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Journal articles on the topic 'Bengali Short stories'
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1
Dasgupta, Sanjukta. "Narrating Gender." Archiv orientální 81, no. 1 (May 12, 2013): 17–32. http://dx.doi.org/10.47979/aror.j.81.1.17-32.
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Tagore’s short stories script the steady emergence of the Bengali New Woman, literate, intelligent and vocal. The stories critiqued in this paper can be regarded as resistance texts. These transgressive stories configure the agency of women, hitherto relegated to the margins.
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Maity, Swatilekha. "Interspecies Relationships: Death, Grief and Mourning in Bengali Short Stories." New Literaria 1, no. 2 (December 4, 2020): 40–47. http://dx.doi.org/10.48189/nl.2020.v01i2.020.
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John, Joseph, and Kalpana Bardhan. "Of Women, Outcastes, Peasants, and Rebels: A Selection of Bengali Short Stories." World Literature Today 64, no. 4 (1990): 700. http://dx.doi.org/10.2307/40147081.
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Patra, Arundhati. "Representation of Colonial Bengali Culture as Depicted in Rabindranath Tagore’s Short Stories." International Journal of English Literature and Social Sciences 5, no. 4 (2020): 1328–31. http://dx.doi.org/10.22161/ijels.54.75.
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K, Anuranj C. "Excavation of History and Narration of Subaltern Orality in the Short Stories of Mahasweta Devi." SMART MOVES JOURNAL IJELLH 8, no. 11 (November 28, 2020): 159–66. http://dx.doi.org/10.24113/ijellh.v8i11.10845.
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In 1979 Mahasweta Devi had written and published a short story collection in Bengali language. Later, the short story collection had been translated into English by Ipsita Chanda and published in 1998 under the title of Bitter Soil. This paper studies two short stories from this collection of translation, which entitled as Little Ones and Salt respectively. Mahasweta Devi made tremendous contribution to literary, social and cultural studies in this country and she always believed that the real history is made by the ordinary people as she is also a political activist. Both these short stories represent the history of post independent India. Mahasweta Devi’s empirical research into oral history and haunting tales of exploitation and struggle as it lives in the cultures and reminiscences of tribal communities is highly relevant today.
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Shibu Gorai. "The Dynamics of Social Seclusion in the Select Short Stories of Manju Bala." Creative Launcher 5, no. 6 (February 28, 2021): 151–56. http://dx.doi.org/10.53032/tcl.2021.5.6.20.
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The paper intends to study Manju Bala’s short stories such as Conflict, The Housemaid Special, Discrimination in the light of dalitism. Bala being a Bengali Dalit woman writer portrays the grim condition of the marginalized women in Bengal with her empirical study. In all three stories, we happen to witness caste-based discrimination, gender biasness, social injustice, domestic violence and so on. The female protagonists may be seen as transgressing the conventionality but society in large biased towards gender roles. Women are seen only as objects, peace providers, calm and quiet so on. They as we see are not provided with any emancipatory spirit even by their kith and kin but they have tried to go beyond with such obstacles. And throughout their journey, the characters face multiple dilemmas, troubles and conflicting emotion. The discriminatory practice is not something external or physical but cognitive. This mental dilemma is quite noticeable. We attempt to observe how economic stability fails to secure self-esteem and social prestige not only due to caste discrimination but also gender expectation. Patriarchy always runs high in controlling the minds that of the uncontrolled. Patriarchy, somehow, interpellates that women need not to be educated and provided with what the males in particular are provided. From early childhood till maturity, we see how the characters are marginalized and bullied by others. The term Dalit comes in contact in this paper to suggest any kind of exploitation faced by anybody. Thus, this paper tends to highlight all such issues which are silently nurtured by society.
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Arindam Roy, Et al. "Neural Machine Translation from Bengali Language to English language and vice-versa." International Journal on Recent and Innovation Trends in Computing and Communication 11, no. 9 (November 5, 2023): 3823–30. http://dx.doi.org/10.17762/ijritcc.v11i9.9635.
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Bengali ranks among the first ten spoken languages in the world with a native speaker numbering about 230 million people. With UNESCO declaring 21st February as International Mother Language Day to commemorate the laying down of lives by five Bangladeshi students for the cause of their mother tongue, Bengali has come into the radar of worldwide attention . Though significant amount of prose, poetry have been written in Bengali language and large number of newspapers in Bengali get published daily, technically it is still considered a Low Resource Language (LRL) unlike English or French which are High Resource Language (HRL). The reason is not far to seek as corpora in varied domains such as short stories, sports, politics, agriculture etc is less in number and even when they are available, the size is less. Machine translation (MT) is difficult to perform in Bengali as parallel corpora from Bengali to other languages and vice versa is few and far between and when they are available they suffer from the problems of size and quality. This work is aimed at implementing one state of the art model in Neural Machine Translation (NMT) which is called the self-attention transformer model to perform translation from English to Bengali and vice versa. Though a couple of research work has been published in the recent years on MT from English to Bengali, they are mostly domain specific. This paper does not focus on any specific domain for NMT from English to Bengali and as such may be conceived as a more of general domain NMT from English to Bengali which is more difficult than domain specific NMT. Performance evaluation of the model was done using BLEU version-4 vis-à-vis translations of well known English-Bengali MTsystems.
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Hassan Bin Zubair, Akifa Imtiaz, and Asma Kashif Shahzad. "New Land, New Rubrics: Presenting Diasporic Experience of Asian-American Immigrants in Chitra Banerjee Divakaruni’s Selected Short Stories." sjesr 4, no. 1 (March 6, 2021): 278–85. http://dx.doi.org/10.36902/sjesr-vol4-iss1-2021(278-285).
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This research explored the lives and worldviews of Asian immigrants in the United States presented in Chitra Banerjee Divakaruni's stories in The Unknown Errors of Our Lives (2001). Central characters in Divakaruni's narratives embody the sufferings of immigrants in the New Land. Precisely it was proposed to study the stories from the perspective of the diaspora. In this collection, the researcher has selected five stories, including "Mrs. Dutta Writes a Letter," "The Intelligence of Wild Things," "The Blooming Season for Cacti," "The Names of Stars in Bengali," and "The Unknown Errors of Our Lives." Since the characters like Mrs. Dutta, Mira, Radhika, and Kahuku's mother emigrate from India to different zones of America, they combat issues of cultural contradiction, identity crisis, disruption and family strives. Unlike them, Tarun, Mrs. Dutta's son, and her family are assimilated into the American society, whereas the characters such as Mrs. Dutta, Didi, and Mira recurrently remember their original house and early childhood days with friends. It is because they are fragmented and frustrated in America. The study concluded that the characters in her stories are ambitious and want to live a luxurious life but because of the lack of opportunities, they could not fulfill their desires and even some of them decided to return to their homeland to get a better life.
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Lal, Malashri. "Tagore, Imaging the ‘Other’: Reflections on The Wife’s Letter & Kabuliwala." Asian Studies, no. 1 (December 1, 2010): 1–8. http://dx.doi.org/10.4312/as.2010.-14.1.1-8.
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Rabindranath Tagore in his Nobel Prize Acceptance speech said poignantly, “The spirit of India has always proclaimed the ideal of unity…. It comprehends all, and it has been the highest aim of our spiritual exertion to be able to penetrate all things with one soul…to comprehend all things with sympathy and love.” This ideal of a humanitarian world found expression in Tagore’s work in many genres and, to a great measure, he experimented innovatively by entering the minds of people substantially different from himself. The essay looks into his portrayal of a married Bengali woman and an Afghan trader in two short stories.
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Raja, Ira. "Embodied History: Intergenerational Conflict in Indian Fiction." Commonwealth Essays and Studies 27, no. 2 (2005): 9–25. http://dx.doi.org/10.4000/120tr.
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This article builds on the existing critique of the modernization paradigm, and its particularly Indian manifestations, to propose that the relationship between disadvantages in later life and modernization be situated within the context of class-based imbalances of access and exclusion at the intra-familial, intergenerational level. Following Pierre Bourdieu, I adopt a model of class which is based on ‘capital’ movements through social space. Capital here functions as an economistic metaphor referring to the resources distributed throughout the social body. The value of Bourdieu’s ideas is reflected in two Indian short stories I will examine (one each from Hindi and Bengali), here chosen as representative instances of a widespread preoccupation of contemporary Indian fiction.
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Maurya, Dr Preeti. "The Sale of the Unsalable in the Fiction of Mahashweta Devi." International Journal of Multidisciplinary Research Configuration 2, no. 3 (July 28, 2022): 13–16. http://dx.doi.org/10.52984/ijomrc2303.
