{"title":"Lesley May Miller","authors":"Lesley May Miller","doi":"10.14297/gnb.2.1.140","DOIUrl":"https://doi.org/10.14297/gnb.2.1.140","url":null,"abstract":"","PeriodicalId":153709,"journal":{"name":"Gitanjali & Beyond","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-11-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134470651","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Born in a family of fourteen siblings Rabindranath Tagore spent a lot of time alone though not lonely. From his childhood he had been a lover of nature. The large expanse of meadows in Santiniketan, the wide stretches of the river Padma at Shelidah skirted by the murmuring rows of coconut palms made him feel that he was part of a universal oneness. Tagore’s philosophy behind his school in Santiniketan was to enable his students to relate to the environment. With an unorthodox approach to education he encouraged them to walk bare footed to feel the dust under their feet and experience the touch and feel of trees which they could climb. Rabindranath’s model was the forest dwellings of ancient times – the tapoban – which Kalidasa had immortalised in his epic works. Most of Tagore’s Gitanjali songs were composed in Santiniketan and spoke of a deep spiritual presence in nature’s harmony amidst the diverse moods of the seasons. To celebrate the environment Tagore organised several festivals in Santiniketan and composed songs especially for them such as Basant Utsav (for spring), Barsha Mangal (for the monsoons), Sharad Utsav (for autumn) and Ritu Ranga (for all the seasons). He also introduced the colourful festival of tree planting (Briksha ropan) from a Bali dance tradition. Harvest was celebrated with Halakarshan when agricultural fields were symbolically ploughed. In the school song ‘Santiniketan’, students sang of their communion with nature, nurtured by groves and protected by an embracing sky.
{"title":"Significance of the environment in the songs of Rabindranath Tagore","authors":"R. Som","doi":"10.14297/GNB.2.1.41-50","DOIUrl":"https://doi.org/10.14297/GNB.2.1.41-50","url":null,"abstract":"Born in a family of fourteen siblings Rabindranath Tagore spent a lot of time alone though not lonely. From his childhood he had been a lover of nature. The large expanse of meadows in Santiniketan, the wide stretches of the river Padma at Shelidah skirted by the murmuring rows of coconut palms made him feel that he was part of a universal oneness. Tagore’s philosophy behind his school in Santiniketan was to enable his students to relate to the environment. With an unorthodox approach to education he encouraged them to walk bare footed to feel the dust under their feet and experience the touch and feel of trees which they could climb. Rabindranath’s model was the forest dwellings of ancient times – the tapoban – which Kalidasa had immortalised in his epic works. Most of Tagore’s Gitanjali songs were composed in Santiniketan and spoke of a deep spiritual presence in nature’s harmony amidst the diverse moods of the seasons. To celebrate the environment Tagore organised several festivals in Santiniketan and composed songs especially for them such as Basant Utsav (for spring), Barsha Mangal (for the monsoons), Sharad Utsav (for autumn) and Ritu Ranga (for all the seasons). He also introduced the colourful festival of tree planting (Briksha ropan) from a Bali dance tradition. Harvest was celebrated with Halakarshan when agricultural fields were symbolically ploughed. In the school song ‘Santiniketan’, students sang of their communion with nature, nurtured by groves and protected by an embracing sky.","PeriodicalId":153709,"journal":{"name":"Gitanjali & Beyond","volume":"107 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-11-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134214855","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Santiniketan, Tagore’s ‘Abode of Peace’ is located in the western part of the state of West Bengal in India. The place is the site of Visva Bharati, a world renowned residential university as well as a Brahmacharya Asram (hermitage where a vow has been taken by the residents) established by Rabindranath Tagore himself. Santiniketan, in the Birbhum District of West Bengal and its environs provide ample scope for the development of ecotourism. It is a place where ecotourism and rural tourism go hand in hand. The place has an idyllic setting. Around Santiniketan, there exist a number of tribal villages inhabited by the Santhal tribe. Ecotourism combines nature tourism, wilderness tourism and agri-tourism. This form of niche tourism is essentially rural in character. It is a type of Special Interest Tourism that has emerged recently and has evoked concern among social scientists. Of late, ecotourism has become popular in the tribal villages around Santiniketan. A unique natural landscape here is formed by the khoai, a vast, desolate area with lateritic soil and gulley erosion. Resorts have been built in the khoai by private entrepreneurs where tourists flock round the year. Ballavpurdanga, along with some other typical Santhal villages – Boner Pukur Danga, Mouldanga and Phuldanga, bordering the Sonajhuri forest in the khoai, have been brought within the Rural Tourism Scheme under the Endogenous Tourism Project (ETP) introduced by the Government of India in the early years of the 21st century. Tagore was a wayfarer. Although in his times, the concept of ecotourism had not emerged, the Poet was one with nature and one can say that he would have definitely advocated the practice. This paper studies the scope and sustainability of ecotourism in Santiniketan and seeks to find out the benefits it can provide to the host community and to visitors. The paper also attempts to investigate how ecotourism, as a practice, can serve actively in a rural reconstruction programme as envisaged by Tagore.
