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Автор: Grafiati
Опубліковано: 18 травня 2024

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Статті в журналах з теми "Bengal Renaissance"

1

Quayum, Mohammad A. "Inspired by the Bengal Renaissance:." Crossings: A Journal of English Studies 11 (September 1, 2020): 8–22. http://dx.doi.org/10.59817/cjes.v11i.42.

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Rokeya Sakhawat Hossain (1880-1932) is often considered as one of the most significant figures in the education and emancipation of Bengali (Muslim) women, especially during the early decades of the twentieth century. A contemporary of Rabindranath Tagore (1861-1941), Sarat Chandra Chattapadhyay (1876-1938) and Kazi Nazrul Islam (1899-1976), she was not only a brilliant writer but also one who passionately fought for the rights and dignity of women, as well as for women’s social, economic, and intellectual empowerment. Here I would like to argue that Rokeya’s efforts in educating and emancipating Indian women in general, and Bengali Muslim women in particular, were part of a larger social reform program or movement which began in Bengal in the early decades of the nineteenth century and lasted through the first half of the twentieth century, eventually resulting in a change in the course of Bengal’s history, as well as in the fate and circumstances of Bengali (Muslim) women. In other words, I contend that Rokeya was influenced and inspired by this movement in taking up the gauntlet against the deeply entrenched patriarchy that shaped the mind and habits of her society.
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2

Mandal, Mahitosh. "Dalit Resistance during the Bengal Renaissance: Five Anti-Caste Thinkers from Colonial Bengal, India." CASTE / A Global Journal on Social Exclusion 3, no. 1 (May 6, 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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3

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, no. 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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4

Dhar, Pulak Naranyan. "Bengal Renaissance: A Study in Social Contradictions." Social Scientist 15, no. 1 (January 1987): 26. http://dx.doi.org/10.2307/3517400.

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5

Basu Roy, Sanghamitra. "AN ANALYSIS OF ISHWAR CHANDRA VIDYASAGAR AS PIONEER OF WOMAN EDUCATION." International Journal of Advanced Research 10, no. 01 (January 31, 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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6

Horbachova, Valeriia. "Pictorialism in the Context of the Bengal Renaissance." ARTISTIC CULTURE. TOPICAL ISSUES, no. 18(2) (November 29, 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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7

Skorokhodova, Tatiana G. "“Discovery of Hinduism” in Religious Thought of the Bengal Renaissance." Changing Societies & Personalities 7, no. 1 (April 10, 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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8

Marshall, P. J. "The White Town of Calcutta Under the Rule of the East India Company." Modern Asian Studies 34, no. 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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9

Banerjee, Aishi. "ECHOES OF EMPOWERMENT: UNVEILING GENDER DYNAMICS AND FEMINISM’S JOURNEY IN COLONIAL BENGAL." International Journal of Social Science and Economic Research 09, no. 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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10

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, no. 4 (April 25, 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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Дисертації з теми "Bengal Renaissance"

1

Chakraborty, Tarun Kanti. "Derozio`s poetry : a response to Bengal Renaissance." Thesis, University of North Bengal, 2007. http://hdl.handle.net/123456789/1175.

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Книги з теми "Bengal Renaissance"

1

Renaissance and renaissances: Europe and Bengal. Cambridge: Centre of South Asian Studies, University of Cambridge, 2004.

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2

Bengal renaissance: The first phase. Calcutta: Minerva Associates, 2000.

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3

Resurgent Bengal: Rammohun, Bankimchandra, Rabindranath. Calcutta: Minerva Associates, 2000.

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4

Awakening: The story of the Bengal renaissance. Noida: Random House Publishers India, 2010.

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5

Problem child of renascent Bengal: The bābu of Colonial Calcutta. Kolkata: K.P. Bagchi & Company, 2017.

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6

Rammohan Roy and Bengal renaissance: A study of the reformist thought of Raja Rammohan Roy and its sources. Bangalore: Dharmaram Publications, 2013.

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7

Bhattacharjee, K. S. The Bengal renaissanc[e]: Social and political thoughts. New Delhi: Classical Pub. Co., 1986.

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8

Rabindranath Tagore: The renaissance man. New Delhi: Puffin Books, 2013.

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9

Dewanji, Malay. William Carey and the Indian renaissance. Delhi: Published for William Carey Study and Research Centre & Christian Institute for the Study of Religion and Society by ISPCK, 1996.

