SNC Magazine Complete 16-07-16.Cdr

Annual College Magazine 2 0 1 5 - 2 0 1 6

Sister Nibedita Government General Degree College for Girls 20B, Judges Court Road, Hastings House, Alipore, Kolkata - 700027 Our College : Our Family Annual College Magazine 2 0 1 5 - 2 1 0 6

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(iv) (v) (vi) (vii) (viii) (ix) No. : ...... ED-067A/2016 Date : ...... 14-03-2016

To Principal, Sister Nibedita Government General Degree College for Girls, Hastings House, 20B, Judges Court Road, Alipore, Kolkata - 700 027 (x) (xi) From the Principal’s Desk

It is my proud privilege to present the first publication of ‘KRISTI’, the magazine of “Sister Nibedita Govt. General Degree College for Girls”. This maiden attempt is the outcome of honest inspiration and devoted efforts of the magazine committee of the college. Our college has started its glorious journey on and from 16th July 2015 as the first Government driven General Degree College for Girls in Kolkata after Independence. The college has appropriately been named after Sister Nivedita by the Hon’ble Chief Minister, Govt. of West Bengal. The ideology of the College evolves out of the principles of righteous living, as reflected in the life of the legendary woman, whose altruistic movement to bring about changes in societal and academic condition of women, though opposed by many, could not be destroyed. It is true that her dreams of presenting a better future of India to the world remained unfulfilled till her last days. But impediments in a journey only glorify the overall struggle. Her life inspires us to strive for excellence overcoming all obstacles. With this backdrop, a major part of the contribution in the magazine is dedicated to Sister Nivedita by our students, teachers and several celebrities and academicians. In this context, we are indebted to the eminent personalities like Swami Suparnananda and Swami Debendrananda for contributing two erudite essays on Sister Nivedita. We are also indebted to the distinguished Scientist, Prof. Dilip Kumar Sinha, Ex-Vice Chancellor, Visva-Bharati, Prof. Manjubhas Mitra, Ex-Teacher of Government College, as well as an established poet and essayist, Dr. Srimati Mukherjee, Associate Professor of Philosophy, Basanti Devi College, Kolkata for contributing scholarly articles on Sister Nivedita either in prose or in verse form, which no doubt, have enriched the quality of the first magazine of the college. The rest of the magazine contains variety of creative and scientific articles, poems, short-stories, drawings and photographs contributed by the members of staff and students. I hope this first creative endeavour will inspire all the members of this educational temple and gradually all of them may explore their hidden talents and abilities in the near future. On this occasion, I offer my sincere gratitude to the Hon’ble Chief Minister, Govt. of West Bengal, the Hon’ble Minister in-charge of Education, the Principal Secretary of Higher Education Department, the Hon’ble Vice Chancellor, Calcutta University, the DPI of Education Directorate, Govt. of West Bengal, Dr. Shyamal Majumder, Principal, State Institute of Physical Education for Women, and DDO of our college for their inspiring messages for the students and staff-members of the Institution. I also express my earnest gratitude to the Higher Education Department and Education Directorate, Govt. of West Bengal for the constant support for this young Institution. I convey my sincere thanks to all the family members of the Institution, who have extended all sorts of cooperation with astounding zeal for publishing this first issue of the magazine. Lastly, it is a pleasure for me to express a special debt of gratitude to Dr. Shyamal Majumder, DDO of our college and all the staff members of his college, State Institute of Physical Education for Women, for their generous help and support throughout the year for a meaningful, holistic and steady development of our college. Let us all be optimist for the greater expansion of this citadel of knowledge at the 150th birth anniversary of Sister Nivedita. The journey has just begun. Krishna Roy Principal

(xii) ¢Á™y”„þ#ëû

þ™!e„þy vþzþ™¢ !› !“þîû „þœ öì›

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þ™!e„þy vþzþ™¢ !› !“þ 2015 éôôé 2016

(xiii) ¢ ) ‰þ# þ™ e

i) Messages vi – xi ii) From the Principal’s Desk xii iii) vþzþ™¢ !›!“þîû „þœ öì› xiii 1) ¦þ!† ˜# !˜öìî!”“þyîû ‹ #îöì˜îû ‡Ýþ˜ye«› 1 2) The Education of Woman— Reproduced from the Modern Review, July 1908 2 3) The Education of Women— Reproduced from the Modern Review, July-Dec., 1911 5 4) Swami Vivekananda’s letter to Sister Nivedita 7 5) Blessings to Nivedita by Swami Vivekananda 8 xy›!sþf“þ îû‰þ˜yéôôé 6) !˜öìî!”“þy ¦þ!† ˜#ôôôé ßþºy›# ¢ %þ™’Åy˜¨ 9 7) ‹ þ™›yœ y•y!îû’# !˜öìî!”“þyôôôé ßþºy›# ö”öìîwy˜¨ 12 8) ¦þ!† ˜# !˜öìî!”“þyîû ˜ëûy ¦þyî›)!“Åþîû ¢ õþyöì˜ôôô !”œ #þ™ „%þ›yîû !¢ ‚£ 15 9) !îöìî„þy˜öì¨ îû !˜öìî!”“þyôôô ›O%¦þy¡ì !›e 18 10) Sri Sarada Devi as powerful narrative center of Sister Nivedita’s ‘The Master as I saw him’— Sreemati Mukherjee 21 „þöìœ ‹ îû‰þ˜y ²Ì!“þöìëy!† “þyëû ¢ šþœ Šéye#îû „þœ öì›éôôé 11) Sister Nivedita— Rinita Das 26 12) Sister Nivedita— Rodoshi Das 27 13) !˜öìî!”“þyéôé~„þ!Ýþ x‹ y˜y x•Äyëûôôô þ™y!þ™ëûy îÄy˜y‹ #Å 28

14) x!@À!Ÿ …yôôô „,þ¡Œy îûyëû 30 15) Sister Nivedita and Female Education in India— Sujata Bhattacharya 34 16) A white uncolonized cognitive, emotional space— Nandita Bagchi 36 17) îûy›„,þ¡Œéôé!îöìî„þy˜öì¨ îû !˜öìî!”“þyôôô ²Ìöì¢ ˜!‹ ê ö‰þï•%îû# 38 18) Sayings of Sister Nivedita 40 19) ²Ì¢ D ƒ !¢ ÞÝþyîû !˜öìî!”“þyôôô îûî#w˜yí àþy„%þîû ƒ ò¦þ!† ˜# !˜öìî!”“þyó ²Ìîõþ– òþ™!îû‰þëûó @ùÌsþi öíöì„þ vþzk,þ“þ 41 20) Nivedita of India 43 21) List of books authored by Sister Nivedita 44 ²Ìîõþ ƒ 1 22) Hastings House / (s) — Shuchismita Mitra 45 „þ!î“þyéôôé 23) ~„þ!Ýþ † yŠ ôôôé ö”îëy˜# ö‡y¡ì 49 24) ëy!sþf„þ „þ!î“þyôôôé î˜Äy ¦þRy‰þyëÅ 49

(xiv) 25) “þy‹ ›£œ ôôôé ¢ %Ÿ #œ „%þ›yîû îy!îû„þ 50 26) ˜”#îû “þ#öìîûôôôé ¢ %!‹ “þ !îÙ»y¢ 50 27) ~„þœ y ›öì˜ôôôé ¢ yëûhsùþ˜# ›%öì…yþ™y•Äyëû 51 28) îvþü £çëûyôôôé vþzþ™œ y ¢ y£y 51 29) !î‰þyîûôôôé ×#!‹ ê ö‡y¡ì 52 30) ¢ ÄyöìÝþœ y£zÝþôôôé ‹ ëûhsùþ ˜¨ # 53 † Òéôôé 31) ¦)þöì“þîû ¢ öìD xyœ yþ™ôôôé î˜Äy ¦þRy‰þyëÅ 54 32) ”)öìîûîû vþy„þôôôé }“þ›y ”y¢ 55 33) ›vþyöìîûŸ ˜ôôôé ›!’”#þ™y ”y¢ 56 34) xöì˜„þ xöì˜„þ þ™%öìîûyöì˜y ”%!Ýþ † Òôôôé xhsþîûy îÄy˜y‹ #Å 58 35) ~„þ!”˜ öÝþÆöì˜ôôôé ¦þyßþñîû ”y¢ 61 36) ö„þyéôéþ™Äyöì¢ Oyîûôôôé “þ˜%×# !›× 63 37) ˜”#ôôôé öŸ … ‹ y!£îû&!j˜ 67 38) Interrupted— Arundhati Bhattacharya 70 ²Ìîõþ ƒ 2 39) !”˜›ëû# ö”î# ƒ xyöìœ yîû xyvþüyöìœ ôôô Ö¦þœ ¸# ”yŸ =® 72 40) îy: î¨ #ôôô ö¢ y!£˜# îûyëû 73 xBþ˜éôôé 41) — Eshani Barman Roy 77 42) — Papia Banerjee 77 43) — Tanusree Mishra 78 44) — Sudakshina Ghosh 78 !îKþy˜ !î¡ìëû ²Ìîõþéôôé 45) Sunderban saline blanks : an environmental enigma— Saradindra Chakrabarti 79 46) Clues of ecology in the ancient cultures— Samrat Bhattacharyya 86 47) History of first ever cell in ancient India !!! Electricity generation from chemicals— Bholanath Pakhira 89 48) An experience about Nayachar Island of Haldia— Sayantani Mukhopadhyay 91 49) The one clock we don’t have to buy— Sreejit Ghosh 94 50) Review of some amazing facts related to science— Atanu Saha 96

(xv) INAUGURATION CEREMONY

Inauguration of Sister Nibedita Government General Degree College for Girls by Honourable Chief Minister on July 16, 2015

“The vision must be followed by the venture. It is not enough to stare up the steps– We must step up the stairs.” –Vance Hanver Inspiring Young Minds !

Opening Speech by Hon’ble Chief Minister

Speech by Hon’ble MIC, H.E. Dept. Speech by Hon’ble Principle Secretary, H.E. Dept.

Speech by Hon’ble Vice Chancellor, C.U. Speech by Hon’ble D.P.I., W.B. “All the world’s a stage”

Inauguration Programme of College on July 16, 2015

Our College is highlighted in the Annual Calendar of Higher Education Department

A HAVEN THAT TRANSFORMS YOU

The journey begins .... Sister Nibedita Government General Degree College for Girls Leading from the front

Prof. Krishna Roy, Principal

Shaping lives: The ones you look up to!

Teachers in discussion in the Staff Room ¦þ!†˜# !˜öìî!”“þyîû ‹ #îöì˜îû ‡Ýþ˜ye«›

28öŸ xöìQyîîû– 1867 ƒ vþz_îû xyëûyîûœ Äyöìuþîû Ýþy£zöìîûy˜ ²Ìöì”öìŸ îû vþy˜† yöì§¬y˜ ˜yöì› ~„þ!Ýþ öŠéyÝþ ›šþƒßþºöìœ ›y† ÅyöìîûÝþ ~!œ ‹ yöìîí ö˜yîäöìœ îû S“þíy ¦þ!† ˜# !˜öìî!”“þyîûV ‹ §ÃÐ 1877 ƒ !þ™“þy– öîû¦þyöìîûuþ ¢ Äy›%öìëûœ !îû‰þ›uþ ö˜yîäöìœ îû ›,“%þÄÐ 1884 ƒ !îÙ»!î”Äyœ ëû þ™îû#Çþyëû ¢ yšþöìœ Äîû ¢ yöìí vþz_îû’ ~î‚ ö„þ¢ ävþz£zöì„þ !Ÿ Çþ„þ“þy @ùÌ£’Ð ˜öì¦þÁºîû– 1895 ƒ ßþºy›# !îöìî„þy˜öì¨ îû ¢ yöìí ²Ìí› ¢ yÇþyêÐ 28öŸ ‹ y˜%ëûyîû#– 1898 ƒ ¦þyîû“þîöì¡ìÅ Sö„þyœ „þy“þyëûV ²Ìí› xy† ›˜Ð 22öŸ öšþîÊ&ëûyîû#– 1898 ƒ ”!Çþöì’Ù»öìîû ²Ìí› xy† ›˜ ~î‚ ×#îûy›„,þöì¡Œîû x!î¦Åþyî !”îöì¢ öîœ %vþü ›àþ ”Ÿ Å˜Ð 11£z ›y‰Åþ– 1898 ƒ ö„þyœ „þy“þyîû ÞÝþyîû !íöìëûÝþyöìîû ²Ìí› S¦þyîûöì“þV ‹ ˜¢ ›öìÇþ î_,«“þy ²Ì”y˜Ð 17£z ›y‰Åþ– 1898 ƒ ×#¢ yîû”yöì”î#öì„þ ²Ìí› ”Ÿ Å˜Ð 25öŸ ›y‰Åþ– 1898 ƒ îÊáþ‰þëÅ / ¢ §¬Äy¢ @ùÌ£’ ~î‚ ßþºy›# !îöìî„þy˜¨ „þ“Å,þ„þ ›y† ÅyöìîûÝþ ö˜yîäöìœ îû ò!˜öìî!”“þyó ˜y›„þîû’Ð 11£z ö›– 1898 ƒ ßþºy›#!‹ ~î‚ x˜Äy˜Äöì”îû ¢ yöìí vþz_îû ¦þyîû“þ ëyeyÐ 2îûy xy† ÞÝþ– 1898 ƒ ßþºy›#!‹ îû ¢ yöìí x›îû˜yí ”Ÿ Å˜Ð 13£z ˜öì¦þÁºîû– 1898 ƒ 16˜‚ öîy¢ þ™yvþüy öœ öì˜ ×#¢ yîû”yöì”î# „þ“Å,þ„þ ¦þ!† ˜# !˜öìî!”“þyîû !î”Äyœ ëû vþzöìmy•˜Ð 1899 ƒ ö„þyœ „þy“þyëû ö²Õöì† îû ›£y›yîû#îû xy„þyîû •yîû’Ð ßþºy›# !îöìî„þy˜öì¨ îû þ™îûy›öìŸ Å ¦þ!† ˜# !˜öìî!”“þyîû ›y˜î ö¢ îyëû xyd!˜öìëûy† Ð 20öŸ ‹ %˜– 1899 ƒ ßþºy›#!‹ ~î‚ x˜Äy˜Äöì”îû ¢ yöìí !îöì”Ÿ ëyeyÐ öšþîÊ&ëûyîû#– 1902 ƒ ¦þyîû“þîöì¡ìÅ ²Ì“þÄy† ›˜Ð 2îûy ‹ %œ y£z– 1902 ƒ öîœ %vþü›öìàþ ßþºy›#!‹ îû ¢ yöìí ¦þ!† ˜# !˜öìî!”“þyîû x!hsùþ› ¢ yÇþyêÐ 4àþy ‹ %œ y£z– 1902 ƒ ò›£y¢ ›y!•öìëy† óéôéé~ ßþºy›#!‹ îû ö”£îûÇþyÐ ö¢ öì²WzÁºîû– 1902 ƒ òîûyÜTÉ!˜›Åy’óéôé~îû œ öìÇþÄ ¦þ!† ˜# !˜öìî!”“þyîû ¢ ›@ùÌ ¦þyîû“þ þ™!îû¼›’Ð ö¢ ²WzÁºîû– 1902 ƒ ‘The Web of Indian Life’éôéþ™%hßþì„þ ²Ì„þyŸ Ð 1904 ƒ î%kþ† ëûy ¼›’Ð 1905 ƒ îy‚œ yëû ßþºöì”Ÿ # xyöì¨ yœ öì˜îû ¢ )‰þ˜yÐ „þyŸ # „þ‚öì@ùÌöì¢ x‚Ÿ @ùÌ£’Ð 1906 ƒ ”%!¦ÅþÇþ þ™#!vþü“þ ç î˜Äyëû þ²Õy!î“þ þ™)îÅîöìD þ™!îûey’„þöìÒ † ›˜Ð öîÊ˜ !šþ¦þyöìîû =îû&“þîû x¢ %ßþiÐ ö¢ öì²WzÁºîû– 1907 ƒ þ™%˜îûyëû !îöì”Ÿ ëyeyÐ ‹ %œ y£z– 1909 ƒ ¦þyîûöì“þ ²Ì“þÄy† ›˜Ð 1œ y öšþîÊ&ëûyîû#– 1910 ƒ ßþºy›#!‹ îû ßþ¿îûöì’ ¦þ!† ˜# !˜öìî!”“þyîû !î…Äy“þ î£z ‘The Master as I saw Him’ ²Ì„þyŸ Ð ‹ %˜– 1910 ƒ xy‰þyëÅ ‹ † ”#Ÿ ‰þw î¢ %îû þ™!îûîyöìîûîû ¢ öìD ö„þ”yîûéôéîo# ~î‚ x˜Äy˜Ä •›Åßþiy˜ þ™!îû”Ÿ Å˜Ð 13£z xöìQyîîû– 1911 ƒ ”y!‹ Å!œ ‚éôé~ ¦þ!† ˜# !˜öìî!”“þyîû ›£y²Ìëûy’Ð

