International Research Journal of Interdisciplinary & Multidisciplinary Studies (IRJIMS)

1-18

Authors: ড.অভিজিৎ গঙ্গোপাধ্যায়

‘Kali’, the Goddess in hindoo mythology is entitled as the Goddess of Power or Supreme Energy. In fifteenth century the famous bengalee pandit named Krishnananda Agambagish transcripted his idea about the image & spirit of Goddess ‘Kali’ in his ‘Tantrasar’ book, has taken as a considerable and consented model of ‘Kali’ in entire Bengal. In great Indian legendary like ‘Mahabharata’, ‘Haribansham’, Upanishadas and other vedic literatures the description of Goddess ‘Kali’ has been admitted in various ways. ‘Devi Kali’ was also being imaged and prayed differently in ‘Raghubansham’ and ‘Kumarsambhabam’ written by Kalidasa as well as ‘Kadambari’ and ‘Malatimadhaba’ written by Banbhatta and Bhababhuti respectively. In the Primitive cult of our country, Goddess ‘Kali’ was being signified as a Non-Aryan odyssey. The Aryan invasion theory says that ‘Asuras’ were being worshiped outside of India mythologically and brought to India by the Indo-Aryans. Once the Aryans has started to worship ‘Kali’ as to get the power of destruction from ‘Devi’ against ‘Asuras’. In the middle-age history of our country, ‘Jayadratha-Yamal’ book described ‘Devi Kali’ by the name of ‘Ishan Kali’, ‘Raksha Kali’, ’Birjya Kali’, ‘Pragya Kali’ etc. In our country the rituality and doctrine of ‘Shakto’ is fully sovereign in respect to the other two like ‘Shaiba’ and ‘Bhagabat’. ‘Kali’ or ‘Kalika’ is being keenly worshiped by bengalee in the name of ‘Shyama’ or ‘Adyashakti Mahamaya’ also. She is also reckoned as ‘Dashamahavidya in ‘Tantra’. In eighteenth & Nineteenth Century ‘Devi Durga’ and ‘Devi Kali’ was being vastly devoted as ‘JagatJaanani’ or ‘Jaganmata’ (The eternal mother of country) by Bankim Chandra Chottopadhyay, Ramakrishnadev, Vivekananda, Netaji Subhaschandra Bose and others. Even today the idea has been changed. Now we find and celebrate ‘Dussehra’ Festival as a day of lightning the prosperity and defeating the evils from our soul and society. Recently US President Barack Obama greeted Hindoos, Sikhs, Jains and Buddhists across the globe on the occasion of ‘Diwali’, saying ‘The flame of the ‘Diya’, or lamp reminds us that light will ultimately triumph over darkness’.

33-38

Authors: শম্পা দেব কানুনগো

Swami Vivekananda was a great Indian philosopher who wanted to build a society of equal order and spiritually rich. His view was that the people must be educated so that they can manifest themselves in right direction and work for the development of the country. True education is the only path of development of a country and the development will be possible only when all the classes of people be educated. According to Vivekananda, people are the main wealth of a ‘Nation’ or ‘Country’. Women are the essential strength of it. They must be educated in a true way and right direction so as to develop the country. Women are not given right place in society at present in the patriarchal societies. They are subordinated in the society. But actually they are the main strength and source of inspiration in all time in all the society. They must be emancipated and educated so as to have a civilised society. Moral education according to Vivekananda is an essential part of human development. Spirituality with moral and physical education is the main aim of true education. Vivekananda desired a society in which there will be no class consciousness. All people will be of equal respect. There will be no exploitation of man by man. Truly speaking, there will be a classless, educated, morally and spiritually rich society where women will be given due respect and a high status.

46-55

Authors: চন্দন দাস

Handloom industry is an ancient cottage industry in India as well as in the World and also there are different handloom centers in India providing unique characteristics by the weaving process and techniques. The design of Santipuri hand woven saris in West Bengal had special characteristics by its process of weaving. So, my study is focuses on the ongoing debate on handloom industry specially in India and West Bengal and also I want to see those debates are how much suitable to the industry or I want to rethink Santipuri handloom industry on the basis of such arguments.

71-85

Authors: Sham N Kashyap,Chandrika Shetty,

The human development status of the tribal population of Kodagu in dire contrast to its impressive overall district figures displays the unique disposition of these communities. Isolated by inaccessible physical terrains, low penetration of infrastructure and health services in rural areas, lack of land ownership and political voice and unique mainstreaming challenges, sizeable portion of Kodagu’s tribal communities continue to delve at the bottom of the human development ladder. This paper argues that local institutions matter and are to be understood not just on the basis of conformity of their structure against prescribed norms, but against the backdrop of their expected role in boosting the status of human development of local tribal communities. This paper analyses the status of human development of scheduled tribes in Kodagu using a comparative approach. It provides an overview of the government efforts for the development of tribal communities and highlights issues related to local governance, which hinder the overall human development of the district’s tribal population. While empirically analysing the specific areas for improvement in the areas of education, health, livelihood and governance that hasten tribal human development, the paper contributes to the conceptual understanding of how local de-jure inclusive institutions like PRIs and bureaucracy contribute to the human development of tribal communities in the district. The secondary data for the paper is based on the district human development report of Kodagu, whereas primary data is derived from personal interviews with tribal communities and leaders, government officials and local plantation owners.