Saturday, 29 April 2023

Window Seat | Weekly Column in English | 30.4.23

 

Window Seat | Mrinal Chatterjee | 30. 4. 23

Raja Ravi Verma@175

Raja Ravi Varma (29 April 1848 – 2 October 1906) is considered as one of the pioneers of Indian Modern Art. However, he would be more remembered as a man who brought gods home. Using self-taught European naturalism, he visually reinterpreted the Indian mythological characters, Gods and Goddesses to give them a ‘real’ look and feel. It is like bringing them from the unreachable lofty pedestal to the easy reach of common masses.



Born on April 29, 1848, in Kilimanoor, village in the princely state of Travancore (now part of present-day Kerala, India), Raja Ravi Varma's artistic journey began at a young age, with his talent for drawing and painting evident from an early age. He received formal artistic training under Rama Swami Naidu, a well-known painter of the time. Varma's artistry soon caught the attention of the then-Maharaja of Travancore, Ayilyam Thirunal, who became his patron and supported his artistic endeavours.



One of Raja Ravi Varma's significant contributions to the world of art was his unique style that combined Indian sensibilities with European techniques. He was among the first Indian artists to adopt oil painting as a medium, a technique he learned from the Dutch artist Theodore Jensen.

Varma's works were known for their realistic portrayal of human figures and the use of bold colors, making his paintings distinctive and evocative. His compositions often depicted mythological and historical subjects, religious deities, and scenes from Indian epics, capturing the essence of Indian culture and mythology.

He also made efforts to make his paintings accessible to the common masses by printing them. He established a press in Bombay in the late 19th century and got many of his paintings of Gods, Goddesses and scenes from puranas printed. These lithographs made Varma's art more accessible to the masses and popularized his works across different regions of India. His portrayal of gods and goddesses in these prints helped to redefine the visual representation of Hindu mythology and played a significant role in shaping the modern Indian visual culture.

Raja Ravi Varma's artistic genius also extended beyond the realms of mythology and history. He was known for his portraits of royalty, nobility, and prominent personalities of his time, capturing their likeness with precision and artistic flair. Some of his notable portraits include those of the Maharaja of Travancore, the Maharaja of Mysore, and renowned poet Rabindranath Tagore. His portraits were highly sought after and adorned the walls of palaces, mansions, and art collectors' homes.

He also made significant contributions to the field of printmaking and sculpture. His sculptures, though relatively fewer in number, were highly detailed and reflected his mastery over three-dimensional art forms. His prints and illustrations adorned various publications and book covers, adding a visual dimension to literary works.

Apart from his artistic achievements, Raja Ravi Varma was also a social reformer and visionary. He was an advocate for women's education and fought against social evils like caste discrimination and child marriage. He believed that art could be a powerful tool for social change, and he used his art to convey messages of social relevance and cultural importance. 

Mobile Phone

This April the ubiquitous mobile phone turned fifty. It was on 3 April 1973 that Marty Cooper made the first ever call from a New York street on a large “personal, handheld, portable cell phone”



The world of communication never remained the same from that day. From its humble beginnings as a bulky and expensive device used only by the wealthy and influential, the mobile phone has now become an essential tool used by billions of people worldwide. Presently over 5 billion people worldwide, including almost 1 billion in India own a mobile phone, and over 3.8 billion own a smartphone.

Mobile phones have now become one device for multiple gadgets and works. A mobile phone can now double up as a watch, calendar, camera, audio-video recorder, calculator, compass, thermometer and many more devices. Besides communication across languages, it is used in education, entertainment, business, banking, market research and many more areas. Its potentials are still unfolding.

Heat wave

This year for the first time schools were closed in Meghalaya for the heat wave. Schools were also closed in West Bengal and Tripura. In Odisha, schools were closed, classes were held online. According to several recent studies, India's scorching heat is responsible for causing fatalities, illnesses, school closures, crop losses, and hindering the country's progress.



