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1
Quayum, Mohammad A. „Inspired by the Bengal Renaissance:“. Crossings: A Journal of English Studies 11 (01.09.2020): 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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Mandal, Mahitosh. „Dalit Resistance during the Bengal Renaissance: Five Anti-Caste Thinkers from Colonial Bengal, India“. CASTE / A Global Journal on Social Exclusion 3, Nr. 1 (06.05.2022): 11–30. http://dx.doi.org/10.26812/caste.v3i1.367.
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This article debunks the myth that Bengal is a casteless land or that Bengalis have no understanding of caste, by excavating, from within a Dalit historiographical framework, the rich and heterogeneous anti-caste politico-intellectual tradition launched and carried forward by the Dalits in colonial Bengal. Due to the paucity of space, it focuses only on three among sixty Dalit communities residing in Bengal and demonstrates the radical edge of five diverse anti-caste thinkers, namely, Harichand Thakur, Guruchand Thakur, Mahendranath Karan, Rajendranath Sarkar, and Mahendranath Mallabarman. Through a critical rejection of nationalist, Marxist and subaltern historiographies and interrogation of the Brahmanical appropriation of Bengal’s anti-caste tradition, it foregrounds the independent and self-critical intellectual history of the Dalits of colonial Bengal. It exposes the epistemic violence suffered by Dalit thinkers and reformers in the textbook historical narratives that glorify a Brahmanical Bengal Renaissance and highlights the neglected discourse of Dalit resistance and renaissance that had taken place at the same time in the same province. It shows how these anti-caste organic intellectuals fought the Brahmanical supremacists during the anti-British movement led by the Brahmins and upper castes, and how their agendas of self-respect and redistribution of wealth conflicted with the Swadeshi movement. Finally, the article demonstrates that while in the history of the anti-caste movement, Phule, Ambedkar, and Periyar justifiably occupy much of the discursive space, a significant and unacknowledged intellectual and political contribution was also made by their contemporary Bengali counterparts.
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Stolyarov, A. A. „Forming Historical Myths in British India in the First Decades of the 20th Century (the History of Mediaeval Mystification)“. Journal of the Institute of Oriental Studies RAS, Nr. 1 (11) (2020): 76–81. http://dx.doi.org/10.31696/2618-7302-2020-1-76-81.
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Some Indian historians, as well as social and political activists believed before and believe now that democracy in India in general, and in Bengal in particular has very deep roots (according to these beliefs, in 7th–8th centuries A.D. Bengal suffered political and economic decline). Such great activists of “Bengal Renaissance” as R. P. Chanda, A. K. Maitreya, R. D. Banerji (Bandyopadhyay), and R. Ch. Majumdar were the first to express this idea and comprehend Bengal as a single entity. Meanwhile the idea in question was based on a single evidence, that was written in the genealogical part of two landgrant charters of Dharmapāla, the second king of the Pāla dynasty (ca. late 8th — the beginning of 9th centuries). However modern historians, analysing the Bengali sources of the period, note the fact that generally only Buddhist historical texts contain references to the mentioned political and economic disorder, while judging by inscriptions and excavations, there is no evidence of decline. Moreover, there is no proof that Bengal existed as a single entity in pre-Muslim period at all. Distribution of inscriptions of Pālas and their neighbours in Bengal territory shows that we can identify around six or seven cultural and political regions there. Thus we could conclude that the notion of deeply rooted Indian democracy is based on the prejudiced interpretation of available sources by the Bengali historians of the early 20th century.
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Dhar, Pulak Naranyan. „Bengal Renaissance: A Study in Social Contradictions“. Social Scientist 15, Nr. 1 (Januar 1987): 26. http://dx.doi.org/10.2307/3517400.
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Basu Roy, Sanghamitra. „AN ANALYSIS OF ISHWAR CHANDRA VIDYASAGAR AS PIONEER OF WOMAN EDUCATION“. International Journal of Advanced Research 10, Nr. 01 (31.01.2022): 512–13. http://dx.doi.org/10.21474/ijar01/14069.
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The eighteenth and nineteenth century are the most resplendent period in the history of India. During this time, India witnessed the holistic reawakening of the people in the world of new ideals, new thoughts and aspirations in every dimensions of life. The regeneration of India got its expression in Bengal and so this resurgence is called Bengal Renaissance Movement. Ishwar Chandra Vidyasagar played a prominent and vital role in Bengal Renaissance. He also advocated individual liberty and freedom of the press. He was a staunch fighter for the rights and honour of women .Vidyasagar realized a change may be said to have come over the spirit of the times and this may be reckoned as a new era in the history of education on Bengal. He also propagated the ideal from the Shastas ,KanyapyebamPalaniyasikshaniyaitayatnatah- Daughters also are to be reared up and educated with care together with sons. Vidyasagar left no stone unturned to unfetter women from the bondages. He also fought for widow remarriage, abolition of polygamy, child marriage and female education. Educated women are the weapons who yield positive impact on the Indian society through their contributions of home and professional fields. Education as means of empowerment of women can bring about a positive attitudinal change. Vidyasagar was pioneer in woman empowerment who realized way back in 18 th century that unless and until resurrection and empowerment of woman is done reform or renaissance was impossible to bear fruit in the society.
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Horbachova, Valeriia. „Pictorialism in the Context of the Bengal Renaissance“. ARTISTIC CULTURE. TOPICAL ISSUES, Nr. 18(2) (29.11.2022): 15–21. http://dx.doi.org/10.31500/1992-5514.18(2).2022.269769.
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The paper examines the process of formation and development of artistic periodicals in India at the turn of the 20th century in the context of artistic development and cultural movements of the Indian national revival. The article focuses on the main figures that formed the tradition of Indian illustrated periodicals, oriented to the Indian reader, and reveals the main features of the artistic design of such publications. This paper is an overview of the principles of pictorial realism in Indian art that were a reaction not only to the fascination with the Western realistic manner of painting but also were formed under the influence of developing printing technologies directly in India. The aim of the research was to confirm the originality of the development of the printing of Indian illustrated periodicals on the material of Bengal. The methodology includes comparative, historical-cultural, and art historical methods
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Skorokhodova, Tatiana G. „“Discovery of Hinduism” in Religious Thought of the Bengal Renaissance“. Changing Societies & Personalities 7, Nr. 1 (10.04.2023): 173. http://dx.doi.org/10.15826/csp.2023.7.1.224.
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The aim of the article is to represent “Discovery of Hinduism” as a specific phenomenon of religious thought in the Bengal Renaissance of modern India. The phenomenon is a part of “Discovery of India” (Jawaharlal Nehru’s term) by Indian intellectuals, who thought on their country, society, civilization, history, and its future. The term “Hinduism” borrowed from the British missionaries and orientalists became convenient for the Bengal Renaissance intellectuals to think and comprehend their own native religious tradition. Based on the works by the Bengal Renaissance thinkers, the paper presents their role in creating the notion “Hinduism” as the term for all group of Indian religions, as well as in interpretation of it as one whole religion. The “discovery of Hinduism” began from the works by Rammohun Roy, who presented its image—tracing its origins back to monotheistic ideal of the Vedas. The “discovery of Hinduism” process can be divided into two phases: (a) invention of “monotheistic” image by the Brahmo Samaj, 1815–1857; (b) the perception and understanding of Hinduism at the second half of 19th century as “unity in diversity” and constructing of its concept by Neo-Hindu thinkers (Bankimchandra Chattopaddhyay, Swami Vivekananda, etc.). They created an image of Hinduism as a system of universal meanings and values and the core of social life and culture as well as the foundation cultural and political identity. The “discovery of Hinduism” by all Bengal intellectuals had many important consequences, one of which is positive and humanistic concept of Hinduism not only for their co-religionists and compatriots, but also for the outer world, primarily for the West. “Discovery of Hinduism” is an integral part of the history of thought, the kind of attempt “to gather India” in religious, social, and cultural spheres for public consciousness and mind.
