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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 relations that Gautama Buddha brought to the world of human understanding.
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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 paintings are unique and his contribution to the art of India remains very important till today.
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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 and truth synonymous. To find the absolute beauty, the Infinite, Tagore reaches the final stage where he discerns God and seeks communion with Him. The paper aims at showing how Tagore sees beauty in every object of this universe; how he correlates beauty and truth; and how he seeks communion with the Infinite, the definitive source of all beauty and truth.
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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 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.
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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 (December 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 oppression but also find a way out of that oppression, and try to establish themselves as individuals. Such struggle attributes universality to the subject-matter in the writings of these two authors. This paper aims at finding the thread that binds together the writings of Ibsen and Tagore from the feminist point of view, and how their female characters fight to assert their individuality in an adverse environment.
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Huyền, Phạm Thị Vân, and Vũ Thị Hạnh. "NGỌN NGUỒN THƠ TRỮ TÌNH - TÌNH YÊU RABINDRANATH TAGORE." TNU Journal of Science and Technology 227, no. 12 (August 22, 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 hứng tôn giáo và cả ở góc độ thi pháp. Sử dụng phương pháp nghiên cứu liên ngành kết hợp với thao tác thống kê, phân tích, chứng minh, bài viết chỉ ra sự ảnh hưởng của những yếu tố truyền thống cũng như tác động của yếu tố hiện đại đến những vần thơ Tagore, qua đó giúp bạn đọc khám phá một tình yêu Ấn Độ mà Tagore luôn tôn sùng như một nhân tính thiêng liêng, như đôi cánh nâng đỡ tâm hồn con người, làm con người sống đẹp hơn, cao cả hơn, ý nghĩa hơn.
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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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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 (February 28, 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 life is at the centre of attention in her works. Women protagonists of fragile exterior and strong interior take the lead in Anita Desai’s works of fiction. Spirituality is an integral part of most of her works. In her first novel Cry, the Peacock (1963), Desai minutely depicts both love as well as deep spiritual intricacies.
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Ivbulis, Viktors. "Only Western influence? The birth of literary Romantic aesthetics in Bengal." Acta Orientalia Vilnensia 9, no. 2 (January 1, 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 embarkation upon new aesthetic approaches, almost always the view is expressed that this happened only because of foreign influences. The task of this paper is to show very summarily that such a conclusion may not be correct.
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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 (April 8, 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 received, understood, and admired by his foreign friends.
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Novillo-Corvalán, Patricia. "Global South Modernism: Tagore, Victoria Ocampo, and the Geopolitics of Horizontal Relations." Modernist Cultures 16, no. 2 (May 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 – as well as the latter's significant contribution to the Argentine cultural scene – it also brought to the fore the geopolitics of empire by foregrounding India's and Argentina's fraught colonial relations with imperial Britain. 1
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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 (June 29, 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 even more radical way. Today a Tagorean radicalism would mean establishing diverse plots of largely perennial plant foods, as locally as possible, in each individual village or neighbourhood or home garden. Furthermore, the beneficial reduction effect of radical relocalisation makes the bulk transport of food stuffs unnecessary, thus removing the need for single use packaging and saving the energy expended, not just for powering vehicles, but also on building infrastructure to facilitate transportation. At his departure from Bengal for a journey to Japan, Tagore observed the damage to the riverine landscape from factories manufacturing gunny bags or hessian sacks, containers for the already expanding transportation of a century ago. It was only twenty years after Tagore’s death that two key inventions: the plastic bag and the shipping container and its infrastructure, led to the exponential increase in shipping. It is only recently that the damaging effects of that expansion is being realised. The time for Tagorean radicalism has come.
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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. This endeavour is a relatively unexplored dimension of Tagore’s biography. In this presentation I shall examine how the making of this institution was a source of dialectical tension in Tagore’s life, and how he engaged with this tension in thought and action.
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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 (December 10, 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 colonial India. This is something that should be remembered because Tagore deserves to be remembered as the only poet of international standing who deserves to be remembered. The purpose of this article is to investigate Tagore's re-imagining of the process of institutionalised instruction as well as the goals of education. Undoubtedly, the ideas and models of the teaching-learning process that Tagore outlined bear the stamp of a poet-philosopher who tried to distance himself from the public educational sector. In colonial times, the public educational sector was exemplified by the formidable University of Calcutta, which was under the administration of the British. Tagore's Visva-Bharati University in Santiniketan is obviously a private sector operation; nonetheless, it is historically considered as a one-of-a-kind experiment in inclusive education that debunks rote learning and fragmented knowledge. Its viability in the 21st century, however, is up for question.
