Netaji Satabarshiki Mahavidyalaya SCINTIA

SCINTIA

Online Peer-reviewed Multidisciplinary Journal

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Netaji Satabarshiki Mahavidyalaya

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VOLUME 1, 2023

TABLE OF CONTENTS

	Review: The Nutmeg's Curse: Parables for A Planet in Crisis by Amitav Ghosh, India, Penguin Random House India, 2021, 5+ 339 pp., index. Rs.599 (hardback), ISBN 9780670095629 [8-10] [ISSUE-1]
	Ranit Ray
	View Abstract	Full Length Article
	Amitav Ghosh is one of the foremost authors of the contemporary period to address the issue of ecological crises and climate change in both his fictions and non-fictions. A social anthropologist by training, he brings into his writing well researched data and amalgamates it with fiction, often taking cues from history, to achieve an effortless fusion. The title of the non-fiction under consideration is intriguing and suggestive in various ways. The reader immediately understands that Ghosh will speak about the crisis of the natural environment in an anecdotal way. The word “curse” portends something ominous which will unfold through “the nutmeg.” It is imbued with life and thus broadly suggests the living environment. In his work, Ghosh traces the origin of ecological devastation and climate change. He goes back to 15th century, the onset of European settler colonialism and imperialism to show how man, divorced from nature, considered it inert and a field of resources to be plundered as if man is a separate entity and not a part of nature. Ghosh opens the book with the massacre of the indigenous people of the Banda islands in Indonesia by the Dutch East India Company with the objective of plundering their natural resource, the nutmeg which was extremely valuable during those times. By turning that vegetation into plantation through “terraforming,” the price of the much-coveted nutmeg, the nucleus of all brutalities, came down. This emphasizes the fact that improper dwelling and forceful encroachment of nature by deranged humans meet with utter failure of any objective and ultimately decimate the natural order jeopardizing the existence of humans on earth. This is an argument which Ghosh suggested in his previous non-fiction, The Great Derangement: Climate Change and the Unthinkable. (2016) Rather than focusing on carbon emissions, global warming, rising sea levels etc. Ghosh wants us to delve deeper and see the pollution of the human mind especially the Western way of thinking which considers the planet lifeless, full of unused space and the way of living of the indigenous people as savage. The White Man considered himself superior and the “White Man's burden” was to civilize the rest of the world. Such a notion of European superiority was supported by poets and philosophers such as Tennyson, Bacon and Galton.

	“Fight, Koni, Fight,”: Male Hegemonic Sport and the Female Athlete in Moti Nandi’s Koni(1975) [1-8] [ISSUE-1]
	Jayanta Rana
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	If gender is a series of performance -driven acts, then, Moti Nandi’s (1931-2010) novel Koni (1975) articulates the ideals of normative masculinity away from the not-muscular soft ideals of femininity. Nandi, through his sports literature, conceptualises the role of sports in culture and society. Although written primarily for adolescents, his sports novels including Koni (1975), Stopper (1974) and Striker (1973) have been crucial representations of the different forms of the dominant power structures in the middle and lower -middle class Bengali society. A marginal, in his novels, usually picks himself up from his pathetic state and announces his arrival on the victory podium through sheer hard work and a bit of luck. In that context, the protagonist, of the novel Koni, does not get individualised as Nandi does nothing to reflect a female athlete’s separate journey or does not quite delineate Koni’s different embodied existence away from hegemonic masculine sporting norms. The novel rather emphasises the role of her male trainer -Khitish Sinha (Kshid -da) - and his journey to re-establish his ‘manly’ credentials. In the process, if Koni gets ‘discovered’, ‘trained’ and finally becomes triumphant, then, it’s more of a victory of the male system of sports management and the emergence of a legitimate athlete’s body within that system. In this research paper, my emphasis is not only on how a female athlete struggles inside the patriarchal structures of society including sports but also to identify her individualised and complex journey, through pain and pleasures, into a different body -subject. An attempt is also made to understand how, in Nandi’s novel, sport gets institutionalised in a hierarchical society as one’s caste, class and gender come regularly to mediate one’s sporting acts. Keywords: Body-subject; Gender; Hegemony; Patriarchy; Performance.