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Marshall, P. J. „The White Town of Calcutta Under the Rule of the East India Company“. Modern Asian Studies 34, Nr. 2 (April 2000): 307–31. http://dx.doi.org/10.1017/s0026749x00003346.
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Late eighteenth and early nineteenth-century Calcutta was the setting for the first sustained encounter between Asian intellectuals and the west. An Indian intelligentsia living in Calcutta responded in a most creative way to aspects of European culture that became available to them in the city. Much about this response is now contentious. If the term Bengal Renaissance is still generally applied to it, the implications of that term are disputed. It is no longer necessarily assumed that ‘modern’ India was born in early nineteenth-century Calcutta by a fusing of what was western and what was ‘traditional’. Assumptions that Indian cultures in general and that of Hindu Bengal in particular lacked a capacity to change and to develop on their own internal dynamics, whatever the input from the west, now look more than a little ‘orientalist’. Furthermore, even if the Bengal Renaissance can be shown to have had its roots in its own culture, to some recent critics it was still a movement whose impact was severely limited by the very narrow base on which it rested: an elite group enclosed in a colonial situation. Yet, however the Renaissance may be reassessed, there can still be no doubt that Calcutta under the East India Company contained Indian intellectuals of exceptional talent, who absorbed much from the west. ‘The excitement over the literature, history and philosophy of Europe as well as the less familiar scientific knowledge was deep and abiding’, Professor Raychaudhuri has recently written.
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Banerjee, Aishi. „ECHOES OF EMPOWERMENT: UNVEILING GENDER DYNAMICS AND FEMINISM’S JOURNEY IN COLONIAL BENGAL“. International Journal of Social Science and Economic Research 09, Nr. 04 (2024): 985–93. http://dx.doi.org/10.46609/ijsser.2024.v09i04.006.
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The colonial period in India witnessed the rise of variety of movements and spread of liberal ideology throughout the country. The dawn of these movements came from the Bengal province in the eastern part of India where pioneers like Raja Ram Mohan Roy, often termed as the ‘father of Indian Renaissance’ promoted liberal and feminist ideologies and movements in the eighteenth century. This paper aims to explore the gender dynamics and the emergence of feminist movements in Bengal during the colonial period. The period saw a complex patriarchal structure imposed by the colonial rulers as well the native societal structures. In spite of these dominating and oppressing structures, Bengal still witnessed the rise of feminism where women challenged their traditional gender roles and advocating their rights.
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Kanjilal, Dr Amitava. „The Limits of Cultural-Economic Explanations of Ethnic Phenomenon: The Case of West Bengal“. Praxis International Journal of Social Science and Literature 6, Nr. 4 (25.04.2023): 103–9. http://dx.doi.org/10.51879/pijssl/060415.
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At the crossroad of seventy-five years of India’s experiment with Democracy, several expressions of ethnic identity politics have bloomed in various parts of the nation. The discontent around the notion of Development being ‘unequal’ and ‘unfair’ to some, demands of separate statehood remain visible with varied strength of organisation. West Bengal was no far from the currents of such demands of smaller states based on the rationale of deprivation on cultural and economic grounds. However, the history of West Bengal depicts that the cosmopolitan development of cultural milieu since 19th Century Bengal Renaissance has been much accommodative and on the contrary on political frontiers Bengal has always unique to stand aside the mainstream politics of nationalism in pre-independence period and in conceiving a provincial government not in political alignment to the political party in the power of the Central Government, that caused major deprivations on economic allocations between the Centre and the State. Therefore, any demand of separate state from West Bengal can be refuted on the essential rationale of cultural cosmopolitanism and economic deprivation of West Bengal by the Central Government. The present paper analyses both these rationale with elaborate reference to scholastic explanations already approached.
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Sircar, Sanjay. „The Case of the Curious Comestible from Bengali into English: Rendering Sarcasm, Polysemy, Ambiguity, and Connotation by Direct Translation, Footnoting, Transliteration, and Addition“. Asian Literature and Translation 9, Nr. 1 (30.04.2022): 1–36. http://dx.doi.org/10.18573/alt.55.
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A translator's choices include directly translating source language words into the target language (with and without inverted commas), retaining these in transliteration, explaining them in footnotes, and inserting unmarked additional words (a few or many) as seems best. This essay focuses on a single word, a metaphor for reddening in anger, its literal referent most likely the word for a sweetmeat, the Bengali lāl-mohan, used sarcastically (so it seems) for the angry being to whom it is applied. This comes from Gaganendranath Tagore's classic humorous fantasy narrative Bhondaṛ Bahadur (1926), translated in Fantasy Fictions from the Bengal Renaissance (OUP, 2018). This word lāl-mohan has several referents, multiple etymologies, and pairs of positive/negative connotations. A sense of all these is automatically part of the linguistic capital of the Bengali speaker, and not that of Anglophone readers, pan-South Asian or other. Hence I attempt to justify my inclusion of what seemed to be the most important shades of meaning, and how I attempted this, and why I left out the others.
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Mandal, Dr Milan. „A Hidden Renaissance in Bengal: The ‘Rebirth’ of Subaltern ‘Matua’ Namasudras“. International Journal of English Literature and Social Sciences 6, Nr. 4 (2021): 266–70. http://dx.doi.org/10.22161/ijels.64.41.
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Das, Anup Kumar. „Legacy of the Bengal Renaissance in public library development in India“. IFLA Journal 41, Nr. 4 (24.11.2015): 370–80. http://dx.doi.org/10.1177/0340035215603992.
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Bhushan, Shakti, Suparna Saha und Asit Panja. „Kaviraj Jamini Bhusan Roy: The man who led the Ayurveda renaissance in Bengal“. Journal of Research in Ayurvedic Sciences 8, Suppl 1 (Mai 2024): S43—S47. http://dx.doi.org/10.4103/jras.jras_364_23.
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Abstract Kaviraj Jamini Bhusan Roy is an eminent Ayurveda scholar and philanthropist from Bengal. Roy demonstrated academic excellence, graduating high school at 14 years of age. Despite earning a gold medal in Western medicine in 1905, he embraced Ayurveda, establishing a successful practice in Kolkata. His significant contributions include prolific writings on Ayurveda and the establishment of the Ashtanga Ayurveda College and Hospital in 1916 at Kolkata, presently known as J. B. Roy State Ayurvedic Medical College & Hospital, one of the earliest institutions of Ayurveda in Bengal. Roy played a crucial role in modernizing the manufacturing of Ayurveda medicines by adopting standardized manufacturing practices. His indomitable spirit and passion for philanthropy are evident in setting up medical care dispensaries across the state and institutions such as J. B. Roy State Ayurvedic Medical College & Hospital. The study is an attempt to meticulously document his life and accomplishments, marking his contribution to the history of contemporary Ayurveda.
