Jayanta Mahapatra: A very brief introduction

Jayanta Mahapatra (1928–2023) was one of the finest Indian poets writing in English and a pioneering voice in post-independence Indian English poetry. Born in Cuttack, Odisha, he brought the landscape, history, culture, and spiritual ethos of Odisha into English poetry with remarkable originality and sensitivity.

Mahapatra's poems explore themes such as identity, memory, love, loneliness, faith, suffering, nature, and the human condition. His writing is deeply reflective, often blending personal experience with the social realities of India, especially the lives of ordinary people in Odisha.

A distinguished poet, essayist, and editor, Mahapatra was also a teacher of Physics for many years. In 1981, he became the first Indian English poet to receive the

Sahitya Akademi Award for his poetry collection Relationship. His works, including Dawn at Puri, Hunger, and Indian Summer, remain landmarks of Indian English literature.

Jayanta Mahapatra's poetry is celebrated for its quiet intensity, rich imagery, and profound compassion, making him one of the most respected poets in modern Indian literature. 

Raja Rammohun Roy: The Man Who Awakened Modern India

A Death Anniversary Tribute from Sowmen Mitter Initiative for Language English & Related Studies (SMILERS)

27 September marks the death anniversary of Raja Rammohun Roy (1772–1833)—one of the greatest architects of modern India and the foremost pioneer of the Bengal Renaissance. On this solemn day, Sowmen Mitter Initiative for Language English & Related Studies (SMILERS) pays its heartfelt tribute to a visionary whose courage, intellect and humanity transformed Indian society forever. More than a reformer, Rammohun Roy was a revolutionary thinker who challenged superstition, defended reason, upheld women's dignity, and dreamed of an India rooted in knowledge, justice and compassion. He passed away in Bristol, England, on 27 September 1833, but his ideals continue to illuminate India's moral and intellectual journey.

Born in Radhanagar in Bengal, Rammohun Roy grew up mastering Sanskrit, Persian, Arabic, Bengali and later English. His extraordinary scholarship enabled him to study Hindu scriptures, Islamic philosophy and Christian theology with equal seriousness. From an early age he questioned idol worship, religious intolerance and blind ritualism. Instead of rejecting religion, he searched for its universal essence—the belief in one God and the unity of humanity. This intellectual quest later became the philosophical foundation of the Atmiya Sabha (1815) and the Brahmo Sabha (1828), which evolved into the Brahmo Samaj, a movement that profoundly influenced nineteenth-century India.

Among all his achievements, the campaign against the barbaric practice of Sati stands as his greatest contribution to humanity. Sati was a cruel custom in which a widow was forced or persuaded to burn herself alive on her husband's funeral pyre. Although defenders claimed it was sanctioned by Hindu religion, Rammohun Roy demonstrated through painstaking study of the Vedas and Upanishads that no sacred text made Sati a religious obligation. He wrote influential Bengali and English tracts such as A Conference Between an Advocate and an Opponent of the Practice of Burning Widows Alive (1818), exposing the moral and scriptural falsehood behind the custom.

His opposition to Sati was not merely academic. Tradition records that he witnessed the burning of a close family member, an experience that deeply scarred him and strengthened his resolve to eradicate the practice forever. At a time when opposing Sati meant confronting powerful orthodox Hindu groups, influential priests and conservative landowners, Rammohun Roy stood almost alone. He faced social boycott, abuse, threats and relentless criticism. Yet he refused to retreat, believing that silence in the face of injustice was itself a sin.

Rammohun Roy tirelessly petitioned the colonial administration, debated orthodox scholars in public, gathered evidence of the cruelty of Sati and argued that protecting innocent lives was the highest duty of both religion and government. His efforts significantly influenced Governor-General Lord William Bentinck, who enacted Regulation XVII of 1829, declaring the practice of Sati illegal and punishable as culpable homicide. When conservative organisations challenged this law in Britain, Rammohun Roy travelled to England and defended the abolition before influential circles during debates surrounding the East India Company's Charter. The law ultimately remained in force, making his campaign one of the earliest successful social reform movements led by an Indian.

