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Debaprasad Bandyopadhyay

Debaprasad Bandyopadhyay
La Filológica Por La Causa · Linguistics

Phd

About

224
Publications
66,485
Reads
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42
Citations
Introduction
Debaprasad Bandyopadhyay (born 1965) is a professor (honoris causa) of Linguistics, La Filológica Por La Causa (USA/MEXICO) and one of the distinguished members and collaborators of INTRADEPARTMENTAL LEXICOGRAPHICAL STUDIO, Saint-Petersburg State University. He has published more than 12 books and 200 articles in journals and magazines on 29 different topics. A non-partisan political activist, he is engaged in different workers’ initiatives and movements.
Additional affiliations
March 2015 - present
Saint Petersburg State University
Position
  • Distinguished Member
March 2015 - present
La Filológica Por La Causa
Position
  • Professor
February 2011 - March 2011
Aligarh Muslim University
Position
  • Visiting Faculty

Publications

Publications (224)
Article
http://linguistlist.org/pubs/papers/browse-papers-action.cfm?PaperID=22520 http://www.scribd.com/doc/57196980/%E2%80%9CSome-Primary-Observations-on-Ta-without-N-%E2%80%9D
Article
http://cat.inist.fr/?aModele=afficheN&cpsidt=2458695 http://linguistlist.org/pubs/papers/browse-papers-action.cfm?PaperID=11102
Article
Full-text available
http://www.scribd.com/doc/57428433/%E2%80%9CFolksong-and-Classical-Song-The-Discursive-Formation-of-Dividing-Practice-%E2%80%9D
Preprint
Full-text available
2022. The paper is on Sri Sri Ramakrishna Mission's celebration of virgin worship. This particular event is also linked with money-laundering. The ambivalent nature of Hindu high-caste Male is revealed here with reference to kumari puja, where the mission's ascetics are worshiping a goddess incarnated in a virgin. Simultaneously, the ascetics are b...
Preprint
Full-text available
This paper-letter aims to sarcastically subvert the ideological standpoint of the Sangh Parivar by revealing the inherent inconsistencies or uncontradictory contradictions in their efforts to consolidate a standardized, homogenized and pasteurized Hindu rashtra of India or Akhand Hindustan. In doing so, it explores the crisis of the so-called "Indi...
Preprint
Full-text available
“ভোটং দেহি” (Begging Votes) is a video collage on the political parties, i.e., ideological state apparatuses and their pandemonium centring electoral politics in conjunction with crony capitalism. The video is the first staircase for heading towards the realm of participatory, partyless, decentralized democracy.
Preprint
Full-text available
হেনরি জর্জ (স্বশিক্ষিত বিখ্যাত অর্থনীতিবিদ) আগে বলেছিলেন, উন্নয়নের একটা মানে হলো রিয়েল এস্টেটের প্রমোটারদের হাতে অনর্জিত উদ্বৃত্তের (unearned increment) সঞ্চয়! "সিন্ডিকেট" (?)-নির্ভর রিয়েল এস্টেটের প্রমোটারদের সঙ্গে রাজনীতিবিদদের যোগাযোগ আজ খুব স্পস্ট! এনারা যে ভাবে জীব বৈচিত্র ধ্বংস করছেন তা রীতিমতন আতঙ্কের কারণ হয়ে দাঁড়াচ্ছে। এনাদের কাছে গো...
Preprint
Full-text available
It is an introduction to Rohini Dharmapal's book on three female characters of Mahabharata.
Preprint
Full-text available
This paper-letter to the President of India et al., is seeking the legalization of active voluntary euthanasia in India in the context of calamitous and cataclysmic socio-political-economic and environmental situation. This article shows, often sarcastically, that the religious extremist plutocratic regime has led to suicides, unhappiness, hunger,...
Preprint
Full-text available
In this webinar, the heinous consequences Green Revolution (that uses the Second World war's poisonous wastes as pesticides and chemical fertilizers with non-indigenous seeds) have been shown by the panelists (Aparajita Sengupta, Debal Majumdar, Tipu Mondal, Ankan Joardar, Nitai Mal, Goutam Majhi and Debaprasad Bandyopadhyay). They also envisaged t...
Preprint
Full-text available
The Sangh Parivar, by foregrounding their religious extremist agenda, is hiding their own market fundamentalism. They are torturing and abusing people irrespective of caste, creed or religion. This compilation of a selection of empirical facts that show those money-monger Hindutvavadis are fully responsible for genocidal activities as part of their...
Preprint
Full-text available
The following letter was written to the President of India et al., with the intention of sarcastically subverting the very foundation-stone of the "Hindutva fundamentalism", viz., casteism. All the (deliberate) heinous comments made in the course of this paper-letter throw light upon the dissociating, discriminatory and exclusivist tendencies that...
Preprint
Full-text available
This letter-paper questions the legitimacy of Article 371 of Indian Constitution after the revoking of Article 370 by the Bharatiya Janata Party (5 August 2019). The paper traces the history of all the Indian federal States, which are listed in Article 371 with a special emphasis on Jammu and Kashmir.
