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Alexander Duff Pioneer of Missionary Education Alexand Er Duff a T Th I Rty Alexander Duff Pioneer of Missionary Education
ALEXANDER DUFF PIONEER OF MISSIONARY EDUCATION ALEXAND ER DUFF A T TH I RTY ALEXANDER DUFF PIONEER OF MISSIONARY EDUCATION By WILLIAM PATON ACTING SECRETARY OF THB INDIA NATIONAL MISSIONARY COUNCIL LATE MISSIONARY SECRETARY OF THE STUDENT CHRISTIAN MOVEMENT JOINT• AUTHOR OF "THE HIGHWAY OF GOD" AND AUTHOR OF "SOCIAL IDEALS IN INDIA, 11 ETC. WNDON STUDENT CHRISTIAN MOVEMENT 32 RUSSELL SQUARE, W.C.l 1923 Made atul Printed in Great Britain by Turnbwll 6' Spears, Edinburrlt EDITORIAL NOTE THIS volume is the second of a uniform series of new missionary biographies. The series makes no pretence of adding new facts to those already known. The aim rather is to give to the world of to-day a fresh interpretation and a richer understanding of the life and work of great missionaries. A group of unusually able writers are collaborating, and three volumes will be issued each year. The enterprise is being undertaken by the United Council for Missionary Education, for whom the series is published by the Student Christian Move ment. K. M. U.C.M.E. A. E. C. 2 EATON GATE S.W.l 6 TO DAVID AND JAMES AUTHOR'S PREFACE SoME apology is needed for the appearance of a new sketch of the life of Alexander Duff, especially as the present writer cannot lay claim to any special sources of information which were not available when the earlier biographies were written. The reader will not find in this book fresh light on Duff, except in so far as the course of events in itself proves a man's work and makes clear its strength and weakness. -
Poetry and History: Bengali Maṅgal-Kābya and Social Change in Precolonial Bengal David L
Western Washington University Western CEDAR A Collection of Open Access Books and Books and Monographs Monographs 2008 Poetry and History: Bengali Maṅgal-kābya and Social Change in Precolonial Bengal David L. Curley Western Washington University, [email protected] Follow this and additional works at: https://cedar.wwu.edu/cedarbooks Part of the Near Eastern Languages and Societies Commons Recommended Citation Curley, David L., "Poetry and History: Bengali Maṅgal-kābya and Social Change in Precolonial Bengal" (2008). A Collection of Open Access Books and Monographs. 5. https://cedar.wwu.edu/cedarbooks/5 This Book is brought to you for free and open access by the Books and Monographs at Western CEDAR. It has been accepted for inclusion in A Collection of Open Access Books and Monographs by an authorized administrator of Western CEDAR. For more information, please contact [email protected]. Table of Contents Acknowledgements. 1. A Historian’s Introduction to Reading Mangal-Kabya. 2. Kings and Commerce on an Agrarian Frontier: Kalketu’s Story in Mukunda’s Candimangal. 3. Marriage, Honor, Agency, and Trials by Ordeal: Women’s Gender Roles in Candimangal. 4. ‘Tribute Exchange’ and the Liminality of Foreign Merchants in Mukunda’s Candimangal. 5. ‘Voluntary’ Relationships and Royal Gifts of Pan in Mughal Bengal. 6. Maharaja Krsnacandra, Hinduism and Kingship in the Contact Zone of Bengal. 7. Lost Meanings and New Stories: Candimangal after British Dominance. Index. Acknowledgements This collection of essays was made possible by the wonderful, multidisciplinary education in history and literature which I received at the University of Chicago. It is a pleasure to thank my living teachers, Herman Sinaiko, Ronald B. -
Prospectus 2021
Ramakrishna Mission Vidyamandira Belur Math, Howrah-711202 A Residential Autonomous College affiliated to University of Calcutta College with Potential for Excellence DST-FIST sponsored College, Funded by DBT- Star College Scheme, NIRF India Ranking 2020 (College Category) – 7th Contents 1. History and Objective 1 2. Units of Ramakrishna Mission Saradapitha 2 3. Courses of Study 3 4. Programme Outcomes (PO) 42 5. Rules of Admission 44 6. Rules for Payment of Dues 45 7. Examination 46 8. Stipends and Scholarships 57 9. Library 57 10. Computer Laboratory & Internet Kiosk 59 11. Smart Classrooms & Language Laboratory 59 12. ‘Swami Vivekananda Research Centre’ (SVRC) 59 