	Where have all the Girls Gone? The Invisible and Visible Hungry Girls of Bengali Literature [11-16] [ISSUE-1]
	Prama Bhattacharjee
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	The last fifty year’s history of feminist food studies has found the kitchen as a contested area between the location of women as the victim of patriarchal subjugation, and simultaneously the centre of empowerment. While there are ample instances to support both the theories, the traditional roles assigned for women require them to remain a caring, and perpetually self-denying provider of the family, rather than being vocal of her own needs including hunger. While Bengali literature resonates with the presence of greedy boys and food-loving male adults, and the Bengali culture is quite proud of being a food-loving clan, except Bibhutibhushan Bandyopadhyay’s Durga, and Sulekha Sanyal’s Chhobi, there is hardly any hungry girl prominently represented in Bengali literature’s career of four centuries or more. However, these “invisible” hungry women are found in a very unlikely sphere: in the world of supernaturals. Bengali literature has an abundance of female ghosts, namely, saakchunni, petni and daakini, who continuously create havoc in the world of humans searching for food. The imagination of the supernatural entities in the ghost tales had always been a reflection of society’s collective fear of the marginalised getting empowered from the other side of the earthly existence and coming back to take revenge. Thus, it is through these supernatural beings the society acknowledges the presence of domesticated girls remaining hungry and mutinous till the last breath and beyond.

	Universality of Mathematics: Cave to Skyscraper [17-21] [ISSUE-1]
	Abhirup Datta
	View Abstract	Full Length Article
	Since the birth of civilization, the prevalence of mathematics is unquestionable. The companionship of mathematics has been enriching various subject studies for ages. Among various dimensions of subjects, there are arts and commerce subjects; besides, science subjects are completely dependent on mathematics, though mathematics cannot be confined to any stream of arts, commerce, or science. The practical application of mathematics bridges the gap between multidisciplinary disciplines. On the other hand, the influence of mathematics on human life is very deep-rooted. We cannot deny the practical value of mathematics, from waking up in the morning to going to sleep at night. In short, people from all walks of life are more or less indebted to mathematics. It can be compared to water. Just as water has no fixed shape, the container it is placed in takes on the shape of the container, so is the nature of mathematics. It is itself a kind of language, which has a specific grammar. We try to highlight this universal character of mathematics in this manuscript. One of the important significances of this manuscript is the discussion of various methods of emphasizing mathematics practice without fearing the abundance and scope of the subject. Apart from this, we will also discuss the valuable mathematical dependencies of various subjects.

	Chhau: The Pride of Eastern Indian Culture [22-25] [ISSUE-1]
	Papri Chakrabarti
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	The diversifying culture of India has not failed to provide a unified contribution to enrich the rich and highly varied cultural heritage of the country. Traditional art has been a sector of high infringement for the people concerned with Indian culture and heritage. India with its high degree of cultural difference among races and tribes is fortunately, home to many such traditional artwork. This ‘Chhau Dance’ which has its origin drawn from Orissa has been a great contributor to India’s cultural heritage. It is a modified form of martial arts, and involves scenes of war, and mythological fights. The dance portrays various mythological characters, and the dress code has derived its unique feature from the handmade Chhau masks. However unfortunately, due to lack of patronage and publicity the culture is dying off gradually, though there are fair attempts from the government to restore its importance. We should be concerned enough to preserve these masterpieces of art, so that we could talk about the enriched heritage of India with proud

