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Implementation of Creative Myth in context of Soharab Hossain’s Novel ‘Gang Baghini’/ সৃজনশীল লোকপুরাণের প্রয়োগ : প্রসঙ্গ সোহারাব হোসেনের ‘গাঙ বাঘিনি’ উপন্যাস
No full textPeople living in extreme geographical regions tends to be dependent on the geological and ecological forces of their native land for the very sake of maintaining their existence. Those uncontrollable forces become godlike entities, which the people fear. Gradually, they weave lore about the wraths and boons of those gods, exercise taboos and make sacrifices to keep those heavenly or hellish bodies content. This myths become an essential part of their lives and their sustenance—which, sort of, defines the people in their entirety. Sundarbans, the southern part of West Bengal and Bangladesh, is one of such extreme locations where maintaining life means continuous struggle with the unpredictable sea-weather, vicious wild-life and severe lack of enough food, drinking water and means of earning. Turbulent sea-waves or hurricanes destroy their homes, their family members get killed by ferocious tigers, crocodiles or snakes while collecting honey, wax or timber from the jungle. Thus, these entities become Gods in their fear-induced mythologies—for example, the tiger becomes ‘Dakshinray’, the emperor and sole owner of the honey and wax of ‘Bhati’ area. ‘Banabibi’ and ‘Shahjanguli’ are the godsend saviours of the oppressed. The myth-believers implement these larger-than-life figures as the symbol of eternal oppressors and recurrent saviours even in present time as well. Since the time of Independence, the socio-political-economic consequences of being an international coastal border area disturb the peacefulness and simplicity of the life of inhabitants. The poachers, weapon dealers, pirates, illegal immigrants along with the coastguards, foresters, politicians, military and the middlemen such as ‘aratdars’ or ‘khatidars’ leech on the lives of the helpless locals. These greedy, evil entities seen as incarnations of ‘Dakshinray’, while some wise or brave locals believed to be avatars of ‘Banabibi’ or ‘Kapil Muni’ create the base of ever-enriched seedbed of ‘Creative Myth’—which is newer and creative iterations of old mythical lore. Eminent Bengali novelist Soharab Hossain’s novel ‘Gang Baghini’ is centred round the life and situation of Sundarbans. How the novelist implemented a newer version of the local myth, is the object of our discussion
Madhusudan Dutta’s Farce : Revealing the appearance of Male characters in the light of female characters/ মধুসূদন দত্তের প্রহসন : নারী চরিত্রের আলোকে পুরুষ চরিত্রের স্বরূপ উন্মোচন
No full textMadhusudan Dutta first appeared in Bengali literature as a playwright. It was through his hand that Bengali readers got the first taste of a successful Bengali tragedy. Within just three years of theatrical practice, he wrote several full-length plays, including two successful farces. The two farces he wrote are - \u27Ekei ki bole sabhyata?\u27 (1860) and \u27Buro Saliker ghara row\u27 (1860). If we judge the two farces in terms of their content, it will be seen that Michael Madhusudan Dutta has painted two opposite poles in the two farces. Just as in the first, he has shown the hypocrisy of the English-educated new community, in the second, he has highlighted the hypocrisy and characterlessness of the old conservative society. Madhusudan Dutta has depicted two different forms of society in his two farces. The playwright has tried to portray the broken form of this hypocritical society mainly through male characters. And the female characters are introduced to reveal the nature of these male characters.
Through the characters of Barbilasini, Payodhari and Nitambini mentioned in the farce, the playwright has shown the addiction of the radical modern youth society to drinking, dancing, singing and barangana women. Again, through the character of Harakamini, he has highlighted the sorrows and sufferings of the wives of the young men of the modern new community educated in the so-called English education. Again, the playwright has also given a language of protest through this Harakamini character, from which he did not hesitate to rebuke the Babus like Nabakumar. Also, in the character of the housewife blinded by her son\u27s love, the playwright has shown that the housewife has tried to hide the faults and shortcomings of her son. That is, the character of the main character of this farce, Nabakumar, has somehow emerged through these female characters. That the character of Harakamini is used to highlight the fact that characters like Nabakumar have no responsibility towards their wives, the character of Prasannamayi is used to highlight the fact that in a foreign culture, they kiss their sister on the cheek, and the character of the housewife who is blinded by her love for her son directly reveals the character of Nabakumar.
