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Folk and Traditional Media: a Powerful Tool for Rural Development
© Kamla-Raj 2011 J Communication, 2(1): 41-47 (2011) Folk and Traditional Media: A Powerful Tool for Rural Development Manashi Mohanty and Pritishri Parhi* College of Home Science, O.U.A.T, Bhubaneswar 751 003, Orissa, India Telephone: *<9437302802>, *<9437231705>; E-mail: [email protected] KEYWORDS Folk Media. Traditional Media. Rural Development ABSTRACT Tradition is the cumulative heritage of society which permeates through all levels of social organization, social structure and the structure of personality. The tradition which is the cumulative social heritage in the form of habit, custom, attitude and the way of life is transmitted from generation to generation either through written words or words of mouth. It was planned to focus the study on stakeholders of rural development and folk media persons, so that their experience, difficulties, suggestion etc. could be collected to make the study realistic and feasible. The study was conducted in the state of Orissa comprising 30 districts out of which 3 coastal districts, namely, Cuttack, Puri and Balasore were selected according to the specific folk media culture namely, ‘Jatra’, ‘Pattachitra’ , ‘Pala’, ‘Daskathjia’ for their cultural aspects and uses. The study reveals that majority of the respondents felt that folk media is used quite significantly in rural development for its cultural aspect but in the era of Information and Communication Technology (ICT), it is losing its significance. The study supports the idea that folk media can be used effectively along with the electronic media for the sake of the development of rural society INTRODUCTION their willing participation in the development of a country is well recognized form of reaching The complex social system with different people, communicating with them and equipp- castes, classes, creeds and tribes in our country ing them with new skills. -
Numbers in Bengali Language
NUMBERS IN BENGALI LANGUAGE A dissertation submitted to Assam University, Silchar in partial fulfilment of the requirement for the degree of Masters of Arts in Department of Linguistics. Roll - 011818 No - 2083100012 Registration No 03-120032252 DEPARTMENT OF LINGUISTICS SCHOOL OF LANGUAGE ASSAM UNIVERSITY SILCHAR 788011, INDIA YEAR OF SUBMISSION : 2020 CONTENTS Title Page no. Certificate 1 Declaration by the candidate 2 Acknowledgement 3 Chapter 1: INTRODUCTION 1.1.0 A rapid sketch on Assam 4 1.2.0 Etymology of “Assam” 4 Geographical Location 4-5 State symbols 5 Bengali language and scripts 5-6 Religion 6-9 Culture 9 Festival 9 Food havits 10 Dresses and Ornaments 10-12 Music and Instruments 12-14 Chapter 2: REVIEW OF LITERATURE 15-16 Chapter 3: OBJECTIVES AND METHODOLOGY Objectives 16 Methodology and Sources of Data 16 Chapter 4: NUMBERS 18-20 Chapter 5: CONCLUSION 21 BIBLIOGRAPHY 22 CERTIFICATE DEPARTMENT OF LINGUISTICS SCHOOL OF LANGUAGES ASSAM UNIVERSITY SILCHAR DATE: 15-05-2020 Certified that the dissertation/project entitled “Numbers in Bengali Language” submitted by Roll - 011818 No - 2083100012 Registration No 03-120032252 of 2018-2019 for Master degree in Linguistics in Assam University, Silchar. It is further certified that the candidate has complied with all the formalities as per the requirements of Assam University . I recommend that the dissertation may be placed before examiners for consideration of award of the degree of this university. 5.10.2020 (Asst. Professor Paramita Purkait) Name & Signature of the Supervisor Department of Linguistics Assam University, Silchar 1 DECLARATION I hereby Roll - 011818 No - 2083100012 Registration No – 03-120032252 hereby declare that the subject matter of the dissertation entitled ‘Numbers in Bengali language’ is the record of the work done by me. -
The Philosophy of Mystic Poet Hason Raja and a Folk Music Academy