	A Glimpse of Folk Culture and Religion of The Indian Sundarbans [26-28] [ISSUE-1]
	Pradip Kumar Mandal
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	The jungle-oriented people of Sundarbans, in addition to many other dangerous situations, struggle with the tiger in land and the crocodile on water. There is a popular local saying, ‘‘Jale Kumir, Daangay Baagh’’. Due to their proximity to the mangroves and their being under development, these people are exposed to a unique set of biotic hazards – ranging from snakebites to tiger attacks. It has greatly influenced their mindset and socio-cultural frame. The fight against the severity of natural hazards gave birth to magic among the folk communities of Sundarbans. So, magic was practiced as a security measure. The magicians were mentioned in O’Malleys’ Bengal District Gazetteer as ‘Fakirs’. They are now known as ‘Gunin’ or ‘Boule’. The folk rituals and rites of Sundarbans are closely related to the environment, seasons, plants, rivers, agriculture, fertility, animals, cult, magic, etc. So, the folk culture and religion of Sundarbans may be discussed with their characteristics and peculiarities – Worship of village Gods and Goddesses, Worship of Trees and Animals, Magic, etc. A remarkable characteristic of the folk society of Sundarbans is its communal harmony. No religious conflicts took place in the folk society of Sundarbans. It has been possible due to the worship of folk Gods and Goddesses by all categories of people in rural Sundarbans. Another remarkable characteristic of the folk society of Sundarbans is that the folk culture of Sundarbans is free from colonial influences. The Colonial Government was only interested in revenues and utilization of the forest resources. In this manner, the folk culture of the Sundarbans has remained with its unique character in social and religious harmony.

	গণ আন্দোলনে নারীঃ তেভাগা ও চিপকো আন্দোলন [29-32] [ISSUE-1]
	স্বস্তিকা বিশ্বাস
	View Abstract	Full Length Article
	মানব সমাজে গণ প্রতিরোধ ও গণ আন্দোলনে উচ্চবর্গের নারীদের তুলনায় নিম্ন বর্গের নারীরাই বৃহত্তর ভুমিকা গ্রহণ করেছে। তাদের এই ভুমিকা আন্দোলন গুলিকে আলাদা মাত্রা দিয়েছিল। সেরকমই দুটি আন্দোলন হল- তেভাগা আন্দোলন ও চিপকো আন্দোলন। এই দুই আন্দোলনেই নারীরাই মুখ্য ভুমিকা নিয়েছিল। পুরুষদের আগে নারীরাই আন্দোলনে ঝাঁপিয়ে পড়েছিলো স্বতঃস্ফূর্ত ভাবে। ফলে ভয়ংকর অত্যাচারের শিকারও হতে হয়েছে তাদের। কিন্তু তাতে তারা থেমে থাকেননি। তাদের এই সংগ্রামই এনে দিয়েছে তাদের সফলতা। এই দুই আন্দোলনে নারী দের এই অংশ গ্রহণই এই প্রবন্ধের আলোচ্য বিষয়।

	Relocating in the City: A Study of the Working Women in the Refugee Colonies in Sabitri Roy’s Badwip [32-36] [ISSUE-1]
	Suddha Kalyan Mondal
	View Abstract	Full Length Article
	The mainstream accounts of 1947 Partition typecast women mostly as passive victims of violence and forced migration. Contrastingly, literature on Partition has posited women in the positive role of being the bread-earners and active agents of comprehensive socio- economic shifts. Not disregarding the trauma of displacement and memories of violence, the fictional accounts represent such women earning their emancipation from boundaries of narrow domesticity, entering the public space and often subverting the machinations of patriarchy. Refugee settlements around Calcutta not only changed the urban cityscape but also created a space where women had to engage in the public to sustain their private. The changing dynamics of gender affected the larger society, creating the new class of working-class women, the new Bengali ‘Bhadramahila’. The present article is going to look into the nuances of the life of the refugee women, their coming out and its larger ramifications with reference to the novel Badwip by Sabitri Roy.

