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Shamim Rezar Kabitay Bipanna Gacher Katha/ শামীম রেজার কবিতায় বিপন্ন গাছের কথা
No full textগাছ, প্রাণী ও মানুষের সুস্থ স্বাভাবিকভাবে বেঁচে থাকার দরকারি পারিপার্শ্বিক অবস্থা হল পরিবেশ। এই পরিবেশের বিভিন্ন প্রাকৃতিক উপাদানগুলির মধ্যে গাছের প্রত্যক্ষ ভূমিকা অত্যন্ত গুরুত্বপূর্ণ। বাংলাদেশের নয়ের দশকের কবি শামীম রেজার কবিতায় গাছের কথা এসেছে বারবার। কবি শামীম লেখেন –
‘‘আমাকে অতদূর ব্রহ্মাণ্ডের ইসকুলে/ খুঁজতে যেও না প্রিয়তমা, বৃক্ষের পাঁজরে লেখা আছে/ আমার আপন ঠিকানা।’’১
গাছ শামীমের বন্ধু-আত্মীয়। গাছের কাছে গেলে কবি শামীমের মন অপার প্রশান্তিতে ভরে ওঠে। গাছের মৃত্যু তাঁর কাছে প্রিয়জনের বিয়োগ ব্যাথার সমান। কবি নিজেকে বলেন –
‘‘নিঃসঙ্গ শিশুবৃক্ষ আমি।’’২
আসলে কবির আত্মার আত্মীয় গাছ। এই গাছের কাছে সভ্যতার যে ঋণ তা পরিশোধ হবার নয়। গাছ মায়ের মতো আমাদের জীবনকে আগলে রাখে। গাছের প্রতি গভীর ভালোবাসা থেকেই কবি শামীম রেজা বারবার গাছ হয়ে জন্মাতে চান –
‘‘কতবার ভেবেছি উদ্ভিদজন্ম হতো যদি, তোমার জলে,/ অবগাহন শেষে পুনঃপুনঃ জন্ম নিত কবি।’’
Noshtoneer-er Britanto : Jibanananda Das-er Kotha Sahitya/ ‘নষ্টনীড়’-র বৃত্তান্ত : জীবনানন্দ দাশের কথাসাহিত্য
No full textInstitutions like family, marriage, etc., have been established along the path of social evolution. In this context, marital relationships have developed with the aim of fostering mutual understanding and reproduction between men and women. This concept has not only been confined to social evolution or relationships but has also found a place in various themes within the realm of literature. In modern literature, particularly in Bengali fiction, the theme of ‘marriage’ has been extensively explored. In the post-Tagore era, during the "Kallol" period, an exceptional trend emerged in fiction—yet, Jibanananda Das stood apart even from this trend. It was only several decades after his death that readers began to recognize the fiction writer Jibanananda Das, who was primarily known as a poet of the Kallol era.
This article discusses various facets of marital relationships as reflected in Jibanananda Das’s short stories and selected novels (such as Malyaban). For the convenience of analysis, different dimensions of marriage portrayed in his short stories are addressed separately. The characters in his novels and short stories have been examined in parallel with the tendencies of the poet Jibanananda Das\u27s psyche. It goes without saying that most of the characters created by Jibanananda Das as a fiction writer are connected to autobiographical elements. The main article discusses, with supporting information, how the author and his characters navigated the pain and impact of their era
‘Kalindi’ & ‘Pratham Prabaha’: Reconstruction of Satyavati/ ‘কালিন্দী’ ও ‘প্রথম প্রবাহ’ : সত্যবতীর নবনির্মাণ
No full textThe topic of our discussion in this article is how the character of Satyavati from the Mahabharata is re-constructed in the novels ‘Kalindi’ (2016) by Bani Basu and ‘Pratham Prabaha’ (2017) by Sourav Mukhopadhyay. Following the original story of Satyavati\u27s life in the adi parva of the Mahabharata, both authors have presented the character from a new perspective in their novels and have shown uniqueness in the construction of the story.
Satyavati is placed at the heart of the story in both books. The mystery of her birth, the history of her transformation from Matsyagandha to Yojanagandha, the long story of her transformation from a bride to a paternal grandmother, and above all, the chemistry of her relationship with Vishma -- in this journey Satyavati has been recreated by the authors.
