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প্রহসনকার মধুসূদনের সামাজিক প্রাঞ্জলতার অকৃত্রিম নিদর্শন দুই প্রহসন
No full textMichael Madhusudan Dutt is a notable name in the history of Bengali literature. He has taken the Bengali literary field to an immense height in a phased manner of prosperity. His achievements are universally known today. However, in the literary field ‘Akei Ki Bole Savyata?’ (1860); Buro Saliker Ghare Roe’ (1860); he was intimately associated with the mentality of the people, regardless of wealth. From that social awareness he wrote the true meaning of civilization. He built a picture of the helplessness of the lower community of the same society. This experience of Madhusudan has been reflected in the farce. HaraKamini, NrityaKali or Fatema are one of the most popular characters of the time. The statistics of their lives and the demands of their lives are almost the same. The difference is just in financial comfort. The need for women\u27s rights is needed - it has been caught in various writings of Madhusudan at various times. It can be said that the rise of these women at the beginning of the later \u27Birangana\u27. These two renowned farces are the way of a social reformation to the reader
Women’s Dialect of Uttor Poschima Jharganyi language/ উত্তর-পশ্চিমা ঝাড়গাঁয়ী ভাষার অনুষঙ্গে নারীর ভাষা
No full textGender-based language diversity is of particular importance in the discussion of sociolinguistics. The diversity of masculine and feminine language is seen with particular importance in sociolinguistics. Sukumar Sen had previously discussed women\u27s language in Bengali. Here, the language of women in context of Uttor Poschima Jharganyi language has been discussed, in the context of sociolinguistics. The discussion is mainly based on field research. Since the rules of society are different for men and women, there is diversity in the use of language due to the diversity of social rules. Some language usage patterns, words, are used only by women or are used for them. Along with the change in the rules of society, this change in language is the main topic of discussion in sociolinguistics
Exploring Nationalism in Bankim Chandra\u27s Philosophy/বঙ্কিমচন্দ্রের দর্শনে জাতীয়তাবাদী ধারণা
No full textThe concept of Swadesh (homeland) has evolved significantly over time. In ancient and medieval periods, it did not carry the same nationalistic meaning as it does today. During monarchical rule, a ruler’s domain was considered Swadesh, and the subjects’ loyalty was directed toward their king rather than a collective nation. The idea of patriotism, in the modern sense, was absent. People fought to defend their ruler’s territory, but their allegiance was personal rather than ideological. Unlike Bhagat Singh, who fought for an independent nation, the warriors of Shivaji or Rana Pratap were loyal to their respective rulers, not to a broader nationalist cause.
The transformation of Swadesh into a concept of national identity gained momentum after the French Revolution, which led to the decline of monarchy and the rise of democracy. This shift redefined sovereignty, placing power in the hands of the people instead of a single ruler. Nationalism emerged as a psychological and ideological force, fostering a deep sense of allegiance to one’s homeland. As these ideas spread across the world, they also influenced India and Bengal.
In Bengal, literature played a crucial role in shaping nationalist consciousness. Poets, philosophers, and novelists introduced and reinforced the idea of Swadesh through their works. Bankim Chandra Chattopadhyay was a key figure in this intellectual movement. His writings reflected the transition from loyalty to a king toward a broader sense of national identity. His novels and essays not only depicted patriotism but also provided a philosophical foundation for nationalism in Bengal.
This research paper explores the rise and evolution of nationalism in Bengali society from a socio-philosophical perspective. By analysing Bankim Chandra’s works, it examines how he conceptualized Swadesh and contributed to the nationalist discourse. Through this study, we gain insight into the intellectual and cultural shifts that shaped the nationalist movement in Bengal and India
Rabindranath Tagore on Colonial Oppression and Its Present-Day Relevance: Reflections through Crisis in Civilization/ উপনিবেশিত বিশ্ব নিয়ে রবীন্দ্রনাথের ভাবনায় বর্তমান প্রাসঙ্গিকতা : প্রসঙ্গ সভ্যতার সংকট
No full textThis research explores the contemporary relevance of Rabindranath Tagore\u27s thoughts on the colonized world, particularly as articulated in his essay “The Crisis of Civilization” (Sabhyatar Sankat). Written during the later years of Tagore\u27s life, the essay critiques the Western concept of civilization and its detrimental impact on India during the colonial period. Tagore argues that this notion has fueled the exploitation and oppression of colonized nations, urging Indians to reclaim their cultural heritage and reject the imposition of foreign values. The study aims to analyze the themes within the essay, with a focus on its critique of imperialism and the lasting legacy of colonialism. It will investigate how Tagore\u27s insights remain significant in today\u27s post-colonial context, where many nations continue to grapple with the ramifications of their colonial histories. The research highlights Tagore\u27s warning against blind imitation and unquestioning obedience while encouraging critical thought regarding dominant ideologies. By contributing to the discourse on post-colonialism and decolonization, this study underscores the necessity for renewed critiques of Western values and institutions. Furthermore, it illustrates how Tagore\u27s perspectives continue to resonate in contemporary discussions surrounding globalization, imperialism, and cultural identity