13. Internal Quality Assurance Cell 59 14. Placement & Career Counselling Cell 60 15. College and Hostel Dress Code 61 16. Hostel 61 17. Co-curricular Activities 62 18. Anti-ragging Cell 64 19. Discipline 65 20. Vidyamandira Vidyarthi Samsad 67 21. Visits by Guardians 68 22. Health 68 23. Administrative & Faculty Members 68 24. Administrative & Academic Support Staff (College) 81 25. Administrative & Academic Support Staff (Hostel) 86 26. Academic Medals & Prizes 88 27. Donations 105 28. Fees Structure 113 29. Withdrawals 116 30. Daily Routine 121 31. Contact 122 1 1. History and Objective: What is today the Ramakrishna Mission Vidyamandira, traces its origin to the educational ethos of Swami Vivekananda. True education, according to Swami Vivekananda, must enable a person to manifest all that is best in him by a harmonious development of head, hand, and heart. Such an education would not only combine in it the best elements of Eastern and Western culture but would at the same time hold aloft the Indian ideals of devotion, wisdom and morality so that it might meet the national temperament at every point. -
Madhusudan Dutt and the Dilemma of the Early Bengali Theatre Dhrupadi
Layered homogeneities: Madhusudan Dutt and the dilemma of the early Bengali theatre Dhrupadi Chattopadhyay Vol. 4, No. 2, pp. 5–34 | ISSN 2050-487X | www.southasianist.ed.ac.uk 2016 | The South Asianist 4 (2): 5-34 | pg. 5 Vol. 4, No. 2, pp. 5-34 Layered homogeneities: Madhusudan Dutt, and the dilemma of the early Bengali theatre DHRUPADI CHATTOPADHYAY, SNDT University, Mumbai Owing to its colonial tag, Christianity shares an uneasy relationship with literary historiographies of nineteenth-century Bengal: Christianity continues to be treated as a foreign import capable of destabilising the societal matrix. The upper-caste Christian neophytes, often products of the new western education system, took to Christianity to register socio-political dissent. However, given his/her socio-political location, the Christian convert faced a crisis of entitlement: as a convert they faced immediate ostracising from Hindu conservative society, and even as devout western moderns could not partake in the colonizer’s version of selective Christian brotherhood. I argue that Christian convert literature imaginatively uses Hindu mythology as a master-narrative to partake in both these constituencies. This paper turns to the reception aesthetics of an oft forgotten play by Michael Madhusudan Dutt, the father of modern Bengali poetry, to explore the contentious relationship between Christianity and colonial modernity in nineteenth-century Bengal. In particular, Dutt’s deft use of the semantic excess as a result of the overlapping linguistic constituencies of English and Bengali is examined. Further, the paper argues that Dutt consciously situates his text at the crossroads of different receptive constituencies to create what I call ‘layered homogeneities’. -
Download The
FOLKLORE RESEARCH IN EAST PAKISTAN By A s h r a f S id d iq u i and A . S. M. Z a h u r u l H a q u e Indiana University East Pakistan takes up the eastern part of Bengal, formerly a province of British India. It consists of an area of 55,134 square miles with a population of over fifty-five millions. This land of rivers and green fields has always provided an easy, carefree life for its people, and has moulded their character and folklore accordingly. The abundant folklore of East Pakistan contains a variety of elements, which is partly to be explained by historical forces. From the third century A.D. on, the Mouryas, the Guptas, the Palas, the Senas and the Muslims came one after another to rule the land, and grafted their ways of life and culture traits on the indigenous population. Subsequently Portuguese, French and English ships anchored in the harbors of Bengal, and left not only their merchandise but also their customs. Among these foreign traders, the British became most powerful, and were able to consolidate their authority at the expense of the fading empire of the Mughal rulers. The battle of Plassy in 1757 ended with the defeat of the Nawab of Bengal. This British victory ensured the supremacy of the British East India Company over the entire subcontinent of present-day India and Pakistan for nearly two hundred years. As a result, in the words of 2 A. SIDDIQUI & A. S. M. ZAHURUL HAQUE Toynbee, the civilization has become plural instead of singular.1 The folklore of East Pakistan, therefore, is a mixture of various cultural traditions. -