The magnificently beautiful lady Satyavati was raised in a Dhivara family. The wise sage Parashara was attracted by her beauty and she became mother of Vedvyas, the great creator of the Mahabharata. Then she became a part of the empire Hastinapur as the wife of the old king Shantanu. Was such a beautiful young lady truly happy with the old king? Was she really proud to play the role of the mother of Vishma? Both of the writers probe here deeper to carve a new analysis out of this part. They narrate the relationship of Vishma and Satyavati from a different perspective altogether. Through her passionate love, failure, pain, revenge, diplomacy and immense intelligence Satyavati became a distinctive female character from the historical era in these novels
Humayun Ahmed’s Nandito Noroke : A Quest of Question to the Lives of Men and Women/ হুমায়ূন আহমেদের ‘নন্দিত নরকে’ : নর-নারীর জীবন জিজ্ঞাসার স্বরূপ অন্বেষণ
No full textHumayun Ahmed (1948-2012) is one of the greatest Bengali fiction writer in the era of 20th century. Not only fiction writer but also he is known as Bangladeshi filmmaker, composer and playwright, songwriter, scholar and academic. Humayun Ahmed made his debut on fiction era by appearing the famous novel- Nandito Noroke (1972). He picked up the Bangladeshi civil middleclass society on his plot of this novel. This article will emphacise on how his colossal writing makes reader understand the circumstance through the age. He imitates the life of men and women in the civil society in his point of view. The major concern of this article is to give importance to bring out the quest of life of men and women in his novel named Nandito Noroke. After liberation war (1971) we found him as a powerful fiction writer who potrayed the pulse of middle-class family based on the real scenario of hope, desire, expections. Humayun Ahmed’s novel especially early aged writings are very lively, dynamic and meaningful. His conscious depiction of thought gives the fiction a new era. This writing will provide a clear concept about the nature of character’s quest of questions and their expectation and reality. The complexity of life is described wonderfully through his protagonist of the novel. The point of view of indivisual mind, soliloquy and psychoanalysis took an important place in characterisation. So, stylistics will also be a part of this article. This paper has been designed through the lens of literary and cultural approach including critical analysis
History of Social Conflict and Social Change: Context Tarashankar Banerjee\u27s Ganadevta and Hansuli Banker Upakatha/ সামাজিক দ্বন্দ্ব ও সমাজ পরিবর্তনের ইতিহাস : প্রসঙ্গ তারাশঙ্কর বন্দ্যোপাধ্যায়ের গণদেবতা ও হাঁসুলি বাঁকের উপকথা
No full textHistory is currently conducting research on various subjects while becoming \u27objective\u27 and \u27fact-based\u27. According to the writings of the British and the words of Marx, Indian society was stuck. They could not notice any changes in Indian society. Society or human history cannot stand still in one place. The history of rural Bengal society was not written in that way, so it did not come up in the history of conflicts and changes in rural society. To understand the changes in rural society, we need to know about the small time and personal time of human society. Tarashankar Banerjee is the kind of writer who was able to understand rural society directly and deeply. He easily mixed with the people of rural Bengal society and collected oral stories to write history-based society-centric literature. Writing the history of the form and transformation of society is a favourite subject of Tarashankar\u27s literature. The field in which the history of the form and transformation of society is studied, studied, and widely observed is feudal society. The background of Ganadevat is vast - although it is based on a homogeneous society, the living internal conflict of the ancient Indian caste-based and economically stratified social classes in the process of shaping and transforming society has acquired dimensional scope as it is included in the novel Ganadevat-Panchagram. On the one hand, the seeds of transformation that arose within society due to socio-economic influences, on the other hand, the fruits of the newly introduced civic culture, the widespread influence of the politics of nationalism and its programs, have created a tremor in the basic values of feudal and rural society everywhere - Ganadevat-Panchagram is its artistic history. In the novel Ganadevat-Panchagram, Tarashankar, not being an economist, witnesses the role of money as a driving force in the transformation of a society that has changed under the dictates of the religion of the time. In the first part of the novel, starting from Ganadevat, published in a contemporary newspaper called Chandimandap, to the end of Panchagram, we observe the inevitable influence of the religion of the time on the process of transformation of society. Although the Hansuli Banker Upakatha is set