Littérature scientifique sur le sujet « Kathya bhasha »

Embedded contexts and improvisations in bhasha Ramayanas with its nuances of plurality attribute to its influences of respective linguistic and culture of multinational and multicultural countries: Ram-story of Ramayana, considered primarily a work of smriti , has travelled a long journey in the land of multilingual and heterogeneous cultural spheres. Indian bhashas – Assamese, Thamizh, Malayalam, Oriya, Bengali, and so on – have rendered Rama-katha within the very Indian society under different paradigms which have overshadowed the original, i.e. Valmiki’s Ramayana in Sanskrit. In lieu of assimilation of original text in another language that relevant translation promotes, bhasha Ramayanas presents different renderings or retellings , instead of variants or versions of Valmiki, colored with heterogeneous cultural ethos. Discussing three bhasha Ramayana(s) – 12th century Kampar’s Ramavataram in Thamizh , 15th century Krttivasi Ramayana or Sriram Pacali in Bengali, and 16th century Tulsidas’s Ramcharitmanas in Awadhi – this essay explores social and literary function of translation strategies in its poly-lingual and multinational world. Questioning the idea of original and relevant Ramayana, it also reflects on how bhasha Ramayanas co-exist in multilingual and multicultural society with its distinguished autonomy and differences. The tripartite comparative project of this article critically investigates their structures, sequential arrangements, bhasha cultural color, and story overlaps. It also calls attention to coalescence of Rama-story through plurilingual renderings with respect to its pluricultural valences in South Asia. Focusing on the polyvalences, it also argues that such retellings problematize the relevance of a genuine translation by questioning translational canonical principles for bhasha texts.

The study was carried out in two main blocks of Reasi district that is Panthal and katra and few villages prone to man-wildlife conflicts, namely: Manion, Kunya, Manoon, baniya, sool, kakryal, dadoora, Chak Bhagtha. As human population extends to wild animal habitats, Natural life territory is displaced. The population density of wildlife and human overlaps increasing their interaction thus resulting in increase physical conflict. Increase in the population results in decrease of the forest area. Majority of the people are living near the forest area and they are encroaching the area, they directly or indirectly interfering in the habitat of wild animals. Mostly the people of these villages are dependent on the agriculture; few have their owned business like shops. In the study area, the causative factors regarding these conflicts have been identified as natural attraction towards crop and scarcity of food. Monkeys have been found to be the most problematic animals, followed by leopard and bear.

Abstract The life writings of the bilingual writer Madhavikkutty (Kamala Das) form the topic of discussion in this chapter. Madhavikkutty’s materialism, her attitude to the body, her conception of the immanence of experience, and her practice of genre-crossing are all seen as intimately connected to her understanding of the self, which, as her writings indicate, is a divided one. The divide between the memoirs and the autobiographical pieces that she wrote in English and Malayalam is a clear indication of the self-divide in her. Works like My Story, Neermatalam Pootha Kalam, and Januvamma Paranja Katha are critically reviewed here in order to discover how history and memory lie intermeshed in them.