Preprint
Full-text available
It is found that under the unofficial Hindutvavādins' regime in India, the ruling party is striving for "Uniform Civil Code" for all the citizens of the 'secular' Indian nation-state. Therefore, they are trying to reform non-Hindu 'Muslim Laws' in general, and especially they have already altered some parts of the Islamic divorce system. However, t...
Preprint
Full-text available
In the midst of the totalitarian Hinduization process in the Indian republic by a religious extremist ruling political party, which is controlled by the fundamentalist Rashtriya Swayamsevak Sangh with its various militant gangs, the authors of this paper-letter conveyed their sceptic attitude towards this exclusivist Procrustean bed. The syncretic...
Preprint
Full-text available
The compilation deals with the aporia on the SARS COV-2 Vaccine(s). As there are many contradictory or even antithetical views on this issue, the authors of this compilation have tried to amalgamate the major information regarding the ethos of medical science. The authors, being academic sceptics, emphasized especially on the following key problem-...
Preprint
Full-text available
Are you suffering from anxiety disorder? Why are you suffering? How do you resist your opponents, who are the causes of your miseries? Here is an action-packed movie with comic reliefs showing many options available for resisting the atrocities. We are sure enough that you would get your way for combating your sufferings.
Preprint
Full-text available
In this paper, two parasitic authors, or otherwise, financial bourgeois, have confessed the problems of monetary economy, which is the means of extracting surplus labour by ignoring socially necessary labour in the midst of anthropogenic glocal heating. They also opposed the violent means of revolution in the context of the Russian revolution (or c...
Preprint
Full-text available
Bengali New year was introduced by Akbar in 1556 A.D. following the lunar calculation of Hijri/Hizrat/Hijra almanac, which is based on the date of migration of Prophet Hazrat Muhammad from Mecca to Medina (2nd July, 622 A.D.). Furthermore, the author of the paper relates the Bengali almanac with the seasonal cycles of agriculture. Generally speakin...
Conference Paper
Full-text available
প্রণাম টিভি আয়োজিত এই আলোচনায় আলোচক রাষ্ট্রীয় সন্রাস এবং তার পালটা সন্ত্রাসের রাজনীতি আর অস্তরব্যবসায়ী ধনপতি শেঠেদের অর্থনৈতিক ভূমিকা আলোচনা করেছেন।ক্রাফটেড যুদ্ধু-যুদ্ধু "ভান" (সিম্যুলেশন) যে কিভাবে অস্তরবেওসায়ীদের সম্পদবৃদ্ধি করে তা আলোচক দেখিয়েছেন। সন্ত্রাসের বিহ্বলতা দিয়ে কিভাবে এলাকা দখল করে খনিজ সম্পদ লুঠ হয়, সেই আদিম আহরণের গোপন মুহূ...
Preprint
Full-text available
The article shows the political economy of debt-ridden contemporary India under the religious extremist authoritarian regime from the gaze of a victim of financial abuse. It describes a failed state with (a)complex hierarchical bureaucracy (comparing it with Kafka's gatekeepers) (b) minimal state controlled, appropriated, approximated and codified...
Preprint
Full-text available
The paper is on the plurality of narratives of Rama and Ram Janmabhoomi issues. In this paper, the authors depict, in six sections, the following points: 1. RĀMA AND NARRATIVE COMMUNITIES 2.POLYSEMOUS PROPER NAMES: RĀMA AND HIS RĀJYA 3. A LITTLE BIT OF SEMIOTICS ON THE RĀMA IMAGES 4. IDOL AS A MINOR JURISTIC PERSON? 5. SOME ETHICO-LEGAL QUESTIO...
Preprint
Full-text available
Boys of Brahmins by birth or high caste teens must cross the threshold of rites of passage through the liminal ritual of the sacred holy thread ceremony (upanayana, the ceremony is for entering into the brahmacaryāśrama, i.e. the student life). The learning process needs at least 12 years to complete. After finishing this brahmacaryāśrama, they, th...
Preprint
Full-text available
This paper is on the devastating condition of the cows and bulls in India despite the fact that the cow is considered as the sacred holy mother of the Hindus. This exploitative condition of the animal is associated with the condition of the human beings (the subjects of the Republic of India) in a metaphorical manner. Psychoanalytic tools are deplo...
Preprint
Full-text available
This article depicts the experiences of two victims of Financial Abuse in India in the context of crony and monopoly capitalism.
