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Samar Deber ‘Lohit Parer Upokatha’ Uponyas : Jibon Zantronar Akhya/ সমর দেবের ‘লোহিত পারের উপকথা’ উপন্যাস : জীবন যন্ত্রণার আখ্যান
No full textNortheast India is known as the state of seven sisters. This north-east India is also known as the third world. Various castes and tribes live in this world. However, the number of Bengalis is comparatively more in the states of Assam and Tripura. Amidst various unrest and hatred, Bengalis have kept their language and literature alive through writing. Literary practice in Assam is mainly concentrated in two valleys, the Barak Valley and the Brahmaputra Valley. Although the context of Bengali literary practice in these two valleys is similar in many respects, it is different in several respects. The Bengalis of the Brahmaputra Valley are mainly identified as ‘external expatriates’. Since the Bengalis of this valley have to coexist with the Assamese, their level of crisis is of a different nature. In short, the Bengalis here have to struggle constantly. Partition is a great story of danger in the life of Bengalis. Even after independence came through partition, the Bengali heart was also divided. Before the wounds or pain of that partition could heal, the blow of foreign expulsion doubled that pain. And the victims of that violence were the helpless common people. Political and ethnic problems are the main subject of most of the literature of the Brahmaputra Valley. Samar Deb is one of the poets of the Brahmaputra Valley of Assam. One of his notable novels is ‘Lohit Parer Upokatha’ (2010). The toiling common people living on the banks of the Brahmaputra River, despite living in Assam for a long time, have to endure the pain and struggle to survive of not being able to become citizens of Assam. In short, the story of the precarious life of the people of the slums along the Brahmaputra is the subject of the novel ‘Lohit Parer Upokatha’
Symbolism and queer problems in Manik\u27s novels and critic Sreekumar Banerjee/ মানিকের উপন্যাসে সাংকেতিকতা ও উদ্ভট সমস্যা এবং সমালোচক শ্রীকুমার বন্দ্যোপাধ্যায়
No full textManik Bandyopadhyay is one of the most prominent novelists in Bengali literature. The subject matter of his novels is broad, offering a unique flavor through his presentation style, storytelling techniques, and the way he highlights the personal problems of his characters. The complexity of the issues he presents and the depth of understanding required to grasp them are significant challenges, yet he navigates these effectively.
Critic Srikumar Bandyopadhyay discusses nine of Manik Bandyopadhyay\u27s novels in the eighteenth chapter of his book, ‘Bangasahityer Upanyaser Dhara’, titled ‘Jibone Sanketikata O Uadvot Samasyar Aarop’. In his analysis, the critic emphasizes that various life problems emerge through the themes, metaphors, and the unusual imaginations of the characters in these novels. Furthermore, he highlights aspects such as the novelist\u27s artistic qualities, the novelty and weaknesses of the subject matter, and other significant elements of Bandyopadhyay\u27s work
The role of Pir Maulana Shah Sufi Mohammad Abu Bakar of Furfura in promoting mother tongue in Muslim society in Bengal/ বাংলায় মুসলিম সমাজে মাতৃভাষা প্রসারে ফুরফুরার পীর মাওলানা শাহ সুফী মহম্মদ আবুবকরের ভূমিকা
