Relevant bibliographies by topics / Tagore, Rabindranath

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

Academic literature on the topic 'Tagore, Rabindranath'

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Published: 4 June 2021
Last updated: 3 February 2022

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Journal articles on the topic "Tagore, Rabindranath"

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Jha, Narmadeshwar. "Rabindranath Tagore." Prospects 24, no. 3-4 (1994): 603–19. http://dx.doi.org/10.1007/bf02195291.

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BROWN, KELVIN. "RABINDRANATH TAGORE." Science and Culture 87, no. 5-6 (2021): 162. http://dx.doi.org/10.36094/sc.v87.2021.rabindranath_tagore.brown.162.

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Dutta, Ashim. "Transnationalist Spirituality of Rabindranath Tagore." Gitanjali & Beyond 1, no. 1 (2016): 1. http://dx.doi.org/10.14297/gnb.1.1.1-21.

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<p>Focusing on a selection of Rabindranath Tagore’s essays, lectures, and a few of his creative works, this essay draws attention to the spiritual orientation of Tagore’s transnationalism. In his vast and multifaceted writings, Tagore offers an alternative vision of transnational union of humanity, different from and often resistant to nationalist distributions of human relationship. Through close readings of Tagore’s works, this essay complicates Orientalist notions of the East-West polarities. While strongly opposing Western imperialist ideology, Tagore was always frank about his trust in and indebtedness to the liberal humanist values of the West. On the other hand, despite upholding Indian or Eastern spirituality, he was critically aware of the social and political crises of the contemporary East. A large volume of his works betrays his scepticism about any political solution to national and international problems. What he promotes is a spiritual concord of the best in Western and Eastern cultures, connecting the liberal humanist conscience of the West with the harmonizing, all-inclusive spiritual wisdom of the East. Neither completely secular nor thoroughly religious in an institutional sense, the transnationalist spirituality of Tagore bridges the gap between the secular humanism of Western modernity and the mystic–religious spirituality of Eastern antiquity, offering nuanced perspectives on both. </p>
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Rajani, Leena M., and Dipti Mehta. "Playthings by Rabindranath Tagore." Global Journal For Research Analysis 3, no. 2 (2012): 92–93. http://dx.doi.org/10.15373/22778160/february2014/30.

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GHOSH, RANJAN. "RABINDRANATH AND RABINDRANATH TAGORE: HOME, WORLD, HISTORY." History and Theory 54, no. 4 (2015): 125–48. http://dx.doi.org/10.1111/hith.10782.

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Tandon, Ritu. "Rabindranath Tagore’s Philosophy of Spiritual Humanism and the Problems of Women Presented in the Novel ‘Nexus’ (Yogayog, 1929)." SMART MOVES JOURNAL IJELLH 8, no. 11 (2020): 105–16. http://dx.doi.org/10.24113/ijellh.v8i11.10838.

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Spiritual humanism means thinking about the progress of human beings in all fields - social, cultural, political or economical and advocates that science and philosophy, art and literature, or anything that human beings have achieved by logical thinking and idealistic thoughts must aim at the well-being of humanity. Its principal aim is to achieve human freedom, cheerful life with development and prosperity without any kind of discrimination among human beings. Rabindranath Tagore was a great poet, dramatist, novelist, short-story writer, musician, painter, educationist, social reformer, philosopher, spiritualist and a critic of life and literature. He wrote about the problems of women in most of his works – whether it is a poem, novel, play or a short- story. Rabindranath Tagore’s novel ‘Nexus’(Yogayog,1929) is an important story of a married woman Kumudini’s struggle for freedom against the brutality of her cruel husband, Madhusudan. Here, Tagore’s evolving attitude towards the role of a married woman, Kumudini and her rebellious thoughts towards the domination of her husband are clearly presented in this novel. Rabindranath Tagore believed that the solution for all the problems of society lies in spreading the message of non-violence, truth, peace, love, and wisdom, which brings happiness among human beings. The present paper is an effort to investigate the major problems of married women of the nineteenth century Bengali society and the importance of Rabindranath Tagore’s philosophy of spiritual humanism in the emancipation of women, which made Tagore a multitalented novelist, writer and personality.
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BAYOĞLU KINA, Filiz. "Şairin Sesi: Rabindranath Tagore." Journal of Turkish Research Institute, no. 67 (January 1, 2020): 395–404. http://dx.doi.org/10.14222/turkiyat4306.