in the world of primitive fables of a particular regional community, how has the influence of the new era implemented the theory and truth of social change in the fable-based life of that community? Tarashankar Banerjee\u27s experience of time and society and his experience of political consciousness and enlightenment can be called a new horizon in the field of writing social history. The novel "Ganadevata and Hansuli Banker Upakatha " has achieved a new dimension in the artistic expression of the end of feudal society, the rise of capitalist society, and social conflicts. From a literary point of view, the novels ‘Ganadevata and Hansuli Banker Upakatha’ can be called invaluable references to time and social life, which are written based on a deep analysis of the basic structure of society, the position of classes in rural society, their behaviour, and their way of life
Manoj Mitra\u27s Drama ‘Takshak’: A Deconstruction of Parikshit Story of the Mahabharata/ মনোজ মিত্রের নাটক ‘তক্ষক’ : মহাভারতের পরীক্ষিৎ কাহিনীর একটি বিনির্মাণ
No full textManoj Mitra is well-known to everyone as a unique dramatist of recent times. He was also an accomplished actor, director and playwright. Manoj Mitra was associated with Bengali theater and film world for a long time. He has given us successful drama one after another. ‘Takshak’ is one of the successful and popular drama among them. It is a one act play based on the Parikshit story of Mahabharata. Though the story of the drama is taken from Mahabharata, the dramatist has skillfully adapted and presented it to suit the modern era. The conflict between life and death of a modern man is portrayed in this drama, and the way it is portrayed is simply amazing. At the end of the drama, death surrendered to life and victory song of life is announced. In real life, we lose the taste of life and it becomes boring for some sad event. But in this play the playwright has shown us through the character of Parikshit, that the life of seven days is as expansive as crossing seven seas. So, ignoring the fear of death and moving in natural rhythm is the name of life. We have to live every moment by fighting death, beating death, defeating death. This is the message conveyed in the play, which is not present in Parikshit story of Mahabharata. It is very sad to say that Manoj Mitra is no more with us. So, discussing his one act play ‘Takshak’ is actually just a small attempt to pay tribute to him
PURAN O ADHUNIKOTAR MELBONDHAN : BUDDHADEB BOSUR KABYANATOK/ পুরাণ ও আধুনিকতার মেলবন্ধন : বুদ্ধদেব বসুর কাব্যনাটক
No full textBuddhadeb Bose is a groundbreaking name in Bengali drama literature. He enriched Bengali literature by composing plays in different styles. Mahabharata-centered poetic dramas written almost at the end of his life are one of the signs of his theatrical talent. In these poetic dramas based on Indian mythology, the playwright has adapted the mythology to his own liking. He has mixed with that story the modern people\u27s thinking. In the dramas, he took refuge in his own imagination by taking mythological stories. Above all, his artistic genius has made the dramas, though ancient, suitable for the modern mind
Folk beliefs and folk reforms in Santal social life/ সাঁওতাল সমাজজীবনে লোক-বিশ্বাস ও লোক-সংস্কার
No full textAt present, many people think that folk belief and folk reform is a deep-rooted concept which is mainly illiterate people, little learned and so Called of the rural society fellow which is a bad reform or misconception prevalent. Actually it is not. This belief or Samskar is held by almost everyone in the society. From the earliest times, the Santal people have experience various auspicious and inauspicious events and witnessed the cause of all events, it a cause-and-effect relationship or a coincidence. Because they believed that nothing happens without a reason. There is a specific reason behind all events. What we in modern times call cause-and-effect relationship, the Santal of the primitive age considered that cause-and-effect relationships as more coincidence. And that is the reason for the birth of faith and reform in the Santal society. In early times the Santal people used to hunt animals for food. Their senses are always alert to hunt for prey and to protect themselves. As a result, various forms of nature and various signs of animals and birds are experienced repeatedly and come to be regarded as special causes. For example birds charming or suddenly stop, various kind of smell, direction of blowing wind etc, which is the bright prospect of food, which is the possibility of stormy weather and which is the re-emergence of the spring season, lightning the sky, meteor falls and earthquake etc. after witnessing the signal of Santals may have failed in the hunt or been attacked by enemies or a member of the group may have died, they considered it as casually link between them. Although there is no Casual link between them yet primitive Santals imagine a cause and effect relationship