Journal articles: 'Rabindranath'

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

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

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

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Dżugaj, Blanka Katarzyna. "Ukoronowanie życzeń i „prawda prawdziwa”. Postać Ćitrangady w dziełach Rabindranatha Tagore’a i Rituparno Ghosha." Polish Journal of the Arts and Culture New Series, no. 14 (2/2021) (November 18, 2021): 35–52. http://dx.doi.org/10.4467/24506249pj.21.015.15321.

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Celem artykułu jest przyjrzenie się reinterpretacjom klasycznej opowieści o księżniczce Ćitrangadzie w kulturze bengalskiej na przykładzie dzieł Rabindranatha Tagore’a oraz Rituparno Ghosha. Zgodnie z przekazem eposu Mahabharata Ćitrangada była bierną kobietą pozwalającą, by to ojciec decydował o jej cielesności. Nieco inaczej jej historię przedstawia Rabindranath Tagore w dramacie tanecznym z 1892 roku. Jego Ćitrangada staje się kobietą świadomie kształtującą swoją płeć biologiczną i wykraczającą poza sztywne ramy kobiecości sformułowane przez tradycje hinduizmu. Jeszcze dalej w reinterpretacji tej opowieści posunął się reżyser Rituparno Ghosh. Przenosząc historię księżniczki z pałacu do sali operacyjnej, Ghosh wpisał się nie tylko w dyskurs feministyczny, ale też w narrację dotyczącą transpłciowości i miejsca przedstawicieli tzw. trzeciej płci we współczesnym społeczeństwie indyjskim. Reinterpretacje historii Ćitrangady to rezultat zastępowania narracji tworzonej z perspektywy mężczyzn wywodzących się z klas uprzywilejowanych społecznie głosem tzw. Innych: kobiet i osób nieheteronormatywnych. The Crowning Wish and the Truth of Thruth. The Figure of Chitrangada in the Works of Rabindranath Tagore and Rituparno Ghosh. The aim of this article is to look at the reinterpretations of the classic tale of Princess Chitrangada in Bengali culture, based on the works of Rabindranath Tagore and Rituparno Ghosh. According to Mahabharata Chitrangada was a passive woman, who allowed her father to decide about her body. Rabindranath Tagore, in the dance drama from 1892, presents her story in a different manner. His Chitrangada becomes a woman consciously shaping her biological sex and going beyond the rigid framework of femininity formulated by the traditions of Hinduism. Director Rituparno Ghosh went even further in reinterpretation of this story. By moving the story of the princess from the palace to the operating room, Ghosh entered not only into the feminist discourse, but also into the narrative of transgenderism and the place of representatives of the so-called the third sex in modern Indian society. Reinterpretations of the Chitrangada history are the result of replacing the narrative created from the perspective of men from socially privileged classes with the voice of the so-called Others: women and non-heteronormative people.

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Dżugaj, Blanka Katarzyna. "Ukoronowanie życzeń i „prawda prawdziwa”. Postać Ćitrangady w dziełach Rabindranatha Tagore’a i Rituparno Ghosha." Polish Journal of the Arts and Culture New Series, no. 14 (2/2021) (November 18, 2021): 35–52. http://dx.doi.org/10.4467/24506249pj.21.015.15321.