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KONAR, RAJDEEP. "Staging Tagore Beyond the Spectres of Authority: Suman Mukhopadhyay's Falguni: Suchana (2001)." Theatre Research International 45, no. 3 (October 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 century, after the termination of the copyright to Tagore's works, that the situation has lightened considerably. This article deals with the above phenomenon in two segments. While the second segment provides a close analysis of one of the first productions to radically subvert the status quo regarding the creative staging of Tagore's plays, the first provides a contextual, historical build-up to that moment. The article argues that in dramatic theatre authority is often validated on the basis of an ‘archival logic’ of thinking which requires systematic dismantling.
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Tevetoğlu, Fethi. "Gazi Nazrûl İslâm." Belleten 53, no. 207-208 (August 1, 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 evlâtları Rabindranath Tagore (7 Mayıs 1861-7 Ağustos 1941), Mahatma K. Gandhi (2 Ekim 1869-30 Ocak 1948), Pandid Cevâhir-i-lâl Nehrû (14 Kasım 1889-27 Mayıs 1964) ve Bengalli büyük kadın şâir Sarojini Naidu (13 Şubat 1879-3 Mart 1949)'nun da dâhil bulundukları yüzlerce seçkin Hindû lider, her türlü İngiliz baskı ve terörünü hiçe sayarak, Anafartalar'da destanlaşan Mustafa Kemâl Paşa ile O'nun büyük milletini Anadolu'da sömürgecilere karşı savaş verdikleri sırada desteklemişlerdir. Şahsen tanımak mutluluğuna erdiğim Nehrû'nun 14 Kasım 1963 Perşembe günü, Yeni Delhi'deki -bugün Nehrû Müzesi bulunan- mâlikânelerinde bana bizzat söylediklerine göre, bütün bu Hindli İstiklâl Mücâdelecileri'nin yüreklerine (SEMBOL KAHRAMAN) diye yerleşmiş (Mustafa Kemâl Paşa)'ya duyulan sevgi ve tutkuyu onlara ilk üfleyen, aşılayan değerli şâir: Gazi Nazrûl İslâm olmuşdur.
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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 emancipating Indian women in general, and Bengali Muslim women in particular, were part of a larger social reform program or movement which began in Bengal in the early decades of the nineteenth century and lasted through the first half of the twentieth century, eventually resulting in a change in the course of Bengal’s history, as well as in the fate and circumstances of Bengali (Muslim) women. In other words, I contend that Rokeya was influenced and inspired by this movement in taking up the gauntlet against the deeply entrenched patriarchy that shaped the mind and habits of her society.
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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 (May 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 as constitutive of the divine-human relation, the world as suffused with the creative word(s) of God, and the illumination of the heart as key to the spiritual life. These themes can be organized under the broader relational rubric of "call-and-response:" God's call to humanity is voiced in various ways in the world, eliciting a reciprocal response that is both devotional and loving. While these songs are marked by distinctive scriptural imageries, including references to both the Upanishads and the Qur'ān, their mutual resonances speak to shared sensibilities that are modulated by characteristically Bengali idioms and symbolisms.
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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 (November 21, 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 is enriched by figurative senses. The process of translating poetry absolutely cannot ignore the message of the source language (SL); however, reminding that there is no 100% synonymy between words in every language, the translating process must notice the intrinsic sight of the poem. We cannot judge whether a translation is bad, better or good, especially translation in poetry, particularly the lyrical poem. In this case, some strategies can be conducted such as: translation shifts, lexical translation, idiomatic translation, borrowing, etc., which can be used to naturalize the poetry translation and to achieve the best readability of the TL text.Keywords: Gitanjali, Lyrical Poem, Source Language, Target Language