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10

Sarkar, Sushhan Chandra. On the Bengal Renaissance. Papyrus Publishing House, 1998.

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Частини книг з теми "Bengal Renaissance"

1

Sen, Abhijit. "The Bengal Renaissance theatre and Rabindranath." In Rabindranath Tagore's Theatre, 13–36. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003110279-2.

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2

Dhar, Prasanta. "Meanings of Marxism: The Debate on the Bengal Renaissance and Marx’s Notes on Indian History." In Marx, Engels, and Marxisms, 91–122. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-18617-2_4.

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3

Johnson, K. Paul. "Theosophy in the Bengal Renaissance." In Imagining the East, 231–52. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190853884.003.0011.

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This chapter explores the Theosophical Society’s association with the Bengal Renaissance in India, which is a significant, yet quite unexplored, dimension of both movements. The chapter traces the rise and fall of Theosophical influence in Bengal, beginning with contacts between Bengali and American spiritualists in the early 1870s prior to the formation of the Theosophical Society. Two years before its move to India, the Society established correspondence with leaders of the Brahmo Samaj. After the move to India in 1879, personal contacts were developed through the travels to Bengal of Henry Steel Olcott and Helena Petrovna Blavatsky and the subsequent involvement of Bengalis in the Madras Theosophical Society headquarters. The role of Mohini Chatterji as an emissary of the Theosophical Society to Europe and America was the high point of this association, but by the early twentieth century, Aurobindo Ghose described the Theosophical Society as having lost its appeal to progressive young Indians.
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4

Killingley, Dermot. "Rammohun Roy and the Bengal Renaissance." In The Oxford History of Hinduism: Modern Hinduism, 36–53. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198790839.003.0003.

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This chapter does two things that are important to create a starting point from which to think about modern Hinduism. First, it gives a broad overview of the fundamental transformations that took place in the politics, economy, education, and cultural life of Bengal at the end of the eighteenth and the beginning of the nineteenth centuries. This is the part of India where British colonialism first covered extensive territory, and where many of the political and intellectual reactions to the colonial situation, and to other forces of globalization, would start. Secondly, it provides an introduction to the life and work of Rammohun Roy, situating this great intellectual in relation to the transformative period of India’s history called the ‘Bengal renaissance’. Roy was perhaps the most important figure in the transmission of religious and philosophical ideas between India and the Western world in the early nineteenth century. Rammohun Roy, although critical of a number of socially undesirable practices, never rejected Hinduism, showing his contemporaries that one can indeed be a Hindu in a modern and international environment.
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5

"The Cultural Policy of Warren Hastings." In British Orientalism and the Bengal Renaissance, 13–21. University of California Press, 2023. http://dx.doi.org/10.2307/jj.2430755.5.

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"The New Frontiers of Orientalist Scholarship under H. H. Wilson." In British Orientalism and the Bengal Renaissance, 167–77. University of California Press, 2023. http://dx.doi.org/10.2307/jj.2430755.15.

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"A Return to the Exile Mentality and the Dissolution of the College of Fort William." In British Orientalism and the Bengal Renaissance, 217–35. University of California Press, 2023. http://dx.doi.org/10.2307/jj.2430755.17.

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"The Transmission of Orientalist Ideals and the Intellectual Awakening of the Calcutta Intelligentsia." In British Orientalism and the Bengal Renaissance, 178–214. University of California Press, 2023. http://dx.doi.org/10.2307/jj.2430755.16.

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"INDEX." In British Orientalism and the Bengal Renaissance, 317–24. University of California Press, 2023. http://dx.doi.org/10.2307/jj.2430755.22.

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"Wellesley’s “Oxford of the East”." In British Orientalism and the Bengal Renaissance, 45–49. University of California Press, 2023. http://dx.doi.org/10.2307/jj.2430755.7.

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Тези доповідей конференцій з теми "Bengal Renaissance"

1

Skorokhodova, Tatiana. "Axial Age Heritage in Religious Philosophy and Culture of the Bengal Renaissance." In Proceedings of the International Conference on Contemporary Education, Social Sciences and Ecological Studies (CESSES 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/cesses-18.2018.190.

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2

Skorokhodova, Tatiana. "Neo-Vedantism in the Bengal Renaissance: Genesis, Foundations and Development in XIX Century." In 2nd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/iccessh-17.2017.17.

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