Research Review Journal of Interdisciplinary Studies
हिंदी में पढ़ें | ગુજરાતી માટે ક્લિક કરો | मराठी मध्ये वाचा | বাংলা পড়ুন Research Review Journal of Interdisciplinary Studies (RRJIS) is a peer-reviewed, open-access academic journal committed to advancing knowledge across a wide spectrum of disciplines through interdisciplinary research. The journal serves as a platform for scholars, practitioners, and researchers from diverse academic backgrounds to publish original and high-quality work that bridges disciplinary boundaries and fosters innovative thinking. The journal welcomes submissions in multiple languages — English, Hindi, Gujarati, Marathi, and Bengali — to promote inclusive academic communication and support linguistic diversity in global scholarship. Journal Information Journal Start Year: 2025 Title: Research Review Journal of Interdisciplinary Studies (RRJIS) Frequency of Publication: Quarterly (Four Issues per year) ISSN (Online): 3108-0472 Peer Review Process: Double-blind Peer-review Process Subject: Multidisciplinary Languages: English, Hindi, Gujarati, Marathi, Bengali [Multiple Languages] Accessibility: Open Access Plagiarism Checker: Ithenticate by Turnitin Publication Format: Online Contact Details Address: 15/B, Kalyan Nagar Society, Fire Brigade Road, O/s Shahpur Gate, Shahpur, Ahmedabad-380004 (India) Contact No.: +91- 93284 90029 Email: editor.rrjis@rrjournals.in Website: https://rrjournals.in/index.php/rrjis/index
Suicide and Euthanasia in the Light of Buddhist Moral Teachings
Through the prism of Buddhist moral teachings, this essay critically investigates the ethical aspects of suicide and euthanasia, emphasizing their applicability to current bioethical and social discussions. Buddhism, in my opinion, offers a unique framework for assessing life-ending deeds, placing human actions within the larger web of interdependence (pratītyasamutpāda) and emphasizing the principles of intention (cetanā), non-harm (ahimsa), compassion (karuṇā), and mindfulness (sati). The Buddhist viewpoint assesses ethical responsibility based on mental states, karmic consequences, and the relational ramifications of one’s actions, in contrast to secular methods that place more emphasis on autonomy or legal permissibility. Suicide and active euthanasia are continuously discouraged in classical texts, such as the Vinaya Pitaka and Abhidharma literature, since they are seen as morally and karmically problematic when they result from ignorance, despair, or attachment. Buddhist ethics, on the other hand, acknowledges the importance of compassion and the relief of suffering, enabling complex, situation-specific ethical thought. The study makes the case that Buddhist moral teachings are still relevant today because they integrate ethical, psychological, and social factors in a comprehensive way. Buddhism provides direction for handling life-and-death situations in a way that upholds moral responsibility, human dignity, and the sanctity of life by emphasizing reflective awareness, compassionate involvement, and the cultivation of wisdom (paññā). In my view, this method offers a compassionate and ethically sound framework for comprehending and addressing the complicated issues of euthanasia and suicide in contemporary society.
Brahmavihāra in Buddhist Philosophy: A Philosophical Analysis of Human Values
This paper explores the Buddhist concept of Brahmavihāra as a fundamental framework for comprehending and developing human values. The four sublime states—mettā (loving-kindness), karuṇā (compassion), muditā (sympathetic delight), and upekkhā (equanimity)—represent, in my opinion, not only moral principles but also a thorough philosophical framework that incorporates moral behaviour, psychological development, and social harmony. In order to investigate how these virtues serve as both contemplative practices and normative principles that direct human behaviour, the study critically examines both canonical Buddhist texts and contemporary interpretations. I contend that Brahmavihāra offers a virtue-based ethical model based on relational interdependence and universal compassion, going beyond traditional ethical theories by emphasizing the development of inner dispositions rather than adherence to outward laws. Additionally, the concept of boundlessness (appamaññā) ingrained in these states offers a philosophical foundation for equality, inclusivity, and non-discrimination, making it extremely pertinent in tackling modern world issues like moral fragmentation, alienation, and violence. The article also emphasizes how Brahmavihāra can be used practically to promote social cohesiveness, emotional intelligence, and ethical responsibility in contemporary society. This study illustrates Brahmavihāra’s ongoing importance as a comprehensive framework for reconsidering human values by placing it within both classical and modern philosophical discourse. In the end, I argue that cultivating these four sublime moods provides a revolutionary path toward individual well-being and societal harmony, helping to create a more compassionate and well-rounded global ethical system.
Ethical Religion vs Ritual Religion in Bankim’s Philosophy
I propose a critical philosophical analysis of Bankim Chandra Chattopadhyay’s distinction between ethical and ritual religion, placing his ideas in nineteenth-century India and assessing their relevance today. The paper contends that Bankim’s redefinition of dharma shifts from ceremonial formality to an ethically grounded understanding of religion that emphasizes morality, intellectual thought, and social responsibility. Based on his seminal work Dharmatattva and modern scholars’ analyses, this study shows how Bankim criticizes mechanical ritual practices without ethical substance and promotes a religion based on truth, self-discipline, and humanity’s welfare. The paper also examines Bankim’s intellectual foundations, focusing on his synthesis of ancient Indian traditions with Western rationalism and utilitarianism. It also investigates his views’ wider ramifications for nationalism and social reform, showing how ethical religion unites and transforms society. Bankim’s difference helps address religious fundamentalism, social inequity, and moral regeneration, in my opinion. This study concludes that Bankim’s ethical religion is logical, inclusive, and socially relevant, transcending ritualism, adding to modern debates on religion.
Humanism and Spiritual Unity: A Comparative Study of Rabindranath Tagore and Muhammad Iqbal
The intellectual, ethical, and spiritual aspects of humanism as expressed by Muhammad Iqbal and Rabindranath Tagore are examined in this study, with a focus on their mutual dedication to spiritual unity as the cornerstone of moral and social existence. The study compares and contrasts Iqbal’s dynamic conception of khudi (selfhood) as a means of ethical responsibility and creative self-realization with Tagore’s universal humanism, which is based on the understanding of the inner light of the soul and sympathetic interaction with others. Iqbal positions human dignity within an organized metaphysical and Islamic ethical framework, emphasizing the interaction between individual agency and divine unity, whereas Tagore places it inside a relational and intuitive experience of the universal. This study explains how both thinkers oppose narrow nationalism, materialism, and reductive secularism in favour of a cosmopolitan vision where spiritual awareness, moral responsibility, and social solidarity are interdependent. It does this by drawing on primary texts—The Religion of Man and Sadhana for Tagore, and The Reconstruction of Religious Thought in Islam for Iqbal—as well as current scholarship. The comparison shows that Tagore and Iqbal’s concept of real humanism is inextricably linked to spiritual unity, providing a timeless framework for moral behaviour, social harmony, and individual growth. In order to solve the current issues of cultural fragmentation and moral relativism, the study suggests that incorporating spiritual consciousness into humanistic and ethical frameworks is essential.