The Role of Razakar, Al-Badr and Al-Shams During the Liberation War of Bangladesh 1971/ ১৯৭১ সালে বাংলাদেশের মুক্তিযুদ্ধের সময় রাজাকার, আল-বদর ও আল-শামসদের ভূমিকা
No full textRazakar, Al-Badr, Al-Sham and Shanti Committee were the paramilitary forces formed at the time of the Bangladesh Liberation War in 1971 to support the Pakistani military against minority Hindu and Awami League supporters. The Razakars were selected from the Bihari community who lived in East Pakistan and migrated from Bihar after 1947. The Razakars were also selected from pro-Pakistani Bengalis who supported an undivided Pakistan. Razakar, Al-Badr and Al-Sham were involved in brutal massacres and human rights abuses during the war. These subsidiary forces had secured the Pakistani army’s local support, food, insights and intelligence on targets and locations. The student wing of the religious political party Jamaat-e-Islami also provided them with logistical support like men and information. Initially, these auxiliary forces were only called volunteers and were part of civil defence. But from May 1971 onwards, these perpetrators were formally organized into Razakar, Al-Badr and Al-Shams. They were trained by the Pakistani military. They killed thousands of innocent people during the war and thousands of women and girls were raped and sexually assaulted. This paper will explore the heinous activities of these perpetrators. The paper will also examine the reasons behind the creation of these voluntary groups
Sahajiya Vaishnav and Colonial Morality: A Study on Minor Religion and Sexual Practices/ সহজিয়া বৈষ্ণব এবং ঔপনিবেশিক নৈতিকতা : গৌণধর্ম এবং যৌনতার একটি অধ্যয়ন
No full textVaishnavism gained new momentum in Bengal during Chaitanyadeva\u27s period (1486 - 1534 A.D). Vaishnava ideology descends from the place of devotion of the elite and enters the cottages of the poor and untouchables. Vaishnavism, from the grip of Brahmanism, established a new society among the poor people of Bengal under the Sultanate\u27s rule through only devotion and namsankirtan. Untouchables continued to enter Vaishnavism freely. However, after the death of Chaitanya, the dominance of Brahmins in this religion started to increase again. Henceforth, to initiate the Vaishnava religion, obedience to a Brahmin Guru or Gonsai became necessary. Untouchables were again subjected to humiliation. People from the lower strata of society adopted the Vaishnava religion as their own beliefs and practices outside of the dominance of the Brahmins which led to create many popular beliefs. As many Lokayat or popular sects preached bhakti rasa distinct from the original Vaishnava religion, the upper-caste Vaishnava sect took a skewed view towards them. The Sahajiya Vaishnava was one of the sects which was most attacked. The elite Gaudiya Vaishnav continued to preach that the religious practices of the Sahajiyas were similar to those of the tantric or sexo-cult sect. During the colonial period, with the spread of the printing presses, Western education, and the ideas of the capitalist society, the attitude toward Sahajiya Vaishnav began to be discussed through the new lens of colonial morality in Bengal. Sahajiya Vaishnavas like the Kartabhajas and the Bauls as well as other minor sects, also came under harsh criticism in society for their illicit sexual rituals. The beliefs and practices of the Sahajiyas in contemporary news outlets became obscene and promiscuous, caught in the net of rigorous arguments. Therefore, this essay tried to discuss why and how sexuality entered into the religious beliefs of these communities and how they became a barbaric and uncivilized culture, during colonial Bengal with a special reference of Sahajiya Vaishnav
Sahitye Abhishap Prasanga : Kalidas, Chandimangal, Manosamangal/ সাহিত্যে অভিশাপ প্রসঙ্গ : কালিদাস, চণ্ডীমঙ্গল, মনসামঙ্গল
No full textKalidasa was a greatest poet, writer and playwright of Sanskrit Literature. In all his poetic dramas, the topic of various types of anathemas has been discussed on the portrayal of different characters. Among them ‘Abhigyanshakuntalam’,‘Meghaduta’,‘Raghuvamsham’,‘Kumarasambhavamam’,‘Vikramorvasiyam’ the multiples reconciliation are seen as a result of cursing. This reconciliation is found in separation. Through the way of anathema, the monotony of reunion is transmuted into universality. Besides, the practice of cursing has also observed in the most important sub-genres of Medieval Bengali literature Mangalkavya. In ‘Manasamangal’ and ‘Chandimangal’, the reference of it is noticed in the depiction of different characters such as Kalketu, khullara, Behula, Lakhindar, Madandeb, Maladhar, Ratnamala and so on. They are all cursed and cursed when they have neglected to perform their duties. As a result, they are separated from each other with sadness. In short, anathemata are separation and reconciliation and complementary each other
Sriradha: \u27Gopalachampu\u27 and later Bengali Vaishnava literature/ শ্রীরাধা : ‘গোপালচম্পূ’ ও পরবর্তী বাংলা বৈষ্ণব পদাবলী সাহিত্য
