Rabindranath Tagore—“The Greatest of The Bāuls of Bengal”

1959 ◽  
Vol 19 (1) ◽  
pp. 33-51 ◽  
Author(s):  
Edward C. Dimock
Keyword(s):  
Nobel Prize ◽  
Rabindranath Tagore

When Rabindranath Tagore won the Nobel Prize for Literature in 1913 andwas thereby rocketed into international prominence, the literary and theological worlds were afflicted with a rash of speculation as to whether or not his ideas were basically Christian. “The God of Gitanjali is no impersonal, imperturbable absolute of Hindu philosophy, but…whether He be explicitly Christ or not, He is at least a Christ-like God, and the experience of His suppliant and lover is one with the deepest core of all Christian experience.” “The ideas of Rabindranath, like those of so many thinkers of modern India, have often been quite wrongly assigned to Indian sources.” “In Rabindranath we get a glimpse of what the Christianity of India will be like….”

Mei Wan Mei Liao

Songings ◽  
2021 ◽  
Vol 1 (1) ◽  
pp. 11-13
Author(s):  
Anhuai Yu
Keyword(s):  
Nobel Prize ◽  
Chinese Translation ◽  
Rabindranath Tagore

This is the Chinese translation for the first poem of Gitanjali, a collection of poems, written by Rabindranath Tagore, who won the Nobel Prize in Literature in 1913.

Tagore, Rabindranath (1886–1941)

2018 ◽  
Author(s):  
Robert N. Minor
Keyword(s):  
Twentieth Century ◽  
Nobel Prize ◽  
Intellectual Activity ◽  
Human Relationships ◽  
Rabindranath Tagore ◽  
Active Life

In the flurry of intellectual activity in nineteenth- and twentieth-century Bengal, Rabindranath Tagore became one of the best-known playwrights, poets, novelists, educators and philosophers, winning the Nobel Prize for literature in 1913. His thought drew on the English Romantics as well as Sanskrit and Bengali writers and movements. Tagore was not a systematic philosopher. He termed his position ‘a poet’s religion’ which valued imagination above reason. He moved between the personal warmth of human relationships to a theistic Divine and belief in an Absolute as a unifying principle. He advocated a thoughtful but active life, criticizing asceticism and ritualism.

Introduction

2020 ◽  
pp. 1-8
Author(s):  
Martin Kämpchen
Keyword(s):  
Nobel Prize ◽  
Indian Philosophy ◽  
Foreign Teachers ◽  
Rabindranath Tagore ◽  
The Core

Both Rabindranath Tagore and Paul and Edith Geheeb were deeply committed educators. Their respective schools in India and Germany (and later Switzerland) were at the core of their creative lives. These schools helped to shape the image and the international influence of their founders. Due to Tagore’s global contacts after he won the Nobel Prize in 1913, many foreign teachers offered their services in Santiniketan. In Paul Geheeb’s case, too, Indian persons came to teach Indian philosophy or just to participate in the school’s activities. Indian influence on the students’ lives has been notable. I have been visiting the Ecole d’Humanité often for over two decades. I met Paul Geheeb’s successor, Armin Lüthi, who allowed me to use the Ecole’s Archive. I sent a trained artist from a tribal village near Santiniketan to the Ecole to teach; he was twice invited to return. Thus the link between the Ecole and Santiniketan could be revived.

scholarly journals ECO-ETHICAL VIEWS OF TAGORE AND AMARTYA SEN

2018 ◽  
Vol 3 (1) ◽  
pp. 31-42
Author(s):  
Ratan Lal Basu
Keyword(s):  
Sustainable Development ◽  
Nobel Prize ◽  
Western World ◽  
Amartya Sen ◽  
Rabindranath Tagore ◽  
World Outlook ◽  
The World ◽  
Nobel Laureates