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Celem artykułu jest przyjrzenie się reinterpretacjom klasycznej opowieści o księżniczce Ćitrangadzie w kulturze bengalskiej na przykładzie dzieł Rabindranatha Tagore’a oraz Rituparno Ghosha. Zgodnie z przekazem eposu Mahabharata Ćitrangada była bierną kobietą pozwalającą, by to ojciec decydował o jej cielesności. Nieco inaczej jej historię przedstawia Rabindranath Tagore w dramacie tanecznym z 1892 roku. Jego Ćitrangada staje się kobietą świadomie kształtującą swoją płeć biologiczną i wykraczającą poza sztywne ramy kobiecości sformułowane przez tradycje hinduizmu. Jeszcze dalej w reinterpretacji tej opowieści posunął się reżyser Rituparno Ghosh. Przenosząc historię księżniczki z pałacu do sali operacyjnej, Ghosh wpisał się nie tylko w dyskurs feministyczny, ale też w narrację dotyczącą transpłciowości i miejsca przedstawicieli tzw. trzeciej płci we współczesnym społeczeństwie indyjskim. Reinterpretacje historii Ćitrangady to rezultat zastępowania narracji tworzonej z perspektywy mężczyzn wywodzących się z klas uprzywilejowanych społecznie głosem tzw. Innych: kobiet i osób nieheteronormatywnych. The Crowning Wish and the Truth of Thruth. The Figure of Chitrangada in the Works of Rabindranath Tagore and Rituparno Ghosh. The aim of this article is to look at the reinterpretations of the classic tale of Princess Chitrangada in Bengali culture, based on the works of Rabindranath Tagore and Rituparno Ghosh. According to Mahabharata Chitrangada was a passive woman, who allowed her father to decide about her body. Rabindranath Tagore, in the dance drama from 1892, presents her story in a different manner. His Chitrangada becomes a woman consciously shaping her biological sex and going beyond the rigid framework of femininity formulated by the traditions of Hinduism. Director Rituparno Ghosh went even further in reinterpretation of this story. By moving the story of the princess from the palace to the operating room, Ghosh entered not only into the feminist discourse, but also into the narrative of transgenderism and the place of representatives of the so-called the third sex in modern Indian society. Reinterpretations of the Chitrangada history are the result of replacing the narrative created from the perspective of men from socially privileged classes with the voice of the so-called Others: women and non-heteronormative people.

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MANDAL, SUDHENDU. "RABINDRANATH AND SCIENCE." Science and Culture 87, no. 5-6 (July 6, 2021): 151. http://dx.doi.org/10.36094/sc.v87.2021.rabindranath_and_science.mandal.151.

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Rajani, Leena M., and Dipti Mehta. "Playthings by Rabindranath Tagore." Global Journal For Research Analysis 3, no. 2 (June 15, 2012): 92–93. http://dx.doi.org/10.15373/22778160/february2014/30.

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Marzuki, Marzuki, and Siti Khanifah. "Pendidikan ideal perspektif Tagore dan Ki Hajar Dewantara dalam pembentukan karakter peserta didik." Jurnal Civics: Media Kajian Kewarganegaraan 13, no. 2 (December 31, 2016): 172–81. http://dx.doi.org/10.21831/civics.v13i2.12740.

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

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Ray, Mohit K. "Humanism of Rabindranath Tagore." Interlitteraria 16, no. 1 (December 31, 2011): 76–84. http://dx.doi.org/10.12697/il.2011.16.1.5.

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Fraser, Bashabi. "Rabindranath Tagore's Global Vision." Literature Compass 12, no. 5 (May 2015): 161–72. http://dx.doi.org/10.1111/lic3.12231.

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Hussain, Shawkat. "Punishment by Rabindranath Tagore." Gitanjali & Beyond 1, no. 1 (November 9, 2016): 203. http://dx.doi.org/10.14297/gnb.1.1.203-213.

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BAYOĞLU KINA, Filiz. "Şairin Sesi: Rabindranath Tagore." Journal of Turkish Research Institute, no. 67 (January 1, 2020): 395–404. http://dx.doi.org/10.14222/turkiyat4306.

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Siswadi, Gede Agus. "KONSEP KEBEBASAN DALAM PENDIDIKAN PERSPEKTIF RABINDRANATH TAGORE DAN RELEVANSINYA BAGI PENGEMBANGAN SISTEM PENDIDIKAN DI INDONESIA." Padma Sari: Jurnal Ilmu Pendidikan 2, no. 02 (April 21, 2023): 97–108. http://dx.doi.org/10.53977/ps.v2i02.809.