1 THE EDUCATION OF WOMAN (I)

WHAT India needs today is education, more and deeper than any she has yet attained. In contemplating this we must not unduly exalt our need of others. None is really taught by another. True teaching is always self-teaching. Real education is self-education. By our own vision of the ideal, and by our own struggle to reach its height, do we really rise; by no other means whatsoever. It matters nothing in what form the ideal appears to us; it matters not at all whether the upward path is hard or easy. All that matters is our own struggle. By that do we rise. This struggle has now reached the period of its highest importance. We are face to face with a definite educational problem, whose general form and dimensions we are able to envisage. The mind of our people as a whole is to be set free to reflect within the great processes of our outward striving. The community is grappling with its own spiritual destinies, labouring at all costs to recover and re-express its old self-consciousness of nationality and the civic life. And each home must adjust itself in its own way, at its own rate, to each increment of these inspirations as it is won. The Samaj is the strength of the family; the home is behind the civic life: and the civic life sustains the nationality. This is the formula of human combination. The essentials of all four elements we have amongst us. We have inherited all that India needs, in our ancient Dharma. But we have allowed much of their consciousness to sleep. We have again to realize the meaning of our own treasures. Public spirit is the reflection within, of the groupings that transcend the home without. If we are struggling to renew the city and the nation, then the affairs of the city and the nation must occupy our thought and feeling. Our love of people and country must be conscious, not merely latent, and the effort to awaken this in ourselves will constitute the largest factor in true education. Reading and writing are serviceable to this effort but they can never take its place. Many kinds of knowledge will appear desirable to those who are thus striving to subordinate their own experience to that of the country, trying to merge themselves in the unities that include the home. But such knowledge may for the most part be classified-outside the three R's-as History, Geography and Science. Most of the facts that go to build up the communal spirit will be gathered from one or other of these sources. A world-sense; a time-sense; and a feeling for the fact in itself; these three things make up the modern conception; and these are Geography, History and Science. Where there is opportunity for the process of education, it ought to run on these lines. For the most part, however, we are educated by no definite process, but by participating in the ideas of those about us. Few lessons are so memorable in after-life, as a father's kindly answers to his children's questions, asked as they sat at meals, or rested in his arms. The very importance of reading and writing as a means to education lies in the wider

2 area of thought and opinion that they throw open to us. Books, Newspapers, and Magazines carry the thought of the world and the commune without, into the home within. The great mind-tides of the national ocean wash up, by their means, on the quiet shores of the women and the family. The great end and aim of all educational efforts then lies in rendering the individual efficient as an atom in his community and that community efficient as an atom in humanity. To do this, a certain care and forethought are necessary. For it is in his own community that the individual is to inhere. Here we come on the crime of those who educate an Indian girl to be an ornament of English or French society. The main value of education is not individual but social and communal. And a woman of merely European associations is as out of place in the Indian world as a Dodo amongst a flock of pheasants, or a deer amongst cows. As a matter of fact, however, the method in this case necessarily defeats the end, and the girl is exceedingly unlikely to realize either ideal. By a false education, she has been made critical of her own people and their institutions, without herself fulfilling the ideal of any other. It is not by teaching a Bengali girl French, or the piano but by enabling her to think about India, that we really educate her, and make of her one with whom the world's greatest minds are proud to be associated. To attempt this, every home is competent. The will of the mother may indeed flow through each individual, as the ocean through an empty shell. The experience of the country may loom so large in any one life, that the personal experience is made small beside it. But the spirit that feels thus is only to be caught from fires already kindled. Throughout the day, those who would light this fire, must first give themselves to the great pre- occupation. The children at their lessons will catch the thought, and their knowledge as it comes will add to it fresh power. Let each begin where he can. It is a case of "Bring your own lotus to blossom, and the bees will come of themselves." In the ideal education, the great interest of life is built up in three stages: first there are the studies of childhood; then there is travel; and last of all comes the chosen task. Such was the life of Savitri, and such is all perfect life. We learn to the end. There is no point at which education ends. But in forming the idea of India as an absorbing passion, a few years of pilgrimage, before the serious work of life begins give the most perfect aid. This, it will be remembered, is travel within India. Not outside. Foreign travel is good, when the mind has been trained to understand and benefit by what it sees. But merely to see and hear strange things, without a purpose, without a leading idea, without any wisdom of life, is as dangerous as any other form of gluttony or indigestion. The same thing, in the same system may be made to act as food or as poison according to the conditions under which it is absorbed. Even in India, purposeless travel breeds meaningless love of change, while travel for an idea gives a supreme vision and delight. To prepare ones daughters to understand their country when they see her, would not be a bad way of summing up the object of childhood schooling. To do so, how much must one not learn! Certainly no eye as yet has gathered the

3 full glory of India, as the Indian woman of the future will gather it. Chitore and Benares, Ujjain and Rajgir, Elephanta and Conjeeveram -to appreciate these, how much is to be studied! And of the whole to be enjoyed how small a fraction are these! The home as an organ of the commune, education by public spirit and by travel, lead us to the last great factor in the perfect life, the individual task, through which each soul takes its own place in the national whole. Above all, this work must be selfless. No love of display, no thirst for fame or praise must be allowed to vulgarize her who desires to offer herself at the feet of the Mother. The great teacher of Dakshineswar used to bold gold in one, hand and earth in the other, and change them backwards and forwards, from hand to hand, mutttering ‘Earth is Gold! Gold is Earth!’ till, having lost all sense of their relative values, he could throw them both into the river. Similarly let us say, “India is all, I am nothing! I am nothing! India is all” till one idea alone remains with us, of throwing away self and life and ease, as so much dross, in the great stream of effort that is making for the national righteousness. It may be that we are called only to silence and thought. Then let our silence be dynamic, let our thought be prayer. Let our quiet shelter the idea of India, as a lamp might be kept from flickering, behind the screen of an outstretched veil. Even silence serves, for woman must ever provide the force out of which man acts. It Is faith cherished in the home, that ‘governs action in the world. To hold a thought and be true to it unwavering, is far greater than to spring impulsively to noble deeds. In a nation, we want both- woman, the mother, to keep the faith; man, the child, to fight its battles. The saint who prays over the sleeping city is ever feminine, ever vigilant, ever silent. To work, to suffer, and to love, in the highest spheres; to transcend limits; to be sensitive to great causes; to stand transfigured by the national righteousness; this is the true emancipation of woman, and this is the key to her efficient education.

Sister Nivedita (Reproduced from the Modern Review, July 1908)

4 THE EDUCATION OF WOMEN (II)

The great question of the day is that of woman’s education. In time to come it will be said that this generation was the turning- point in the history of woman. As always, it is the ideals of the new movement, rather than its form, that are all important. Forms create themselves. Ideals give birth, they do not receive it. Education is above all things a moral function, and concerned with man, primarily as a moral being. This is sometimes forgotten, as if its business were with the intellect. It is rather with the will. We have to think truly in order to will efficiently. We have to feel nobly, in order to will high. What is it we would teach our girls? What do we want them to be? What do we want them to avoid? First and foremost, we must root them in their own past. Not in blind adhesion, not in vain repetition. It is a noble past that makes a noble future. We must fearlessly give them the discriminating eye, the testing heart. They must see the blank spaces of need. But they must recognize the noble intention. They must feel the pride that says "It was my forefathers, who did this." We must give Indian girls their own colour. We do not want pale imitations of American or English women. We want on the contrary a womanhood that can contribute something to the circle, which would otherwise have lacked it. For this we must convince it of its own Indianness. How shall this be done? Some will answer the question in one way and some in another. In the case of the orthodox, it may seem easiest. But everywhere it is the first duty, to convince the Indian girl in her heart, her conscience, her intellect, and her will, that she is Indian indeed, and not a foreigner. The world must be seen through the home. Only knowledge in synthesis is true knowledge. Only knowledge that is true in synthesis yields power of thought to become new knowledge. Holding itself in its own place, the rightly trained mind projects its own new synthesis. The educated woman should not be less a home-maker than the uneducated. Rather, she should make a finer home. We are educated, not that we may find easier duties but that we may add to ourselves duties that the uneducated never thought of. Submission was the noblest effort of the uneducated woman. Responsibility is rather the call that comes to the educated. To fill a small part in a great whole was the ancient destiny of woman: to create that whole in which her own life is to form a part, is the modern demand upon her. How is woman to be fitted for this? There is a great deal of discussion as to whether girls should be trained in household service or not. But such discussion is largely academic. The question answers itself. In a wholesome happy woman’s life, whether she live in a palace or a mud hut, whether East or West, there is always a certain amount of household and family care. Teachers, writers, and doctors may escape this, but that is only because they are sacrificed by the community, and therefore to a certain extent specialized and abnormal. Even during the years of study, an

5 Indian girl cannot be altogether freed from household service. And a very beautiful spirit, of regarding study as a privilege, is the result. How valuable is the habit of personal independence in matters of service, will be seen by anyone who has to transfer a party of Indian women from one place to another. An empty house, water, and a few utensils, are all they need, and they scatter, happily and spontaneously, to carry out the habit of their lives. There is no anxiety here, as to how they are to be amused! A river, a garden, a verandah, and they entertain themselves. If a temple be added, then so much the better. But it is wonderful how simple are the necessities of life! It is wonderful, the beauty and dignity of the world that creates itself so easily! No one who has seen and understood this condition, no one who has appreciated the safeguards it offers, to health, to happiness and to character, will be ready to part lightly or thoughtlessly, with the old Hindu culture of the woman's morning duties. It is precisely this womanhood, so sane, so disciplined, so helpful, to which we desire to offer the larger Scope of current intellectual conceptions. It is this Womanhood that we would call into the world-council, to speak out its judgment on the great issues of the day. Sweetness, quietness, and INDIANNESS are undoubtedly the influences that may be expected of it. These will be best gained by establishing the old order of life as a personal discipline, and building upon it the great new order of intellectual development. Scientific standards, geographical conceptions, historical pre-possessions, these are the three characteristics of the modern mind, and we want women's minds to manifest through them, as deeply and as powerfully as men’s. We want women to be as competent to consider problems involving these, as men. Unless women are united with men in the scrutiny of life, that scrutiny must for ever remain crippled and barren, unproductive of spiritual growth or civilizing gain. Humanity is only complete in the two-fold organ, the feminine mind united with the masculine, and neither alone. It is difficult to see how the new function of the intellect can arise, without introducing for girls the old ideal of the student-life, which has been so many centuries in force for boys. This is one of the noblest because most austere of the world's ideals. But it must necessarily postpone the age of marriage. This need not, however, make woman incompetent in the home. It has been well said that if an uneducated woman can solve problems of nursing and housekeeping, an educated woman should solve them so much the better and more quickly. The new daughter-in-law will come into the house of her husband’s mother, already more mature, already more of a power than she would have been as a child. Here from will arise new problems. True. Yet the solution of all problems lies in character, character, character, and the recognition of education as first and foremost a moral energy.

Sister Nivedita (Reproduced from the Modern Review, July-Dec., 1911)

6 SWAMI VIVEKANANDA’S LETTER TO SISTER NIVEDITA

ALMORA, 29th July, 1897 MY DEAR MISS NOBLE , Let me tell you frankly that I am now convinced that you have a great future in the work for India. What was wanted was not a man, but a woman; a real lioness, to work for the Indians, women specially. India cannot yet produce great women, she must borrow them from other nations. Your education, sincerity, purity, immense love, determination, and above all, the Celtic blood make you just the woman wanted. Yet the difficulties are many. You cannot form any idea of the misery, the superstition and the slavery that are here. You will be in the midst of a mass of half- naked men and women with quaint ideas of caste and isolation, shunning the white skin through fear or hatred and hated by them intensely. On the other hand, you will be looked upon by the white as a crank, and every one of your movements will be watched with suspicion. Then the climate is fearfully hot: our winter in most places being like your summer, and in the south it is always blazing. Not one European comfort is to be had in places out of the cities. If, in spite of all this, you dare venture into the work, you are welcome, a hundred times welcome. As for me, I am nobody here as elsewhere, but what little influence I have, shall be devoted to your service. You must think well before you plunge in, and after work, if you fail in this or get disgusted, on my part I promise you, I will stand by you unto death whether you work for India or not, whether you give up Vedanta or remain in it. 'The tusks of the elephant come out, but never go back'; so are the words of a man never retracted. I promise you that. Again, I must give you a bit of warning. You must stand on your own feet and not be under the wings of Miss Muller or anybody else. Miss Muller is a good lady in her own way, but unfortunately it got into her head, when she was a girl, that she was a born leader and that no other qualifications were necessary to move the world but money !... Mrs. Sevier is a jewel of a lady, so good, so kind. The Seviers are the only English people who do not hate the natives, Sturdy not excepted. Mr. and Mrs. Sevier are the only persons who did not come to patronise us, but they have no fixed plans yet. When you come, you may get them to work with you. and that will be really helpful to them and to you. But after all, it is absolutely necessary to stand on one's own feet....

Yours ever in the Lord, VIVEKANANDA

7 BLESSINGS TO NIVEDITA

The mother’s heart, the hero’s will The sweetness of the southern breeze, The sacred charm and strength that dwell On Aryan altars, flaming, free; All these be yours and many more No ancient soul could dream before- Be thou to India’s future son The mistress, servant, friend in one.