Chapter
View it @https://www.academia.edu/732615/_%E0%A6%AD%E0%A6%BE%E0%A6%B0%E0%A6%A4%E0%A7%87_%E0%A6%AD%E0%A6%BE%E0%A6%B7%E0%A6%BE_%E0%A6%B0%E0%A6%BE%E0%A6%B7_%E0%A6%9F_%E0%A6%B0_%E0%A6%8F%E0%A6%95%E0%A6%9F%E0%A6%BF_%E0%A6%AA_%E0%A6%B0%E0%A6%A4%E0%A6%BF%E0%A6%AC%E0%A7%87%E0%A6%A6%E0%A6%A8_Indian_Linguistic_Nation_State_A_Report_
Article
View it @https://www.academia.edu/4010704/%E0%A6%A4%E0%A7%87%E0%A6%BE%E0%A6%AE%E0%A6%BE%E0%A6%B0_%E0%A6%AA_%E0%A6%B0%E0%A7%87%E0%A6%AE%E0%A7%87_%E0%A6%86%E0%A6%98%E0%A6%BE%E0%A6%A4_%E0%A6%86%E0%A6%9B%E0%A7%87_Wounds_of_Love_
Article
View it @https://www.academia.edu/11077706/%E0%A6%8F%E0%A6%95%E0%A6%9F%E0%A6%BF_%E0%A6%B9%E0%A6%BE%E0%A6%82%E0%A6%B0%E0%A6%BF_%E0%A6%85-%E0%A6%AE%E0%A6%BE%E0%A6%A8%E0%A6%AC%E0%A7%80-_-%E0%A6%95-_%E0%A6%AC%E0%A6%BF%E0%A6%A4%E0%A6%BE%E0%A6%B0_%E0%A6%AC_%E0%A6%AF%E0%A6%B0_%E0%A6%A5_%E0%A6%AA%E0%A6%BE%E0%A6%A0%E0%A6%AA_%E0%A6%B0%E0%A6%AF%E0%A6%BC%E0%A6...
Article
View it @https://www.academia.edu/7269737/%E0%A6%86%E0%A6%B0%E0%A6%AC%E0%A6%BF_%E0%A6%A8%E0%A6%BF%E0%A6%B6%E0%A6%BE%E0%A6%B0_%E0%A6%B6%E0%A7%83%E0%A6%99_%E0%A6%97%E0%A6%BE%E0%A6%B0_%E0%A6%B8%E0%A6%BE%E0%A6%B9%E0%A7%87%E0%A6%AC%E0%A6%B0%E0%A6%BE_%E0%A6%AF%E0%A6%BE_%E0%A6%AF%E0%A6%BE_%E0%A6%B6%E0%A7%87%E0%A6%96%E0%A7%87%E0%A6%A8_Whatever_May_Be_Learn...
Article
View it @https://www.academia.edu/412306/_%E0%A6%9F%E0%A6%BF%E0%A6%A8%E0%A7%87%E0%A6%B0_%E0%A6%A4%E0%A6%B2%E0%A7%87%E0%A6%BE%E0%A6%AF%E0%A6%BC%E0%A6%BE%E0%A6%B0_%E0%A6%89%E0%A6%AA%E0%A6%A8%E0%A6%BF%E0%A6%AC%E0%A7%87%E0%A6%B6_%E0%A6%AA_%E0%A6%B0%E0%A6%BE%E0%A6%A8_%E0%A6%A4%E0%A7%87%E0%A6%B0_%E0%A6%AD%E0%A6%BE%E0%A6%A8_%E0%A6%AD%E0%A6%BE%E0%A6%B7%E0%...
Article
View it @https://www.academia.edu/413702/%E0%A6%9C%E0%A7%87%E0%A6%97%E0%A7%87_%E0%A6%AC%E0%A6%BE_%E0%A6%98%E0%A7%81%E0%A6%AE%E0%A6%BF%E0%A6%AF%E0%A6%BC%E0%A7%87--_%E0%A6%AD%E0%A6%BE%E0%A6%B0%E0%A6%A4%E0%A7%80%E0%A6%AF%E0%A6%BC_%E0%A6%A6%E0%A6%B0_%E0%A6%B6%E0%A6%A8%E0%A7%87_Hanging_between_Sleeping_and_Waking_--_Indian_Philosophy_
Article
View it @https://www.academia.edu/6758440/_%E0%A6%B9%E0%A6%BF%E0%A6%81%E0%A6%A6%E0%A7%81_%E0%A6%AA%E0%A6%BE%E0%A6%81%E0%A6%9C%E0%A6%BF%E0%A6%A4%E0%A7%87_%E0%A6%AF%E0%A6%AC%E0%A6%A8_%E0%A6%AA_%E0%A6%B0%E0%A6%AD%E0%A6%BE%E0%A6%AC_Influences_of_Islam_in_Hindu_Almanac_
Article
View it @https://www.academia.edu/412553/_%E0%A6%AA%E0%A6%BE%E0%A6%A5%E0%A7%81%E0%A6%B0%E0%A7%87_%E0%A6%9C%E0%A7%80%E0%A6%AC%E0%A6%A8%E0%A7%87%E0%A6%B0_%E0%A6%95%E0%A6%A5%E0%A6%BE_Life_in_the_Stone_Quarries_
Book
View it @https://www.academia.edu/8325500/_%E0%A6%AE%E0%A6%B9%E0%A6%BE_%E0%A6%AA%E0%A6%BE%E0%A6%A4%E0%A6%BF_%E0%A6%AD%E0%A6%B0%E0%A6%A4_%E0%A6%86%E0%A6%96_%E0%A6%AF%E0%A6%BE%E0%A6%A8_The_Meta_Petite_Narrative_of_Bharat._Bangla_English_and_Italian_versions_with_an_interview_