Hason Raja, the mystic poet & his philosophy An imaginary folk music academy at his birth place S U N A M G O N J , B A N G L A D E S H “What kind of hut I will build, While everything on barrenness.” Hason Raja (1854-1922) Hason Raja Folk Music Academy An imagery project based on the mystic poets’ philosophy in his birthplace Mallikpur Sunamgonj Name of author Ar. Sayed Ahmed 2005335019 June, 2012 Department of Architecture School of applied sciences Shahjalal University of Science & Technology Sylhet-3114, Bangladesh ABSTRACT Music is the most powerful formation of all arts. It is the ultimate destination for all other section of art, because all the arts meet to an end on music. Again the proletariat literature, the sub-alter literature and folklore music might have the most intimate relationship between the nature & human mind. The reason has its origin to reflection over human mind by the impact of nature. Water’s wave splashes to the shores creates some sound, breeze passing the branches of trees also left some sound, the rhyme of fountain, songs of birds, mysterious moonlit night, and so on. Actually music is the first artistic realization of human mind. Thus development of interaction through language is mostly indebted to music and the first music of human kind should be a folk one. That’s why the appeal of folk music is universal. From this context, my design consideration, the institute proposed for Hason Raja Sangeet (music) Academy is based on the rural-organic spatial order, use of indigenous building materials and musical education adapting the vastness of Haor (marshy) basin nature. -
Section 124- Unpaid and Unclaimed Dividend
Sr No First Name Middle Name Last Name Address Pincode Folio Amount 1 ASHOK KUMAR GOLCHHA 305 ASHOKA CHAMBERS ADARSHNAGAR HYDERABAD 500063 0000000000B9A0011390 36.00 2 ADAMALI ABDULLABHOY 20, SUKEAS LANE, 3RD FLOOR, KOLKATA 700001 0000000000B9A0050954 150.00 3 AMAR MANOHAR MOTIWALA DR MOTIWALA'S CLINIC, SUNDARAM BUILDING VIKRAM SARABHAI MARG, OPP POLYTECHNIC AHMEDABAD 380015 0000000000B9A0102113 12.00 4 AMRATLAL BHAGWANDAS GANDHI 14 GULABPARK NEAR BASANT CINEMA CHEMBUR 400074 0000000000B9A0102806 30.00 5 ARVIND KUMAR DESAI H NO 2-1-563/2 NALLAKUNTA HYDERABAD 500044 0000000000B9A0106500 30.00 6 BIBISHAB S PATHAN 1005 DENA TOWER OPP ADUJAN PATIYA SURAT 395009 0000000000B9B0007570 144.00 7 BEENA DAVE 703 KRISHNA APT NEXT TO POISAR DEPOT OPP OUR LADY REMEDY SCHOOL S V ROAD, KANDIVILI (W) MUMBAI 400067 0000000000B9B0009430 30.00 8 BABULAL S LADHANI 9 ABDUL REHMAN STREET 3RD FLOOR ROOM NO 62 YUSUF BUILDING MUMBAI 400003 0000000000B9B0100587 30.00 9 BHAGWANDAS Z BAPHNA MAIN ROAD DAHANU DIST THANA W RLY MAHARASHTRA 401601 0000000000B9B0102431 48.00 10 BHARAT MOHANLAL VADALIA MAHADEVIA ROAD MANAVADAR GUJARAT 362630 0000000000B9B0103101 60.00 11 BHARATBHAI R PATEL 45 KRISHNA PARK SOC JASODA NAGAR RD NR GAUR NO KUVO PO GIDC VATVA AHMEDABAD 382445 0000000000B9B0103233 48.00 12 BHARATI PRAKASH HINDUJA 505 A NEEL KANTH 98 MARINE DRIVE P O BOX NO 2397 MUMBAI 400002 0000000000B9B0103411 60.00 13 BHASKAR SUBRAMANY FLAT NO 7 3RD FLOOR 41 SEA LAND CO OP HSG SOCIETY OPP HOTEL PRESIDENT CUFFE PARADE MUMBAI 400005 0000000000B9B0103985 96.00 14 BHASKER CHAMPAKLAL -
Krishnalila in Terracotta Temples of Bengal
Krishnalila in Terracotta Temples of Bengal Amit Guha Independent Researcher Introduction The brick temples of Bengal are remarkable for the intricately sculpted terracotta panels covering their facades. After an initial period of structural and decorative experimentation in the 17th and 18th centuries, there was some standardization in architecture and embellishment of these temples. However, distinct regional styles remained. From the late 18th century a certain style of richly-decorated temple became common, particularly in the districts of Hugli and Howrah. These temples, usually two- storeyed or atchala and with a triple-arched entrance porch, had carved panels arranged in a fairly well-defined format (Figure 1). Ramayana battle scenes occupied the large panels on the central arch frame with other Ramayana or Krishna stories on the side arches. Running all along the base, including the base of the columns, were two distinctive friezes (Figure 2). Large panels with social, courtly, and hunting scenes ran along the bottom, and above, smaller panels with Krishnalila (stories from Krishna's life). Isolated rectangular panels on the rest of the facade had figures of dancers, musicians, sages, deities, warriors, and couples, within foliate frames. This paper is an iconographic essay on Krishnalila stories in the base panels of the late-medieval terracotta temples of Bengal. The temples of this region are prone to severe damage from the weather, and from rain, flooding, pollution, and renovation. The terracotta panels on most temples are broken, damaged, or completely lost. Exceptions still remain, such as the Raghunatha temple at Parul near Arambagh in Figure 1: Decorated Temple-Facade (Joydeb Kenduli) Hugli, which is unusual in having a well-preserved and nearly-complete series of Krishnalila panels. -
