Relevant bibliographies by topics / Bengali language movement

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Bengali language movement'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Bengali language movement"

1

Oldenburg, Philip. "“A Place Insufficiently Imagined”: Language, Belief, and the Pakistan Crisis of 1971." Journal of Asian Studies 44, no. 4 (August 1985): 711–33. http://dx.doi.org/10.2307/2056443.

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The breakup of Pakistan in 1971 can be explained in pt by a failure of understanding on the part of the West Pakistani leadership of Pakistan, a seeming inability to recognize what the meaning of Pakistan was for Bengalis, and thus the cause of the demand for Bengali as a state language equal to Urdu. Exploration of the language issue in the period before and afterndependence helps to illuminate the divergence of belief about the form of the new state and the meaning of parity in representation between east and west wings of the country. The final tragedy of the attempted crushing of the movement for an autonomous Bangladesh is also in part an outcome of this pattern of belief, in particular the belief about the role of Hindus in the expression of Bengali identity.
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Kapoor, Aditya Ranjan. "Reforming the ‘Muslims’: Piety, State and Islamic Reform Movement in Bengal." Society and Culture in South Asia 3, no. 2 (June 6, 2017): 157–74. http://dx.doi.org/10.1177/2393861717706293.

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Muslims in Bengal constitute a distinct ethnic group in terms of language, culture and history. After the Arabs, Bengali Muslims constitute the second largest Muslim ethnic group in the world. This article is based on a historical and ethnographic study of an Islamic reform movement that emerged in colonial Bengal. It was initiated by late Abu Bakr Siddique (d. 1939) and presently is linked with his shrine at Furfura Sahreif, West Bengal. The movement was an offshoot of tariqa-e-muhammadiya movement that came up in the early nineteenth century northern India and had an important impact on the social–religious landscape of colonial Bengal. This article attempts to illustrate how modern Islamic reform movements with its emphasis on scriptural purity and abhorrence towards any localised ways of practicing Islam interact with its cultural and historical context. This problematises any neat distinction between the ‘scriptural’ or ‘textual’ Islam understood in terms of great Islamic traditions against the localised or lived Islam. Second, it highlights the various ways through which the reform movement is sustained by exploring the dynamic interface between religious reform, popular piety and the role of the post-colonial state in shaping Muslim subjectivities.
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Ferdous, Reffat, and Saiyeed Shahjada Al Kareem. "Bengali Nationalism and Identity Construction in Fagun Haway (In Spring Breeze, 2019)." Social Science Review 40, no. 2 (April 1, 2024): 39–58. http://dx.doi.org/10.3329/ssr.v40i2.72127.

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The years 1948-1952 were pivotal for the history of Bangladesh. The question of what would be the state language was raised by the people of this country. Muslim leaders in Pakistan, at the time, believed that Urdu should be the state language because it had become recognized as the cultural symbol of sub-continental Muslims. However, most of Pakistan’s population, the Bengalis of eastern Pakistan, to whom Urdu was a foreign language, considered it a ploy by the West Pakistanis to colonize East Pakistan. Protests erupted across East Pakistan after the then Prime Minister of Pakistan replaced Bangla as the state language with Urdu. On February 21, 1952, a student protest resulted in the deaths of some students by police. The language movement drew Bengalis’ attention to their collective aspirations to create a new nation and nationalist identity, leading them to fight for an imagined sovereign state, Bangladesh. Against the backdrop of our language movement, Fagun Haway (In Spring Breeze, 2019), a film by Tauquir Ahmed, captures the anecdotes of Pakistani repression towards Bengalis by portraying the nationalist consciousness and identity approaches of this nation. Employing the concept of nationalism and the historical development of our identity approaches, this paper shows that Ahmed displays the coexistence of Bengali and Muslim identity approaches as well as the contentious relationship between these two approaches inside our nationalism at that time. Besides, Bengaliness is viewed as the dominating approach when the debate over the state language turns into a divisive political one and a fight for our very existence. Social Science Review, Vol. 40(2), December 2023 Page: 39-58
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CHAKRABORTY, RAHUL. "Influence of L2 proficiency on speech movement variability: Production of prosodic contrasts by Bengali–English speakers." Bilingualism: Language and Cognition 14, no. 4 (August 25, 2011): 489–505. http://dx.doi.org/10.1017/s1366728910000441.