'Grand and Capacious Gothic Churches': Pluralism and Victorian
Tyndale Bulletin 43.1 (1992) 139-154. ‘GRAND AND CAPACIOUS GOTHIC CHURCHES’: PLURALISM AND VICTORIAN MISSIONARIES Peter Williams Nothing is easier than to set the nineteenth century missionary movement up as a resource for negative models of missionary work. Thus its missionaries can easily be presented as unreflective imperialists—the bible in one hand, with the flag of their country in the other; as culturally insensitive imagining that no objective was higher than replicating European and American value systems in previously pagan settings; as narrowly evangelistic without any concern for a fully-orbed Gospel able to take account of social needs; as uncomprehendingly hostile to every religious system they met which was not Christian, indeed which was not evangelical Christian. There is obviously some truth in all of these assessments and it would not be difficult to assemble apparently supportive evidence. It will be argued however that there was a much stronger awareness of the issues than we often credit; that theologically the insights were often quite profound; that weaknesses there undoubtedly were but that these related less to an absence of theology than to a disputed theology. In brief Victorian missionaries provide not an example of a generation which thought little or which thought simplistically about mission strategy but rather one where the thinking, at any rate of some of its some most significant figures, was unexpectedly profound. If that is so, then it makes them somewhat more disturbing. It is not then that they lacked sophistication but rather that they very imperfectly implemented a quite profound analysis. They did not for example fail to move from mission to Church because they ignored the question—indeed they provided quite detailed analysis of how that end could be achieved. -
Sanskritisation of Bengali, Plight of the Margin and the Forgotten Role of Tagore
Journal of the Department of English Vidyasagar University Vol. 11, 2013-2014 Sanskritisation of Bengali, Plight of the Margin and the Forgotten Role of Tagore Sandipan Sen It is well known that, after the victory of Lord Clive against Sirajuddaula at the battle of Plassey in 1757, there was an unprecedented reign of loot in Bengal, as the British presided over a drainage of wealth from Bengal. According to one estimate, apart from the “official compensation” to the British army and navy, the members of the Council of the British East India Company received an amount of L 50,000 to L 80,000 each, and Clive alone took away L 234,000 over and above a jaigir worth L 30,000 a year (Smith 473). This apart, most British men carried out a grand loot at individual levels, the extent of which is difficult to imagine. The magnitude of the loot can be estimated from the fact that Govind Chand, the descendant of Mahatab Chand - the Jagat Seth during the battle of Plassey who had a staggering annual income of Rs 26,800,000 in 1765 - was reduced to penury as a result of the loot, and the British rulers granted him a monthly dole of Rs 1200 (Sikdar 986). Needless to say, this grand loot completely destroyed the economic structure of Bengal, which was a prosperous and wealthy kingdom. However, it often eludes our attention that the arrival of the British not only destroyed the economy of Bengal, but also the language of Bengal, i.e. the Bengali language. -
A Hundred Years of Tagore in Finland