The East India Company: Agent of Empire in the Early Modern Capitalist Era
Social Education 77(2), pp 78–81, 98 ©2013 National Council for the Social Studies The Economics of World History The East India Company: Agent of Empire in the Early Modern Capitalist Era Bruce Brunton The world economy and political map changed dramatically between the seventeenth 2. Second, while the government ini- and nineteenth centuries. Unprecedented trade linked the continents together and tially neither held ownership shares set off a European scramble to discover new resources and markets. European ships nor directed the EIC’s activities, it and merchants reached across the world, and their governments followed after them, still exercised substantial indirect inaugurating the modern eras of imperialism and colonialism. influence over its success. Beyond using military and foreign policies Merchant trading companies, exem- soon thereafter known as the East India to positively alter the global trading plified by the English East India Company (EIC), which gave the mer- environment, the government indi- Company, were the agents of empire chants a monopoly on all trade east of rectly influenced the EIC through at the dawn of early modern capital- the Cape of Good Hope for 15 years. its regularly exercised prerogative ism. The East India Company was a Several aspects of this arrangement to evaluate and renew the charter. monopoly trading company that linked are worth noting: Understanding the tension in this the Eastern and Western worlds.1 While privilege granting-receiving relation- it was one of a number of similar compa- 1. First, the EIC was a joint-stock ship explains much of the history of nies, both of British origin (such as the company, owned and operated by the EIC. -
Why Dots and Dashes Matter: Writing Bengali in Roman Script Colonial Contexts, of Non-Roman Scripts Generally, Except for Greek
Carmen Brandt Why Dots and Dashes Matter Writing Bengali in Roman Script A friend recently sent me a photo of an Indian restaurant called “Vagina Tandoori” and asked for my ‘official statement’ as a scholar of South Asian studies. After we had had a good laugh – as many other Internet users had before us – I was not shy of providing an answer, as I explained the potential reason behind this awkward name: the restaurant owners could be of Bengali origin and might have transcribed the Bengali term ভািগনা/bhāginā1 “nephew”2, the way they thought it should be written in Roman script. I have come across this transcription several times in Bangladesh. Beyond that, a male colleague of mine regularly gets emails from his “vagina”, i.e. from a friend in Bangla- desh who is much younger to him and refers to himself as his “nephew”. Even though the awkward restaurant name turned out to be a hoax,3 the writing of South Asian lan- guages – especially Bengali – in Roman script is, nonetheless, often a challenge. Hence, this essay reflects on these challenges, discusses in general why South Asian languages are often written in Roman script, and which options might be best to do so. The Roman Script – a Symbol of Colonial Conquest As I have already discussed in detail (Brandt 2020), in South Asia, the Roman script is often perceived as a symbol of foreign domination in past and present. Its 1 All Bengali words are transliterated according to the rules in Table 4 below. 2 That means the son of one’s sister or the son of one’s husband’s sister. -
Music As a Means of Communication 1