No full textAbu Bakar (1846 - 1939) was an influential Sufi and Pir of Bengal in Eastern India. He was born at Furfura in West Bengal. Around him, a reform movement was developed in the Muslim society in different parts of Bengal and Assam at that time. As a result of his movement, religious reform, social reform, educational reform etc. took place in the Muslim society. He tried to use the mother tongue Bengali as the medium for all reforms in Bengal. In the Muslim society where Arabic-Persian-Urdu was given importance, being a member of the Ulema class, he did not consider Bengali English and Hindi as foreign languages. He struggled for the practice and spread of Bengali language in the field of education, religious field, social, cultural, magazine, newspaper writing, political awareness, book writing etc. He even made effective efforts to spread this language in Khankas, Mosques and Maktabs. In this article, the role of Abu Bakar in the practice of Bengali language is tried to be explained with analysis
The Structural Nature of Bengali Proverbs/ বাংলা প্রবাদের গঠনপ্রকৃতি
No full textThe premises of folk culture have always been wide-ranging – from past to present to future, from village to city, from uneducated to educated societies, from oral to written traditions. Discussions about its science were at first whimsical and in which the role of the collector rather than the expert was predominant; Later that discussion turned into an in-depth analysis of scholarly society. The discussion of folk culture morphology or structuralism is a product of this expanded vision. Although linguists have developed the concept of structuralism in the scope of sociolinguistics, this method has been applied and discussed in the field of folk culture by Propp, Strauss, Dundis, Maranda couple, Milner, Goodwin and Wenzel, Peter Sistel and others. One of the main forms of non-material folk culture is that proverbs, though short-lived, incorporate the essence of long-lived experiences in folk society. Since it depends on unwritten and spoken sentences, its stylistic analysis should be in the form of \u27sentences\u27. If you don\u27t know its exact form, judging its structure may be incomplete or wrong. Therefore, it is necessary to judge the form or structure of the proverb to understand the people\u27s experience, integrated social-psyche awareness, utility of daily folk usage, literary beauty and sense of humor etc. Western folklorists have analyzed the structure-nature or structure of proverbs in various ways. The order and measure of people can be identified from the structure-size-type-semantic features of proverbs. As a result proverbs are not composed randomly; It is based on scientific reasoning. This will be discussed in detail in the main article.  
\u27Kallol\u27 and the quarterly \u27Parichoy\u27 : A triangle of comparison/ ‘কল্লোল’ ও ত্রৈমাসিক ‘পরিচয়’ : একটি তুলনামূলক আলোচনা
No full text\u27Parichoy\u27 was born when \u27Kallol\u27 was seven years old. Although \u27Kallol\u27 only had a life span of seven years, \u27Kallol\u27 stopped at the very beginning of \u27Parichoy\u27s\u27 journey, but even then \u27Prichoy\u27 had to fight. It had to fight not with \u27Kallol\u27; with the \u27Kallol era\u27. This is a source of pride for \u27Prichoy\u27, and a victory for \u27Parichoy\u27. In building their era of friendship, in their changing mentality, that is, in the land of faith. This article discusses \u27Kallol\u27 and \u27Parichoy\u27 newspapers in a comparative manner. In particular, the subject of this article is to outline how the mentality of both magazine shaped each other\u27s course
Politicization of colonial prison through writing of native newspaper : Before rise of Gandhi (1905-1915)/ প্রাক-গান্ধী পর্বে দেশীয় সংবাদপত্রের লেখনীতে কারাগারের রাজনীতিকরন (১৯০৫ - ১৯১৫)