– VIVEKANANDA

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!”œ #þ™ „%þ›yîû !¢‚£ !î!Ÿ ÜT !îKþy˜#– ¦)þ“þþ™)îÅ vþzþ™y‰þyëÅ– !îÙ»¦þyîû“þ# !îÙ»!î”Äyœ ëû– Ÿ y!hsþ!˜öì„þ“þ˜

17 !îöìî„þy˜öì¨ îû !˜öìî!”“þy

“For thousand of years must Indian women have risen with the light to perform the salutation of the Threshold. Thousand of years of simplicity and patience, like that of the peasant, like that of the grass, speak in the beautiful rite. It is the patience of woman that makes civilizations. It is this patience of the Indian woman, with her mingling of large power of reverie, that has made and makes the Indian Nationality. ( Sister Nivedita : The web of Indian Life. Chap-V )

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20 SRI SARADA DEVI AS POWERFUL NARRATIVE CENTER OF SISTER NIVEDITA’S THE MASTER AS I SAW HIM

The Master As I Saw Him (1910) is no ordinary biography or hagiography. It is not even a biography, but a semi biography that contains powerful reminiscences of Swami Vivekananda, at pivotal junctures of his historic role as one of the most important makers of modern India. In comparison to the many noteworthy biographies written on the Swami, by latter day scholars like Satyendranath Mazumdar (1919), Shankari Prasad Basu (1975 onwards) , Swami Jitatmananda (date not available), Chaturvedi Badrinath (2006) and Amiya Sen (2013), Nivedita's is the earliest one of its kind, and the only one written by a woman. Years later, another Western woman devotee, Marie Louise Burke or Sister Gargi, wrote Swami Vivekananda in the West: New Discoveries, first published in two volumes in 1957, and then in six volumes between 1983—1987. An interesting work from Swamiji's time, is Sarat Chandra Chakrabarty's Swami Sishya Sambad (1908) which is not a biography, but a record of conversations that Sarat Chandra, Vivekananda's disciple, had with the Swami. Other significant essays published within the first three decades of the twentieth century, were by renowned intellectuals like Surendranath Dasgupta (1918) and Khagendranath Mitra (1927), whose articles on Swamiji, appeared in the journal Bharat Barsha Patrika. These essays have been recently republished by Sutradhar, in Volume 4, of their Vivekananda Anudhyan Granthamala Series. Sister Nivedita's biography veers towards hagiography at certain moments, when the magnitude of Swami Vivekananda's personality comes across as operating far beyond the scope of human powers, but it is also an extremely vital text culturally and historically. It carries lively social observation, lived historical moments and contexts and varied textures of women's lives, and thereby possesses a materiality and specificity that are remarkable. It will be impossible for me to attempt a comprehensive analysis of the above mentioned text, within the short purview of this essay. However, what struck me as most singular in a quick review of The Master As I Saw Him, is Nivedita's portrayal of Sri Sarada Devi, in the chapter 'Calcutta and the Holy Women'. Sarada Devi represents both a centripetal and centrifugal center, drawing in many of the other characters that Nivedita speaks of, including Swami Vivekananda, and she also provides a framework of standards, within which the moral and spiritual excellence of other personalities mentioned in this text, may be measured. After all, as Nivedita herself claims, 'So deeply is she reverenced by all about her, that there is no one of the who would, for instance, occupy a railway berth above her, when travelling with her. Her very presence is to them a consecration'(122). Of course, Nivedita devotes several more pages on the Swami than she does on the Holy Mother, but the concentrated force of her observations on Sri Sarada Devi, and the intense

21 love and reverence with which she speaks of her, create powerful biographical/ hagiographical, documented, yet myth making moments, in her text. Sister Nivedita certainly weaves in some objective and context based analysis of Sri Sarada Devi's character and personality, but love preconditions almost all that she writes about Sri Sri Thakur's wife. Swamiji himself would have apprised her of the great veneration in which she was held by all Thakur's sannyasi disciples. One of the earliest biographies on Sarada Devi, written by Brahmachari Akshaya Chaitanya, mentions how Swamiji repeatedly gurgled with Ganga water, on his way from Belur to Baghabazar, before meeting Sarada Devi, at what is known as Mayer Bari today, in Baghbazar. Nivedita also slept in one of the dormitories of this house, and it is here that she had the opportunity to observe Mother, closely. An interesting incident, reflective of the times, and humorous in its implications, is when shortly after having arrived at Kolkata, in November 1898, Nivedita boldly assumes that she will be able to live with Mother's retinue at Baghbazar, hardly realizing how strict the rules applying to foreigners or mlecchas, would be in the domestic interiors of a Brahmin widow's household. About this moment of embarrassment, she writes: ….had I deeply understood at the time, the degree of social embarrassment which my rashness might have brought, not only upon my innocent hostess but also on her kindred in their distant village, I could not have acted as I did. (119) The incident also highlights the grandness of Sri Sarada Devi's generosity, her liberality and sophistication, in being able to place herself above restricting social norms that determined who she should find acceptable, her ability to see beyond superficial differences of race and culture, and enfold all those she thought worthy, within the circle of her love. And in this case, Nivedita, like Josephine Macleod and Sarah Bull later, were the friends of her beloved Naren! About Sri Sarada Devi, Nivedita writes: Of the head of our little community, it seems almost presumptuous to speak. Her history is well known. How she was wedded at five, and forgotten by her husband till she was eighteen; how she then, with her mother's permission made her way on foot from the village-home to the temple of Dakshineswar on the Ganges-side, and appeared before him; how he remembered the bond, but spoke of the ideals of the life he had adopted. Show she responded by bidding him Godpseed in that life…..(120—121). Nivedita then goes on to account some very well known incidents from the life of

22 Sarada Devi, during the years of her partial contiguity to Thakur at the Dakshineshwar temple. Mother lived at the Nahabat, and would take him his midday meal, and then again, his meal for the night. Sometimes she was prevented from doing even that, when some devotee requested that she be allowed to take the food in. Months may have passed without her getting a single glimpse of his face! Nivedita mentions the time, when as a young wife, she took some fruits and vegetables to him, and he questioned her as to why she had spent so much money on them. Mortified, she started crying and left the place in a rush. Sri Ramakrishna immediately urged someone to go after her, because it was his worry, that should she get upset with him, it would destroy all the fruits of his sadhana! Nivedita reports Thakur as saying: …bring her back. My very devotion to God will take wings, if I see her weep! (121) My next point attests to Nivedita's historical documentation of the Holy Mother's behavior or conduct, but lends itself, nonetheless, to mythical extrapolation: So dear she was to him. Yet one of her most striking traits is the absolute detachment with which she speaks of the husband she worships. She stands like a rock, through cloud and shine, as those about her tell, for the fulfillment of every word of his. But “Guru Deb!” “Divine Master,” is the name she calls him by, and not one word of her uttering ever conveys the slightest trace of self assertion with regard to him. One who did not know who she was, would never suspect, from speech of hers, that her right was stronger, or her place closer, than that of any other or those about her. It would seem as if the wife had been long ago forgotten, save for the faithfulness, in the disciple (122). This is where I feel that Sri Sarada Devi's life lends itself to myth making. It is indeed hard for those of us, who live in a world, marked by the need for women to assert their rights, and often on legitimate grounds, to achieve this degree of absolute self effacement and non assertiveness. Of course, Matthew 5:3 speaks of how 'Blessed are the poor in spirit, for theirs is the kingdom of Heaven'. However, many of these precepts have much power to guide us who live 'modern' existences in metropolitan centers, and constantly negotiate the public/private, acceptance/protest, self effacement/self assertion modes and arenas of our challenging lives. These arenas and modes impacting the lives of countless women, all over the world, are and will remain for many years to come, areas of debate and dialectic. However, given all these challenging realities, sustained reflection on the actions and utterances of women/saints like Sarada Devi and nation builders like Sister Nivedita, who

23 also acted out of selflessness and not selfishness, should only extend our own powers of sympathy and empathy and motivate us to work for a community as a whole, and not solely for ourselves. We see in them the furthest reaches that a woman’s energy might extend itself to act as a positive and healing force, in a world that is difficult for many. Although, The Master As I Saw Him, is ostensibly about Swami Vivekananda, Sister Nivedita devotes considerable energy and space in speaking of other women too, apart from just Sri Sarada Devi. She speaks of Lakshmi Didi (Thakur's niece) and most eloquently about the aged saint, Gopaler Ma (126—128), who was sometimes part of Mother's retinue at Baghbazar, but also lived by herself at Kamarhati, by the Ganges, for long stretches, and spent entire days and nights, simply telling her beads. Sister Nivedita also speaks passionately and forcefully of Rani Rasmoni in the chapter 'Woman and the People'. Nivedita's training in historical analysis, which would take obvious cognizance of class, and also her fierce subscription to the ideals of the French Revolution, would give her an innate sense of the equality of all peoples. Something of this fervor comes out when she comments on Rani Rasmoni, who had low caste origins: ..A woman of the people had been, in a sense, the mother of that whole movement of which all the disciples of his Master formed parts. Humanly speaking, without the temple of Dakshineshwar there had been no Ramakrishna, without Ramakrishna no Vivekananda, and without Vivekananda, no Western Mission. The whole story rested on the building, erected on the Ganges side, a few miles above Calcutta, just before the middle of the nineteenth century. And that was the outcome of the devotion of a rich woman of the lower castes—a thing that under a purely Hindu government…. would never have been possible, as the Swami himself was not slow to point out. From this he inferred the importance of the non-cognizance of caste by centralized governments in India (234). Sister Nivedita’s The Master As I Knew Him, part biography and part hagiography, is an extremely vital text, that masterfully and unforgettably captures valuable moments of social transition in Kolkata / Bengal / India, in the very closing years of the nineteenth century. One such dramatic moment of change that would impact the lives of young girls in the Baghbazar area, was the founding of the Nivedita Girls’ School in November 1898, at 16 Bosepara Lane. The ground work for this socio-historical-cultural and educational moment of epochal significance, was well prepared for in advance, through Nivedita’s discussions with Vivekananda, some of which we find reported in this text:

24 The one thing that I knew was that an educational effort must begin at the standpoint of the learner… (117) ….the Swami listened and accepted, and as far as his loyalty went to every wish of mine, in this matter, thenceforth, he might have been the disciple and I the teacher.. (118). Finally, if The Master As I Saw Him, is significant for the rare and immediate glimpses of Swami Vivekananda that we see in the aftermath of his visit to America, for close and personal illumination of many of his ideals and achievements, Nivedita's semi biography or biographical reminiscences, also brings us close to several spectacular middle class, largely illiterate, Bengali women, mainly widows or unmarried sadhikas, who moulded and formed the texture of her life in Kolkata, at least in its very beginning stages. Sri Sarada Devi, Lakhsmi Didi, Gopaler Ma and Rani Rasmoni (who had of course, passed away at that time) are names that are ‘pratahsmaraniya’ or worthy of being recalled every morning. They help to create incredibly rich women’s traditions of thinking, feeling, being and acting that should be constantly remembered, recalled and resonated, for in our current day the need to create, sustain and perpetuate women’s traditions, locally and globally, is very urgent.

Primary Sources: Nivedita, Sister. The Master As I Saw Him. Kolkata: Udbodhan. 34th Reprint, August 2014. Akshayachaitanya, Brahmachari Sri Sri Sarada Devi. Calcutta : Calcuta Book House. 1990.

Dr. Sreemati Mukherjee Associate Professor Department of English Basanti Devi College, Kolkata

25 SISTER NIVEDITA (First in Essay Competition)

Born in Ireland on 28th October 1867, Sister Nivedita spent all her growing up years in Ireland and later, in her youth devoted herself to the social welfare of her motherland by engaging herself in various social and charitable works. She eventually established herself as an example of kindness and humanity. She had a firm, set mind on what she would spend her life in, which of course lay in helping the ones needy. She continued her noble work for a long period of time finding supreme solace and contentment in this. This was until she met Swami Vivekananda in London around 1895. Swami Vivekananda's interaction with Sister Nivedita led her to be primarily influenced by his thoughts and ideas. On the other hand, Swami Vivekananda was instantly attracted by her field of work and selfless charitable deeds. There being a mutual understanding between the two, they joined hands and Sister Nivedita travelled to Calcutta with Swami Vivekananda where he gave her the identity of Nivedita accepting her as his Sister. In Calcutta, Sister Nivedita and Swami Vivekananda together worked for the betterment of society of pre-independent India, primarily in Bengal. Sister Nivedita mostly took over the responsibility of the welfare of women and upliftment of their position in the male dominated society. To begin with, she saw the fact that young girls received proper education and rid themselves of the prevalent superstitions of the society. Under Sister Nivedita's supervision, several institutions were set up. The main aim of these institutions was to influence women to pursue education. One such famous school was Sister Nivedita Girls' School that exists even today in Bagbazar of northern Calcutta. She pioneered revolutionary ideas and emerged as an ideal, influential figure in society. Not only did she work for the betterment of society but also extended a helping hand during the Plague epidemic that broke out in Bengal. Throughout her life, Sister Nivedita continued to spread her ideals, ideas, aims and thoughts among a great number of people through her work. She authored several books which primarily narrate her views on society and ways to improve it. Books like 'Myths of Hindu and Buddhist Society', 'Religion and Dharma' and several others deserve mention. During her lifetime, she evolved to be a woman who could influence the masses to come as together and work towards the upliftment of society by bringing in necessary reforms. She continues to be the exemplary embodiment of kindness, charity and selfless service. On 13th October 1911 she breathed her last, making her short span of life an example to follow.

Rinita Das Geology Honours, 1st Year

26 SISTER NIVEDITA (Second in Essay Competition)

The epitome of kindness and humanity, Sister Nivedita was born on 28th October, 1867 in Ireland. Her Christian name was Margaret Elizabeth Noble, and after becoming the disciple of Swami Vivekananda, she became 'Sister Nivedita (one dedicated to serve mankind)'. This Scots-lrish social reformer, who left her native land for the purpose of serving those in pain, had imbibed her moral spirits and values from her father. At a very young age, she decided to give up her life of luxury and to come to India, to take the vow of social welfare. She became inspired by the works of Vivekananda and became his disciple. She started helping her Guru in serving the poor and took the initiative to educate women. She established Sister Nivedita Ramakrishna Sarada Mission Vidyalaya in Bagbazar, Kolkata for women, which is a pioneer institution for women's education. She dedicated her life to mankind selflessly, and stuck to her vows of serving the underprivileged till her last breath. She was very closely associated with Sarada Devi, and in turn, Sarada Devi also admired Nivedita for her indomitable spirit, dedication and love. She actively participated in spreading education among the masses. She was a part of The Ramakrishna Mission, and like a doting mother she nursed and cured the people during the time when Kolkata was affected by Plague. Very few people can devote themselves for reforming the society like she did. She loved the people of India with all her heart and became everyone's 'Sister' through her caring and affectionate nature. Few examples of her literary works are 'Kali the Mother', 'Dharma and Religion' etc. At a young age, she was deeply moved by Advaita Vedanta Philosophy and wanted to follow in the footsteps of Vivekananda. At the age of 44, on 13th October,1911, this noble lady's sudden demise left everyone greatly bereaved. She is remembered as a true well-wisher of India, to whom everyone looks upto for inspiration.