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Hussain, Shawkat. "Punishment by Rabindranath Tagore." Gitanjali & Beyond 1, no. 1 (2016): 203. http://dx.doi.org/10.14297/gnb.1.1.203-213.

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Marashi, Afshin. "Imagining Hāfez: Rabindranath Tagore in Iran, 1932." Journal of Persianate Studies 3, no. 1 (2010): 46–77. http://dx.doi.org/10.1163/187471610x505951.

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AbstractIn April and May of 1932, Rabindranath Tagore traveled to Iran on an official visit. He had been invited to Iran as the official guest of Rezā Shah Pahlavi. Using an array of primary source material, this article examines the cultural, political, and ideological implications of this trip for the emerging discourse of nationalism in interwar Iran. The article argues that Tagore’s visit played an important part in promoting the new official nationalism of the Pahlavi state. The emerging interwar ideology of “Pahlavi nationalism” sought to dissociate Iran from the Abrahamic-Islamicate “civilizational ethos” that was now understood to have long dominated Iranian culture, and instead sought to associate Iranian nationalism’s claim of cultural authenticity to a newly emerging notion of “Indo-Iranian civilization” rooted in the pre-Islamic culture of Zoroastrianism and Aryanism. Tagore’s visit to Iran was seen as an opportunity for his Iranian hosts to present him to the Iranian public as a living personification of this newly conceived idea of national authenticity. The public ceremonies and pronouncements that accompanied Tagore during the four-week trip all reinforced this basic message. The paper therefore argues that the Tagore visit to Iran was closely tied to the Pahlavi state’s policy of cultural nationalism.
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Marzuki, Marzuki, and Siti Khanifah. "Pendidikan ideal perspektif Tagore dan Ki Hajar Dewantara dalam pembentukan karakter peserta didik." Jurnal Civics: Media Kajian Kewarganegaraan 13, no. 2 (2016): 172–81. http://dx.doi.org/10.21831/civics.v13i2.12740.

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The research aims to study the thought of Rabindranath Tagore and Ki Hajar Dewantara with the ideal education related in formation of students character. This research is a literature review using content analysis approach. Sources of data in the form of primary data and secondary data on thought of two leaders in education. Data were analyzed qualitatively with the inductive approach. The results showed that 1) Rabindranath Tagore saw education based on freedom and love. Learning approach undertaken by Rabindranath Tagore in the education system is experiential learning; 2) Ki Hajar Dewantara developed a Among system in education which is an effort to advance the development of morality (inner strength), mind (intellect), and physical students; and 3) there is a link between thought of Rabindranath Tagore and thought of Ki Hajar Dewantara on looking at the education and development of ideal education system.
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Dissertations / Theses on the topic "Tagore, Rabindranath"

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Collins, Michael. "Rabindranath Tagore and the west, 1912-1941." Thesis, University of Oxford, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.496433.

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Banerjee-Dalgalian, Gita. "Le "Laurier-sang" de Rabindranath Tagore problématique d'une traduction théâtrale /." Lille 3 : ANRT, 1988. http://catalogue.bnf.fr/ark:/12148/cb37602573f.

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Banerjee-Dalgalian, Gita. ""Le Laurier-sang" de Rabindranath Tagore : problématique d'une traduction théâtrale." Paris 4, 1987. http://www.theses.fr/1987PA040049.

