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Islam in Pre-Colonial Bengal and the \u27Puran-Quran\u27 Literary Project/ উপনিবেশ-পূর্ব বাংলার ইসলাম এবং ‘পুরাণ-কোরাণ’ সাহিত্য প্রকল্প
No full textThe remarkable spread of Islam in Bengal was not an isolated phenomenon. It was intricately linked to the region\u27s history, culture, societal dynamics, and socio-economic conditions. In pre-colonial Bengal, an alternative form of Islam, known as Folk Islam, gained immense popularity as opposed to strict Shariatic Islam. This paper seeks to explore the significant role of Islamic Bengali literature in the proliferation of this popular form of Islam in Bengal.Through the present study, we aim to analyze a notable literary initiative undertaken by Muslim poets of Bengal, which contributed significantly to the local understanding and acceptance of Islam during the pre-colonial period. By delving into these literary creations, we hope to shed light on how this distinct and localized version of Islam, deeply embedded in the cultural and spiritual fabric of Bengal, evolved and flourished. This exploration not only highlights the syncretic traditions that shaped Bengal\u27s Islamic identity but also underscores the vital influence of regional literary expressions in bridging religious, cultural, and social divides. The paper, therefore, attempts to provide a comprehensive perspective on the interplay between literature and religion in shaping the unique trajectory of Islam in pre-colonial Bengal
ABHISAR STAGE OF VAISHNAVA PADAVALI : A COMPARATIVE STUDY OF VIDYAPATI, CHANDIDAS, GOVINDADAS AND GYANADAS/ ‘অভিসার’ পর্যায়ের পদ রচনায় বিদ্যাপতি, চণ্ডীদাস, গোবিন্দদাস এবং জ্ঞানদাস : একটি তুলনামূলক পর্যালোচনা
No full textGenerally, the medieval period is referred to as an era of deity-centered literature, because throughout the entire period, devotional lyrical poetry glorifying deities held a dominant place as a subject of literary practice. This is not untrue, yet it is not the whole truth either. In this period, although the literary works created by the poets give prominence to the divine, they contain even more human elements. A large part of medieval Bengali literature is occupied by the vaishnava padavali. Although the miraculous love-play of Radha and Krishna is the central theme of the vaishnava padavali, we would say that the vaishnava padavali is not merely songs of the deities, but also an expression of the story of human life. The intention here is not to describe the divine plays of the deities, rather the focus of discussion has been on how the works of pre-chaitanya poets like vidyapati and chandidas differ from those of post-chaitanya poets like Govindadas and Gyanadas particularly as seen in the Abhisar-phase poems
Freudian Psychology in Selected Post-Independence Bengali Short Stories/ স্বাধীনোত্তর নির্বাচিত বাংলা ছোটগল্পে ফ্রয়েডীয় মনস্তত্ত্ব
No full textছোটগল্পের মধ্যে নিত্যকালের বস্তুময় জীবন সুসংগত ও সুগভীরতায় প্রতিফলিত হয়। আমাদের সমাজে অবস্থিত পারিপার্শ্বিক মানুষজনের দেহ, মন ও আত্মার অনায়াস রূপ বাস্তবতার সাথে প্রতিফলিত হতে পারে ছোটগল্পের মধ্যে। মানুষের মন সমুদ্রের গভীরতার ও বিস্তীর্ণ মহাকাশের মত বিস্ময় রহস্যময়তায় পরিপূর্ণ। মানুষকে নিয়ে মানুষের চিন্তাভাবনা, বিস্ময় ও রহস্যময়তার অন্ত নেই। মনুষ্য জীবনের সেই বিচিত্র রূপের সন্ধানের চেষ্টা করা হয়েছে স্বাধীনতোত্তর ছোটগল্পের মধ্য দিয়ে। ব্যক্তি মানুষের জীবনকে ও তার জটিল মনস্তত্ত্বকে বিংশ শতকের সাহিত্যিকগণ তিলে তিলে গ্রন্থিমোচনের চেষ্টা করেছেন।