Yet Rammohun Roy's vision extended far beyond the abolition of Sati. He believed that women deserved education, inheritance rights and dignity. He condemned child marriage, opposed polygamy and argued that widows should be allowed to live honourable lives rather than suffer lifelong oppression. Decades before later reformers carried these causes forward, he planted the seeds of women's emancipation in India. His ideas inspired subsequent reform movements led by Ishwar Chandra Vidyasagar and others during the Bengal Renaissance.

Education occupied the centre of his reform agenda. He understood that ignorance sustained oppression and superstition. Therefore, he advocated modern scientific education alongside the study of India's classical heritage. He supported the introduction of English education because he believed it would provide Indians access to science, philosophy and modern knowledge. At the same time, he translated the Upanishads into Bengali and English, making India's philosophical treasures accessible to ordinary readers and to the wider world.

Rammohun Roy was equally fearless in defending freedom of the press. He founded newspapers including Sambad Kaumudi and used journalism as a weapon against injustice. Through his writings he criticised social evils, demanded administrative reforms and opposed restrictions imposed by the colonial government on the Indian press. Long before freedom of expression became a democratic ideal in India, Rammohun Roy recognised that a free press was essential for an enlightened society.

His religious philosophy was remarkably modern. He sought harmony among religions instead of conflict. Influenced by the ethical teachings of different faiths, he argued that truth transcended sectarian boundaries. The Brahmo Samaj rejected idol worship, caste discrimination and meaningless rituals while encouraging rational worship of one Supreme Being. This movement became a powerful force for religious reform and inspired generations of thinkers including Debendranath Tagore and Keshab Chandra Sen.

What made Raja Rammohun Roy truly extraordinary was how far ahead of his time he was. In an age dominated by rigid caste divisions, patriarchy and unquestioned customs, he spoke of equality, individual conscience, universal religion and scientific reasoning. He believed India could modernise without abandoning its spiritual heritage. Instead of blindly imitating the West, he wanted India to combine the wisdom of its ancient traditions with the rational spirit of modern civilisation.

In 1830, Rammohun Roy travelled to England as the envoy of the Mughal Emperor Akbar II. During his stay he interacted with leading intellectuals, Unitarians and members of the British Parliament. He presented thoughtful views on India's revenue system, judicial administration and education, demonstrating that Indians were capable of participating in global intellectual debates as equals.

On 27 September 1833, Raja Rammohun Roy died at Stapleton Grove, Bristol, reportedly after suffering from meningitis. He was later reinterred at Arnos Vale Cemetery, where his mausoleum continues to receive visitors from India and around the world. Every year Bristol commemorates his memory, recognising him as one of the city's most distinguished historical figures.

Nearly two centuries after his death, Raja Rammohun Roy remains an enduring symbol of courage and enlightened leadership. His life teaches us that genuine patriotism lies not in preserving injustice but in reforming society with wisdom and compassion. He fought not with weapons, but with ideas, scholarship and moral conviction. He challenged oppressive customs without fear, defended women without compromise and envisioned an India where reason and humanity would triumph over prejudice.

SMILERS remembers Raja Rammohun Roy with profound respect and gratitude. His legacy belongs not only to Bengal but to the entire world. As students and lovers of language, literature and society, we honour his unwavering commitment to truth, education and social justice. May his life continue to inspire every generation to question ignorance, defend human dignity and build a more humane and enlightened society.

"The glory of Raja Rammohun Roy lies not merely in abolishing Sati, but in awakening the conscience of India." 