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Skorokhodova, Tatiana G. „To the Origins of Studies of Science in India: Prafullachandra Ray on the Development of Science Problems in Modernizing Society. Ray, Prafullachandra, The Bengali Brain and Its Misuse, Translated by Tatiana G. Skorokhodova“. Voprosy Filosofii, Nr. 1 (2022): 159–85. http://dx.doi.org/10.21146/0042-8744-2022-1-159-185.
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Modern Indian intellectual history has rich sources for research of non-Western studies of science. Genesis of Indian studies of science belongs to the colonial epoch, when the scientists attempted to study a history of indigenous scientific knowledge as well as to think the circumstances of decline and further Modern development of sciences in India. The thoughtful example of work in studies of science area is an essay ‘The Bengali Brain and Its Misuse’ (1910) by Indian chemist Prafullachandra Ray (1861–1944). The article’s aim is to present the social and philosophical meanings of the essay in broad context of intellectual and cultural development of the Bengal Renaissance. Externally presenting an attempt to comprehend social causes of impossibility of ‘scientific revolution’ in India in comparison with Europe and ones of retardation of Bengal sociocultural community in the most important spheres of activity, P. Ray forms practically the first approach to Indian philosophy of science. Science is interpreted as the derivative from human ‘spirit of inquiry’, and the foundation for cognitive effort is rationalism, which encourages to raise bold questions and to doubt any authority. From sociology of science point of view, a decline of science knowledge and misuse of intellectual efforts P. Ray treats as consequence of Brahmins’ monopoly of the knowledge, of the caste system and misunderstanding of high education value in modernizing society’s circumstances.
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Скороходова, Т. Г. „Epoch-Makers in Intellectual History: Pyotr Tchaadaev and the Bengal Renaissance Thinkers“. Диалог со временем, Nr. 85(85) (01.12.2023): 35–51. http://dx.doi.org/10.21267/aquilo.2023.85.85.029.
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Автор сопоставляет П.Я. Чаадаева и мыслителей Бенгальского Возрождения в свете особой роли, сыгранной ими в интеллектуальной истории их стран в контексте модернизационных трансформаций России и Индии XIX века. Их сходство определяется в терминах М. Бубера как родство «проблематичных мыслителей» и их «философий кризиса». Мыслители ощутили трансформирующийся характер своего времени, осмыслили его как кризис в социальной, культурной и моральной областях и стали основателями философии кризиса. Последняя понимается как условный комплекс вопросов и ответов, обозначающих векторы мысли и её проблемные поля. Как П. Ча-адаев, так и бенгальские интеллектуалы поднимали вопросы о духовном, моральном и социальном состоянии обществ, о подлинной сути религии, о традициях, истории, социальном устройстве и цивилизационном облике своих стран, о путях и методах возрождения народа в сложившейся ситуации. Появление философий кризиса проблематизирует сознание российского и индийского обществ и порождает эпохи. П. Чаадаев положил начало эпохе религиозной и социальной мысли, решающей фун-даментальные проблемы бытия народа и российского общества в мире. Бенгальские мыслители от Раммохана Рая до Рабиндраната Тагора, анализируя проблемы бытия Индии в мире и в истории, создали эпоху национально-культурного ренессанса. The article compares P.Y. Tchaadaev and the thinkers of the Bengal Renaissance in the light of the role they played in the intellectual history of their countries in the context of the modernizing transformations of Nineteenth-century Russia and India. The typological similarities are defined in terms of M. Buber's "problematic thinkers" and "philosophy of crisis". The thinkers perceived the transforming nature of their time, conceived it as a social, cultural, and moral crisis, and became the founders of a philosophy of crisis. The latter is understood as a conventional complex of questions and answers denoting the vectors of thought and its problematic fields. Both Pyotr Tchaadaev and Bengal intellectuals raised questions about the spiritual, moral, and social state of society, the true essence of religion, about traditions, history, social structure and civilizational image of their countries, about the ways and methods of revival of the people in their present situation. The emergence of the philosophy of crisis problematized the consciousness of Russian and Indian societies and gave rise to epochs in intellectual history. P. Tchaadaev ushered in the epoch of religious and social thought that addressed the fundamental problems of existence of the people and Russian society in the world. Bengal thinkers from Rammohun Roy to Rabindranath Tagore, analyzing the many problems of India’s being in the world and in history, created the epoch of national-cultural renaissance.
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Skorokhodova, T. G. „Creating of Hinduism’s Image in Religiosus-Philosophical Thoutht of the Bengal Renaissance“. RUDN Journal of Philosophy 22, Nr. 1 (2018): 18–29. http://dx.doi.org/10.22363/2313-2302-2018-22-1-18-29.
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Mondal, Md Sohel. „Mechanism of Resistance to British Imperialism in the Literature of Kazi Nazrul Islam“. Journal of Language and Linguistics in Society, Nr. 34 (06.06.2023): 1–11. http://dx.doi.org/10.55529/jlls.34.1.11.
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Literature has always been an effective medium of presentation. Whenever the groaning sound of people with the increasing tyranny of colonial rule raised high, literature played a pivotal role to draw it in a pragmatically artistic touch. The Bidrohi Kabi Kazi Nazrul Islam, National Poet of Bangladesh, made a unique place in the journey of Bengali literature resistance of the early twentieth century. He inextricably applied diverse literary genres and thematic mechanisms of resistance in his literature which undoubtedly bore the motive-inciting words of love and fire against any form of injustice whether of British Empire or societal customs and continued the thread of awakening in the Bengal Renaissance. The Rebel Poet was the figurehead of the allied Hindu-Muslim struggle of undivided India against the imperialistic British rule. However, miserably the discourse on Nazrul Resistance Literature is limited only in Bengali corridors with mere poetic contributions. With this viewpoint, the research delves into exploring the dimensional works of the poet and tries to establish him as a versatile writer of prose and poetry. In addition, the work makes a sincere effort to elucidate various thematic decorations of his literary outcomes and their universal acceptability. Ultimately, Nazrul Studies are yet to be expounded further ahead to bring out more research works on this Bengali poet of love and resistance overlooking the cross-country borders.
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Gupta, Amit Kumar. „Vidyasagar in popular perception: Recovered through anecdotes“. Studies in People's History 6, Nr. 1 (21.05.2019): 23–32. http://dx.doi.org/10.1177/2348448919834789.
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Ishwar Chandra Vidyasagar is one of the greatest figures of Bengal Renaissance, celebrated for his learning, promotion of education and pursuit of social reform. A number of anecdotes about him circulated among the middle class (Bhadralok) as well as the poorer sections of people. The article examines, through a selection of such anecdotes, what kinds of stories about Vidyasagar particularly caught the public eye, without delving into the accuracy of the specific pieces of public memory. What is significant here is that his personality, rather than his causes, forms the prominent theme in these anecdotes.
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Skorokhodova, Tatiana G. „The Ethical Thought of the Bengal Renaissance:A Discovery of Morality in Indian Tradition (1815–1870)“. Философская мысль, Nr. 8 (August 2023): 52–68. http://dx.doi.org/10.25136/2409-8728.2023.8.40991.