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Education is simply a tool to liberate humans from ignorance. However, this becomes a paradox between being a liberating tool and actually being a tool that shackles humans. Various existing systems in education are now manifesting as tools that impede human freedom to be able to learn happily. Educational observers have initiated the concept of critical education including Paulo Freire, Ivan Illich, John Holt, Reimer, Henry Giroux and one of them discussed in this article is Rabindranath Tagore. This study uses a qualitative method with a philosophical hermeneutic approach. The data in this study were collected through library research. The results in this study explain that Rabindranath Tagore based his criticism of education in India during the British colonial period which tended to focus on materialistic and intellectualistic aspects and did not pay attention to spiritual, emotional, social, and also nationalism aspects. Education that Rabindranath Tagore feels is more likely to only give birth to students who are uniform and do not pay attention to the potential or interests and talents of students naturally. The idea offered by Rabindranath Tagore is education that liberates with elements of art in education. Rabindaranath Tagore's thoughts can be used as an idea to design an education system in Indonesia, especially a humanist education system.

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Roysinha, Aparajita, Krishna Dutta, and Andrew Robinson. "Selected Letters of Rabindranath Tagore." Social Scientist 26, no. 5/6 (May 1998): 84. http://dx.doi.org/10.2307/3517549.

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ÖZENÇ, Nuray. "RABİNDRANATH TAGORE'UN ESERLERİNDE KÜÇÜK KADINLAR." Journal of Academic Social Sciences 52, no. 52 (January 1, 2017): 472–84. http://dx.doi.org/10.16992/asos.12614.

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Acharya, Pushpa Raj. "Rabindranath Tagore and World Literature." Literary Studies 28, no. 01 (December 1, 2015): 71–84. http://dx.doi.org/10.3126/litstud.v28i01.39577.

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Courses on world literature in English translations indicate to a new popular trend in the discipline of comparative literature in North American universities. Some scholars like David Damrosch promote the practice as a new way of doing comparative literature, but others like Gayatri Chakravorty Spivak think that an encyclopedic survey of world literatures in English translations confirms the logic of globalization. Whether the world literature courses and anthologies in English translation inspire enthusiasm or invite reservation, the question "What is world literature?" has come to the fore as one of the central concerns of the discipline. In 1907, eighty years after German poet Johann Wolfgang von Goethe in Germany coined the term Weltliteratur, Rabindranath Tagore in India expressed his views on “comparative literature” translating it as vishwa sahitya, “world literature.” My paper is a reading of Tagore’s lecture on world literature. Tagore envisions world literature as a creative transgression that activates a persistent human struggle for a bonding between aesthetics and alterity.

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Anon, Anon. "RABINDRANATH TAGORE AND SUBHASCHANDRA BOSE." Science and Culture 87, no. 5-6 (July 6, 2021): 218. http://dx.doi.org/10.36094/sc.v87.2021.rabindranath_tagore_and_subhaschandra_bose.218.

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Anon, Anon. "RABINDRANATH TAGORE AND SUBHASCHANDRA BOSE." Science and Culture 87, no. 5-6 (July 6, 2021): 218. http://dx.doi.org/10.36094/sc.v87.2021..rabindranath_tagore_and_subhaschandra_bose.218.

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Sankar, G. "Nationalism in Rabindranath Tagore Plays." IJOHMN (International Journal online of Humanities) 1, no. 3 (April 14, 2015): 8–45. http://dx.doi.org/10.24113/ijohmn.v1i3.11.

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History reveals that institutions or artifacts produced by human beings can lead to the exploitation or the loss of freedom of other human beings. Thus the celebration of the good life of an Athenian citizen in Plato‟s time can hide the wretchedness of vast numbers of slaves whose labor made it possible for the few free citizens to enjoy that good life. Our criteria then must apply to all, or at least the vast majority of the vast of the human group concerned, if they are to lay claim to universality. Amiya Kumar Bagchi, Perilous Passage1 The story of Indo-Anglican literature is the story of yesterday, of a little more than a century, and today. One of the natural results of the British rule in India is the rise and development of literature. The term “Indo-Anglican” was first used in 1883 when a book published in Calcutta that bore the title Indo-Anglian Literature. After the publication of two books by Dr.K.R.Srinivasa Iyengar, the term “Indo-Anglian” has not only acquired considerable currency, but also has come to stay as a familiar and accepted term applied to Indian contribution to literature in English. This has come to be known as Indo-Anglian writing and has been quite an active school of didactic and creative art for at least a century. The first theatre offering English language drama in 1776, Indian drama in English has never achieved the same status as Indian fiction and poetry in English. As in other colonies such as Canada, the Indian theatrical scene was dominated by foreign companies, touring plays drawn mainly from

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Biswas, Santanu. "Rabindranath Tagore and Freudian thought." International Journal of Psychoanalysis 84, no. 3 (June 1, 2003): 717–32. http://dx.doi.org/10.1516/002075703766644931.

