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Banafuler Agniswar: The hidden reconstruction of the middle class in professional form/ বনফুলের অগ্নীশ্বর : পেশাগত সংরূপে মধ্যবিত্তের প্রচ্ছন্ন প্রতিনির্মান
No full textWith the rise of capitalism, the middle class gradually emerged with certain characteristics. Along with this, the struggle for independence, the post-colonial lifestyle and the disintegrating feudal system are also associated with Bengali life. Life becomes increasingly complex and humanity becomes artificial. An important fiction writer of this period is Balaichand Mukhopadhyay, who we know as Banophool. An important novel written by him is Agniswar. By profession, we can identify Dr. Agnishwar as a representative of the middle class and we can say that he belongs to a certain class but has ignored all the characteristics of the middle class. At the same time all the rules of capitalism could not affect him much. He is strongly opposed to self-promotion. He transcended the characteristics of the age and created a unique way of life. At the same time, professional identity has formed the main basis of the novel. An aspect of the economic position is also presented in the novel. All in all, the novel Agnishwar is memorable in the world of Bengali fiction for several reasons. This study attempts to find out those reasons
Protesting female voices in Bengali literature/ বাংলা সাহিত্যে প্রতিবাদী নারী কন্ঠ
No full textFeminism is an important issue in the age of globalization. In today society, women are much ahead that before. Women have transcended the patriarchal society to create a world of their own. This freedom or free environment situation for women did not develop easily. Mini great people co-operation, efforts and help is the reason behind it. Among various mission, woman have excellent in education and other fields. This great people are - Rabindranath Tagore, Raja RamMohan Roy, Ishwar Chandra Vidyasagar, Michael Madhusudan Dutta, Sarat Chandra Chattopadhyay etc. The late 20th country saw the arrival of several women writers who change the mind state of women thought their writing power. Mentionable among them like-Ashapurna Devi, Suchitra Bhattacharya etc. Apart from this the power of writing of Rabindranath Tagore, also inspired women to emancipate themselves from patriarchal society and live independently. At once time. Women used to accept all the crimes with their mouths, did not protest any injustice, but later in the 20th country, it is seen that woman are protesting with a strong voice against injustice and wrong doing. We can see this in the character of Ashapurna Devi \u27satyavati\u27, Where women also do everything equal to man. Similary, in Suchitra Bhattacharya Novel \u27Dahan \u27 the mentality of punishing criminals can be seen in the character who is not afraid of anything. On the other hand Rabindranath Thakur stories like \u27Dena pawna\u27, \u27Haimanti\u27,\u27Stripatra\u27 etc. also show the protest mentality of women. Through all these writing, the voice of women’s protest has been heard, as if they are continuing their hardest struggle. The main purpose of my discussed research paper is to highlight how woman strengthened the voice of protest by ignoring this patriarchal society
Struggle and Voices of Protest: Antyaja and Indigenous Women in Selected Short Stories by Mahasweta Devi/ সংগ্রাম ও প্রতিবাদী কণ্ঠস্বর : মহাশ্বেতা দেবীর নির্বাচিত ছোটগল্পে অন্ত্যজ ও আদিবাসী নারী
No full textMahashweta Devi was one of the gratest noveliest and fiction writers of Bengali language of the twentieth century. She emerged in Bengali literature in 1956 by writing ‘Jhasir rani’ an autobiographical fiction. she was also known to be social worker. In most of her short stories, she mentioned the lives of the Adivasi communities and marginalized sections of society, such as the Bagdi, Dom, Pakhamara, Ganju, Mal, Khariya Bauri, Lodha and others. She observed them very closely and spent a lot of time with them. Based on her real-life experience, she created many remarkable literary works by portraying the social lives of marginalized communities through the representation of various ethnic groups in different contexts. In most of her stories, she has unveiled an alternative history to develop the mental consciousness of inner struggles. In her short stories, we find many tribal and lower-class female characters who constantly protested against their social and sexual exploitation and deprivation. In her story ‘Draupadi’, ‘Shikar’ we draw up the main protagonist two tribal character who protest against their sexual exploitation. But in her story ‘Bayen’, ‘Rudali’, ‘Dhouli’, she raises a question about social degradation in relation to marginalized women. In these narratives, we encounter three central female characters who fall victim to the social exploitation of the upper castes in the form of sexual violence or oppression. This is the thrust of this article. 