Euthanasia: Killing in the Guise of Relief
Euthanasia remains one of the most debated issues in practical ethics, with countries such as Belgium, the Netherlands, Switzerland, and Canada permitting it under specific conditions, while India allows limited forms of passive euthanasia. Literally meaning “good death,” euthanasia refers to ending the life of a terminally ill patient to relieve unbearable suffering, typically with medical assistance and consent. However, defining euthanasia as a painless death raises ethical concerns, as similar acts could be misused for personal interests. While it is often justified as an act of compassion for patients with incurable diseases and intolerable pain, its moral acceptability remains contested. There is a significant risk of misuse, where individuals may exploit legal provisions for personal gain under the guise of relief. From an Indian philosophical perspective, euthanasia is largely incompatible with doctrines such as karmavāda and rebirth, which emphasize the completion of one’s karmic cycle. Ending life prematurely may interrupt this process. Furthermore, euthanasia can be viewed as reflecting limitations of medical science, where death becomes a substitute for care. This raises critical questions regarding authority, ethical standards, and the physician’s role, ultimately challenging whether euthanasia represents genuine relief or concealed moral wrongdoing. Abstract in Bengali Language: ইউথানেশিয়া বা দয়া-মৃত্যু বাস্তব নৈতিকতার অন্যতম বিতর্কিত বিষয়। বেলজিয়াম, নেদারল্যান্ডস, সুইজারল্যান্ড ও কানাডার মতো দেশগুলো নির্দিষ্ট শর্তসাপেক্ষে এটি বৈধ করেছে, আর ভারতে সীমিত আকারে প্যাসিভ ইউথানেশিয়া অনুমোদিত। আক্ষরিক অর্থে “ভালো মৃত্যু” বোঝালেও, ইউথানেশিয়া বলতে সাধারণত অসহনীয় যন্ত্রণায় ভোগা মরণাপন্ন রোগীর জীবন ইচ্ছাকৃতভাবে শেষ করা বোঝায়, যা সাধারণত চিকিৎসকের সহায়তা ও রোগীর সম্মতিতে করা হয়। তবে ইউথানেশিয়াকে কেবল ব্যথাহীন মৃত্যু হিসেবে সংজ্ঞায়িত করলে নৈতিক জটিলতা সৃষ্টি হয়, কারণ একই ধরনের কাজ ব্যক্তিগত স্বার্থে অপব্যবহার হতে পারে। যদিও এটি প্রায়ই নিরাময়-অযোগ্য রোগে আক্রান্ত ও অসহনীয় যন্ত্রণায় ভোগা রোগীদের প্রতি সহানুভূতির প্রকাশ হিসেবে উপস্থাপিত হয়, তবুও এর নৈতিক গ্রহণযোগ্যতা নিয়ে বিতর্ক রয়ে গেছে। আইনের সুযোগ নিয়ে ব্যক্তিগত লাভের জন্য এর অপব্যবহারের আশঙ্কাও প্রবল। ভারতীয় দর্শনের দৃষ্টিকোণ থেকে ইউথানেশিয়া মূলত কর্মবাদ (কর্মবাদ) ও জন্মান্তরবাদের সঙ্গে অসঙ্গতিপূর্ণ, যেখানে জীবনের পূর্ণ কর্মফল ভোগের ওপর গুরুত্ব দেওয়া হয়। অকাল মৃত্যু সেই প্রক্রিয়াকে ব্যাহত করতে পারে। এছাড়া ইউথানেশিয়াকে চিকিৎসাবিজ্ঞানের সীমাবদ্ধতার প্রতিফলন হিসেবেও দেখা যায়, যেখানে যত্নের পরিবর্তে মৃত্যু একটি বিকল্প হয়ে দাঁড়ায়। ফলে ক্ষমতা, নৈতিক মানদণ্ড এবং চিকিৎসকের ভূমিকা নিয়ে গুরুত্বপূর্ণ প্রশ্ন ওঠে, এবং শেষ পর্যন্ত এটি সত্যিকারের মুক্তি নাকি আড়াল করা নৈতিক অপরাধ—তা নিয়ে গভীর সংশয় সৃষ্টি করে। Keywords: ইউথানেশিয়া, হত্যা, স্বেচ্ছা ইউথানেশিয়া, স্পাইনা বিফিডা, জন্মান্তরবাদ, জন্মান্তরবাদ
Spiritual Humanism in the Thought of Rabindranath Tagore: A Critical Study
In order to create a comprehensive understanding of human existence, Rabindranath Tagore’s philosophy incorporates ethical, aesthetic, and spiritual dimensions. This research paper investigates the idea of spiritual humanism in Tagore’s thought. By highlighting the intrinsic interconnectedness between the individual, humanity, and the universe, Tagore’s spiritual humanism, in my opinion, goes beyond traditional secular humanism and orthodox religiosity. Love, compassion, and ethical responsibility are fundamental to his philosophy because they are the ways in which the ego becomes aware of its relationship to the universal. Additionally, Tagore’s aesthetic sensibility—which is evident in his poetry, music, and artwork—serves as a conduit for spiritual understanding, illuminating the infinite inside the limited and encouraging a closer relationship with life. The study highlights the philosophical underpinnings, ethical implications, and current relevance of Tagore’s ideas by critically analysing his primary works, such as Sādhanā: The Realization of Life and The Religion of Man, along with scholarly interpretations by Radhakrishnan, Kripalani, and Coomaraswamy. I contend that Tagore’s spiritual humanism offers an inclusive vision of human dignity and international understanding in addition to presenting a framework for individual self-realization and addressing more general societal issues. His philosophy stands out as a crucial manual for developing empathy, creativity, and moral consciousness in a time of materialism, fragmentation, and ethical ambiguity. By presenting Tagore’s ideas as a combination of spiritual insight and humanistic praxis, this book adds to ongoing discussions in philosophy, ethics, and humanistic studies and illustrates their continuing significance for modern intellectual and global conversation.
