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Puruliyar Nachni jibon O tader songoskriti/ পুরুলিয়ার নাচনী জীবন ও তাদের সংস্কৃতি
No full textPuruliya district is famous for palash flower and dancers. Who\u27s are famous for dancing in the court of jamindars. Struggle of their life and society are tremandous. Similarly like devdasi of south India. Now situation and their importance as well as life style are quite change. Jhumur songs are linked with them and they are gain prestige through the presentation of Jhumur in many places
Kurukh Dhadhaa : Topic Variety and Analysis/ কুঁড়ুখ ধাঁধাঁ : বিষয় বৈচিত্র্য ও বিশ্লেষণ
No full textRiddles in the Kurukh language represent a vibrant form of oral tradition that reflects the intellectual, cultural, and social life of the Oraon community. As an indigenous genre of folklore, Kurukh riddles encapsulate a wide range of themes drawn from nature, daily life, agriculture, rituals, mythology, and human relationships. Their diversity lies not only in subject matter but also in structure and style— some are metaphorical, some allegorical, while others are playful or humorous in tone. These riddles often employ symbolic imagery from the natural environment, such as trees, rivers, animals, and celestial bodies, alongside references to domestic and communal activities. Through this symbolic play, riddles serve multiple purposes: they entertain, educate, preserve traditional knowledge, and strengthen community bonding. The study of themes and diversity in Kurukh riddles highlights how indigenous wisdom is encoded in language, ensuring cultural continuity across generations while also offering insights into the community’s worldview, ecological consciousness, and moral values
Sahaj Path: Tagore’s Eco-Philosophy and Ecological Pedagogy/ সহজ পাঠ : রবিঠাকুরের ইকো-ফিলোসফি এবং ইকোলজিকাল পেডাগজি
No full textRabindranath Tagore’s Sahaj Path is widely regarded as a foundational textbook for Bengali language learning, yet its significance extends far beyond the teaching of alphabets and grammar. This seemingly simple book embodies Tagore’s eco-philosophy and pedagogical vision, where language, culture, and nature are seamlessly interwoven. Through rhymes, simple prose, and everyday observations of animals, plants, rivers, and seasons, Tagore introduces children not only to the structure of language but also to the rhythms of nature and the ethics of coexistence.
Tagore’s eco-philosophy emphasizes the inseparable bond between humans and the natural world. For him, education cannot be isolated from the environment in which children live. He believed that learning should grow organically out of the child’s experiences in fields, riversides, and villages, thereby nurturing ecological sensitivity alongside intellectual growth. Sahaj Path exemplifies this vision, embedding ecological pedagogy in its very structure by connecting letters and words to natural phenomena and everyday rural life.
This research paper explores the ecological pedagogy of Sahaj Path in detail. It examines how Tagore’s ideas resonate with modern concepts of ecological education and sustainable development. At a time when climate crisis and ecological degradation are pressing global challenges, revisiting Tagore’s insights offers valuable lessons. His pedagogy continues to inspire the integration of sustainability, culture, and environmental ethics into education
Educational Philosophy of Sri Ramakrishna : Insights from the Kathamrita/ শ্রী রামকৃষ্ণের শিক্ষাদর্শন : ‘কথামৃত’ থেকে অন্তর্দৃষ্টি
No full textSri Ramakrishna Paramahamsa (1836–1886), one of the most influential spiritual teachers of nineteenth-century Bengal, occupies a unique position in the history of Indian thought. His teachings, preserved in Mahendranath Gupta’s Śrīśrī Rāmakṛṣṇa Kathāmṛta (1883–1897), transcend narrow sectarianism and offer a holistic approach to life, ethics, devotion, and education. While not a conventional educationist, his philosophy embodies a pedagogy rooted in simplicity, direct experience, and universal acceptance of truth. His educational thought was not institutional but spiritual, moral, and human-centered, laying the foundation for character-building and value-oriented learning.
