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Journal articles on the topic 'Tagore, Rabindranath, 1861-1941'

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1

Sen, Amartya. "The Contemporary Relevance of Buddha." Ethics & International Affairs 28, no. 1 (2014): 15–27. http://dx.doi.org/10.1017/s0892679414000033.

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The great poet and novelist Rabindranath Tagore (1861–1941) once remarked that he was extremely sad that he was not alive when Gautama Buddha was still around. Tagore very much wished he could have had conversations with Buddha. I share that sentiment, but, like Rabindranath, I am also immensely grateful that, even now, we can enjoy—and learn from—the ideas and arguments that Buddha gave us twenty-five hundred years ago. Our world may be very different from what Buddha faced in the sixth century bce, but we can still benefit greatly from the reasoned approach to ethics, politics, and social re
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2

Walter, Elżbieta. "Rabindranatah Tagore – poeta czy malarz?" Art of the Orient 1, no. 1 (2012): 137–52. http://dx.doi.org/10.15804/aoto201208.

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Rabindranath Tagore (1861–1941), a poet, writer, novelist, playwright, composer, philosopher and educator, was the first Asian individual to win the Nobel Prize for literature in 1913 for his book Gitanjali. Although he did not receive any formal training in art, at a late stage of his life, when he was over sixty years old, he took up painting. He started by doodling on the pages of his poetry manuscripts. He left over two thousand paintings and drawing, deeply rooted in fantasy. He did not seem to follow a particular style or school of painting, neither eastern nor western. Tagore’s painting
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3

Islam, Mohammad Shafiqul, and Rashed Mahmud. "The Quest for Beauty in Rabindranath Tagore’s Poetry." Crossings: A Journal of English Studies 4 (August 1, 2014): 61–75. http://dx.doi.org/10.59817/cjes.v4i.338.

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Rabindranath Tagore (1861-1941) pursued beauty all through his life. In his quest for beauty, he passed through many stages of development. His early poems incorporate sensuous observations of nature. The effect of sensuous magnetism persists, but the soul is awakened towards a greater vista of beauty. The soul keeps searching and comes to the conclusion that mere sensuous beauty is not the goal; it needs a revelation of a deeper meaning. He finds beauty in harmony with the inner and the outer principles of nature midway through his poetic life. It is also at this stage that he finds beauty an
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Jelnikar, Ana. "Srečko Kosovel and Rabindranath Tagore: Points of Departure and Identification." Asian Studies, no. 1 (December 1, 2010): 79–95. http://dx.doi.org/10.4312/as.2010.-14.1.79-95.

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In this paper I explore some of the connections the Slovene poet Srečko Kosovel (1904–1926) surmised between himself and the Indian poet Rabindranath Tagore (1861–1941). I argue that what linked the two poets into a joint framework across the vastly different cultural and politico-geographic space was not just the fact that Kosovel read Tagore and took inspiration from the Bengali poet at the height of Tagore’s reputation in continental Europe, but that they shared a number of preoccupations, informed by their respective historical positioning. Both wrote from a profound awareness of their reg
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Chowdhury, Mohammad Shahidul Islam. "The Restoration of Feminist Subjectivity in Henrik Ibsen and Rabindranath Tagore." Crossings: A Journal of English Studies 3, no. 1 (2011): 99–108. http://dx.doi.org/10.59817/cjes.v3i1.381.

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Henrik Ibsen (i828-1906) focuses, among other issues, on the individuality in his play A Doll’s House. Rabindranath Tagore (1861-1941), in some of his short stories, depicts the struggle by women to assert their individuality in the patriarchal social structure of the Indian subcontinent. Ibsen and Tagore are from different cultures, but still they have much in common regarding feminist subjectivity. They reveal the anguish of the women of their times and their treatment by the elements of the society. What unites these two writers is that women in society not only become the victims: of oppre
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Huyền, Phạm Thị Vân, та Vũ Thị Hạnh. "NGỌN NGUỒN THƠ TRỮ TÌNH - TÌNH YÊU RABINDRANATH TAGORE". TNU Journal of Science and Technology 227, № 12 (2022): 62–69. http://dx.doi.org/10.34238/tnu-jst.6319.