John Rawls: Theory of Justice and Critique by Amartya Sen
This research paper examines the essential contributions of John Rawls and Amartya Sen to the discussion of justice. Rawls’ foundational text, A Theory of Justice, presents the notion of “justice as fairness,” highlighting the significance of impartiality via his theoretical frameworks of the original position and the veil of ignorance. His two principles of justice—equal basic rights and the difference principle—are scrutinized thoroughly, emphasizing their emphasis on distributive justice and institutional architecture aimed at aiding the least advantaged. Amartya Sen’s critique in The Idea of Justice acts as a contrast, redirecting the discourse from theoretical institutional frameworks to justice centered on practical implementation. Sen contends that Rawls’ theory, although perceptive, is insufficiently adaptable to confront pressing, real-world injustices. Utilizing the capacity approach, Sen reinterprets the meter of justice to emphasize individual liberties and possibilities, promoting a comparative perspective that transcends national borders to encompass global interdependencies. This paper examines the conceptual differences between Rawls and Sen, exploring their implications for current issues including inequality, poverty, and human rights. It highlights the impact of Rawls’ theory on welfare policy in industrialized countries, whereas Sen’s framework has shaped global development metrics such as the Human Development Index (HDI). The analysis continues by asserting the complimentary nature of their frameworks, which collectively provide a complex comprehension of justice that harmonizes ideal ideals with pragmatic implementations. This comparative analysis emphasizes the lasting significance of both philosophers while also addressing wider ethical issues related to systematic disparities in a global context.
The Nature of the World in the Light of Advaita Vedanta: Swami Vivekananda’s Perspective
According to the Advaita philosopher Shankaracharya, “Brahman is true and the world is false.” However, although he called the world false, he did not describe it as illusory or unreal. According to him, the world is not absolutely unreal like the horns of a hare, nor is it absolutely real like Brahman which exists in all three periods of time. The world has the characteristics of both existence and non-existence. Therefore, according to him the world is false. Naturally the question arises: in what sense is the world false? According to Advaita, the world is not practically false like dream experience or the knowledge of Brahman; it is metaphysically false. Now the question is: what is the relationship between the world and Brahman? At the level of ultimate reality does the empirical reality truly disappear? Or does only the perspective of seeing the world change? In this context, Swami Vivekananda’s perspective has a unique significance. Although he accepted Shankaracharya’s Advaita philosophy, he provided a practical and human welfare oriented interpretation of it. In Vivekananda’s view, the main aim of Advaita philosophy is not only theoretical discussion but also its practical application. He explained the world as a field of spiritual practice where the development of the individual and society is possible through the realization of the unity of the soul. As a result, in his interpretation Advaita Vedanta is deeply related to humanism, service and universal brotherhood. Therefore, highlighting the significance and modern relevance of Vivekananda’s practical philosophical perspective in the light of Advaita Vedanta, the main subject of this paper is the discussion of the nature of the world. Abstract in Bengali Language: অদ্বৈতবাদী শঙ্করাচার্যের মতে, ' ব্রহ্ম সত্য জগৎ মিথ্যা'। তবে তিনি জগৎকে মিথ্যা বললেও অলীক বা অসৎ বলেননি । তাঁর মতে জগৎ শশশৃঙ্গের ন্যায় চূড়ান্ত ভাবে অসৎ ও নয়, আবার ত্রিকাল অবাধি ব্রহ্মের ন্যায় চূড়ান্ত ভাবে সৎ ও নয়। জগৎ সদসদ্বিলক্ষণ । তাই তাঁর মতে জগৎ মিথ্যা। স্বাভাবিক ভাবেই প্রশ্ন হয় জগৎ কোন অর্থে মিথ্যা ? অদ্বৈত মতে স্বপ্ন অভিজ্ঞতা কিংবা ব্রহ্মজ্ঞানের মত জগৎ ব্যবহারিক মিথ্যা নয়, তা হল পারমার্থিক মিথ্যা। এখন প্রশ্ন জগৎ ও ব্রহ্মের মধ্যে সম্মন্ধ কিরূপ ? পারমার্থিক সত্তার স্তরে ব্যবহারিক সত্তার সত্যি সত্যি কি বিলোপ ঘটে? নাকি কেবল জগৎ কে দেখার দৃষ্টিভঙ্গি বদলে যায়? এ প্রসঙ্গে স্বামী বিবেকানন্দের দৃষ্টিভঙ্গি অনন্যতার দাবি রাখে। তিনি শঙ্করাচার্যের অদ্বৈত মতবাদকে গ্রহণ করলেও তার একটি প্রায়োগিক ও মানবকল্যাণমুখী ব্যাক্ষা প্রদান করেছেন।বিবেকানন্দের দৃষ্টিতে অদ্বৈত দর্শনের মূল লক্ষ্য কেবল তাত্ত্বিক আলোচনা নয়, বরং তার বাস্তব প্রয়োগ। তিনি জগতকে আধ্যাত্মিক সাধনার ক্ষেত্র হিসেবে ব্যাখ্যা করেছেন, যেখানে আত্মার ঐক্য উপলব্ধির মাধ্যমে ব্যক্তি ও সমাজের উন্নতি সম্ভব। ফলে তাঁর ব্যাখ্যায় অদ্বৈত বেদান্ত মানবতাবাদ, সেবা এবং সার্বজনীন ভ্রাতৃত্ববোধের সঙ্গে গভীরভাবে সম্পর্কিত।অতএব, অদ্বৈত বেদান্তের আলোকে বিবেকানন্দের প্রয়োগধর্মী দার্শনিক দৃষ্টিভঙ্গির তাৎপর্য ও আধুনিক প্রাসঙ্গিকতা তুলে ধরে জগতের স্বরূপ সংক্রান্ত আলোচনায় এই প্রবন্ধের মুখ্য আলোচ্য বিষয়। Keywords: জগতের স্বরূপ, পারমার্থিক মিথ্যা, ব্রহ্মজ্ঞান, বিবেকানন্দের দৃষ্টিভঙ্গি, ব্যবহারিক দৃষ্টিকোণ
Buddhist Ahimsa and Modern Peace Theory: A Comparative and Critical Analysis
This study examines the conceptual similarities, philosophical differences, and current applicability of Buddhist ahimsa and contemporary peace theory through a comparative and critical analysis. Through ideas like negative and positive peace, structural violence, and conflict transformation, modern peace theory has greatly broadened the analytical scope of peace, yet it frequently stays rooted in institutional and systemic frameworks, as I contend in this paper. By focusing on intentionality, compassion (karuṇā), interdependence (pratītyasamutpāda), and the elimination of greed, anger, and illusion as the causes of violence, Buddhist ahimsa, on the other hand, places peace within the ethical reform of the individual. This paper shows that while both traditions diverge in their ontological underpinnings and normative priorities, they converge in their multifaceted understanding of peace as more than the mere absence of war through a critical engagement with important peace theorists and Buddhist philosophical sources. I argue that by bringing structural reform and moral and psychological change together, an integrative discussion between these viewpoints enhances peace studies. This synthesis provides a comprehensive paradigm of peace that is morally sound, socially transformative, and globally applicable in tackling today’s global issues, such as armed conflict, ecological crises, inequality, and ideological polarization. In the end, by positioning Buddhist non-violence as a significant and important participant in contemporary peace discourse, this work helps to broaden the theoretical bounds of peace research.