This essay seeks to explore the educational philosophy of Sri Ramakrishna with special reference to the Kathamrita. It will analyze his views on the purpose of education, moral development, devotion, social service, and religious tolerance. Furthermore, it will show how his method of teaching—through parables, analogies, and experiential wisdom—provides a model for meaningful pedagogy in contemporary times
The multifaceted trend of realism in Bhagirath Mishra\u27s contemporary Bengali short stories/ ভগীরথ মিশ্রের সমসাময়িক বাংলা ছোটগল্পে বাস্তববাদের বহুমুখী প্রবণতা
No full text৭০-এর দশক অর্থাৎ স্বাধীনতার বাংলার রাজনীতিতে সবথেকে আলোচিত অধ্যায়। এই সময় যাঁদের সাহিত্য জগতে আবির্ভাব তাঁদের গল্পে সময়ের দাবি মেনে অর্থনৈতিক-রাজনৈতিক পরিস্থিতিকে মাথায় রেখে বাস্তববাদের বহুমুখী প্রবণতা এসেছে। বহুমুখী প্রবণতা বলার কারণ বাস্তব কাহিনী বা প্রেক্ষাপটকে কেন্দ্র করে একজন লেখক তাঁর গল্পের কাহিনী নির্মাণ করেন, সেখানে শুধু বাস্তবতা নয়, বাস্তববাদ স্বভাবতই বিভিন্ন রূপে সেখানে আলাদা হয়ে গেছে। চল্লিশের দশকের পরবর্তী সাহিত্যে আমরা যে বাস্তবতা দেখতে পায় সত্তরের দশকের পরবর্তী ছোটগল্পগুলিতে তা সম্পূর্ণ আলাদা বাঁক নিয়েছে। এখানে যথাস্তিত বাদ বা Naturalism, সমাজতান্ত্রিক বাস্তববাদ বা Socialist Realism এবং জাদু বাস্তববাদ বা Magic Realism কে গল্পে আলাদা আলাদা মাত্রাই ব্যবহার করা হয়েছে। এবং সেই সময় দাঁড়িয়ে ছোটগল্পের কাহিনীর ক্ষেত্রে তা অত্যন্ত প্রাসঙ্গিক হয়ে উঠেছে। একই সময়ে আবির্ভূত হওয়া দু’জন লেখকের সৃষ্টি সব সময় একই হয় না। তাঁরা আলাদা হয়ে যান মূলত তাঁদের জীবন দৃষ্টির নিরিখে। বলা ভালো, ১৮৫৭ খ্রিস্টাব্দে বাস্তববাদী গোষ্ঠীর আনুষ্ঠানিক যাত্রা শুরুর মাধ্যমে পাশ্চাত্যের যে বাস্তববাদের উদ্ভব হয়, বাংলা সাহিত্যে তার প্রভাব অনেক পরে এসেছে। প্রথম রবীন্দ্র সাহিত্যের বিরোধিতা করে কল্লোল যুগের কবি লেখকরা বাস্তবতাকে সাহিত্যে স্থান দেন। বিগত পঞ্চাশ ও ষাটের দশকের সাহিত্যে যে বিষয়ে ভাবনা জায়গা জুড়ে বসেছিল তার একমাত্র এবং সমগ্র বিষয় ছিল নরনারীর দেহজ প্রেম, কাম ও কল্পনা নিয়ে বহুতল বিশিষ্ট অট্টালিকা নির্মাণ করা। সত্তরের দশকের পূর্বে যেসব লেখকদের ছোট গল্পে সমাজ, মনস্তত্ত্বঃ, অর্থনৈতিক-রাজনৈতিক প্রেক্ষাপট ধরা পড়েছে এবং কথাসাহিত্যিক ভগীরথ মিশ্রের পূর্বসূরী হিসেবে আমরা যাঁদের গল্পে বাস্তববাদকে বেশ কিছুটা স্পষ্ট রূপে দেখেছি, তাঁদের কয়েকজনের গুটি কয় ছোটগল্প সম্পর্কে আমি আলোচনা করেছি। ভগীরথ মিশ্রের সমসাময়িক যেসব কথাসাহিত্যিকের ছোটগল্পে বাস্তবতা এসেছে নানা মাত্রায় বা বলা ভালো প্রচলিত ধারণাকে ভেঙ্গে যাঁরা পাঠক মনে নব ধারণা জন্ম দিতে সক্ষম হয়েছেন তাঁদের সম্পর্কে আলোচনা করব। তাঁদের মধ্যে অন্যতম সাধন চট্টোপাধ্যায় (১৯৪৪), অভিজিৎ সেন (১৯৪৫), সুচিত্রা ভট্টাচার্য (১৯৫০), নলিনী বেরা (১৯৫১), কিন্নর রায় (১৯৫৩), আফসার আমেদ (১৯৪৮), অমর মিত্র (১৯৫১), তপন বন্দ্যোপাধ্যায় (১৯৪৭), ঝড়েশ্বর চট্টোপাধ্যায় (১৯৪৮), দেবেশ রায় (১৯৩৬), স্বপ্নময় চক্রবর্তী (১৯৫২) প্রমুখ। এই তালিকা আরো অনেক বড় হতে পারে, বা এই নিয়ে গবেষণার কাজও হতে পারে, কিন্তু শব্দের সীমা মাথায় রেখে খুব স্বল্প পরিসরে আমি এঁদের কয়েকটি নির্বাচিত ছোটগল্প নিয়ে আলোচনা করব
Manmatha Royer ‘Joy Bangla’: ‘Mujib’ Namer Joygan/ মন্মথ রায়ের ‘জয় বাংলা’ : ‘মুজিব’ নামের জয়গান
No full textThe most significant period in the Indian subcontinent\u27s history following 1947 was 1971. It was the year that Bangladesh, India\u27s neighbor, won its freedom from Pakistani domination in the Liberation War. Five hundred thousand Bangladeshi women were raped and three million civilians were killed by Pakistani forces in 1971. Ten million Bangladeshis sought safety in India during the conflict, mostly in West Bengal and other states in the northeast that border Bangladesh. Consequently, West Bengal\u27s political and socioeconomic structure was totally upended. Although Bangladesh has generated a great deal of literature on this eventful year, writers, playwrights of West Bengal have produced relatively little. A noteworthy exception to this quiet is Manmath Roy\u27s play ‘Joy Bangla’.