{"title":"Ecotourism In and Around Santiniketan: Challenges and Potentialities","authors":"S. Chandra","doi":"10.14297/gnb.2.1.79-111","DOIUrl":"https://doi.org/10.14297/gnb.2.1.79-111","url":null,"abstract":"Santiniketan, Tagore’s ‘Abode of Peace’ is located in the western part of the state of West Bengal in India. The place is the site of Visva Bharati, a world renowned residential university as well as a Brahmacharya Asram (hermitage where a vow has been taken by the residents) established by Rabindranath Tagore himself. Santiniketan, in the Birbhum District of West Bengal and its environs provide ample scope for the development of ecotourism. It is a place where ecotourism and rural tourism go hand in hand. The place has an idyllic setting. Around Santiniketan, there exist a number of tribal villages inhabited by the Santhal tribe. Ecotourism combines nature tourism, wilderness tourism and agri-tourism. This form of niche tourism is essentially rural in character. It is a type of Special Interest Tourism that has emerged recently and has evoked concern among social scientists. Of late, ecotourism has become popular in the tribal villages around Santiniketan. A unique natural landscape here is formed by the khoai, a vast, desolate area with lateritic soil and gulley erosion. Resorts have been built in the khoai by private entrepreneurs where tourists flock round the year. Ballavpurdanga, along with some other typical Santhal villages – Boner Pukur Danga, Mouldanga and Phuldanga, bordering the Sonajhuri forest in the khoai, have been brought within the Rural Tourism Scheme under the Endogenous Tourism Project (ETP) introduced by the Government of India in the early years of the 21st century. Tagore was a wayfarer. Although in his times, the concept of ecotourism had not emerged, the Poet was one with nature and one can say that he would have definitely advocated the practice. This paper studies the scope and sustainability of ecotourism in Santiniketan and seeks to find out the benefits it can provide to the host community and to visitors. The paper also attempts to investigate how ecotourism, as a practice, can serve actively in a rural reconstruction programme as envisaged by Tagore.","PeriodicalId":153709,"journal":{"name":"Gitanjali & Beyond","volume":"214 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-11-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123299147","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
On 6 June 1901, Jagadis Chandra Bose read a paper at the Royal Society in London, entitled ‘On Electric Response of Inorganic Substances’. Bose showed that external stimuli, such as poison or electricity, have a similar effect on living tissue, such as plants or muscle, and inorganic matter, such as iron oxide or tin. Bose recorded response curves for muscle, plant, and metal and was thus able to show parallels between the living and the non-living. This was not only revolutionary, but also unacceptable to parts of his audience. At this talk, Bose encountered two difficulties: firstly, in upsetting traditional disciplinary boundaries between physics and physiology, he, the physicist, undermined the authority of the physiologists who were present. Consequently, they attacked Bose’s findings on the grounds of the second difficulty, namely the common prejudice against Indians according to which the Indian mind, in its pursuit of metaphysic ideals, was unsuited to scientific thoughts and practices. The physiologists thus confounded Bose’s theory of unity between the living and the non-living with a theological bias according to which they believed that Bose could only have arrived at his results because of his predisposition for mysticism rather than by carefully executed experiments. They failed to see that both could be true: for Bose, the intuition to search for a unifying principle between the living and the non-living and the scientific rigour with which he strove to prove it were not mutually exclusive, but, in fact, mutually dependant.