Self-Realization as Liberation: The Concept of Mukti in Advaita Vedānta
The Advaita Vedānta’s idea of Mukti (freedom) is examined in this essay, with a focus on how it can be understood as self-realization. Advaita Vedānta, in my opinion, offers one of the most profound philosophical formulations of liberation in the history of Indian thought by defining the realization of Ātman (the individual self) and Brahman (the absolute reality) as the ultimate aim of human life. The research examines the ontological underpinnings, philosophical ramifications, and ethical importance of the Advaitic understanding of freedom, mainly based on the teachings of the Upanishads and the systematic interpretations of Śaṅkarācārya. The paper examines how knowledge (jñāna) of the non-dual reality eliminates ignorance (avidyā) and reveals the innate freedom of the self, while ignorance (avidyā) produces the illusion of separateness and bondage. According to this perspective, freedom is the direct understanding of one’s actual essence as pure consciousness rather than an external accomplishment or a post-mortem state. In addition to highlighting the Advaitic concept of jīvanmukti, which confirms the possibility of freedom while living, the debate delves deeper into the ethical and spiritual practices that prepare the individual for this realization. The paper argues that the Advaitic vision of self-realization continues to provide important insights into issues of human freedom, identity, and spiritual fulfilment by placing the Advaita Vedānta concept of Mukti within both its classical philosophical context and contemporary intellectual discourse. The Advaitic conception of liberation offers a significant philosophical viewpoint that stresses inner transformation, universal unity, and the realization of the deepest aspects of human consciousness in a contemporary world frequently marked by existential anxiety and material preoccupation.
School Internship Including Practice Teaching Programme Perceived by D.El.Ed. Pupil Teachers in West Bengal
According to the NCTE-2014 Curriculum framework, the school internship, along with the practice teaching program of the D.EL.Ed. course, has been provided with adequate exposure. Numerous studies and committees have suggested modifications in the structure and duration of the internship program in the D.El.Ed. course to ensure the production of quality professionals in Primary and Upper Primary Teacher Education. In this paper, the researchers endeavored to examine the D.El.Ed. course school Internship program based on the guidelines and objectives outlined in the NCTE Guidelines 2014. The research was carried out at the H.S., U.G., and P.G. levels. Data was gathered through close-ended questionnaires and semi-structured interviews of pupil-teachers from the districts of Birbhum, Dakshin Dinajpur, Malda, Murshidabad, and Uttar Dinajpur in West Bengal. The D.El.Ed. pupil teachers indicated that they actively engaged in all aspects of the D.El.Ed. internship program and gained diverse experiences during the school internship phase. Most pupil-teachers perceived challenges as 'classroom management', 'lack of time for innovative teaching methods', and 'the long distance from the Primary Teacher Education Institution to the practicing primary and upper primary school'.
Reconceptualizing Political Representation: Theoretical Perspectives on Minority Inclusion in West Bengal’s Local Governance (2000–2024)
The dynamics of minority inclusion and political representation in West Bengal’s local governance from 2000 to 2024 are examined in this study, with a focus on rethinking representation as a multifaceted and relational process. From my perspective, standard understandings of representation—primarily focused on numerical presence or formal electoral procedures—fail to capture the intricacies of minority political engagement under decentralized governance systems. The study illustrates how formal inclusion interacts with social norms, bureaucratic practices, and local power hierarchies to produce both inclusion and exclusion by looking at institutional mechanisms like Panchayati Raj structures, reserved seats, Gram Sabha participation, and participatory planning forums. I contend that substantive minority representation only arises when descriptive presence is combined with true policy responsiveness, symbolic recognition, and relational empowerment, drawing on theoretical frameworks from Pitkin, Young, and contemporary research on multi-dimensional representation. The analysis shows that the ability of local governance institutions to convert statutory rules into significant political agency is just as important for minority inclusion in West Bengal as institutional design. In order to improve inclusive democracy in plural societies, this reconceptualization provides both theoretical and practical insights.
Participatory Governance at the Local Level: A Theoretical Inquiry into Deliberative Democracy and Local Public Value
This paper critically integrates the idea of local public value with deliberative democracy to provide a theoretical investigation of local participatory governance. From my perspective, contemporary democratic concerns cannot be satisfactorily handled through representational or managerial models alone; rather, they require participatory frameworks that combine democratic legitimacy with meaningful governance achievements. Drawing on deliberative democratic theory, the study emphasizes public reasoning, inclusivity, and reciprocity as normative grounds of participation. Concurrently, public value theory is used to investigate how collectively desired results that improve social well-being, institutional trust, and democratic capability at the local level can be translated from participatory and deliberative procedures. The article makes the case that local governance arenas—like community forums, participatory planning bodies, and decentralized institutions—are essential places where value creation and discourse meet. By combining these theoretical traditions, the study illustrates both the possibilities and limitations of participatory government, particularly in circumstances marked by socioeconomic inequality and institutional constraints. In the end, this investigation advances democratic theory by putting forth an integrated framework in which public value formation and citizen deliberation mutually reinforce one another. This framework provides a normative and analytical basis for rethinking inclusive and outcome-oriented local governance in the twenty-first century.
Gandhi and the Transformation of Indian Politics after 1885
Examining how Mohandas Karamchand Gandhi changed Indian politics after 1885, this essay explores how the nationalist movement shifted from elite constitutionalism to a mass-based, morally driven political culture. Gandhi, in my opinion, radically altered the definition and application of politics in colonial India rather than just introducing fresh strategies for resistance. By merging moral values such as truth (satya), non-violence (ahimsa), and self-rule (swaraj) into political activity, Gandhi challenged both colonial authority and traditional notions about power, leadership, and legitimacy. The paper investigates how Gandhian techniques of satyagraha, civil disobedience, and constructive programmes galvanized varied social groupings and transformed ordinary individuals into active political agents. Additionally, it critically examines current discussions and subsequent criticisms of Gandhian politics’ limitations, especially with regard to caste, class, and institutional power. The study makes the case that Gandhi’s lasting significance comes from his ethical reorientation of politics rather than from any one movement or policy accomplishment by placing him within the larger context of Indian nationalism after 1885. In the end, the book emphasizes Gandhi’s significance for comprehending contemporary democratic practices and peaceful political change in India and beyond.