Book
View it @https://www.academia.edu/8979071/%E0%A6%AC_%E0%A6%AF%E0%A6%BE_%E0%A6%AC_%E0%A6%AF%E0%A6%BE_%E0%A6%AC_%E0%A6%AF%E0%A6%BE%E0%A6%99_%E0%A6%95%E0%A6%B6%E0%A6%BF%E0%A6%AA_On_Banking_System_
Book
View it @https://www.academia.edu/8372261/_%E0%A6%AC%E0%A6%BE%E0%A6%82%E0%A6%B2%E0%A6%BE%E0%A6%B0_%E0%A6%AE%E0%A7%81%E0%A6%96_%E0%A6%93_%E0%A6%B6%E0%A7%81%E0%A6%AF%E0%A6%BC%E0%A6%BE%E0%A6%B0%E0%A7%87%E0%A6%B0_%E0%A6%AE%E0%A6%BE%E0%A6%82%E0%A6%B8_%E0%A6%AA_%E0%A6%B0%E0%A6%BE%E0%A6%95%E0%A6%95%E0%A6%A5%E0%A6%A8_
Article
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Article
View it @https://www.academia.edu/37168429/%E0%A6%B6%E0%A6%95_%E0%A6%A4%E0%A6%BF_%E0%A6%9A%E0%A6%9F_%E0%A6%9F%E0%A7%87%E0%A6%BE%E0%A6%AA%E0%A6%BE%E0%A6%A7_%E0%A6%AF%E0%A6%BE%E0%A6%AF%E0%A6%BC%E0%A7%87%E0%A6%B0_%E0%A6%95%E0%A6%AC%E0%A6%BF%E0%A6%A4%E0%A6%BE_%E0%A6%AD%E0%A7%82%E0%A6%AE%E0%A6%BF%E0%A6%95%E0%A6%BE
Article
Anustup. 53:4 (pp. 218-29) View it @https://www.academia.edu/37420038/%E0%A6%B8%E0%A6%BE%E0%A6%B9%E0%A7%87%E0%A6%AC%E0%A6%A6%E0%A7%87%E0%A6%B0_%E0%A6%AC%E0%A6%BE%E0%A6%82%E0%A6%B2%E0%A6%BE%E0%A6%AD%E0%A6%BE%E0%A6%B7%E0%A6%BE_%E0%A6%AC_%E0%A6%AF%E0%A6%AC%E0%A6%9A_%E0%A6%9B%E0%A7%87%E0%A6%A6_%E0%A6%8F%E0%A6%B7%E0%A6%A3%E0%A6%BE%E0%A6%B0_%E0%A6%97%E0...
Article
View this paper @https://www.academia.edu/36020938/%E0%A6%AD%E0%A6%BE%E0%A6%B0%E0%A6%A4%E0%A7%80%E0%A6%AF%E0%A6%BC_%E0%A6%AC%E0%A6%BF%E0%A6%9C_%E0%A6%9E%E0%A6%BE%E0%A6%A8%E0%A7%87%E0%A6%B0_%E0%A6%A6%E0%A6%B0_%E0%A6%B6%E0%A6%A8%E0%A7%87%E0%A6%B0_%E0%A6%A8%E0%A6%BF%E0%A6%B0_%E0%A6%AE%E0%A6%BE%E0%A6%A3_The_Making_Of_Indian_Philosophy_Of_Science_
Conference Paper
View it @https://www.academia.edu/8492557/ANTHROPOGENIC_GLOBAL_HEATING_AND_THE_CONDITION_OF_CREATIVE_SPEAKING_SUBJECT
Chapter
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Chapter
View it @https://www.academia.edu/8321582/%E0%A6%B2%E0%A7%87%E0%A6%BE%E0%A6%95%E0%A6%B8%E0%A6%82%E0%A6%B8_%E0%A6%95%E0%A7%83%E0%A6%A4%E0%A6%BF_%E0%A6%A8%E0%A7%83%E0%A6%AC%E0%A6%BF%E0%A6%A6_%E0%A6%AF%E0%A6%BE%E0%A6%B0_%E0%A6%85%E0%A6%AD%E0%A6%BF%E0%A6%A7%E0%A6%BE%E0%A6%A8_%E0%A6%95%E0%A6%AF%E0%A6%BC%E0%A7%87%E0%A6%95%E0%A6%9F%E0%A6%BF_%E0%A6%AA_%E0%...
Article
View it @https://www.academia.edu/31600465/_%E0%A6%86%E0%A6%B0_%E0%A6%B9%E0%A6%B0%E0%A6%BF%E0%A6%A8%E0%A6%BE%E0%A6%AE%E0%A6%BE%E0%A6%AE%E0%A7%83%E0%A6%A4_%E0%A6%AC_%E0%A6%AF%E0%A6%BE%E0%A6%95%E0%A6%B0%E0%A6%A3_%E0%A6%AA%E0%A6%A1%E0%A6%BC%E0%A6%BE_%E0%A6%B9%E0%A6%AF%E0%A6%BC%E0%A7%87_%E0%A6%89%E0%A6%A0%E0%A6%B2%E0%A7%87%E0%A6%BE_%E0%A6%A8%E0%A6%BE_O...