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The origin of Modern Indian ethical thought is described in the article. The author depicts the genesis of ethics as originated from the works by key personalities of the Bengal Renaissance XIX – early XX century. The juxtaposition with traditional Indian thought permits to present the intellectual process in Modern Bengal elite minds as ‘discovery of morality’. Based on hermeneutic analysis of the texts on moral problematics from Rammohun Roy and the Brahmo Samaj thinkers to Krishnamohun Banerjea, the author reconstructs the becoming of Indian ethical thought in the context of their striving for the moral regeneration of traditional society. For the first time the genesis and becoming of thinking of Indian intellectuals about morality in its connections with the present condition of social decline in colonial India are disclosed in the research. The experience of Bengal thinkers of 1815–1870th demonstrates the solution of super-task to find ethics in ancient sacred texts and next to build religiously based ethics. The super-task had been settled by the method of interpretation that permits to see high moral precepts in high faith in One God of original religion as it opposed to polytheistic Hinduism. The result of applying the method was embodied in the creative and high conception of Hindu morality based on ethical God Creator. The Bengal thinkers are firmly convinced that displaced into periphery of Hindus’ consciousness morality as a code of normative ethics must be revived and turned into leading imperatives of consciousness of people.
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Gupta Vij, Neena. „Tales Across Time: Understanding Hybridity in Children’s Fantasy Fictions from the Bengal Renaissance“. Dzieciństwo. Literatura i Kultura 3, Nr. 2 (31.12.2021): 166–81. http://dx.doi.org/10.32798/dlk.760.
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This review article discusses the book Fantasy Fictions from the Bengal Renaissance: Abanindranath Tagore, The Make-Believe Prince – Gaganendranath Tagore, Toddy-Cat the Bold, translated and annotated by Sanjay Sincar (2018). The author of the paper situates the Tagore brothers’ stories in the context of Indian folklore and literary traditions, highlighting Sircar’s research skills as expressed in his meticulous commentaries and analytical thoroughness. She also notes that the work combines translation with comparative studies and elaborates on these issues in a detailed discussion of the monograph’s contents. In her opinion, the reviewed book confirms the validity of the study of vernacular works for children and may provide an impetus for further research focused on Indian works beyond the traditional literary canon.
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Dasgupta, Soumit. „The First Cadaveric Dissection in India“. Sushruta Journal of Health Policy & Opinion 14, Nr. 1 (13.03.2021): 1–4. http://dx.doi.org/10.38192/14.1.14.
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Historical Perspective
The first cadaver dissection in India in the 19th century after millennia of social prejudices took place in the recently established Calcutta Medical College in 1835, the first medical college in Asia imparting western medical education to British, Anglo Indians and Indians in the empire. The first scientific approach to medical sciences commenced following this landmark event and set the trend for future liberal attitudes in society and contributed to the Bengal Renaissance of the 19th century. This is a fictional account of the day when it happened. Only the characters and the fact that the dissection occurred are real.
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Rahman, Md Mizanur. „Triangular Confluence: Islam and Modernity in Bangladesh“. Journal of Asian and African Studies 53, Nr. 6 (28.12.2017): 866–79. http://dx.doi.org/10.1177/0021909617747639.
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This paper attempts to investigate modernity in contemporary Bangladesh, going beyond the Secularism–Islamism binary, and arguing that modernity in Bangladesh should be understood by considering the triangular confluence of the impact of the Bengal Renaissance, the rise of Islamism, and the consequences of globalization. Based on history, the paper describes the movements and mechanisms of liberalist and Islamist modernizing approaches and examines their impact on dominant modernization debates in present Bangladesh. This paper examines why secularism became so contested in Bangladesh, why the conservative branch of Islamic modernity became dominant, and the complexities that globalization has added to modernity in Bangladesh.
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Chaudhuri, Rosinka. „‘On the Colonization of India’ (1829): Public meetings, debates and later disputes“. Indian Economic & Social History Review 55, Nr. 4 (24.09.2018): 463–89. http://dx.doi.org/10.1177/0019464618796894.
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This article returns to the scene of excitement that comprised the topic labelled ‘On the Colonization of India’ in the newspapers and journals of 1829, an area explored once before by a group of established Left historians through debates on the specific issue of the ‘Bengal Renaissance’ in the mid-1970s. Beginning with the misreading by these historians of particular extracts from the Bengal Hurkaru in constructing their arguments for or against the place of Rammohun Roy in the making of modern India, I nevertheless draw back here from larger abstractions of categorisation to focus tightly instead on this issue of ‘colonisation’ alone, exploring the arguments for and against free trade in the run up to the renewal of the East India Company (EIC)’s charter in 1833 as they unfolded in Calcutta. The objective is to delink the moment from the historical narratives of English liberalism, or free trade, or later Indian nationalism, reading the archive again to bring in local perspectives that have not been looked at so far, such as the unexpected voice of Young Bengal, speaking against colonisation, not for it, as it seems Rammohun does. As a result of concentrating on the local scene in Calcutta, a different picture emerges of the varied interests that, while never arguing against British rule, were nevertheless in conflict when taking a position for or against both the company’s monopoly and the future colonisation of India.
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Skorokhodova, Tatiana G. „The Ethical Thought of the Bengal Renaissance:The Neo-Hindu Conceptions (1880–1910)“. Философская мысль, Nr. 9 (September 2023): 19–37. http://dx.doi.org/10.25136/2409-8728.2023.9.41051.
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A development of ethical thought by Neo-Hindu philosophers in Nineteenth– early Twentieth century Bengal is depicted in the article based on hermeneutic readings of the texts by Bankimchandra Chattopaddhyay, Swami Vivekananda, Aurobindo Ghosh. From the one hand, Neo-Hindu philosophers continue Rammohun Roy’s line of criticism of Indian society’s moral condition, consciousness and conduct. From the other hand, they formed their own ethical conceptions to present Hindu normative ethics. The research demonstrated for the first time the becoming of Modern Indian ethics in the conceptions of Bengal Neo-Hindu thinkers who are the real founders of ethics as philosophical discipline in India. Growing up from indigenous ancient tradition of exegesis of scriptures, Neo-Hindu conceptions of ethics are the new adogmatic interpretation of the native religious ethics in broad context of Modernity. The Bengal Renaissance thinkers had made an intellectual breakthrough in Indian philosophy. The result of intellectual works are following: 1) bringing morality to the fore in dharma to differentiate ethical issue-area as meaningful in thought and practice; 2) definition of universality of Hinduism’ s moral consciousness in the core; 3) normative ethics along with its imperatives and rules had presented as established and fixed in ancient Hindu scriptures; 4) the ethical ideal was found in images of sages and epic heroes as well as in their teachings; 5) ethical norms and ideal are practically oriented for the criticism of society’s morals and future development.
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Maiti, S., A. Ghosh, KM Ali, D. Ghosh und S. Paul. „Prevalence of anaemia among the male population aged 60 years and above in rural area of Paschim Medinipur, West Bengal, India“. Health Renaissance 11, Nr. 1 (10.02.2013): 23–26. http://dx.doi.org/10.3126/hren.v11i1.7597.
