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Divided Home, Divided Identity: A Postcolonial Study of Alam\u0027s Own House Image
Journal article

Divided Home, Divided Identity: A Postcolonial Study of Alam's Own House

One of the outcomes in Postcolonial era is the inherited multiple identities of individuals and their respective communities. Torn apart in the Partition, the domestic and social spaces of millions of people across the border got blurred and diluted. It is exemplified more evidently when it comes to religious identity, both Hindu and Muslim. Seen from this perspective, the looming tension and growing vulnerability of members of both religions in Post-Partition Dacca and Kolkata have always been trapped in divided home and divided identities. Alam's Own House by Debyendu Palit is one such short story that quintessentially addresses the crisis of home and identity across two cities, Dacca and Kolkata that have been the worst affected in the Partition. Telling from third-person point-of-view, this short story vividly narrates the mental tensions of the lead characters through portrayal of interfaith love, communal tensions, residential crisis, and more evidently the gradual realization of cultural differences. Nationhood and belongingness in Postcolonial Indian subcontinent are entangled with the divided home and divided identity. Alam's Own House faithfully reflects all these issues.
R. K. Narayan\u0027s the Bachelor of ARTS: Self\u002DRealization in Hindu Traditional Family Image
Journal article

R. K. Narayan's the Bachelor of ARTS: Self-Realization in Hindu Traditional Family

The Bachelor of Arts (1935) is one of R. K. Narayan's best Indian novels written in English designed with the intent to show a mirror to the society of the false love, attractions and reality. It bespeaks of the key character's Chandran's struggle and determination to live a second life after much retrospection. What Narayan endeavors and aims to do in this novel is to set right the societal issues and check before it slips out of the clutch. Chandran is shown both as a real man and everyman because of his realistic attributes. Thus, Narayan depicts the problems of Chandran as everyman's. Chandran's life is categorized into three stages in the first term as student in the last year of his college life, in the second term as a romantic lover and in the third term as a sanyasi. For Narayan, life is full of charm; one has to only choose the right dose of happiness and joy to make a pleasurable living.
A Critical Reading of Nabakanta Barua\u0027s “Measurements” Image
Journal article

A Critical Reading of Nabakanta Barua's “Measurements”

Meaning and Scope of Stylistics Image
Journal article

Meaning and Scope of Stylistics

Godan: A Study of Social Realism Image
Journal article

Godan: A Study of Social Realism

A Critical Reading of Nabakanta Barua\u0027s “Measurements” Image
A Critical Reading of Nabakanta Barua\u0027s “Measurements” Image
Journal article

A Critical Reading of Nabakanta Barua's “Measurements”

Meaning and Scope of Stylistics Image
Meaning and Scope of Stylistics Image
Journal article

Meaning and Scope of Stylistics

Godan: A Study of Social Realism Image
Godan: A Study of Social Realism Image
Journal article

Godan: A Study of Social Realism

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The Intersection of Traditional Wisdom and Modern Education: Unpacking the Potential of Folk Pedagogy in the Context of India\u0027s National Education Policy 2020 Image
Journal article

The Intersection of Traditional Wisdom and Modern Education: Unpacking the Potential of Folk Pedagogy in the Context of India's National Education Policy 2020

This article explores the critical interface of the National Education Policy (NEP) 2020 and the potential of folk pedagogy in enhancing India's educational landscape. The NEP 2020, with its emphasis on local, indigenous knowledge systems and a transformative vision for India's education system, provides an unprecedented opportunity for mainstreaming folk pedagogy into contemporary teaching-learning practices. Approved by the Union Cabinet in 2020 National Education Policy ushered in avant-garde reforms to the education policy of India. Folk pedagogy, a term used to describe traditional modes of education practiced by various indigenous and local communities, carries immense value in terms of cultural preservation, community engagement, and learner-centric methodologies. It promotes experiential learning, critical thinking, and creativity by organically integrating local culture, resources, and traditional wisdom into education. Its salient features and key recommendations exceptionally call for flexibility, multi-disciplinarity, critical thinking and ethical values, multilingualism and the three-language formula. An exceptional emphasis on the power of language and the inclusion of mother/regional under the larger context of Indian ethos has been witnessed for the time.  NEP 2020 with such emphasis ushers a pedagogical paradigm shift that seeks to reestablish lost Indian pedagogical heritages and their folk orientation, where education is experiential, diverse, holistic, creative, critical, multidisciplinary and multilingual. By intertwining the principles of NEP 2020 with the rich, culturally diverse practices of folk pedagogy, the article envisages a dynamic, inclusive, and effective education system. It underscores the significant role folk pedagogy can play in achieving NEP's objectives of creating an equitable and vibrant knowledge society by leveraging local knowledge systems and fostering a deep sense of respect towards the rich cultural heritage of India. The article critically reviews the extent to which NEP 2020 allows for the incorporation of folk pedagogy in its framework, and analyzes how this can be made more effective. It addresses challenges and potential strategies for incorporating folk pedagogy into the mainstream educational practices and curriculum development. The article argues for an extensive dialogue and collaboration among educators, policymakers, and community stakeholders to facilitate this integration, ultimately nurturing a pedagogical system that is grounded in the culture, context, and aspirations of learners. This strategic amalgamation could empower India's education system to meet the future challenges of the rapidly evolving global knowledge economy, while staying true to its unique cultural roots.
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