Article
View this paper @https://www.academia.edu/33798862/Foregrounding_Fundamentalism_Foreclosing_Fundamentalism
Article
View it @https://www.academia.edu/10224172/%E0%A6%AC%E0%A7%81%E0%A6%A8%E0%A7%87%E0%A6%BE_%E0%A6%B0%E0%A6%AC%E0%A6%BF_%E0%A6%A0%E0%A6%BE%E0%A6%95%E0%A7%81%E0%A6%B0_Wild_Rabindranath_Tagore_
Article
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View this paper @https://www.academia.edu/6930313/%E0%A6%AE%E0%A7%81%E0%A6%A6_%E0%A6%B0%E0%A6%BE%E0%A6%B0_%E0%A6%85%E0%A6%B0_%E0%A6%A5-%E0%A6%A8%E0%A7%87%E0%A6%A4%E0%A6%BF_Negation_of_Money_After_Reading_Marx_
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[The goal of this presentation is to provide the birds-eye-view of convergences of academic disciplines by unpacking one instance of a discovery and methods.] The ad hoc hypothesis is that any normal human speech falls within the octave that has a definite range. The speaking range must fall within the Sa (Do1) and upper Sa (Do2). If the lower Sa...
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View this paper @https://www.academia.edu/1494066/Architectural_Description_of_Konark_Sun-Temple_%E0%A6%95%E0%A7%87%E0%A6%BE%E0%A6%A8%E0%A6%BE%E0%A6%B0%E0%A6%95%E0%A7%87%E0%A6%B0_%E0%A6%AC%E0%A6%BF%E0%A6%AC%E0%A6%B0%E0%A6%A3_%E0%A6%95%E0%A6%BF%E0%A6%A4%E0%A6%BE%E0%A6%AC%E0%A7%87%E0%A6%B0_%E0%A6%B8%E0%A6%AE%E0%A6%BE%E0%A6%B2%E0%A7%87%E0%A6%BE%E0%A6%...
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Questions

Questions (9)
Question
Can linguists identify un/meaning of life by deploying formal pragmato-semantics?
Dedicated to the author of the book, Man's Search for Meaning
When I, keeping in mind the consequences of anthropogenic global heating, was heading towards a non-manipulative dialogue-based money-signifier-less, party-less horizontally (dis)organized democratic humane kowm without any materialistic utilitarian goal,
I have faced the hegemonic domination of Army/ Military/ Paratroopers’ Linguistics, Airborne Linguistics, Cryptolinguistics/Cryptologic(al) Linguistics (much sale-brated “endangered language enterprise” and Corpus Linguistics supply database for encoding and decoding crypto!) in the arena of institutionalized funded organized academiocracy. All of them, through their disciplinary technologies, are contributing to the death industry, i.e., simulated wars among neighbors.
I also observed that some leisure class members of the linguist tribe are engaged themselves in fragmenting language-object by deploying presupposed closed models (as if models in the ramp, suffering from anorexia nervosa or bulimia) and categoremes, i,e., anatomo-bio-political tools for penetrating docile bodies of the subjects. What a case of redundancy!
If I, ethico-politically speaking, do not wish to be a cog in such disciplinary machinery,
(a) may I be branded as a person with legal conflict for manufacturing such hoax?
(b) may ‘we’ abandon such violent enterprises?
(c) Instead, on the basis of priority, may I prepare myself to perform socially necessary labor (from which I was forced to be alienated by obeying degree-disease) in the midst of dissolution?
(d) or may we accept or conform all these processes of subjection, subjectification, and objectification?
Now, being hurt by the high decibel cacophony, a case of non-affordance (contrary to the affordance as proposed by the environmental psychologists), I am taking my recourse to non-conventional speech pathology through the indigenous theory of corporeal, i.e., epimeleia heautou!
Question
I have a difficult problem with the technical term “reduplication” as the prefix “re-“ is a disturbing tautology and I think only “duplication” is enough for describing it as a morphological process (though, I do not know whether it is one of the morphological processes or a simple lexical item. What is it? This question was raised by Rajendra Singh). I will be obliged, if the linguist community would kindly allow me to use “duplication” instead of dubious “reduplication” in case of XX lexical items.
Secondly, within the domain of “duplication”, sometimes “onomatopoeia” has got the iconic status as if signifiers and signified are “fully” analogous. What’s about the “relative degree of arbitrariness” in case of onomatopoeia or any other so-called icons? May we need grammatological intervention in this case? I think, in case of onomatopoeia, the differAnce of degrees of arbitrariness is important.
I am so much concerned with this phenomenon as, when (re-) searching on Bangla, I was surprised to find a large corpus was generated at the end of 19th C and at the beginnings of the 20th C. and still the research on such process/item is going on with the deployment of different types of methodologies. Why were the members of the emerging civil society of a newly imagined state, viz. Bangla, so much concerned about duplication? Was it for the sake of showing something unique in the imagined speech community—something different from the supposed inheritance of the Old Indic language? Were the civil members of Bengali community trying to get out of genealogical fantasy and creating another imagiNATION? This is, of course, a question not related to micro-linguistics.
Question
“Silence itself is defined in relationship to words, as the pause in music receives its meaning from the group of notes round it. The silence is a moment of language; being silent is not being dumb; it is refuse to speak, and therefore keep on speaking.” – Jean Paul Sartre. 1948. What is Literature?