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Mahasweta Devi (1926-2016) is one of the foremost writers in Bengali. Devi was an ardent fighter and her weapons were fiction and her political writings. Devi’s writings are peculiarly devoid of sentimentality. She does not tug at her readers’ emotions and is rather straightforward with her approach to talking about the lived experiences of the marginalized. Women’s status in society, particularly those of marginalized positions are very preoccupied with the sense of submissiveness and negligence. The word ‘Marginalized’ is used as the substitute for poor/ tribal/ peripheral. Marginalized women, the tribe or the poor women and the outcast or the rebellious women, do not have any ‘proper’ position and identity in society. They have similar stories uncaring pronunciation and different situations. Mahasweta Devi’s stories articulate this unspeakable truth of women’s misery and their power of enduring and resistance. Her fiction offers an array of females’ figurative situations/positions in society as well as their materialistic use of the body for social and economic purposes. In this paper, her short stories such as Breast-Giver, and Rudali explain the paradoxical position and representation of women in society as well as their uneven voices.
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Kumar, Yogesh, and Prof Gunjan Sushil. "A Discourse on Diaspora: Exploring Identity and Alienation in Jhumpa Lahiri’s Unaccustomed Earth." International Journal of English Literature and Social Sciences 8, no. 2 (2023): 275–78. http://dx.doi.org/10.22161/ijels.82.39.
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Jhumpa Lahiri's Unaccustomed Earth (2008) is a collection of short stories that explores the experiences of immigrants and their descendants in the United States, particularly those of Bengali origin. This research paper critically examines the diasporic discourse of identity and alienation in Lahiri's work. Through a close analysis of selected stories from Unaccustomed Earth, this paper delves into the themes of cultural displacement, the search for identity, and the feeling of alienation among the characters. It also explores how these themes are intricately connected with the characters' diasporic experiences and the challenges they face in navigating their dual identities as immigrants or children of immigrants in a foreign land. The paper argues that Lahiri's portrayal of diasporic experiences reflects the complexities and nuances of the immigrant identity, the sense of unbelonging, and the constant negotiation between the old and new worlds. Moreover, it highlights how Lahiri's work engages with the tensions and conflicts that arise from the clash of cultural norms, the longing for home, and the struggle to reconcile with one's past while embracing the present.
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RathnaC. R, Deepa. "Cultural Inheritance and Subjugation in Mahasweta Devi’s Water." SMART MOVES JOURNAL IJELLH 8, no. 9 (September 28, 2020): 117–24. http://dx.doi.org/10.24113/ijellh.v8i9.10769.
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This paper focuses on the cultural inheritance and the Subjugation of the oppressed in Mahasweta Devi’s play, Water (Jal), which was translated by Samik Bandyopadhyay. Mahasweta Devi, a Bengali writer, was a committed social activist, dramatist, novelist, short story writer and winner of many prestigious awards for her contribution to the field of literature and cultural studies. She has written several novels and short stories in her native language, almost half of which were later translated. Her works are based on the marginalised and the oppressed, projecting her concern for the downtrodden. In the play, the basic consent was denied for a particular group of people which in turn exploded into a rebellion.The use of characters, plot construction and structure paves way for the exploration of the conflict between the oppressor and the oppressed. This paper also focuses on the myth and the agrarian society of the post-colonial India in regard to the play.
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Rai, Duryodhan. "Jhumpa Lahiri’s Interpreter of Maladies as Postmodern Rupture on Classical Diaspora." Journal of Development Review 8, no. 2 (October 11, 2023): 40–50. http://dx.doi.org/10.3126/jdr.v8i2.59202.
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This research paper illumines how Jhumpa Lahiri’s short stories’ collection Interreter of Maladies presents postmodern diaspora as the discontinuity of classical diaspora. Classical/traditional diaspora sees homeland as irreplaceable place. The immigrants eventually return their homelands. Lahiri's version of diaspora differs from traditional mode of diaspora. As a well-known Indian American writer, Jhumpa Lahiri is pretty admired for her chronicle of Bengali immigrant experience. Though she portrays an attachment of immigrants with their homeland, they do not necessarily dream of returning home one day. They continuously strive to adjust themselves in new milieu. Lahiri’s characters in Interpreter of Maladies go on endeavoring to transform their sense of dislocation as their proper location. They constantly build up new identity using their memory combining with new ongoing experiences in new setting.
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Sree Hari, Sree Harsha, and Surbhi Saraswat. "Exploitation of Motherhood in Stanadayani and Maratthottil." ECS Transactions 107, no. 1 (April 24, 2022): 4411–19. http://dx.doi.org/10.1149/10701.4411ecst.
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The Bengali short story Stanadayini or ‘Breast Giver’ by Maha Swetadevi and the Malayalam short story Maratthottil or ‘The Wooden Cradle’ by Lalithambika Antherjanam outline and explore women’s identity as a mother and how the romanticism of motherhood for some woman is nothing more than a successful ploy to misuse and exploit her. Both Jashoda and Nangelipennu spend their lives rearing the children of their masters only to die after being rejected by the families. The stories acts as a window to the caste, class, gender, sex, culture, identity, body, and power that plays its role in the society. The status of both the women as care giver or mother collapses as soon as her material worth to the family fades. They swiftly revert to a normal woman who, as a result of her illness, becomes a liability. This research paper attempts to explore the vulnerability of a lower class/caste women by the hands of the upper class/caste custodians, thus making them vulnerable to exploitation and thereby negating her identity.
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CHAUDHURI, ROSINKA. "Cutlets or Fish Curry?: Debating Indian Authenticity in Late Nineteenth-Century Bengal." Modern Asian Studies 40, no. 2 (April 18, 2006): 257–72. http://dx.doi.org/10.1017/s0026749x06001740.
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Current discussions on the development of modern literary genres and aesthetic conventions in nineteenth-century colonial Bengal have tended, perhaps because of its relative neglect in the modern day, to ignore the seminal role of poetry in formulating the nationalist imagination. In academic discourse, the coming together of the birth of the novel, the concept of history and the idea of the nation-state under the sign of the modern has led to a collective blindness toward the forceful intervention of poetry and song in imagining the nation. Thus Dipesh Chakrabarty, in a chapter devoted to poetry in Provincializing Europe, ironically elides any mention of it at the crucial instance of the formulation of national modernity, when he takes his argument about the division between the prosaic and the poetic in Tagore further to say, without mentioning the seminal role of poetry, that: ‘The new prose of fiction—novels and short stories—was thus seen as intimately connected to questions of political modernity’. Partha Chatterjee discusses, in the introduction to The Nation and Its Fragments, the shaping of critical discourse in colonial Bengal in relation to drama, the novel, and even art, but ignores completely the fiercely contested and controversial processes by which modern Bengali poetry and literary criticism were formulated. ‘The desire to construct an aesthetic form that was modern and national’, to use his words, ‘was shown in its most exaggerated shape’ not, it is my contention, in the Bengal school of art in the 1920s as he says, but long before that in the poetry of Rangalal Banerjee, Hemchandra Bandyopadhyay, Madhusudan Dutt, and Nabinchandra Sen, and in the literary criticism and controversy surrounding their work.
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Patricia Prime. "Biplab Majumdar and His Poetry with Special Attention to Cosmic Convergence." Creative Launcher 4, no. 5 (December 31, 2019): 108–11. http://dx.doi.org/10.53032/tcl.2019.4.5.17.
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Biplab Majumdar is the author of nearly 100 books of poetry, prose, rhyme, translation, novels and short stories. His works are published both in Bengali and English. The contents of this latest volume, Cosmic Convergence, are divided into two parts: Part-A covers the year from January to December and Part-B contains 12 poems on a variety of subjects. The poems are followed by 3 pages of selected comments on Biplab Majumdar’s by a variety of eminent authors. This volume makes possible an assessment of the scope and stature of Majumdar’s work. These poems-often witty and beautiful- are an achievement, a testament to Majumdar’s ongoing power to engage us in his vision. They confirm Majumdar’s reputation as one of India’s finest poets. From evocations of the daily wonders of life to explorations of spirituality, feelings and sensibilities. His celebration of idiom and understanding of the modern mind may help us to understand ourselves.
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Dan, Manolescu. "Book Review: Bhattacharyya, M. (2020). Rabindranath Tagore’s Śāntiniketan Essays: Religion, Spirituality and Philosophy. London & New York: Routledge." Journal of Practical Studies in Education 2, no. 3 (April 19, 2021): 12–15. http://dx.doi.org/10.46809/jpse.v2i3.25.
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Rabindranath Tagore (7 May 1861 – 7 August 1941) was the first non-European poet and lyricist who received the most coveted of international awards, the Nobel Prize for Literature in 1913, “because of his profound sensitive, fresh and beautiful verse, by which, with consummate skill, he has made his poetic thought, expressed in his own English words, a part of the literature of the West.” (www.nobelprize.org ) His most notable work highly praised and duly appreciated by The Swedish Academy was Gitanjali: Song Offerings (1912), a collection of poetry, but Tagore is also famous for having written a variety of genres, including drama, essay, novel, novella, short-story, dance-drama, and song.