A short story written by Nalini Bera on \u27Self-Power Women\u27s Power\u27/ ‘স্ব-শক্তি নারী শক্তি’ প্রসঙ্গে নলিনী বেরার ছোটগল্প
No full textLiterature Nalini Bera is the metaphor of the lowerclass population. A large part of his literature covers Shabar, Lodha, Santal and Bhumiz farmers. His literature reflects the story of the life of subaltern peoples of his motherland. The story he written on that said peoples is exceptionally good. In fact, the geography in which Nalini Bera lived is the context of his writing. Most of the characters are taken from real life.
Yet, even among the familiar people of this known world, there remains so much color, so much beauty, and so much wonder.
Seeing people opens a window somewhere, and it makes you feel that what you see is not everything about them, and that what you don\u27t see is also a lot. And that\u27s a lot of the storyteller Nalini Bera\u27s life, a constant conflict of questions.
The female characters in writer Nalini Bera\u27s short stories seem to have fought and won every moment against the harsh realities of life on their own merits. He has emerged as a beacon of light for future generations, whether as a loving mother, an intelligent woman, a protester, a visionary, or a great personality.
In short, his stories are about ordinary women who go through life with a smile and a quest to become extraordinary. The article in question is a description of the self-strength of the backward women\u27s community in the rural areas along the Subarna Rekha, like an \u27isolated island\u27, and the form of women\u27s power
Nilanjan Chatterjee’s Selected Stories: An Artistic Reflection Of Experiences Of Life/ নীলাঞ্জন চট্টোপাধ্যায়ের নির্বাচিত গল্প : জীবনাভিজ্ঞতার শৈল্পিক রূপায়ণ
No full textEven though the genres of lituative have intimate relation with contemporary life, Short Story as a form deserves a wider canvas of life in comparison to other genres. That is why, even though Nilanjan Chattopadhyay wrote about contemporary life in many genres based on his experiences, these experience found voice in his Short Stories. He collected many experiences of life at his service period and based on those experiences whatever materials can be found in his many Short Story anthologies, I have chosen only a few stories for critical interpretation in this article. This is the ulma-matter of my research paper.  
The construction of a mythological perspective in selected stories by Rajsekhar Bose/ রাজশেখর বসুর নির্বাচিত গল্পে পৌরাণিক দৃষ্টিভঙ্গির বিনির্মাণ
No full textThe influence of mythology or the emergence of new mythology in modern Bengali literature is noteworthy issue. Mythology is the root of today’s literary tree, without which the foundation of literature cannot be imagined. We observe the influence of our mythology in various works of poets and writers from the middle-ages to modern era. The work of re-creating Puranas in Bengali literature began with the help of the famous writer Madhusudan Dutta, and one of the prominent writers on that path was Rajsekhar Bose. He is known as Puranic character named ‘Parshuram’. Since his father Candrasekhar Bose was great scholar, it is natural that Puranic stories are widely used in his works. Although 18 Puranas and many Uppuranas exist as cultural heritage, in the modern era we find the historical sources of these Puranas from our oldest epics, the ‘Ramayana’ and the ‘Mahabharata’. Therefore, the writers of Bengali literature have achieved immense prosperity by rewriting, reviving and rearranging these mythological stories. In the modern era, the concept of mythology has changed. Short stories are one of the genres of modern literature. In today’s busy life, people want to satisfy their taste for mythology through short stories. As a result, some writers like Rajsekhar have done this very skillfully and have reconstructed the mythology in new way by adding their own talent. His stories generally emphasize humor and satire, but his extensive use of mythology as a means of achieving that satire is truly unparalleled. Through some of his stories, themes or characters of mythology are combined with Kalpapurana and transformed into new forms, giving the stories a new dimension. I will try to show that the stories have gained a new perspective and reconstruction he has portrayed on the mythological subjects or characters
The Famine of the Forties and Tarashankar Banerjee’s Manvantar Novel : A Tale of Helpless Human Life/ চল্লিশের দুর্ভিক্ষ ও তারাশঙ্কর বন্দ্যোপাধ্যায়ের মন্বন্তর উপন্যাস : অসহায় মানব জীবনের কথা
No full textThe Bengal Famine of 1943, one of the most devastating human tragedies of colonial India, left a deep scar on the collective psyche of Bengal. Tarashankar Bandyopadhyay’s novel Manvantar (The Famine) stands as a powerful literary testimony to this catastrophe, capturing the agony, exploitation, and resilience of the subaltern masses. Through vivid portrayal of hunger, death, and social disintegration, the novel not only documents the famine’s immediate impact but also critiques the exploitative structures of colonial rule, feudal oppression, and capitalist greed that worsened the crisis. By giving voice to the silenced and marginalized, Bandyopadhyay transforms the famine from a historical event into a human experience of suffering and survival. Thus, Manvantar becomes both a social document and a political critique, emphasizing the plight of the oppressed and questioning the moral failures of society during one of Bengal’s darkest chapters