Bangabandhu Sheikh Mujibur Rahman was the main figure in 1971, leading students, young people, and common people in the fight for independence. People nationwide pushed themselves fully into the liberation struggle in response to his call. The nation\u27s greatest emblem of optimism was his momentous address delivered on March 7, 1971, at the Racecourse Ground in Ramna, Dhaka. In that speech, Mujib declared: "This time the struggle is for our emancipation," thus announcing Bangladesh\u27s independence. This time the struggle is for our independence.” He urged people to make every home a fortress and called for a civil disobedience action throughout the province. The dream of liberation captivated the country. Students, young people, and women came out of every home and vowed to fight for independence.
The drama also expresses this truth. Mujib was detained in a Pakistani jail by the Pakistani authorities from the start of the conflict. However, his great remarks sparked the establishment of innumerable Mujibs in every East Pakistani home. They spread the spirit and ideals of Mujib to a wider audience. "Brave Bengalis, take up arms and liberate Bangladesh!" became their catchphrase. In the end, the play\u27s protagonist also gives up himself. The drama shows how Mujib\u27s principles moved and motivated the country\u27s people. Thousands and thousands of these Mujibs appeared all over Bangladesh during the Liberation War; these were people who understood the actual Mujib dream and made it a reality
Language Shift : The Sadri-Speaking Community of the Sundarbans/ ভাষা প্রতিস্থাপন : সুন্দরবনের সাদরি ভাষিকগোষ্ঠী
No full textLinguistic diversity is facing a critical threat worldwide, with many indigenous and minority languages becoming endangered or disappearing altogether. This study focuses on the indigenous communities of the Sundarbans region in India, who originally migrated from the Chotanagpur plateau. Upon settling in the Sundarbans, these communities gradually adopted Sadri as their mother tongue, replacing their earlier tribal languages. Over time, Sadri emerged as a common language for communication within and between various tribal groups.
The main objective of this research is to examine the present status and transformation of the Sadri language among selected villages in the Sundarbans. While Bengali, the dominant regional language, is increasingly used in education, administration, and employment, Sadri remains actively spoken in many homes and community spaces. The research highlights the growing bilingualism among the people and the mixing of Sadri with Bengali in everyday speech, particularly among younger generations.
This study also explores how factors like age, village location, customs, and traditional folk practices—especially music—affect the preservation and transmission of the Sadri language. Older community members tend to use Sadri more fluently and consistently, while younger speakers often show signs of language shift influenced by formal schooling and economic integration into Bengali-speaking society.
Furthermore, the study investigates how livelihood patterns, especially the need to work in Bengali-speaking environments, are contributing to changes in language preference and usage. As economic dependence on the dominant language grows, Sadri is at risk of marginalization despite its cultural significance.
In conclusion, this research sheds light on both the resilience and vulnerability of Sadri in the Sundarbans. While it continues to be a key part of community identity and cultural expression, the pressures of socio-economic change are gradually reshaping its role and future among the indigenous population
Observations from data on Tagore Songs or Rabindrasangeet published in Gramophone Records from 1961 till 1980/ ১৯৬১ থেকে ১৯৮০ পর্যন্ত ধ্বনিমুদ্রণ যন্ত্রে (গ্রামোফোন রেকর্ডে) প্রকাশিত রবীন্দ্রসংগীতের তথ্য সংকলন, সংখ্যাত্মক বিশ্লেষণ এবং তার সামাজিক-সাংস্কৃত
No full textData on Tagore songs or Rabindrasangeet recorded and published in Gramophone records from early 20th century till 1941 have been collated, documented and analysed by multiple researchers. Thus, Tagore songs published in Gramophone records post 1941 need to be documented as the historic performances, thus recorded hence preserved, may be lost otherwise as gramophone records are no longer in vogue due to evolution of technology. The importance of collation of data and documentation of such audio records of performances have been discussed for effective future practice, research, cultivation and cultural conservation of performing arts such as Tagore songs in light of insights and experiences of experts.