While Tagore is recognized today mostly for his poetry, his short stories also proved to be extremely popular in what is called the Bengali-language version of the genre, and his essays reveal another facet of his personality, and that is his philosophical thought in which he distinguished himself as a language innovator. Rabindranath Tagore’s Śāntiniketan Essays were translated and published by Medha Bhattacharyya in 2020 in a book celebrating Tagore’s “fundamental meditations on life, nature, religion, philosophy, and the world at large.” (Flyer, Bhattacharyya, 2020)
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Kadam, Dipali M. "Diasporic consciousness in contemporary Indian women’s fiction in English: at a glance." RUDN Journal of Studies in Literature and Journalism 27, no. 3 (October 12, 2022): 532–40. http://dx.doi.org/10.22363/2312-9220-2022-27-3-532-540.
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Diasporic literature is a pivotal term in literature that includes the literary works of the authors who are the outsiders for their native country but their work is deeply rooted in homeland by reflecting native culture, background, displacement and so on. Indian women’s literary work is at the forefront of diasporic literature. The advent of Indian women novelists on the literary horizon is an important development in the Indian English literature. These women writers have also contributed to other genres, such as drama, poetry and short stories, not only in English but also in regional languages like Hindi, Marathi, Bengali, Punjabi, Tamil, Kannada and so on. Some modern women writers flourish their writing in the form of fables as a literary genre in an impressive way to focus on the specific themes. In last two decades, Indian women’s writing in English is blossomed, both published in India and abroad. The present paper is the review of diasporic consciousness in select works of contemporary Indian women novelists. It focuses on the attempt to highlight the quest for identity of those women who played a crucial role in defining themselves through their literary work in diasporic background.
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Harehdasht, Hossein Aliakbari, Muhammad Ataee, and Leila Hajjari. "Heirs of Ambivalence: The Study of the Identity Crisis of the Second-Generation Indian Americans in Jhumpa Lahiri's Interpreter of Maladies." International Journal of Applied Linguistics and English Literature 7, no. 2 (March 1, 2018): 113. http://dx.doi.org/10.7575/aiac.ijalel.v.7n.2p.113.
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Jhumpa Lahiri’s Interpreter of Maladies is a collection of short stories which, for the most part, deals with the identity crisis of the Indian Americans who are trapped in-between their Indian heritage and the American culture. The crisis is manifest in their unremitting struggle to preserve, to integrate, and to adjust. The collection, due to its dealing with the in-between-ness, ambivalence, hybridity, and marginality of the displaced Indian Americans, is receptive to the postcolonial studies. This essay draws on the relevant ideas and concepts in the field of the diaspora identity to examine Lahiri's “A Temporary Matter,” “When Mr. Pirzada Came to Dine,” “Sexy,” and “This Blessed House” which portray identity crisis of the second-generation Bengali migrants. The ultimate objective is to investigate into the nature of the internal ambivalence of Lahiri's second-generation characters caused by the reciprocal influence of Host/Guest relationships. The significance of the present study is twofold; on the one hand, it accentuates the intellectual attention to the crisis of identity felt by the exponentially increasing second-generation diaspora; on the other hand, it attempts to attract concentrated scholarly interest in diaspora ambivalence which is one of Lahiri scholars’ less addressed concerns.
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Raveh, Daniel. "What Is Nonviolence? A Dialogue with Ramchandra Gandhi, Saadat Hasan Manto, and Mahasweta Devi." Culture and Dialogue 10, no. 1 (July 18, 2022): 5–21. http://dx.doi.org/10.1163/24683949-12340111.
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Abstract This paper is an attempt to make sense of the notion and ideal of nonviolence in these ultra-violent days. The paper is a dialogue with three “specialists” of violence, who nevertheless aspire to a different, brighter horizon: Ramchandra Gandhi (henceforth R. Gandhi), Saadat Hasan Manto and Mahasweta Devi. R. Gandhi is one of the most intriguing voices of twentieth-century Indian philosophy. Manto and Mahasweta are writers, the former known for his short partition stories in Urdu; the latter for her gut-wrenching literature in Bengali. All three dare to look violence in the eye, implying that nonviolence can only emerge from deep reflection on violence as an inherent human tendency. Violence is part of me as much as of anyone else. R. Gandhi argues that partition, the cradle of violence, is in the eye, and suggests that we can train the human gaze, our gaze, to prioritize the common denominator between you and I, which hides under the obvious differences between us. For Manto, the remedy is to be found in language. He implies that an ethical dimension is concealed within language, waiting to be excavated. Mahasweta gives voice to those unheard. Acknowledging the unacknowledged, she and Manto show us, is an act of nonviolence.
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Karthikadevi, C. G., and C. Jothi. "Discourse of Psychoanalytic Insight and the Sufferings of Immigrants in Chitra Banerjee Divakaruni’s The Mistress of Spices." World Journal of English Language 12, no. 2 (March 15, 2022): 72. http://dx.doi.org/10.5430/wjel.v12n2p72.
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South Asian novelist Chitra Banerjee Divakaruni is one of the most famous diasporic writers. She is also a great short-story writer, poet, and essayist. Her books have been translated into 29 languages including Hebrew, Dutch and Japanese. Her themes are relevant to South Asian Diasporic experience, History, Myth, Magic Realism and Cultural Diversity, Women Immigrants etc. Her works largely set in India and United States. There may be a galaxy of women writers. Most of her works give the insight and lively experience to the readers. Her poetic language in the text is far more appreciable. The reader may fall in love with the way of her expression and her beautiful poetic way of writing. She explores all her immigrant experiences through her writing. She gives life to her stories and fiction in such an excellent manner. She expresses her own pain and suffering especially through her women characters. Many autobiographical incidents are employed by her. So that she is distinguished from all other immigrant writers. Most of her works deal with the images of Bengali customs and habits. This paper is an attempt to deal with the psychoanalytic perspectives of the characters in Mistress of Spices and the predominant role of culture which focuses traumatic and sufferings of immigrants.
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Radice, William. "Kalpana Bardhan (ed. and tr.): Of women, outcastes, peasants, and rebels: a selection of Bengali short stories. vii, 330 pp. Berkeley and Los Angeles: University of California Press, 1990." Bulletin of the School of Oriental and African Studies 54, no. 2 (June 1991): 400–401. http://dx.doi.org/10.1017/s0041977x00015226.
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Choudhury, S. Roy, Krishna Dutta, and Andrew Robinson. "Noon in Calcutta: Short Stories from Bengal." World Literature Today 68, no. 1 (1994): 214. http://dx.doi.org/10.2307/40150089.
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Mahbub, Rifat, and Anika Saba. "Homed, Unhomed and Rehomed in Partition Stories of East Bengal/East Pakistan." Asiatic: IIUM Journal of English Language and Literature 12, no. 1 (July 9, 2018): 108–25. http://dx.doi.org/10.31436/asiatic.v12i1.1212.
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Taking three translated short stories with specific focus on “home,†namely Syed Waliullah’s “The Tale of a Tulsi Plant,†Abu Rushd’s “The Bone†and Ashraf Siddiqui’s “A House with a Pond†from Niaz Zaman’s edited book, The Escape and Other Stories of 1947 (2000), this paper will attempt to bring to light both the erasure and the enduring memory of the 1947 Partition of Bengal. We interpret “home†as a symbol of uprooting and enrooting for people crossing from the West to East Bengal within a volatile world of insecurity, loss and fear. While the stories do not directly engage with the grand and populist discourses of the 1947 riots, they represent an uncanny world-in-transition for Muslims trying to cross into East Bengal/East Pakistan to start a new life. We analyse the stories’ indissoluble relation between materiality and memory, necessary for the identity of the region’s collective posterity. In doing so, we employ Ananya Jahanara Kabir’s terms such as “postmemory†and “post-amnesia†to argue that the essay is our attempt to reclaim the literary memories of 1947, which shape the intergenerational identities of Bangladeshis.
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Hossain, Mohammad Rakib, and Pradip Kumar Panday. "Role of Bangabandhu in the Development of Post-independence International Relations: A Study on Selected Dhaka Dailies." Asian Journal of Education and Social Studies 50, no. 7 (June 14, 2024): 208–29. http://dx.doi.org/10.9734/ajess/2024/v50i71457.