Rodoshi Das English Honours, 1st year

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32 x•Åy£yöìîû– x˜y£yöìîû ö¢ £z }‹ % „þyàþyöì›y e«›Ÿ ƒ ö¦þöìˆ þ™vþüöìŠéÐ ~„þîyîû ›yîûyd„þ öîÊ˜ !šþ¦þyöìîûç xye«yhsùþ £öìëûöìŠé˜ S1906 ¢ yöìœ VÐ ~îû£z ›öì•Ä ‰þöìœ öìŠé î˜Äyéôé…îûyëû ”%† Å“þ ›y˜%öì¡ìîû eyöì’îû îÄîßþiy– ¢ yîûy ö”öìŸ !îÊ!ÝþŸ Ÿ y¢ öì˜îû !îîû&öìkþ ‹ y“þ#ëû“þyîyöì”îû ö‰þ“þ˜yîû ¢ Méþyîû ~î‚ xíÅ ¢ ‚@ùÌöì£îû ‹ ˜Ä ”#‡Å ”#‡Å þ™!îûîÊy‹ ˜Ð öŸ ¡ìîyîû !îöì”Ÿ ëyeyîû þ™îû þ¦þyîûöì“þ !šþîûöìœ ˜ 1911 ¢ yöìœ îû ~!²Ìœ ›yöì¢ Ð x¢ %ßþi“þy e«›Ÿ ƒ !˜“þÄ¢ D# £öìëû vþzàþöìŠé ö”öì… !²Ìëûîõ%þ ‹ † ”#Ÿ ‰þw ç xîœ y î¢ %îû xy!“þöìíÄ ”y!‹ Å!œ ‚ ~öìœ ˜ xöìQyîîû ›yöì¢ Ð £z!“þ›öì•Ä£z ›,“%þÄîû þ™”•¹!˜ Ö˜öì“þ öþ™öìëûöìŠé˜ !˜öìî!”“þyÐ 1910 ¢ yöìœ îû ö¢ öì²WzÁºöìîû !‰þ!àþöì“þ !œ …öìŠé˜– 'I have still two years left but no more'. „þœ „þy“þy öíöì„þ ”y!‹ Å!œ ‚ ëyçëûyîû „þöìëû„þ!”˜ xyöì† ~„þ!Ýþ öîïkþéôé²ÌyíÅ˜yîû x˜%îy” „þöìîû îõ%þöì”îû ›öì•Ä !î!œ öìëû !”öìœ ˜Ð ö¢ £z ²ÌyíÅ˜yîû ›)œ !˜ëÅy¢ !Šéœ !îöìÙ»îû ¢ y!îÅ„þ ›Dœ „þy›˜y.... 'May every creature of this universe become amiable, unbarred, prevailed over miseries and thus procreed spontaneously in their own ways with joyous hearts'. îhß%þ“þ ~!Ýþ£z £ëûöì“þy !Šéœ “¤þyîû !î”yëû ¢ ½þy¡ì’Ð !£›yœ öìëûîû ö„þyöìœ ”)îû xyëûyîûœ Äyöìuþîû „þ˜Äy!Ýþîû !„þlsùþ öîûyöì† îû vþzþ™Ÿ › £œ ˜yÐ îû_« xy›yŸ yëû xye«yhsùþ ¢ §¬Äy!¢ ˜# ‹ #î˜þ™öìíîû ²Ìyöìhsùþ ~öì¢ ¢ ›hßþì ¢ Á™!_ öîœ %vþü›öìàþîû ÝþÆyöìÞÝþîû „þyöìŠé † !FŠé“þ îûy…öìœ ˜– ~¢ öìîîû þ™)’Å x!•„þyîû “¤þyîû £yöì“þ † vþüy ß%ñœ !Ýþîû– “þyîû ¢ y›!@ùÌ„þ !î„þyöìŸ îû !˜!›_Ð {Ù»öìîûîû „þyöìŠé ¢ î xyŸ yéôéxy„þyCy ¢ ›þ™Å’ „þöìîû † ¦þ#îû •Äyöì˜ v%þî !”öìëûöìŠé˜ !˜öìî!”“þyÐ ›,“%þÄ xyîû ”)öìîû ö„þyíyç xöìþ™Çþyëû ö˜£zÐ 13£z xöìQyîîû 1911Ð þ™y£yöìvþüîû ö›‡œ y xy„þyöìŸ îû î%„þ !‰þöìîû ¢ )ëÅ vþzàþöìŠéÐ !˜öìî!”“þy xßþ³%þöìÝþ îœ öìœ ˜... ‘The frail boat is sinking, but I shall yet see the sunrise’. vþzþ™!˜¡ìöì”îû x¢ öì“þy ›y ¢ ”ä† ›ëû “þ›öì¢ y ›y ö‹ Äy!“þ† Å›ëû– ›,öì“þÄy›Åy x›,“þ‚† ›ëû.. Ÿ yhsùþééôé•#îû vþzF‰þyîûöì’îû þ™îû † y‘þü !˜ƒÙ»y¢ þ™vþüœ Ð öîûy† éôéþ™yu%þîû ›%öì… ¢ %¨ îû ²ÌŸ y!hsùþ.... ö¢ !”˜ ¢ yîûy ”y!‹ Å!œ ‚ Ÿ £îû x×& ¦þyîûy“%þîû £öìëû vþzöìàþ!Šéœ Ð ö„þyœ „þy“þy öíöì„þ Š%éöìÝþ ~öì¢ !Šéöìœ ˜ îý !î…Äy“þ îÄ!_«cÐ xy‹ #î˜ Ÿ ,Cœ yþ™îûyëû’ ¢ §¬Äy!¢ ˜# !˜öì‹ îû x!hsùþ›éôéëyeyîû …%¤!Ýþ˜y!Ýþ xy† y› !˜öì”ÅŸ !”öì“þ ö¦þyöìœ ˜!˜Ð ~ ~„þ x˜˜Ä ¢ y•yîû’ îÄ!_«cÐ Ÿ “þ ²Ì!“þîõþ„þ“þyîû ›öì•Äç ¦þyîûöì“þîû ›Döìœ îû ‹ ˜Ä “¤þyîû !˜…y” ¦þyî˜yëû „þ…˜ç ›!œ ˜“þy ßþ™Ÿ Å „þöìîû!˜Ð !˜öìî!”“þy ‰þöìœ ö† öìŠé˜ ~„þŸ îŠéöìîûîûç öîŸ # ¢ ›ëû xyöì† – öîûöì… ö† öìŠé˜ “þ¤yîû „þy‹ – ‹ #î˜éôé”Ÿ Å˜ ç ›y˜î“þyÐ ~£z ›%£)öì“Åþ x…[þ ¦þyîûöì“þîû ßþº²À ëyîûy ö”…öì“þ ¦þyìœ îyöì¢ ˜– “þyîûy £ëûöì“þy ßþ¿îû’ „þöìîû˜ !˜öìî!”“þyîû ö¢ £z xöì›y‡îy“Åþy... If the whole India could agree to give say ten minutes every evening, at the oncoming darkness, to thinking a single thought– We are one, we are one, nothing can prevail against us to make us think we are divided. For we are one and all the antagonisms amongst us are illusions’ – ¢ yÁ±”y!ëû„þ“þyëû ”#’Å– !£‚¢ yîû îûy‹ ˜#!“þöì“þ xy„þ#’Å xy‹ öì„þîû ¦þyîû“þîöì¡ìÅ ~„þ!Ýþ ”#þ™Ä›y˜ òx!@À!Ÿ …yóîû îvþü ²Ìöìëûy‹ ˜Ð òx!@À!Ÿ …yó !˜öìî!”“þyîû ›“þ ~„þ xöìœ y„þ¢ y›y˜Ä öœ y„þ›y“þyîûÐ

„,þ¡Œy îûyëû x•ÄÇþy

33 SISTER NIVEDITA AND FEMALE EDUCATION IN INDIA

The nineteenth century, especially its latter half, was a time of great social upheaval in India. Having effectively consolidated its position as the foremost colonial power in all Europe, Britain now commenced on a policy of camouflaging her imperial ambitions by inventing and circulating worldwide the refrain of 'The White Man's Burden'. A key component of this enterprise was the depiction of the Indian woman as oppressed and ignorant, subject to domestic tyranny and in urgent need of emancipation from male bondage. Imperial strategy now focused on convincing the Queen's 'beloved' Indian subjects the necessity of bringing their women, sunk in a morass of ignorance and superstition, within the ambit of modern education. Consequently, it was not long before, brushing aside stiff resistance from the more conservative sections among the natives, a system of female education whereby English ladies visited native homes as teachers for purdah nashin women, was inaugurated, with enthusiastic support from many western educated babus. So great was the interest generated by the venture among Englishwomen at home that hundreds travelled to India with the express purpose of offering their services as teachers and participating in the imperial civilizing mission. While a majority among those arriving belonged to various Christian orders, ladies unconnected with the church, such as Mary Carpenter and Annette Akroyd, were also driven to India by a burning philanthropic zeal for rescuing, as Gayatri Spivak caustically commented, “brown women from brown men”. The encounters between white women and their native counterparts in the seclusion of the zenana were defined by the socio-cultural norms and political compulsions guiding the dominant ideology of the day. Thus the construct of the Indian woman, in a majority of the accounts left behind by those visiting native households, as downtrodden and backward, and in urgent need of social as well as moral uplift, relied heavily on colonial stereotypes and helped to strengthen the imperial cause. The attitude of compassion, labelled 'maternal imperialism' by post colonial historians like Barbara Ramusack, which many among the memsahib teachers developed for their hapless pupils in the zenana, became an important constituent of the imperial discourse by projecting the Indian male as tyrannical and unfit to take up the responsibility of their women folk. Thus an innate awareness of racial superiority may be detected as underlying the white woman's concern and care for her zenana pupils. However, not all white women displayed such an attitude of condescension towards their Indian counterparts. Rather, an unmistakeable tone of genuine warmth informs many an account of zenana visits. One among these stands out as a testament of love and devotion felt for the great Indian multitude. Margaret Elizabeth Noble was a nineteenth century Irish lady who had been brought up by a highly principled and generous father who was a churchman by profession. Her meetings with Swami Vivekananda during the latter's visits

34 to Britain had instilled within her a feeling of great reverence for the Vedic teachings of Swamiji and an empathy for the downtrodden Indian masses. Her resolve to come to India strengthened with every letter she received from Vivekananda, describing the abject condition of his countrymen and their need for both spiritual and material succour. Most of all, he outlined to Margaret the need for restoring Indian women to that position of respect which they had once enjoyed in Indian society. Initially, Swamiji had expressed some doubt about Margaret's ability to endure the hardships that would be her lot once she arrived in India. But her sensitivity as also her sincere belief in his guidance and earnest wish to serve the Indian cause convinced him. In a letter addressed to her from London in June, 1896, he hailed her with these words --- “It is no superstition with you, I am sure, you have the makings in you of a world-mover ...” A year later (July, 1897) when Margaret's eagerness to dedicate herself to the Indian cause had hardened into stern resolve, Vivekananda wrote her a long letter from Almora that informed her of his conviction that she was absolutely the right person needed for his mission. However he added “... the difficulties are many. You cannot form any idea of the misery, the superstition, and the slavery that are here. You will be in the midst of a mass of half-naked men and women with quaint ideas of caste.... Not one European comfort is to be had in places out of the cities.... You must think well before you plunge in ....” Needless to say such letters from the man whom she had accepted as her spiritual master added to her enthusiasm for the mission and she finally arrived in India early in 1898 to begin her charitable work. Margaret’s labour of love among the Indian masses is history today and too well known the world over to require elaboration here. It earned her the sobriquet of 'Nivedita' or 'The Dedicated One'. Such was her sense of identification with Indians that the racial bigotry that she was time and again subjected to by different sections of native society could not dissuade her from developing affectionate ties with those around her. The pleasure she felt at being accepted as a daughter by Ma Sarada is also evidence of her love and reverence for India and its spiritual heritage. Her unflagging zeal in championing the cause of Female Education resulted in the establishment of a school for girls which exists as an honoured institution in Kolkata to this day. Nivedita’s life (which ended prematurely in 1911 in the country she had grown to love as her own) remains an illustration of selfless dedication and gives the lie to the generally accepted post colonial view that the memsahib in India sought to project the Indian woman as the backward 'Other' to consolidate an image of the 'Self' as racially superior and in command.

Sujata Bhattacharya Associate Professor Dept. of English

35 A WHITE UNCOLONIZED COGNITIVE, EMOTIONAL SPACE.

The title is not a misnomer. It symbolizes the persona of Sister Nivedita . Sister Nivedita's contribution towards the social, political and educational development of the colonized Indian population has been amply underlined by historians, politicians, feminists et al. Other Europeans have also played significant roles in helping Indians transcend the indignity entailed by captivity. What isolates Nivedita as a genre by herself is her attitude. She is a European, divested of Eurocentric leanings. She serves the Indians, not with arrogance or an attitude of superiority,domination, typical of a colonizer, which she is by her birth and nationality, but with humility, absolute reverence. Service to the Indians makes her feel glorified. It is usual to define human progress in terms of the norms established by North American and European science. Nivedita, however, is unambiguous in her assertion that the Anglo-Irish or American ideals lack any potentials to enrich the Indian- intellectually or socially. The progress of Indians consists in inculcating respect for indigenous culture. She condemns the imposition of elements of an alien culture on even a single Indian peasant. Swami Vivekananda believes the average Indian’s submissiveness and servility to the colonizer to be one of the factors, explaining the Indian’s wholesale bankruptcy; but Nivedita makes imperialistic domination wholly responsible for this tragedy. However superior, the dominator’s culture fails to benefit the colonized, unless it secures a relevance to the form of life the latter represents, she feels. This wisdom is reflected in subsequent postcolonial scholarship, and in the contemporary appreciation of multiculturalism. Postcolonial discourses represent the (British) colonizer as characterized by a master identity, the essence of which is reason. The Oriental, namely, the Egyptian, the Arab, the Indian personifies an essential absence of reason, capable of bodily, emotional and caring functions only. The non- European is essentially inferior. It is perfectly justified to oppress , subjugate, instrumentalize a naturally inferior group. Nivedita’s sensitivity to this denigrating attitude of the British rulers is the foundation of her rejection of western values in educating the Indian population. Nivedita is brought up in a predominantly western perspective. She is a robust worshipper of western reason. Swami Vivekananda is apprehensive that the Sister might be forceful in training the Indians in conformity with western values. Nivedita proves his apprehension baseless. She imparts Indian values with utmost care. She teaches sacrifice, selfless service to the girls. These are construed as disvalues in the western parlance. White liberalism, for instance, believes that persuading women to serve and sacrifice unconditionally is to objectify them. Nivedita, on the contrary, perceives the consonance of sacrifice with traditional Indian

36 values. In other cases, too, her training is nuanced; attuned to Indian conditions. She is above what later comes to be condemned as a demerit of white feminism, namely, a blindness to the differences in the circumstances of women of colour. Nivedita is not adequately informed about the analytic Indian philosophical tradition, at the heart of the paradigmatic Indian life. She can also not be expected to shed traces of her typically western upbringing. The infinite love she is capable of, however, empowers her to transcend her predicament. Her love enables her to sacrifice her entire life in emancipating Indians, specially girls, from ignorance and superstitions. Male social reformers have been dutiful. But passion, tempered by reason, is the integral component of her psychological constitution. It accords her an intuition into the painfulness of the Indian life- marginalized, enslaved, homogenized as an uncivilized, unruly, corporeal mass. Her heart aches for the Indians’ misfortune. Her love facilitates the quintessential genuineness, purity of her sacrifice for a people, not of her race and blood.

Nandita Bagchi Associate Professor Dept. of Philosophy

37 ÐÐ îûy›„,þ¡Œéôé!îöìî„þy˜öì¨ îû !˜öìî!”“þyÐÐ

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²Ìöì¢˜!‹ ê ö‰þï•%îû# x•Äyþ™„þ– Ÿ yîû#îûî,_ !î¦þy†

39 Selected Sayings of Sister Nivedita

2 ...Selfless Man is the Thunderbolt. Let us strive only for selflessness, and we become the weapon in the hands of the gods. Not for us to ask how. Not for us to plan methods. For us, it is only to lay ourselves down at the altar-foot.

2 My object is to make you think and think... It is for you to determine the aims and functions of education.

2 I love the sorrow and the struggle and the divine self-sacrifice that may be ours.

2 Each man and woman, that is to say, when perfectly educated, becomes an epitome of the history either of his or her own race, or of Humanity as a whole.

2 The hero is one who fights, loves fighting and his supreme joy is to be beaten by one who is superior, after fighting his best... Fight, fight, fight again, but not with meanness and not with rancour... By no means be found sleeping when the cry comes for battle.

2 Throughout the world the women are the guardians of humanity's ethical ideas.

2 Education! Ay, that is the problem of India. How to give true education, national education; how to make you full men, true sons of Bharatvarsha, and not poor copies of Europe? Your education should be an education of the heart and the spirit as much of the brain; it should be a living connection between yourselves and your past as well as the modern world! ...There can never be any sound education of the Indian woman which does not begin and end in exaltation of the national ideals of womanhood, as embodied in her own history and heroic literature.