In the farce "Buro Saliker Ghara Row" the playwright has created several female characters including Fatema, Puti, Bhagi, Panchi to reveal the character of the old landlord Bhaktaprasad. Although the female characters in this farce represent their respective levels, the real purpose of creating the female characters is to reveal the character of the false Bhaktaprasad. The character of the woman-loving Bhaktaprasad is revealed through his desire to enjoy Fatema. Through the character of Puti, the playwright has shown that Womanizer people like Bhaktaprasad have been ruining the lives of many women for a long time. They do not take up religious activities when they find female company. The playwright is creating the character of Bhagi to highlight how opportunistic the Womanizer Bhaktaprasad is. Again, after seeing Bhagi\u27s daughter Panchi, Bhaktaprasad is fascinated by her appearance and plans to enjoy her. The playwright has created the character of Panchi to highlight the Womanizer mentality of the landlord. In other words, the playwright has created the female characters in the play to highlight the hypocrisy of the main character of the play, Bhaktaprasad
Folk customs in agriculture in that era and today, in the context of the Atharvavedic Kṛṣisūkta/ অথর্ববেদীয় কৃষিসূক্তের প্রেক্ষাপটে কৃষিক্ষেত্রে অনুসৃত লোকাচারের সেকাল ও একাল
No full textIndia is an agricultural country, so the influence of agriculture on the literature, culture and folklore of this country is considerable. As a result of the overall dependence of the Vedic social system on sacrifices, the practice of sacrifices has also been followed in the agricultural sector. In the Vedic mantras, the god of agriculture has sometimes been prayed for the prosperity of the crops, and in some places, special offerings have been made in sacrifices for the prosperity of the crops. Various rituals have been prescribed in the Vedic rituals on the occasion of sowing seeds and harvesting new crops. These rituals were initially confined to the so-called vaitānika or sacrificial rituals, far from the common ones. But in the later Atharvavedic folklore, they have become very popular, and the Vedic trend of these agricultural-centric rituals has been combined with various folk trends during the period of Atharvavedic Sūtra literature. As a result, as these agricultural-centric folk customs gradually became popular, they also successfully crossed the boundaries of country and time and entered the international arena. Similarly, these popular folk customs or festivals have found a place in the literature of the later period. In the prepared essay, I intend to talk a few words about the nature of the folk customs practiced in the agricultural sector of that time and the types of their ceremonies in the later period, in the context of an agricultural hymn from the Atharvaveda
Multifaceted usage of Greek and Roman myths in Baudelaire\u27s poetry - social and poetic illustration/ কবি বোদলেয়ারের কবিতায় গ্রীক ও রোমক মিথের বহুস্তরীয় পরিপ্রশ্ন : সামাজিক ও কাব্যগত অভিব্যঞ্জনা
No full textCharles Baudelaire\u27s poetic approach and the myths used in his poems are inseperable. Greek and Roman myths are the strength of his poems where exquisiteness is underlying. Only Ganga myth of the treasure of Indian myths is present in his poems rendered with intrinsic distinction. He has stood face to face with modern disgusted raucous time. We find the agony of sordid existence in his poem. Easy move of his pen has given the shape of a pleasant image to the ancient Greek and Roman myths. He has continued his quest of multidimensional Greek and Roman myths in his \u27Les Fleurs De Mal\u27(1857). The poet\u27s poetry has centered round the ugly face of urban civilization. Hell is in his poem a perfect myth. \u27Sisyphus\u27, cursed by the God of Greek mythology, has come in his poem. Likewise, Greek mythological gods as Phoebus, Apollo, Erebus, Antilope, David, Maddona, Venus, Eldorado, Icaria, Pylades, Electra, Cybele, Andromacho, Simois etc. are also present in his poems. Besides, in poems like \u27La Beaute\u27, Les Chats\u27, \u27Spleen\u27 we find the cruel night-hag, Sphinx. Baudlaire has enriched his creation through presenting Hector, Pyrrhus, Pelides, Aeacides, Helenus and such others from Homer\u27s Elliad and glorious ancient literature. He has given unparallel poetic glory to myth, fantasy, legendary tale etc. He has capitalised glorious treasure of Greek myth with his own deep insight like a magician. The great poet Baudelaire has created a delightful abode through the suppressed pain of defeated heroes of sublime Greek mythology
Bish Shotoker Prothom Aloy Bangonari: Prekkhit Epar Bangla Opar Bangla/ বিশ শতকের প্রথম আলোয় বঙ্গনারী : প্রেক্ষিত এপার বাংলা ওপার বাংলা