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Le sujet de cette thèse est le traitement des problèmes de traduction du bengali en français d'une œuvre dramatique de Tagore, et de sa réception en pays européen. Ce traitement tient compte de la distance des civilisations et des différences linguistiques qui peuvent séparer une œuvre littéraire bengalie d'un public français. Il s'oriente, en outre, sur les exigences scéniques de l'œuvre ainsi que d'après les traits pertinents de de la pensée de Tagore. La première partie de ce travail apporte des solutions concrètes aux problèmes de traduction rencontres dans "Le Laurier-sang" (Roktokorobi) la deuxième partie situe Tagore dans la continuité du théâtre indien et fait l'étude de la composition du "Laurier-sang" en relation avec les traditions théâtrales, classiques et populaires. La symbolique de la pièce est élucidée notamment à la lumière de deux courts textes de l'auteur, traduits également dans la première partie. Enfin elle fait l'exégèse des chants de la pièce définissant leur rôle et leur sens symbolique. La troisième partie fait l'analyse et le commentaire d'une sélection représentative des problèmes résolus dans la première partie selon la classification suivante : problèmes relatifs aux faits de civilisation, problèmes à dominante linguistique, problèmes relatifs à une intention particulière de l'auteur. Dans la conclusion sont apportés des éléments de réflexion sur l'actualité de cette pièce écrite en 1923 à la suite d'un voyage de l'auteur en Europe et sur les champs de bataille de la Première guerre, ainsi qu'aux Etats-Unis des années vingt. Ce fait est décisif pour interpretation du "Laurier-sang"<br>The present thesis treats the problems of translation from Bengali into French with reference to the translation of a Tagore play and its reception in European countries. This treatment takes into account the cultural distance and the linguistic differences separating a Bengali literary work from the French public. It is also directed by the criteria of scenic necessities as well as by some fundamental currents of Tagore’s thought and poetry. "Le laurier-sang", French translation of the play "Roktokorobi" is the first part in which the problems have found real solutions. The second part situates Tagore in the continuity of the Indian theatrical traditions, classical as well as popular. The symbolic dimension of this play is elucidated mainly in the light of two short texts of the author, also translated in the first part. The second part contains also an interpretation of the seven songs of the play, defining their role and their symbolic significance. The third part analyses and comments a representative selection of translation-problems resolved in the first part. This analysis is accompanied by the following classification: problems related to cultural facts and phenomena, problems of mainly linguistic character, problems related to a particular intention of the author. The conclusion brings some elements of reflexion on the visionary character of this play written in 1923 following Tagore’s visit to European countries, to the battlefields of the first war and to the United States in 1920-21. His impressions of this voyage played a decisive role in the conception of this play and are of importance in its interpretation
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Khanum, Suraiya. "Gender and the colonial short story: Rudyard Kipling and Rabindranath Tagore." Diss., The University of Arizona, 1998. http://hdl.handle.net/10150/282819.

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Gender is given a new definition that differs from the feminist conceptualization of the issue in this study of selected short stories by Rudyard Kipling (1865-1936) and Rabindranath Tagore (1865-1941). In the colonial ordering or pervasive power mechanism, gender regulates all men and all women. Gender is just as manifest in race, class, rank, manners, and beliefs as it is in sexual ordering. My new coinage of the term "genderization" is defined as an enforcement of power relationships and indicates either a negative or positive effect on society within colonial practices. Literature seen as an avenue of creative genderization leads to a fresh assessment of Kipling and Tagore. Despite a history of divisive practical conditions and a negative discursive heritage, a creative and conciliatory transformation of gender is contained within the short fiction of Kipling and Tagore. Indispensable in understanding postcolonialism, yet not credited for it, Kipling spoke from the forum of the ruling Anglo administration and indirectly undermined the rigid race policy. This author deserves more recognition for the cross cultural healing gestures within his Indian short stories. Tagore, the first non-European Nobel Prize winner and the father of Indian modernism, spoke in a muted manner to appease the persistent censorship and the hostilities of the orthodox Hindus against his desired modernist reforms. Well known in the West for his lyrical poetry, easily accredited as the spiritual mentor of Gandhi, Tagore is much less understood as a writer who used short story as a positive vehicle of reform. The idea of "structuration" proposed by Anthony Giddens, defines society in three distinct yet interactive structures that cover the practical world (political, economic, bureaucratic, and military), the discursive tradition (religion, literature, media, and education), and the unconscious (myth, music, cultural beliefs). Giddens' kinetic, inclusive, and flexible model helps to elucidate these cryptic short stories written during a transitional period of high imperialism. Biographical and sociopolitical data are intertextually brought together to reveal the subtexts of the short stories. These two dissimilar authors, responding to the great paradigm shift of modernism, nonetheless project an ideal world of rational and material progress in an international global union.
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Houghteling, James L. "Rabindranath Tagore, John Dewey, and the Unity of Mind and Culture." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/cmc_theses/905.