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Father of the Nation, Bangabandhu Sheikh Mujibur Rahman, the dreamer of Bengali independence, has left Bangladesh at a unique height on the World stage. His contributions to the development of international relations in Bangladesh after independence are undeniable. Bangabandhu has prepared the map of Bangladesh's foreign policy and international outline. The main objective of this study is to analyze how Bangabandhu's roles, steps and activities in the development of international relations after independence have been reflected in the newspapers. The study was carried out through purposive sampling of newspaper stories using systematic sampling methods. In the four years from 1972 to 1975, the number of sample newspapers in the Daily Ittefaq stood at 188, while the total number of news was 17,484. Among the sampled newspapers, international news related to Bangladesh was 330 (1.89%), of which the highest was 228 (69.09%) on the front page, the lowest was 4 (1.21%) on the sixth page, the highest was 113 (34.24%) in 1974 and the lowest was 68 (20.61%) in 1975. In terms of news type, simple news was the most printed at 249 (75.45%) and the lowest investigative and feature news at 3 (0.91%) and 3 (0.91%) respectively. The highest number of news sources was government and non-government organizations with 117 (35.45%) and the lowest was 8 (2.42%) press conferences. The study focused on five types of news issues (recognition, international conferences, international organizations, the United Nations, and diplomatic meetings). By presenting the logical results of the research work, it is proved that the strong position of Bangladesh in the international arena is a far-reaching result of Bangabandhu's farsighted policy and leadership in the development of international relations after independence. The results of this research will play an important role in understanding Bangladesh's international relations and Bangabandhu's contributions. In a very short period after independence, Bangabandhu and his government have created a golden history by achieving international recognition, getting membership in different organizations, and improving relations with different countries and organizations. The study recommends more in-depth analysis and documentation of Bangabandhu Sheikh Mujibur Rahman's diplomatic strategies and their long-term impacts on Bangladesh's international relations to serve as a guiding framework for future research and foreign policy development.
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Sheikh, Farida. "Crossings: Stories From Bangladesh and India Compiled and Translated by Radha Chakravarty." Crossings: A Journal of English Studies 3, no. 1 (December 1, 2011): 315–18. http://dx.doi.org/10.59817/cjes.v3i1.357.
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The original short stories in Bangla were compiled and translated into one volume by Radha Chakravarty. These are situated within the same cultural context, Bengal, wherein the artificial boundaries are transgressed to combine the writings that unfold the reality in so many varied dimensions of human emotions. All the narratives, echo from within the depth of human psyche that range in myriad shades; the lives of ordinary individuals as they grapple with forces larger than themselves, the tales leave an indelible impression.
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Crespo Gómez, Ana María. "Unearthing the Diasporic bhadramahila in Jhumpa Lahiri’s Unaccustomed Earth and Bharati Mukherjee’s Desirable Daughters." Indialogs 11 (April 15, 2024): 61–79. http://dx.doi.org/10.5565/rev/indialogs.271.
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This study aims to examine the influence of the bhadramahila construct both in the Bengal colonial context and its reproduction in the imaginary of the Indian American family dynamics. The works under discussion are: Jhumpa Lahiri’s short story anthology Unaccustomed Earth (2008) and Bharati Mukherjee’s novel Desirable Daughters (2002). Both give evidence to the academic discussions on the position of the bhadralok and bhadramahila in Bengal (India) during colonial times, a rare topic in both Lahiri’s and Mukherjee’s stories. The article puts into perspective the making of the “New Woman” in Bengal in the nineteenth century, then moves to the literary section where it analyses how female characters reproduce their cultural baggage in a hybrid setting and deal with inner conflicts, hence inaugurating the figure of the diasporic bhadramahila in the context of the United States.
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Verma, Dr Pragya. "Rift in Marriages: A study of Family Dynamics in Jhumpa Lahiri’s Interpreter of Maladies." International Journal of English Literature and Social Sciences 8, no. 5 (2023): 191–95. http://dx.doi.org/10.22161/ijels.85.31.
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Jhumpa Lahiri is a writer of South Asian origin who was born and brought up in the United States. She debuted with her short story collection Interpreter of Maladies. The stories in this collection glance at the Indo-American diaspora. All the nine stories in this collection are aligned with the recurring patterns. The institution of marriage, romantic relationship and Indian family system vs American family pattern has been focused at length. The subtitle of the novel goes perfectly with the themes of the stories. Geetha Ganapathy- Dore’ notes that “Indian people, films, novels, beauty-queens, food and spirituality cross borders easily.” She adds that Lahiri’s collection was originally sub-titled ‘Bengal, Boston and Beyond’ (58) The three stories chosen for study reflect a modern world that witnesses the assimilation of different cultures and problem of immigrants while living in an ethnic group. “Temporary Matter”, “Sexy” and “Interpreter of Maladies” have been chosen to make the study specific. All of these emphasize on the life and circumstances leading to the rift in marriage and relationships deficit of love. This work also reflects the diaspora experiences of the Indian immigrants belonging to the first and second generation. The lucidity of language and expression are quite commendable.
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Sumithra Devi, S. "Relocating Oneself Beyond Barriers." Shanlax International Journal of English 12, no. 1 (December 1, 2023): 4–10. http://dx.doi.org/10.34293/english.v12i1.6839.
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South-Asian diasporic authors write out of their specific cultural, individual and collective needs that relate to their experiences of racism, ethnic discrimination and sexism in the new space. The task at hand is to re-structure and re-constitute alien paradigms to suit the spaces inhabited by the immigrant. Immigrant writing involves a powerful “presencing” of source and host cultures. There are indeed variations within the immigrant groups in terms of the degree of retention of ethnic cultural values, the behavioural patterns and the degree of accommodation arrived at with the demands of the host culture. These various facets of immigrant experience, that are thrown into focus as a result of cross-cultural encounter, point to the shared experiences of the immigrant communities, which constitute the ethos of the diaspora. Diaspora is an important conceptual tool because it highlights the multiple standpoints borne of migration and displacement. It illuminates an ambivalent politics of positioning and being positioned, of identification and being identified.In her debut collection of short stories Interpreter of Maladies, also called, “stories of Bengal, Boston and Beyond”, Jhumpa Lahiri probes deeply into the maladies of cultural dislocation and the consequential emotional trauma. This paper analyses four short stories titled “A Temporary Matter”, “The Third and Final Continent”, “Mrs. Sen’s” and “Interpreter of Maladies” in the anthology and attempts to trace how the immigrants who vacillate between two cultures overcome the identity crisis they face.
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Saha, Barnali. "The Language of Partition: A Study of the Narrative Structures of Selected Stories." SMART MOVES JOURNAL IJELLH 9, no. 7 (July 28, 2021): 160–84. http://dx.doi.org/10.24113/ijellh.v9i7.11127.
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The Partition of India in 1947 that resulted in the death and displacement of millions of people continues to inhabit the cognizance of the people of South Asia as a historical phenomenon laden with violence. Although the bequest of the Partition is palpable in episodes of religious tension, discourses on minority belonging, secularism, nation and nationalism in India, critical exploration of the phenomenon as a tension-ridden historical episode has largely been restricted. The present research paper deals with the stylistic aspects of a series of seven short fictional narratives from Bengal and Punjab. In this paper, the scholar talks about how the creative-imaginative representation of Partition has till date remained confined to the discussion of thematic aspects with the result that the elements of narration have remained insignificant in critical mediation. As such, the scholar addresses the gap in the genre of Partition studies by critically reading and stylistically scrutinizing the narrative elements of a series of selected Partition narratives to see how violence as a leitmotif in these seven selected fictional texts is documented.
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Ghosh, Sreyasi. "Reflection of Socio-Economic and Cultural Turmoil of 1940s and 1950s in Short Stories of Manik Bandopadhyay : a renowned litterateur." RESEARCH REVIEW International Journal of Multidisciplinary 6, no. 11 (November 12, 2021): 08–14. http://dx.doi.org/10.31305/rrijm.2021.v06.i11.002.
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The Progressive Movement or the Marxist Cultural Renaissance occurred in a blood- thirsty and horrible situation which was the outcome of The Second World war, Famine, Communal riots, Partition related refugee crisis and the Tebhaga Movement. Contemporary undivided Communist Party of India was the pioneer in this intellectual development. All – India Progressive Writers’ Association ( 1936), Anti- Fascist Writers and Artists related Organisation ( 1942) , Association of Friends of the Soviet Power ( 1941) and the famous I.P.T.A ( 1943) were established mainly for earnest endeavour of the Communist Party. Eminent author Manik Bandopadhyay was associated with the Anti- Fascist Cultural platform from 1943 and embraced the Marxist philosophy with heartfelt desire. He got membership of the Communist Party in 1944 and continued his creative works through a perfect amalgamation of identity of litterateur with identity of dedicated and devoted party – worker in different areas of Bengal. He created extraordinary short stories (1943/ 1944- 1956) in backdrop of food and clothing related severe crisis, famine – stricken terrible situation , hegemony of influential people of black market related trading system , moral degeneration , flesh trade / prostitution adopted by poor and helpless womenfolk, communal riots related bloodbath and aggressive peasant unrest etc.
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Dasgupta, Ranita Chakraborty. "Gender Performativity: Reading Mahasweta Devi’s Draupadi and Luisa Valenzuela’s Other Weapons." IRA International Journal of Education and Multidisciplinary Studies (ISSN 2455-2526) 5, no. 3 (December 30, 2016): 173. http://dx.doi.org/10.21013/jems.v5.n3.p6.