No full textIn the early 19th century, Bengali women lived in a dark societal context, influenced by patriarchal norms and traditional practices that marginalized their rights and freedoms. Despite some educational advancements, many educated women still supported oppressive traditions, such as widowhood customs, reflecting the deep-rooted societal norms. The push for women\u27s education gained momentum, especially after the partition of Bengal, leading to the establishment of many schools for refugee women, which significantly altered their educational landscape. The continuation of arranged marriages and the lack of agency for women in choosing their partners, revealing the entrenched societal norms that persisted into the 20th century. Women played a crucial role in the nationalist movements, although their contributions were often overlooked by male leaders, emphasizing the need for recognition of women\u27s agency in historical contexts. The partition of India led to significant upheaval, with many women facing violence and displacement, which further complicated their social status and rights. This paper, by reviewing several literature as primary data source and secondary data source, discusses in detail the aforementioned issues, challenges and fights of the women in Bengal and finally concludes by noting that the refugee women from East Bengal brought about a transformative change in societal perceptions of women, leading to greater independence and self-reliance in the post-partition era
A discussion of non-violence from the perspective of Jaino philosophy and Gandhiji/ জৈন দর্শন ও গান্ধীজীর নিরিখে অহিংসার একটি আলোচনা
No full textIn this paper, I have discussed how the idea of non-violence stands as a parallel in some aspects of Gandhi and Jainism. They are not only parallel but also so complementary to each other that one is incomplete without the other. The ideas that Gandhi and Jainism have about non-violence are almost the same. The general meaning of non-violence is non-violence; in the broad sense, non-violence is non-harming any living being through body, mind, action, and speech, and literally, the word ahimsa means not harming oneself or others. The importance of non-violence in Jain religion and philosophy is immense, and in modern times, most of the movements that Mahatma Gandhi led to free India from the British Empire were non-violent. Therefore, it is seen that the importance of the concept of non-violence in the philosophy of Jainism and Gandhi is immense. My current attempt in this paper is to make a comparative discussion on the nature of non-violence in the Jain and Gandhian philosophies and try to show whether there are any discrepancies between these two philosophies or whether both philosophies agree on this issue
\u27Mekuri\u27 or Cat in Assamese Culture and Literature: A Study/ অসমীয়া সংস্কৃতি ও সাহিত্যে মেকুরী অথবা বিড়াল : একটি প্রতিবেদন
No full text‘Mekuri’ or cat is a welknown \u27motif\u27 belonging to various folklores and beliefs prevalent in Assam. It was the \u27totem’ of Chutiya. The third story in Assamese \u27Saathar Vrat\u27 is about \u27Sato Mekuri’. In Assamese proverbs, Nursery Rhymes, folk tales etc. \u27cat\u27 appears with its innate powers. Again, ‘mekuri’ can be found in certain lexical applications and in several modern Assamese fictions. In accordance with the norms of folk culture, over time, the modern society and the cultural influence of other groups have maintained cat motif in Assamese public life. But the positive taboos have disappeared, and the negative taboos have persisted due to the influence of similar folk beliefs of other groups. Further structural analysis associated with the folklore of Assam may throw some new light. However, in Assamese rural and urban life, the cat remains as a symbol of tradition
Biggani Meghnad Sahar Rachonay Somaj Bhabna/ বিজ্ঞানী মেঘনাদ সাহার রচনায় সমাজ ভাবনা
No full textMeghnad Saha (1893-1956) is a prominent Bengali scientist and science-literary of the twentieth century. He is called the \u27Father\u27 of modern astronomy and the grandfather of Indian science culture. Born in rural Bengal, this scientist was not only astronomer; he was an educator and social thinker. Standing in the subordinate India, he gave various philanthropic messages for the society and the nation, which are significant literary signs about social science thinking published in literature. Such as \u27ways of national development\u27, \u27Poverty and unemployment problems in India\u27, \u27Industrial policy of Government of India\u27, \u27science and religion\u27, \u27state-owned Industry\u27. Through these works, he advised the Bengali nation to be self-reliant as a national development as a means of national improvement, and on the other hand, the Indian government said that various types of new industries on the industrial policy of the Indian government, through which the poverty and unemployment problems of India, think that it will be possible to eliminate India. At the same time, he said that the elimination of illiteracy and the inevitable spread of science technology. Because in the age of modern technology, the key to civilization is science.