Recording and publishing of Tagore songs increased substantially in 1961 on account of celebrating the birth centenary of Rabindranath Tagore. The momentum persisted and since then, Tagore Songs gained much popularity. Recording and publishing of Tagore songs in gramophone records increased since 1961 till about 1980 after which the new technology of cassette players gradually took over the market. Thus, to address the aforementioned gap, data on Tagore songs published during 1961-1980 have been collected, validated and collated from the erstwhile producers and marketers of gramophone records, from institutional libraries and from private collections.
Observations from the said data of Tagore songs recorded and published in gramophone records during 1961-1980 have been discussed in terms of its socio-cultural indications and musical interpretations
The Nomadic World of Shepherds: A Cultural and Socio-Political Study/ ভেড়িহারদের জগৎ : একটি সাংস্কৃতিক ও সামাজিক-রাজনৈতিক অধ্যয়ন
No full textAfter independence, Bengali literature witnessed the opening of new horizons. Moving beyond the secure narratives of elite society, writers began to explore the real struggles of life. The lives of people living in rural and peripheral regions emerged as an infinite source of new themes in literature. The depiction of marginalized people’s daily lives became a prominent subject. One such novel is Bhagirath Mishra’s ‘Charanbhumi’ (1994), which centers around a group of shepherds (sheepherders) leading an uncertain and insecure nomadic life. They take shelter with a certain number of sheep and keep moving indefinitely, caught in the bondage of circumstances. Themes such as love, trust, and above all, political upheavals run through the novel.
Several critical questions arise from this work : What exactly is a “goth” (a nomadic settlement or camp)? What are the unique characteristics of diverse ‘goth’ cultures? What is the lifestyle in these “goth”s? How is the shepherd society structured? This essay attempts to address these questions.
The post-independence period was marked by significant political and social changes, including the abolition of the Zamindari system, the transformation of feudal structures, establishment of Panchayat systems, the rise of Naxalite, peasant, and labor movements— all occurring simultaneously but often fragmented. While political leaders’ growing power and corruption showed a glimpse of liberation to the common people, it also endangered the lives of some marginalized tribal communities.
‘Charanbhumi’ portrays the peaceful ‘goth’ life on one hand, while on the other, it reveals emerging new problems. The novel chronologically traces unknown challenges, protests unethical oppression, and conflicting tensions. Through these conflicts, the lives of the shepherd communities evolve considerably.
Centered on ‘goth’ life, several other novels from the five decades following independence also explore similar themes. These include Samaresh Basu’s ‘Bathan’ (1984), Saikat Rakshit’s ‘Harik’ (1990), and Anil Ghorai’s ‘Neel Dukkher Chhobi’ (2001). Basu’s novel narrates the life of the ‘Gop’ community, traditionally cow herders; Rakshit’s work highlights occupational conflicts within the untouchable ‘Hari’ pig-rearing community; and Ghorai’s novel depicts the ‘Kakmara’ community, pig herders in Tajpur, as dedicated preservers of their folk culture, seemingly untouched by contemporary developments.
Comparatively, ‘Charanbhumi’ stands out by vividly portraying ‘goth’-life and the political scenario of the time, focusing on the daily struggles, internal conflicts, and survival tactics of the shepherd communities. This essay also investigates alternative solutions they seek to address their problems amid changing circumstances
The intellectual pursuits and oriental attachments of the poet Goethe/ কবিকূলগুরু গ্যোয়েথের জ্ঞানচর্চা ও প্রাচ্যীয় অনুষঙ্গ
No full textGoethe, the great poet has been a father figure in German literature as well as world literature. His literary and life practice was too colorful to imitate. Along with his literary pursuits, he also intensively studied a particular sphere of science - Morphology. A distinguished German literary movement was also coined by him. A famous oriental work - Shakuntala changes the philosophical outlook of such renowned writer. Beside the enthusiastic praise of Shakuntala, the influence of Shakuntala and other oriental literary gems on his creation of immortal literature could not be avoided. The less familiar and hidden facts of Goethe’s life and literary practice navigated in this small piece of writings.