The Philosophy of Peace: A Review of Non-Violence in the Light of the Thought of Gandhi and Buddha
This paper explores the profound philosophical foundations of non-violence (ahimsa) as advocated by Mahatma Gandhi and Siddhartha Gautama (Buddha), highlighting its transformative impact on both individuals and society. Ahimsa, a cornerstone of both Gandhi’s political activism and Buddha’s spiritual teachings, goes beyond mere passive resistance to embody an active and principled stance against violence and injustice. Through a comparative analysis, the study examines the philosophical bases and ethical implications of non-violence within Gandhian and Buddhist thought. Gandhi’s integration of non-violence into the framework of India’s freedom struggle is analyzed alongside Buddha’s articulation of ahimsa as a path to enlightenment and social harmony. By tracing the historical trajectories and contemporary relevance of their teachings, the paper emphasizes how non-violence, as a philosophical principle, fosters inner peace, moral conduct, and social transformation. The study highlights the enduring legacy of Gandhi and Buddha in advocating a world grounded in compassion, tolerance, and non-violent resistance, offering insights into how these ancient teachings continue to inspire modern movements for justice and peace. Abstract in Bengali Language: এই প্রবন্ধটি মহাত্মা গান্ধী এবং সিদ্ধার্থ গৌতম (বুদ্ধ) দ্বারা সমর্থিত অহিংসার (অহিংসা) গভীর দার্শনিক ভিত্তির অন্বেষণ করে যা ব্যক্তি ও সমাজের উপর এর রূপান্তরকারী প্রভাবকে আলোকিত করে। অহিংসা, গান্ধীর রাজনৈতিক সক্রিয়তা এবং বুদ্ধের আধ্যাত্মিক শিক্ষা উভয়েরই একটি ভিত্তি, হিংসা ও অবিচারের বিরুদ্ধে একটি সক্রিয়, নীতিগত অবস্থানকে মূর্ত করার জন্য নিছক নিষ্ক্রিয় প্রতিরোধকে অতিক্রম করে। একটি তুলনামূলক বিশ্লেষণের মাধ্যমে, এই গবেষণাটি গান্ধীবাদী এবং বৌদ্ধ চিন্তার প্রেক্ষাপটে অহিংসার দার্শনিক ভিত্তি এবং নৈতিক প্রভাবগুলি তুলে ধরে। ভারতের স্বাধীনতা সংগ্রামের কাঠামোতে গান্ধীর অহিংসার সংহতকরণ বুদ্ধের অহিংসাকে আলোকিতকরণ এবং সামাজিক সম্প্রীতির পথ হিসাবে চিহ্নিত করার পাশাপাশি পরীক্ষা করা হয়। ঐতিহাসিক গতিপথ এবং তাদের শিক্ষার সমসাময়িক প্রাসঙ্গিকতা খুঁজে বের করে, গবেষণাপত্রে উল্লেখ করা হয়েছে যে কীভাবে অহিংসা, একটি দার্শনিক নীতি হিসাবে, অভ্যন্তরীণ শান্তি, নৈতিক আচরণ এবং সামাজিক রূপান্তরকে উৎসাহিত করে। গবেষণাটি সহানুভূতি, সহনশীলতা এবং অহিংস প্রতিরোধের ভিত্তিতে একটি বিশ্বের পক্ষে ওকালতি করার ক্ষেত্রে গান্ধী ও বুদ্ধের স্থায়ী উত্তরাধিকারকে তুলে ধরে, এই প্রাচীন শিক্ষাগুলি কীভাবে ন্যায়বিচার ও শান্তির জন্য আধুনিক আন্দোলনকে অনুপ্রাণিত করে চলেছে তার অন্তর্দৃষ্টি প্রদান করে। Keywords: অহিংসা, নীতিগত, গান্ধীবাদী, হিন্দুধর্ম, জৈনধর্ম।
No matter how prominent the prohibitions against sea voyages appear in Brahmanical scriptures, there is no doubt that in practice such restrictions were not strictly followed. When merchants undertook sea voyages aboard ocean-going vessels, they were identified as potavanik and were also referred to as sanyatrik. The presence and use of these terms indicate that Indians engaged in maritime travel in the distant past. However, Indian nautical archaeology related to this subject is still in its infancy. Therefore, to learn about ancient watercraft, we must rely on literary descriptions, testimonies of foreigners, epigraphic evidence, and sculptures and paintings depicting watercraft in art. But what were these ancient sea-going vessels like? According to Bhoja’s Yuktikalpataru, watercraft were divided into two main categories — ‘Samanya’ (boats used for river routes) and ‘Vishesha’ (sea-going vessels). Although there are instructions regarding the measurements, shape, and construction techniques of these ships, experts have doubts about their practical application. Various types of watercraft from different countries arrived at Indian ports and sailed in the waters of the Indian Ocean. References to different types of Indian vessels are found, such as ‘Eppaga’ and ‘Kotumba’ (in the Periplus of the Erythraean Sea), a boat with a tripod mast and a steering oar at the stern discovered at Chandraketugarh near Kolkata, and in the Ajanta paintings a representation of a large sea-going ship with three masts. The primary material used in shipbuilding was wood, especially Indian teak. The watercraft performed various roles. Sea-going ships carried valuable and rare goods, fragrant spices, precious gems, and extremely expensive horses. While renowned commodities were an essential part of maritime trade, their buyers were only a small number of wealthy individuals or ruling groups. At the same time, ordinary and daily necessities were also transported in much larger quantities. The watercraft were mainly used for trade. However, at times they were also involved in military activities. One thing must be kept in mind — shipbuilding was a very expensive matter. Ships were used only in complex trade of goods. A great deal of capital investment was required, and it often took a long time to earn profit. Therefore, entering this trade was not the work of any ordinary merchant. Without considering these maritime merchants, much of the maritime history of the Indian Ocean remains untold. In Sanskrit sources, they are referred to as naivittika. Altogether, we see that from the Harappan period to the Gupta period, watercraft played a significant role in ancient India. Abstract in Bengali Language: সমুদ্রযাত্রার বিরুদ্ধে ব্রাহ্মণ্য