Remembering Ishwar Chandra Vidyasagar: The Architect of Modern Bengal and the Conscience of the Bengal Renaissance

On the birth anniversary of Pandit Ishwar Chandra Vidyasagar (26 September 1820 – 29 July 1891), we bow our heads in reverence before one of the greatest sons of Bengal and one of India's most extraordinary social reformers, educationists, linguists, and humanists. Few personalities have shaped the intellectual, moral, and cultural destiny of Bengal as profoundly as Vidyasagar. His life was a remarkable saga of courage, compassion, scholarship, and relentless struggle against ignorance and injustice. At a time when society was imprisoned by superstition, rigid orthodoxy, and social inequality, Vidyasagar stood like a towering beacon of reason and humanity.

Vidyasagar occupies a central and pioneering place in the Bengal Renaissance—the nineteenth-century awakening that transformed Bengal into the cradle of modern Indian thought. Alongside Raja Rammohun Roy, Michael Madhusudan Dutt, Bankimchandra Chattopadhyay, Rabindranath Tagore, and other luminaries, Vidyasagar gave the Renaissance its ethical foundation. If Rammohan Roy ignited the flame of reform, Vidyasagar carried that flame into the homes, schools, and hearts of ordinary people. His vision was not confined to intellectual debates; it sought to create a humane society where education, equality, and dignity were accessible to all.

Born into a poor Brahmin family in the village of Birsingha in present-day West Bengal, Vidyasagar's childhood was marked by extreme poverty. Stories of his determination—studying under street lamps because there was no oil at home, walking miles barefoot to attend school, and enduring hunger while pursuing knowledge—have become part of Bengal's collective memory. These hardships did not weaken him; they forged an indomitable spirit. His brilliance at Sanskrit College earned him the title "Vidyasagar," meaning "Ocean of Learning." Yet despite his immense scholarship, he remained humble and devoted to the welfare of society.

His contribution to education was revolutionary. Vidyasagar believed education was the most powerful instrument of social transformation. As Principal of Sanskrit College, he introduced modern subjects alongside traditional learning and opened the doors of education to students from different castes, challenging the exclusivity of the institution. He championed education in the mother tongue and worked tirelessly to establish hundreds of schools across Bengal, particularly in rural areas. More importantly, he became one of the earliest and strongest advocates of women's education. At a time when educating girls was considered sinful by many orthodox sections of society, Vidyasagar established girls' schools, trained teachers, prepared textbooks, and personally raised funds to sustain these institutions.

Perhaps no reform better illustrates his moral courage than his campaign for the Hindu Widows' Remarriage Act of 1856. Widowhood in nineteenth-century Hindu society condemned countless women to lives of humiliation, deprivation, and social death. Vidyasagar confronted centuries-old customs with fearless scholarship and deep compassion. Drawing upon ancient Hindu scriptures, he demonstrated that widow remarriage was not prohibited by sacred texts. He faced relentless attacks, public ridicule, threats, and fierce opposition from conservative groups. Yet he refused to retreat. His relentless advocacy eventually persuaded the British government to enact legislation legalising widow remarriage. His victory was not merely legal; it was a triumph of humanity over prejudice.

Vidyasagar's concern for women extended beyond widow remarriage. He opposed child marriage and polygamy, defended women's dignity, and argued that no society could progress while half its population remained oppressed. His reforms laid the foundation for later movements for women's rights in Bengal and India.

Equally monumental was Vidyasagar's contribution to the Bengali language and literature. Modern Bengali prose owes an immeasurable debt to him. Before Vidyasagar, Bengali prose often appeared cumbersome and heavily influenced by Sanskrit. He simplified its grammar, refined its syntax, standardised punctuation, and gave it clarity, elegance, and strength. His prose combined simplicity with intellectual depth, making Bengali an effective vehicle for education and modern thought.

His immortal primer Barnaparichay transformed the teaching of the Bengali alphabet. Generations of Bengali children have taken their first steps into literacy through this remarkable book. Even today, Barnaparichay remains a symbol of childhood learning in Bengal. Vidyasagar understood that language was not merely a means of communication; it was the foundation of cultural identity and social progress.