A recently released study by Ramit Debnath-led team of scholars from the University of Cambridge shows that “heat waves make more Indian states vulnerable to climate change than previously estimated with the climate-vulnerability index (CVI). The heat waves in India and the Indian subcontinent become recurrent and long-lasting, it is high time that climate experts and policymakers reevaluate the metrics for assessing the country's climate vulnerability. This offers scope for developing a holistic vulnerability measure through international cooperation and partnership," 

Heat waves are getting more intense in India, putting 80% of the country's people in danger, which remains unaccounted for in its current climate vulnerability assessment. If this impact is not addressed immediately, India’s progress towards sustainable development goals will be seriously impeded- the study warns.

Tailpiece: Turning crisis into opportunity

With LPG prices hitting the roof, now rotis could be made on the bonnet of the car, thanks to the harsh Sun.

(Courtesy: Social Media)

This column is published every Sunday in Sikkim Express and www.prameyanews.com

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A compilation of this weekly column published in 2022 has been published as an e-book, titled Window Seat 2022. Readers, interested to get a complimentary copy, please send your email id to mrinalchatterjeeiimc@gmail.com

 

Pathe Prantare | Weekly Column in Odia | 30.4.23

Samay, 30.4.23

 

Sunday, 23 April 2023

Window Seat. Weekly column in English. 23.4.23.



Window Seat |
Mrinal Chatterjee | 23. 4. 23

Bauls of Bengal

Recently I had been to Santiniketan in Birbhum district of West Bengal as a resource person for a refresher training programme for senior officers of Public Relations and Culture Department.

Santiniketan, where Rabindranath Tagore established and nurtured Viswabharti University is an idyllic place with an old world charm oozing with art and music. Birbhum district incidentally is known for its Baul songs and culture. If you travel from Howrah to Bolpur (Santiniketan), you’ll be treated with choicest Baul songs en route by singers, most of them wearing loose saffron dresses.

Photo: Mrinal Chatterjee at Sonajhuri Haat, Santiniketan.


The word Baul, I read from an article, comes from the Sanskrit “Batul,” which means mad, or “afflicted by the wind disease.”  The Bauls are India’s wandering minstrels of Bengal, whose song and dance reflect the joy, love and longing for mystical union with the Divine.  Bauls are free thinkers who openly declare themselves to be mad for the God who dwells within us all.

The origin of the Bauls is uncertain, but they are believed to have emerged in the late medieval period in Bengal, around the 16th century. They were influenced by the Bhakti movement, a devotional movement that emphasized direct personal experience of the divine and rejected the formalities and ritualism of organized religion.

The Bauls of Bengal follow a syncretic religious philosophy that is a blend of Hinduism, Buddhism, and Sufism. They believe in the universality of the divine and that the ultimate truth can only be attained through personal experience. They reject traditional religious structures and practices, and instead, seek spiritual fulfillment through music, dance, and poetry. The Bauls believe in the concept of "moner manush," which means the man of the heart. They believe that the heart is the true abode of the divine and that one can achieve spiritual enlightenment by exploring the depths of one's own heart. They use music and poetry as a means of expressing their devotion and exploring the mysteries of the human heart.

The Bauls of Bengal are known for their unique musical style, which is a blend of classical Indian music, folk music, and Sufi devotional music. They use a range of musical instruments, including the ektara, dotara, tabla, and flute. Their music is characterized by its simplicity and sincerity, and it is often accompanied by dance and chanting.

The Bauls of Bengal are also known for their distinctive attire, which includes saffron-colored robes and dreadlocks.

The Bauls expressed their spiritual insights through their music, which was a blend of folk and classical styles, and their lyrics, which were often in the form of cryptic metaphors and symbols. Many songs of Lalon Fakir (1772-1890) have been included in Baul oeuvre. I’ll write about Lalon Fakir in this column next week.

In the 19th and 20th centuries, the Bauls began to attract the attention of poets, scholars, and artists, who were fascinated by their mysticism and musical traditions. This led to a revival of interest in Baul culture and a growing recognition of its significance as a unique expression of Bengali spirituality.

Geeta Gobinda

Last week I wrote about Jaydeva or Joydeb a century poet who composed Geeta Gobinda, which has been an important part of Jagannath culture and ritual in the Jagannath Temple.