The act of speaking (non-silence) is constrained, appropriated,
approximated by the unspeakable/ unspoken spaces—so-called
blank spaces are controlling the revealed speech. These blank spaces
are emitting different meanings in different situations and non-signs were
endowed with the supposed sign-ness. That is the de-sign of “silenceme”
as it is de-sign-ated within the sign-ness.
Silenceme is not absence of speaking, but it is a
subjective “perception” of absence of speaking in relation to non-speaking.
Now I am trying to understand the ontology as well as phenomenology of silence as elaborated by cage by deploying an Indian philosophical tool called abhava or absence. In the Nyaya-Vaiseska (henceforth NV, Indian Logic) tradition, categories are distinguished based on their presence (bhava) and absence(abhava). They considered both the existence and non-existence as categories, which are subject to the knowledge or cognition by means of generic perception.
Generally, in the English translations of the NV-literature, this category comes under the notion of negation and its subdivisions are translated as “relational absence” and “mutual absence” or “difference” (anyonyabhava). In the context of “silence”, I will mainly concentrate on the “relational absence” or simply absence rather than that of difference.
All relations are regarded in Navyanyaya as dyadic relations between two terms: anuyogin (referend, qualificand, locus X) and pratiyogin (counterpositive, referent, qualifier, located Y). Relation (R) is always a property resident in the residence or referend. Thus, one can say X –(R-Y) where X is the locus of absence of Y where R is a relata. In case of relational absence, a qualifier qualifies a qualificand and by negating it we get an “absence of that qualifier” (which is another qualifier) qualifying the same qualificand, “this silent-space X is qualified by speaking-absence Y”. On the other hand, difference referred to “this is not silence” type of negation. Thus, absence of non-speaking-ness and difference from a silence are two distinguishable sub-categories of abhava.
These blank spaces may be perceived /cognized as a category called “absence” (absence is always designated in relation to something). One could perceive absence by assigning the absential qualifier/ counterpositive to the locus of empty locus/ referend, qualificand. Thus, the absence of speaking means perceiving the dyadic relations between two constructs: speaking and non-speaking in a certain locus. There is no absolute non-speaking silent zone---all silent zones are pervaded by the non-silence and vise versa, however, when, speaking/listening subject is perceiving something as “silence” is actually cognizing “absence” of stipulated non-silence in a locus. Thus, in the terminologies of NV, the speaking/listening subject perceives the “absence” of couterpositive (stipulated non-silence) in the locus of supposed/stipulated silence. And it is a case of Absential relation.
Question
Is it “true” that when anyone is rewriting a “sentence” in Logical Form(LF) by deploying metalinguistic constants and variables, the ultimate output would reveal the ‘true’ meaning of a given sentence? In LF, a major concentration is devoted to describe and understand the ‘real world’. This supposed logical positivist “real” is incorporated in the logical analysis of sentences in the algorithmic chain of LF of S-Structure by deploying sentential calculus. LF mainly follows Fregean compositionality or its derivatives like Katz-Fodorian Model. The following questions may be asked:
1. What is “real” in this real world? (To answer such question, one may take a clue from Russell’s An Inquiry into Meaning and Truth: “We all start from ‘naïve realism,’ i.e., the doctrine the things are what they seem. We think that grass is green, that stones are hard and snow is cold. But physics assures us that the greenness of grass, the hardness of stones, and coldness of snow are not the greenness, hardness and coldness that we know in our own experience, but something very different. The observer, when he(sic) seems to himself (sic) to be observing a stone, is really, if physicist to be believed, observing the effects of the stone upon himself (sic).Thus science seems to be at war with itself: when it most means to be objective, it finds itself plunged into subjectivity against its will. Naïve realism leads to physics, and physics, if true, shows that naïve realism is false. Therefore naïve realism, if true, is false; therefore it is false.” (1940:15)
2. What happens in LF if anyone puts Russell’s paradox (1913) in LF? How do we incorporate Gödel’s theorem to tackle a formal system like LF? According to Goedel’s theorem (1931), no formal system is complete enough to handle all the problems within a formal paradigm. If anyone puts any Goedel’s proposition or Russell’s paradox (“One Calcuttan says that all Calcuttans are liars”) in LF of S-Structure, the total formal as well as mechanical algorithmic system to gauge the meaning may collapse.
3. Katz-Fodorian (1963) system of binary componential analysis ignores the prototypical cognition of meaning by the human being. As some cognitive scientist observed that the meaning as endorsed by human beings, could not be analyzed by the stipulated components as humans understand meaning through prototypical cognition. What should we follow in semantic analysis:technical intelligentsia’s critical discursive habit of paraphrasing or commonsense deployment of prototypes?
4. Let us switch over to another schooling and try to understand semantic problems raised by continental philosophers (under the umbrella o fso-called Post-Formalism/ Structuralism). These Post-Formalists are talking about plural meanings of non-disposable texts as well as something called‘surplus meanings’, which is not at all analyzable or quantifiable .According to them, the meaning-site is too slippery area and any futile endeavor to formalize such site will be ended in vain. Do you think that they are neglecting ‘science’ and its formalism by promoting“un-scientific” non-formalism?