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Bhattacharya, Asoke. "N. F. S. Grundtvig: Educationist extraordinary." Grundtvig-Studier 56, no. 1 (January 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 som f.eks. den indiske. Under sit seneste ophold i Danmark har Asoke Bhattacharya været gæst på en række danske folkehøjskoler og fortalt om sit arbejde i Indien. Desuden har han været gæsteforsker ved Vartov-Akademiet og Center for Grundtvigsttudier for at komme videre med sit eget faglige projekt, der drejer sig om at tolke Grundtvigs skoletanker og gøre dem gældende i dag, således at deres relevans for de mange millioner underprivilegerede samfundsborgere i landene på jordens sydlige halvkugle bliver tydelig.Under sit seneste ophold i Danmark har professor Bhattacharya endnu engang undret sig over, hvor begrænset opmærksomhed der tilsyneladende er omkring Grundtvig i sammenligning med den verdensomfattende optagethed af H. C. Andersen og Søren Kierkegaard.Ikke at der overhovedet skulle være anledning til at gøre indsigelse mod den globale begejstring for disse to, men professor Bhattacharya ønsker at pege på, at Grundtvigs tænkning rummer impulser til en nyorientering inden for voksenoplysning og opdragelse til demokratisk kultur, en relevans som forekommer Bhattacharya umiddelbart indlysende set ud fra hans hjemland Indien, men som - det føler han sig overbevist om - tillige gælder alle andre lande på den sydlige halvkugle.Forklaringen på at denne internationale tilegnelse endnu ikke har fundet sted, mener Bhattacharya at kunne finde, i alle tilfælde delvist, i den kendsgerning, at vi i Danmark har været tilbøjelige til at slå kreds om hans tanker i en form for national protektionisme, som om disse tanker var forbeholdt Danmark og kun kunne udfoldes efter deres mening hos os. Over for en sådan tendens til national chauvinisme gør Asoke Bhattacharya med stor styrke gældende, at Grundtvigs tanker har universel adresse.Efter denne programerklæring giver Bhattacharya en skitse over Indiens årtusindgamle kultur, idet han særligt opholder sig ved det paradoks, at denne ærværdige tradition synes at have mistet noget af sit potentiale til at fremkalde dannelse og oplysning for de brede folkemasser. Årsagen mener han at kunne finde i det forhold, at indiske politikere i hovedsagen har været optaget af at fremme industrialiseringen i byerne, hvorimod de har forsømt reformer for befolkningen i landområdeme. Dertil kommer, at den uddannelsespolitiske ambition har været rettet mod elitens uddannelse på de øverste uddannelsestrin, mens man har ladet hånt om behovet for folkeoplysning.Efter at have ridset Gmndtvigs forestillinger om livsoplysning og folkelig dannelse op i deres historiske, samfundsmæssige kontekst fremlægger Bhattacharya en skitse af tre senere pionerer inden for folkeoplysning, som forekommer indlysende nærliggende og relevante at bringe ind i samtalen om, hvordan vi bedst bidrager til en betydningsoverførsel af Grundtvigs tanker til vores egen tid og til andre himmelstrøg end vore egne. Den første af disse tre forgrundskikkelser er den indiske digter, filosof og billedkunstner Rabindranath Tagore (1861-1941). I senkolonialismens Indien erkendte Tagore et eklatant behov for at animere til en folkelig vækkelse blandt den underprivilegerede landbefolkning. Da han i 1913 modtog Nobelprisen i litteratur, indbetalte han pengene som bidrag til opbygning af internatskoler på landet i Vest-Bengalen. De vigtigste fag på skolerne var landbrug, kunsthåndværk, syning af bomuldsstoffer samt sundhedsreformer for landbefolkningen.Den anden reformskikkelse inden for voksenoplysningen er Mahatma Gandhi (1869-1948). Gandhi er antagelig bedre kendt, blandt andet fordi han fik afgørende betydning i processen, der førte frem til Indiens selvstændighed. På flere måder minder de to indiske folkeoplysere dog om hinanden, f.eks. i henseende til deres betoning af modersmålets betydning for en ægte folkekultur, af den mundtlige fortælling med vægt på poetisk billedsprog samt deres understregning af en fordringsløs livsførelse samt nærende kost til gavn for folkesundheden.Den tredje voksenpædagog, der på tilsvarende måde har ydet et betydningsfuldt bidrag til udformningen af en samfundstænkning, der retter sig mod de brede masser, er den brasilianske filosof og reformpædagog Paolo Freire (1921-1997). Freires program for myndiggørelse af den underprivilegerede befolkning i hans eget hjemland, det nordlige Brasilien, tog frem for alt sigte på at give de undertrykte folkemasser et sprog, der satte dem i stand til at bryde ud af den tavse lidelse og give dem en impuls til frigørelse fra deres uværdige livsvilkår.Asoke Bhattacharya ser afgørende lighedstræk mellem Grundtvigs sans for sand folkelighed og hovedintentionerne hos de tre nævnte poetiske reformpædagoger. Grundtvigs nutidige betydning vil træde frem med stor styrke, hvis det lykkes at tolke og videreføre hans synspunkter i samspil med hans moderne efterfølgere.