The Gīta Govinda kayva is a lyrical poem, dramatizing the love sports of Krishna and Radha on the surface and conveying simultaneously the deep ethos of devotion of the individual soul, its pining for God realization and finally attaining the consummation in service of God. This Bhava is similar in both god realization and eroticism and the cloak fits in well.



Since the Gīta Govinda was composed specifically for dance performance during the night worship of Lord Jagannatha, the composition is so deftly made as to be sung to the beats of a dancer’s foot movements. The author himself at the end of the Kavya again states this fact, where he again emphasizes that the poem was intended to the Kavya again states this fact, where he again emphasizes that the poem intended to be a prop for meditation on Vishnu and it is clothed in Srngara rasa by thekavi Jayadeva pandita immersed in the contemplation of Krishna. The poem became so popular that within a century or so, it spread to all corners of the country from east to south, west and north and was adapted to dance, music, painting and temple worship.

The Gīta Govinda consists of twelve chapter, further divided into twenty-four songs. Each song consists of eight couplets, it is called Ashtapadi. Chapter one and chapter two, four five and twelve contain twoashtapadi each; chapters three, six, eight, nine and ten contain only one ashtapadi each. Thus there are twenty-four ashtapadis. These ashtapadis can be set to music in different melodious ragas, which were appreciated and followed by the poets later period.

The Little Kali.

I met her, a little girl of eight or nine years old at Bolpur Santiniketan railway station, as I was waiting for my train back to Howrah. She was dressed like Goddess Kali. Usually Goddess kali looks ferocious. But she looked rather cute.

Photo by Mrinal Chatterjee at Bolpur Railway Station


I asked her: can I take your photo? She smiled like an angel and stood for the camera. As I took the photo, my train entered the platform. And she said, ‘koi dao’ (give me). I hurriedly fished out a ten rupee note and gave her. She again smiled and as I boarded the train she waved at me.

The Little Kali.

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A compilation of this weekly column published in 2022 has been published as an e-book, titled Window Seat 2022. Readers, interested to get a complimentary copy, please send your email id  to mrinalchatterjeeiimc@gmail.com

 

This column is published every Sunday in Gangtok based English daily Sikkim Express and www.prameyanews.com

Saturday, 22 April 2023

Bahi Katha | Fortnightly Column on Books | New Age Public Relations by Subir Ghosh | 19.4.23

 ଲୋକସମ୍ପର୍କର ନାନା କଥା

ବହି: ନିଉ ଏଜ୍ପବ୍ଲିକ ରିଲେସନ

ଲେଖକ: ସୁବିର ଘୋଷ

ପ୍ରକାଶକ: ସାହିତ୍ୟ ସଂସଦ, କୋଲକତା

ମୂଲ୍ୟ: ୮୫୦ ଟଙ୍କା

ପବ୍ଲିକ ରିଲେସନସ୍ବା ଲୋକ ସଂପର୍କ ବର୍ତ୍ତମାନ ଏକ ସମ୍ମାନଜନକ ବୃତ୍ତି ଏହାର ଅବଧାରଣା ଦୀର୍ଘ ବର୍ଷ ତଳୁ ଥିଲେ ମଧ୍ୟ ପେଶା ଭାବରେ ଲୋକ ସଂପର୍କର ଜନ୍ମ ଆଦ୍ୟ ବିଂଶ ଶତାବ୍ଦୀରେ ଆମେରିକାରେ