	Rabindranath Tagore’s concept of Swadeshi Samaj and Hindu Muslim Relations [37-42] [ISSUE-1]
	Sreya Chatterjee
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	Rabindranath Tagore, the illustrious Bengali poet, philosopher, and polymath, had profound ideas on various social issues, including Swadeshi Samaj and Hindu-Muslim relations. His thoughts in these areas were nuanced and often diverged from the mainstream nationalist discourse of his time. The term "Swadeshi" generally refers to a movement aimed at promoting Indian goods and self-reliance, originally against the British colonial rule. However, Tagore's conception of Swadeshi Samaj went beyond mere economic self-sufficiency. Tagore emphasized the need for India to develop its own cultural and ethical identity. He believed that true swadeshi was not just about rejecting foreign goods but about fostering a spirit of self-reliance, creativity, and ethical values that were rooted in India's cultural heritage. Tagore’s idea of Swadeshi was inclusive. He advocated for a society that embraced diversity and promoted the welfare of all its members, irrespective of caste, creed, or religion. He envisioned a society where the spiritual and cultural richness of India could flourish through mutual respect and cooperation among its diverse communities. Tagore was critical of the aggressive and exclusionary tactics adopted by some proponents of the Swadeshi movement. He believed that such methods could lead to social fragmentation and violence. Instead, he advocated for a peaceful and constructive approach to achieving self-reliance. Tagore’s views on Hindu-Muslim relations were deeply influenced by his humanistic philosophy and his commitment to social harmony. Tagore strongly believed in the idea of unity in diversity. He felt that the harmonious coexistence of different religious communities was essential for the social and cultural vitality of India. He opposed any form of communalism that sought to divide people along religious lines. Tagore promoted dialogue and understanding between Hindus and Muslims. He believed that through open communication and mutual respect, the two communities could address their differences and work together for the common good. Tagore saw education as a crucial tool for fostering communal harmony. He founded the Visva-Bharati University with the vision of creating an environment where people from different cultural and religious backgrounds could learn and grow together. Through education, he aimed to break down prejudices and build a sense of shared identity among Indians. Tagore was critical of religious orthodoxy and dogmatism, which he felt were often at the root of communal tensions. He advocated for a more enlightened and compassionate understanding of religion that emphasized common human values over rigid doctrinal differences. Rabindranath Tagore’s concepts of Swadeshi Samaj and Hindu-Muslim relations were grounded in his broader philosophy of humanism and universalism. He envisioned an inclusive, ethical, and culturally rich Indian society where different communities could live in harmony. Tagore's thoughts continue to be relevant in contemporary discussions on national identity, cultural diversity, and communal harmony in India.

	Portrayal of Migration, Identity Validation and Peace Education in the Films of Conflict Zones: Visualizing Migration through Cinema [43-49] [ISSUE-1]
	Shankhamala Ray
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	Cinema and migration have been interconnected for over a century. Many early filmmakers were immigrants themselves and they offered poignant stories about migration which resonated with audiences across different cultures. The films on migration often depicted the dynamic and diverse experiences of migrants and the unique socio-political contributions that migrants make to their new communities. On the other hand, peoplehood has always been glorified both in the real and the reel and the migrants have always fought to affirm their identities within the new national framework. Moreover, forced migration and formation of new borders sometimes normalize and even justify sexual violence. The offspring of such violence struggle to validate their identities in a strange socio-political milieu that tend to be rigid and exclusive. Religion, ethnicity and language play pivotal roles in this process of self-validation. Visual media, especially films, portray gender based violence, offering a personal viewpoint distinct from other forms of media. Khamosh Pani (2003) serves as a prime example, delving into themes of migration, border dynamics, gender issues, and identity through cinematic narratives. Furthermore, films can serve as tools for promoting peace education in regions beset by conflict, as seen in The Afghan Alphabet (2002), highlighting cinema's potential to cultivate peaceful prospects through education amidst refugee challenges.

ISSN No. - 3139-1192 (Online)

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