Dalit Fisherman’s Life : Based on the Novel ‘Jalaputra’ by Harishankar Jaladas/ দলিত জেলে জীবনের আলেখ্য : প্রেক্ষিত হরিশংকর জলদাসের ‘জলপুত্র’
No full textHarishankar Jaladas is one of the most powerful and popular Bangladeshi novelists and short story writers in present time. He has represented the life of marginalized people in most of his works. Being a representative of ‘Kaibartya’ Community he got the chance to closely observe the life and culture, struggle and crisis of the people of that society. In the novel ‘Jalaputra’, Harishankar has introduced the lifestyle, struggle and crisis of the ‘Kaibartya’ community those who have been neglected by the upper castes for ages. The Dalit people have an important place in this novel. Novelist’s socio-political and cultural ideas, beliefs as well as his profound love for his own community are vividly presented in this novel. The present paper tries to show fishermen’s life in different aspects in the context of the novel ‘Jalaputra’  
Bankim Chandra’s Mrinalini novel : A historic review/ বঙ্কিমচন্দ্রের ‘মৃণালিনী’ উপন্যাস : একটি ঐতিহাসিক পর্যালোচনা
No full textBankim Chandra Chattopadhyay\u27s novel \u27Mrnalini\u27 is based on the attack of the Turkish invader Bakhtiyar Khilji on Lakshman Sen, the ruler of Nabadwip in Bengal. In which he highlights the weakness of old Lakshmana Sen and the intrigues of his courtiers. As a result, Bakhtiyar Khilji captured Lakhnauti with only Eighteenth cavalry. I am trying to verify the historical analysis of his novel in this essay. I have tried to explain in the light of history by quoting from the novel. All the names of the characters mentioned in the novel have no historical authenticity. However, despite statistical errors, several similarities are found with the events. My main point here is that there was a big conspiracy behind the defeat of Laxman Sen, the ruler of Lakhnauti. Because it was not possible for Bakhtiyar to defeat the then powerful king Lakshmana Sen of the Sena dynasty with only eighteenth Cavalry. This royal conspiracy is also described quite a bit in the novel. I have discussed this in my article. So anyway, a novel based on history needs a bit of imagination to make it more interesting. But it is our duty to analyze it in a historical light. 
Subaltern Narratives in Bhanubil : A Critical Analysis of Colonial Exploitation, Resistance, and Identity/ ভানুবিল নাটকে প্রান্তিক কণ্ঠস্বর : ঔপনিবেশিক শোষণ, প্রতিরোধ ও আত্মপরিচয়ের সন্ধানে মণিপুরি জাতির নাট্যিক বয়ান
No full textThis paper critically analyzes Shubhashish Sinha’s play ‘Bhanubil’ as a significant contribution to the theatrical history of peasant resistance in Bangladesh. Moving beyond the dominant Bengali-centric narratives, the study focuses on the overlooked 1935 Manipuri peasant rebellion in Bhanubil. Drawing on the theoretical framework of Subaltern Studies, as articulated by Antonio Gramsci, Ranajit Guha, and Gayatri Chakravorty Spivak, this research argues that ‘Bhanubil’ functions as a “counter-history.” It challenges conventional historical accounts by giving voice to the marginalized Manipuri community and their multi-layered struggles against historical-geographical displacement, economic-political exploitation, and cultural-linguistic suppression.
This paper employs a qualitative research methodology, utilizing critical theatrical analysis to examine Shubhashish Sinha\u27s play ‘Bhanubil.’ The paper examines how the play’s use of language—contrasting the landlords’ hegemonic Bengali with the Manipuris’ native Bishnupriya Manipuri—symbolizes the power dynamics and cultural resistance. It further demonstrates that the rebellion was not merely an economic protest against oppressive taxation and forced labor but a profound struggle for a unique cultural identity and existence. The analysis highlights how the rebellion united both Hindu and Muslim Manipuri communities, as well as men and women, against a common oppressor, underscoring its broad, inclusive nature. Furthermore, the study explores how the play’s use of folk theatre techniques, music, and dance serves to preserve and present this oral history, making it a compelling and relevant document for contemporary discussions on marginalization and cultural preservation.
By analyzing the play\u27s narrative and theatrical techniques, this study concludes that ‘Bhanubil’ is a powerful theoretical statement, proving that the subaltern can indeed speak through their own cultural and artistic mediums. The research asserts that this theatrical work ensures the rightful place of the Manipuri rebellion in historical discourse, moving it from the margins to the mainstream and providing a model for understanding similar struggles of oppressed communities worldwide