            ଲୋକ ସଂପର୍କର ପ୍ରଧାନ କାମ ସାଧାରଣ ଲୋକମାନଙ୍କ ସହିତ ସଂପର୍କର ଅଭିବୃଦ୍ଧି ଗୋଟିଏ ସରକାର, ବିଭାଗ, କମ୍ପାନୀ ବ୍ୟବସାୟ ପ୍ରତିଷ୍ଠାନ ତାତରଫରୁ ତାଙ୍କର କାର୍ଯ୍ୟ ଏବଂ  ସ୍ୱାର୍ଥ ପାଇଁ  ଯେଉଁ ଯେଉଁ ଲୋକମାନେ ସଂପୃକ୍ତ ତାଙ୍କ ସହିତ  ସୁସଂପର୍କ ରଖିବା ଏବଂ ସାଧାରଣରେ ସେମାନଙ୍କର ଭାବମୂର୍ତ୍ତିକୁ ଉଜ୍ୱଳ ରଖିବା ହେଲା ଲୋକ ସଂପର୍କ ବିଭାଗର କାମ ସଭ୍ୟତାର ଅଗ୍ରଗତି ସହିତ ଜନମତର ଗୁରୁତ୍ୱ ବଢ଼ୁଛି ତା ସହିତ ସରକାରୀ ସ୍ତରରେ ଏବଂ ବାଣିଜ୍ୟ ବ୍ୟବସାୟ ସ୍ତରରେ ଲୋକ ସଂପର୍କର ଗୁରୁତ୍ୱ ବଢ଼ୁଛି  

            ଭାରତରେ ଲୋକ ସଂପର୍କର ଅବଧାରଣା ବହୁକାଳୁ  ରହିଛି ଅଶୋକଙ୍କ ସମୟରୁ ଏହା ଦୃଶ୍ୟମାନ କିନ୍ତୁ ଯୋଜନାବଦ୍ଧ ଏବଂ ଆନୁଷ୍ଠାନିକ ଭାବରେ ଲୋକ ସଂପର୍କର ବ୍ୟବହାର ବ୍ରିଟିଶ୍ଅମଳରୁ ଆରମ୍ଭ ହୋଇଥିଲା ପ୍ରେକ୍ଷାପଟ ଥିଲା ପ୍ରଥମ ବିଶ୍ୱଯୁଦ୍ଧ ପ୍ରଥମ ବିଶ୍ୱଯୁଦ୍ଧ ବେଳେ ବ୍ରିଟିଶ ପ୍ରଶାସନ ଭାରତୀୟ ମାନଙ୍କର ସମର୍ଥନ ଲୋଡୁଥିଲା ଏବଂ ଏଥିପାଇଁ ବିଧିବଦ୍ଧ ଭାବରେ ଏକ ଦପ୍ତର ଖୋଲାଯାଇ ସେ ଦିଗରେ କାର୍ଯ୍ୟ ଆରମ୍ଭ କରାଯାଇଥିଲା ପରବର୍ତ୍ତି ସମୟରେ ଏହାକୁ ଆହୁରି ଅଧିକ ବ୍ୟାପ୍ତ କରାଯାଇଥିଲା

            ଲୋକସଂପର୍କର ଉପଯୋଗୀତା ଏବଂ ଗୁରୁତ୍ୱକୁ ହୃଦୟଙ୍ଗମ କରି ସ୍ୱାଧୀନତା ପରେ ପରେ ହିଁ ଦିଗରେ ସରକାରୀ ଭାବରେ ପ୍ରଚେଷ୍ଟା ଆରମ୍ଭ ହୋଇଥିଲା ବେସରକାରୀ ଭାବରେ ସ୍ୱାଧିନତା ପୂର୍ବରୁ ବି ଟାଟା କମ୍ପାନୀ ତାଙ୍କର ପ୍ରଚେଷ୍ଟା ଆରମ୍ଭ କରିଥିଲେ ଭାରତୀୟ ରେଳ ମଧ୍ୟ ଦିଗରେ ପ୍ରଚେଷ୍ଟା ଆରମ୍ଭ କରିଥିଲେ                                     କିନ୍ତୁ ଏତେ ବର୍ଷ ଭିତରେ ଭାରତ ପରିପ୍ରେକ୍ଷୀରେ ବିଷୟ ଉପରେ ଖୁବ୍ବେଶୀ ବହି ଲେଖାଯାଇନାହିଁ ଇତିମଧ୍ୟରେ ସାମାଜିକ ସାଂସ୍କୃତିକ କ୍ଷେତ୍ରରେ, ପ୍ରଯୁକ୍ତି ବିଦ୍ୟା କ୍ଷେତ୍ରରେ ଏବଂ ଯୋଗାଯୋଗ (କମ୍ୟୁନିକେସନ୍‍) ବିଭିନ୍ନ ମାଧ୍ୟମରେ ପରିବର୍ତ୍ତନ ଅଭିବୃଦ୍ଧି ହୋଇଛି ତା ସହିତ ଲୋକ ସଂପର୍କର ପେଷାଗତ କ୍ଷେତ୍ରରେ ମଧ୍ୟ ବେଶ୍କିଛି ପରିବର୍ତ୍ତନ ହୋଇଛି ପରିବର୍ତ୍ତିତ ରୂପରେଖକୁ ନେଇ ଲୋକ ସମ୍ପର୍କ ବିଷୟୋର ଭଲ ବହିଟିଏର ଅଭାବ ଥିଲା ସୁବୀର ଘୋଷଙ୍କର ବହି ସେ ଅଭାବକୁ ବହୁ ପରିମାଣରେ ପୁରଣ କରିଛି