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Rabindranath Tagore (1861 - 1941) là hiện tượng kiệt xuất của văn học Ấn Độ thế kỉ XX. Giải Nobel văn học dành cho “Thơ Dâng” (năm 1913) đã khẳng định tài năng của Tagore với tư cách một nhà thơ lớn không chỉ của Ấn Độ mà của cả thế giới. Thơ trữ tình - tình yêu là phần tiêu biểu nhất trong sự nghiệp thơ ca của ông. Ở đó, nguyên lí tình yêu Ấn Độ đã được tiếp nối và phát triển qua năng lực sáng tạo kì diệu của nhà thơ xứ Bengal này. Sự nghiệp thơ ca của Tagore được các nhà Ấn Độ học, các học giả và các nhà thơ trên thế giới xem xét, đánh giá từ nhiều góc độ, về giá trị nội dung tư tưởng, cảm h
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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 (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 writte
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Chakraborty, Arijit. "Love and Spirituality in Anita Desai’s ‘Cry, the Peacock’ and Rabindranath Tagore’s ‘Breezy April’." SMART MOVES JOURNAL IJELLH 8, no. 2 (2020): 12. http://dx.doi.org/10.24113/ijellh.v8i2.10408.

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Rabindranath Tagore (1861-1941) was the first non-European and the first Indian to win the Nobel Prize for Literature in 1913. He was awarded the prize for Gitanjali. Tagore was a multi-faceted personality who not only composed poems, verses, short stories, novels etc but also sketched and painted with equal brilliance. As a flag-bearer, he presented the best of India to the West and vice-versa. In Breezy April, Tagore combines romanticism with spiritualism. On the other hand, Anita Desai (born-1937) is the youngest among the women novelists of eminence in India. The spiritual aspect of human
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Ivbulis, Viktors. "Only Western influence? The birth of literary Romantic aesthetics in Bengal." Acta Orientalia Vilnensia 9, no. 2 (2008): 145–57. http://dx.doi.org/10.15388/aov.2008.2.3703.

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University of LatviaMuch has been said about how fruitfully European aesthetics worked on the minds of Indian writers in the 19th century. For this reason Rabindranath Tagore (1861–1941), even before he turned twenty, in the eyes of some of his compatriots was already a Romanticist—‘the Shelley of Bengal’. Of course, he could not be Shelley because of the very different historical circumstances of India and England (in India at that time historically could not be born aesthetic rebels like Shelley). But what was implied in this assertion remains: in Bengali writing about Tagore and his embarka
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CHAKRABARTY, DIPESH. "Friendships in the Shadow of Empire: Tagore's Reception in Chicago,circa1913–1932." Modern Asian Studies 48, no. 5 (2014): 1161–87. http://dx.doi.org/10.1017/s0026749x13000413.

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AbstractThis paper supplies the historical context to the Indian poet Rabindranath Tagore's (1861–1941) first visit to the city of Chicago in January 1913 when he spoke at the University of Chicago and established life-long friendships with some of the literary personalities of the city. By focusing on how Tagore came to be received by the University authorities and on his friendship with Harriet Vaughan Moody (1857–1932), the widow of the American writer William Vaughn Moody, it also seeks to trace the role that the themes of ‘empire’ and ‘civilization’ played in determining how the poet was
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Novillo-Corvalán, Patricia. "Global South Modernism: Tagore, Victoria Ocampo, and the Geopolitics of Horizontal Relations." Modernist Cultures 16, no. 2 (2021): 164–90. http://dx.doi.org/10.3366/mod.2021.0327.

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This article explores cultural dialogues between countries located in the (so-called) global South, focusing on India and Argentina through the nexus between the Bengali author, artist, and educationalist Rabindranath Tagore (1861–1941) and the Argentine writer, publisher, and feminist Victoria Ocampo (1890–1979). The article examines the dialectical tensions that arose out of their encounter in Buenos Aires in 1924 which, while forging productive cultural networks through the globalist paradigms proposed by Ocampo's modernist review SUR and Tagore's Bengal-inflected notion of visva-sahitya –
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Christine Marsh. "Tagore and the Gunny Bags: Making Connections between the Ruinous Effect of Plastic in Our World and Gunny-bag Factories in Tagore’s Day." Asiatic: IIUM Journal of English Language and Literature 13, no. 1 (2019): 1–12. http://dx.doi.org/10.31436/asiatic.v13i1.1481.

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A century ago the poet and polymath Rabindranath Tagore (1861-1941) carried out experiments in social reform through rural reconstruction. He lectured around the world to warn against nationalism and “the greed of profit” (“An Eastern University” 201), and to advocate creative unity. He gives us an inspiring example of the environmentalist principle of “think globally, act locally.” Tagore would have been appalled at the devastation brought about since his lifetime through accelerating exploitation of people and planet, and his response would surely have been to act locally in an e
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Das Gupta, Uma. "Using a Poet’s Archive to Write the History of a University: Rabindranath Tagore and Visva-Bharati." Asian Studies, no. 1 (December 1, 2010): 9–16. http://dx.doi.org/10.4312/as.2010.-14.1.9-16.