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<p><em>In this paper I propose to read and discuss two short stories, Luisa Valenzuela’s <span style="text-decoration: underline;">Other Weapons</span> and Mahasweta Devi’s <span style="text-decoration: underline;">Draupadi</span> under a comparative spectrum. This apparent unlikely comparison from two distinct social, political, linguistic and cultural paradigms, as diverse as Latin America (Cuba?) and Bengal, is the result of my curious attempt to decipher Laura and Dopdi on the lines of Judith Butler’s notion of ‘gender performativity’. </em></p><p><em>In these two stories, quite distinct and diverse from each other in terms of the story line, the plot and the construction of the characters, I am more than intrigued on coming across this subtle yet compelling similarity between the ways in which the two female protagonists conduct their selves. I do suspect that both the authors from their given cultural positionings are carrying out a premeditated purposeful experiment. They make Laura and Dopdi/Draupadi render their individual resistance and protests in coherence to the world in terms of the body, its performance and their gender. I am yet to articulate this somewhat uncanny link that I can feel is there but have to discover it through a very careful process of unlayering. </em></p>
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Khemariya, Swejal. "A Comparative Study on Different Types of Solar Dryers." International Journal for Research in Applied Science and Engineering Technology 11, no. 9 (September 30, 2023): 833–57. http://dx.doi.org/10.22214/ijraset.2023.55725.
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Abstract: In India, 16 % of the total produce that is being wasted every year is horticultural produce. The underlying cause of post-harvest loss in the country is the lack of infrastructure for short-term storage, particularly at the farm level, concentration of cold storage in some states, lack of trained staff to operate cold storage systems, as well as the lack of intermediate processing in the production catchments. In the country, there is a 90% deficit of cold storage facilities. This shortage is compounded by misallocation. The cold storages are concentrated in a few states while vast expanses of the nation are left underserved. The nation’s 60% cold storages are located in just 4 states – Uttar Pradesh, Gujarat, West Bengal and Punjab. Out of the 30.11 million metric tonnes of cold storage facility provided by the 6,300 cold chain warehouses in the country, Tamil Nadu has access to only 0.0239. In India, milk, meat and poultry are prioritized for cold chain transport because they are highly perishable; meaning a lack of temperature-controlled transit would cause a near absence of these products in the market. Consequently, when horticultural produce is shipped, it is often sent in unrefrigerated, overstocked trucks that either rot the food in transit or damage it severely due to poor packaging. Furthermore, the Indian government estimates that 80-90% of the remaining cold storage in the country is used to house potatoes leaving disproportionate hordes of other perishable foods like fresh fruits unguarded.
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R, Bhuvaneswari, Cynthiya Rose J S, and Maria Baptist S. "Editorial: Indian Literature: Past, Present and Future." Studies in Media and Communication 11, no. 2 (February 22, 2023): 1. http://dx.doi.org/10.11114/smc.v11i2.5932.
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IntroductionIndian Literature with its multiplicity of languages and the plurality of cultures dates back to 3000 years ago, comprising Vedas, Upanishads, Puranas and Epics like Ramayana and Mahabharata. India has a strong literary tradition in various Indian regional languages like Sanskrit, Prakrit, Pali, Hindi, Marathi, Bengali, Oriya, Tamil, Kannada, Telugu, Malayalam and so on. Indian writers share oral tradition, indigenous experiences and reflect on the history, culture and society in regional languages as well as in English. The first Indian novel in English is Bankim Chandra Chatterjee’s Rajmohan’s Wife (1864). Indian Writing in English can be viewed in three phases - Imitative, First and Second poets’ phases. The 20th century marks the matrix of indigenous novels. The novels such as Mulk Raj Anand’s Untouchable (1935), Anita Nair’s Ladies Coupé (2001), and Khuswant Singh’s Memories of Madness: Stories of 1947 (2002) depict social issues, vices and crises (discrimination, injustice, violence against women) in India. Indian writers, and their contribution to world literature, are popular in India and abroad.Researchers are keen on analysing the works of Indian writers from historical, cultural, social perspectives and on literary theories (Post-Colonialism, Postmodernity, Cultural Studies). The enormity of the cultural diversity in India is reflected in Indian novels, plays, dramas, short stories and poems. This collection of articles attempts to capture the diversity of the Indian land/culture/landscape. It focuses on the history of India, partition, women’s voices, culture and society, and science and technology in Indian narratives, documentaries and movies.Special Issue: An Overview“Whatever has happened, has happened for goodWhatever is happening, is also for goodWhatever will happen, shall also be good.”- The Bhagavad-Gita.In the Mahabharata’s Kurukshetra battlefield, Lord Krishna counsels Arjuna on how everything that happens, regardless of whether it is good or bad, happens for a reason.Indian Literature: Past, Present and Future portrays the glorious/not-so-glorious times in history, the ever-changing crisis/peace of contemporary and hope for an unpredictable future through India’s literary and visual narratives. It focuses on comparison across cultures, technological advancements and diverse perspectives or approaches through the work of art produced in/on India. It projects India’s flora, fauna, historical monuments and rich cultural heritage. It illustrates how certain beliefs and practices come into existence – origin, evolution and present structure from a historical perspective. Indian Literature: Past, Present and Future gives a moment to recall, rectify and raise to make a promising future. This collection attempts to interpret various literary and visual narratives which are relevant at present.The Epics Reinterpreted: Highlighting Feminist Issues While Sustaining Deep Motif, examines the Women characters in the Epics – Ramayana and Mahabharata. It links the present setting to the violence against women described in the Epics Carl Jung’s archetypes are highlighted in a few chosen characters (Sita, Amba, Draupati). On one note, it emphasises the need for women to rise and fight for their rights.Fictive Testimony and Genre Tension: A Study of ‘Functionality’ of Genre in Manto’s Toba Tek Singh, analyses the story as a testimony and Manto as a witness. It discusses the ‘Testimony and Fictive Testimony’ in Literature. It explains how the works are segregated into a particular genre. The authors conclude that the testimony is to be used to understand or identify with the terror.Tangible Heritage and Intangible Memory: (Coping) Precarity in the select Partition writings by Muslim Women, explores the predicament of women during the Partition of India through Mumtaz Shah Nawaz’s The Heart Divided (1990) and Attia Hosain’s Sunlight on a Broken Column (2009). It addresses ‘Feminist Geography’ to escape precarity. It depicts a woman who is cut off from her own ethnic or religious group and tries to conjure up her memories as a means of coping with loneliness and insecurity.Nation Building Media Narratives and its Anti-Ecological Roots: An Eco-Aesthetic Analysis of Khushwant Singh’s Train to Pakistan, analyses the post-Partition trauma in the fictional village, Mano Majra. It illustrates the cultural and spiritual bond between Mano Majrans — the inhabitants of Mano Majra — and nature (the land and river). It demonstrates how the media constructs broad myths about culture, religion, and nation. According to the authors, Mano Majrans place a high value on the environment, whilst the other boundaries are more concerned with nationalism and religion.Pain and Hopelessness among Indian Farmers: An Analysis of Deepa Bhatia’s Nero’s Guests documents the farmers’ suicides in India as a result of debt and decreased crop yield. The travels of Sainath and his encounters with the relatives of missing farmers have been chronicled in the documentary Nero’s Guests. It uses the Three Step Theory developed by David Klonsky and Alexis May and discusses suicide as a significant social issue. The authors conclude that farmers are the foundation of the Indian economy and that without them, India’s economy would collapse. It is therefore everyone’s responsibility—the people and the government—to give farmers hope so that they can overcome suicidal thoughts.The link between animals and children in various cultures is discussed in The New Sociology of Childhood: Animal Representations in Leslie Marmon Silko’s Garden in the Dunes, Amazon’s Oh My Dog, and Netflix’s Mughizh: A Cross-Cultural Analysis. It examines the chosen works from the perspectives of cross-cultural psychology and the New Sociology of Childhood. It emphasises kids as self-sufficient, engaged, and future members of society. It emphasises universal traits that apply to all people, regardless of culture. It acknowledges anthropomorphized cartoons create a bond between kids and animals.Life in Hiding: Censorship Challenges faced by Salman Rushdie and Perumal Murugan, explores the issues sparked by their writings. It draws attention to the aggression and concerns that were forced on them by the particular sect of society. It explains the writers’ experiences with the fatwa, court case, exile, and trauma.Female Body as the ‘Other’: Rituals and Biotechnical Approach using Perumal Murugan’s One Part Woman and Matrubhoomi: A Nation Without Women, questions the society that limits female bodies for procreation and objectification. It talks about how men and women are regarded differently, as well as the cultural ideals that apply to women. It explains infertility, which is attributed to women, as well as people’s ignorance and refusal to seek medical help in favour of adhering to traditional customs and engaging in numerous rituals for procreation.Life and (non) Living: Technological and Human Conglomeration in Android Kunjappan Version 5.25, explores how cyborgs and people will inevitably interact in the Malayalam film Android Kunjappan Version 5.25. It demonstrates the advantages, adaptability, and drawbacks of cyborgs in daily life. It emphasises how the cyborg absorbs cultural and religious notions. The authors argue that cyborgs are an inevitable development in the world and that until the flaws are fixed, humans must approach cyborgs with caution. The Challenges of Using Machine Translation While Translating Polysemous Words, discusses the difficulty of using machine translation to translate polysemous words from French to English (Google Translate). It serves as an example of how the machine chooses the formal or often-used meaning rather than the pragmatic meaning and applies it in every situation. It demonstrates how Machine Translation is unable to understand the pragmatic meaning of Polysemous terms because it is ignorant of the cultures of the source and target languages. It implies that Machine Translation will become extremely beneficial and user-friendly if the flaws are fixed.This collection of articles progresses through the literary and visual narratives of India that range from historical events to contemporary situations. It aims to record the stories that are silenced and untold through writing, film, and other forms of art. India’s artistic output was influenced by factors such as independence, partition, the Kashmir crisis, the Northeast Insurgency, marginalisation, religious disputes, environmental awareness, technical breakthroughs, Bollywood, and the Indian film industry. India now reflects a multitude of cultures and customs as a result of these occurrences. As we examine the Indian narratives produced to date, we can draw the conclusion that India has a vast array of tales to share with the rest of the world.Guest Editorial BoardGuest Editor-in-ChiefDr. Bhuvaneswari R, Associate Professor, School of Social Sciences and Languages, Vellore Institute of Technology, Chennai. She has pursued her master’s at the University of Madras, Chennai and doctoral research at HNB Central University, Srinagar. Her research areas of interest are ELT, Children/Young Adult Literature, Canadian writings, Indian literature, and Contemporary Fiction. She is passionate about environmental humanities. She has authored and co-authored articles in National and International Journals.Guest EditorsCynthiya Rose J S, Assistant Professor (Jr.), School of Social Sciences and Languages, Vellore Institute of Technology, Chennai. Her research interests are Children’s Literature, Indian Literature and Graphic Novels.Maria Baptist S, Assistant Professor (Jr.), School of Social Sciences and Languages, Vellore Institute of Technology, Chennai. His research interests include Crime/Detective fiction and Indian Literature.MembersDr. Sufina K, School of Science and Humanities, Sathyabama Institute of Science and Technology, Chennai, IndiaDr. Narendiran S, Department of Science and Humanities, St. Joseph’s Institute of Technology, Chennai, India
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Kumar, Saurav. "Experiences of Old Age in Indian Fiction: A Study of Two Indian Short Stories." Gerontologist, August 6, 2021. http://dx.doi.org/10.1093/geront/gnab114.