No full textThe concept of political prisoner was a contesting space between colonial government and nationalist. Colonial government basically tried to implemented hegemonic control over subjected people. Alien ruling power has intended to embedded hegemonic power through the concept of rule of law. The very people who violated the rule of law would be punished by imprisonment. Imprisonment became the means to implemented rule of law. Pervasive presence of rule of law has created a section of obedient indigenous people who for their interest wants to support colonial rule. These Section of people gradually realized the limitation of the concept of rule of law. These section from the time of swadesi movement conspicuously protested against the colonial government. Their protest not only confined within traditional protest but also extended to new from a mass mobilization. Newspaper has a pivotal role within the ambit of new form of mass mobilization. Newspaper gradually made conciliatory space with the mass. Colonial government also had took repressive measure against nationalist press. Native press played profound impact to made prison as a political space. Basically middle class prisoner wielded the violation of rule of as a form of protest. Middle class prisoner always used imprisonment to enhance the cause of nationalist movement. Native newspaper regularly published the report of middle class suffering within the prison. Suffering within the prison of nationalist became the concerning issue of national imagination. Colonial government also confronted with the dilemma of their reaction of the suffering of nationalist prisoner. Colonial administration also took some measure to differentiate the nationalist prisoner with the common prisoner. Due to this Bipin Chandra paul get good treatment within prison. But the case of Bipin Chandra paul is a exceptional issue. Generally political prisoner not get dignified treatment within the prisoner. The suffering of political prisoner extended throughout the society by native newspaper. suffering of the prisoner in Andaman jail also disseminated by native newspaper. It is well established believe that by the assiduity of the Gandhi colonial prison became the space of political protest. But if we notice the feature of swadeshi movement then it will easily understand the process of politicization of colonial prison outset before the gandhian era
Ocharchit Bani Ray/ অচর্চিত বানী রায়
No full textবাংলা ভাষা জন্মলগ্ন থেকে আরম্ভ করে বর্তমান সময়কাল পর্যন্ত বাংলার সাহিত্যাকাশে জন্ম নিয়েছেন বহু প্রতিভাধর সাহিত্যিক। সাহিত্যের এই দীর্ঘ যাত্রাপথের পথিক কেবলমাত্র পুরুষই নন, মহিলা সাহিত্যিকের লেখনিও এই যাত্রা পথকে ভাস্বর করেছে। এই রকম এক তেজস্বী মহিলা সাহিত্যিক ছিলেন বাণী রায়। বিংশ শতাব্দীর চল্লিশের দশক থেকে নব্বইয়ের দশক পর্যন্ত দীর্ঘসময় ধরে তাঁর বহুমুখী সাহিত্য সৃষ্টির ধারা ক্রিয়াশীল ছিল। তাঁর সমগ্র সাহিত্যকৃতি মননধর্মিতা, স্বাধীন মুক্তপ্রেম ও প্রতিবাদী সত্তা সমন্বয়ে সমৃদ্ধ। উপন্যাস, গল্প, কবিতা, নাটক, প্রবন্ধ, শিশুসাহিত্য, রম্যরচনা, অনুবাদমূলক রচনা প্রভৃতি নানাবিধ রচনাগুলির মধ্যে তাঁর অসামান্য দক্ষতার পরিচয় নিহিত। তাঁর বহুমুখী, বৈচিত্র্যময় সাহিত্য-প্রতিভার পরিচয় দানের প্রয়াস করা হয়েছে বর্তমান অভিসন্দর্ভটিতে
The nature of Islamic literary practice in Bengali/ বাংলায় ইসলামী সাহিত্য চর্চার স্বরূপ
No full textThe relationship between Bengali language and literature has been profoundly shaped by Islamic influences since the arrival of Islam in Bengal, which dates back to the Abbasid Caliphate during the 8th century. Although political dominance began in the 13th century with Ikhtiyaruddin Muhammad bin Bakhtiyar Khalji, Islam’s cultural and literary integration preceded this period. Early Islamic influence was subtle, with direct contributions becoming apparent only by the medieval era. Notably, Syed Sultan initiated Islamic themes in Bengali poetry, inspiring a renewed cultural identity among Bengali Muslims. Medieval Islamic literature was heavily poetic, drawing from Persian and Hindi romantic traditions, with figures like Shah Muhammad Saghir and Alawal contributing to themes inspired by the Quran and Sunnah. The 15th to 19th centuries saw a flourish in Islamic Bengali poetry, including religious praise and mystical narratives. The advent of modern Islamic literature marked a shift towards prose, reflecting