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Biswas, Santanu. "Rabindranath Tagore and Freudian thought." International Journal of Psychoanalysis 84, no. 3 (June 2003): 717–32. http://dx.doi.org/10.1516/bluh-5ag8-4l9m-8k7n.

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Mukherjee, Tapati. "Rabindranath Tagore : The Innovative Educator." Indian Science Cruiser 31, no. 4 (July 1, 2017): 59. http://dx.doi.org/10.24906/isc/2017/v31/i4/158409.

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Dutta, Ashim. "Transnationalist Spirituality of Rabindranath Tagore." Gitanjali & Beyond 1, no. 1 (November 9, 2016): 1. http://dx.doi.org/10.14297/gnb.1.1.1-21.

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<p>Focusing on a selection of Rabindranath Tagore’s essays, lectures, and a few of his creative works, this essay draws attention to the spiritual orientation of Tagore’s transnationalism. In his vast and multifaceted writings, Tagore offers an alternative vision of transnational union of humanity, different from and often resistant to nationalist distributions of human relationship. Through close readings of Tagore’s works, this essay complicates Orientalist notions of the East-West polarities. While strongly opposing Western imperialist ideology, Tagore was always frank about his trust in and indebtedness to the liberal humanist values of the West. On the other hand, despite upholding Indian or Eastern spirituality, he was critically aware of the social and political crises of the contemporary East. A large volume of his works betrays his scepticism about any political solution to national and international problems. What he promotes is a spiritual concord of the best in Western and Eastern cultures, connecting the liberal humanist conscience of the West with the harmonizing, all-inclusive spiritual wisdom of the East. Neither completely secular nor thoroughly religious in an institutional sense, the transnationalist spirituality of Tagore bridges the gap between the secular humanism of Western modernity and the mystic–religious spirituality of Eastern antiquity, offering nuanced perspectives on both. </p>

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Kundu, Mousumi. "Environmental Concern, water and Rabindranath." International Journal of Scientific and Research Publications 12, no. 11 (November 24, 2022): 302–4. http://dx.doi.org/10.29322/ijsrp.12.11.2022.p13139.

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Supardi, Supardi, Shodiq A. Kuntoro, and Siti Irene Astuti Dwiningrum. "Ki Hadjar Dewantara and Rabindranath Tagore’s thought about education." Journal of Social Studies (JSS) 14, no. 1 (September 30, 2018): 48–62. http://dx.doi.org/10.21831/jss.v14i1.21653.

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This study aims to: (1) describe the struggle of Ki Hadjar Dewantara and Rabindranath Tagore in case to create the education; (2) find Ki Hadjar Dewantara’s and Rabindranath Tagore’s thought about education. This research was qualitative research, using historical approaches. Analysis of data was conducted in interactive way. This results show that, (1) Ki Hadjar Dewantara and Rabindranath against the colonial education system which were intellectual and hegemonic. Both developed education, that way Taman Siswa (Ki Hadjar) and Shantiniketan (Tagore). (2) Ki Hadjar and Tagore had a concept that education is power effort, guidance, to guide the growth of children. Principles of education of Ki Hadjar are reflected in principles of Taman Siswa and panca dharma Taman Siswa. Tagore saw education as a liberating process of obtaining the ultimate truth, which frees the shackles, provides a wealth of inner light, along with love. Ptinciples Tagore’s education was reflected in education institution, namely education in communion with nature, freedom, self expression, and internationalism and university.

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AIam, Fakrul. "An Idealist on the Lectern:." Crossings: A Journal of English Studies 3, no. 1 (December 1, 2011): 63–76. http://dx.doi.org/10.59817/cjes.v3i1.342.