2 Great literatures have to be created in each of the vernaculars. These literatures must voice the past, translate the present, forecast the future.

2 No matter what may be the particular line of action adopted by a person, we must honour as a national hero, if only he shows his earnest devotion by real work, by actual sacrifice to the cause of the country.

40 ²Ì¢D ƒ !¢ÞÝþyîû !˜öìî!”“þy

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41 !Šéœ ~î‚ ö¢ £z îœ !“þ!˜ xöì˜Äîû ‹ #îöì˜îû vþzþ™îû ~„þyhsùþ öîöì† ²Ìöìëûy† „þ!îûöì“þ˜éôôôé ›˜öì„þ þ™îûy¦)þ“þ „þ!îûëûy x!•„þyîû „þ!îûëûy œ £zîyîû ~„þÝþy !îþ™%œ vþzê¢ y£ “¤þy£yîû ›öì•Ä „þy‹ „þ!îû“þÐ öë…yöì˜ “¤þy£yöì„þ ›y!˜ëûy ‰þœ y x¢ ½þî ö¢ …yöì˜ “¤þy£yîû ¢ öìD !›!œ ëûy ‰þœ y „þ!àþ˜ !Šéœ Ð xhsùþ“þ xy!› !˜öì‹ îû !”„þ !”ëûy îœ öì“þ þ™y!îû “¤þy£yîû ¢ öìD xy›yîû !›œ öì˜îû ˜y˜y xî„þyŸ ‡!Ýþöìœ ç ~„þ ‹ yëû† yëû xhsùþöìîûîû ›öì•Ä xy!› † ¦þ#îû îy•y x˜%¦þî „þ!îû“þy›Ð ö¢ öë !àþ„þ ›öì“þîû x÷ì˜öì„þÄîû îy•y “þy£y ˜öì£– ö¢ öë˜ ~„þÝþy îœ îy˜ xye«›öì’îû îy•yÐ xy‹ ~£z „þíy xy!› x¢ ‚öì„þyöì‰þ þ²Ì„þyŸ „þ!îûöì“þ!Šé “þy£yîû „þyîû’ ~£z öë– ~„þ!”öì„þ !“þ!˜ xy›yîû !‰þ_öì„þ ²Ì!“þ£“þ „þîûy ¢ öì_´ç xyîûéôé~„þ!”öì„þ “¤þy£yîû „þyŠé ££zöì“þ öë›˜ vþzþ™„þyîû þ™y£zëûy!Šé ~›˜ xyîû „þy£yîûç „þyŠé ££zöì“þ þ™y£zëûy!Šé î!œ ëûy ›öì˜ £ëû ˜yÐ “¤þy£yîû ¢ !£“þ þ™!îû‰þöìëûîû þ™îû ££zöì“þ ~›˜ îyîû‚îyîû ‡!ÝþëûyöìŠé ë…˜ “¤þy£yîû ‰þ!îû“þ ßþ¿îû’ „þ!îûëûy ç “¤þy£yîû ²Ì!“þ † ¦þ#îû ¦þ!_« x˜%¦þî „þ!îûëûy xy!› ²Ì‰%þîû îœ þ™y£zëûy!ŠéÐ !˜öì‹ öì„þ ~›˜ „þ!îûëûy ¢ Á™)’Å !˜öìî”˜ „þ!îûëûy !”îyîû xyØþëÅ Ÿ !_« xyîûéôéö„þy˜ ›y˜%öì¡ì ²Ì“þÄÇþ „þ!îû ˜y£zÐ ö¢ ¢ Áºöìõþ “¤þy£yîû !˜öì‹ îû ›öì•Ä öë˜ ö„þyöì˜y²Ì„þyîû îy•y£z !Šéœ ˜yÐ “¤þy£yîû Ÿ îû#îû– “¤þy£yîû xy÷ìŸ Ÿ î ëû%öìîûyþ™#ëû x¦þÄy¢ – “¤þy£yîû xyd#ëûßþº‹ öì˜îû ößþ¬£éôé››“þy– “¤þy£yîû ßþºöì”Ÿ #ëû ¢ ›yöì‹ îû vþzöìþ™Çþy ~î‚ ëy£yöì”îû ‹ ˜Ä !“þ!˜ ²Ìy’ ¢ ›þ™Å’ þ„þ!îûëûyöìŠé˜ “þy£yöì”îû è”y¢ #˜Ä– ”%îÅœ “þy ç “þÄy† ßþº#„þyöìîûîû x¦þyî !„þŠ%éöì“þ£z “þ¤y£yöì„þ !šþîûy£zëûy !”öì“þ þ™yöìîû ˜y£zÐ ›y˜%öì¡ìîû ¢ “þÄîû*þ™– !‰þ_îû*þ™ öë „þ# “þy£y öë “¤þy£yöì„þ ‹ y!˜ëûyöìŠé ö¢ ö”!…ëûy!ŠéÐ ›y˜%öì¡ìîû xyhsùþ!îû„þ ¢ _y ¢ îÅ²Ì„þyîû ßþi(œ xyîîû’öì„þ ~öì„þîyöìîû !›íÄy „þ!îûëûy !”ëûy !„þîû*þ™ x²Ì!“þ£“þ ö“þöì‹ ²Ì„þyŸ þ™y£zöì“þ þ™yöìîû “þy£y ö”!…öì“þ þ™yçëûy þ™îû› ö¢ ï¦þyöì† Äîû „þíyÐ ¦þ!† ˜# !˜öìî!”“þyîû ›öì•Ä ›y˜%öì¡ìîû ö¢ £z þxþ™îûy£“þ ›y£ydÄöì„þ ¢ Á¿%öì… ²Ì“þÄÇþ „þ!îûëûy xy›îûy •˜Ä ££zëûy!ŠéÐ îhß%þ“þƒ !“þ!˜ !Šéöìœ ˜ öœ y„þ›y“þyÐ öë ›y“,þ¦þyî þ™!îûîyöìîûîû îy!£öìîûîû ~„þ!Ýþ ¢ ›@ùÌ vþzþ™öìîû xyþ™˜yöì„þ îÄy® „þ!îûöì“þ þ™yöìîû– “þy£yîû ›)!“Åþ ö“þy £z!“þþ™)öìîÅ xy›îûy ö”!… ˜y£zÐ ~ ¢ Áºöìõþ þ™%îû&öì¡ìîû öë „þ“ÅþîÄöìîy• “þy£yîû !„þŠ%é !„þŠ%é xy¦þy¢ þ™y£zëûy!Šé– !„þlsùþ îû›’#îû öë þ™!îûþ™)’Å ››cöìîy• “þy£y ²Ì“þÄÇþ „þ!îû ˜y£zÐ !“þ!˜ ë…˜ î!œ öì“þ˜ Our People “þ…˜ “þy£yîû ›öì•Ä ö ë ~„þyhsùþ xyd#ëû“þyîû ¢ %îû!Ýþ œ y!† “þ xy›yöì”îû „þy£yîûç „þöìZþ ö“þ›˜!Ýþ ö“þy œ yöì† ˜yÐ ¦þ!† ˜# !˜öìî!”“þy ö”öìŸ îû ›y˜%¡ìöì„þ öë›˜ ¢ “þÄ „þ!îûëûy ¦þyœ îy!¢ öì“þ˜ “þy£y öë ö”!…ëûyöìŠé ö¢ !˜Øþëû£z £z£y î%!GþëûyöìŠé öë– ö”öìŸ îû öœ y„þöì„þ xy›îûy £ëûöì“þy ¢ ›ëû !”£z– xíÅ !”£z– ~›˜éôé!„þ– ‹ #î˜ç !”£z !„þlsùþ “þy£yöì„þ £*”ëû !”öì“þ þ™y!îû ˜y£zéôôôé “þy£yöì„þ ö“þ›˜ x“þÄhsùþ ¢ “þÄ „þ!îûëûy !˜„þöìÝþ „þ!îûëûy ‹ y!˜îyîû Ÿ !_« xy›îûy œ y¦þ „þ!îû ˜y£zÐ

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42 Nivedita of India

‘Nivedita’s every action, her every thought, all her emotions veered round India’s hopes, aspirations and ideals.... It seemed as if the liberated soul of some Rishi of the olden days was reincarnated in her (western) body, so that vitalized by the life of the West, she might once again, amid familiar environments, serve the people of her ancient love. India’s dream was Nivedita’s dream, India's thinking found its expression in Nivedita.... Each and every letter of her writings display what a wonderful capacity of hers to accept and assimilate the Indian mind!... Her love for India conferred on her the wonderful insight about India.’ – Surendra Nath Banerjee

‘I doubt whether any Indian loved India the way Nivedita loved her.’ – Bipin Chandra Pal

‘I learnt to love India by reading Vivekananda and I came to understand Vivekananda through Nivedita’s writings.’ – Netaji Subhash Chandra Bose

[He told this to Hemchandra Ghosh, the great revolutionary leader of Bengal. Quoted in Chintanayak Vivekananda, p.939, (1988), published by Ramakrishna Mission Institute of Culture.]

‘Among all the foreigners who loved India, Nivedita occupies the highest position.’ – Abanindra Nath Tagore

‘I have only read in the Gita about selfless work, but have hardly come across anyone with detachment like hers. I recognised in her the ideal worker, working without expecting any kind of return.’ – Dinesh Chandra Sen

“Nivedita was a humanist and a public worker in every field-patriotism, education, politics, nationalism, industry, history, moral reforms, social service, feminism and what not. During the glorious Bengali revolution (1905-10), Nivedita was a name to conjure with in young Bengalis. She was a colleague of almost everybody who was anybody in the movement of those days in Calcutta.... If Vivekananda had not done anything but import Nivedita into the Indian sphere of activity, his life- work would have still remained exceedingly epoch-making and fruitful. She was his miraculous discovery for India, and grew into one of the profoundest treasures of the Indian people.” – Prof Benoy Kumar Sarkar (An eminent social scientist and intellectual)

‘It will be difficult to find out any movement initiated in modern Bengal, be it literary, artistic, archeological or research work on the ancient history, which is not influenced by the writings of Nivedita.’ – O. C. Ganguly (A young artist in the days of Nivedita, later a distinguished Artist and Art Critic)

43 List of Books authored by Sister Nivedita

Name of the Writer/s Name of the Books Years of Publication Noble, Margaret Elizabeth Kali the Mother 1900 (Sister Nivedita) Noble, Margaret Elizabeth Lambs among Wolves ... (Sister Nivedita) missionaries in India 1903 Noble, Margaret Elizabeth Aggressive Hinduism 1905 (Sister Nivedita) Noble, Margaret Elizabeth Cradle Tales of Hinduism 1907 (Sister Nivedita) Noble, Margaret Elizabeth An Indian Study of Love and Death 1908 (Sister Nivedita) Noble, Margaret Elizabeth The Master as I saw Him, (Sister Nivedita) being Pages from the Life of the Swami Vivekananda 1910 Noble, Margaret Elizabeth The Northern Tirtha : (Sister Nivedita) a pilgrim's diary 1911 Noble, Margaret Elizabeth The Civic and National Ideals 1912 (Sister Nivedita) Noble, Margaret Elizabeth Myths of the (Sister Nivedita) and Hindus and Buddhists 1913 Ananda K. Coomaraswamy Noble, Margaret Elizabeth Notes of some Wanderings (Sister Nivedita). edited by the with the Svami Vivekananda 1913 Swami Saradananda Noble, Margaret Elizabeth Studies from an Eastern Home 1913 (Sister Nivedita) prefator memoir by S. K. Ratcliffe and a portrait Noble, Margaret Elizabeth Religion and Dharma 1915 (Sister Nivedita) ; with a with a preface by S. K. Ratcliffe. Almora, Advaita Ashrama Nobel, Margaret Elizabeth Footfalls of Indian History 1915 (Sister Nivedita), 1867-1911 Nobel, Margaret Elizabeth Select Essays of Sister Nivedita 1917 (Sister Nivedita) ; foreword by Mr. A. J. F. Blair Noble, Margaret Elizabeth, The Web of Indian Life 1918 (Sister Nivedita); introduction by Rabindranath Tagore Noble, Margaret Elizabeth Hints on National Education in (Sister Nivedita) India 1923

44 “.... education is life itself.” – John Demey

Dept. of Mathematics

Dept. of Statistics (Tutorial Class) Dept. of Physiology

Dept. of Geology Dept. of Microbiology Dept. of Physics

Dept. of Chemistry

Dept. of Zoology Faculty Members, Dept. of Political Science Dept. of Botany

Dept. of English Faculty Members, Dept. of Bengali

Dept. of Geography Dept. of Economics Smart Class Seminar on ‘Water Pollution in Purulia District’

Computer Laboratory College Library

Our College Canteen HASTINGS HOUSE /(S)

My first acquaintance with Warren Hastings was, as is with most of us, in middle school, though the relationship was a more intimate one than a mere textbook familiarity with the historical first Governor General (1732-1818) of the country. At the impressionable age of thirteen or so I suddenly found myself plucked out of a childhood spent within the sheltered insularity of a provincial middle class family and its circle of friends, and placed in boarding school. Dowhilll School, Kurseong, was a bewilderingly new space with its forbidding Gothic spires and its centuries old unwritten codes of conduct, all the more perplexing because of its curious blend of elitism and democratic principles. Established for British and Anglo-Indian girls coming from economically backward backgrounds, it opened its doors to Indian students after independence. Dowhill, a Government public school, for all its commitment to providing education to girls from diverse socio-economic backgrounds, had an essentially elitist tradition rooted in a notion of privilege. Much has changed since then, yet vestiges of the Raj still lurk along its dimly lit passages, peopled by, silent and stern looking faces frowning down upon the giggly school girls, or turning up their noses in high disdain. I don't recall whether Lord Hastings hung there in that august series of portraits, but he was very much a part of our daily lives, along with Clive and Wellesley – the imperial trio after whom the three houses were named. In the fifties, they were dethroned by Indian luminaries – Tagore, Ashoke and Naidu, but were not forgotten, and we at Green House continued to owe allegiance to both Hastings and Tagore, unmindful of any conflict of principles in such a stance. Though overwhelmed at first, I quickly gained entry into the

DOW HILL SCHOOL

45 arcane world of boarding house rituals by observing the speech and manners of the old girls. This was a society where the past flowed seamlessly into our everyday lives, where we lived in cosy proximity with the ghosts who played on the piano in the empty music cells and disappeared around the bends of the woods surrounding our campus. Stepping into another Hastings House after thirty years was, in a sense, a kind of homecoming, though the sight of the brand new glitzy glass and concrete structure within the historical premises that form part of the first Governor General's estate, produced mixed feelings. Being able to everyday walk past the house where Hastings once lived, and where his phantom form is said to be still on the vigil, looking ceaselessly for forgotten documents is excitement enough for a middle-aged college teacher, yet the sight of the shrinking grounds, the hectic construction all around, casts a pall of gloom over the most extravagant fantasies.