Question
If Linguistics is stipulated, for the time being, as an epistemological discipline for the deployment of algocentric (a discourse that is motivated by metamathematical formalism or computational algorithmic simulation and which ignores the non-algorithmic constitutive “rules”) meta-symbolic order on the symbolic order, one may find a marginal other in Linguistics—an order of non-signs. For these non-signs, let me introduce a term:“silenceme”, which is at a time a non-sign and a sign and does not have a fixed componential meaning and thus violates the law of excluded middle.
A blank parchment with the supposed seal of Caesar, when “read” by Antony,swayed the commoners (Julius Caesar, 3.2). In Tagore’s play, Post-office, a conspirator, out of fun, sent a blank letter to an “illiterate” boy, who was expecting king’s letter, when he was waiting for death. However,another character altogether differently interpreted that blank letter.This blankness of the white letter, then, was not interpreted as a poisonous fun, but as a “real” remedy for that boy.
When you were asking me, “What’re you doing?” I said, “Nothing.” This single word, ”nothing” , a supposed minimal “free” (Where lies the essential freedom of word? ) form, is not free at all—“nothing” ’s freedom was pervaded by “other” non-signs, nothingness, the unspoken or something unspeakable, the non-discursive sonority or unintended sounds (as in John Cage’s musical compositions or in Rauschenberg and Robert Ryman’s Minimalist paintings with almost white surfaces.)
There may be a strategic taxonomy of silenceme: cognitive silenceme,transcendental silenceme (as in case of seeking absolute silence and that is impossible!); Pathological silenceme (as in case of Foreclosure or Psychosis, the symbolic order is totally or partially rejected [instead of being repressed]; one’s Language Acquisition Device is not working due to the outside threat and violence); Creative silenceme ( as practiced by some Buddhists by non-internalizing the outside threat and violence.); Silenceme of conspiracy (the phrase “conspiracy of silence” was often used by Marx and Engels) etc. Thus, spoke Sartre: being silent does not entail that I am refusing to speak but it is a mode of keeping on speaking (What is Literature).
What will we, the linguist community, do with such so-called ambiguous category? In Linguistics, what will be our agenda now? May we take Wittgenstein or John Cage seriously? Alternatively, we may ignore the silent marginal “other” space in Linguistics: the silenceme!
Question
1. From where does the ideal speaking subject speak? Where is the locus of ideal speaking subject? What is about the history (childhood configuration, neurotic elements) of such ideal speaking subject? Does the outside influence information of inside (a physical organ, LAD)? What happens to transcendental Cogito (as postulated in Cartesian Linguistics) or the competence of creating infinite sets of sentences, when it is subjected to the outside sociality (threat, violence etc.)? (Here I am inkling towards Psychoanalysis-to the construct of "psyche" rather than that of cogito as I am emphasizing on the society-psyche interface).
2. Chomsky, out of his Cartesian anxiety, considers body as a machine. He deploys technical metaphors ((e.g., The terms like "Computation", 'array" "interface", "parser" etc., or operations like "COMMAND", "SATISFY", "SPELL OUT") for explaining human body. These are not metaphors or case of displacement only, but a case of metonymic transformation of human body as these technical metaphors condense the scope of human (linguistic) potentiality. Does human body follow algorithm only at the moment of speaking? Do we not have extra-/non-algorithmic cognitive ability? (My point is that Cognitive Domain is not algorithmic only.)
3. Chomskian syntax analyzes the algorithm of "normal" "well-formed" sentences only. Apart from the exclusion of institution-body corre(a)lation in the Chomskian hypothesis, this very construction of "natural language" (e.g., the well-constructed written sentences) mercilessly marginalizes the language of so-called non-"natural" madness or folly. How do we know the differences between normal way of speaking and abnormal way of speaking? This question was initiated by Foucault (1968) to beg the premise of Cartesian cogito. Chomsky, who is like an old-fashioned physicist, is interested only in VIBGYOR. However, in the domain of Art (where infinite sets of colors are illuminating) and literature, there is a proliferation of "deviations" from so-called "normal standard" (as constructed by the Ideological State Apparatuses) and without such "deviations" no work of art or literature or any paradigm shift is possible. Is this domain of Art and Literature, a domain of unreason or madness or is it un-"scientific"?
References
Question
1. “Tribe”: What does it mean?
Is there any biological definition?
Are “they” (note the deictic “they” that entails spatio-temporal and personal distancing effect or process of othering) not human beings/Homo sapiens sapiens?
Is there any cultural/social definition?
Is it a politico-administrative term, adopted in Academiocracy?
Is it a colonial construct or historical apriori?
Is it a dividing practice deployed by different disciplinary technologies (subjectification) for the sake of objectification of subjects and subjection (governmentality) as well?
1. Same questions are also applicable to the terms, “aborigines” and “aboriginals”.
Why are we branding a group of human being as ab-origines?
Is it not coined (with a new semantic value) by the colonizers as an exonym for “original” inhabitants of Australia (around 1788-90) by deliberately forgetting “their” endonyms? Hiding invasion?
I am deliberately using the term” endonym” instead of “ethnonym” as I have same questions regarding the status of “ethnic group”. Why are we not simply using “group”, “kowm” or “community” for such groups?