            ସୁବିର ଘୋଷ ପୂର୍ବ ଭାରତରେ ଜଣେ ଲେଖକ, ଲୋକ ସଂପର୍କ ବିଷାରଦ ଏବଂ ଗଣମାଧ୍ୟମ ଶିକ୍ଷକ ଭାବରେ ପରିଚିତ ଭାରତୀୟ ଜନ ସଂଚାର ସଂସ୍ଥାନ, ଢ଼େଙ୍କାନାଳ ଶାଖା ସହ ପୂର୍ବ ଭାରତର ବିଭିନ୍ନ ଶିକ୍ଷାନୁଷ୍ଠାନ ସହିତ ସେ ଜଡିତ ପୁସ୍ତକଟିକୁ ସେ ଗଣମାଧ୍ୟମର ଛାତ୍ର ଛାତ୍ରୀମାନଙ୍କ ପାଇଁ ଏବଂ ଲୋକ ସଂପର୍କରେ ଯେଉଁମାନେ କର୍ମରତ ସେମାନଙ୍କୁ ଆକ୍ଷିରେ ରଖି ଲେଖିଛନ୍ତି

            କିଛି ବର୍ଷ ପୂର୍ବରୁ ପୂର୍ବରୁ ପୁସ୍ତକଟି ପ୍ରକାଶ ପାଇଥିଲା ବର୍ତ୍ତମାନ ପୁସ୍ତକରେ ପରିବର୍ତ୍ତିତ ପ୍ରଯୁକ୍ତିଗତ ବିଦ୍ୟାକୁ ସାମିଲ୍କରାଯାଇଛି