His literary works—including Bodhodoy, Kathamala, Betal Panchabingshati, Sitar Banabas, and translations and adaptations of Sanskrit classics—enriched Bengali literature with lucid prose and moral imagination. Through these books he cultivated curiosity, ethical values, and rational thinking among young readers. He believed literature should enlighten society, not merely entertain it.

The greatness of Vidyasagar lay not only in his intellect but in his extraordinary humanism. He donated much of his income to the poor, supported students in need, cared for widows and orphans, and helped strangers without expecting recognition. Numerous anecdotes speak of him giving away his own shawl during winter to someone shivering on the roadside or emptying his purse to help a distressed family. Compassion was not an ideal for him; it was a daily practice.

His struggles were immense. Orthodox leaders branded him a heretic. Pamphlets were written against him. He was socially boycotted and personally insulted. Financial burdens mounted as he spent his own resources on schools and charitable causes. Yet he never surrendered to fear or bitterness. His courage came from an unwavering conviction that truth and justice must prevail over blind tradition.

The influence of Vidyasagar extended far beyond his lifetime. The educational institutions he founded, the reforms he initiated, and the language he shaped continue to define Bengali society. His ideals inspired future reformers, educators, writers, and freedom fighters. Rabindranath Tagore admired him as a rare combination of scholarship and compassion, while generations of Bengalis remember him simply as "Dayar Sagar"—the Ocean of Compassion.

Today, more than two centuries after his birth, Vidyasagar remains astonishingly relevant. His insistence on universal education, gender equality, scientific temper, social justice, and respect for the mother tongue speaks directly to the challenges of contemporary society. He reminds us that genuine progress is impossible without empathy, courage, and intellectual honesty.

On this sacred occasion of his birth anniversary, let us remember Ishwar Chandra Vidyasagar not merely as a historical figure, but as a living moral force. His life teaches us that one determined individual can transform society through knowledge, integrity, and fearless action. May his ideals continue to illuminate our minds and inspire every learner, teacher, and citizen to build a more enlightened, compassionate, and equitable Bengal.

SOWMEN MITTER Initiative for Language ENGLISH & Related Studies (SMILERS) proudly pays homage to this immortal architect of modern Bengal, whose legacy will forever remain a guiding light in the pursuit of education, language, and humanity.

Sarat Chandra Chattopadhyay: A Voice of Society, a Conscience of Literature

Sarat Chandra Chattopadhyay (15 September 1876 – 16 January 1938) occupies a unique and enduring position in the history of Indian literature. Few writers have been able to enter so deeply into the emotional, social and moral life of ordinary people as he did. Writing at a time when Bengal and India were passing through profound social and political transformations, Sarat Chandra transformed literature into a sensitive instrument for examining society. His contribution was not confined to the enrichment of Bengali literature; it extended to the awakening of social consciousness, sympathy for the marginalised and a deeper understanding of the complexities of human relationships.

Sarat Chandra came of age in a period when Bengal was witnessing enormous changes. The nineteenth and early twentieth centuries were marked by the impact of British colonial rule, the growth of modern education, the Bengal Renaissance, the rise of nationalism and attempts at social reform. Yet beneath these intellectual and political developments lay a society still burdened by rigid conventions, poverty, social inequality, patriarchy, caste distinctions and deeply entrenched prejudices. The lives of women, the poor, widows, the socially ostracised and those belonging to disadvantaged sections were often governed by rules over which they had little control. It was into this complex social landscape that Sarat Chandra introduced his remarkably compassionate literary vision.

What distinguishes Sarat Chandra is the extraordinary humanity with which he approached his characters. He did not merely describe society from a distance; he entered into the inner worlds of those whom respectable society frequently ignored or condemned. His protagonists and supporting characters are often imperfect, emotionally vulnerable and caught in circumstances beyond their control. Through them, he revealed the tensions between individual desire and social convention, between love and duty, between personal freedom and social expectations.