Desde que se otorgó el Premio Nobel de Economía a Amartya Sen, se han hecho muchos esfuerzos por destacar el pasado de Sen Shantiniketan y la afinidad de su visión mundial con la de Rabindranath Tagore. Desafortunadamente, es probable que un análisis más profundo revele que los puntos de vista de Amartya Sen -basados en el mundo occidental- sean diametralmente opuestos a los de Tagore -basado en la antigua perspectiva india mundial-, particularmente en lo que respecta al desarrollo sostenible y la vida ética humana. Este artículo se esfuerza por resaltar los aspectos contrastantes de las visiones del mundo de dos galardonados con el Premio Nobel de Bengala.AbstractEver since the Nobel Prize in Economics was awarded to Amartya Sen, there has been much endeavour to highlight Sen’s Shantiniketan background and affinity of his world outlook with that of Rabindranath Tagore. Unfortunately, a deeper analysis is likely to reveal that Amartya Sen’s views (based on western world-outlook) are diametrically opposed to that of Tagore (based on ancient Indian world-outlook), particularly as regards sustainable development and eco-ethical human living. This article endeavours to highlight these contrasting aspects of the world-outlooks of two Bengali Nobel Laureates.

scholarly journals Love and Spirituality in Anita Desai’s ‘Cry, the Peacock’ and Rabindranath Tagore’s ‘Breezy April’

2020 ◽  
Vol 8 (2) ◽  
pp. 12
Author(s):  
Arijit Chakraborty
Keyword(s):  
Short Stories ◽  
Nobel Prize ◽  
Human Life ◽  
The Other ◽  
Anita Desai ◽  
The West ◽  
Rabindranath Tagore ◽  
Women Novelists ◽  
Other Hand

Rabindranath Tagore (1861-1941) was the first non-European and the first Indian to win the Nobel Prize for Literature in 1913. He was awarded the prize for Gitanjali. Tagore was a multi-faceted personality who not only composed poems, verses, short stories, novels etc but also sketched and painted with equal brilliance. As a flag-bearer, he presented the best of India to the West and vice-versa. In Breezy April, Tagore combines romanticism with spiritualism. On the other hand, Anita Desai (born-1937) is the youngest among the women novelists of eminence in India. The spiritual aspect of human life is at the centre of attention in her works. Women protagonists of fragile exterior and strong interior take the lead in Anita Desai’s works of fiction. Spirituality is an integral part of most of her works. In her first novel Cry, the Peacock (1963), Desai minutely depicts both love as well as deep spiritual intricacies.

Pei Wo Chuang Dang

Songings ◽  
2021 ◽  
Vol 1 (1) ◽  
pp. 18-20
Author(s):  
Anhuai Yu
Keyword(s):  
Nobel Prize ◽  
Chinese Translation ◽  
Rabindranath Tagore

This is the Chinese translation for the fourth poem of Gitanjali, a collection of poems, written by Rabindranath Tagore, who won the Nobel Prize in Literature in 1913.

Tagore, Rabindranath (1861–1940)

2018 ◽  
Author(s):  
Siva Kumar
Keyword(s):  
Short Stories ◽  
Nobel Prize ◽  
Rabindranath Tagore ◽  
Colonial India ◽  
Bengali Literature ◽  
International University ◽  
Verse Forms ◽  
Marriage Reform ◽  
Poetry Collection

Rabindranath Tagore is India’s pre-eminent writer and was the first Asian to win the Nobel Prize for Literature, in 1913. He is best known for his poetry collection Gitanjali: Song Offerings, which he self-translated into English from Bengali. Tagore introduced new verse forms into Bengali poetry, and revolutionized literary prose by using colloquial Bengali (calit bhasa) in his novels and short stories. Previously, Bengali literature had been written in refined Bengali (sadhu bhasa), which drew on Sanskritic vocabulary and archaic grammatical forms. Tagore was a strong advocate of caste reform in colonial India, a critic of nationalisms worldwide, and the founder of an international university called Visva-Bharati whose motto was Yatra visvam bhavatieka nidam (‘Where the whole world meets in one nest’). Rabindranath Tagore was born on 7 May 7 1861 to Debendranath and his wife Sarada Devi. The surname Tagore is an Anglicization of ‘Thakur’, which means lord in Bengali. His father was an influential member of the Brahmo Samaj, a religious society dedicated to reforming Hinduism. Brahmoism’s tenets of caste and marriage reform can be seen in the development of Tagore’s short stories and novels from Chokher Bali [Grain of Sand] in 1903 to Char Adhyay [Four Chapters] in 1934.