Cracow Indological Studies vol. XVII (2015) 10.12797/CIS.17.2015.17.08 Klaus Karttunen [email protected] (University of Helsinki) A Hundred Years of Tagore in Finland Summary: The reception of Rabindranath Tagore in Finland, starting from newspa- per articles in 1913. Finnish translations of his works (19 volumes in 1913–2013, some in several editions) listed and commented upon. Tagore’s plays in theatre, radio and TV, music composed on Tagore’s poems. Tagore’s poem (Apaghat 1929) commenting upon the Finnish Winter War. KEYWORDS: Rabindranath Tagore, Bengali Literature, Indian English Literature, Fin nish Literature. In Finland as well as elsewhere in the West, the knowledge of Indian literature was restricted to a few Sanskrit classics until the second decade of the 20th century. The Nobel Prize in Literature given to Rabindranath Tagore (1861–1941) in 1913 changed this at once. To some extent, the importance of Tagore had been noted even before—the Swedish Nobel Committee did not get his name out of nowhere.1 Tagore belonged to a renowned Bengali family and some echoes of this family had even been heard in Finland. As early as the 1840s, 1 The first version of this paper was read at the International Tagore Conference in Halle (Saale), Germany, August 2–3, 2012. My sincere thanks are due to Hannele Pohjanmies, the translator of Tagore’s poetry, who has also traced many details about the history of the poet in Finland. With her kind permission, I have used this material, supplementing it from newspaper archives and from my own knowledge. -
Uttarpara Hitakari Sabha and Its Role for Progress of Women Education of Colonial Bengal
Uttarpara Hitakari Sabha and Its Role for Progress of Women Education of Colonial Bengal Dr. Supriya Biswas Assistant Professor of History, Gour Mahavidyalaya, Malda, West Bengal After the establishment of British rule in India nay Bengal some Bengali intelligentsia especially in the nineteenth century introduced with Western education and thoughts. They were inspired in a collective way for the benevolent activities of their countrymen. As a result, many educational, cultural and literary-based associations emerged in the first half of the nineteenth century for social reform in Bengal such as ‘Academic Association’(1828), ‘Society for the Acquisition of General Knowledge’(12th March,1838) of Henry Vivian Derozio, ‘Tattvabodhini Sabha’(21st October,1839) of Debendra Nath Tagore, ‘Vernacular Translation Society’ (December, 1850), ‘Bethune Society’(11th December, 1851) of Dr. J.F.Mouat, the Council of Education, ‘Bidyotsahini Sabha’ (June, 1853) of Kaliprasanna Singha, ‘Bamabodhini Sabha’(1863)1 etc. But ‘Uttarpara Hitakari Sabha’ was one of them, established on 5th April (Sunday), 1863 by some local (Uttarpara) educated youths under the leadership of Harihar Chattopadhyay2. This paper is intended to explore the rise of Uttarpara Hitakari Sabha and its role in the cause of women's emancipation of colonial Bengal. Before going to the detailed discussion on ‘Uttarpara Hitakari Sabha’ it is necessary to find out what was the background behind the establishment of ‘Hitakari Sabha’. Nilmani Mukherjee in his book ‘A Bengal Zamindar, Jaykrishna Mukherjee of Uttarpara and His Times 1808-1888’ wrote that “Jaykrishna Mukherjee had no active role in the history of the Hitakari Sabha”3. But this organisation for public welfare in Uttarpara, a few miles from Calcutta, owed its origin to the illustrious Mukherjee family of Uttarpara of whom Jaykrishna Mukherjee and his brother Rajkrishna Mukherjee were well-known for their philthrophy and patronage of public causes4. -
Indian Angles
Introduction The Asiatic Society, Kolkata. A toxic blend of coal dust and diesel exhaust streaks the façade with grime. The concrete of the new wing, once a soft yellow, now is dimmed. Mold, ever the enemy, creeps from around drainpipes. Inside, an old mahogany stair- case ascends past dusty paintings. The eighteenth-century fathers of the society line the stairs, their white linen and their pale skin yellow with age. I have come to sue for admission, bearing letters with university and government seals, hoping that official papers of one bureaucracy will be found acceptable by an- other. I am a little worried, as one must be about any bureaucratic encounter. But the person at the desk in reader services is polite, even friendly. Once he has enquired about my project, he becomes enthusiastic. “Ah, English language poetry,” he says. “Coleridge. ‘Oh Lady we receive but what we give . and in our lives alone doth nature live.’” And I, “Ours her wedding garment, ours her shroud.” And