So he sought the help of poets to make science heartbreak. Scientists are truth seekers, but their language lacks expression. In this case, poetry is complementary to science. Not only art, society or literature, Meghnad Saha thought was a combined form of science and religion. He believed that if religion was used in a scientific way by freeing superstition, it would be more effective than medicine. And religion can unite people, nature and society. Entering the world of politics, he has taken various social welfare steps. The establishment of the \u27River Research Institute\u27 for the construction of a dam on the flood-hit river from the rehabilitation of refugees- his social thoughts are reflected everywhere. And the compositions of the above topics are the main discussion of this article on scientific-social science thinking
Women in Early Indian Buddhism from Socio-Religious Perspectives : A Review Based on \u27Therigatha\u27/ বৌদ্ধযুগে সমাজ ও ধর্মের প্রেক্ষিতে নারীজীবন : ‘থেরীগাথা’ অবলম্বনে একটি পর্যালোচনা
No full text‘Therigatha’ is an anthology of poems composed by the first Buddhist women on their past lives and spiritual experiences on attaining nirvana. Buddha\u27s reluctant permission to found the nuns\u27 order contrasts significantly with the record of early nuns\u27 success, as recorded in the Therigatha. These verses were composed by women from various factions of socio-economic conditions, ranging from members of royal family to brothel. Incapable of bearing the pain they received from the negligence, humiliation and distress in social life, they took refuge in the Buddhist order, though some women joined the order voluntarily being attracted to the asceticism due to their spiritual inclination. This literature work is surprisingly timeless, addressing issues of women\u27s spiritual enlightenment and societal expectations that are still relevant today. The poems in this book provide historical insight into how Buddhism became one of the first religions to welcome women and inspired them for their spiritual attainment. This work is also worthy to be used as the historical document evident for the aspirations and achievements of Buddhist women in the early Buddhism. These poems are relevant forever to study the social, cultural and spiritual progress of women made by themselves following Buddha\u27s teachings. In this paper I have reviewed few verses of Therigatha that are significant for the socio-cultural study of the position of women in early Indian Buddhism and role of Buddhist order in their lives
Analyzing the Social Status of Indian mythological Female Characters : Through Karen J. Warren and Val Plumwood’s Ecofeminism Theory/ ইকোফেমিনিজম তত্ত্ব : ক্যারেন জে. ওয়ারেন ও ভাল প্লামউডের তত্ত্বের আলোকে ভারতীয় পৌরাণিক নারী চরিত্রের সামাজিক অবস্থা বিশ্লে
No full textSince the beginning of the world, women and nature have been identified as identical. A woman\u27s creativity, endurance, and generosity are like a reflection of nature in a woman\u27s body. Like nature, women are the guardians of life. Similarly, both women and nature are neglected and oppressed in patriarchal society. Women\u27s marginalization and biodiversity loss go hand in hand. The theory of ecofeminism was formed to protect women’s rights and prevent environmental degradation. Man\u27s oppression of nature and patriarchy\u27s dominance over women are inextricably linked. In the late 20th century, Françoise d’Eaubonne coined the term ecofeminism in her book ‘Le Feminismeou la mort’. But it can be seen that in our Indian subcontinent, the myth-puranas that have been prevalent for ages have always been about the connection between nature and women and oppression. Ecofeminism\u27s prominent philosopher Karen J. Warren and Val Plumwood in their essays ‘The Power and Promise of Ecofeminism’ and ‘Feminism and the Mastery of Nature’ analyze the theory of ecofeminism to reveal the oppression of women and nature by patriarchal society. They think that it will be possible to reduce the inequality between men and women only if there is a qualitative change in the values of the people living in the society. Though Daupradi born from fire, Sita born from earth or Shakuntala protected by birds are all associated with nature, they are burdened by the cruel blows of this patriarchy. On the other hand, when the qualitative change of the society is achieved, characters like Gargi, Satyavati, Maitrayi, Lopamudra, Amba or Shikhandi are found who are wise, intelligent and skilled. This Article will show through Warren and Plumwood’s Ecofeminism theory how patriarchal society has dominated women in Indian mythology due to dual values. On the other hand, if the qualitative change of the society is achieved, the process of changing the social status of women will be revealed in this article by analyzing the character of mythical women