No full textSrijiva Goswami was one of the sixteen Goswamis of Vrindavan. He was the son of Srirupa and SrisanatanaGoswami. He did not see Lord Chaitanya with his own eyes and was also deprived of the divine presence of Lord Chaitanya. Nevertheless, the role of the learned Jiva Goswamigives a solid philosophical foundation to Premadharma introduced by Mahaprabhu is in no way insignificant. Along with this, SrijivaGoswami recovered the lost glory of Vrindavanbhoomithrough multifaceted actions. Just like Srirupa, Srisanatana gave a strong philosophical foundation to the Premadharmaof Mahaprabhu, the newer Gaudiya Vaishnava philosophy also endeavoured to give a permanence to the foundation of that religion. No doubt he was successful in this action. His books are Gopalchampu, Shat Sandarbha, Madhava Mahotsava etc. ItexploresGopalachampuand the novelty of the character of Sriradha in the poem andits influence of the same in later Padavali literature. The date of composition ofthis poem is 1588 AD. The theme of the epic poemGopalachampu is the Krishna Lila, as depicted in the tenth skandha of theSrimadBhagavatam.The value of this book is that it is in the form of a philosophy bookas well asSaraskavya. According to GaudiyaVaishnava philosophy, this text proudly asserts the superiority of Krishna, and Vrindavanlila, and the recognition of the superiority of Sri Radha’s character over Krishna. Not only this, SrijeevSriradha has introduced two fundamental approachestoexploring Sri Radha’s character. Firstly, Sri Radha’s social position, and secondly, Krishna’s marriage to Sri Radha. From the perspective of these twobasic views, we will try to analyze the mixed spark of Tattva and Rasa by reviewing the role ofheroine Sriradha in the entire Gopalchampu poem
Mithilesh Bhattacharya a Recent Bengali Short Story Writer from Assam as well as Assam : Life and Literature/ উওর-পূর্ব ভারত তথা আসামের সাম্প্রতিক বাংলা ছোটগল্পকার মিথিলেশ ভট্টাচার্য : জীবন ও সাহিত্য
No full textMithilesh Bhattacharya is a short story writer whose name is associated with special importance in the world of Northern and Eastern Bengali literature. He is a very socially and economically conscious writer who is sensitive to the environment. He has been regularly practicing short stories since the sixties and his writing is clear and reflective. His contemporary money, social environment, financial depression, moral decay, the turbulent environment of Assam, the struggle for life, etc. have come up in his stories. The context of his stories is basically the Barak Valley, his stories suggestive of the prevailing picture of Barak\u27s socio-economic environment with the entire country. Present-day Barak Valley is a three-district valley in the southern part of present-day Assam
The plain Geographically, the Barak Valley is separated from the Brahmaputra Valley by the Barail Attavibhukhand from the greater part of Assam. Manipur and Mizoram states are on the eastern side of the valley, Tripura is on the south, Bangladesh is on the west, and Meghalaya is on the northwest. Valley connected to the defendant by North Cachar District (modern Dimasao District) on the north. So naturally the political ups and downs of Assam involve the political and civil life of Parak with the entire country connected by a national road and railway through the neighbouring hill district of Upachar North and a national highway through the state of Meghalaya. All three Yoga Sutras descend on the mountain\u27s cols, so natural calamities breaking the Eye Sutras are an annual occurrence for Boracay. On top of that, the turbulent environment of the state of Meghalaya when the roadblocks interrupted Barak\u27s communication and after this the author tried to show the pain of this political and economic partition in several stories. The economy of Mithilesh Bhattacharya\u27s stories is particularly noteworthy
The spiritual relationship between women and nature:\u27Rupkatha fire ase\u27/ নারী ও প্রকৃতির আত্মিক সম্পর্ক : ‘রূপকথা ফিরে আসে’
No full textA unique Bengali novel with the concept of environmental consciousness by the author Tapan Banerjee ‘Rupkatha Phere Aase’ (2008) is analysed here. The background of the novel is a village called Apanpur, an hour\u27s journey by rail from Calcutta, which was given the name ‘Bankella’ by a village historian. It is well known by that name. Ranima made this village, two kilometers away from Jhau Palash station, full of natural beauty by planting numerous trees of different species. Throughout the year that village was filled with the shade of flowers. The current heirs of the old royal family want to bring modern civilization to the village. Ranima had planted a Shisham tree in the middle of the village entrance. For that tree, no motorized vehicles other than bicycles and rickshaws could enter the village. The village surrounded by numerous trees had the wonderful fragrance of pure air. The current heir to the dynasty cut down the Shisham tree in the middle of the road to drive his hobby car into the \u27bankella\u27. In Bankella village there was an unwritten prohibition of Ranima against cutting trees, which was believed by all the people of the village. But the people of Rajbari broke that rule and cut the first tree in Bankella. It was Ranima who forbade everyone not to cut any tree. She had heard in the prophecy that if the tree is cut down, disaster will come closer to ‘Bankella’. The narrative of the novel begins with the cutting of the Shisham (Dalbergia Sissoo) tree and ends with destruction