His treatment of women constitutes one of his most significant contributions. In novels such as Devdas, Parineeta, Biraj Bou, Palli Samaj, Charitraheen, Grihadaha and Srikanta, women are not simply decorative figures or passive participants in the narrative. They possess intelligence, emotional depth, dignity, courage and moral agency. Sarat Chandra repeatedly drew attention to the injustice suffered by women because of social conventions. He made readers question the easy habit of judging women according to standards created largely by a patriarchal society. His sympathetic portrayal of widows, socially condemned women and women trapped in unhappy relationships was particularly significant in an age when such subjects were often treated with embarrassment or silence.

His sympathy, however, was not restricted to women. Sarat Chandra possessed a profound understanding of the common people. His literary world includes villagers, workers, students, impoverished families, wanderers, social outsiders and people struggling to preserve their dignity in difficult circumstances. Poverty in his works is not merely an economic condition; it affects relationships, choices, ambitions and self-respect. By bringing such lives to the centre of literature, he challenged the notion that only the lives of the socially privileged were worthy of serious literary treatment.

Another remarkable feature of his writing is his ability to expose social hypocrisy. Sarat Chandra was often less interested in preaching than in showing the contradictions between what society professes and how it actually behaves. A society may speak of morality while humiliating a widow; proclaim honour while denying women freedom; or uphold tradition while practising cruelty. His stories compel readers to confront these contradictions. In this sense, his literature became a quiet but powerful form of social criticism.

His engagement with the question of Indian identity and nationalism also deserves attention. Works such as Pather Dabi reflect the political ferment of colonial India and the intensity of the freedom movement. Sarat Chandra understood that nationalism was not merely a political slogan; it was intertwined with questions of dignity, sacrifice, freedom and the right of individuals and communities to determine their own destiny. At the same time, his larger body of work demonstrates that the liberation of a nation cannot be completely separated from the liberation of the human being from social injustice and prejudice.

Literarily, Sarat Chandra's achievement was equally remarkable. He brought an extraordinary simplicity, naturalness and emotional immediacy to Bengali prose. His language was accessible without being impoverished, and his narratives were compelling without depending on unnecessary ornamentation. He possessed an exceptional understanding of dialogue, characterisation and psychological nuance. His characters often remain memorable because they appear to breathe and suffer like real human beings. Readers do not merely observe them; they empathise with them.

This accessibility also helped Sarat Chandra's influence travel far beyond Bengal. His novels and stories were translated into several Indian languages, enabling readers across India to encounter the social and emotional world of Bengal through his characters. His works have also inspired numerous adaptations in theatre and cinema. Consequently, his contribution belongs not merely to the history of Bengali literature but to the broader cultural history of India.

Perhaps Sarat Chandra's greatest achievement was that he humanised literature. He asked readers to look beyond labels—respectable or disreputable, rich or poor, man or woman, traditional or unconventional—and to recognise the human being underneath. His sympathy was not sentimental weakness; it was a moral force. He believed, implicitly and often explicitly, that understanding another person's suffering is itself a step towards a more humane society.

More than eight decades after his death, Sarat Chandra's relevance remains undiminished. The social circumstances of India have changed enormously, yet questions concerning gender, dignity, inequality, social prejudice, individual freedom and the conflict between tradition and modernity continue to concern us. His characters therefore remain alive because the human dilemmas they embody have not disappeared.

Sarat Chandra Chattopadhyay was not simply a great storyteller. He was a compassionate observer of his age, a critic of social injustice, an advocate—through literature—of human dignity, and one of the most powerful interpreters of the Bengali and Indian psyche. His greatest legacy is perhaps the compassion he taught generations of readers: to see the human being before the social label, to question injustice before accepting convention, and to recognise that literature at its finest can become a mirror of society as well as a conscience for it.