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The poet Rabindranath Tagore (1861–1941) was the founder of an institution that we know today as Visva-Bharati University at Santiniketan in rural southern Bengal. The making of this institution was central to his concerns to the end of his life. He offered it as an alternative to the colonial system of education then prevailing in India. Starting it as an experimental school in 1901 he added an international university and an institute of rural reconstruction in 1921–1922. It was an education to bring city and village together by combining traditional knowledge with scientific experimentation
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Vrutti Dave. "Tagore as Text: A Critical Analysis." International Peer Reviewed E Journal of English Language & Literature Studies - ISSN: 2583-5963 3, no. 2 (2021): 01–18. http://dx.doi.org/10.58213/ell.v3i2.37.

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Rabindranath Tagore, who lived from 1861 to 1941, is well remembered around the globe for becoming the first poet from Asia to be awarded the Nobel Prize in Literature in 1913. He was a British subject throughout his life and passed away in colonial India. However, any engagement with studies of Tagore would reveal that, despite his outstanding achievements in creative writing and music, he deserves to be remembered as the only poet of international standing who not only founded a self-funded university but also designed a curriculum that radicalised traditional institutionalised education in
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15

KONAR, RAJDEEP. "Staging Tagore Beyond the Spectres of Authority: Suman Mukhopadhyay's Falguni: Suchana (2001)." Theatre Research International 45, no. 3 (2020): 281–96. http://dx.doi.org/10.1017/s0307883320000279.

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This article intends to critique the spectres of authority which haunt theatrical interpretations of Rabindranath Tagore's (1861–1941) plays. As Tagore is a cultural icon, since even before his demise his plays have been made sites for exercising cultural and institutional authority. A consequent uneasy anticipation of denunciation or censorship has essentially deterred theatre directors from creatively interpreting and staging his plays. In terms of discourse also, there has been a spiral of silence regarding the presence of such authority. It is only since the beginning of the twenty-first c
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Tevetoğlu, Fethi. "Gazi Nazrûl İslâm." Belleten 53, no. 207-208 (1989): 853–82. http://dx.doi.org/10.37879/belleten.1989.853.

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Atatürk, (Mustafa Kemâl Paşa) olarak dünyâya yaygın büyük ününü, kuşkusuz, Çanakkale savaşlarında yarattığı (Anafartalar Destanı) ile kazanmışdır. Târihin en büyük kahramanlık destanlarına beşiklik etmiş bulunan Anadolu'ya, Türklerin bin yıllık yurduna saldıran Avrupa emperyalistlerine karşı (Mustafa Kemâl Paşa)'nın elinde yükselen meş'ale, sömürgecilik çizmesi altında inleyen Asya'lı ve Afrika'lı birçok milletlere kurtuluş yollarını aydınlatan ilâhi bir ışık olmuştur. Mevlânâ Abdul Bahri ve Mevlânâ Muhammed Ali-Şevket Ali Kardeşler başta, pekçok Müslüman mücâhid gibi, Hindistan'ın en ünlü evl
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Quayum, Mohammad A. "Inspired by the Bengal Renaissance:." Crossings: A Journal of English Studies 11 (September 1, 2020): 8–22. http://dx.doi.org/10.59817/cjes.v11i.42.

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Rokeya Sakhawat Hossain (1880-1932) is often considered as one of the most significant figures in the education and emancipation of Bengali (Muslim) women, especially during the early decades of the twentieth century. A contemporary of Rabindranath Tagore (1861-1941), Sarat Chandra Chattapadhyay (1876-1938) and Kazi Nazrul Islam (1899-1976), she was not only a brilliant writer but also one who passionately fought for the rights and dignity of women, as well as for women’s social, economic, and intellectual empowerment. Here I would like to argue that Rokeya’s efforts in educating and emancipat
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Khalid, Hina. "Responding to the Call of God: The Motif of Devotional Love in the Poetry of Rabindranath Tagore and Kazi Nazrul Islam." Journal of Islamic and Muslim Studies 8, no. 1 (2023): 58–81. http://dx.doi.org/10.2979/jims.00004.