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This paper examines the influence of age of immersion and proficiency in a second language on speech movement consistency in both a first and a second language. Ten monolingual speakers of English and 20 Bengali–English bilinguals (10 with low L2 proficiency and 10 with high L2 proficiency) participated. Lip movement variability was assessed based on bilingual participants’ production of four real and four novel words embedded in Bengali (L1) and English (L2) sentences. Lip movement variability was evaluated across L1 and L2 contexts for the production of real and novel words with trochaic and iambic stress pattern. Adult bilinguals produced equally consistent speech movement patterns in their production of L1 and L2 targets. Overall, speakers’ L2 proficiency did not influence their movement variability. Unlike children, the speech motor systems of adult L2 speakers exhibit a lack of flexibility which could contribute to their increased difficulties in acquiring native-like pronunciation in L2.
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Rahman, Tanim, Tanjia Chowdhury, and Jeenat Sultana. "Bengali sign language translator with location tracking system." Indonesian Journal of Electrical Engineering and Computer Science 33, no. 3 (March 1, 2024): 1760. http://dx.doi.org/10.11591/ijeecs.v33.i3.pp1760-1767.

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Designing an embedded system to convert sign language to sound forms to communicate with the outside world can be a challenging yet rewarding project, especially for mute people. To convey a speaker's thought through sign language, hand shapes, hand orientation and movement, and facial expressions must be combined concurrently. This research is intended to design a system that translates sign language into sound forms to establish communication with the outside world for people who are deaf, those who can hear but cannot physically speak, or have trouble with spoken languages due to some other disabilities. They can thus receive prompt assistance and stay out of uncomfortable circumstances. Additionally, this system incorporates a tracking system that uses a global system for mobile communications (GSM)/ global positioning system (GPS) module to locate a person using a tracking device and send the location to previously saved emergency contact numbers so that someone nearby can quickly locate and assist the person. Typically, each nation has its own native sign language. This project will create a few essential and typical sentences and phrases in Bengali.
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Ali, Roman, Ibrar Hussain, and Hanzibin -. "The Disintegration of Pakistan 1971: A Critical Study on The Role of Language Conflict In East and West Pakistan (1947- 1971)." Global Language Review VIII, no. II (June 30, 2023): 499–505. http://dx.doi.org/10.31703/glr.2023(viii-ii).41.

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Language is a crucial aspect of human communication and identity, and conflicts between different inhabitants of regional spoken languages can be detrimental to a nation's unity and integrity. Pakistan, created based on religious demand, disintegrated due to regional language issues, which provided a platform for separatists. The Bangladesh freedom war can be traced back to the historical background of East Pakistan, which was not only due to geographical and economic factors but also a lack of sightedness on the part of political parties and leadership. The government believed that the demand for the Bengali language was driven by Hindus and fifth columnists. The language movement, which began in 1947 and culminated in the separation of East and West Pakistan in 1971, provided a foundation for Bengali nationalism. The government's misinterpretation of ground realities allowed separatists to divert patriotism and anti-Pakistanism. The current paper highlights the linguistic controversy responsible for the disintegration of Pakistan.
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Field, Garrett M. "Music for Inner Domains: Sinhala Song and the Arya and Hela Schools of Cultural Nationalism in Colonial Sri Lanka." Journal of Asian Studies 73, no. 4 (November 2014): 1043–58. http://dx.doi.org/10.1017/s0021911814001028.