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Background: Anaemia is one of the most common public health problems of older population especially in developing countries. Objective: To determine the prevalence and type of anaemia present among the older people in rural area of Paschim Medinipur, West Bengal. Methods: A cross-sectional study was undertaken on 544 older male, Subject aged 60 to 84 years from Paschim Medinipur, West Bengal. Personal details were collected in each case, after which height, weight, body mass index (BMI) and blood haemoglobin level were measured according to the standard protocol. Anaemia was classified as per the World Health Organisation (WHO) grading criteria.Results: The overall prevalence of anaemia among the older male was 89.52%. The majority (256) (47.05%) showed mild anaemia, while moderate anaemia was recorded in 212 (38.97%) and 19 (3.49%) subjects, had severe anaemia. The prevalence of anaemia was more (65.62%) in individuals, having low BMI than normal. Conclusion: The results showed high frequency of anemia in the studied population. There is a need for immediate nutritional intervention programs to be implemented among the rural older male subjects. Health Renaissance, January-April 2013; Vol. 11 No.1; 23-26 DOI: http://dx.doi.org/10.3126/hren.v11i1.7597
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Baier, Karl. „Swami Vivekananda.Reform Hinduism, Nationalism and Scientistic Yoga“. Interdisciplinary Journal for Religion and Transformation in Contemporary Society 5, Nr. 1 (18.12.2019): 230–57. http://dx.doi.org/10.30965/23642807-00501012.
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Abstract This article deals with Narendranath Datta (1863–1902) more known under his monastic name Swami Vivekananda. Vivekananda was a representative of the Bengal renaissance, a movement that is famous for its contribution to the modernization of India. Vivekananda became one of the architects of neo-Hinduism and a pioneer of modern yoga. His ideas also contributed to the rising Hindu nationalism. The article outlines his biography and religious socialization. A closer look will be given to his concept of religion and the way he relates it with India`s national identity. A second major part of the article examines Vivekananda’s understanding of religious experience that is crucial for his yoga philosophy and his philosophy of religion in general.
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Mukherjee, Pritam. „The other Side of Bengal Renaissance: Guru Chand Thakur and the Question of Mass Education“. Contemporary Voice of Dalit 1, Nr. 1 (Januar 2008): 47–56. http://dx.doi.org/10.1177/0974354520080104.
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Sharda, Ratan. „Struggle Against the Empire: Other Organisations and Cultural Nationalism“. Indian Historical Review 49, Nr. 1_suppl (Juni 2022): S120—S138. http://dx.doi.org/10.1177/03769836221112700.
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Dr B. R. Ambedkar noted that any freedom struggle or political change needs a base of cultural renaissance, reforms—both social and religious. Our retaliation against colonialists began from the very moment they tried to colonise India. Beginning with the Battle of Colachel that took place in 1741, there were uprisings from tribes in North East, Bengal and central India. Kuka Sikhs were the first to promote swadeshi, with the insistence on wearing hand woven clothes. This freedom struggle had many streams—earlier battles all over Bharat, revolutionary actions, organised arm struggle like Azad Hind Fauj (INA) and many streams of political thought that worked under the larger umbrella of the Indian National Congress while some worked independently. We had Home Rule League, Hindu Mahasabha, Swaraj Party and Congress Socialist Party (CSP). It was a long drawn struggle that was built on dharmic renaissance and cultural nationalism sparked by Swami Dayanand Saraswati. After working with revolutionaries and Congress party and studying history, Dr K. B. Hedgewar identified the problem of Bharat as a fractious Hindu society and the collective amnesia inculcated by the British. He decided to create a non-political organisation by first preparing battle-worthy citizens and founded the RSS. Contrary to critics’ claims, RSS too contributed to freedom struggle. Most important was its role on the eve of Independence in protecting Hindu-Sikh brethren from mindless violence and rehabilitating them when the leaders were busy celebrating the country’s independence on 15 August in 1947.
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Skorokhodova, Tatiana G. „A Dream on Better Destiny for Motherland: Idea of Future India in Rabindranath Tagore’s poem ‘Where the Mind is Without Fear’“. Философия и культура, Nr. 7 (Juli 2022): 1–14. http://dx.doi.org/10.7256/2454-0757.2022.7.38372.
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Among the key ideas of the Bengal Renaissance (XIX–early XX century) was one of a future India considered from the point of view of India's weal. An creative embodiment of the idea in Rabindranath Tagore’s poem ‘Where the Mind is Without Fear’ (1901) is analyzed in the article. Based on hermeneutical approach, the author traces an origin of the idea, its evolution in creative thought of the national-cultural renaissance in Modern India and its content in Tagore’s thought. The application of a principle of historicism helped to trace the emergence of ‘dreamland’ idea in Michael Madhusudan Dutta’s poetry, then its ‘antithesis’ in philosophy by Swami Vivekananda and next transformation into the image of future free India in Rabindranath Tagore’s poem. For the first time ‘Where the Mind is Without Fear’ has been philosophically considered in the broad context of the history of thought and culture in India from Rammohun Roy to Rabindranath Tagore. The poem is an application of social ideal of free society to future perspective of India; its practical embodiment is possible, but it depends from positive activity of Indian people. The poem represents a set of key ideas of the epoch such as renovation of spiritual life, overcoming of the dead rules, rational thinking of all life spheres, human liberation from traditional dependencies, finding of dignity and discovery of new ways of development. Moreover, Tagore maintains universal human problematic of freedom and circumstances of its embodiment in peoples’ life.
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Okita, Kiyo Kazu. „A Caitanya Vaiṣṇava Response to the Nineteenth-century Bengal Renaissance Movement According to the Works of Bhaktivinoda Ṭhākura“. Religions of South Asia 2, Nr. 2 (19.01.2010): 195–214. http://dx.doi.org/10.1558/rosa.v2i2.195.
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Mahato, Ujjwal, und Dilip Kr Murmu. „Versatile Vidyasagar: A Superior Scholar, Modern Philosopher, Real Educationist & True Social Reformer“. International Journal of Multidisciplinary: Applied Business and Education Research 2, Nr. 1 (06.02.2021): 63–69. http://dx.doi.org/10.11594/ijmaber.02.01.08.
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In the period of the 19th century, India has given birth to a starlike personality in the name of Ishwar Chandra Bandopadhyay. He was a real hero and down to earth in his habit. He dedicated his life for draw out the nation to light from the darkness. He was a polymath, educator, social reformer, writer, and philanthropist. He was one of the greatest intellectuals and activists of the 19th century and one of the pillars of the Bengal Renaissance who had given a shape and direction. Above All, he is a strong symbol of a versatile personality. He is called in the name of Vidyasagar (The Ocean of Knowledge) and Dayarsagar (The Ocean of Kindness) for her dignified thoughts and works. Researchers have highlighted the versatility of Ishwar Chandra Vidyasagar in their theoretical research. From their research, Vidyasagar will be known as such a meritorious student; Similarly, there will be an opportunity to know Vidyasagar's philosophical thoughts, educational thoughts, social reform, responsibility towards women's education, etc.
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Mortuza, Shamsad. „Naxalgia and "Madhu Chakra" in Meghnadhbodh Rohoshya:“. Crossings: A Journal of English Studies 11 (01.03.2020): 54–66. http://dx.doi.org/10.59817/cjes.v11i.439.
