkata and its surrounding environment. In the words of environmentalist Ghosh which is well known as ‘Living Creatively with Nature’. But this people remain marginalized to the main stream of society. The resident of the East Kolkata Wetlands are treated as ‘peripheral’ or ‘other’ by the mainstream city dwellers. This situation replace a type of ‘Cognitive Apartheid’ or ‘knowledge-based discrimination’, as described by environmentalist Dhrubajyoti Ghosh. This term highlights the exclusion of this people’s traditional knowledge and practices from the main stream recognition and value systems. According to Marxist theory, when wealth is concentrated from villages to cities, cities become powerful in all aspects, and as a result, marginal areas remain marginal. This evident in the perception of the wetland community by urban dwellers, who often see them as ‘backword’ or less significant. Despite this margin these people continue to perform essential environmental function, creating a ‘living creatively with nature’ model that sustains both their livelihoods and the cities ecological health. This discussion shedding light on marginalisation, livelihoods, creativity and the relationship between people and environment of East Kolkata Wetlands
Bartaman Samayer Pariprekhite Ramayana / বর্তমান সময়ের পরিপ্রেক্ষিতে রামায়ণ
No full textThe entire Ramayana revolves around the life of Rama. Where we see Rama as an honest, idealistic, religious man. After composing the mantras and worship methods of the gods and goddesses in the Vedic age, the Ramayana was originally revealed to show who we should see as an ideal in our lives, whose ideal we should follow in our lives. Because if there is no ideal in our lives, then there will be chaos in society. This Ramayana and the character of Rama have been presented to solve that problem and move forward on the right path in life; so that we can adopt his ideals in life. Rama stood at that time and made friends with the Chandals, freed Ahalya from the curse, etc. His caste, religion, caste neutrality and altruistic mentality are identified in the events like this, about 2500-2600 years ago. Again, he left the happiness of the kingdom and went to the forest to keep his father’s word. Here, in contrast to Rama, Ravana is shown to do everything for his own happiness. He falls to his death due to greed and arrogance, without listening to anyone, even his mother and brother. Rama is an ideal character of love. But despite loving his wife, Rama could not stand by her side in the end only because of society. There will be many obstacles and dangers in our life as well, just like there were in Rama’s life; still we have to accept Rama’s ideal and move forward on the right path. This is basically what Rama is for and this is what Ramayana is for. So that we can follow the right path with Rama’s ideal by looking at the events of Ramayana. Even then, we see the same effort in Gautam Buddha and Sri Chaitanya Dev