International Journal of English Learning and Teaching Skills; Vol. 3, No. 1; Oct 2020,ISSN: 2639-7412 (Print) ISSN: 2638-5546 (Online) Running Head: MUSIC AS A MEANS OF COMMUNICATION 1 Music As A Means Of Communication Saswata Saha Soujanya Syamal Anavivab Kar Institute of Engineering and Management 1688 International Journal of English Learning and Teaching Skills; Vol. 3, No. 1; Oct 2020,ISSN: 2639-7412 (Print) ISSN: 2638-5546 (Online) Running Head: MUSIC AS A MEANS OF COMMUNICATION 2 Abstract It is no doubt that communication plays a vital role in human life most importantly in our day to day lives .It not only helps to facilitate the process of sharing information and knowledge but also helps to develop relationship among different people over the world. We should learn to communicate effectively to make the world a better place live in Communication is a skill which involves systematic and continuous process of speaking, listening ,understanding and hearing. Most people are born with the ability of speaking and listening .Listening is one of the vital ability to understand verbal and non verbal cues are the skills by observing other people and modelling our behaviour on what we see and perceived is acknowledged passport to better education and employement oppurtunities .Music plays a crucial role to our emotions or to our beloved someones. Most of the people in the world love to listen music .There is a message in the lyrics of the song which the composer wants to gives us. Keywords:- Communication, music 1689 International Journal of English Learning and Teaching Skills; Vol. -
Exploration of Portuguese-Bengal Cultural Heritage Through Museological Studies
Exploration of Portuguese-Bengal Cultural Heritage through Museological Studies Dr. Dhriti Ray Department of Museology, University of Calcutta, Kolkata, West Bengal, India Line of Presentation Part I • Brief history of Portuguese in Bengal • Portuguese-Bengal cultural interactions • Present day continuity • A Gap Part II • University of Calcutta • Department of Museology • Museological Studies/Researches • Way Forwards Portuguese and Bengal Brief History • The Portuguese as first European explorer to visit in Bengal was Joao da Silveira in 1518 , couple of decades later of the arrival of Vasco Da Gama at Calicut in 1498. • Bengal was the important area for sugar, saltpeter, indigo and cotton textiles •Portuguese traders began to frequent Bengal for trading and to aid the reigning Nawab of Bengal against an invader, Sher Khan. • A Portuguese captain Tavarez received by Akbar, and granted permission to choose any spot in Bengal to establish trading post. Portuguese settlements in Bengal In Bengal Portuguese had three main trade points • Saptagram: Porto Pequeno or Little Haven • Chittagong: Porto Grande or Great Haven. • Hooghly or Bandel: In 1599 Portuguese constructed a Church of the Basilica of the Holy Rosary, commonly known as Bandel Church. Till today it stands as a memorial to the Portuguese settlement in Bengal. The Moghuls eventually subdued the Portuguese and conquered Chittagong and Hooghly. By the 18th century the Portuguese presence had almost disappeared from Bengal. Portuguese settlements in Bengal Portuguese remains in Bengal • Now, in Bengal there are only a few physical vestiges of the Portuguese presence, a few churches and some ruins. But the Portuguese influence lives on Bengal in other ways— • Few descendents of Luso-Indians (descendants of the offspring of mixed unions between Portuguese and local women) and descendants of Christian converts are living in present Bengal. -
Kalighat Pictures and Modern Indian Art
AR RAILS O38 Wis WAP RSW MU SIUM 3 PRAGUE 1964 KALIGHAT PICTURES AND MODERN INDIAN ART LUBOR HAJEK, Praha The qualities of Indian art of painting, overshadowed by the magnificence of Indian sculpture, were revealed to our ages in a slow process of gradual discoveries. After the days of Fergus- son and Griffith for a long span of time the Ajanta murals (1st — 7th cent. A. D.) were supposed to be the only indisputable evi- dence of the Indian ability for painting.1 As to the Mughal painting, which was very well known, very well represented in European collections and intensively studied, it was not re- cognized as such an evidence. As stated recently by J. V. S. Wil- kinson, it was deplorably misapprehended as a kind of provincial variety of Persian painting, or as a hybrid blend of East and West.” It was only between two. wars that Indian mediaeval painting was disclosed, be it wall paintings from the South, Buddhist illustrations from the North-East or Jain illuminations from the West.° The painting of miniatures which flourished from the 16th to the end of the 19th century at the local courts in Rajasthan and Panjab hills was appreciated by Coomaraswamy already in the year 1916.* Nevertheless, it is being amply studied, properly classified and generally applauded only atfer the World War II.° In these two decades contemporary Indian painting, now a most healthy and flourishing art, entered also into the realm of interest all over the world. Now, if we trace roughly the research of Indian painting, we dare say that the ancient painting reached our attention before 1900, the mediaeval painting in the second quarter of this ol century, and the painting of approximatively 1600 to 1800 after the World War II. -