গল্প বলার প্রবণতা মানুষের আদিম বৃত্তিগুলির মধ্যে অন্যতম যা আজও মানবমনে সচল প্রবাহে বহমান। সমস্ত সাহিত্যরীতির মধ্যে কেবল গল্পের মাধ্যমে চলমান জীবনের প্রতিচ্ছবি সর্বাপেক্ষা প্রাঞ্জল ভাবে প্রকাশিত হতে পারে। তার মানে এই নয় যে অন্যান্য সাহিত্যরীতির দ্বারা তা প্রকাশিত হয় না। কিন্তু অন্যান্য রীতির তুলনায় ছোটগল্প পাঠক মনে খুব দ্রুত এবং গভীর প্রভাব ফেলতে পারে। ছোটগল্পের মধ্যে নিত্যকালের বস্তুময় জীবন সুসংগত ও সুগভীরতায় প্রতিফলিত হয়। আমাদের সমাজে অবস্থিত পারিপার্শ্বিক মানুষজনের দেহ, মন ও আত্মার অনায়াস রূপ বাস্তবতার সাথে প্রতিফলিত হতে পারে ছোটগল্পের মধ্যে। মানুষের মন সমুদ্রের গভীরতার ও বিস্তীর্ণ মহাকাশের মত বিস্ময় ও রহস্যময়তায় পরিপূর্ণ। মানুষের গোটা জীবন পরস্পর বিরোধী প্রবণতার আঘাতে জর্জরিত। ফলে মানুষকে নিয়ে মানুষের চিন্তাভাবনা, বিস্ময় ও রহস্যময়তার অন্ত নেই। মনুষ্য জীবনের সেই বিচিত্র রূপের সন্ধানের চেষ্টা করা হয়েছে স্বাধীনতোত্তর ছোটগল্পের মধ্য দিয়ে। ব্যক্তি মানুষের জীবনকে ও তার জটিল মনস্তত্ত্বকে বিংশ শতকের সাহিত্যিকগণ তিলে তিলে গ্রন্থিমোচনের চেষ্টা করেছেন। ছোটগল্পের শিল্পীরা শিশির বিন্দুর মধ্যে সিন্ধুকে তুলে ধরেছেন।১
ছোটগল্পের বিচিত্র বিষয় বৈচিত্রের মধ্যে অন্যতম হল মানব মনের মনস্তাত্ত্বিক বিশ্লেষণ। স্বাধীনতোত্তর বাংলা ছোটগল্পের শিল্পীরা এই বিষয় নিয়ে বহু গল্প রচনা করেছেন। সাহিত্যে একে ‘ফ্রয়েডীয় মনস্তত্ত্ব’ রূপে অভিহিত করা হয়। সংক্ষেপে এই তত্ত্ব নিয়ে আলোচনা করা যেতে পারে। ‘সিগমুন্ড ফ্রয়েড’ (১৮৫৬ - ১৯৩৯) ছিলেন মনোবিশ্লেষণের প্রতিষ্ঠাতা।এটি মানসিক অসুস্থতার চিকিৎসা ও আচরণের ব্যাখ্যাকারী একটি তত্ত্ব। ফ্রয়েড বিশ্বাস করতেন- শৈশবের ঘটনাগুলি আমাদের প্রাপ্তবয়স্ক জীবনে বিরাট প্রভাব ফেলে যা আমাদের ব্যক্তিত্ব গঠন করে। যেমন, একজন ব্যক্তির অতীতের আঘাত মূলক অভিজ্ঞতা থেকে উদ্ভূত উদ্বেগচেতনা থেকে প্রাপ্তবয়স্ক অবস্থায় সমস্যা (নিউরোসিস) সৃষ্টি করতে পারে। ব্যক্তিত্বের লুকানো গঠন এবং প্রক্রিয়াগুলোকে অস্পষ্ট করে এমন সূক্ষ্ম এবং বিস্তৃত ছদ্মবেশ ভেদ করার প্রচেষ্টা দ্বারা ফ্রয়েডের জীবনকর্ম প্রাধান্য পেয়েছিল
Death and Illness in Akhtaruzzaman Elias\u27s Short Stories: A Mirror Image of Life/ আখতারুজ্জামান ইলিয়াসের ছোটগল্পে মৃত্যু ও অসুস্থতা : জীবনেরই প্রতিবিম্ব
No full textIn Akhtaruzzaman Elias\u27s short stories, themes of illness and death are recurring motifs. He himself has mentioned in interviews that death haunts him, and he fears it, as well as aging. Using illness and death as tools, Elias portrays the complexities of the human mind and the detached, impersonal aspects of life. Death has been viewed differently in Eastern and Western philosophies, and religions have also interpreted it in various ways. While Hindu and Buddhist philosophies discuss reincarnation, Christianity and Islam emphasize the importance of deeds in this life for determining one\u27s fate in the afterlife. With scientific advancements, human lifespan has increased, and vaccines have been discovered for many diseases. However, alongside environmental pollution, new diseases have emerged. Death is a familiar theme in literature as well. Writers have depicted various forms of death as a natural part of life, but their perspectives on life and death have shaped their understanding of mortality. In Bengali literature, we have observed different types of death. Writers like Rabindranath Tagore, Bibhutibhushan Bandopadhyay, and Manik Bandyopadhyay have each presented unique portrayals of illness, death, and the surrounding life to readers. The context of illness or death often helps characters in novels or stories understand themselves better. In both Elias\u27s novels and short stories, illness and death are recurring themes. However, in this essay, we will focus solely on his short stories. Stories like ‘Osukh-Bisukh’, ‘Ferari’, ‘Jogadhyog’, ‘Kanna’, ‘Foda’, ‘Pitribiyog’, ‘Dudhe Bhate Upat’, ‘Dojokher Om’, ‘Opaghat’ and ‘Atandra’ showcase the presence of death and illness. Yet, in each story, Elias uses death in different ways. Often, he deliberately blurs the sense of time in his stories using illness. Sometimes, through death, he sheds light on the complex dimensions of human character. Death and life are not always presented in opposition. Instead, he portrays the dreams, struggles, love, and brokenness of individuals detachedly through illness and death. His characters are always kept away from pompous idealism. He avoids unnecessary sympathy for those nearing death. Free from sentimental emotions, his stories depict death without glorifying anyone. Elias is fascinated by the complex and inscrutable nature of human psychology. Death and illness serve as tools, like a diver, to bring out the inner person for the reader