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Abstract: This article explores several thematic synergies across Hindu and Muslim devotional sensibilities through an analysis of selected songs from two influential Bengali poet-thinkers: Rabindranath Tagore (1861–1941) and Kazi Nazrul Islam (1899–1976). This study offers an exploratory engagement with these songs in the form of new translations from the original Bengali and reflections that suggest fertile theological parallels between their verses. Through a close reading of these selected songs, certain common themes are discernible, such as the paradoxes of intimacy and painful distance
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Sumaryana Putra, I. Komang, and Dian Rahmani Putri. "COMPARATIVE ANALYSIS OF TRANSLATION BETWEEN THE SOURCE LANGUAGE (SL) AND THE TARGET LANGUAGE (TL) IN TAGORE’S POETRY: GITANJALI, SONGS OF OFFERINGS." Lingual: Journal of Language and Culture 4, no. 2 (2017): 22. http://dx.doi.org/10.24843/ljlc.2017.v04.i02.p04.

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The long lyrical poem entitled Gitanjali, Songs of Offerings written by Rabindranath Tagore (1861 – 1941) is very interesting and has a deep philosophical thought. In this occasion, Part LVII is selected to be analysed. This poetry was translated into Indonesian by Amal Hamzah in 1952, which is used as the target language (TL). The approach us ed is from literary criticism (intrinsic and extrinsic) and from perspective of translation theories. Based on the analysis, obviously, we can see that a single word may have various senses and those are signalled by the context. Especially in poetry, it
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Bhattacharya, Asoke. "N. F. S. Grundtvig: Educationist extraordinary." Grundtvig-Studier 56, no. 1 (2005): 192–207. http://dx.doi.org/10.7146/grs.v56i1.16476.

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N. F. S. Grundtvig: Educationalist extraordinary. Homage of an Indian adult educator[N. F. S. Grundtvig: En usadvanlig folkeoplyser. En anerkendende karakteristik fra en indisk voksenpadagog]Af Asoke BhattacharyaAsoke Bhattacharya er professor i voksenoplysning ved Jadavpur University i Calcutta i Indien.Ved dette universitet leder han samtidig et Center for Grundtvig-Studier. Fra 2004-2005 har prof. Bhattacharya opholdt sig i Danmark for at samle materiale til fortsatte studier over Grundtvigs tanker om livsoplysning med henblik på at kunne gøre disse tanker gældende i en samfundssammenhæng s
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Banerjee, Swapna M., and Anna T. Dow. "À travers les âges de la vie : Rabindranath Tagore – fils, père et éducateur (1861-1941)." Enfances, Familles, Générations, no. 27 (August 31, 2017). http://dx.doi.org/10.7202/1045075ar.

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Cadre de la recherche :Cet essai présente Rabindranath Tagore (1861-1941), « l’homme d’esprits innombrables » de l’Inde coloniale, à travers ses « âges de vie » – l’âge du fils, celui du père, celui de l’éducateur – et sa conception d’une éducation et d’une masculinité alternatives. La critique de Tagore de l’éducation coloniale, ses expériences auprès d’institutions, et son curriculum où les arts et l’esthétique morale primaient sur le nationalisme musclé défiaient la culture masculine dominante. Son paternalisme saisissait une « virilité » qui plaçait la subsistance morale et spirituelle au-
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M. Banerjee, Swapna. "Through the Ages of Life: Rabindranath Tagore -- Son, Father, and Educator (1861-1941)." Enfances, Familles, Générations, no. 27 (August 31, 2017). http://dx.doi.org/10.7202/1054400ar.

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Research Framework: This essay attempts to reclaim Rabindranath Tagore (1861-1941), the “Myriad-Minded Man” from colonial India, through his “ages of life” – as a son, father, and educator – and his conceptualization of an alternate education and masculinity. Tagore’s critique of colonial education, his experiments with institutions, and his curriculum emphasizing arts and moral aesthetics over muscular nationalism challenged the dominant culture of masculinity. His paternalism embraced a “manliness” privileging moral and spiritual sustenance over economic and political considerations.Objectiv
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Hartnett, Liane. "Love is Worldmaking: Reading Rabindranath Tagore's Gora as International Theory." International Studies Quarterly 66, no. 3 (2022). http://dx.doi.org/10.1093/isq/sqac037.

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Abstract Love constitutes the global because it is normatively implicated in worldmaking work. I illustrate this empirically via a close and contextualized reading of the political novel Gora, which was set during a key moment of worldmaking during empire and penned by the first non-European Nobel Laureate in literature, Rabindranath Tagore (1861–1941). Tagore is an underappreciated figure in global international relations (IR) who not only traversed multiple political circles during the British empire but also saw himself as a confluence of several cultures. I read Gora as lending insight int
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dane, Anjusha G., and Dr Kulandai Samy. "Analysis of the Social Determinate of Economic views and Opinions by Rabindranath Tagore." Educational Administration: Theory and Practice, 2024. http://dx.doi.org/10.53555/kuey.v30i5.2784.