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Abstract In India, where around 19,500 dialects are spoken, there is a great abundance of fiction quite rich in varied descriptions of old age and aging. While scholars like Pramod K. Nayar and Ira Raja have recently begun studying Indian literary texts written in English from the perspective of literary gerontology, those literary experiences of aging (which are originally in languages like Bengali, Tamil, Hindi, Oriya, etc.) are yet to be analyzed from a gerontological point of view. The present paper aims at studying the experiences of old age in two Indian short stories (one from Bengali Literature and another from Tamil Literature) – Bibhutibhusan Bandyopadhyay’s “Drabomoyee Goes to Kashi” (“Drabomoyeer Kashibash” in Bengali) and T. Janakiraman’s “The Puppet” (“Vilayattu Bommai” in Tamil). Regarding “Drabomoyee Goes to Kashi,” the paper interrogates the problems in the emplacement of Hindu older widows to Kashi and explores the possibilities in Drabomoyee from eco-feminist and creatural perspectives. The discussions on “The Puppet” chiefly reflect on the social exclusion of the aging bodies of people living with dementia. Through the story of Venu, the paper shows that what the society or family generally expects from elders suffering from dementia may not do any good to them, and may instead lead to their institutionalization and other forms of exclusion.
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Sinha, Atreyee. "REVOLUTIONARY LOVE TO MARITAL MUTUALITY INTERPRETING INTER-CASTE MARRIAGES IN MANJU BALA’S SELECTED SHORT STORIES." Towards Excellence, March 31, 2022, 75–83. http://dx.doi.org/10.37867/140106.
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Endogamy is an age- old compulsory condition for Brahminic India, as prescribed by Hindu scriptures, to maintain the purity of caste. Dr. B. R. Ambedkar thus advocates inter- caste marriage as the practical panacea to eradicate traditional caste stratification in Indian society. Though exogamy has been legitimised under the Special Marriage Act, 1954, still assimilation of caste through marriage remains a taboo in most part of India even in this twenty first century. Therefore, union outside caste are unlikely to get parental consent and turn to be revolutionary love stories. However, not all such unconventional marriages could exactly exemplify the similar spirit of Ambedkar’s view of exogamy. There remains a possibility underneath that their emotional bonding deteriorates to be an unsound marital relationship in this casteist society, at least in this seemingly caste- neutral state West Bengal. This article employs a deductive, analytical, objective method which assists to trace down those instances from Bengali Dalit writer Manju Bala’s short stories that may enquire if the Dalit girls are happily out- married or not.
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Bhatt, Surbhi, and Mahipal Singh Rao. "DIASPORA IMAGINATION AND EXPERIENCE SHORT STORIES INTERPRETER OF MALADIES AND UNACCUSTOMED EARTH." Scholarly Research Journal for Interdisciplinary Studies 4, no. 37 (December 30, 2017). http://dx.doi.org/10.21922/srjis.v4i37.10826.
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Stories of Jumpha Lahiri are the evidence of immigrant lives, their displeasures, disenchantment, struggles, dreams, integrations, etc. Immigrant experience, as well as identity, really is without question the elements of Interpreter of Maladies which have been explored possibly the most by researchers. In the stories in Unaccustomed Earth have been commended for presenting different aspects of the Bengali diasporic sensibility. The eight stories in the collection show the quest for identity in the diasporic situation. They scrutinize numerous identities as well as a dilemma in the lives of immigrants. This article will study the short story about the immigrants those who have to live their homeland by the Indian-American writer Jhumpa Lahiri, two of those three works, Interpreter of Maladies (1999) and Unaccustomed Earth (2008), are short story collections and are some of the very well known ones.
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Pal, Bidisha, and Md Mojibur Rahman. "The Interfacing History and Narrative Representation of Bengali Dalit Refugeehood in Jatin Bala’s Stories of Social Awakening: Reflections of Dalit Refugee Lives of Bengal." Contemporary Voice of Dalit, August 21, 2022, 2455328X2211154. http://dx.doi.org/10.1177/2455328x221115410.
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Bengali Dalit refugees and refugeehood fall under the less discussed chapter in the streamlined flow of history and narratives. Often within the hegemonic macro-narratives of partition, the ‘common minimal narratives’ (Kaur, 2008, Narrative absence: An ‘Untouchable’ account of partition migration. Contributions to Indian Sociology, vol. 42, p. 286) of the Bengali Dalit refugees get suppressed and subsided. The Dalit refugee accounts contribute a significant lot to the constructing cartographies of history. The article focuses on the representation of Dalit refugees in the anthology Stories of Social Awakening: Reflections of Dalit Refugee Lives in Bengal (2017) by the refugee author Jatin Bala. While providing a vent for polyphonic refugee voices, Bala creates an interface of history and narrative representation of the existential and identity crisis of Dalit refugees with concepts of resettlement and partitioning reality, violence, trauma memory and struggle for sustenance. The study extends its inquiry to the much curious trajectory of history and narrative of Bengali Dalit refugeehood; how the lopsided relationship and crucial junctures between the objective history and the subjective narrative representations make interplay of past and present in portraying violence and memory in the lives of the Dalit refugees. The study also explores how the narrative short fictions deconstruct the ‘essential victimhood’ of the refugees who rise above the harrowing experiences of the spatiotemporal boundary of history and reconstruct the fractured identities to be the true conscious souls of the society in building solidarity.
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Saha, Saikat, Debabrata Basu, and Sukamal Sarkar. "Theoretical Orientation for Readability Assessment in Bengali Language of Extension Literatures Related to Farming." Asian Journal of Agricultural Extension, Economics & Sociology, April 20, 2019, 1–11. http://dx.doi.org/10.9734/ajaees/2019/v32i130144.
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Readability of a text generally refers to how well a reader can comprehend the content of a text, through reading. Readability is closely related to the understandability of the messages. Extension education is an applied behavioural science. Its main purpose is to bring about desirable changes in human behaviour usually through different strategies and programme of change and by applying the latest scientific and technological innovations where extension messages are sent largely through text. In Bengali language, only a few works on readability is found but their study is restricted to broad range of documents like newspaper article, short stories, interviews, and blogs to philosophical articles but there is no such research done on readability of Bengali extension literatures targeting the farming community. So, there is a need for studying on readability of Bengali extension literature for promotion of agricultural education. Assessment of readability of Bengali extension literatures is an imperative task for promotion of agriculture education among the millions of farmers who speaks and read in Bengali language across this subcontinent and Bangladesh with a view that the text messages become more understandable to the target audience. In this context the present theoretical orientation had been prepared with the objectives to measure the readability of Extension literatures in Bengali Language related to farming. Apart from that the analytical tools or procedures used in readability assessment of a Bengali text associated with farming extension literature were also summarized.