between them. Primitive Santals believed that human life was controlled by a spirit residing in the human body. And all things happen in this mundane world due to some gods or goddesses or some special forces of the world. Storms, floods, earthquake lightning sunrise sunset meteos lunar eclipses, solar eclipses, tides, volcanoes all have a special energy action. Hence the primitive Santals believe that all creations of nature are a reservoir of energy by doing rivers- channels, mountains, planets, star’s are all a reservoir of energy. So the Santals have been worshiping nature since the dawn of time. The source of reformation is also found in various religious precepts, disciplines and practices of Santal society. We don’t look for its source or ignore it as an unwanted phenomenon. But from the world’s oldest text, the Rikvedawe find the roots of many reforms. Which still exists in the society today. For example – brother and sister marriage is prohibited in the society, It is unlucky to call an owl, One should not call someone from behind, One has to spit on the chest before going outside at night, people die if Karaj (Male Fox) is called at night etc
‘Rajbandir Jabanbandi’ : Nazrul as an Public intellectual/ ‘রাজবন্দীর জবানবন্দী’ : জন-বুদ্ধিজীবী নজরুল
No full textNowadays Intellectual is a important notion. The role of this community in all aspects of society in a democratic state system is very important. But who is this group? What is their identity? There is no clear definition of who intellectuals are. There are differences of opinion among different theorists on precisely defining intellectuals. In a general sense, intellectuals are those who make a living by exploiting their intellect. But their scope of work is not limited to intellectual work alone, but extends beyond that. In a general sense, when we say intellectuals, we mean a special class of society such as writers, literary figures, teachers, lawyers, doctors, etc. Those who speak on behalf of the people of the society, raise questions against the authorities, talk about the progress of the people, talk about the progress of the society. Their intellect, consciousness, values, make the people aware of their thoughts, spread the word about the democratic spirit, and make them aware of their own duties. They do not confine themselves to the world of writing but instead engage themselves with ground reality and that is where they transform from an intellectual into a public intellectual.
Can we keep Kazi Nazrul Islam in the light of that identity? Is Nazrul just a rebel poet or a poet of harmony who dreamed of a non-communal nationhood, or can we see him as a public intellectual? This discussion aims to examine the extent to which Nazrul\u27s role as a public intellectual is relevant to his statement on ‘Rajbandir Jabanbandi’. In the present world where fundamentalism has become a very important issue. The political situation is the victim of this fundamentalism. Standing at that moment and in the present world, how much of Nazrul\u27s thoughts as a public intellectual, as expressed in \u27Rajbandir Jabanbandi\u27, are still acceptable and besides, how much role does a public intellectual play in the management of the state and in the formation of the state against the fundamentalism of the state, that is the subject of this article
The trend of using the Quran in medieval Bengali Sufi literature: An observational study/মধ্যযুগের বাংলা সুফি সাহিত্যে কোরাণ ব্যবহারের প্রবণতা : একটি পর্যবেক্ষণামূলক সমীক্ষা
No full textSufis were also influenced by the Quran from the very beginning of original Sufism. In original Sufism, Sufis were influenced by the Quran in various aspects including creation theory, but its influence on Bengali Sufiism is very weak. The theories of the Quran have influenced Bengali Sufi literature in some cases directly, while in some cases they have not been directly influenced but have been mixed with Hindu-Buddhist traditions. In the book Surat Nama written by Haji Muhammad, the nature of God, his essence and qualities, the search for the Asila or Murshid, sending Adam as a representative, repentance, Fana-Baka, giving four books to the four prophets given by Allah, etc. In the book Talib Nama written by Sheikh Chand, Allah is mentioned as the conqueror of death, the words of four angels, the theory of evil, the creation of Adam, etc. In the Sirnama written by Sheikh Mansur, the influence of the Quran has been seen vertically in the areas of the creation of Adam, the release of the spirit, the mention of the four prophets, the mention of the saints, etc. Again, in some cases, the influence of the Quran can be seen horizontally. In this case, by mixing the thoughts of the Quran with the Hindu-Buddhist tradition, he has created a mixed tradition, such as the four spirits of the angels, the Marich, the four Mokam. In terms of practice, the influence of the Quran can be seen in the areas of prayer, fasting, Hajj, Zakat, Dhikr or remembrance of God, etc