Bibliografías temáticas / Bauls-India-Bengal

Literatura académica sobre el tema "Bauls-India-Bengal"

Autor: Grafiati
Publicado: 26 de julio de 2024
Última modificación: 29 de julio de 2024

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Artículos de revistas sobre el tema "Bauls-India-Bengal"

1

Dutta, Uttaran, Panchali Banerjee, Soham Ghosh, Priyam Ghosal, Samya Srimany y Sahana Mukherjee. "Songs of Dissent and Consciousness: Pronouncements of the Bauls of Rural Bengal". Religions 12, n.º 11 (18 de noviembre de 2021): 1018. http://dx.doi.org/10.3390/rel12111018.

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Bauls, the wandering minstrels of rural Bengal (of both Bangladesh and India), are a socio-religiously marginalized cultural group. While the ritualistic practices and spiritual discourses of the Bauls have received scholarly attention, scholarship on Bauls’ songs about material and communicative adversities and their emancipatory visions is lacking. Bauls’ performances and discourses are precursors to envisioning alternative emancipatory possibilities that question dominant intolerances, oppressions, and exploitations. This article documents and reflects on the works of two contemporary Bauls—Shah Abdul Karim and Manimohan Das. Through their songs and performances, they (i) question the power structure and legitimize the sufferings and struggles of the downtrodden, and (ii) seek to raise societal consciousness in imagining a free and just society.
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2

Dutta, Uttaran y Mohan Jyoti Dutta. "Songs of the Bauls: Voices from the Margins as Transformative Infrastructures". Religions 10, n.º 5 (22 de mayo de 2019): 335. http://dx.doi.org/10.3390/rel10050335.

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Bauls, the rural minstrels who sing songs of transformation, are a socio-economically and politico-religiously marginalized cultural population from rural Bengal (both from eastern and north-eastern, India and from Bangladesh). They identify themselves outside of any organized religion or established caste system in India, and therefore are constituted at the margins of contemporary global South. Voicing through their songs and narratives of emancipation, they interrogate and criticize material and symbolic inequalities and injustices such as discrimination and intolerance (including class and caste hierarchies, and other forms of disparities) perpetuated by hegemonic authorities and religious institutions. Embracing a critical communication lens, this paper pays attention to material and discursive marginalization of Bauls and Fakirs, foregrounding voice as an anchor to communicative interrogation of structural and cultural inequalities. Through voice, Bauls and Fakirs foreground reflexive spiritual and humane practices that raise societal consciousness and cultivate polymorphic possibilities.
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3

Mahmud, Nazia B. "The Aesthetic Asceticism of the Mad". COMPASS 3, n.º 1 (29 de septiembre de 2023): 8–19. http://dx.doi.org/10.29173/comp68.

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The Bauls of Bangladesh, West Bengal, and other parts of India are a distinct ascetic sect that practices spirituality through songs, music, and poetry that were passed down orally from a teacher (Guru) to a disciple (Shirsha). Their ideology is a mix of yogic-tantric practices of Buddhist Sahajiya, Vaishnavism Sahajiya, and later Sufi thoughts. Bauls are often called a heretic sect because of their rejection of institutionalized religion, consumerism, society, and, for many Bauls, even marriage. Baul songs and spirituality emphasize the search for the connection between man and the Divine and love and symbolize the Bengali folk identity. In this paper, placing Baulism within the Anthropology of Art vs. Aesthetics discourse, I show how Baul songs, and their lifestyle can be both. I discuss the rising appropriation of Baul folk music and aesthetics by modern media and in capitalist spaces and how it started to gain traction when the elite society started to acknowledge Bengali folk music. Baul giti (song) is an established genre of music, and they tend to mediate between both art while providing aesthetic appreciation. With the rise of village core aesthetics and romanticization, their music, style, and philosophy have found new spaces in media, fashion, and business.
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4

Banerjee, Kathakali. "Humanism as A Way of Life: Close Reading of Lalon Fakir and Bauls of West Bengal". Scholars Journal of Arts, Humanities and Social Sciences 11, n.º 03 (9 de marzo de 2023): 43–48. http://dx.doi.org/10.36347/sjahss.2023.v11i03.001.