Nonetheless, a much more compelling and overriding sense of thrill comes from seeing how seemingly disconnected and distant bits of my life suddenly merge, like blurred images coming into focus. The trivialities of the personal, of individual life can then bask in the light of the larger narrative of history, of grand public figures and their eventful lives. Hastings, therefore for me, has, from the start, been a figure associated with education, and not simply an imperial administrator. Besides, his colourful private life always made him stand apart from the succeeding line of colonial officials. A controversial figure in his own times, his is a rags to riches story of an impoverished orphan who rose in the ranks to extend and consolidate an empire, only to face the ignominy of trial at the end of his tenure. As a teacher of English literature, a discipline introduced in India as part of a deliberate policy to mould the minds of the colonised by inculcating a love of all things English, I find yet

46 another twist of history in the drama of Hastings's impeachment: vociferous against him, along with Edmund Burke, was Member of Parliament and playwright Richard Brinsley Sheridan, a major name in our curriculum till today. Another fascinating link Hastings shares with Englit is through his personal life – he is thought to be the natural father of Eliza de Feuillide, who married Henry Thomas Austen, the brother of the great Regency era novelist, Jane Austen. In terms of British education policy in India, Hastings's connection is not, however, with English Studies; he represents the previous era of Orientalist obsession with learning and “discovering” the newly-acquired territories in the East. While it is true that both the Orientalist impulse and the later policy of anglicisation were motivated by the desire to better govern and establish control over the subjugated race of Indians, the unfolding of these administrative programmes was far more complex than a straightforward narrative of self-interest. Just as there were several reform-minded educators among those who championed western education, many among the Orientalists were passionate about what they studied. Hastings patronised traditional Indian branches of learning, and argued for bringing more Indians into the civil services for the benefit of the empire; at the same time, he shows amazing farsightedness in looking ahead at a time when the British will have gone from India’s shores: “Every application of knowledge and especially such as is obtained in social communication with people, over whom we exercise dominion, founded on the right of conquest, is useful to the state ... It attracts and conciliates distant affections, it lessens the weight of the chain by which the natives are held in subjection and it imprints on the hearts of our countrymen the sense of obligation and benevolence... Every instance which brings their real character will impress us with more generous sense of feeling for their natural rights, and teach us to estimate them by the measure of our own... But such instances can only be gained in their writings; and these will survive when British domination in India shall have long ceased to exist, and when the sources which once yielded of wealth and power are lost to remembrance”. Hastings stands apart even today, among the other statues in Victoria Memorial, the seat of imperial grandeur: whereas the other colonial figures are attired in military regalia, he wears the robes of a Roman senator. But more significantly, he is not alone – two representative Indian figures flank him on either side, a Brahmin scholar holding a palm manuscript and a Muslim reading a book. Perhaps this is a more positive way to remember the man who founded the Madrasa Aliya in 1781 (later in 2007 to become the Aliah University) and supported the foundation of the Bengal Asiatic Society (1784), now the Asiatic Society of Bengal.

47 By Richard Westmacott. Marble.

If Hastings still inhabits the sprawling grounds of Belvedere Estate, his erstwhile residence, perhaps it is not in the form of the uncontent spirit of popular imagination. He would not have been entirely unhappy to see how the site today, two centuries or so after the ended of “British domination in India” has become a seat of learning, boasting of several educational institutions – from the grand old National Library to our Sister Nibedita Government General Degree College for Girls, the newest extension of a shared past.

Shuchismita Mitra Assistant Professor Dept. of English

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69 INTERRUPTED...

Eight minutes were taken to have my bath. Five more to break my fast. Didn't have much time either to stop and appreciate the twin from the other side of the mirror. Yet the 'express' train was in no mood to allow me to alight its namesake with an unworried expression. Hurried steps carried me up the flight of stairs, then down, brushing with equally out-of-sync pairs of feet, past the electric board flashing green alphabets and numericals for nervous, curious, craning necks, swerving past the moustached man wearing a gold plated metalled badge pinned to a messily knotted tie lying in an uneasy conjunction with a transparent cased white card with blue somethings written, peeping from an over-worn coat pocket that was unsure of being called black. Had he then stopped me, mistrusting his instincts, I would have felt sorry, for the first time, for a Government servant. And you can trust your instinct on that. The white-and-khadi clad whistling man acted with all responsibility in distancing me further from what seemed to me the only bus that would help me in reaching 'Golapbag'. Stop having romantic delusions. It's just a university where my Head of the Department (how he loved his role!) would be interrogating me in his droning tone for my late arrival punctuated only by his elaboration of the significance of punctuality. Finally, I would have got the attendance and the 'listeners' would get a breather. Both. Mattered. It was one day after Sunday. And the queue, surprisingly, looked long. When my chance to finally board the don’t-remember-what-colour- vehicle came, I, alongwith my lustre-less bag and polka dotted jhola jumped with such suddenness that my feet were about to go into a state of defying the law of gravity, but courtesy my inanimate companions, my gesture only managed to evoke a suppressed laugh from a few occupants of the three-stair, thirty- two seater transport. With a few anxious and caring ‘ohs’ and ‘can I help’ looks, I got myself into the last empty sponge-peeping space. What queer moments of feeling blessed! On even such a day when the mercury outside kept soaring, the engine took time to get heated. Or was the key playing truant? Whatever it was, my position only allowed me the possibility of tiring my brain cells through any available assumptions until I found the bill boards outside changing. How PROVOGUEative Hrithik can be is best left to the imagination! Looking at Malthusian descendants, smelling sweat- cologne-perfume-sweat, its hearing a democracy exercising it's right to freedom of expression, clutching the last volume of covert air inside, my eyebrows knitted to reveal furrows on my temple that had by then let loose a wild cat. And how it refused to be tamed! Meanwhile, the most unfortunate man with an oversized vanity bag swinging from his right shoulder filled with sounds of cold rounded metals don’t-know-how-managed to squeeze in through the impervious talking heads and asked for my fare. Giving him the money and having in exchange the ticket that

70 unless held tightly, was flirting with the fresh breeze that suddenly blew in, my eyes caught a metaphor that needed similes to undo it. His hair was black. Neatly cropped. Must be tall. Justified by my ability to have him feast my eyes. His dusky right hand held onto the rusty rod overhead.The grip wasn't tight. Not careless either. Mimetically perfect. I could see him only till his shoulder. Broad. Covered in grey-coloured t-shirt. He brought me the image of some calm afternoon holding back cross-stitched secrets. That got deeper with each passing moment. The ticket- collector with his well-rehearsed movements became a vendor of miracles when he pushed through the immovables to bring more of him to me...faded jeans carefully embraced his femur ...only, he was not facing me. Yet. And I got all the more hooked. Fascinated. Stop being irrational and stop asking why. 1 could very well see the man he was having a conversation with, the other. Whom I could very well do without. I began shifting in my place. Fixed eyes. Straining under the painful desperation of seeing the contours of his face that passed the same blood through the arteries to his handsome limbs. His animating anatomy set my biological clock stirring. What can 1 do to make him turn me-ward? What if we were the only constants in this variable vacuum?...the only crossroads that meet at right angles?...the cause and effect of an accident about to occur?...the interrelated plots of a story untold A jerk immediately trailed by a few hurling slangs interrupted my train of thought. We had very narrowly averted an encounter with the other side of death and he was gone—my poring eyes scanned and screened the entire area .Must have got down while I remained tousled in my own reverie...he was the drowned man in the crowd of lost time... I smiled to myself, the coaxing smile of surrender to the impossible... reminding me that there is a time for everything...... and a time to meet the faces you meet...

Arundhati Bhattacharya Assistant Professor Dept. of Economics

71 !”˜›ëû# ö”î# xyöìœ yîû xyvþüyöìœ

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ö¢y!£˜# îûyëû x•Äy!þ™„þy– ¦)þéôé“þ_´ !î¦þy†

76 Eshani Barman Roy 1st Year, Microbiology

Papia Banerjee 1st Year, Geology Honrs.

77 Tanusree Mishra Assistant Professor Dept. of Economics

Sudakshina Ghosh Assistant Professor Dept. of Zoology

78 SUNDERBAN SALINE BLANKS : AN ENVIRONMENTAL ENIGMA

Prelude The Sunderban mangrove ecosystem is the largest single-patch mangrove forest in the world that spreads over a sprawling 10000 sq. km. area in India and Bangladesh. This pristine ecosystem offers continuous, closed, and unique ecological niche' for nearly 94 distinctive mangrove species. It acts as the nursery for 90% of coastal aquatic animals and behaves as live dyke between the coastal waters and the inland territory. The 'live' mangrove dyke protects the coastline from onslaught of tidal waves and storm surges and acts as a biological filter in coastal pollution abatement. Mangroves also play a major role in supporting the aquatic food chains and prevent intrusion of obnoxious species - thus providing shield to juvenile aquatic organisms. In spite of all their marvels, the Sunderban mangroves have turned into one of the most threatened and vulnerable ecosystems of the Earth. It has been experiencing steady decline in areal extent and species diversity over the last few decades. The onslaught of climate change, unusual and unpredictable weather shifts, frequent spells of tidal waves and storm surges, salinity changes, boom in commercial aquaculture, encroachment by human settlements, and wide array of extraneous factors have posed severe threats to the survival of this pristine mangrove system. The devastation caused by the ill-fated cyclonic storm of 'Aila' has brought about sea change in the forest cover of Sunderban inviting the attention of conservation biologists, social activists, and environmental mass media from all over the world. It a common observation that within the deep mangrove forests, certain open patches exist that remain non-vegetated in terms of tree-shrub-mangrove cover, but are conspicuously marked by presence of grasses and other saline aquatic species. These are known as saline blanks. What are Saline Blanks? Saline blanks are saline encrusted open lands that exist between thick blankets of mangrove forests. Saline blanks are very common features of mangrove ecosystem thriving on active deltaic fronts. They harbour rich and diverse benthic fauna and provide the micro-habitat for the aquatic birds. These blanks are products of continuous geological actions by coastal sedimentation processes at the mouths of pro-grading delta. Saline blanks remain non- vegetated in terms of major tree and shrub cover, but remain covered by economically important grasses and saline aquatic species (salt marshes). From a distance, these saline blanks look like humps or bald patches and are, therefore, often referred to as ‘turtle-back humps’ or simply ‘balds’. Presence of saline blanks cast a mixed influence on the distribution of mangrove

79 species, which means they exert detrimental effects on certain mangrove species but favour growth of other species that may be ideal for carbon sequestration, land reclamation and afforestation purposes. Origin of Saline Blanks The reasons for the origin of saline blanks are manifold. Saline blanks, prior to their formation, were initially lowlands and had the capacity to store water for longer times during the periods of high tides. The accumulated water later got evaporated, leaving the salts and sediments behind. With gradual rise in salinity, these saline rich areas become inadaptable and gradually get devoid of mangrove cover. As a result of differential accumulation of sediments (brought down by rivers from terrestrial sources and further reworking by tidal influences), there occurs differential settling, compaction and subsidence at some parts and swelling at the other ends (leading to formation of saline blanks). If the sediment deposition continues, these saline blanks get further elevated into slightly upland areas with development of more such saline blanks in the adjoining areas. Finally, with less flushing, the saline blanks assume the marginal nature, characterizing that of “beyond only one -inter-tidal zone”. It is observed that prevalence of mangroves with high pneumatophore density and better stilt root system facilitates aggravation of saline blank formation. Stilt roots act as excellent sediment trappers and helps in consolidation of sediments within the root encased network spaces. Carbon also gets sequestered into these root zone sediments thereby reducing carbon footprints and perils of climate change. Saline blanks are also caused by up-swelling of tidal flats by tectonic causes, as observed in the Digha-Contai belt of south Bengal. Saline Blank-Mangrove Association The existence of saline blanks has got significant implications for growth and distribution of mangrove species, and the impacts vary from one species to the other. For example, saline blanks represent disturbed state of ecological equilibrium for certain climax mangrove species such as Sundari (Heritierra fomes), Dhundul (Xylocarpus granatum) and Possur (Xylocarpus mecongensis) which have great economic importance in terms of timber value. For these species, saline blanks create a strong negative impact and deters their growth and proliferation. On the contrary, presence of saline blanks is good for certain other groups of mangroves like Avicennia marina and Avicennia alba which have excellent stilt root system and high pneumatophore density (thus trapping more sediments in erosion prone areas) and prefer more saline environment (salt marsh / saline blanks) for their survival. But A. marina and A. alba represent adverse habitat in terms of quality timber production, and severely affects the preying spree of tigers.

80 Economic Importance of Saline Blanks Earlier saline blanks were treated as wastelands within the mangrove ecosystem. But it is now observed that these non-forested bald lands may be excellent grounds for raising specific mangrove species of economic importance based on site-specific conditions. They could also be put to afforestation by plantation of mangroves with high carbon sequestration potentialities. Sundari, Dhundul and Possur are important Sunderban mangroves that have great economic value. Poor forest villagers earn their livelihoods based on these forest produce. Possur yields very good timber for boat making purpose, as it gets less affected by marine borers. Dhundul is also excellent for furniture making, as it takes fine polish like Mahogany woods. Sundari is referred as the “teak” of mangroves, as it is excellent insect repellant and free from termites and marine borers. Thus Sundari can be used both for the manufacture of country boats (called 'bhut bhutis' in Sunderbans), house building and furniture. Its wood quality is better than Possur, Besides, Sundari provides the ideal habitat and preferred haven for tigers. It has been observed that with spread of saline blanks, the ecological habitats of these vital Sundari, Dhundul and Possur forestlands gradually diminish and dwindle. The two species of Avicennia marina and Avicennia alba represent adverse habitat in terms of timber production and tiger habitat, but have excellent fodder value that enhances the milk potentiality of cattle. Thus, if saline blanks are detected to occur near human habitations in remote Sunderban islands, these areas may be taken up for reclamation through plantation of A. marina and A. alba that would give rich fodder to domesticated animals. In fact, this practice is very common in Gujarat where cultivation of A. marina and A. alba is highly encouraged along the fringes of human habitations within for increasing the milk potentiality of camels and buffaloes. The same can be adopted in the Herobhanga and Kultoli blocks of the Sunderban in West Bengal. On the contrary, if saline blanks are noticed in core tiger land, they may be restored by adopting canal irrigation through tidal flushing from nearby creeks. When the salinity decreases, the blanks may be re-vegetated with Sundari trees to attract tigers for refuge. In fact, the Swaminathan Research Foundation of Chennai has done commendable work on restoration of saline blanks by arranging artificial flushing of these 'senile areas' through irrigation water. Earlier these lands were treated as wastelands amongst the mangroves and experimented for afforestation programmes. It was observed that these non forested areas could be the nestling ground of diverse mangrove species with economic importance. It may be of worth to mention here that there are 2 villages in Ghutiarisharif in South 24-Parganas, West Bengal where the villagers have been given special permit by the Forest Department to earn their livelihoods from mangrove wealth. Since the days of the British rule, these villagers have been encouraged and given licenses to prune mangrove trees for

81 manufacture of decorative wood items (umbrella handles, incense stick stand, etc.). In these age-old cottage industries, Sundari and Dhundul woods are being principally used in the manufacture of wooden artifacts and furniture. This traditional knowledge in making of mangrove woodcrafts is being pursued for over generations by the forest tribal population. The local skills could henceforth be mingled and patronized with government support in forms of small-scale industries based on mangrove produce in far-flung Sunderban islands under the aegis of Social-/Participatory-/Agroforestry-/Joint- Forest Management schemes. Application of Hyperspectral Remote Sensing and Digital Image Processing in Detection of Saline Blanks Remote Sensing coupled with Digital Image Processing can be used as an effective tool for management of saline blanks that remain interspersed within tropical mangrove forests of large areal extents. Remote sensing is the convenient tool to undertake pattern recognition and change detection of saline blanks and associated mangrove covers over space and time. It offers a quick mechanism for identification and delineation of landuse that may otherwise be logistically difficult and time consuming to cover through conventional ground survey.The IRS-IC / ID LISS III data have their own limitation of having coarser spectral and spatial resolution for mangrove species identification and discrimination. The IRS P6 LISS IV data (Resourcesat 1), although mulitispectral (but not hyperspectral) in nature, has spatial resolution of 5.8m which means that species diversity in further details cannot be studied with the help of this imagery. Cartosat II data, which is available in single panchromatic band, has spatial resolution better than 1m (80 cm), but has a coarser spectral resolution (which again makes it unsuitable for mangrove species identification). It is observed that owing to the lack of spectral details of multispectral sensors, such as Landsat TM, IRS P6 LISS IV, IRS-1C/1D LISS-III, the opportunities to exploit the spectral responses linked to the important physio-chemical properties of plants are getting lost. The broad spectral information of these sensors cannot be used to resolve several key reflection and absorption peaks and valleys in the spectral curves including the red edge (the unique feature of plant spectral responses between the wavelength of 690 nm and 720 nm that can be used for extracting important physio-chemical characteristics of plants including the chlorophyll content). It is recently discovered that more delicate tools like the satellite mounted HYPERION sensor [USGS EROS Data Center (EDC), USA] that possesses 220 bands between 400 nm and 2500 nm handles the task of discriminating eight-class mangrove communities (broad mangrove classes), a task considered difficult by any type of multispectral sensors. The main scientific challenge, therefore, lies in development of hyperspectral image