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What role does education play in a democratic society? How can the right sort of education help foster a free, responsible, and caring citizenry? How can education begin to reconcile and incorporate intellectually complicated and seemingly opposite ideas and theories, such as idealism and pragmatism, localism and globalism, thought and action? In my thesis, I aim to reveal, and perhaps begin to answer, these larger ideas pertaining to the role of education in society. Moreover, I address these questions through the lens of Rabindranath Tagore and John Dewey, two thinkers and practitioners at the turn of the twentieth century who sought to use education to find solutions to problems facing their respective local communities, but also the global community.
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Marsh, Christine Elizabeth. "Towards one world : a journey through the English essays of Rabindranath Tagore." Thesis, University of Exeter, 2013. http://hdl.handle.net/10871/11121.

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Tagore is viewed through the medium of five books of essays which he wrote in English. Most of the essays are the texts of lectures Tagore delivered to audiences in England and America. They are important because they constitute what Tagore actually communicated to audiences and readers in the West during his tours outside India. The five books are taken chronologically in the chapters of this thesis, each one being a stage on Tagore’s journey. They are read in conjunction with information about his activities in India prior to each particular tour, his encounters during the trip, and any relevant correspondence, in order better to understand the ideas he expresses. A key finding from close study of the essays is the extent to which Tagore draws on his understanding of the evolution and special capabilities of the human species. This philosophical anthropology, or ‘deep anthropology’, is used to describe what mankind ought to be, as well as what we are. Tagore was critical of what he considered the dehumanising economic systems of the West, which were supported by educational methods that focussed narrowly on training people to participate in such systems. The ideal behind the design of Tagore’s own practical projects was a modernised and less restrictive form of traditional society, comprising networks of self sustaining villages or small communities, where children and young people are encouraged to develop their natural curiosity and creativity, and to express themselves freely with body and mind. Tagore’s approach to education and rural reconstruction, if implemented widely as he intended, could lead to a radical redesign of society, a turning of the world upside down. The aim of my dissertation is to help encourage a wider appreciation of Tagore’s pioneering work in this field.
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Dhar, Suranjita Nina. "Rabindranath Tagore's thoughts on education from a socio-political perspective." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1996. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/MQ37300.pdf.

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Jelnikar, Ana. "Towards universalism : Rabindranath Tagore and Srecko Kosovel : a joint perspective in a disjointed world." Thesis, SOAS, University of London, 2009. http://eprints.soas.ac.uk/29544/.

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This thesis is the first in-depth exploration of the connection between the Indian poet Rabindranath Tagore (1861-1941) and the Slovene poet Srecko Kosovel (1904- 1926). It proceeds from a key observation that, in spite of their differences, they share a worldview that derives from a structurally similar positioning within their respective historical situations. Both wrote from the awareness of their region's subjugated status and endorsed an anti-imperialist stance that rejected nationalism as a viable means of liberation, embracing instead a creative universalist ideal. While seeking to establish the reasons, relevance, and manner in which Tagore inspired Kosovel, the thesis also traces broader parallels and shared concerns between the two poets, situating their "universalisms" in their respective culture-historical contexts. The introduction and chapter one lay out the comparative and theoretical framework, exploring "universalism" in its embattled relationship with "nationalism" in the context of anti-imperialist/colonial struggles to arrive at a workable definition with which to approach the two poets. Part II looks at the personal and historical factors shaping Tagore's theory and practice of liberation, as he came to reject nationalism and deconstruct the binary logic of colonial modernity so as to reposition India and the individual in a global framework. The importance of his post-Nobel Prize travels for his world vision is explored in conjunction with Tagore's reputation in the West, particularly in Europe's Central and Eastern peripheries, such as Slovenia. Part III introduces Kosovel and establishes the framework conjoining the two poets across the vastly different culturo-geographic space. Kosovel's reading of Tagore is framed through the paradigms of (cross-colonial) situational identifications and global modernity. It proposes a new reading of Kosovel's poetry, analyzing Kosovel's shift from a romantic to modernist sensibility in the light of his endorsement of Tagore's universalist idea(l)s.
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Morales, Puga Agus. "Luz y materia. La poesía última y la pintura de Rabindranath Tagore como embriones de la modernidad india." Doctoral thesis, Universitat Autònoma de Barcelona, 2012. http://hdl.handle.net/10803/96702.