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Almost as soon as the English Gitanjali was published, Rabindranath Tagore found himself responding to countless invitations to give lectures and speeches in English on all sorts of topics around the world. The four volumes of The English Writings of Rabindranath Tagore record fully the remarkable range of topics covered by Rabindranath in these lectures and speeches. They reflect his intense idealism, his unwavering commitment to humanism as well as his fervent belief in the world of the spirit. They reveal his passionate nature and remind us that he rose to the occasion time and again to critique nationalism and narrow[1]mindedness and promote internationalism. What I propose to do in this paper is analyze these speeches to bring out their dominant themes and reveal their stylistic qualities, comment on their contemporary relevance and reception, and show how they are typical of the viswa-kabi or the universal poet, intent on bringing his message of unity and brotherhood to international as well as national audiences.

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Tandon, Ritu. "Rabindranath Tagore’s Philosophy of Spiritual Humanism and the Problems of Women Presented in the Novel ‘Nexus’ (Yogayog, 1929)." SMART MOVES JOURNAL IJELLH 8, no. 11 (November 30, 2020): 105–16. http://dx.doi.org/10.24113/ijellh.v8i11.10838.

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Spiritual humanism means thinking about the progress of human beings in all fields - social, cultural, political or economical and advocates that science and philosophy, art and literature, or anything that human beings have achieved by logical thinking and idealistic thoughts must aim at the well-being of humanity. Its principal aim is to achieve human freedom, cheerful life with development and prosperity without any kind of discrimination among human beings. Rabindranath Tagore was a great poet, dramatist, novelist, short-story writer, musician, painter, educationist, social reformer, philosopher, spiritualist and a critic of life and literature. He wrote about the problems of women in most of his works – whether it is a poem, novel, play or a short- story. Rabindranath Tagore’s novel ‘Nexus’(Yogayog,1929) is an important story of a married woman Kumudini’s struggle for freedom against the brutality of her cruel husband, Madhusudan. Here, Tagore’s evolving attitude towards the role of a married woman, Kumudini and her rebellious thoughts towards the domination of her husband are clearly presented in this novel. Rabindranath Tagore believed that the solution for all the problems of society lies in spreading the message of non-violence, truth, peace, love, and wisdom, which brings happiness among human beings. The present paper is an effort to investigate the major problems of married women of the nineteenth century Bengali society and the importance of Rabindranath Tagore’s philosophy of spiritual humanism in the emancipation of women, which made Tagore a multitalented novelist, writer and personality.

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Scott, Paul Henderson. "Review: Patrick Geddes and Rabindranath Tagore." Scottish Affairs 57 (First Serie, no. 1 (November 2006): 143–44. http://dx.doi.org/10.3366/scot.2006.0057.

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Kushari Dyson, Ketaki. "The Phenomenal Legacy of Rabindranath Tagore." Asian Studies, no. 1 (December 1, 2010): 37–44. http://dx.doi.org/10.4312/as.2010.-14.1.37-44.

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Belonging to a generation of Bengalis who received Tagore as an acknowledged classic of their tradition, I grew up reading his books, listening to his music, watching his dance-dramas, and writing poetry under the inspiration of his words. This youthful appreciation of Tagore eventually led to a deeper understanding of his stature as an artist and thinker, but it was only when I entered Tagore studies in a more formal manner that I realized how truly spectacular his achievements were from an international perspective. Tagore was fortunate in that his time, place, and circumstances allowed him to give a good run to the natural versatility and fecundity of his genius. He has thereby secured a rich and diverse legacy for us, which tends to mean different things to different groups of people.

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Fournier, Martine. "Rabindranath Tagore - Un poète à l'école." Les Grands Dossiers des Sciences Humaines N° 45, no. 12 (March 8, 2017): 17. http://dx.doi.org/10.3917/gdsh.045.0017.

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Chatterjee, Kalyan. "The Biblical Imagination of Rabindranath Tagore." Renascence 66, no. 1 (2014): 47–56. http://dx.doi.org/10.5840/renascence20146613.