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This essay both pits Anik Datta's movie Meghnadhbodh Rohoshya against other literary works dealing with the Naxal question and examines its intertextuality to understand the multifaceted theme of political betrayal that subsumes the armed insurgency. On May 25, 1967, a group of trival sharecroppers in an Indian village called Naxalbari under the state of West Bengal resisted landowners from getting their yield. The protest got 11 villagers killed and spun off into a violent insurgency aimed at the annihilation of the people's enemy, and eventually exposed the Marxist/Maoist divide in the Communist Party of India. Released on the fiftieth year of the Naxalbari Movement, Anik Datta's movie tackles some of the unresolved conflicts of the past by giving them human faces. He uses the genre of mystery films to attempt an "objective" analysis of nuanced truth behind one symbolic betrayal that failed the movement. Datta narrates the story of a defector who left his idealist activism to settle for a comfortable and successful life abroad. The protagonist's defection serves as a parallel to the way the Bengali renaissance figure Michael Madhusudan Dutt left his religion, country and language for Europe and wrote in English. Anik Datta, however, focuses on Madhusudan on Meghnadhbodh Kavya , where the heroic code of a warrior clan is betrayed, and uses it as a temporal frame to negotiate with the present. This article critiques the multiplicity of exchanges between Madhusudan's epic and a contemporary tale of betrayal as found in the Anik Datta's film to comment on the culture and political components of the Naxalite movement and the nostalgia assiciated with it.
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Flora, Giuseppe. „Fantasy Fictions from the Bengal Renaissance: Abanindranath Tagore, ‘The Make-Believe Prince’ – Gaganendranath Tagore, ‘Toddy-Cat the Bold’. Sanjay Sircar“. International Research in Children's Literature 14, Nr. 1 (Februar 2021): 123–25. http://dx.doi.org/10.3366/ircl.2021.0388.
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Barman, Banani. „A Historiography of Rajbangshi Literature“. RESEARCH HUB International Multidisciplinary Research Journal 10, Nr. 4 (30.04.2023): 10–16. http://dx.doi.org/10.53573/rhimrj.2023.v10n04.002.
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The rich cultural past of the Rajbangshi people is reflected in the historiography of Rajbangshi literature, which offers an engrossing tale. This paper intends to investigate the historical growth and evolution of Rajbangshi literature, highlighting the various socio-cultural influences that have influenced its course.The Rajbangshi people are an indigenous group that is mostly found in the Indian states of West Bengal, Bihar, Assam, and Bangladesh. They have their own distinctive language and culture. Poetry, folk ballads, folk tales, dramas, and novels are just a few of the many genres represented in their literature, all of which offer insights into their social, historical, and political realities. The development of Rajbangshi literature and its interaction with local, linguistic, and colonial factors are critically examined in this historiography. It explores the early oral traditions and folklore idioms that formed the basis for Rajbangshi literary productions. The paper studies the contributions of significant Rajbangshi writers and focuses on their ideological viewpoints, stylistic advances, and subject interests. The study also examines how Rajbangshi literature promotes cultural identity, questions societal norms, and addresses current concerns including immigration, language assimilation, and land rights. It also looks at how important literary movements, including the Bengal Renaissance, impacted the growth of Rajbangshi literature and its interaction with more general literary currents in the area. It aims to contribute to the greater conversation on underrepresented literary traditions by highlighting the socio-cultural importance of Rajbangshi literature within the broader framework of regional literature. This study aims to promote awareness and acknowledgment for this unique literary legacy by providing light on the historical and cultural aspects of Rajbangshi literature. It also emphasises how crucial it is to keep Rajbangshi literature alive and well for future generations in order to maintain the literary landscape's overall richness.
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Ghosh, Sreyasi. „Reflection of Socio-Economic and Cultural Turmoil of 1940s and 1950s in Short Stories of Manik Bandopadhyay : a renowned litterateur“. RESEARCH REVIEW International Journal of Multidisciplinary 6, Nr. 11 (12.11.2021): 08–14. http://dx.doi.org/10.31305/rrijm.2021.v06.i11.002.
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The Progressive Movement or the Marxist Cultural Renaissance occurred in a blood- thirsty and horrible situation which was the outcome of The Second World war, Famine, Communal riots, Partition related refugee crisis and the Tebhaga Movement. Contemporary undivided Communist Party of India was the pioneer in this intellectual development. All – India Progressive Writers’ Association ( 1936), Anti- Fascist Writers and Artists related Organisation ( 1942) , Association of Friends of the Soviet Power ( 1941) and the famous I.P.T.A ( 1943) were established mainly for earnest endeavour of the Communist Party. Eminent author Manik Bandopadhyay was associated with the Anti- Fascist Cultural platform from 1943 and embraced the Marxist philosophy with heartfelt desire. He got membership of the Communist Party in 1944 and continued his creative works through a perfect amalgamation of identity of litterateur with identity of dedicated and devoted party – worker in different areas of Bengal. He created extraordinary short stories (1943/ 1944- 1956) in backdrop of food and clothing related severe crisis, famine – stricken terrible situation , hegemony of influential people of black market related trading system , moral degeneration , flesh trade / prostitution adopted by poor and helpless womenfolk, communal riots related bloodbath and aggressive peasant unrest etc.
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Manna, Bibek. „Swami Vivekananda: His Humanism“. RESEARCH REVIEW International Journal of Multidisciplinary 8, Nr. 6 (15.06.2023): 161–65. http://dx.doi.org/10.31305/rrijm.2023.v08.n06.022.
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The concept of humanism is a core concept. Human being has social as well as moral values. The concept of humanism had elaborately been discussed by many contemporary Philosophers like Rabindranath Tagore, M. N Roy, M.K Gandhi. Vivekananda is one of them. He is one of the important social reformers like Raja Rammohan Roy in the Bengal Renaissance. We have gained many concepts related to humanism from the ancient scriptures like-’Bahujan hitaya, Bahujana sukhaya’ (For the welfare, peace and happiness of many), ‘Vasudhaiva Kutumbakam’ (The whole universe is one family), ‘Sarva Bhutahita’ (For the welfare of all beings) etc. these are all vividly enumerated in our ancient scriptures, are also the source of humanism in modern India. Vivekananda was emphasized on seva to the poor people. Vivekananda believed that God not only exists in a mandira or girza or a mosque but that God always exists everywhere. Vivekananda believed that all type of social welfare is for the sake of human. He coins the word Daridranarayana, God in the poor, and asked us to serve them. So this paper is highlighted to show the different angles or points of humanism.
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Harder, Hans. „Fantasy Fictions from the Bengal Renaissance. Abanindranath Tagore: The Make-Believe Prince; Gaganendranath Tagore: Toddy-Cat the Bold by Sanjay Sircar“. Bookbird: A Journal of International Children's Literature 59, Nr. 2 (2021): 103–5. http://dx.doi.org/10.1353/bkb.2021.0027.
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Chanda, Anurima. „Fantasy Fictions from the Bengal Renaissance: Abanindranath Tagore, The Make-Believe Prince; Gaganendranath Tagore, Toddy-Cat the Bold by Sanjay Sircar“. Children's Literature Association Quarterly 44, Nr. 4 (2019): 458–60. http://dx.doi.org/10.1353/chq.2019.0055.
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Ghosh, Parimal. „Fantasy fictions from the Bengal Renaissance: Abanindranath Tagore’s The Make-Believe Prince (Kheerer Putul); Gaganendranath Tagore’s Toddy-Cat the Bold (Bhondor Bahadur)“. South Asian History and Culture 10, Nr. 3 (03.07.2019): 364–65. http://dx.doi.org/10.1080/19472498.2019.1649946.