‘Anita Agnihotri’s ‘Mahanadi’ : A mysterious anecdote of marginalized people’s lives in the Mahanadi basin’/ অনিতা অগ্নিহোত্রীর ‘মহানদী’ : মহানদী অববাহিকার প্রান্তিক জনজীবনের এক মরমী উপাখ্যান
No full textAnita Agnihotri’s recent book ‘Mahanadi’ is a popular novel. Although the novel Mahanadi is river-centric, it is also a novel of social realism ethos. Novelist Agnihotri is a wander lust-loving passion. To satisfy this thirst, she has traveled to various pilgrimage sites, rivers, mountains, dense forests and jungles in India, She has enriched her bag of experiences by traveling to various places in the country and abroad. She has repeatedly traveled along the 858 - kilometer long Mahanadi, from it source at the foot of the Sihaws mountain in Dhamtari district of Chhattisgarh to its mouth near Jagatsingpur in Cuttack district of Orisha, and has gained diverse experiences. In this regard, the writer Anita Agnihotri says— “For many years, I have traveled around the Mahanadi basin. Not continuously, but repeatedly, in isolation. I have been the companion of so many people’s families, I have sat at the invitation of so many houses. While resting on the side of the road, I have found lost folk songs and rural history.” (‘Amar katha’, page-9)
Anita Agnihotri begins the novel ‘Mahanadi’ by describing the amazing beauty of the spring forest nature of the Mahanadi basin. But in ‘Mahanadi’ the story is not only about the river, the course of the river, the natural scenery of the mountains and dense forests on the banks of the river, But ultimately the story of the poor and marginal people of the Mahanadi basin. Admitting this, Anita says— “I have a bias towards marginal people…This story is ultimately not about the river, but about the people.” (‘Amar katha’, page-9)
Anita Agnihotri’s has dedicated the novel ‘Mahanadi’ to the people of the Mahanadi basin. Therefore, it is natural that she will highlight the happiness and sorrow of the marginalized people of the vast area of the Mahanadi basin and their struggle for life. Due to the attraction of this Mahanadi and its water, farmers, weavers, artisans, tribal tribes, keot-dhivars, blacksmiths, sahu, nagarchi, misad, yadavs, satnami or barbers and other tribal and non-tribal communities have settled here. And the Mahanadi is inextricably linked to the lives and livelihood of all these classes of people. But since the construction of the Hirakuddha Dam or Reservoir in the Jamda coastal region near Sambalpur, the suffering of the poor and marginalized people of about two hundred villages have known no bounds. Due to the conspiracy of political leaders for personal interests and fake promises, the poor professions in the past, who were somehow surviving, have all disappeared. The addresses of many people suddenly changed. The pictures of the people who were uprooted from their own birthplace for the Dam, the people who were uprooted and displaced, who were traveling to an unknown destination with their hearts full of sorrow, have been described by Anita Agnihotri such human language that the reader is stunned while reading it.
Moreover, storyteller Anita Agnihotri has created a card to connect us with her by providing a beautiful and relevant description of all the myths, folk-lore, customs, rituals, worship, folk-beliefs, superstitions, vow stories and folk-songs that are inextricably linked to the lives of ordinary marginalized people in the Mahanadi basin region.