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La obra del poeta indio Rabindranath Tagore (1861-1941) ha recibido notable atención académica pero su recepción en Occidente se ha visto dificultada por problemas de traducción y por una interpretación esencialista de la etapa Gitanjali u Ofrenda lírica, que precedió a la concesión del Premio Nobel de Literatura al escritor bengalí en 1913. La penetración de su vasta obra en Occidente y en particular en el mundo hispano es desigual e ignora tanto su obra última como sus incursiones en otros ámbitos como la pintura, la filosofía o la narrativa. Esta tesis hace dialogar la lírica última (1937-1941) y la pintura de Tagore (1924-1941). El estudio se centra en libros de poesía prácticamente desconocidos para el lector occidental: Prantik, Senjuti, Akashpradip, Nabajatak, Rogsayay, Arogya, Janmadine y Sesh Lekha; y en las aproximadamente 2.300 obras pictóricas de Rabindranath, que incluyen dibujos y pinturas. De los poemas postreros, la tesis destaca su “giro lingüístico oriental”, es decir, la intensa conciencia lingüística del escritor bengalí en sus últimos años, que le hace plantearse cuestiones fundamentales de la filosofía del siglo XX como la cortedad del decir y el poder del lenguaje. Es necesario el adjetivo “oriental” porque sus versos conservan el sentido de la inmanencia y un panteísmo poético construido a partir de la innovación métrica. Sus poemas, que décadas atrás eran largos y densos, tienden hacia el epigrama y la meditación. Luz y materia propone una mirada fresca a los “papeles” de Tagore, llamados así porque el escritor bengalí dibujó y pintó casi siempre sobre esta superficie. La tesis huye de los planteamientos que someten su pintura a su ingente obra escrita y da plena autonomía al medio artístico. En concreto, sitúa al legado pictórico de Tagore como uno de los tres vértices de la modernidad artística india, junto a las obras de Jamini Roy y Amrita Sher-Gil. El embrión de su tardía obra plástica es el manuscrito del libro de poemas Purabi (1925). Sus primeras creaciones fantásticas, que nacen de la letra bengalí, van independizándose con los años y destacan por usar un vocabulario indio en la órbita del expresionismo y el primitivismo. Este trabajo comparativo señala a la poesía última y la pintura de Tagore como un corpus fundamental para la construcción del lenguaje moderno poético y pictórico de la India. Establece que el diálogo entre los dos ámbitos fue imprescindible para espolear la exploración de los límites expresivos de ambos. Es un diálogo transformador que parte de una reflexión sobre el lenguaje poético y pictórico y que convierte este legado en un embrión de la modernidad india. Una de las aportaciones más originales de la tesis es la propuesta de dos marcos teóricos para el estudio de la cultura india. La modernidad literaria india (1800-1941) se caracteriza por la lenta desaparición de la poesía oral, el cambio de paradigma lingüístico propiciado por la introducción del inglés como nueva lengua de prestigio y la revisión crítica de la civilización india. La modernidad artística (1850-1941) tiene como ejes la aparición fugaz del realismo victoriano, la respuesta orientalista y la superación de ambos horizontes. En cuanto a Tagore, la tesis arroja luz sobre una región pálida de su poesía y descubre su pintura como un pico oculto del arte universal. En el texto se incluyen por primera vez poemas del escritor indio traducidos directamente del bengalí al español.
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Mohite, Ragini Indrajit. "Constructing the modernist self : nationhood and domesticity in the writings of Rabindranath Tagore and W.B. Yeats." Thesis, University of Leeds, 2016. http://etheses.whiterose.ac.uk/13287/.

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This thesis addresses W.B. Yeats’s and Rabindranath Tagore’s engagements with identity in Ireland and India respectively. It focuses on the authors’ concerns with nationalism and the domestic literary and cultural traditions of their nations as combined in their constructions of identity in their poetry and fiction. It is predominantly concerned with their work from the beginning of the twentieth century, a point at which they come to address nationalism and nationalist responses to texts with some trepidation and critique. My first chapter deals with both authors’ interrogation of nationalist responses to creative production; and the second with the creative process. I argue that the nationalist mind-set is bound up with their collaboration—the English translation of Gitanjali—and it is this which establishes their entry into transnationality. Despite their determined transnationalism, however, I contend that neither author is free of the nationalism that was a significant part of their contemporary period and their personal histories. The next three chapters examine this concern with production of art and identity through a fraught nationalist approach as it manifests in the primary social unit — the family. Examining the female voice, the male construction of home and the child, I argue that Yeats and Tagore are invested with reconstructing social systems and in making the poet-hero preeminent in their new literary models. Their concern with identity and creativity manifests itself in the form of lineage and inheritance. Finally, I argue that Tagore imagines an articulate poet child as his successor while Yeats establishes creative productions themselves as his inheritors. Ultimately, these inheritances sustain the complex and sometimes contradictory political and creative engagements through which they are formed. I demonstrate that reading Yeats and Tagore comparatively allows one to make transnational and critical the hitherto nationalised valences of identity and selfhood.
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Books on the topic "Tagore, Rabindranath"