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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-dessus de toute considération économique ou politique.Objectifs : En étudiant Rabindranath Tagore, figure iconique de la modernité indienne, l’essai montre la relation entremêlée de sa réalité domestique avec son engagement public dans la justice sociale et l’éducation.Méthodologie : L’article déploie la méthode de l’analyse textuelle contextualisée et examine une variété de sources littéraires – narrations personnelles, correspondance, conférences, essais.Résultats : En mettant au premier plan l’importance pour Tagore de la famille, de par ses capacités habilitantes et restrictives, l’essai considère les liens entre la vie familiale du philosophe et la compréhension bengali de l’âge, du genre et de la classe à la fin de l’ère coloniale.Conclusions : L’essai affirme que la position de Tagore en tant que père biologique et le transfert de son souci affectif sur un groupe plus large d’enfants, auquel il a inculqué un nouveau sens de la liberté, étaient modulés par un sens alternatif de la masculinité.Contribution : L’essai contribue à notre compréhension du fait que dans un contexte socioculturel et politicoéconomique précis, le rôle des « pères », biologiques et métaphoriques, a atteint une signification accrue en Inde coloniale. Tagore a articulé une masculinité à travers une éducation réformée et laïque. L’observation de la vie de penseurs influents comme Tagore remet en cause la séparation entre privé et public, et fait ressortir la centralité de la sphère domestique dans la politique nationaliste indienne.
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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.Objectives: By focusing on Rabindranath Tagore, an iconic figure of Indian modernity, the essay attempts to demonstrate the tangled relationship between his domestic reality and his public commitment to social justice and pedagogy.Methodology: It deploys the method of contextualized textual analysis by examining a variety of literary sources -- personal narratives, correspondence, lectures, and essays.Results:Foregrounding the importance of family in its enabling and restrictive capacities, the essay explores connections between one family’s life and the Bengali understanding of age, gender, and class in late colonial India.Conclusions:The essay contends that Tagore’s position as a biological father and the transference of his affective concern to a larger body of children, in whom he inculcated a new sense of freedom, were inflected with an alternate sense of masculinity.Contribution:The essay contributes to our understanding that the role of “fathers,” biological and metaphorical, attained heightened significance among the educated, affluent community in colonial Bengal. An examination of the interminable connection between Tagore’s personal and public life disrupts the separation between the home and the world and establishes the centrality of the domestic in Indian nationalist politics. As a father and a reformer, Tagore challenged existing notions of masculinity through his reformed and secular model of education.
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Hartnett, Liane. "Love is Worldmaking: Reading Rabindranath Tagore's Gora as International Theory." International Studies Quarterly 66, no. 3 (July 19, 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 into love as a site of normative contestation—ethically indeterminate, and intimately involved in worldmaking projects, including nationalism, cosmopolitanism, and inter-communalism in an India on the eve of its independence. Setting Tagore's thought in conversation with contemporary research in international history, and normative and anti-colonial international political theory, makes two important offerings to the study of IR: it reveals how a sociological examination of the micropolitics of love helps us to understand and explain the innumerable ways in which intimacies animate worldmaking and equips us with a normative typology for engaging it. El amor constituye lo global porque está normativamente incluido en el trabajo de creación del mundo. Ilustro esto empíricamente mediante una lectura cercana y contextualizada de la novela política Gora, ambientada en un momento clave de la construcción del mundo durante el imperio, y escrita por el primer ganador del premio Nobel de literatura no europeo, Rabindranath Tagore (1861–1941). Tagore es una figura infravalorada en las Relaciones Internacionales (RR. II.) mundiales, que no solo atravesó múltiples círculos políticos durante el imperio británico, sino que también se vio a sí mismo como una confluencia de varias culturas. Considero que Gora refleja una visión del amor como lugar de contestación normativa, éticamente indeterminado e íntimamente implicado en proyectos de creación de mundo, incluidos el nacionalismo, el cosmopolitismo y el intercomunismo en una India en vísperas de su independencia. Al poner el pensamiento de Tagore en conversación con la investigación contemporánea de la historia internacional y la teoría política internacional normativa y anticolonial, se hacen dos importantes aportes al estudio de las relaciones internacionales: se revela cómo un examen sociológico de la micropolítica del amor nos ayuda a comprender y explicar las innumerables formas en que las intimidades animan la construcción del mundo, y nos equipa con una tipología normativa para abordarla. L'amour constitue le monde car il est normativement impliqué dans le travail de création du monde. J'illustre cela sur le plan empirique par une lecture attentive et contextualisée du roman politique Gora, qui se déroule à un moment clé de la création du monde à l’ère de l'empire britannique et qui a été écrit par le premier lauréat non européen du prix Nobel de littérature, Rabindranath Tagore (1861–1941). Tagore est une figure sous-estimée des relations internationales (RI) mondiales qui a non seulement traversé plusieurs cercles politiques durant l'empire britannique mais qui s'est également vu comme étant à la confluence de plusieurs cultures. J'ai lu Gora comme source de renseignements sur l'amour en tant que site de contestation normative éthiquement indéterminé et intimement impliqué dans les projets de création du monde, notamment dans le nationalisme, le cosmopolitisme et l'intercommunautarisme dans une Inde à la veille de son indépendance. Confronter la pensée de Tagore aux recherches contemporaines en histoire internationale et en théorie politique internationale normative et anticoloniale apporte deux contributions importantes à l’étude des RI : cela révèle la façon dont un examen sociologique de la micropolitique de l'amour nous aide à comprendre et à expliquer les innombrables manières dont les intimités animent la création du monde et nous équipe d'une typologie normative pour l'aborder.