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In this article, I juxtapose the ways the “father of modern Sinhala drama,” John De Silva, and the Sinhala language reformer, Munidasa Cumaratunga, utilized music for different nationalist projects. First, I explore how De Silva created musicals that articulated Arya-Sinhala nationalism to support the Buddhist Revival. Second, I investigate how Cumaratunga, who spearheaded the Hela-Sinhala movement, asserted that genuine Sinhala song should be rid of North Indian influence but full of lyrics composed in “pure” Sinhala. The purpose of this comparison is to critique Partha Chatterjee's notion of the inner domain. Chatterjee focused on Bengali cultural nationalism and its complex relation to Western hegemony. He considered Bengal, the metropolis of the British Raj, to be representative of colonized nations. This article reveals that elsewhere in South Asia—Sri Lanka—one cultural movement sought to define the nation not in relation to the West but in opposition to North India.
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Marconi Debbarma. "A STUDY ON DEMAND FOR ROMAN SCRIPT FOR KOKBOROK LANGUAGE BY THE INDIGENOUS TIPRA PEOPLE OF TRIPURA." Journal of Advanced Zoology 44, no. 3 (October 17, 2023): 756–81. http://dx.doi.org/10.17762/jaz.v44i3.1103.

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This article delves into the complex issue of script selection for the Kokborok language in Tripura, where the imposition of the Bengali script against the desires of the indigenous people has ignited a profound struggle. We explore how this decision holds implications that extend far beyond language preservation, encompassing the preservation of indigenous identity, cultural rights, and resilience against cultural assimilation. It is argued that the movement advocating for the adoption of the Roman script for Kokborok exemplifies the unwavering determination of the indigenous Tipra people to safeguard their linguistic heritage. The Roman script, widely understood regionally and globally, not only transcends linguistic barriers but also fosters a sense of communal cohesion and empowerment. This movement is part of a broader narrative of resistance against the erosion of indigenous languages and cultures, resonating with similar struggles worldwide. The successful adoption of the Roman script not only validates cultural rights but also contributes to a more inclusive and compassionate world where linguistic diversity is celebrated and preserved for generations to come.
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Dutta, Aroma. "Making of the Bangladesh State: Shaheed Dhirendranath Datta, Bengali Language Movement and Birth of a Nation." Strategic Analysis 45, no. 6 (November 2, 2021): 472–80. http://dx.doi.org/10.1080/09700161.2021.2001277.

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Mortuza, Shamsad. "Naxalgia and "Madhu Chakra" in Meghnadhbodh Rohoshya:." Crossings: A Journal of English Studies 11 (March 1, 2020): 54–66. http://dx.doi.org/10.59817/cjes.v11i.439.

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This essay both pits Anik Datta's movie Meghnadhbodh Rohoshya against other literary works dealing with the Naxal question and examines its intertextuality to understand the multifaceted theme of political betrayal that subsumes the armed insurgency. On May 25, 1967, a group of trival sharecroppers in an Indian village called Naxalbari under the state of West Bengal resisted landowners from getting their yield. The protest got 11 villagers killed and spun off into a violent insurgency aimed at the annihilation of the people's enemy, and eventually exposed the Marxist/Maoist divide in the Communist Party of India. Released on the fiftieth year of the Naxalbari Movement, Anik Datta's movie tackles some of the unresolved conflicts of the past by giving them human faces. He uses the genre of mystery films to attempt an "objective" analysis of nuanced truth behind one symbolic betrayal that failed the movement. Datta narrates the story of a defector who left his idealist activism to settle for a comfortable and successful life abroad. The protagonist's defection serves as a parallel to the way the Bengali renaissance figure Michael Madhusudan Dutt left his religion, country and language for Europe and wrote in English. Anik Datta, however, focuses on Madhusudan on Meghnadhbodh Kavya , where the heroic code of a warrior clan is betrayed, and uses it as a temporal frame to negotiate with the present. This article critiques the multiplicity of exchanges between Madhusudan's epic and a contemporary tale of betrayal as found in the Anik Datta's film to comment on the culture and political components of the Naxalite movement and the nostalgia assiciated with it.
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Dissertations / Theses on the topic "Bengali language movement"

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Shahadat, Mohammad J. "Language Movement Museum and Library, Dhaka, Bangladesh." 2011. https://scholarworks.umass.edu/theses/718.