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Religious forbearance and fondness for mankind is the central theme of Lalon’s philosophy. Baul tradition has been performing as an important element in creating and developing of aesthetics. Baul songs are essentially contains the elements of Hinduism, Vaishnavism, Islam, Sufism and Buddhism. The Baul community is still now at a swinging stage still they are not considered as an important part of society. The Bauls resides in West Bengal of India and Bangladesh but we all know they are the wanderer. There are three communities which is seen in the source of Baul community of West Bengal. Community is inhabitant of Birbhum, Bankura and Midnapur districts which are situated in the West sides of this state. There is disparity of their songs. The presentation of different singers different and they sing different tune. Sometimes they compose their own lyrics, those lyrics are very much deep and sometimes in their songs we can imagine this society, the different problems they face and most importantly the way society draw their image.The main objective of this research paper is to research on Baul community, their history, their position in the society, Baul philosophy, family relationship cosmic energy, cosmic love and cosmic relation and also a close study of Lalon Fakir and his role in this Baul community to be specific in this society.
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5

Capwell, Charles. "The popular expression of religious syncretism: the Bauls of Bengal as Apostles of Brotherhood". Popular Music 7, n.º 2 (mayo de 1988): 123–32. http://dx.doi.org/10.1017/s0261143000002701.

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About a thousand years ago in northeastern India a group of spiritual adepts known as siddhācāryas sang poems about the discipline required of the individual who seeks ultimate release. These carýāpadas, as the poems are called, were eventually compiled and recorded in a manuscript found about a century ago in the Nepali Court Library by a Bengali scholar (Sastri), since when concordances have been recognised in the Tibetan scriptures and numerous articles have been written about them by a variety of learned scholars. The carýāpadas have aroused considerable interest, among other reasons, because of their language, which is considered the earliest record of the Bengali tongue (Chatterji 1970, pp. 90–116), and because of their religious precepts, which are based upon tantra (Bagchi 1933, 1956A, B). Tantra teaches the individual to pursue his own release from phenomenal existence through direct, empirical means, through the manipulation of his own physical and psychical constitution, and these means are learned viva voce from a preceptor who also demonstrates the necessary techniques.
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6

Debnath, Arnav. "Global Bauls, Local Bauls Community, Violence and Everyday Life". Glocalism, n.º 3 (30 de noviembre de 2020). http://dx.doi.org/10.12893/gjcpi.2020.3.7.

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The enormous power of globalization influences not only the local communities but also the pattern of everyday life of the individuals who belong to those communities. The global often involves violence in its course to interact with the local. The Bauls of West Bengal (India) can be taken as a site where this process is salient. The ascetic-minstrel Bauls, the practitioners of Baul sadhona, who usually stick to their community and the silpi-artist Bauls who are not sadhoks but become globally famous Baul figures as singers and performers (of Baul song) can broadly be seen as local Bauls and global Bauls. The global pull-up tends to fracture, and so loosen, the unity of the Baul community based on certain crucial everyday activities as the new generations of Bauls in the post-independence era (of India) prefer more to be silpiartist Bauls than to be sadhok Bauls. It shows that the demarcation between the sadhok Bauls and silpi-artist Bauls, and local Bauls-global Bauls after them is flawed, for both in reality and in conception, they have always been in a state of flux. As these categories may re-position themselves on account of the changes occurred in real circumstances, so it is possible that the notions of “local” and “global” may flap. This phenomenon, as it may be termed “glocal”, is important in understanding the workings of global forces through which the global and local condition each other.
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Libros sobre el tema "Bauls-India-Bengal"

1

Sarkar, R. M. Bauls of Bengal: In the quest of man of the heart. New Delhi: Gian Pub. House, 1990.

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2

Sen, Mimlu. The Honey Gatherers. London: Ebury Publishing, 2010.

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3

Women, Religion and the Body in South Asia: Living with Bengali Bauls. Taylor & Francis Group, 2018.

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4

Women, Religion and the Body in South Asia: Living with Bengali Bauls. Taylor & Francis Group, 2018.

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5

Writing the Self: The Life and Philosophy of a Bengali Baul Guru. Oxford University Press, 2009.

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6

The Honey Gatherers: Travels with The Bauls: The Wandering Minstrels of Rural India. Rider, 2010.

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