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Chandler, Daniel Ross. "RABINDRANATH TAGORE: ON EDUCATION AND EDUCATORS." Religious Education 87, no. 2 (March 1992): 233–45. http://dx.doi.org/10.1080/0034408920870207.

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O'Connell, Joseph T., and Kathleen M. O'Connell. "Introduction: Rabindranath Tagore as ‘Cultural Icon’." University of Toronto Quarterly 77, no. 4 (October 2008): 961–70. http://dx.doi.org/10.3138/utq.77.4.961.

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O'Connell, Joseph T., and Kathleen M. O'Connell. "Introduction: Rabindranath Tagore as 'Cultural Icon'." University of Toronto Quarterly 77, no. 4 (2008): 961–70. http://dx.doi.org/10.1353/utq.0.0301.

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Radice, William. "Rabindranath Tagore: the Next 50 Years." Literature Compass 12, no. 5 (May 2015): 238–48. http://dx.doi.org/10.1111/lic3.12225.

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Lopresti, Matthew S. "The Philosophy of Rabindranath Tagore (review)." Philosophy East and West 58, no. 1 (2007): 147–52. http://dx.doi.org/10.1353/pew.2008.0006.

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Sen, Sudeep. "Rabindranath Tagore as the Intimate “Other”." American Book Review 36, no. 6 (2015): 8–23. http://dx.doi.org/10.1353/abr.2015.0120.

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Jamal, Osman. "E B Havell and Rabindranath Tagore." Third Text 14, no. 53 (December 2000): 19–30. http://dx.doi.org/10.1080/09528820108576879.

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Kar, Angshuman. "Rabindranath Tagore'sLipikaand the Problematics of Difference." South Asian Review 32, no. 2 (November 2011): 71–83. http://dx.doi.org/10.1080/02759527.2011.11932830.

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Rany Varghese. "Rabindranath Tagore’s Gitanjali: An Ecocritical Study." Creative Launcher 5, no. 3 (August 30, 2020): 247–56. http://dx.doi.org/10.53032/tcl.2020.5.3.32.

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Rabindranath Tagore’s Gitanjali is a garland of songs which adorns the Indian English poetry with its fragranced melodious strings sung by someone who experienced an ecstasy—a state of divine union of soul with the Supreme. Tagore’s philosophy of nature has wide range and variety. The imagery, pervasive but not startling, is taken from nature and from Indian classical mythology. Tagore was also bold enough to fight against the fineries that keep man away from mother earth. Tagore’s Gitanjali echoes in its cadence the essence of every religion, giving solace to the whole humanity in the heart of mother earth; the nature, resonating the ancient Indian mysticism. “To Tagore the world of nature is not an illusion but is rather a medium for accomplishing indivisibility with the infinite” (Nagar 77). Aridness is the result of drought and dried soul. The poet feels sorry for the causes of this aridness that he experiences both in spirit and body. Deforestation and urbanization has led the land to cry in anguish to save it from further destruction. It is there Tagore sang again on the fragmented land where the walls have separated man and nature and stopped God from dwelling amidst. Man separated man from his company and the nature is destroyed at the hands of technology. It is in this anguish Tagore says “Send thy angry storm, dark with death, if it is thy wish, and with lashes of lightning startle the sky from end to end.” (Gitanjali Poem No.40)The ecological world can be easily explored through literature in order to bridge the gap between science and literature. The poetical works of Rabindranath Tagore is imbued with ecological elements.

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Кульчицька, Ольга, and Елла Мінцис. "ПОНЯТТЯ ЧАСУ В ПОЕЗІЇ РАБІНДРАНАТА ТАГОРА: ЧИТАЦЬКА ІНТЕРПРЕТАЦІЯ." Inozenma Philologia, no. 134 (December 15, 2021): 26–37. http://dx.doi.org/10.30970/fpl.2021.134.3508.

