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12th issue I November 1, 2000

 

 Sultana's Dream

 

   Late Begum Rokeya 

  The pioneer of waking of Bangalee Muslim women

 

End  Part

 

How my friends at home will be  amused and amazed, when a I go back and tell them that in the far off Lady land, ladies rule over the county and control all social matters, while gentlemen are kept in the Murdanas to mind babies, to cook and to do all sorts of domestic work:; and that cooking is so easy a thing that it is simply a pleasure to cook!" 

 

more....

 

 

11th issue I October 1, 2000

 

 Sultana's Dream

 

   Late Begum Rokeya 

  The pioneer of waking of Bangalee Muslim women

 

Third   Part

 

They were in trouble having committee some political offence. The king who cared more for power than for good government asked our king hearted Queen to hand them over to his officers. She refused, as it was against her principle to turn out refugees. For  this refusal the king declared  war against our country. 

Out military officers sprang to their feet at once and marched out to meet the enemy.

" The enemy however, was too strong for them. Our soldiers  fought bravely no doubt. But in spite of all their bravery the foreign army advanced step by step to invade out country."

 

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10th issue I September1, 2000

 

 Sultana's Dream

 

   Second Part

 

By this  time we reached sister Safra's house. It was situated in a beautiful. It was situated in a beautiful heart-shaped garden. It was a bungalow with a corrugated iron roof. It was cooler and necerr than any of our rich buildings. I cannot describe how neat and how nicely furnished and how tastefully decorated it was. 

We sat side by side. She brought our of the parlor a pieced of embroidery work and began putting on a fresh design.

 

"Do you Know knitting and  needle work?"

 

more....

 

 

9th issue I August 16, 2000

 

Sultana's Dream

 

First Part

 

One evening I was lounging  in an easy chair in my bed room  and thinking lazily of the condition of  Indian womanhood. I am not sure whether I dozed off or not. But, as far as I remember, I was wide awake. I saw the  moonlit sky sparkling with thousands of  diamond like stars, very distinctly. 

 

All on a sudden a lady stood before me, how she came in, I do not Know. I took her her for my friend, Sister Sara. 

"Good morning" said Sister Sara. I smiled inwardly as I knew it was not morning, but starry night. However, I replied to her , saying, " How do you do?"

 

 

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God Gives, Man Robs

8th Issue I August 1, 2000

 

There is a saying, Man proposes, god disposes, But my better experience shows that God gives Man Robs. That is , Allah has made no distinction in the general life of male and female both are equally bound to seek food, drink, sleep, etc. necessary for animal  life. Islam also teaches that male and female are equally bound to  say their daily prayers five times, and so on. 

more....

 

7th Issue  |  July 16, 2000 

 

Final Part

Manjhan’s ‘Madhumalati’ (15th century) influenced the Bengali poets : (1) Muhammad Kabir (1588), (2) Syed Hamja (18th century), (3) Shaker (18th century), (4) Gopinath Das (19th century) and (5) Chuhar (19th century). The Bengali versions of ‘Madhumalati’ are free adaptations with more emphasis on the narration of fables. In doing so, the Bengali poets did not put emphasis on Maniar’s symbolic luster. Of them Syed Hamza was a distinguished poet. Muhammad Kabir in his Madhumalati categorically said that he has translated the verse from Persian,  'Achehila  Farsi chhanda sachila panchlali'

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6th issue I July 16,2000

 

Third Part

 

In Bengal, during the medieval period, both Persian and Hindi were studied. Dvija Pashupati is Chandravat, while referring to the early educational qualification of the hero, mentioned that “Kumar or prince was a scholar of Persian and Hindi (Farsi Nagripadi hoilo bisharad). There is no doubt about the fact that ‘Sufi’ literature of both Persia and India had great influence on medieval Bengali philosophical thought and poetry. On the other hand, Persian or Hindi epic verses had  great appeal to common masses, who loved to hear heroic stories of love and  passion.

more....

 

Second part                                         

The story of Yusuf and Jalekha was also popular theme in Persian literature. A number of Persian poets compose ‘masnavis’ or poems depicting love between Yusuf and Julekha. The easliest available version was of Firdousi’s, but of this love the tale was most interesting version composed by Mallah Jami. The story of ‘Yusuf Julekha’ also earned tremendous popularity among the readers of medieval Bengal, literature, where we find at least three versions were composed by Shah Muhammed Sagir (16th century) Abdul Hakim (17th century) and Garibullah (1753), Even in the 19th century, there were two different versions of Zulekha one composed by Abdul Halim (1874) and one by Majibullah (1882).

more....

 

 

4th Issue  |  June 16, 2000

First Part

                                                                                   

Bengali literature has a great heritage of about a thousand years old. The earliest literary specimen in the New Indo-Aryan Vernacular, Bengali, just evolving out of Proto-Bengali style of Apobhramsa, was Charyapadas. Charyapadas on the Buddhist mystic songs of the Bajrajan cult flourished between the 8th and the 10th centuries in the Eastern region of India, comprised of the areas now known as Bihar, Qrissa, Assam, West Bengal and Bangladesh. According to some scholars, these songs can  be accepted as the earliest form of both Bengali and Hindu.

 more....

Final Part

 

It is natural for a man, being more than fifty, to look for more mature thoughts.

In depiction of woman Al-Mahmud considers all the roles played by a woman. Like an adroit artist he draws every image of a woman ¾ at once as being the beloved and mother. Not only does he represent the woman as beloved but also regards her as mother. We are exposed to her concrete motherly image in his poems. Even he does not forget the motherly image of the woman who gave birth to him once.  

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Second part

 

Through his vast use of analogies, metaphors and similes Al-Mahmud represents love for and sincere appeal to woman. In his use of analogies we find him emulating othres and some critics are also keen on finding Yeatsian images in Al-Mahmud.2 This heart cheering appeal is expressed in its comparison with the waves of river. The desire of man and woman assumes a form of frenzied hungry river.  

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First Part

 

Woman is central to my poetry. What is more beautiful than woman? Once I asked myself. Nothing I have explored almost all the analogies in the literature of all the nations, but they all are found to describe the beauty of woman. They made thorough search in the process of finding the likeness of the physique of their beloved women. One cannot find such river, mountains or landscape as are not compared with the breasts, thighs, hair and buttocks of their beloved. (5) 1                 

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