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Rabindranath Tagore (1861–1941) was, in essence, a poet, but one who wrote poetry as well. His contributions to the economic concepts of religion and education, politics and social change, moral renewal, and economic rehabilitation have been outstanding. We covered Rabindranath Tagore's views on sustainable rural development and eco-ethical human livelihood in this post. These concepts were scattered throughout his life in a number of publications. He was not an economist and lacked academic schooling. That being said, he has combined social education with a number of business initiatives. His
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Wolff, Marcus Straubel. "Desafiando o ocidente: Tagore e a canção "Meu ser interior"." CASA: Cadernos de Semiótica Aplicada 1, no. 2 (2008). http://dx.doi.org/10.21709/casa.v1i2.628.

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O estudo da canção “Amar praner manus” (“Meu ser interior”), composta pelo poeta e músico indiano Rabindranath Tagore (1861-1941), analise a relação intersemiótica entre os signos verbal e musical que compõem a canção. Para isso, utiliza-se a teoria geral dos signos (elaborada por Charles Peirce) e as ferramentas da semiótica musical (desenvolvidas por W. Dougherty, José Luiz Martinez, T. Turino e outros). Partindo-se de uma análise de cada signo separadamente, alcança-se o campo da referência – da relação entre o poema e a música – procurando-se considerar o problema da significação musical e
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Narvión, Carlos Varona. "The Symbol of the Sea in Rabindranath Tagore and Juan Ramón Jiménez." Rupkatha Journal on Interdisciplinary Studies in Humanities 14, no. 3 (2022). http://dx.doi.org/10.21659/rupkatha.v14n3.16.

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Those of us who were born inland, deep inside the continent, have a fixed memory of the first time we saw the sea, the hugeness that goes beyond anything a child can ever imagine, the roaring that seems to want to share a secret which we shall never learn. One of the constants running through the oeuvre of Rabindranath Tagore (1861-1941) is an allusion to the beaches of the Ganges, where the poet meditated and on which, as the laureate himself told the world in his speech of acceptance of the Swedish prize, he heard the “muse” that prompted him to compose his verses1. On the other hand, we als
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Rahman, Dr Mukhlesur. "glimpse of the Reception of Tagore in the Arabic Literature." Sprin Journal of Arts, Humanities and Social Sciences, March 31, 2022, 108–14. http://dx.doi.org/10.55559/sjahss.v1i03.38.

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Rabindranath Tagore (1861-1941) was a polymath and one of the most versatile and accomplished writers of his age. His fame transcended the national boundaries, especially after he had been conferred the prestigious ‘Nobel Prize’ in 1913 for his masterpiece “Gitanjali”. So, the Arabic-Speaking World was not supposed to be isolated in this regard. Subsequently, when Tagore received the Nobel Prize on 13th November 1913, the Arab World came forward to welcome and celebrate the news wholeheartedly because Tagore was not only the first Indian but the first Asian to receive the prestigious award. So
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Biswas, Debanjali. "Roof/Room Pieces: An Ethnography of Lockdown Lives, and Digital Perfor- mances of Rabindranritya." South Asian Dance Intersections 2, no. 1 (2023). http://dx.doi.org/10.55370/sadi.v2i1.1556.

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This essay is an exploration of precarity and sociality within performing arts in India. It analyses dances made digitally for audiences during the COVID-19 pandemic (2020-21) and engages with scholarly literature and movement system with reference to Bengali polymath Rabindranath Tagore (1861-1941) and forms of dance identified as rabindranritya. Interpreted through interdisciplinary research methods of digital ethnography, questionnaires, content analysis and dance studies, the essay aims to understand why some of us continued to dance through the global pandemic. I focus on YouTube as a sit
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Islam, Mohammad Shafiqul. "‘You Can’t Have a One Size Fits All Strategy in Translation’: An Interview with Fakrul Alam." English: Journal of the English Association, January 31, 2022. http://dx.doi.org/10.1093/english/efab031.

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Abstract Fakrul Alam, an academic, editor, essayist, and critic, is one of the leading translators of Bengali literature. With more than four decades of teaching experience at Dhaka University, Bangladesh, where he is currently Director of Bangabandhu Sheikh Mujib Research Institute for Peace and Liberty, he has contributed widely to research and translation. His areas of research include, among others, colonial and postcolonial literatures, South Asian literature, and translation studies. Well known as a translator of Jibanananda Das (1899–1954), a great poet of Bengali literature, and Rabind
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