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In the current study, readers’ interpretation of the conception of time in Rabindranath Tagore’s nonnarrative poetry is approached from the perspective of schema theory (E. Semino) and Text World Theory (P. Werth, J. Gavins). The analysis shows that in Rabindranath Tagore’s non-narrative poems about time, which were written in or translated into English, a TIME schema is instantiated through (i) linguistic units that refl ect human idea of dividing time into conventional periods – moments, days, months, years, etc.; (ii) a complex web of fi gurative devices, metaphors and similes in particular. In readers’ minds, fi gurative language prompts associative connections between several core, or basic, schemata: TIME, GOD, HUMAN LIFE, LIFE OF NATURE. Basic schemata can contain subordinate ones (TIME: MOMENT, DAY, MONTH; GOD: THY HANDS, SHUT GATE (thy gate be shut); HUMAN LIFE: CLOCK, PARODY, POEM, MEMORY; LIFE OF NATURE: BUTTERFLY, GARDEN, FLOWER, etc.). Connections between schemata on either a level or across levels indicate that the abstract conception of time is objectifi ed through physical processes and entities, which are perceptible by human senses; and that human life and life of nature have some common characteristics determined by time-related processes. Relying on schemata instantiated by the language of a poem, a reader creates his or her mental representation of the text, in other words, builds a poem’s text-world. On the text-world level, the conception of time in Rabindranath Tagore’s non-narrative poetry is presented through the use of all the three types of elements from which text-worlds are constructed: temporal deictic markers (world-building elements), function-advancing propositions (elements that describe actions, events, and states), and intensive relational processes (elements which describe physical characteristics). Text-worlds in Rabindranath Tagore’s non-narrative poems about time can be complex. His texts can contain world-switches – changes in the temporal parameters “present – future” from the perspective of the author and “present – past” from the perspective of a reader, and/or modal worlds that exist as hypothetical ones in the minds of the author and his readers. The latter concerns the poems in which time is associated with the transcendent conception of God. Key words: Rabindranath Tagore, non-narrative poetry, time, schema, text-world.

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Gilardone, Muriel. "Dobb, Dasgupta et Tagore: trois sources méconnues de la pensée d'A. Sen." HISTORY OF ECONOMIC THOUGHT AND POLICY, no. 2 (March 2009): 107–31. http://dx.doi.org/10.3280/spe2008-002005.

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- Cet article cherche ŕ souligner le contexte académique et culturel d'émergence des apports de Sen ŕ la théorie du choix social, mettant en lumičre ses premičres influences. Notre objectif est de comprendre l'originalité de ses contributions, en particulier concernant ses orientations méthodologiques et éthiques. Il est par exemple remarquable que, malgré l'orientation néoclassique de sa recherche, deux influences majeures aient été Maurice Dobb et Amiya Dasgupta, auxquelles s'ajoute une vision du monde héritée de Rabindranath Tagore. Notre perspective permet d'expliquer pourquoi, fondamentalement, sa contribution ŕ l'économie normative ne peut ętre considérée comme une simple variation des développements néoclassiques et finit par s'éloigner complčtement du cadre arrowien. JEL classification:B310. Keywords: Amartya Sen; choix social; Amiya Dasgupta; Maurice Dobb; Rabindranath Tagore.

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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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Ghosh, Saikat Kumar. "Idealization of Womanhood in Tagore’s Short Story - Strir Potro (Wife’s Letter)." RESEARCH HUB International Multidisciplinary Research Journal 10, no. 1 (January 31, 2023): 01–04. http://dx.doi.org/10.53573/rhimrj.2023.v10n01.001.

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It is an unfortunate human saga that women have been discriminated against across the world. India is no exception. There is no dearth of evidence shedding light on the intermittent violence and crimes committed against women in India. In a survey in 13 countries which was done in the year 2021, 45% of women reported that they or a woman they know has experienced some form of violence since COVID-19. This paper aims to find out if the women characters of Rabindranath Tagore assert themselves or in their process of assertion conforms to both physical and psychological endurance. The character to be analyzed is Mrinal from Rabindranath Tagore’s path-breaking feminist short story ‘Strir Potro’ published in 1914.

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Asfia, Ruhul. "East and West in Kim and Gora." Crossings: A Journal of English Studies 2, no. 1 (September 1, 2009): 23–36. http://dx.doi.org/10.59817/cjes.v2i1.393.