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Kabir, Humayun. Rabindranath Tagore. Pankaj Publications International, 1987.

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Bhattacharya, Kumkum. Rabindranath Tagore. Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-00837-0.

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Lago, Mary, and Ronald Warwick, eds. Rabindranath Tagore. Palgrave Macmillan UK, 1989. http://dx.doi.org/10.1007/978-1-349-09133-1.

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Rabindranath Tagore. Sahitya Akademi, 1986.

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Sinha, Biswajit. Rabindranath Tagore. Raj Publications, 2003.

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Indian Council of Philosophical Research., ed. Rabindranath Tagore. Munshiram Manoharlal Publishers co-published with Indian Council of Philosophical Research, 2002.

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Roy, Kshitis. Rabindranath Tagore. National Gallery of Modern Art, 1988.

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Tagore, Rabindranath. Classic Rabindranath Tagore. Penguin Books India, 2011.

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Tagore, Rabindranath. Rabindranath Tagore: An anthology. Picador, 1997.

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Roy, R. N. Rabindranath Tagore, the dramatist. A. Mukherjee & Co., 1992.

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Book chapters on the topic "Tagore, Rabindranath"

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Jelnikar, Ana. "Tagore, Rabindranath." In Encyclopedia of Global Justice. Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9160-5_502.

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Kämpchen, Martin. "Rabindranath Tagore." In Kindler Kompakt: Lyrik des 20. Jahrhunderts. J.B. Metzler, 2017. http://dx.doi.org/10.1007/978-3-476-04504-1_7.

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Kämpchen, Martin. "Tagore, Rabindranath." In Kindlers Literatur Lexikon (KLL). J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_20702-1.

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Nimbalkar, Namita. "Tagore, Rabindranath." In Hinduism and Tribal Religions. Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-024-1036-5_34-1.

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Bhattacharya, Kumkum. "Introduction." In Rabindranath Tagore. Springer International Publishing, 2013. http://dx.doi.org/10.1007/978-3-319-00837-0_1.

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Bhattacharya, Kumkum. "The Emerging Picture: A Social-Historical Perspective and Significant Personalities." In Rabindranath Tagore. Springer International Publishing, 2013. http://dx.doi.org/10.1007/978-3-319-00837-0_2.

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Bhattacharya, Kumkum. "Progressive Ideas and the Idea of the Tapovana." In Rabindranath Tagore. Springer International Publishing, 2013. http://dx.doi.org/10.1007/978-3-319-00837-0_3.

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Bhattacharya, Kumkum. "Visva-Bharati: The Transnational Centre of Education." In Rabindranath Tagore. Springer International Publishing, 2013. http://dx.doi.org/10.1007/978-3-319-00837-0_4.

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Bhattacharya, Kumkum. "Extension of the Self and Rural Reconstruction." In Rabindranath Tagore. Springer International Publishing, 2013. http://dx.doi.org/10.1007/978-3-319-00837-0_5.

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Bhattacharya, Kumkum. "Conclusion: The Home and the World." In Rabindranath Tagore. Springer International Publishing, 2013. http://dx.doi.org/10.1007/978-3-319-00837-0_6.

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Conference papers on the topic "Tagore, Rabindranath"

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Chaudhuri, B. B., Ankita Saraf, Alka Kumari, Samarjeet Borah, and Alisha Goyal. "Separation of text from non-text doodles of poet Rabindranath Tagore's manuscripts." In 2012 National Conference on Computing and Communication Systems (NCCCS). IEEE, 2012. http://dx.doi.org/10.1109/ncccs.2012.6413000.

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