the socio-political changes brought by colonial policies. Prominent figure personality like, Mir Mosharraf Hossain and Syed Nuruddin enriched Islamic literature through works on the Prophet’s life, historical narratives, and social commentaries, integrating modernity while preserving Islamic essence. In the 19th and early 20th centuries, Islamic literature adapted to address challenges posed by Christian missionary criticisms. Notable figures like Sheikh Abdur Rahim pioneered biographical and theological works, including Bengali translations of the Quran. This era marked a synthesis of traditional values and modern aspirations, underscoring the dynamic evolution of Islamic literary expression in Bengal
Authentic and Inauthentic existence in relation with the concept of Death and Temporality in Heidegger’s Philosophy/ হাইডেগারের দর্শনে যথার্থ ও অযথার্থ অস্তিত্বের সঙ্গে মৃত্যু ও কালিকতার ধারণার সম্বন্ধ নিরূপণ
No full textMartin Heidegger stands out as one of the greatest philosophers in the contemporary period. Martin Heidegger’s 1927 publication, Sein und Zeit (translated as Being and Time, 1962), can plausibly be considered the most influential philosophical text of the twentieth century. Heidegger’s philosophy develops through what is most characteristic in his style as well as in his subject matter—the repetition/revision that also characterizes the work of deconstruction. The entity which in Sein und Zeit anticipates the end of its existence and is thus capable of freely taking over its own being, now belongs together with being on the basis of an unfolding that withholds itself. In each case the relationship between Dasein and being eludes the conceptualizations that dominate metaphysics. Heidegger invented various terminologies in his existential analysis of human existence. The human existence posited for him two possible modes of existence: authentic and inauthentic modes of existence. In authentic existence, man fully attained consciousness of the self which leads to self-realization and eventual self-actualization and fulfilment. On the contrary, inauthentic existence cripples an individual person within the ambiance of "they" and the individual\u27s ownmost potentiality-for-being remains in the "they". Being in the world is one of the constituent elements of ‘dasein’. Care as the totality of the mode of man’s existence in the world comprises three aspects, namely: Existentiality, Facticity and Fallenness. Inextricably relation with concept of being-in-the-world is the concept of temporality. In the context of the analytical article, authentic and inauthentic existence in relation with the concept of death and temporality in Heidegger’s philosophy
Krittibas birachita ‘shriram pachali’ antarmukh bangalir griher samppad/ কৃত্তিবাস বিরচিত ‘শ্রীরাম পাঁচালি’ অন্তর্মুখ বাঙালির গৃহের সম্পদ
No full textকোন সাহিত্যের মূল্য বিচার করার বিভিন্ন মাধ্যমের মধ্যে অন্যতম একটি মাধ্যম হল সমাজ বাস্তবতা। সাহিত্যের সমাজভাস্য সেই সমাজের সঙ্গে কতটা সামঞ্জস্যপূণ্য। এক্ষেত্রে কৃত্তিবাস ওঝার ‘শ্রীরাম পাচাঁলি’র কাহিনীর কথা না বললেই নয়। কেননা রামচন্দ্রের জীবনের সঙ্গে জড়িত এই কাহিনীকে সত্য-রুচিবোধ সম্পন্ন বাঙালি আপন করে নিয়েছে। বাঙালি এর মধ্যে নিজেকে খুঁজে পেয়েছে। নিজের জীবন, সমাজ, সংস্কৃতিকে খুঁজে পেয়েছে। তাই পনেরো’শো শতক থেকে আজ পর্যন্ত বাঙালির গৃহে রামায়ণ স্থান করে নিয়েছে। এই ধরনের চর্চায় বাঙালি পাতার পর পাতা ভরিয়ে তুলেছে। রামায়ণ নিয়ে বাঙালির যেন আগ্রহের শেষ নেই। কিন্তু শুধু সমাজ-সংস্কৃতি নয়, কৃত্তিবাসের রচনাশৈলী ও বিষয়বস্তুর মধ্যেও রয়েছে বাঙালিয়ানার ভাব। বাল্মিকীর রামায়ণের অনেক বিষয়কে তিনি বর্জন করেছেন। যা বাঙালির হৃদয়ের সঙ্গে সামঞ্জস্যপূণ্য, বাঙালি নিজের বলে গ্রহন করতে পারবে এমন সমস্ত বিষয়কে কবি কৃত্তিবাস তার কাব্যে অন্তর্ভুক্ত করেছেন। তাই শুধু ভাব-পরিবেশ নয়, মানসিক দিক দিয়েও ‘শ্রীরাম পাঁচালি’ হয়ে বাঙালি ঘরানার। এই দৃষ্ঠিভঙ্গি থেকেই আলোচ্য প্রবন্ধের অবতারণা