{"title":"Jagadis Chandra Bose and the Politics of Science","authors":"Christin Hoene","doi":"10.14297/GNB.2.1.26-40","DOIUrl":"https://doi.org/10.14297/GNB.2.1.26-40","url":null,"abstract":"On 6 June 1901, Jagadis Chandra Bose read a paper at the Royal Society in London, entitled ‘On Electric Response of Inorganic Substances’. Bose showed that external stimuli, such as poison or electricity, have a similar effect on living tissue, such as plants or muscle, and inorganic matter, such as iron oxide or tin. Bose recorded response curves for muscle, plant, and metal and was thus able to show parallels between the living and the non-living. This was not only revolutionary, but also unacceptable to parts of his audience. At this talk, Bose encountered two difficulties: firstly, in upsetting traditional disciplinary boundaries between physics and physiology, he, the physicist, undermined the authority of the physiologists who were present. Consequently, they attacked Bose’s findings on the grounds of the second difficulty, namely the common prejudice against Indians according to which the Indian mind, in its pursuit of metaphysic ideals, was unsuited to scientific thoughts and practices. The physiologists thus confounded Bose’s theory of unity between the living and the non-living with a theological bias according to which they believed that Bose could only have arrived at his results because of his predisposition for mysticism rather than by carefully executed experiments. They failed to see that both could be true: for Bose, the intuition to search for a unifying principle between the living and the non-living and the scientific rigour with which he strove to prove it were not mutually exclusive, but, in fact, mutually dependant.","PeriodicalId":153709,"journal":{"name":"Gitanjali & Beyond","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-11-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129097572","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-11-24DOI: 10.14297/GNB.2.1.206-213
M. Haggith
This essay is an appreciation of Tagore’s poems about the sea, interwoven with reminiscences of a sailing trip off the south coast of the Isle of Skye, in Scotland, and a boat voyage among the mangrove-fringed islands of the Sundarbans in the Bay of Bengal, India. At the heart of the essay is rumination on the poem ‘Snatched by the gods’, written by Tagore in the late 1890s, in which adverse wind and tide provide the context for a tragic drowning of a young boy and an old man. The sailing trip mirrors these sea conditions. The Sundarbans visit draws reflection on the real threat posed by wind and tide to the lives and livelihoods of people in Bengal and the increasing risks caused by climate change. The paradoxical wonder and danger of the ocean runs through Tagore’s representations of the sea, and the essay explores both this paradox and some of the many instances of the sea in his poetry as a metaphor for death, for the final release of the soul, for religious fervour, for work and time and even for poetry itself.
{"title":"The Ocean-Cradle of Birth and of Death – An Appreciation of Tagore’s Sea Poetry","authors":"M. Haggith","doi":"10.14297/GNB.2.1.206-213","DOIUrl":"https://doi.org/10.14297/GNB.2.1.206-213","url":null,"abstract":"This essay is an appreciation of Tagore’s poems about the sea, interwoven with reminiscences of a sailing trip off the south coast of the Isle of Skye, in Scotland, and a boat voyage among the mangrove-fringed islands of the Sundarbans in the Bay of Bengal, India. At the heart of the essay is rumination on the poem ‘Snatched by the gods’, written by Tagore in the late 1890s, in which adverse wind and tide provide the context for a tragic drowning of a young boy and an old man. The sailing trip mirrors these sea conditions. The Sundarbans visit draws reflection on the real threat posed by wind and tide to the lives and livelihoods of people in Bengal and the increasing risks caused by climate change. The paradoxical wonder and danger of the ocean runs through Tagore’s representations of the sea, and the essay explores both this paradox and some of the many instances of the sea in his poetry as a metaphor for death, for the final release of the soul, for religious fervour, for work and time and even for poetry itself.","PeriodicalId":153709,"journal":{"name":"Gitanjali & Beyond","volume":"167 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-11-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128690663","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：