শাস্ত্রের অনুশাসনের তর্জনী যতই প্রকট হোক না কেন বাস্তবে সেই নিষেধাজ্ঞা কতটা অনুসৃত হত তা নিয়ে সংশয় থেকে নয়। ব্যবসায়ীরা যখন অর্ণবপোতে চড়ে সমুদ্রযাত্রা করেন, তখন তাঁকে চিহ্নিত করতে পোতবনিক বলা হয়েছে, তিনি 'সংযাত্রিক' বলেও অভিহিত। এই শব্দগুলির উপস্থিতি ও প্রয়োগ সুদূর অতীতে ভারতীয়দের সমুদ্রযাত্রার দিকেই ইঙ্গিত দেয়। কিন্তু ভারতীয় প্রত্নযান এই জাতীয় অনুসন্ধান এখনও শৈশবাবস্থায়। তাই প্রাচীন- জলযানের কথা জানতে হলে আমাদের আশ্রয় সাহিত্যগত বর্ননা, বিদেশীদের জবানবন্দী, লেখমালার সাক্ষ্য এবং শিল্পকলায় জলযানের ভাস্কর্য ও চিত্র। কিন্তু কেমন ছিল এই সমুদ্রগামী প্রাচীন জলযান গুলি? ভোজ প্রনীত ‘যুক্তিকল্পতরু’ অনুযায়ী জলযানের দুই প্রধান বিভাগ ছিল- ‘সামান্য’ (নদীপথে ব্যবহার্য তরণী) ও বিশেষ' (সমুদ্রগামী তরণী)। এই সব জাহাজের মাপজোক,আকার, গঠন কৌশল নিয়ে নির্দেশাবলী আছে ঠিকই কিন্তু তার কার্যকরী নিয়ে বিশেষজ্ঞদের সন্দেহ আছে। বিভিন্ন দেশ থেকে ভারতের বন্দর গুলিতে ও ভারত সমুদ্রের জলে বিভিন্ন প্রকার জলযানের আগমন ছিল। ভারতীয় বিভিন্ন ধরনের জলযানের পরিচয় পায়। যেমন- ‘এপ্পগ ও কোটুম্ব’ (‘পেরিপ্লাস অব দ্য ইরিথ্রিয়ান সী’), কলকাতার কাছে চন্দ্রকেতুগড়ে তেপায়া মাস্তুল যার পশ্চাদভাগে দাঁড় যুক্ত জলযান, অজন্তা চিত্রকলায় একটি বৃহৎ সমুদ্রগামী জাহাজের প্রতিকৃতি দেখা যায়- যেটা তিন মাস্তুলওয়ালা। জাহাজ নির্মানের ক্ষেত্রে প্রধান উপকরণ কাঠ, বিশেষত ভারতের সেগুন কাঠ। “জলযানগুলি বিভিন্ন ভূমিকা পালন করতো। সমুদ্রগামী জাহাজে মূল্যবান, দুষ্প্রাপ্য পণ্যসামগ্রী, সুগন্ধী মশলা”, বহুমূল্য রত্ন, অত্যন্ত দামি ঘোড়া প্রভৃতি। নামীদামী পণ্য সমুদ্রবাণিজ্যের অত্যতম অঙ্গ ঠিকই কিন্তু তার খরিদ্দারও সামান্য সংখ্যক বিত্তশালী ব্যক্তি বা শাসক সম্প্রদায়। কিন্তু পাশাপাশি নিতান্ত আটপৌরে, নিত্য প্রয়োজনীয় বস্তুও অনেকটা বেশি পরিমানে জাহাজে তোলা হত। জলযান গুলি মূলত বানিজ্যের প্রয়োজনেই ব্যবহৃত হত। তবে কখনও কখনও জঙ্গি ক্রিয়াকলাপেও তাদের সামিল করা হয়েছে। একটা বিষয় খেয়াল রাখতে হবে- জাহাজ তৈরি করা যথেষ্ট ব্যয়সাপেক্ষ ব্যাপার। জাহাজ কেবলমাত্র পণ্য জটিল ব্যবসা। তাতে প্রচুর অর্থ বিনিযোগ করার ওপর লাভ পেতে অনেক সময় লাগত। ফলে এই ব্যবসায়ে নামা যেকোনও বনিকের কর্ম নয়। এই জাহাজি বনিকদের বাদ দিলে ভারত মহাসাগরের জাহাজি ইতিবৃত্তের অনেকটাই অকথিত থাকে। এঁরা নিঃসন্দেহে দীর্ঘকাল ধরে বানিজ্যিক ইতিহাসে যুক্ত হয়ে আছে। সংস্কৃত সূত্রে এদের পরিচয় নৈবিত্তিক। সবমিলিয়ে আমরা দেখতে পাই প্রাচীন ভারতে হরপ্পা যুগ থেকে গুপ্ত পর্যন্ত সময়ে জলযানের বিশেষ ভূমিকা পালন করেছিল। Keywords: বাণিজ্য, বণিক, সমুদ্র পণ্য- সামগ্রী, জাহাজ।
Promises, Realities, and Failure: Jogendranath Mandal’s Political Praxis and Resignation in Pakistan (1947–1950)
This article examines the political praxis of Jogendranath Mandal in post-Partition Pakistan, his role in safeguarding minority and Scheduled Caste interests, and the historical significance of his resignation. In August 1947, Mandal joined Pakistan’s central cabinet and served as Minister for Law and Labour. As the only Hindu minister in Pakistan, he was not merely a representative of the Scheduled Castes but emerged as a political spokesperson for the Hindu minorities across the country. The article demonstrates that his decision to join Pakistan was shaped by class realities, disillusionment with Congress and British policies, and the Muslim League’s promises of constitutional safeguards. It analyzes his administrative initiatives, advocacy for educational opportunities and job reservations for Scheduled Castes, support for the joint electorate system, and his active role in protecting minorities during communal riots. The study further explores how changes in Pakistan’s state character after Jinnah’s death, the growing trend of Islamization, and state failure on minority issues gradually marginalized Mandal. His resignation letter of 1950 is assessed as a crucial historical document reflecting the crisis of minority politics and the challenges of post-Partition state formation in the subcontinent. Abstract in Bengali: এই প্রবন্ধে দেশভাগোত্তর পাকিস্তানে যোগেন্দ্রনাথ মণ্ডল-এর রাজনৈতিক কর্মনীতি, সংখ্যালঘু ও তফসিলি স্বার্থরক্ষায় তাঁর ভূমিকা এবং তাঁর ঐতিহাসিক পদত্যাগের তাৎপর্য বিশ্লেষণ করা হয়েছে। ১৯৪৭ সালের আগস্টে তিনি পাকিস্তানের কেন্দ্রীয় মন্ত্রীসভায় যোগ দেন এবং আইন ও শ্রমমন্ত্রী হিসেবে দায়িত্ব পালন করেন। পাকিস্তানের একমাত্র হিন্দু মন্ত্রী হিসেবে তিনি কেবল তফসিলি সম্প্রদায়ের প্রতিনিধি ছিলেন না, বরং সমগ্র পাকিস্তানের সংখ্যালঘু হিন্দুদের রাজনৈতিক মুখপাত্রে পরিণত হন। প্রবন্ধে দেখানো হয়েছে যে, পাকিস্তানে যোগদানের পেছনে তাঁর সিদ্ধান্ত ছিল শ্রেণিগত বাস্তবতা, কংগ্রেস ও ব্রিটিশ নীতির প্রতি হতাশা এবং মুসলিম লিগের দেওয়া সাংবিধানিক সুরক্ষার প্রতিশ্রুতি দ্বারা প্রভাবিত। এই প্রবন্ধে তাঁর প্রশাসনিক কার্যাবলি, তফসিলি শিক্ষাব্যবস্থা ও চাকরিতে সংরক্ষণ, যুক্ত নির্বাচনী ব্যবস্থার পক্ষে অবস্থান এবং সাম্প্রদায়িক দাঙ্গার সময় সংখ্যালঘুদের রক্ষায় তাঁর সক্রিয় ভূমিকা আলোচনা করা হয়েছে। একই সঙ্গে জিন্নার মৃত্যুর পর পাকিস্তানের রাষ্ট্রচরিত্রের পরিবর্তন, ইসলামীকরণের প্রবণতা এবং সংখ্যালঘু প্রশ্নে রাষ্ট্রীয় ব্যর্থতা কীভাবে যোগেন্দ্রনাথ মণ্ডলকে ক্রমশ প্রান্তিক করে তোলে, তা বিশ্লেষিত হয়েছে। তাঁর ১৯৫০ সালের পদত্যাগপত্রকে এই প্রবন্ধে উপমহাদেশে সংখ্যালঘু রাজনীতির সংকট ও দেশভাগোত্তর রাষ্ট্রগঠনের এক গুরুত্বপূর্ণ ঐতিহাসিক দলিল হিসেবে মূল্যায়ন করা হয়েছে। Keywords: যোগেন্দ্রনাথ মণ্ডল; দেশভাগ; পাকিস্তান; সংখ্যালঘু রাজনীতি; সাম্প্রদায়িক দাঙ্গা; তফসিলি সম্প্রদায়; পূর্ব পাকিস্তান
Charlands at the Border: Livelihoods, Opportunities, and Crisis