82 classification algorithm using spectral unmixing technique for identification of saline blanks and associated mangrove species (Fig. 1). The developed algorithm should improve the class separation between the mangrove species and help in quick recognition of the species with economic importance that remains associated with these saline blanks. It is also required to integrate, through digital image processing, the high spectral resolution of hyperspectral data with the higher spatial resolution of Resourcesat 1 and Cartosat II data to have more meaningful and accurate interpretation of image data. Interestingly, the use of hyperspectral image classification algorithm for discrimination of saline blanks and associated mangrove species will be a unique attempt in India. It is a hitherto an unexplored field of research for Indian mangroves in general and that of Sunderban in particular. Although some researches have been conducted on hyperspectral data analyses for identification of mangrove community, the same is mainly limited to international context. Concerted work on pattern recognition of saline blanks with hyperspectral imaging is the need of the hour. Postlude Saline blanks are now globally accepted as a significant ecological niche' and an environmental enigma. Proper identification and delineation of saline blanks and associated mangrove species through remote sensing and digital image processing of hyperspectral satellite data is of vital importance. Time-series change detection analyses further helps in pattern recognition and identification of their distribution in space and time. If such exercise is carried out beforehand, a proper land-use map could be worked out and utilization of these fallow saline baldlands / badlands / wastelands (as saline blanks are often variably designated) can be taken up at the right earnest. There are very few researches so far carried out in Indian context that have attempted to make an in-depth identification of saline blanks and species level classification of associated mangroves with the use of hyperspectral data. Change detection studies demarkating nature, distribution and pattern recognition of saline blanks and associated mangrove species for restoration/rehabilitation purpose and economic use is hardly discussed in national and international fora. Adoption of preventive, restoration and utilization measures to combat eco-sensitive saline banks in remotely located Sunderban islands may be taken up on case-specific basis for sustainable management of this pristine mangrove ecosystem. The author and his team have been working for the last couple of years with remotely sensed images of two strategic islands of Sunderban, namely Henry and Lothian, for accurate mapping of saline blanks and species level discrimination of mangrove communities. However, the Henry and Lothian Islands represent only a small part of the 104 odd islands that exist in the Indian part of Sunderban - most of which are inhabitable, inaccessible, remote, and could only be covered by satellite imagery.

83 View of a Typical Saline Blank : Dhanchi Island, Sunderban

Thick Saline Encrustation in Jambudwip, Sunderban

84 The major challenge, therefore, lies in application of hyperspectral image analyses and development of algorithm for the entire Sunderban region, which posess a threat to physical survey as most of these areas lie within the core protected Sunderban Reserve Forest.

Field Data GPS Hyperspectral Image Spectral Library Species Composition Physico – Bio-optical Model Geometric Correction

Image Subset, Masking & Radiometric Calibration Atmospheric Correction

Linear and Non Linear Mixture Modelling (L & NLMM)

End Member Determination

Inversion of LMM

Accuracy Fraction Images Assessment

Classified Image

Identification / Change Detection

Fig. 1 : Flow Sheet Diagram for Detection of Saline Blanks using Hyperspectral Remote Sensing and Digital Image Processing

Saradindra Chakrabarti Associate Professor Dept. of Geology

85 CLUES OF ECOLOGY IN THE ANCIENT CULTURES

rom the very beginning, since man has started building marvels of architecture and has Fprospered urban civilization, it has caused an unbalance in the nature. Although the concept of Ecology is a much newer stream of science where we deal the sustainable maintenance of natural resources like water, soil, also living components like plants and animals , but the man-made problems related to ecosystem are not limited to the modern time only. In the ancient civilizations also, reduction of forest for agriculture, using rivers as drainage sink was common for fulfilling the needs of growing human population. Back then in the past, even when ecology was not a common concern, incidentally in some way or the other, the losses of nature were unconsciously documented in different forms around the world amongst different civilizations. Moreover, there were active personalities who had contributed significantly as practicing ecologists or eco-critics, to make a positive change to restore the natural equilibrium. If we look back to the chapters of history, the clues of ecological efforts are hidden, unexplored within lost stories. Eco- screening of the past In ancient art forms like paintings, crafted artifacts, sculptures in monumental structures that are now mere archaeological remains ,the ecological condition of that time was seldom reflected . Now it is called ‘Eco-screening’, when we try to decipher information regarding ecology from these historical structures. Egypt is famous for its pyramidal tombs of ancient rulers or “Pharaos” ,that are full of wall arts and encrypted scripts. Pre-dynastic pottery works from Hierakonpolis around 3,000 BC, rock inscriptions and carvings on tombs of Giza, show the images of Hartebeest and Oryx ; kind of horned antelopes that thrived in the region more than 6,000 years ago. Researchers have now shown that those mammal populations became unstable as a result of significant shift in Egypt’s climate. Depiction of the cereal grains found in Fayum , give hint about the staple food consumed by Egyptian mass , which included emmer wheat and two-rowed barley. When animals and plants stopped appearing in the latter paintings, it could be likely implied that they had disappeared from that region. The findings of zoologist Dale Osborn show that, 38 large-bodied mammals existed in Egypt roughly six millennia ago, compared to just 8 species today! The researcher found that once animals such as Lions and Giraffes stayed in Egypt, but today they have become extinct there. In ancient Indian region, hints of catastrophes like rainfall scarcity, onset of dry climate can be traced out from Harappan excavations .Though the Harappan culture is found in a semi-desert zone, scientists say that once there was adequate rainfall during the third millennium BC. Excessive de-forestation began there and many wooden equipment and tools were made for urban households in Harappa which are now found under debris. Forest areas were converted to crop cultivation sites. Thus with time, rainfall ceased from its

86 usual level and it adversely affected a large area. Animal bone remains found from the earth bed indicate, that there was an extremely arid phase around that time, forcing the farmers to desert their homes and cattle. In Vedic period, the scripts of Rigveda depicted the river Sarasvati as a holy entity. However, in post-Vedic times, the Ganges emerged as the motherly goddess, and the tradition persists to this day. This shift of importance certainly shows that within about less than a thousand years, Sarasvati became out of context in hindu scriptures, as the river lost its water amount. But unfortunately the consequences behind drying out of the river was not reflected in the texts which still stimulates an unsolved question.

Eco-criticism in ancient Greece Ancient Greece was the land of many philosophers, geographers and historians, who documented the issues revolving around urban affairs in their writing. The civilisation was very much oriented into political warfare, advancement in architecture, industrial enhancement etc. , which indeed caused the exploitation of nature. The building of ships in ancient Greece required enormous amount of wood. Greek poet Homer described that 1093 ships were sent to Troy and much more ships were required for the war with Persia. Latter geographers cited, that for the colonization in Pontus (eastern region of Turkey),10000- 12000 ships were needed. For this period of emigration by the Greeks from 800 to 400 BC, they had to cut trees covering 153.6 million hector area of forest! Later on, Plato and other observing philosophers criticised this forest loss and improper usage of agricultural land and critically discussed that it would cause reduction in crop yield. Metallurgy and ceramic industries flourishing in Greece, led to ecological problems like air and water pollution. The pollution of rivers was a major problem in Athens. In his writing “Collection of Rivers” (approx. 200 BC), Callimachus , an eminent Alexandrian poet said that, it made him laugh whenever anyone boldly wrote in poetry that the Athenian maidens “draw pure liquid from the Eridanos river”, because it was so overloaded by industrial ash, that even pigs used to stay away from it! Indeed it was a strong criticism that depicted the ecological hazards.

Eco- practitioners; hidden in Indian history Traditionally, India was and continues to be very rich in natural resources and has a greater magnitude of diversity. Still climatic challenges have always existed in drier parts of the region, due to lack of sufficient vegetation. Fortunately enough, back in past there were personalities who had contributed to the betterment of ecological conditions and actively practiced tree plantation and stressed on cattle farming to support livelihood. Gautama Buddha was the first person to state the need to protect milking cattle in a Pali text called “Suttanipata”. He stressed the virtue of rearing cows because in his view, cattle provide milk as a nutritive support, and their faeces help to grow plants and provide people with healthy crops. Hence his injunction was,that people should not slaughter milking cattle for meat. In the early centuries, Brahmin texts adapted this Buddhist teaching and religiously spoke of sacredness of cows.

87 King Ashoka, who became a Buddhist after giving up violence, was a keen lover of greenery. In many Brahmi texts (100 BC) around modern north Bihar, U.P and Orissa we find the employment of 'Nigam' or corporation service hired by him, to conduct tree plantations and other welfare jobs in cities. He also raised awareness to quit hunting for amusement. In folklores of Rajasthan we find an extraordinary woman who is worshipped till date in Bikaner as a local deity and incarnation of goddess. Popular as Karni mata, 1444 AD borne Ridhubai was a true practising ecologist who had spent a celibate life out of household boundaries and inspired many other lives. When she began to reside at Deshnoke after leaving in-laws house, she marked certain areas around that place upto two kilometres in radius and conducted the planting of red berry trees all around to stop the spreading of desert. She categorically advised the locals to use spiny green weeds as fodder, which were destroyed previously to make space for agriculture. She instructed to detach leafless sticks from fruit trees to churn watery curd and plant them in soil. In this way cut ends got prolonged moisture and the branches propagated into new trees after planting. The most astonishing part of her story describes, that she convinced god of death to let her family's descendants and followers to take re-birth as rats and stay at her abode forever without fearing death. Even today at Karnimata temple, thousands of rats roam around undisturbed, and killing or harming them is prohibited. Ecologists of modern times interpret this story as her dictated effort to conserve rat population, as rats burrow and plough tough dry soil and play important part in the food chain. Not for any supernatural quality as a believed incarnate, but for the potent ability of being a naturalist, she deserves an admirable mention in the history. So, we can see many ecological disturbances of the past that have reduced nature's diversity and human survival in different regions. The initiatives taken to sustain ecological balance by different cultures in history, give us a strong message to conserve what we have at present. We can’t ignore the necessity to sustain the proper environmental balance. If we don’t play our part sincerely in our environment, future generations might not be able to live in a prosperous planet.

Samrat Bhattacharyya Assistant Professor Dept. of Botany

88 HISTORY OF FIRST EVER CELL IN ANCIENT INDIA !!! ELECTRICITY GENERATION FROM CHEMICALS

Italian physicist Luigi Galvani has been credited for the discovery of “animal electricity” in modern text books. Another Italian chemist of that era Alessandro Volta is also credited for realizing the origin of this so called “animal electricity”. Galvani’s experiment involves the clamping two different metals in series with a dead frog’s leg and found the movements of dead amphibian. Whereas, Volta just replaced the dead frog with brine-soaked paper, and a flow of electricity was detected by the other means familiar to him from his previous studies. In 1800, Volta invented the voltaic pile, an early electric battery, which produces a steady electric current. Volta had determined that the most effective pair of dissimilar metals to produce electricity is zinc and copper. Initially he experimented with individual cells in series, each cell being a wine goblet filled with brine into which the two dissimilar electrodes were dipped. Later the voltaic pile was replaced by cardboard, soaked in brine instead of wine goblet. The battery made by Volta is generally credited as the first electrochemical cell. It consists of two electrodes: one made of zinc, the other of copper. The electrolyte is either sulfuric acid mixed with water or a form of saltwater brine. All this being true, but is there any previous evidence of discovery of electricity and its application before these Italian scientists found it? In fact, there is Indian connection to the modern Voltaic Cell. A really mind boggling quote or “Strotra” written somewhere back to the first millennium BC is there in “Agastya Samshita”. The text says:

Left: Cell of ancient India, Right: Modern Voltaic Cell

89 The literal meaning of this “Strotra” is “Place a copper plate in an earthenware vessel. Cover it first by copper sulfate and then moist sawdust. After that, put an amalgamated-zinc sheet. After this, connect them with wire, electricity will be generated.” Applying this old recipe, mentioned in Agastya Samhita, a cell was prepared and when the voltage was measured; it gave open circuit voltage as 1.138 V astonishingly. In real life it means, if one can connect 200 such cells in a series, a battery (a combination of cells) will be produced having voltage 220.76 V. Interestingly this energy is sufficient enough to run any household electrical appliances. So, it is worthwhile mentioning herein that there are many such scientific findings in prehistoric India. A learned person may consider that those findings were being rediscovered during the western industrial renaissance. While the East India Company post Mughal Raj while in the process extablishing and consolidating the British Empire, western scholars made consciousefforts to reader many of our historic texts redundant, and prove that the Indian were racially in feviour to them in terms of intelligence. However, today this article is a small effort to nullify this claim. Special acknowledgement: Mr. Kuzhivelil Sumesh Soman, Samaskrita Bharati, New Delhi

Bholanath Pakhira Assistant Professor Dept. of Chemistry

90 AN EXPERIENCE ABOUT NAYACHAR ISLAND OF HALDIA, WEST BENGAL

Location of Nayachar near Haldia Town NAYACHAR ISLAND is an e xc e l l e n t e c o - t o u r i s m destination located at the Hooghly estuarine (21º 54' 24º N' and 88º 15'24" E) at Purba Medinipur district just n e a r t h e S u n d a r b a n s biosphere reserve which is one of the world's richest biodiversity zone. Nayachar Island is one of the recently formed islands in the world. It is a flat island with the raised soil surface of about 1.5 m above the sea. Island Source: Google map, 2016 has typical high tides and ecology similar to the Sundarbans. Actually it is tropical estuaries, formed within last 6 decades. The total area of the island is about 65 square km where 47 sq km area is largely inhabited by fishermen. Nayachar has mangrove swamp, casuarinas and coconut plantation and parts are covered by wild grass. A 4 km boat distance from Haldia to Nayachar is a wonderful journey for the visitors with giant ships and local ferries. The marginal parts are now developing by tidal sedimentation with different types of mangrove vegetation. The study (Bandopadhyay, Pahari, Maity, 2008) based on IRS-IC LISS- III of 1997 and IRS P6- LISS-III of 2008 shows the land water interface and semi concentric vegetation Zone. I have visited Nayachar twice for field study along with teachers and 70 students of Geography department while I was teaching at Haldia Government College. We went there by boat from the Haldia port which was arranged by port authority in the year 2012 but next time we visited by private boat with the prior permission of port authority and Haldia Development Authority. It will take about 30 minutes to reach this island. A Guest house has been made by Port Authority and another Guest house is also available made by Benfish of West Bengal Fisheries Department. At present the island has no traditional electricity supply but solar system is used for power generation (under Haldia Development Authority). Students collected soil from more than 20 samples and analyzed the soil sample in the departmental laboratory and observed that sand, clay and organic carbon content are present .We also observed that the interior part of the island is matured which can be analyzed by the past to recent satellite imagery and other geological references. The island belongs to Medinipur coastal area which is sometimes affected by high tide and regular

91 cyclone. The natural diversities show the presence of various types of butterflies, insects, snakes (mainly Kobra) and buffalo. It is also now the largest prawn producing centre of West Bengal. Ecotourism may develop at Nayachar Island because of its rich natural diversity and riverine environment. The main causes which can develop the eco-tourism are: i. Nearness to the main land (Haldia) ii. Rich bio-diversity zone iii. Scenic beauty iv. Support that may develop low cost short period tourism v. Educative role in various research fields. The important infrastructural support that may develop the island for sustainable economic growth at regional scale is: i. Regular ferry service from Haldia to Nayachar ii. Establishment of more solar power station for clean energy iii. Construction of eco-friendly cottage for daily tourist iv. Construction of nature watching tower ( bird watching tower) v. Construction of roads with local materials to increase the accessibility within the island vi. Development of low cost food supply center for the tourists based on local ingredients and food must be collected from established supply center.