IJRESS Volume 6, Issue 2
International Journal of Research in Economics and Social Sciences (IJRESS) Available online at: http://euroasiapub.org Vol. 7 Issue 7, July- 2017 ISSN(o): 2249-7382 | Impact Factor: 6.939 | Thomson Reuters Researcher ID: L-5236-2015 Dissemination of social messages by Folk Media – A case study through folk drama Bolan of West Bengal Mr. Sudipta Paul Research Scholar, Department of Mass Communication & Videography, Rabindra Bharati University Abstract: In the vicinity of folk-culture, folk drama is of great significance because it reflects the society by maintaining a non-judgemental stance. It has a strong impact among the audience as the appeal of Bengali folk-drama is undeniable. ‘Bolan’ is a traditional folk drama of Bengal which is mainly celebrated in the month of ‘Chaitra’ (march-april). Geographically, it is prevalent in the mid- northern rural and semi-urban regions of Bengal (Rar Banga area) – mainly in Murshidabad district and some parts of Nadia, Birbhum and Bardwan districts. Although it follows the theatrical procedures, yet it is different from the same because it has no female artists. The male actors impersonate as females and play the part. Like other folk drama ‘Bolan’ is in direct contact with the audience and is often interacted and modified by them. Primarily it narrates mythological themes but now-a-days it narrates contemporary socio-politico-economical and natural issues. As it is performed different contemporary issues of immense interest audiences is deeply integrated with it and try to assimilate the messages of social importance from it. And in this way Mass (traditional) media plays an important role in shaping public opinion and forming a platform of exchange between the administration and the people they serve. -
Bangladesh: Urdu-Speaking “Biharis” Seek Recognition, Respect and Rights Bangladesh: Urdu-Speaking “Biharis” Seek Recognition, Respect and Rights
BANGLADESH: URDU-SPEAKING “BIHARIS” SEEK RECOGNITION, RESPECT AND RIGHTS BANGLADESH: URDU-SPEAKING “BIHARIS” SEEK RECOGNITION, RESPECT AND RIGHTS International Republican Institute IRI.org @IRIglobal © 2020 All Rights Reserved Bangladesh: Urdu-Speaking “Biharis” Seek Recognition, Respect and Rights Copyright © 2020 International Republican Institute. All rights reserved. Permission Statement: No part of this work may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system without the written permission of the International Republican Institute. Requests for permission should include the following information: • The title of the document for which permission to copy material is desired. • A description of the material for which permission to copy is desired. • The purpose for which the copied material will be used and the manner in which it will be used. • Your name, title, company or organization name, telephone number, fax number, e-mail address and mailing address. Please send all requests for permission to: Attn: Department of External Affairs International Republican Institute 1225 Eye Street NW, Suite 800 Washington, DC 20005 [email protected] Cover Image Description: Aerial view of the Biharis Relief Camp, known as the “Geneva Camp.” IRI | BANGLADESH • Urdu-Speaking “Biharis” 3 OVERVIEW In early 2020, the International Republican Institute (IRI) conducted a qualitative research study of the Bihari community in Bangladesh — an Urdu-speaking linguistic minority group in the South Asian nation. The study examined the challenges and needs of Biharis in different locations around Bangladesh. The term “Bihari” refers to approximately 300,000 non-Bengali, Urdu-speaking citizens of Bangladesh who came to what was then East Pakistan mostly from the Indian states of Bihar and West Bengal after the Partition of India in 1947.