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The project aims to restore the cultural and historical richness of Bengali nation in urban scale and preserve the historical site of the area which contains some glorious memories of our Language Movement. To pass the history to new generation and to establish our cultural richness, a Language Movement Museum and a Library are proposed to be designed in the Shaheed Minar (Martyr Monument) Complex in Dhaka, Bangladesh. This museum and library will represent the movement of 21 February, 1952 that depicts our love for the mother tongue which is an unprecedented event for the whole world.
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Books on the topic "Bengali language movement"

1

Afia, Dil, ed. Bengali language movement to Bangladesh. Islamabad: Intercultural Forum, 2000.

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Dil, Anwar S. Bengali language movement and creation of Bangladesh. San Diego: Intercultural Forum, 2011.

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Maulana Abul Kalam Azad Institute of Asian Studies (Kolkata, India), ed. The Silchar language movement and 19th May 1961: A personal response. Delhi: Shipra Publications, 2014.

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Miẏā, Śekha Gāusa. Bhāshā āndolana: Khulanā o Bāgerahāṭa Jelā. Ḍhākā: Āgāmī Prakāśanī, 2010.

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Caudhurī, Paritosha Pāla. Raktāñjali, Bāṃlā bhāshā saṃgrāmera itihāsa, 1961 iṃrejī, Śilacara: Svādhīna Bhārate mātr̥bhāshāra janya prathama saṃgrāma. Kalikātā: Biśvabāṇī Prakāśanī, 2002.

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Ṭhākura, Jyotirmaẏa. Ekuśera chaṛā. Ḍhākā: Gadyapadya, 2011.

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Ṭhākura, Jyotirmaẏa. Ekuśera kabitā. Ḍhākā: Gadyapadya, 2011.

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Isalāma, Raphikula. Bāṃlā bhāshā, sāhitya o sāṃskr̥tika āndolana. Ḍhākā: Sosāiṭi phara Enabhāẏaranamenṭa ayānḍa Hiumyāna Dẹbhelapamenṭa, 2006.

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Māhabuba, Ema Āra. Rāshṭrabhāshā-andolana o ekuśera itihāse prathama. Ḍhākā: Sūcīpatra, 2009.

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1927-, Nūraula Isalāma Mustāphā, ed. Amara ekuśera prabandha. Ḍhākā: Bāṃlā Ekāḍemī, 2000.

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Book chapters on the topic "Bengali language movement"

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Murshid, Tazeen M. "Bengali Identity, Secularism and the Language Movement." In The Emergence of Bangladesh, 67–86. Singapore: Springer Singapore, 2022. http://dx.doi.org/10.1007/978-981-16-5521-0_6.

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Dutta, Aroma. "Making of the Bangladesh State: Shaheed Dhirendranath Datta, Bengali Language Movement and Birth of a Nation." In Recounting the Memories of Bangladesh’s Liberation War, 9–17. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003387572-2.

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Jha, Mithilesh Kumar. "Maithili Language and the Movement, Part–I." In Language Politics and Public Sphere in North India, 110–66. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199479344.003.0004.