Subodh Ghosh: A Master Craftsman of Modern Bengali Literature

Subodh Ghosh (14 September 1909 – 10 March 1980) occupies a distinguished place in twentieth-century Bengali literature as one of the finest short-story writers, novelists, and journalists. Born in Hazaribagh (now in Jharkhand), he overcame poverty through determination and eventually joined Anandabazar Patrika as a journalist. His literary career combined realism, psychological insight, social criticism, and historical imagination, making him one of the most versatile Bengali litterateurs of the modern era.

The greatest strength of Subodh Ghosh lies in his short stories. He transformed the Bengali short story by introducing unusual themes, ordinary characters, and profound human dilemmas. Unlike many of his contemporaries, he explored the lives of workers, tribal communities, the urban middle class, and marginalised people with remarkable empathy. Stories such as Ajantrik, Fossil, Jatugriha, Gotrantar, Parashuramer Kuthar, and Thagini reveal his extraordinary ability to blend realism with symbolism and psychological depth.

His celebrated story Ajantrik is considered one of the most original works in Bengali literature. It tells the story of a taxi driver whose emotional attachment to his old car blurs the boundary between man and machine. The story raises philosophical questions about loneliness, technology, and human emotions. Ritwik Ghatak adapted it into the classic Bengali film Ajantrik (1958), now regarded as a landmark of Indian cinema.

Another masterpiece is Jatugriha, a poignant exploration of marriage, loss, and emotional separation. The story depicts a couple whose relationship slowly collapses after the tragedy of losing their child. Tapan Sinha's Bengali film Jatugriha (1964), starring Uttam Kumar and Arundhati Devi, faithfully captured the emotional intensity of the story. Decades later, Gulzar adapted it into the Hindi classic Ijaazat (1987), starring Rekha and Naseeruddin Shah. The film earned widespread acclaim, and Subodh Ghosh posthumously received the Filmfare Award for Best Story.

Subodh Ghosh also wrote powerful socially conscious fiction. Sujata attacks the evil of untouchability through the love story of an upper-caste man and a Dalit woman. Bimal Roy's Sujata (1959), featuring Nutan and Sunil Dutt, became one of the greatest social films in Indian cinema and won Subodh Ghosh the Filmfare Award for Best Story.

His political story Fossil exposed the exploitation of workers through the alliance of feudal landlords and industrial capitalists. Bimal Roy adapted it into Anjangarh (1948), a film noted for its strong political message. Similarly, Gotrantar, dealing with labour exploitation in a sugar mill, inspired Mrinal Sen's Hindi film Ek Adhuri Kahani (1971). Chittachakor became the basis for Basu Chatterjee's immensely popular Hindi film Chitchor (1976), while Thagini was adapted into Tarun Majumdar's Bengali film of the same name. These adaptations demonstrate the cinematic quality and universal appeal of Subodh Ghosh's storytelling.

Apart from short stories, Subodh Ghosh enriched Bengali literature through novels such as Trijama, Gangotri, Tilanjali, Sujata, and Suno Baranari. His novel Trijama was successfully adapted into a Bengali film starring Uttam Kumar and Suchitra Sen, while Suno Baranari also reached the silver screen. His novels often portray complex human relationships, women's emotional worlds, and changing social values.

A unique contribution of Subodh Ghosh is Bharat Premkatha, a collection of romantic tales drawn from the Mahabharata, Ramayana, and other Indian legends. He reinterpreted ancient myths in a modern, humanistic style, making epic characters emotionally accessible to contemporary readers. The book remains one of the most loved works of Bengali literature.

Stylistically, Subodh Ghosh combined simplicity with intellectual richness. His language is lucid, conversational, and free from unnecessary ornamentation, yet it carries deep emotional and philosophical resonance. His stories often end with irony or quiet revelation rather than dramatic resolution, leaving readers with lasting reflections on life and society. Mahasweta Devi praised him for opening “a new horizon” in Bengali short fiction, while Ramapada Chowdhury acknowledged him as one of the guiding influences of his generation.