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The two novels, Rudyard Kipling’s Kim (1901) and Rabindranath Tagore’s Gora (1908), explore the different national and cultural perspectives of Eastern and Western writers regarding the representation of India during the British Raj. But the two novels have interesting parallels which are the focus of this paper. Kipling acquired this race-prejudice from his Anglo-Indian community and reinforced imperialistic theories in his writings current in England towards the close of the nineteenth century. He deliberately focused attention on those things in Indian life which would provide a justification for his imperialistic views. In some of his writings he attempted to show the convergence of East and West. but it always resulted in confrontation. Rabindranath Tagore’s commitment to the nationalist movements originated from his realization of the intense feeling of how miserably Indians felt subordinated during the colonial rule. Tagore’s novel is a scathing exposure of the narrowness, bigotry and stupidity of Hinduism. Where it differs artistically from Kim is that the racial problems in it are treated on a purely human level. In Gora, Rabindranath Tagore speaks for global humanity. But Kipling could not transcend the imperialist ideology in Kim. Tagore’s Gora explores the possibilities of the convergence of East-West but Kipling’s Kim does not let the East and West converge.

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Som, Reba. "Significance of the environment in the songs of Rabindranath Tagore." Gitanjali & Beyond 2, no. 1 (November 24, 2018): 41–50. http://dx.doi.org/10.14297/gnb.2.1.41-50.

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Born in a family of fourteen siblings Rabindranath Tagore spent a lot of time alone though not lonely. From his childhood he had been a lover of nature. The large expanse of meadows in Santiniketan, the wide stretches of the river Padma at Shelidah skirted by the murmuring rows of coconut palms made him feel that he was part of a universal oneness. Tagore’s philosophy behind his school in Santiniketan was to enable his students to relate to the environment. With an unorthodox approach to education he encouraged them to walk bare footed to feel the dust under their feet and experience the touch and feel of trees which they could climb. Rabindranath’s model was the forest dwellings of ancient times – the tapoban – which Kalidasa had immortalised in his epic works. Most of Tagore’s Gitanjali songs were composed in Santiniketan and spoke of a deep spiritual presence in nature’s harmony amidst the diverse moods of the seasons. To celebrate the environment Tagore organised several festivals in Santiniketan and composed songs especially for them such as Basant Utsav (for spring), Barsha Mangal (for the monsoons), Sharad Utsav (for autumn) and Ritu Ranga (for all the seasons). He also introduced the colourful festival of tree planting (Briksha ropan) from a Bali dance tradition. Harvest was celebrated with Halakarshan when agricultural fields were symbolically ploughed. In the school song ‘Santiniketan’, students sang of their communion with nature, nurtured by groves and protected by an embracing sky.

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., Keshari Kumar Shukla. "Beauty of Love in Rabindranath Tagore's Poems." International Journal for Research in Applied Sciences and Biotechnology 6, no. 1 (January 31, 2019): 1–3. http://dx.doi.org/10.31033/ijrasb.6.1.1.

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Ilame, Veena R. "The Divine Viewpoint of Rabindranath Tagore Development." Journal of Humanities and Education Development 2, no. 4 (2020): 267–69. http://dx.doi.org/10.22161/jhed.2.4.3.

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Le Thi Bich, Thuy. "RABINDRANATH TAGORE WITH THE LOVE FOR WOMEN." Journal of Science Social Science 63, no. 7 (July 2018): 42–46. http://dx.doi.org/10.18173/2354-1067.2018-0048.

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Women always have an important place and role in Indian literature. Thus, artists always give women the favor, the honor, the deep sympathy and defend them against the injustice of society. The image of the woman was bold in the works of R.Tagore. The author gives the women the best feelings and praises of their beauty with deep sympathy in suffering, constantly struggling to liberate women, bringing the right to life and happiness for women.

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Tanaka, Kokai. "On Gitañjali by Rabindranath Tagore (Part 4)." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 35, no. 1 (1986): 284–87. http://dx.doi.org/10.4259/ibk.35.284.

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Journal articles on the topic 'Rabindranath'

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