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Obaidullah und Md Masud Rana. „Re-reading of Society and Culture in the Context of Administrative System in 19th Century British Bengal: A Review“. International Journal of Social, Political and Economic Research 11, Nr. 1 (17.02.2024): 1–16. http://dx.doi.org/10.46291/ijospervol11iss1pp1-16.
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There have been revolutionary changes in the arts, literature and culture of Bengal during the post-Polasshey battle period. As the British interfered with the rule and government system, the then Muslims left no stone unturned to protect the so-called religious values cherished by Muslims. During this time the British brought about a lot of administrative reformation by passing and enacting newer laws in order to ensure their power long lasting. Although the British started ruling the Bengal with the purpose of trade and commerce at the beginning, later on they started ruling for political gains. They formulated laws that were suited to the existing society and culture and so the influence of newer forms of culture increased gradually. Although the local Muslims rejected the arts, education and culture of the British merchants, the Hindu community soon accepted them and became successful in attaining the satisfaction and favourism of the British. Thus, the Hindus solely succeeded in playing a great role in influencing the administration. After a further deterioration of the Muslims in the administrative role in the 19th century, the Muslim leaders realized the situation and they took some timely decisions. As a result, an introduction to Muslim renaissance started along with the changes of their previous negligence. By that time, the youths of the Hindu community, patronized by the British merchants and ruling community, have gained sole control in most of the social indexes including trade and commerce, education and job sectors. During this period, there arose a complicated proximity in the relationship between the Hindus and the Muslims and a result, a great change went through the socio-cultural aspects. The Muslims participated in some minor to significant rebellious movements against the British to get rid of the antagonistic/contradictory behavior, discrimination and exploitation of the British. These movements, although were not completely successful outwardly, paved the way for preparing a strong foundation of nationalistic movements later on. Thus, there arose a new context in which the study of language, arts, literature and gaining knowledge got a new dimension which paved the way for a new culture amidst the repudiation of the British elements.
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Paul, Ratna. „Nababidhan Brahmoism in Cooch Behar Native State: beginning, development, and decline (the 1880s to 1950s)“. International Journal of Historical Insight and Research 8, Nr. 3 (09.10.2022): 1–9. http://dx.doi.org/10.48001/ijhir.2022.08.03.001.
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The Bengal Renaissance in the first half of the 19th century led to the beginning of the Brahmo reform movement, started by Raja Rammohan Roy based on the concepts of monotheism and ethical precepts. Debendranath Tagore and Keshab Chandra Sen carried out reform activities but differences grew among them which led to the schism of the Brahmo Samaj- Adi Brahmo Samaj and Brahmo Samaj of India. Furthermore, the marriage controversy between the daughter of Keshab Chandra Sen, Sunity Devi, and Maharaja of Cooch Behar, Nripendra Narayan led to the second schism of Brahmoism. Those who objected to the marriage formed the Sadharan Brahmo Samaj and Keshab Chandra and his followers formed Nababidhan Brahmo Samaj. Nripendra Narayan declared himself a Brahmo and contributed a lot to modernizing Cooch Behar. Sunity Devi played a vital role in spreading the Nababidhan faith and the all-around development of this native State. Gajendra Narayan and Sabitri Devi also took the leading role in propagating Brahmoism. This reform movement in Cooch Behar resulted in the significant aesthetic, social and religious development of the State. But due to the gradual revival of Hindu culture and practices in the royal family after the death of Nripendra Narayan, Brahmoism lost its influence. Only the people of the upper strata of the society were influenced by the ideology of the Brahmoism, ordinary masses remained outside the orbit of the movement. But it is also true that modern Cooch Behar owes much of its modernization due to the Brahmo reform movement.
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Rahman, Mehjabeen Suraiya. „Role of Satra & Namghar in the Evolution of Genesis of Assamese Identity“. International Journal of Social Sciences and Management 2, Nr. 2 (25.04.2015): 108–13. http://dx.doi.org/10.3126/ijssm.v2i2.12143.
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Assam is the home of different ethnic groups with a variety of cultures and speaking different languages and dialects. The population of Assam consists of the inhabitants who migrated into the region at various periods of history from Tibet, Burma, Thailand and Bengal etc. Over time they got integrated as a population and have given birth to the greater Assamese nation. The amalgamated Assamese identity was initiated by the Great Saint Mahapurush Srimanta Sankardeva with his Neo-Vaishnavite Movement. The movement evolved new institutions of Satra and Namghar which began to serve not only as the instrument spreading the faith, but also helped to sustain and to stabilize Vaishnavism by making it a part and parcel of Assamese social and cultural life.Though Neo Vaishnavism was a religious movement but it has defined the culture of Assam & has its bearing on the livelihood. As the doyen of cultural renaissance and harbinger of Bhakti Movement, Sankardeva took on the orthodox elements of the society and introduced cultural initiatives like Bhaonas & Borgeet etc which had in actual defined the Assamese identity With its dynamic philosophy of inclusiveness Sankardeva’s Neo-Vaishnavism has given birth to a new Cultural Nationalism focused on a national identity shaped by cultural traditions and language, not on the concept of common ancestry or race. The Cultural Nationalism was brought forward to the indigenous people with the help of Satras and Namghar which has a major role to play in the preservation and development of the indigenous culture of the region.The paper is an attempt to study the role of the institutions of Neo Vaishnavism, the Satra & Namghar in the evolution of genesis of Assamese identity and its inclusiveness in nation building. The managerial structure and operations of the Satra shall also be explored in the perspective of its position in the modern Assamese Society in the study. The paper shall go in toe area wherein in the genesis of the Assamese Identity, the Namghar is one of the major pole bearers, playing the multi-faceted role of Cultural Centre, Proto-type Panchayat, and Forum for Decentralized Planning and Decision-making.The paper is also an attempt to understand the impact of Neo-Vaisnavism on the Economic Organization of the society along with the role of women and their empowerment for the sustainable development of a progressive & egalitarian Assamese. Key Words- Cultural Renaissance, Inclusiveness, NationDOI: http://dx.doi.org/10.3126/ijssm.v2i2.12143 Int. J. Soc. Sci. Manage. Vol-2, issue-2: 108-113
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Sheell, Alok. „K.N. Panikkar, Colonialism, Culture and Resistance (New Delhi: Oxford University Press), 2007, pp. 279 and Subrata Dasgupta, The Bengal Renaissance: Identity and Creativity from Rammohan Roy to Rabindranath Tagore (New Delhi: Permanent Black), 2007, pp. 280“. Indian Economic & Social History Review 47, Nr. 3 (Juli 2010): 405–9. http://dx.doi.org/10.1177/001946461004700305.
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Ngoei, Wen-Qing. „Exhibiting Transnationalism after Vietnam: The Alpha Gallery’s Vision of an Artistic Renaissance in Southeast Asia“. Journal of American-East Asian Relations 29, Nr. 3 (20.09.2022): 271–99. http://dx.doi.org/10.1163/18765610-29030004.