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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 main contribution was to "rural rebuilding" via cooperative groups, and his applied knowledge of economics has improved the lives of those who are less fortunate. He created a welfare economics model for the underprivileged villages. To incentivize the exporters to promote their goods, he introduced the concept of a "cartel" to artisans. Along with education, he believed that economic advancement was also necessary. All of his real economic activities are significant in his modern era.
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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 (March 10, 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 da capacidade do signo musical de representar objetos não-acústicos. Ao final, procura-se compreender como essa canção está inserida numa rede mais ampla de signos culturais. Neste sentido, a pesquisa do contexto cultural da época de Tagore, marcada pela redefinição das identidades e pela valorização da cultura nativa, esclarece a relação entre a canção e seu tempo. Palavras-chave: Canção. Relação Intersemiótica. Teoria Geral dos Signos. Ferramentas da Semiótica Musical.
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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 (October 15, 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 also know, from his numerous trips to Europe and the United States, that he was acquainted with several oceans, in addition to the Indian one, owing to the many times he sailed their waves on his journeys. Over this course, he started to make out that other boundless, shoreless ocean of which he speaks to us. He does this, for instance, in his Gitanjali (Song Offerings), one of his key works, of which André Gide would say that Tagore was seeking God in a “coloured reflection” 2, thus pointing to the keen and vibrant spirituality of this extremely famous collection of poems, published in the bard’s own translation into English a year before he received the Nobel Prize. Here, he tells us in the poem ‘Ocean of Forms’
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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, daily newspapers of several Arab countries expressed their excitement and enthusiasm soon after the Nobel Committee announced that Tagore had won the Nobel Prize and Egypt was at the forefront as we find that several reputed dailies and journals published the news such as the daily al-Ahram and the journals Saut al-Sharq, al-Hilal, al-Jinan and al-Muqtataf etc. Later, many Arabic writers and translators paid their special attention to his literary works. And many books, research papers and articles were written discussing his life, literature, philosophy and spirituality. As he was a renowned personality all over the world, much has been written and being written about him. His diversified works of literature are studied and researched. Journal articles and conference papers are written and presented nationally and internationally. Hence, I don’t intend to take up any of these aspects to discuss in this concise paper. As it’s clear from the title of the article, I would try to discuss and highlight how he has been received, read and revered in the Arab World through Arabic writings and translations of Tagoreana.
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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 (December 5, 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 site of research as we realize that technology’s relationship with human and arts have now evolved and ‘liveness’ could be optional. I question various forms of precarity in arts industries through respondents’ answers and observe what notions of sociality are exchanged between the performer and their audience. I bring to light the mundane and vibrant of the quotidian lockdown lives of performers who remained cloistered at home, but with cameras on them, how they seized the pandemic precarity and continued dancing with a sense of immediacy and new kinds of intimacy, communicating their imaginations and emotions and bridging social- temporal-spatial distances.
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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 Rabindranath Tagore (1861–1941), a Nobel Prize winning poet and writer, Alam has also translated works of various genres, including nonfiction and song-lyrics. His translations of the works of Sheikh Mujibur Rahman, the Father of the Nation, famously called ‘Bangabandhu,’ Friend of Bengal, are remarkable and internationally acclaimed. In this interview, Alam has given an account of his rich body of translated works as well as his motivations to venture into translation. Moreover, he has addressed various issues of translation and translation studies along with his long journey as a translator from a postcolonial nation like Bangladesh. The interview, above all, focuses on Alam’s career as a translator, his reflections on literary translation, the challenges and prospects of Bengali literature in translation into English, his own individual strategies and techniques of translation, and his current and future translation projects. The interview was conducted online during March and April 2021.