In conclusion, Subodh Ghosh remains a towering figure in Bengali literature because of his remarkable range—from psychological stories and social realism to mythological retellings and political fiction. The enduring success of film adaptations like Ajantrik, Sujata, Jatugriha, Ijaazat, Chitchor, and Anjangarh proves that his stories transcend language and time. His works continue to inspire readers, filmmakers, and students of literature across India.

Roald Dahl: A Birthday Tribute

On 13 September 2026 we mark the 110th anniversary of the birth of Roald Dahl, one of the most inventive and enduring storytellers of the twentieth century. Born in Wales to Norwegian parents in 1916, Dahl grew up to become a master of the mischievous, the macabre, and the magnificently odd. His books have sold hundreds of millions of copies and continue to delight (and occasionally unsettle) readers of every age.

Dahl’s gift lay in treating children as intelligent, resilient creatures rather than delicate flowers. In Charlie and the Chocolate Factory, Matilda, The BFG, James and the Giant Peach, and The Witches, he peopled his pages with greedy grown-ups, brave small heroes, and worlds where justice is deliciously creative. His prose is lean, rhythmic, and shot through with dark humour; his characters—Willy Wonka, the Trunchbull, the Grand High Witch—are unforgettable. Even his adult short stories, collected in volumes such as Kiss Kiss and Someone Like You, display the same precision and wicked twist.

Behind the stories stood a man of striking contradictions: a wartime RAF fighter pilot who later became a celebrated children’s author; a writer capable of both tender invention and sharp satire. He wrote with the conviction that stories should entertain first and moralise second—if at all. That approach has kept his work fresh across generations.

As we celebrate his birthday, we remember not only the man but the enduring invitation his books extend: to look at the world sideways, to side with the underdog, and to believe that imagination can turn the ordinary into something extraordinary. Happy birthday, Roald Dahl.

Ketaki Kushari Dyson passes away...

Ketaki Kushari Dyson was born in Calcutta on 26 June 1940......

She studied English literature at Calcutta and Oxford, obtaining firsts from both universities. She also holds a doctorate from Oxford. She settled in Britain after her marriage to an Englishman, but did not give up writing in her first language and her links with the literary life of her native Bengal. She writes in both Bengali and English and belongs to that small minority of poets who write poetry in two languages. Poet, novelist, playwright, essayist, translator, scholar, and critic, and well-known for her skill in mixing the genres, she is the author of more than thirty titles in her two languages and is regarded as an outstanding Bengali writer of her generation. She received the Bhubanmohini Dasi Medal of the University of Calcutta for eminent contribution to contemporary Bengali letters (1986), the Ananda Award twice (in 1986 and 1997), and in 2009 the Star Ananda Award for being the Best Bengali of the Year in Literature. She led an interdisciplinary research project on the effects of Tagore’s protanopic colour vision on his writings and visual art, leading to a major scholarly publication (Dyson, Adhikary et al, Ronger Rabindranath, Ananda, Calcutta, 1997).

Her English publications include two acclaimed scholarly books, A Various Universe: A Study of the Journals and Memoirs of British Men and Women in the Indian Subcontinent, 1765-1856 (Oxford University Press, Delhi, 1978, second edition 2002, Oxford India Paperbacks, 2006), and In Your Blossoming Flower-Garden: Rabindranath Tagore and Victoria Ocampo (Sahitya Akademi, Delhi, 1988, reprinted 1996). She was for a period a Research Associate at Oxford’s Centre for Cross-Cultural Research on Women, for which she co-edited Bilingual Women: Anthropological Approaches to Second-Language Use (Berg, Oxford/Providence, 1994). Her translation I Won't Let You Go: Selected Poems by Rabindranath Tagore (Bloodaxe Books, 1991; second expanded edition, 2010) was a Poetry Book Society Recommended Translation.

From: bloodaxe