This is how writer Anita Agnihotri in her novel ‘Mahanadi’, tells the story of the continuous degradation of the marginalized lower-class communities living in various regions of the Mahanadi basin due to various reasons, there happiness and sorrow, disappointment, broken dreams, exploitation and deprivation. She portrays it in such touching language that the readers also feel sympathy and compassion for those communities
Alpha Movement : Sentence Variation and the Subworld of Social and Psychological Aspects/ আলফা স্থানান্তরণ : বাক্যের বৈচিত্র্য এবং সামাজিক ও মানসিক ভাবনার অধিজগত
No full textSince the publication of Noam Abraham Chomsky\u27s book "Syntactic Structures" in the United States in 1957, the trend of Generative Linguistics, a scientific method of language analysis that followed traditional linguistics, has rapidly spread throughout the world. And later on, Chomsky\u27s theories also evolved. In the evolution of Chomsky\u27s theory, it can be seen that he is creating multiple rules for sentence analysis such as Finite State Grammar, Phrase Structure Grammar, Transformational Grammar. And on the path of evolution, in 1981, he presented an innovative method of sentence formation, the Projection Principle, in his book Lectures on Government & Binding, P & P theory. In which we get the idea of core grammar. Where a sentence reaches from D-Structure to S-Structure by being bound by multiple rules like Binding Theory, Bounding Theory, Case Theory, Theta Theory, Projection Principle. And during this movement, there are several alpha movements within the sentence. By alpha movement, Chomsky means any kind of change within a sentence. That is, in the book Aspects of the Theory of Syntax, we found four types of changes in sentence structure, and in addition to them, any change in the middle of the sentence when coming from D-structure to S-structure will be identified as alpha movement. Sentences created as a result of alpha movement are often constructed without following the rules of grammar. As a result, conventional grammar does not recognize them. But since there are several social and psychological reasons behind the creation of such sentences, such sentences can be accepted as variations. Because people naturally construct sentences according to the grammar found in their innate concepts. This type of alpha movement variation in sentences is created due to certain social and psychological reasons
‘Kumari Brata’, Folk Performatives in Rural Bengal : Genealogy, Aesthetic contours and their Literary Beauty/ ‘কুমারী ব্রত’, গ্রামীণ বাংলার লোকজ পরিবেশনা : বংশতালিকা, নান্দনিক রূপরেখা এবং তাদের সাহিত্যিক সৌন্দর্য
No full textThe term ‘Brata’ finds its etymological roots in the Sanskrit verb ‘Bri’ (to grow, to strengthen) with the addition of the suffix ‘Ata’, collectively signifying a disciplined ritual vow. The core meaning of Brata is a sacred vow or a set of observances. It is a ritual performance driven by a specific desire, undertaken through strict discipline to achieve spiritual or worldly fulfillment. The observance of a Brata is believed to eradicate sin and accumulate virtue (Punya). Scholarly typologies generally classify Bratas into two primary categories: the Shastriya or Puranic (scriptural) Bratas and the Ashastriya or Lokakriti (non-scriptural or folk) Bratas. The folk Bratas are further subdivided into three types: those observed exclusively by women, those by men, and those observed communally by both. These Bri ceremonies served as an important cultural outlet for women, enabling emotional expression and social interaction. Through these events, women engaged in music, poetry, dance, drama, and storytelling, satisfying their artistic and social aspirations. Historically, Bri performances took place predominantly within Brahmin communities. Among these, the performances put on by unmarried girls- referred to as the ‘Maiden Bri’ or ‘Kumari Bri’- are particularly prominent. Among Bengal’s well-known Kumari Bri groups are Kulkulti Bri, Dashputtli Bri, Yam Pukur Bri, Harir Charan Bri and Ashwatthapata Bri etc.
These groups are characterized by their vocal and dance performances, often involving multiple maiden troupes who gather to present varied forms of art. Their performances include intricate designs known as alpana, rhythmic chanting, and compelling storytelling. The lyrics are rich with literary devices such as metaphors and similes, evoking deep emotions and vivid imagery. The Kumari Bri performances- marked by their melodiousness and enchanting aesthetics- reflect the high aesthetic sensibility and cultural refinement of the maidens involved. These traditions continue to draw admirers and enthusiasts, with some performers gaining regional recognition. The Bri art forms are deeply interwoven with Bengali cultural and spiritual beliefs, and the stories told through them encapsulate collective values and histories. Choreography and ritualistic movements accompany these performances, with maidens primarily undertaking the dances, though occasionally women of other communities also participate. While traditional social norms sometimes place restrictions on female public performances, these Bri festivities historically contributed to promoting women’s social presence and rights. Despite the transformations brought by modern urbanization, the Kumari Bri traditions remain a vital cultural heritage of Bengal. Preserving and celebrating these folk art forms continue to be essential for maintaining the richness and diversity of Bengali cultural identity.  