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Banerjee, Bidisha. "Defiance and the speakability of rape: Decolonizing trauma studies in Mahasweta Devi’s short fiction." Journal of Commonwealth Literature, April 10, 2020, 002198942091143. http://dx.doi.org/10.1177/0021989420911435.
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This article considers traumatic representations of violence in the stories of the Bengali writer Mahasweta Devi that do not readily fit into trauma studies discourses which emphasise the aporia and unspeakability of trauma. Instead, the protagonists of these stories gesture towards defiance and agency in the face of trauma, thereby calling for justice and social change. Such portrayals offer us opportunities to decolonize cultural trauma theory by focusing on the unexpected arising of agency and empowerment from victims of gendered violence. The article explores the complex ways in which the trope of rape operates in Devi’s work and posits that it is used by Devi to empower her female protagonists and make them powerful critiques of patriarchal systems of exploitation. In doing so, the article argues, these stories also decolonize established discourses of trauma. In "Draupadi", the protagonist Dopdi Mejhen is a tribal revolutionary who is arrested and gang-raped in custody. In "Behind the Bodice", Gangor, a Dalit woman, is gang-raped by policemen. In these stories, rape functions at two levels: firstly, it functions as a critique of the stark reality and extent of the violence perpetrated daily on the bodies of women; secondly, it works as a trope in which the violation of the woman’s body becomes symptomatic of the violation of the land and its oppressed people by the ruling elite under decolonization. Thus, rape in Devi’s fiction can be read allegorically as a critique from within of nationalism and decolonization. By constituting the female subaltern as a complex figure of femininity whose body is not simply the site of exploitation and torture, but a transformative figure of resistance, Devi’s fiction radically destabilizes the basic premise of female vulnerability and the violent objectification of women in the context of rape as well as the expected traumatic aftermath.
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Pal, Bidisha, and Partha Bhattacharjee. "What is translated; what is not translated: studying the translation process of select Bengali Dalit short stories." Translator, April 6, 2021, 1–14. http://dx.doi.org/10.1080/13556509.2021.1894763.
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Sarangi, Jaydeep. "‘Time writes its own script ...’ A Conversation with Sharmila Ray." Writers in Conversation 5, no. 2 (July 28, 2018). http://dx.doi.org/10.22356/wic.v5i2.35.
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Sharmila Ray is an Indian poet and non-fiction essayist writing in English, anthologised and featured in India and abroad. Her poems, short stories and non-fictional essays have appeared in various national and international magazines and journals since the late 1990s. She is an Associate Professor and Head of the Department of History at City College, Kolkata. She was on the English Board of Sahitya Akademi. She was the editor of The Journal (Poetry Society India) and looked after a column ‘Moving Hand Writes’, Times of India, Kolkata. Currently she is the vice-president of the Intercultural Poetry Performance Library, Kolkata and a Board Member of the Poetry Society India. She writes in English and has authored nine books of poetry (listed below). She also writes on Partition and her articles have been published in Bengal Past and Present and Glimpses of Partition in South Asian Fiction: A Critical Re-Interpretation, edited by Farzana S. Ali. She has conducted poetry workshops organized by British Council, the Poetry Society of India and Sahitya Akademi. She has read her poems at various poetry festivals in India. She had been invited to International Struga Poetry Evenings in Macedonia, where she represented India, and International Poets Meet in Kerala to share the stage with Ben Okri. She was the only poet writing in English from West Bengal to participate in VAK –the first poetry biennial held in New Delhi (2017). Her poems have been translated into Hindi, Bengali, Urdu, Manipuri, Slovene, Hebrew and Spanish. Currently she is working on a manuscript of non-fictional essays and poetry.The interview took place at ICCR, Kolkata during our meeting in the month of April 2018.
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"The Representation of Famine and Human Life in Narayan Gangopadhyay's Short Stories." GLOBAL MAINSTREAM JOURNAL 4, no. 3 (May 22, 2024): 6–10. http://dx.doi.org/10.62304/alhe.v3i04.155.
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Narayan Gangopadhyay's literary works were profoundly influenced by the socio-political upheavals of the 1940s, particularly the Quit India Movement and the Bengal Famine of 1943. His stories depict the grim reality of famine-stricken Bengal, highlighting the exploitation and suffering of the common people. Gangopadhyay's storytelling, rich in descriptive skill and humanistic values, brings to life the struggles and resilience of his characters. His first story, "Pashapashi," contrasts the lives of a wealthy family and a poor family, reflecting societal disparities. His collection "Bitangsha" features the story of Sundarlal, a cunning broker posing as a saint, showcasing his bold romantic imagination and environmental composition. Some of his stories depicting the famine are "Nakrocharit", "Dusshashon", "Haar", and "Dinner". These stories depict the harsh realities of the famine and the transformation of society during that time.Overall, Gangopadhyay's work offers a poignant commentary on the human condition during a tumultuous era in Bengal's history.
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Devalle, Susana B. C., and Kalpana Bardhan. "Kalpana Bardhan (comp. y trad.). <em>Of women, outcastes, peasants, and Rebels. A selection of Bengali short stories</em>. Berkeley y Los Ángeles: University of California Press, Oxford, 1990. 330." Estudios de Asia y África, May 1, 1997, 400–401. http://dx.doi.org/10.24201/eaa.v32i2.1534.
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Ara, Arzuman. "Retelling Fragmented Histories: Partition in Short Stories." Prithvi Academic Journal, May 15, 2023, 163–72. http://dx.doi.org/10.3126/paj.v6i1.54670.
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Partition of India in 1947 has been one of the major events in the history of South Asia that has played a crucial role in shaping the three nations of India, Pakistan and Bangladesh. A number of narratives on the background of partition have given rise to the sub-genre of partition narratives in which the authors reflect and reconstruct the pain, suffering, loss and alternative histories of the events of partition. The authors, in their effort, give a voice to the victims and critique the political players. Partition in the Bengal and Assam border is represented in a number of writings. In this article, an attempt is made to give a glimpse of the partition narratives written in Bangla through three short stories from Debes Ray’s Raktamanir Haare [In the Garland of Blood Beads] published by Sahitya Akademy. The stories are the poignant snapshots of the events of partition in the Bengal border. The stories show the life of suffering of people caused by partition and also upheld the resilient spirit of life.
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Ghatak, Indra Sankar. "Partition of Bengal: a Posthumanist Study of Select Literary Works." Rupkatha Journal on Interdisciplinary Studies in Humanities 12, no. 5 (November 12, 2020). http://dx.doi.org/10.21659/rupkatha.v12n5.rioc1s7n1.
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The Indian Partition ushered in one of the most historical migrations in human history where millions had to change their native affiliations. This event led to the formation of two nation-states (India and East Pakistan) out of a single cultural geography and the drawing of boundaries (Radcliffe line) disrupted the emotional, cultural and spatial link of the people with the native countries. Selected short stories from Bashabi Fraser’s Bengal Partition Stories and the memoirs in Adhir Biswas’ Border: Bangla Bhager Dewal encapsulate the variegated experiences of the dislocated during 1946-1955, who were sabotaged by fellow Bengalis in the name of gender, community (bangal-ghoti), and religion. This paper looks at select samples from the collections mentioned above and correlates them with the history of the period. It raises the question “of which ‘human’ is the posthuman a ‘post’?” (Ferrando, 2019, p. 9) The narratives from the Bengal partition capture the phenomenon of border crossing which had led to fluid identities (refugees/migrants/infiltrators) as individuals had been deterritorialized and reterritorialized. The migrant bodies symbolize an anthropogeographic entity that had been exploited severely, and the refugees present themselves as the cultural metaphor in order to capture the traumatized and ambivalent condition of post-national human beings.
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Vlasta, Sandra. "Shifting Multilingualism: Jhumpa Lahiri’s Expansion from (Multilingual) Author to (Self-)Translator / Nihkuv mitmekeelsus: Jhumpa Lahiri kasv (mitmekeelsest) kirjanikust (enese)tõlkijaks." Methis. Studia humaniora Estonica 25, no. 31-32 (December 15, 2023). http://dx.doi.org/10.7592/methis.v25i31-32.23319.
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Abstract: This article traces Jhumpa Lahiri’s trajectory from writer to (self-)translator from the perspective of multilingualism. I am particularly interested in Lahiri’s transition from English to Italian and her return to English, this time as a translator. Indeed, it was not until she began writing in Italian that she became a translator. At the same time, the new language revealed her former bilingualism (English–Bengali). I analyse how Lahiri positions herself as a multilingual poet/translator and how she is positioned through paratexts.