scholarly journals Tagore, Imaging the ‘Other’: Reflections on The Wife’s Letter & Kabuliwala

Asian Studies ◽  
2010 ◽  
pp. 1-8
Author(s):  
Malashri Lal
Keyword(s):  
Short Stories ◽  
Nobel Prize ◽  
The Other ◽  
Rabindranath Tagore ◽  
Acceptance Speech ◽  
The Ideal

Rabindranath Tagore in his Nobel Prize Acceptance speech said poignantly, “The spirit of India has always proclaimed the ideal of unity…. It comprehends all, and it has been the highest aim of our spiritual exertion to be able to penetrate all things with one soul…to comprehend all things with sympathy and love.” This ideal of a humanitarian world found expression in Tagore’s work in many genres and, to a great measure, he experimented innovatively by entering the minds of people substantially different from himself. The essay looks into his portrayal of a married Bengali woman and an Afghan trader in two short stories. 

Empire, Vision, and the Dancing Touch

2016 ◽  
pp. 438-460
Author(s):  
Esha Niyogi De
Keyword(s):  
Nobel Prize ◽  
Nobel Prize Winner ◽  
Rabindranath Tagore ◽  
Avant Garde ◽  
Critical Approaches ◽  
Regional Cultures ◽  
Dance Imagery

This chapter argues that dance imagery and screen choreography arising from postcolonial regions, such as India, hold the potential to intervene in the binary way in which modern nations and empires regulate physicality through the technologies of vision. For in these regional cultures of visibility, nonmodern practices of personhood, embodied performance, and sensuous community overlap with modern approaches to and critiques of gendered movement arts. The claim is illustrated through a genealogical study of selected Indian practices of physicality and visibility: new liberal Bollywood cinema; present-day avant-garde screendance; made-for-television video; colonial Indian photography; and modern and premodern dance and painting. The disrupted choreographies to be found on Bollywood screens are discussed hand in hand with the critical approaches of the feminist choreographer Manjusri Chaki-Sircar, the transgender filmmaker Rituparno Ghosh, and the anti-imperialist dance philosopher and Nobel Prize winner, Rabindranath Tagore.

scholarly journals Identity in Spirituality: A Review of the Play Chandalika by Tagore

2019 ◽  
Vol 8 ◽  
pp. 46-50
Author(s):  
Sushil Ghimire
Keyword(s):  
Personal Identity ◽  
Nobel Prize ◽  
Nobel Prize Winner ◽  
Human Being ◽  
Rabindranath Tagore ◽  
Buddhist Monk ◽  
The Right

Rabindranath Tagore, the Nobel Prize winner for literature, is the first excellent Indian author whose creative efforts-poetry, prose, drama-present a superb Triveni of, mysticism, humanism and philosophy. His significant dance play Chandalika reveals the theme of marginal(Dalit) voice and role of Buddhism in the play. The play displays a chandal girl's realization that she's a human being like any other and it's wrong for her to believe under the notice of people from the upper castes. This play is about awakening a feeling of her identity in a Chandal-woman, and its awakened realization that she was born as a chandal-woman does not imply she is a non-entity. Prakriti finds that she is as human as anyone else, and that she has the right to give water to anyone high or low who requests that. Chandal girl in this play realizes that she isn't just someone with a personal identity but also causes her to love a Buddhist monk who is accountable for this new awakening.

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