Shrii P. R. Sarkar: March 2006 Archives

In Towards Electicism, Professor of Peace Studies Johan Galtung is less concerned with Sarkar's particular contributions and more with mapping Sarkar with other grand thinkers. He argues that macro-historians have shaped our entire way of conceiving of ourselves, in History. They have mapped us on trajectories with the most intriguing curve shapes even if the linear and the cyclical tend to dominate. Giants as they are, there is always the temptation to yield to any one of them, like people in occident (and not only there) have done to Smith and Marx. There is the temptation to adopt the biblical approach and see their main work as The Book as the book.

In his essay, Galtung does not take that approach, rather, he sees that there is much to be learned from all the macro-historians. And even more to be learned by seeing their works, not as the end of the story, but as the beginning of a dialogue between these great thinkers. Here Galtung extends their works by taking us on a journey of juxtaposition - positing what ten great macro-historian might have taught, and learnt from, each other. For, according to Galtung, 'greatness can be shared: there is much room at the top of Mt. Olympus.' [Source: Transcending Boundaries Edited by Dr. Sohail Inayatullah & Jennifer Fitzgerald]

Arup Bandopadhyaya was one of my intimate friends. He was sweet in his dealings and multi-talented. His mind was as clear as a clean slate. It is difficult to find a man so good in a hundred thousand. Though he was born in a middle-class family, he was dedicated to public charity. His wife, Shipra, always assisted him in his noble work. Shipra also worked somewhere. The couple decided that with the income of one they would maintain their family, and the second income would be used for public welfare.

Shipra had a younger sister, Reba. Just after she took her exams for her B.A. from Bethune College, she came to visit her elder sister.

No one knows exactly when a person will be called to family life -- not even the astrologers or matchmakers. While Reba was with her sister, three or four proposals were coming every week. Reba, as was the custom, used to appear at every marriage "interview board" and answer all their queries. Now, Reba was endowed with beauty, intelligence and good character. The marriage brokers would have taken to her, but the problem was the dowry.

By society ordinarily we mean a collective body of men and women, but the innate spirit of the word 'society' is not this. Samája or society in the true sense of the term implies an action of moving together (Samánam' ejate). We come across groups of persons in buses, trams and trains moving together; but this occasional movement cannot be termed society either. Being inspired by a common ideology, when different individuals move towards the common goal and become active for its achievement, this can be called a society. The appropriate English equivalent for Samája should not therefore be society. Social advancement, which is a type of social action, means that the tie of mutual unity among the persons moving together has become strong.

Prout's approach is that the medium of instruction from primary to tertiary level should be in the local language. The sum total of human expression is culture, and language is the best medium to express human culture. While different groups should encourage every language, each unit should use the local language to inspire self-confidence and self-respect amongst the local people. Encouraging a positive cultural identity is an important ingredient in the development of the local area, and is an essential factor in generating a sense of affinity and unity amongst the people.

Every living being has its own inherent tendency to express and symbolise. In the evolutionary process of creation, where higher species have evolved, living beings try to express their feelings by gesture, posture or by some sound. In a general sense, this acoustic expression of ideas is called language.