This chapter analyzes the everyday lives, livelihoods, and interactions with state governance of people living in the charlands along the India–Bangladesh border. The char is examined not merely as a geographical terrain but as a dynamic social and political space shaped by river erosion, migration, uncertainty of citizenship, and the complexities of border governance. Through historical processes of border formation, colonial land laws, shifting river courses, and the continual emergence and submergence of chars, this region has become an ambiguous zone of state sovereignty. Based on fieldwork, the chapter shows how char dwellers have gradually shifted from agriculture to border-based commodity movement and informal economic activities, and how they have developed survival strategies through negotiations with security forces, local administration, and political networks. The chapter argues that at the char border, the boundary is not just a line but a political process reproduced in everyday life, where questions of citizenship, legality, power, and livelihood are deeply intertwined. Abstract in Bengali: এই অধ্যায়টি ভারত–বাংলাদেশ সীমান্ত সংলগ্ন চরভূমিতে বসবাসকারী মানুষের জীবন, জীবিকা ও রাষ্ট্রীয় শাসনব্যবস্থার সঙ্গে তাদের প্রতিদিনের সম্পর্ক বিশ্লেষণ করে। চরকে এখানে কেবল ভৌগলিক ভূখণ্ড হিসেবে নয়, বরং একটি পরিবর্তনশীল সামাজিক ও রাজনৈতিক পরিসর হিসেবে দেখা হয়েছে, যেখানে নদীভাঙন, অভিবাসন, নাগরিকত্বের অনিশ্চয়তা এবং সীমান্ত শাসনের জটিলতা একত্রে কাজ করে। ঐতিহাসিক সীমান্ত নির্মাণ, ঔপনিবেশিক ভূমি আইন, নদীপথের পরিবর্তন এবং চর জেগে ওঠা ও বিলীনের ধারাবাহিকতার মধ্য দিয়ে এই অঞ্চল রাষ্ট্রীয় সার্বভৌমত্বের এক অস্পষ্ট ক্ষেত্র হয়ে উঠেছে। ক্ষেত্রসমীক্ষার ভিত্তিতে দেখানো হয়েছে কীভাবে চরবাসীরা কৃষিকাজ থেকে ধীরে ধীরে সীমান্তভিত্তিক পণ্য পারাপার ও অসংগঠিত অর্থনৈতিক কর্মকাণ্ডের দিকে ঝুঁকেছেন এবং কীভাবে নিরাপত্তা বাহিনী, স্থানীয় প্রশাসন ও রাজনৈতিক নেটওয়ার্কের সঙ্গে সমঝোতার মাধ্যমে তারা টিকে থাকার কৌশল গড়ে তুলেছেন। এই অধ্যায় যুক্তি দেয় যে, চর সীমান্তে সীমান্ত কেবল একটি রেখা নয়, বরং প্রতিদিনের জীবনের ভেতরে পুনঃউৎপাদিত এক রাজনৈতিক প্রক্রিয়া, যেখানে নাগরিকত্ব, বৈধতা, ক্ষমতা ও জীবিকার প্রশ্ন একে অপরের সঙ্গে গভীরভাবে জড়িত। Keywords: চরভূমি (Charland), ভারত–বাংলাদেশ চরসীমান্তে নদীভাঙন, পরিবর্তনশীল ভূমি, অভিবাসন, নাগরিকত্ব ও বৈধতা, রাষ্ট্র ও সার্বভৌমত্ব, জীবিকার কৌশল।
History of the Women’s Movement in Gujarat (After 1950): Social Transformation in the Post-Independence Period
The women’s movement that developed in Gujarat after Independence was not confined merely to the struggle for legal rights; rather, it emerged as a significant social process that brought about deep and lasting changes in social attitudes, economic structures, and political participation. In the period after 1950, notable transformations occurred in the social status of women due to the expansion of education, industrialization, the cooperative movement, self-help groups, and the growth of democratic institutions. The objective of this research paper is to analyze the historical development of the women’s movement in Gujarat after 1950. The study particularly focuses on women’s education, economic self-reliance, the role of the cooperative movement in rural areas, and factors contributing to political awareness. Based on secondary sources, the study reveals that the greatest achievement of the women’s movement in Gujarat lies not merely in legal reforms, but more significantly in the psychological shift in social thinking and perspectives. This transformation has provided a new direction to the social structure of modern Gujarat. Abstract in Gujarati Language: સ્વાતંત્ર્ય પછી ગુજરાતમાં વિકસેલું મહિલા આંદોલન માત્ર કાનૂની અધિકારો મેળવવાની ચળવળ પૂરતું સીમિત રહ્યું નથી, પરંતુ તે સમાજની માનસિકતા, આર્થિક રચના અને રાજકીય ભાગીદારીમાં ઊંડો અને સ્થાયી ફેરફાર લાવનાર એક મહત્વપૂર્ણ સામાજિક પ્રક્રિયા રહી છે. 1950 પછીના સમયગાળામાં શિક્ષણના વિસ્તરણ, ઉદ્યોગીકરણ, સહકાર આંદોલન, સ્વસહાય જૂથો અને લોકશાહી સંસ્થાઓના વિકાસને કારણે મહિલાઓની સામાજિક સ્થિતિમાં નોધપાત્ર પરિવર્તન આવ્યું. આ સંશોધન પેપરનો હેતુ 1950 પછી ગુજરાતમાં મહિલા આંદોલનના ઐતિહાસિક વિકાસનું વિશ્લેષણ કરવો છે. તેમાં ખાસ કરીને સ્ત્રી શિક્ષણ, આર્થિક સ્વાવલંબન, ગ્રામ્ય વિસ્તારોમાં સહકાર આંદોલનની ભૂમિકા તથા રાજકીય જાગૃતિના પરિબળોને કેન્દ્રમાં રાખવામાં આવ્યા છે. દ્વિતીયક સ્ત્રોતોના આધારે કરવામાં આવેલ આ અભ્યાસ દર્શાવે છે કે ગુજરાતમાં મહિલા આંદોલનની સૌથી મોટી સિદ્ધિ કાયદાકીય સુધારાઓ કરતાં વધુ સમાજની વિચારસરણી અને દૃષ્ટિકોણમાં આવેલ માનસિક પરિવર્તન છે, જેણે આધુનિક ગુજરાતના સામાજિક બંધારણને નવી દિશા આપી છે. Keywords: મહિલા આંદોલન, ગુજરાત, સ્વાતંત્ર્ય પછી, સામાજિક પરિવર્તન, સ્ત્રી સશક્તિકરણ, લિંગ જાગૃતિ
The Theory of Reality in Sankhya: A Fresh Reading of the Twenty-Five Tattvas
Through a new interpretation of the doctrine of the twenty-five tattvas, this work, in my opinion, provides a critical and interpretive examination of the theory of reality in Sāṅkhya philosophy. One of the most methodical schools of traditional Indian philosophy, Sāṅkhya, offers a dualistic ontology based on the dichotomy between Prakṛti (primordial materiality) and Puruṣa (pure consciousness). The study looks at how the evolutionary process that gives rise to the various categories of existence, such as Mahat, Ahaṅkāra, the indriyas, tanmātras, and mahābhūtas, is based on this ontological dualism. In order to provide a cogent explanation of change and continuity in reality, it delves deeper into the concept of causality in Sāṅkhya, specifically the notion of satkāryavāda, which claims the existence of the result in the cause. The study also emphasizes the epistemological importance of discriminative knowledge (vivekakhyāti), which leads to emancipation (kaivalya) by realizing the difference between Puruṣa and Prakṛti. The framework’s ethical ramifications are also explored, showing how knowledge promotes detachment and independence while ignorance leads to servitude. This study makes the case that the Sāṅkhya theory of reality is still conceptually important for issues of consciousness, causation, and human existence by fusing metaphysical analysis with ethical and epistemological considerations. In the end, the research emphasizes that the theory of the twenty-five tattvas is a comprehensive philosophical framework intended to comprehend reality and achieve liberation rather than just an ontological classification.