Application of Proverbs in Bengali Baul Song/ বাংলা বাউল গানে প্রবাদের প্রয়োগ
No full textThe field of proverbs is of particular importance in diversity and richness among the various streams of folk culture. Proverbs are more important than other branches of folklore because of their use in daily life. Proverb is the product of long practical experience of the nation. The daily essence of people’s life is reflected by this proverb. Proverbs originate from social consciousness rich in human experience. Our vision and experiences are mainly the human character or its nature that is signaled through proverbs. Its use started from the time of ancient Sanskrit literature. Many proverbs are found in ancient Vedas and others scriptures. Proverbs are also readily available in Buddhist literature. From our ancient Bengali literature ‘Charyapad’ to present day all types of literature have a relaxed use of proverbs.
As the use of proverbs in poetry and literature conveys the momentum of language fluency, it increases the capacity of expression. Sometimes it helps to signal to underlying feeling. At the very end of middle-ages, the Baul Sadhana style developed in Bangladesh, their Baul songs also naturally used proverbs. Also we can say they were used arbitrarily. In most of the songs Bauls like Lalan Shah Fakir, Panj Shah, Duddu Shah, Chandidas Gosain, Jadubindu we can see the issues related to the spiritual path or the areas of success and failure of their own lifestyle, which have been expressed in a simple way by comparing them to our well-known proverbs. It can be seen that all such common proverbs are widely used in Baul songs. They are deeply embedded in the daily usage of Bengali folk life. Baul song’s folk appeal is further entrenched in appropriate application of those elements of contemporary Bengali life. As the presentation of the subject matter is simplified by the simile of the proverbs, so also the excellence of the lyricist of Baul is achieved. In the present research article we will review the area of application of proverbs in Bengali Baul songs.  
On-site visit to Maynadwip/ ময়নাদ্বীপের সরেজমিন
No full textThis paper examines Moynadwip, the fictional island in Manik Bandopadhyay’s Padmanadir Majhi (1936), as a utopian construct within Bengali literature. Depicted through the lives of impoverished fisherfolk on the Padma River, Moynadwip emerges as a labour-based, egalitarian society envisioned by its owner, Hossain Mia. It rejects religious divisions, legitimises consensual sexual relations, and promises self-sufficiency through collective cultivation. However, beneath its socialist and Freudian underpinnings lies a centralised authority that shapes, regulates, and subtly dominates its inhabitants.
By juxtaposing Moynadwip with canonical and modern utopian models from Plato’s Republic and More’s Utopia to Lyman Tower Sargent’s typologies—this study identifies the island as a hybrid space, reflecting overlapping utopias: those of the author, the character, and the reader. While Hossain Mia’s vision mirrors anti-hierarchical ideals, it simultaneously reproduces patriarchal and quasi-colonial control, particularly in gender relations and reproductive politics.
The analysis foregrounds how Manik Bandopadhyay’s narrative negotiates the tension between liberation and domination, between idealist aspiration and pragmatic governance. Moynadwip thus becomes a site where socialist egalitarianism, sexual autonomy, and communal labour coexist with embedded power structures. This multiplicity ensures that the island remains fluid— continually reimagined by successive readers— embodying both the allure and the impossibility of a universally accepted ‘good place.
Archival Material Conservation : Strategies and Challenges/সংরক্ষণাগারের উপকরণ সংরক্ষণের সুপরিকল্পিত কর্মপদ্ধতি ও প্রতিকূলতা সমূহ
No full textThe preservation of archival material is a critical responsibility for libraries, archives, and cultural institutions, ensuring that historical records remain accessible for future generations. Preservation strategies encompass both preventive and curative measures, including environmental control, digitization, proper storage, disaster preparedness, and the use of conservation treatments. The shift towards preservation has introduced new opportunities for access and longevity, but it also raises concerns related to technology obsolescence, metadata standards, and sustainability of digital repositories. Despite advancements, significant challenges persist – such as limited funding, inadequate infrastructure, lack of skilled professionals, and the deterioration of fragile or rare materials due to environmental and human factors. Addressing these issues requires a balanced approach that combines traditional conservation methods with modern digital technologies, alongside strong policy frameworks and collaborative efforts. Ultimately, successful preservation depends on continuous innovation, capacity building, and institutional commitment to safeguarding cultural heritage