            ପୁସ୍ତକରେ କେତୋଟି ଅଧ୍ୟାୟରେ ଲୋକ ସଂପର୍କର ଅବଧାରଣା, ସଂଜ୍ଞା ଆଦି ବିଷୟକୁ ପ୍ରାଞ୍ଜଳ ଭାବେ ଆଲୋଚନା କରାଯାଇଛି ଲୋକ ସଂପର୍କର ଇତିହାସ, ଏହା କିଭଳି ଭାବରେ ପ୍ରାଚୀନ ଯୁଗରୁ ବର୍ତ୍ତମାନ ଯୁଗ ପର୍ଯ୍ୟନ୍ତ କ୍ରମଶଃ ବଢ଼ିଛି, ପରିବର୍ତ୍ତିତ ହେଇଛି ସେ ସଂପର୍କରେ ଗୋଟେ ଚାପ୍ଟର ରହିଛି ଲୋକ ସଂପର୍କର ଗୋଟେ ବଡ କାମ ହେଲା ଗଣମାଧ୍ୟମ, ବିଶେଷ କରି ଖବରବାହୀ ଗଣମାଧ୍ୟମ ସହିତ ଯୋଗାଯୋଗ ରଖିବା   ସେ ବିଷୟରେ  ସଂପୁର୍ଣ୍ଣ ଗୋଟେ ଅଧ୍ୟାୟ ରହିଛି, ଯେଉଁଥିରେ ପ୍ରେସ୍ରିଲିଜ୍କେମିତି ଲେଖାଯିବାଠୁ ଆରମ୍ଭ କରିକି ଖବରକୁ କେମିତି ବିଶ୍ଳେଷଣ କରାଯିବ, ଭିଡିଓ ନିଉଜ କେମିତି ଦିଆଯିବ ସବୁ   ବିଷୟରେ ଆଲୋଚନା କରାଯାଇଛି ଲୋକ ସଂପର୍କର ଆଉ ଗୋଟେ ଦିଗ ହେଉଛି ସଂପୃକ୍ତ ବିଭାଗ ବା ସଂଗଠନ ବା ଅନୁଷ୍ଠାନରେ ଯେଉଁ  କର୍ମଚାରୀମାନେ କାମ କରୁଛନ୍ତି ତାଙ୍କର ଆଭ୍ୟନ୍ତରୀଣ ସଂପର୍କ ସେ ବିଷୟରେ ଗୋଟେ ଅଧ୍ୟାୟ ରହିଛି କର୍ପୋରେଟ ସୋସିଆଲ ରେସପନସବିଲିଟି ବା କର୍ପୋରେଟ ସାମାଜିକ ଦାୟିତ୍ୱବୋଧ, କ୍ରାଇସିସ୍ମ୍ୟାନେଜମେଣ୍ଟ ବା ବିପତ୍ତି ପରିଚାଳନା ସଂପର୍କରେ ମଧ୍ୟ ଅଧ୍ୟାୟମାନ ରହିଛି ଏହା ସହିତ ଆଧୁନିକ ଯୋଗାଯୋଗ ପ୍ରଯୁକ୍ତି କିଭଳି ଭାବରେ ବ୍ୟବହାର କରାଯାଇପାରିବ  ସେ ବିଷୟରେ ମଧ୍ୟ ଦୁଇ ତିନୋଟି ଅଧ୍ୟାୟ  ରହିଛି ସୋସିଆଲ ମିଡିଆ ବା ସାମାଜିକ ଗଣମାଧ୍ୟମକୁ କିଭଳି ଭାବେ  ଜନ ସଂପର୍କ କ୍ଷେତ୍ରରେ ବ୍ୟବହର କରାଯାଇପାରିବ- ସେ ବିଷୟରେ ଗୋଟେ ଅଧ୍ୟାୟ ରହିଛି   ସୋସିଆଲ ମାର୍କେଟିଂ  ବିଷୟରେ ଏକ ଚାପ୍ଟର ରହିଛି ଜନ ସଂପର୍କରେ ଆଉ କଣ ଆୟୁଧ କେମିତି ଭାବେ ବ୍ୟବହାର କରାଯାଇ ପାରିବ ସେ କଥା ମଧ୍ୟ ଆଲୋଚନା କରାଯାଇଛି

            ମୋଟାମୋଟି ଭାବେ କହିଲେ ଲୋକେ ସଂପର୍କ ଏବଂ କର୍ପୋରେଟ କମ୍ୟୁନିକେସନ୍ ସବୁଗୁଡିକ ବିଭବ ଏବଂ କ୍ଷେତ୍ର ସଂପର୍କରେ ଲେଖକ ବିଶଦ ଭାବରେ ଆଲୋଚନା କରିଛନ୍ତି ବହିଟିର ଗୋଟେ ବଡ ସଂପଦ ହେଉଛି ଏହାର ଲିଖନ ଶୈଳୀ   ବହିଟି ଅତ୍ୟନ୍ତ ସରଳ ଭାବରେ ଲେଖାଯାଇଛି   ଜନ ସଂପର୍କ କ୍ଷେତ୍ରରେ ଯେଉଁମାନେ ଆଗ୍ରହୀ ଏବଂ ଯେଉଁମାନେ ଏଥିରେ ସାମିଲ୍ ସମସ୍ତଙ୍କ ପାଇଁ ପୁସ୍ତକଟି ଅବଶ୍ୟ ପାଠ୍ୟ

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