Reshaping Narratives: Women’s Contribution to Today’s Marathi Literary World
This article examines the transformative role of women writers in reshaping contemporary Marathi literature. It argues that their contributions have reconfigured the literary landscape through thematic innovation, generic experimentation, and critical intervention. The analysis traces the historical evolution from early social reformers to contemporary voices, highlighting how writers have foregrounded issues of gender, caste, identity, and autonomy. It explores their mastery across genres—poetry, fiction, autobiography, theatre, and criticism—demonstrating how formal choices serve as vehicles for social critique. Furthermore, the article investigates their impact on literary discourse, including the feminist re-reading of classics and the assertion of Dalit feminist perspectives. Despite persistent challenges, women writers have irrevocably expanded the Marathi literary canon, ensuring its continued relevance as a dynamic site of cultural and political engagement.
The Portrayal and Examination of the Oppression of Women in Shyam Selvadurai's Novel 'Cinnamon Gardens'
This research study examines how women are treated unfairly and is depicted in Shyam Selvadurai's book Cinnamon Gardens. The early 20th-century gender roles and cultural standards that limited women's life are poignantly depicted in the story, which is set in Sri Lanka. This research illuminates the many forms of oppression experienced by women by critically examining the female characters, their experiences, and the surrounding cultural background. Themes examined include how arranged marriages affect women's autonomy, how cultural restrictions affect women's access to education and freedom, and how strong and resilient female characters are in the face of societal pressures. This study adds to a better understanding of gender dynamics and the historical backdrop of the female oppression represented in the book by diving into the nuances of the women's lives.
Trademarking The Intangible: A Study of the Legal Viability of Smell Marks
Olfactory trademarks, a category of non-traditional marks, rely on distinctive scents to identify and differentiate goods or services, leveraging the emotional impact of smell to strengthen brand recognition. This paper examines the legal frameworks, challenges, and commercial significance of such marks across major jurisdictions, including the United States, European Union, Australia, and India. In the U.S., the Lanham Act permits registration, with landmark cases such as In re Clarke and In re Hasbro demonstrating recognition of inherent and acquired distinctiveness. The U.S. system accepts detailed written descriptions, reflecting a more flexible approach. In contrast, the EU requires graphical representation that is clear, precise, and durable, as established in Ralf Sieckmann v. Deutsches Patent- und Markenamt, which has restricted registrations. Australia’s Trade Marks Act 1995 allows scent marks but lacks precedent, while India’s Trade Marks Act 1999 theoretically accommodates them but faces regulatory and practical limitations. Key challenges include subjective scent perception, difficulties in proving distinctiveness, and enforcement obstacles due to the absence of standardized scent analysis. Despite these barriers, sensory branding is growing, with non-traditional trademark applications increasing 15% annually (WIPO, 2015–2023). Case examples such as Singapore Airlines’ trademarked cabin scent highlight olfactory trademarks’ potential in shaping consumer experience and brand differentiation.
A Study on the role of Non-Governmental Organizations in advancing Rural Development
As a country with a large rural population, India's government is always launching programmes to improve life in rural areas. The adaptable, community-centric, needs-driven, beneficiary-focused, and devoted service strategy is what has allowed non-governmental organisations (NGOs) to rise to prominence as influential players. Using case studies of non-governmental organisations (NGOs) working on health, hygiene, and sanitation projects both at home and abroad, this study investigates the critical role NGOs play in rural development in India. Participation by women, evaluation of performance, training and education, business ownership, and travel are all areas that receive special attention in the research. It explores the complexities of non-governmental organisation (NGO) relations with public officials, implementation procedures, and relevant issues.