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Abstract This essay examines the Alpha Gallery, an independent artists’ cooperative that Malaysians and Singaporeans established, which staged art shows during the 1970s to spark an artistic renaissance in Southeast Asia. The cooperative’s transnational vision involved showcasing Balinese folk art as a primitive and, therefore, intrinsically Southeast Asian aesthetic, while asserting that it shared cultural connections with the Bengali Renaissance of the early 20th Century. Alpha’s leaders believed these actions might awaken indigenous artistic traditions across Southeast Asia. Their project underscores the lasting cultural impact of colonialism on Southeast Asia and the contested character of the region. Alpha’s condescending view of Balinese folk art echoed the paternalism of Euro-American colonial discourses about civilizing indigenous peoples that persisted because its key members received much of their education or training in Britain and the United States, a by-product of their countries’ pro-U.S. trajectory during the Vietnam War. Equally, Alpha’s transnationalism ran counter to Southeast Asian political elites’ fixation with pressing art toward nation-building. Indeed, the coalescing of nation-states does not define the region’s history during and after the Vietnam War. Rather, non-state actors like Alpha’s members, in imagining and pursuing their versions of Southeast Asia, contributed to the persistent contingency of the region.
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Jakubczak, Marzenna. „A Revived Sāṃkhyayoga Tradition in Modern India“. Studia Religiologica 53, Nr. 2 (2020): 105–18. http://dx.doi.org/10.4467/20844077sr.20.008.12511.
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This paper discusses the phenomenon of Kāpil Maṭh (Madhupur, India), a Sāṃkhyayoga āśrama founded in the early twentieth century by the charismatic Bengali scholar-monk Swāmi Hariharānanda Ᾱraṇya (1869–1947). While referring to Hariharānanda’s writings I will consider the idea of the re-establishment of an extinct spiritual lineage. I shall specify the criteria for identity of this revived Sāṃkhyayoga tradition by explaining why and on what assumptions the modern reinterpretation of this school can be perceived as continuation of the thought of Patañjali and Īśvarakṛṣṇa. The starting point is, however, the question whether it is possible at all to re-establish a philosophical tradition which had once broken down and disappeared for centuries. In this context, one ought to ponder if it is likely to revitalise the same line of thinking, viewing, philosophy-making and practice in accordance with the theoretical exposition of the right insight achieved by an accomplished teacher, a master, the founder of a “new”revived tradition declared to maintain a particular school identity. Moreover, I refer to a monograph of Knut A. Jacobsen (2018) devoted to the tradition of Kāpil Maṭh interpreted as a typical product of the nineteenth-century Bengali renaissance.
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Jakubczak, Marzenna. „A Revived Sāṃkhyayoga Tradition in Modern India“. Studia Religiologica 53, Nr. 2 (2020): 105–18. http://dx.doi.org/10.4467/20844077sr.20.008.12511.
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This paper discusses the phenomenon of Kāpil Maṭh (Madhupur, India), a Sāṃkhyayoga āśrama founded in the early twentieth century by the charismatic Bengali scholar-monk Swāmi Hariharānanda Ᾱraṇya (1869–1947). While referring to Hariharānanda’s writings I will consider the idea of the re-establishment of an extinct spiritual lineage. I shall specify the criteria for identity of this revived Sāṃkhyayoga tradition by explaining why and on what assumptions the modern reinterpretation of this school can be perceived as continuation of the thought of Patañjali and Īśvarakṛṣṇa. The starting point is, however, the question whether it is possible at all to re-establish a philosophical tradition which had once broken down and disappeared for centuries. In this context, one ought to ponder if it is likely to revitalise the same line of thinking, viewing, philosophy-making and practice in accordance with the theoretical exposition of the right insight achieved by an accomplished teacher, a master, the founder of a “new”revived tradition declared to maintain a particular school identity. Moreover, I refer to a monograph of Knut A. Jacobsen (2018) devoted to the tradition of Kāpil Maṭh interpreted as a typical product of the nineteenth-century Bengali renaissance.
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Kane, Tom. „Tagore's School and Methodology: Classrooms Without Walls“. Gitanjali & Beyond 1, Nr. 1 (09.11.2016): 83. http://dx.doi.org/10.14297/gnb.1.1.83-101.
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This paper argues that Rabindranath Tagore, a very practical man, developed a distinctive and successful educational methodology over the course of his work in educational systems. The paper seeks to show that Tagore drew inspiration and direction from extraordinary times, and extraordinary people of those times. The paper establishes the Tagore family’s place within the ongoing Bengali Renaissance; and to Tagore’s place among remarkable individuals, particularly Jagadish Chandra Bose and Patrick Geddes. The paper looks to the emergence of the poet’s educational institutions from spiritual and technological viewpoints. An attempt is made to show that Tagore’s educational establishments were methodologically developed, can claim to be part of his poetic legacy; and that telepresence technologies of the twenty-first century might offer good service to those establishments as they continue to evolve.
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Das, Pintu. „Ram Mohan Roy and Contemporary Hindu Religion: A Philosophical Study“. Journal of Advances in Education and Philosophy 7, Nr. 09 (19.09.2023): 342–46. http://dx.doi.org/10.36348/jaep.2023.v07i09.003.
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Raja Ram Mohan Roy was a rational and progressive social reformer of modern India. The contemporary societal condition of Ram Mohan was that the common people were misled in several ways by the priest in the name of religion. The conventionally accepted rituals and customs were used as instrumentally to make the Brahmans benefited. They used their fabricated words in society in the name of scriptures and it is consequently resulting to the common people used to follow those instructions blindly. That time, Upanishads was not available in Bengali Language. Since Ram, Mohan Roy translated the Upanishads and core Sanskrit texts into Bengali language and made the common people conscious about their scriptural essence. In addition, the common person able to capture the essence of religion. He was clamor against the hitherto existing ritualism has been practicing in Hinduism. He exposed that the Upanishads do not preach any kind of idol worship. Actually, Ram Mohan wished to develop a rationalistic attitude among the common people of the society and presents a new direction of Hinduism that is called Neo-Hinduism. The present paper intends to depict the image of Hindu religion contemporary to Ram Mohan and how he brought a renaissance through firmly criticizing the dogmatically accepted rituals of Hinduism.
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Rather, Aqib Yousuf. „Raja Ram Mohan Roy's Contributions to Indian Society“. Journal of Learning and Educational Policy, Nr. 25 (10.08.2022): 10–15. http://dx.doi.org/10.55529/jlep.25.10.15.
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One of the most famous Bengali and Indian philosophers of all time, Raja Ram Mohan Roy was a leader of the Renaissance. When superstition, poverty, harassment-neglect-oppression of women, the collapse of Indian education, and other social ills dominated Bengali and India's entire societies in the eighteenth century, Ram Mohan Roy emerged. The social position, rights, and education of women have all deteriorated as a result of the lengthy period of Muslim dominance in India. There were many problems under the East India Company's rule, despite the fact that the colonial rulers established some schooling to support their rule and trade. The caste system was surrounded by an air of untouchability, and the social structure was split into several castes, races, and faiths. The caste system, both high and low, affected women's lives and educational opportunities. This essay aims to demonstrate that Ram Mohan Roy was influential at the time and helped to break down discrimination in the traditional culture and create a modern one. On the other side, he was able to effect a ground-breaking transformation in India's educational system as well as the preservation of women's lives and rights. The study's objective is to describe and evaluate Raja Ram Mohan Roy's contributions to Indian society. The study used an analytical and documentary approach to come at a conclusion.