Nihkuv mitmekeelsus: Jhumpa Lahiri kasv (mitmekeelsest) kirjanikust (enese)tõlkijaks
Jhumpa Lahiri sündis 1967. aastal Londonis ja kasvas üles Ameerika Ühendriikides. Tema vanemad olid emigreerunud India kirdeosas paiknevast Lääne-Bengali osariigist. Tema esimene raamat, novellikogu „Interpreter of Maladies“ (1999, eesti keeles „Murede mõistja“, 2007) leidis nii kriitikute kui ka laiema lugejaskonna seas väga head vastuvõttu. Nii pälvis ta 2000. aastal Pulitzeri kirjandusauhinna ning ka järgmiste teoste, romaanide „The Namesake“ („Nimekaim“, 2003) ja „Lowland“ („Madalmaa“, 2013) ning ka teise novellikogu „Unaccustomed Earth“ („Harjumatu Maa“ 2008) eest on ta väärinud kiitust kui oluline Ameerika kirjanik. Nüüdseks on temast saanud rahvusvaheliselt tunnustatud autor; 2009. aastal omistas Itaalia Firenze linn talle raamatu „Unaccustomed Earth“ eest Gregor von Rezzori preemia.
Itaalia keelt hakkas Lahiri õppima kahekümnendate eluaastate lõpus, olles viibinud Firenzes, kus, nagu ta ütleb oma keelememuaaris „In alter parole“ („Teisisõnu“, 2015; inglise keeles „In Other Words“, 2016), ta itaalia keelesse armuski. Nagu ta kirjutab, oli see „un colpo di fulmine“ (’armastus esimesest silmapilgust’, otsetõlkes ’välgulöök’, lk 21; ingliskeelses tõlkes „love at first sight“, lk 13). Pärast aastaid kestnud itaalia keele õppimist otsustas Lahiri 2011. aastal kolida oma perekonnaga Rooma, kuhu ta jäi kolmeks aastaks, ning langetas üllatava ja hulljulge otsuse: ta otsustas inglise keele kui kunstilise väljenduse keele vahetada itaalia keele vastu ning edaspidi kirjutada üksnes itaalia keeles. Erinevalt teistest autoritest – nii nüüdisaegsetest kui ka ajaloolistest – kes on läinud üle ühelt keelelt teisele kas maapao või põgenemise tõttu (nt Milan Kundera, Ágota Kristóf ja paljud teised) või seepärast, et nende emakeel ei võimaldanud neil kõnetada laiemat lugejaskonda (nt Nobeli laureaadid Wole Soyinka ja Abdulrazak Gurnah), lülitus Lahiri inglise keelelt itaalia keelele ümber ilma igasuguse välise surveta. Sel kombel keeras ta selja maailmakirjanduses domineerivale keelele, et kirjutada itaalia keeles, mis on palju väiksem nii selle kõnelejate (s.t potentsiaalsete lugejate) arvult kui ka sellest tehtavate ilukirjandustõlgete poolest (kõrvutades tavalisemate lähtekeeltega, nagu inglise ja prantsuse keel). Lahiri kirjutas oma itaalia keele kogemusest itaaliakeelse raamatu, keelememuaari „In alter parole“. Lisaks on ta itaalia keeles kirjutanud essee („Il vestito di libri“, 2016), romaani („Dove mi trovo“, 2018), lühijutte („Racconti romani“, 2022) ja luuletusi („Il quaderno di Nerina“, 2020).
Kuna ta keeldus inglise keeles kirjutamast, tõlkisid tema itaaliakeelseid raamatuid teised inimesed: tuntud tõlkija Ann Goldstein, kes on inglise keelde vahendanud Elsa Morante, Primo Levi ning kõige kuulsamana Elena Ferrante teoseid, tõlkis Lahiri „In alter parole“ raamatuks „In Other Words“. „Il vestito dei libri“ tõlkis Lahiri abikaasa Alberto Vouvoulias-Bush.
Lahiri on hiljuti inglise keele juurde naasnud, mitte niivõrd kirjanikuna (ehkki ta on inglise keeles avaldanud lühemaid mitteilukirjanduslikke tekste) kuivõrd tõlkijana, sh enesetõlkijana itaalia keelest. Nüüdseks on ta tõlkinud inglise keelde kolm Itaalia kirjaniku Domenico Starnone romaani. 2019. aastal toimetas ta itaalia novellide antoloogia „The Penguin Book of Italian Short Stories“, mis sisaldab neljakümmet novelli, millest mõned on ta ise tõlkinud. Lisaks tõlkis ta inglise keelde omaenda esimese itaaliakeelse romaani („Dove mi trovo“, pealkirja all „Whereabouts“ („Asukoht“, 2021), olles seega pöördunud enesetõlkimise juurde – tegevuse juurde, mida ta varem vältis.
Jhumpa Lahiri viimane raamat „Translating Myself and Others“ („Tõlkides ennast ja teisi“, 2022) on varem avaldatud või ette kantud tõlketeemaliste esseede kogu, mis on kirjutatud inglise ja itaalia keeles. Need tekstid keskenduvad tema kogemustele (enese)tõlkijana ning tema lähenemisele tõlkimisele. Viimast kirjeldades viitab ta tihti Ovidiuse „Metamorfoosidele“ ning rõhutab tõlkimise transformatiivset olemust. Nagu ta meile räägib, tegeleb ta koos oma Princetoni ülikooli kolleegi Yelena Baraziga parajasti „Metamorfooside“ inglise keelde tõlkimisega. Seega ei piirdu ta tõlkimisega itaalia ja inglise keele vahel ning näib täitvat tõlkija rolli avaramalt, hõlmates nii antiikset ladina keelt kui ka seda, mida võiks nimetada panusteks tõlketeooriasse.
Käesolevas artiklis järgin Lahiri kasvu (nagu näeme, siis oletatavalt) ükskeelsest autorist mitmekeelseks kirjanikuks ning tõlkijaks/enesetõlkijaks. Väidan, et seda arengut mõjutas tugevasti tema kirjandusliku mitmekeelsuse kogemus. Tõepoolest, temast sai tõlkija alles siis, kui ta hakkas kirjutama itaalia keeles. Oma analüüsis tunnen erilist huvi selle vastu, kuidas Lahiri positsioneerib ning kujundab iseennast mitmekeelse kirjaniku ja tõlkijana ning kuivõrd teda sellena positsioneerivad kirjastamismaailm ja kriitikud.
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Sarangi, Jaydeep. "Three Decades of Bangla Dalit Movement: Jaydeep Sarangi in Conversation with Kapilkrishna Thakur." Writers in Conversation 5, no. 1 (January 28, 2018). http://dx.doi.org/10.22356/wic.v5i1.27.
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Kapilkrishna Thakur is long standing Bangla Dalit activist and writer working for more than three decades. His signal books include: Ujantaleer Upokatha (historical novel), Cholechi Chaitrer Utsabee, Shoro Pathor, Kisundar Ondho (poetry), Madhumoti Onek Dur, Onno Ihudi (Stories). He has also written a seminal book on the Motua Movement in Bengal which marks his scholarship in the subject. Matua Andolan o Banglar Anunnoto Samaj is resourceful work on Matua religion and literary productions. Kapilkrishna Thakur is also attached to some important journals and magazines from West Bengal: Dalit Manan, Nikhil Bharat, Bngo Bhumi, Gana Sanskriti, Jamini Katha and Manisha. His literary corpus makes a fervent plea for a complete overhaul of society by questioning all stereotyped notions of caste and class in Bengal.This interview is the fruit of a couple of long sessions in August 2017 in a coffee parlour in South Kolkata, Prince Anwar Shah Road.
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Sen, Sucharita. "The Melody of Universalism: Political Thought in Rabindra Sangeet." Society and Culture in South Asia, May 13, 2022, 239386172210804. http://dx.doi.org/10.1177/23938617221080439.
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This article searches for Tagore’s political thought by an analysis of his songs. Existing literature has largely focussed on Tagore’s novels, letters, poems and short stories to understand his political vision. In this article, I argue that in tandem with his literary compositions, Tagore’s musical creations also have the potential to shed much light on his political thought. A keen observer of social upheavals, Tagore aimed to resolve the specific problems which were paralysing the Bengal of his times. So emerged his songs promoting Hindu–Muslim unity, India’s composite culture and spiritual regeneration of the human soul. Beneath these apparently different themes, there remained an urge for universalism, fraternity and unity which was abound in his musical expositions. This article deconstructs Tagore’s songs to analyse their meaning and their relation to the wider contemporary cultural ambience. The political thought of Tagore, as reflected in his songs, however, should not be interpreted independent of and abstracted from his literary contributions. This article, therefore, situates his songs in the ongoing discourse on Tagore’s political thought, alongside his stories, poems and novels.