Near entry point of Nayachar Island during tide

92 View of Nayachar Island from Haldia Town

Some restriction that must be followed for safety purposes of the island area are: i. Tourist may restricted during monsoon period because it is the most vulnerable period of the year ii. Formulation of rules to restrict nuisance activity iii. Use of plastics and cutting of trees should be banned in the island iv. Cooking should not be allowed by the daily tourists within the island v. No organization should be allowed to develop any temporary or permanent construction. To improve the tourism industry and sustainable economic development, the local self help groups and youth can be involved to operate the whole system under the framework of environmental laws and guidance of state advisory committee for management and protection. Furthermore, the academic research should be invited for detail analysis and changes of the island.

Sayantani Mukhopadhyay Associate Professor Dept. of Geography

93 THE ONE CLOCK WE DON’T HAVE TO BUY

It is very hard to find a person in this wourld who never used a clock! People might say that the tribes of African continent still don’t use one. But the truth is, everybody in our planet has a clock! More importantly, not only humans but animals, birds, insects even plants have one. Yes; it is a crazy idea but a fact. This clock is called the Biological clock that controls all types of bodily rhythms that are essential for sustaining life. Of course, this biological clock is not actually a conventional clock like Titan or Casio but a highly specific group of genes that ultimately produce specialized proteins that together function to control our activities during day & night. As a clock ticks, time progresses and we denote it as seconds, minutes or hours. Similarly the biological clock ticks to control biological rhythms known as circadian rhythm. Circadian rhythms are the cycles within a living organism that take about 24 hours to complete. The biological clock is believed to be an internal device that keeps the body’s time by driving and co-ordinating a circadian rhythm ; another term used for the clock is oscillator. In mammalian organisms, the suprachiasmatic nucleus is believed to be the biological clock. This Supra chiasmatic nucleus (SCN) is a tiny region of the brain in the hypothalamus, situated directly above the optic chiasm. It has immense effect in our life as it controls almost all types of behavioural manifestations. Just like a clock needs battery to run, the SCN needs inputs or signals through the supplying neurons to control the bio rhythm and to synchronize our body with the external environmental stimulations or cues. These environmental cues help to reset the circadian clock ; Zeitgeber is the term used to denote these cues such as sunlight, rainfall, wind flow, humidity etc. Circadian rhythms have very important role in micro and macro-biological behaviour. Sleep, foraging and photosynthesis patterns are the examples of circadian effect on macro behaviour, while micro behavioural effects include activites in the cellular level that give rise to ultradians. These effects range from our daily-life activities to migration, visual capabilities, courtship, photoperiodism etc. Circadian axis is actually a group of body parts comprised of retina, pineal gland and suprachiasmatic nucleus. Sunlight is believed to be the strongest Zeitgeber as it can influence the SCN like no other cues. Retina is the gateway and the pineal acts as the photo receptor and also produces a hormone melatonin, which in turn help in the entrainment of circadian rhytms of physiological functions including sleep timing, blood pressure regulation, seasonal reproduction and many others. Desynchronization and disruption of rhythm are the result of a living system’s physiological rhythms being out of sync with the environmental cycle. Jet lag is the most common example ; when it occurs, the clock on the wall and the position of the sun indicate that it is afternoon (zeitgeber), but the body believes that the time is close to midnight (physiological rhythm). The rhythms are a reflection of the beating or pulsing of individual cells. Day

94 dreaming, urination, hunger etc. are not the examples of circadian but of ultradian rhythm ; as these rhythms cycle in less than 24 hours. Similarly, infradian rhythms take more than 24 hours to complete a cycle. Rhythms are intrinsic to possibly all life forms and occur at all levels. The entire digestive tract may be controlled by a rhythm, as is a single cell, and as does a part of a cell such as a mitochondria. A single organism has multiple rhythms at a given time. It is quite astonishing that how vast the rhythms can be! Rhythms are not only restricted to the living world but also can be experienced in common natural occurances such as tidal rhythms observed in marine life, lunar rhythms that follow the movements of the moon; diurnal rhythms depicting day-time activities and nocturnal rhythms describe night phase, on the other hand, crepuscular rhythms indicate activities during dawn and dusk only. Every rhythm has two distinct phases of activity ; higher activity part in known as the acrophase and bathyphase is the part where rhythmic activity falls down. So, finally a few words of advice, we all should try not to disturb the nature’s clock. Maintaining a healthy and disciplined lifestyle is very much essential for us ; and we should come close to the nature to entrain our master clock that would ultimately result in healthy-smart life. We should start the day with morning walk as it will allow us to get ample exposure to fresh morning air and sunlight. Some very common practices such as eating well after midnight, spending whole night in clubs & parties under artificial lights etc. greatly disrupt the melatonin secretion, the principal hormone that prepares our body for sleep. This disturbed sleep-wakefulness cycle eventually render us under-productive and common physiological symptoms like headache, lethargy, back-pain appear in the following day. Therefore, physical excercise, healthy diet and some minor adjustments in our day-to-day lifestyle can bring about a big change and we will surely enjoy our lives to a maximum extent!

Sreejit Ghosh Assistant Professor Dept. of Physiology

95 REVIEW OF SOME AMAZING FACTS RELATED TO SCIENCE

The twentieth century is the age of science. We are surrounded by Science, but we are not aware of those facts. We think we're learning everything in your science classes, but textbook writers simply do not have all the space they need to give us the full story of our everyday science. Some of the facts below are trivial, some are from ancient history, and some of them may very well save our life one day. Let us discuss, in brief, some various blessings that science has bestowed upon the modern man. · Some information related to Universe Ø It takes 225 million years for our Sun to travel round the galaxy : While the Earth and the other planets within our solar system orbit around the Sun, the Sun itself is orbiting around the Centre of our galaxy, the Milky Way. It takes the Sun 225 million years to perform a complete circuit of the galaxy. The last time the Sun was in its current position in the galaxy the super-continent Pangaea was just about starting to break apart and early dinosaurs were making an appearance. Ø Our solar system’s biggest mountain is on Mars : Olympus Mons on Mars is the tallest mountain on any of the planets of the Solar System. The mountain is a gigantic shield volcano standing at 26 kilometres tall and sprawling 600 kilometres across. To put this into scale, this makes the mountain almost three times the height of Mount Everest. Ø Neutron stars are the fastest spinning objects known in the universe : Neutron stars are thought to be the fastest spinning objects in the universe. Pulsars are a particular type of neutron star that emits a beam of radiation which can be observed as a pulse of light as the star spins. The rate of this pulse allows astronomers to measure the rotation. Ø It is estimated there are 400 billion stars in our galaxy : Our Sun is essential to us, the centre of our Solar System, and our source of light and energy, but it is just one of many, many stars that make up our home galaxy, the Milky Way. Current estimates suggest there are around 400 billion stars sharing our galaxy. Ø The human brain is the most complex object in the known universe : Our brains are remarkably complex objects with a hundred billion neurons, quadrillion connections, and we still know very little about how this organic super computer operates. But we do know the human brain is the most complicated thing we have yet discovered. It gives us the power to form language and culture, consciousness, the idea of self, the ability to learn, and understand the universe and reflect on our place within it. We even have an inbuilt “model of gravity“, which is pretty useful.

96 ·Some information related to Physics Ø Human radiations : As per the recent studies and discoveries in the field of Physics, a nude human body constantly radiates around 1000 watts of heat and absorbs about 900 watts. However, once the person covers his body with clothes, the outflow of the heat flux reduces considerably due to the exterior barrier. The amount of heat outflow from the human body is more than enough in lightning up a 100 watt bulb for some time. Ø Light waves do not always move in straight lines : It is generally believed that light waves only move in straight lines. However, as per the recent research in 2010 using computer controlled hologram, it has been proved that light, too, can get twisted into knots. According to the study, when light passes through the hologram, it twists into different shapes, producing multiple knots. Ø Unbelievable hydrogen energy : It is estimated that Sun burns around 620 million metric tons of hydrogen/second into 616 million metric tons of hydrogen/second. Ø Viscous fluids can flow at high speeds : It is generally believed that viscous fluids cannot flow fast enough like water – a liquid with reduced viscous level. However, some scientists went on to prove that fluids like “Ketchup” can attain high speeds, too, if constantly sheered over a period of time till they attain momentum. Ø Anti-gravity movement : Water can easily run against the gravitational pull when moving up narrow pipes. The process is described as 'Capillary Action'. Ø Gravitational constant : The standard value of the gravitational constant is 9.8 m/s^2. It must be well known to all the science students that the value is calculated from the free fall of an object at sea level. The point worth noting is that the free fall should be at latitude of 45 degrees from the base level in order to obtain this value than 90 degrees as believed by the most. Ø Universe is a Computer : On the basis of a paper published by a professor in MIT, the Universe is equivalent to a computer. The figure is roughly equal to 10^120 bits. The number was calculated by him on the basis of the amount of information that can be stored in a volume just before it adopts the properties of a black hole. The information can be equated to absolute entropy of the universe. Ø Mystery of microwave and liquids : As per the latest researches worldwide, water in the liquid state has the characteristic to enable many new molecular interactions to develop. This helps in enhancing absorption of heat by food items. Due to this property, foods items like burgers become soft enough to be eaten after coming out of microwave ovens. Ø Air current : The speed of wind near the surface of ocean is much lower than what is observed in the higher altitudes. The reason can be attributed to the friction it receives from the water surface. It is due to this reason that most birds fly at a higher altitude. They manipulate the wind power in order to use least amount of energy on flying.

97 · Some information related to Chemistry Did you know? Here are some fun, interesting and sometimes weird chemistry facts. Ø DNA is flame retardant (does not fire) Ø Around 1% of the sun's mass is oxygen. Ø The only two non-silvery metals are copper and gold. Ø Unlike many substances, water expands as it freezes. Ø Oxygen gas is colourless, but the liquid and solid forms of oxygen are blue. Ø Helium is lighter than the air around us so it floats. Ø Carbon comes in a number of different forms like diamond, graphite. Ø Miracle material' Graphene is a better conductor of electricity and heat. Ø Chalk is made of trillions of microscopic skeleton fossils of plankton. Ø It is possible to get sick or die from drinking too much water. Ø Lemons contain more sugar than strawberries, for the same mass. Ø Goldfish eyes perceive for the visible spectrum, infrared and ultraviolet light. Ø A bucket full of water contains more atoms than bucketful of any ocean. Ø Dynamite contains peanuts as an ingredient. Ø Talc is the softest known substance. Ø Gallium is a metal which melts on palm of the hand, melting point (29.76). Ø Air becomes liquid at about -190 0 Celsius. Ø Liquid oxygen is blue. Ø Fish scales are a common lipstick ingredient. Ø Coca Cola originally contained cocaine. Ø Lobster blood is colorless until it is exposed to air. Then the blood appears blue. · Some information related to Physiology Ø Every person has a unique tongue print…just like our fingers! Ø Regular exercise can lower a woman’s cancer risk, but only if she's getting enough sleep: Check out the link to see what the National Cancer Institute has to say about this important fact. Ø Body position affects memory : Memories are highly embodied in our senses. A scent or sound may evoke a distant episode from one's childhood. The connections can be obvious (a bicycle bell makes you remember your old paper route) or inscrutable. Ø Your bones can self-destruct : In addition to supporting the bag of organs and muscles that is our body, bones help regulate our calcium levels. If the element is in short supply, certain hormones will cause bones to break down, upping calcium levels in the body until the appropriate extracellular concentration is reached. Ø Puberty reshapes the brain : Why is adolescence so emotionally unpleasant? Hormones like testosterone actually influence the development of neurons in the

98 brain, and the changes made to brain structure have many behavioral consequences. Apart from emotional awkwardness, apathy and poor decision- making skills also develop as regions in the frontal cortex mature. Ø Weight really is genetic : A genetic predisposition is not necessarily a life sentence, experts say. Exercising regularly can offset the risk of obesity. Ø Stress fattens you up : The most direct route is the food-in-mouth syndrome: Stressful circumstances (your bank account, your boss) spark cravings for carbohydrate-rich snack foods, which in turn calm stress hormones. Ø Mother's diet determines child’s fat : Science says sugary and fatty foods, consumed even before we are born, can wreak havoc on our future relationship with fat. Ø Sleep more, lose more : University of Chicago researchers reported that sleep deprivation upsets our hormone balance, triggering both a decrease in leptin (which helps you feel full) and an increase of ghrelin (which triggers hunger). Ø A virus can cause obesity : Adenoviruses are responsible for a host of ills, from upper respiratory tract problems to gastrointestinal troubles. It also seems to increase the number of fat cells in the body as well as the fat content of these cells. Ø Laughter is therapeutic : Watching a funny movie for even 15 minutes can increase your blood flow. Remember to laugh every day—it can keep your heart happy and healthy. Ø Chest pain isn't the only sign of a heart attack : Symptoms for most heart attacks include mild chest pain, some shoulder discomfort, or shortness of breath. Other signs can be nausea, lightheadedness, or breaking out in a cold sweat Ø Walking can save your life : A recent study found that a sedentary 40-year-old woman, who begins walking briskly half an hour a day, four days a week, can enjoy almost the same low risk of heart attack as a woman who has exercised regularly her entire life. Ø Super memory : Our brain technically has the ability to store every single thing we've ever seen or heard or experienced. Ø Facebook may be good for your health : Studies show that staying in touch with family and friends can ward off memory loss and help you live longer. Ø Take a bath : Body odor comes from a second kind of sweat— a fatty secretion produced by the apocrine sweat glands. The odor is caused by bacteria on the skin eating and digesting those fatty compounds. Ø Hold your breath : Globally, dead skin accounts for about a billion tons of dust in the atmosphere. Your skin sheds 50,000 cells every minute. Ø We are really dirty : The human body is home to some 1,000 species of bacteria.

99 Ø TV can kill : TV remotes spread antibiotic-resistant Staphylococcus, which contributes to the 90,000 annual deaths from infection acquired in hospitals. Ø Add garlic to everything you eat : Garlic contains sulfur compounds that may stimulate the immune system's natural defenses against cancer, and may have the potential to reduce tumor growth. Ø Drink water : The amount of water women drink correlates to their risk of colon cancer, with heavy water drinkers reducing their risk up to 45 percent. Ø Get about 15 minutes of sunlight each day : Getting too little vitamin D may increase our risk of multiple cancers, (including breast, colon, prostate, ovarian, and stomach), as well as osteoporosis, diabetes, multiple sclerosis, and high blood pressure. Ø Take advantage of your friends and family : Men with high levels of stress and those with less satisfying contacts with friends and family members show higher levels of Prostate-Specific Antigen (PSA) in their blood, a marker for the development of prostate cancer.

Sources : Different books, journals and websites.

Dr. Atanu Saha Assistant Professor Dept. of Physiology

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