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This chapter examines the ways through which the Maithili movement became more provocative and assertive from the beginning of the 1920s until the independence of India. It begins with not just a categorical refutation to Hindi’s claim of Maithili being its ‘dialect’, but by invoking the cultural and historical figures like Vidyapati, Govinda Das, which led to controversy between the supporters of Bengali and Maithili, it tried to galvanize and broaden its support among the Maithili speakers who were divided on the basis of caste, class, religion, region, and sects. In this period, there were many Bengali scholars who tried to project Vidyapati and Govinda Das as Bengali poets. However, the controversy was settled by the Bengali scholars themselves through their meticulous research on Vidyapati and eventually they began to support the cause of Maithili as an independent language. All these developments galvanized the support for Maithili among the Maithils who otherwise were suspicious of Maithili’s prospect in terms of either getting good education or employment. Whereas on the other hand, learning Hindi was seen not only as supporting the nationalist cause but a language that can provide better opportunities. However, Maithili elites remained ambivalent to Hindi. They could foresee its prospect but were not willing to forgo the rich literary traditions of Maithili for championing the cause of Hindi. So, while they were not inimical to Hindi, they rallied solidly behind Maithili to assert its status as an independent modern Indian language. The broadening of Maithili journalism attempts to revive its script—Mithilakshar, and formation of the Maithili Sahitya Parishad were other significant developments in this period. Gradually, these developments led to the growth of a new sense of geopolitical identity on the basis of Maithili. And Mithila-Maithil-Maithili became the key slogan of this phase of the Maithili movement.
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Jhala, Angma Dey. "The Administrator (as) Anthropologist." In An Endangered History, 167–209. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199493081.003.0004.

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This chapter addresses the ways in which early twentieth century anthropological ideas were applied to administrative policy, particularly the traditional leadership of the three circle chiefs in the CHT. It interprets J.P. Mills’s 1926–7 Tour Diary, the first anthropologically oriented study of the CHT. Mills defined tribal ‘authenticity’ through investigating later layers of cultural accretion; in the process, he reinvented aspects of tradition and ceremonial power. His proposals would influence the later 1935 Government of India Act, which further circumscribed the agency of the local chiefs, and would have implications for their subsequent engagement within the Indian nationalist movement and the partition of east Bengal. In particular, his work reveals how CHT chiefs increasingly saw themselves as transregional and global cosmopolitans, linked to an India-wide and world map, that crossed narrow definitions of language, religion, education, travel, gender, social etiquette, and dress.
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Conference papers on the topic "Bengali language movement"

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Uzra, Mehbuba Tune, and Peter Scrivener. "Designing Post-colonial Domesticity: Positions and Polarities in the Feminine Reception of New Residential Patterns in Modernising East Pakistan and Bangladesh." In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a4027pcwf6.

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When Paul Rudolph was commissioned to design a new university campus for East Pakistan in the mid-1960s, the project was among the first to introduce the expressionist brutalist lexicon of late-modernism into the changing architectural language of postcolonial South and Southeast Asia. Beyond the formal and tectonic ruptures with established colonial-modern norms that these designs represented, they also introduced equally radical challenges to established patterns of domestic space-use. Principles of open-planning and functional zoning employed by Rudolf in the design of academic staff accommodation, for example, evidently reflected a socially progressive approach – in light of the contemporary civil rights movement back in America – to the accommodation of domestic servants within the household of the modern nuclear family. As subsequent residents would recount, however, these same planning principles could have very different and even opposite implications for the privacy and sense of security of Bangladeshi academics and their families. The paper explores and interprets the post-occupancy experience of living in such novel ‘ultra-modern’ patterns of a new domesticity in postcolonial Bangladesh, and their reception and adaptation into the evolving norms of everyday residential development over the decades since. Specifically, it examines the reception of and responses to these radically new residential patterns by female members of the evolving modern Bengali Muslim middle class who were becoming progressively more liberal in their outlook and lifestyles, whilst retaining consciousness and respect for the abiding significance in their personal and family lives of traditional cultural practices and religious affinities. Drawing from the case material and methods of an on-going PhD study, the paper will offer a contrapuntal analysis of architectural and ethnological evidence of how the modern Bengali woman negotiates, adapts to and calibrates these received architectural patterns of domesticity whilst simultaneously crafting a reembraced cultural concept of femininity, in a fluid dialogical process of refashioning both space and self.
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