he, “In Xanadu did Kublai Khan a stately pleasure dome decree.” “Where Alf the sacred river ran,” I say. And we finish together, “down to the sunless sea.” I get my reader’s pass. But despite the clerk’s enthusiasm, the Asiatic Society was designed for a different project than mine. The catalog yields plentiful poems—in manuscript, on paper and on palm leaves, in printed editions of classical works, in Sanskrit and Persian, Bangla and Oriya—but no unread volumes of English language Indian poetry. In one sense, though, I have already found what I need: that appreciation of English poetry I have encountered everywhere, among strangers, friends, and col- leagues who studied in Indian English-medium schools. -
A Hermeneutic Study of Bengali Modernism
Modern Intellectual History http://journals.cambridge.org/MIH Additional services for Modern Intellectual History: Email alerts: Click here Subscriptions: Click here Commercial reprints: Click here Terms of use : Click here FROM IMPERIAL TO INTERNATIONAL HORIZONS: A HERMENEUTIC STUDY OF BENGALI MODERNISM KRIS MANJAPRA Modern Intellectual History / Volume 8 / Issue 02 / August 2011, pp 327 359 DOI: 10.1017/S1479244311000217, Published online: 28 July 2011 Link to this article: http://journals.cambridge.org/abstract_S1479244311000217 How to cite this article: KRIS MANJAPRA (2011). FROM IMPERIAL TO INTERNATIONAL HORIZONS: A HERMENEUTIC STUDY OF BENGALI MODERNISM. Modern Intellectual History, 8, pp 327359 doi:10.1017/S1479244311000217 Request Permissions : Click here Downloaded from http://journals.cambridge.org/MIH, IP address: 130.64.2.235 on 25 Oct 2012 Modern Intellectual History, 8, 2 (2011), pp. 327–359 C Cambridge University Press 2011 doi:10.1017/S1479244311000217 from imperial to international horizons: a hermeneutic study of bengali modernism∗ kris manjapra Department of History, Tufts University Email: [email protected] This essay provides a close study of the international horizons of Kallol, a Bengali literary journal, published in post-World War I Calcutta. It uncovers a historical pattern of Bengali intellectual life that marked the period from the 1870stothe1920s, whereby an imperial imagination was transformed into an international one, as a generation of intellectuals born between 1885 and 1905 reinvented the political category of “youth”. Hermeneutics, as a philosophically informed study of how meaning is created through conversation, and grounded in this essay in the thought of Hans Georg Gadamer, helps to reveal this pattern. -
Jayadeva.Pdf
9 788126 001828 9 788126 001828 JAYADEVA As cover-design of this book on Jayadeva’s is reproduced a picture giving the faces of Kṛṣṇa and Rādhā, carved on a black marble slab from a drawing by Sri Dhirendra Krishna Deva Varma of Tripura. This is a work executed in 1935 by a modern Indian Artist, who is a pupil of Abanindranath Tagore and Nandalal Bose, and who was Director of the Kalā-Bhavana at Rabindranath Tagore’s Santiniketan School and Visva-Bharati University. The sculpture reproduced on the endpaper depicts a scene where three soothsayers are interpreting to King Śuddhodhana the dream of Queen Māyā, mother of Lord Buddha. Below them is seated a scribe recording the interpretation. This is perhaps the earliest available pictorial record of the art of writing in India. From: Nagarjunakonda, 2nd century A.D. Courtesy: National Museum, New Delhi MAKERS OF INDIAN LITERATURE JAYADEVA SUNITI KUMAR CHATTERJI Sahitya Akademi Jayadeva: A monograph in English on Jayadeva, an eminent Indian philosopher and poet by Suniti Kumar Chatterji, Sahitya Akademi, New Delhi: 2017, ` 50. Sahitya Akademi Head Office Rabindra Bhavan, 35, Ferozeshah Road, New Delhi 110 001 Website: http://www.sahitya-akademi.gov.in Sales Office ‘Swati’, Mandir Marg, New Delhi 110 001 E-mail: [email protected] Regional Offices 172, Mumbai Marathi Grantha Sangrahalaya Marg, Dadar Mumbai 400 014 Central College Campus, Dr. B.R. Ambedkar Veedhi Bengaluru 560 001 4, D.L. Khan Road, Kolkata 700 025 Chennai Office Main Guna Building Complex (second floor), 443, (304) Anna Salai, Teynampet, Chennai 600 018 © Sahitya Akademi First Published: 1973 Reprint: 1990, 1996, 2017 ISBN: 978-81-260-0182-8 Rs.