Are “we”, the earthians, Homo sapiens, species beings (please pardon me for such strategic essentialism!) not “original” inhabitants of this planet though some of us might be displaced (either willingly or forcefully) within the earth?
Some scholars say that “they” are “primitive”, “Neanderthal MAN” (sexism intended)! Levi-Strauss opposed such de-sign-ation: primitive (1963:pg. 102). It is not surprising, if findings of The Neanderthal genome project are to be believed, that “99.7% of the base pairs of the modern human and Neanderthal genomes are identical”!
NB: As I am not interested in etymology, searching “authentic “(?) meaning or metaphysical “origin” of word per se, for the obvious reason of semantic change, kindly emphasize on the political history at the time of explaining. cf. “Why Do I Forsake Historical Linguistics?” https://www.academia.edu...
See more @ FOLK AND NON-FOLK: QUESTIONING THE DICHOTOMY
For further praxis: ANTHROPOGENIC GLOBAL HEATING AND THE CONDITION OF CREATIVE SPEAKING...
TRIBE
Thanks for sharing the anecdote that reveals the relative cultural semantics of the term ‘tribe’ etc. Even within the academic tribe(s) (If I would write a book/article on social anthropology of academiocracy, I wish to call the practitioners of institutionalized funded organized sciences asacademic tribe), there are differences. The anthropologists’ concept of ‘tribe’ differs from biological taxonomy, though ‘tribe’ is seldom used here in taxonomizing species-genus. The politico-administrative (not epistemological) status of ‘tribe’ in the Indian constitution is peculiarly tautologous:
“Article 366 (25) of the Constitution of India refers to Scheduled Tribes as those communities, who are scheduled in accordance with Article 342 of the Constitution. This Article says that only those communities who have been declared as such by the President through an initial public notification or through a subsequent amending Act of Parliament will be considered to be Scheduled Tribes.
The list of Scheduled Tribes is State/UT specific and a community declared as a Scheduled Tribe in a State need not be so in another State/UT.(emphasis added) The essential characteristics, first laid down by the Lokur Committee, for a community to be identified as Scheduled Tribes are –
• indications of primitive traits;
• distinctive culture;
• shyness of contact with the community at large;
• geographical isolation; and
All these distinctive features might be contested by just following Levi-Strauss and putting questions like: What is primitiveness, backwardness (in contrast with World Bank-sponsored ‘development”)? etc.
My agenda is to understand the discursive formations of dividing practice (with universal truth claims) that lead to such objectified categorization. Nothing more than that!
ABORIGINES
Firstly, I must admit that I am not an etymologist nor I, unphenomenologically speaking, am searching for the authentic (?) meaning of the ‘word’. (cf. Derek Attridge’s article “Language as History/History as language: Saussure and the Romance of Etymology” in Attridge, D. Bennington, G. Young, R. (Ed.). 1987. Post-Structuralism and the Question of History. New York. Cambridge: Cambridge University Press. & “Why Do I Forsake Historical Linguistics?”
Secondly, despite the fact of being an anti-etymologist, I am skeptic about the interpretation of the prefix ‘ab-‘ as “from the beginning” in the word “aborigine”. http://dictionary.reference.com/browse/ab- says—I am citing,
“Word Origin
1.
a formal element occurring in loanwords from Latin, where it meant “away from”:
abdicate; abolition.
< Latin ab (preposition and prefix) from, away, cognate with Greek apó, Sanskrit ápa, German ab, English of1,off “
If it is believed to be ““away from” (origin), how could I interpret it as “from the beginning”. Furthermore, please note the meaning of the Sanskrit cognate “ápa-”, which is sometimes used as negative marker it “express deterioration”. Cf. http://www.sanskrit-lexicon.uni-koeln.de/monier/ Cf. English word “ abnormal”.
Thirdly, my foreparents are staying here at West Bengal, India “from the beginning (what is beginning? )”. Are we aborigines? None calls us “aborigines”!
Lastly, I cannot decide the origin of “aborigine”. Let us be homo sapiens (essentialism?).
FOLK
I have talked a lot about it.(cf. ) Let me stop here.
I have another question: may we, members of academic tribe, take value-loaded terms from the common usages and deploy them in the realm of our epistemological pursuit?
Question
When you were asking me, “What’re you doing?” I said, “Nothing.” This single word, ”nothing” , a supposed minimal “free” (Where does the essential freedom of word lye? ) form, is not free at all—“nothing” ’s freedom was pervaded by “other” non-signs, nothingness, the unspoken or something unspeakable, the non-discursive sonority or unintended sounds (as in John Cage’s musical compositions or in Rauschenberg and Robert Ryman’s Minimalist paintings with almost white surfaces.)
Word does not exist at the moment of speaking. Let us hear the debate between word-atomist and discourse holists. A word-atomist introduces three definitions of “word” per se and the opponent, a discourse-holist, nullifies those three claims of the word-atomist. The three definitions given by the word-atomists and are as follows: (a)Word (W) is subordinate to sentence (S) and thus W Î S; (b) Word is a minimal free form; (c)Word as a signifier denotes matter or the order of world.
According the opponent’ strategic definition, word is something (visual black/any other colored figure) in between two (white or any other colors) spaces (grounds) and the boundaries of word depend on the particular literate community’s way of manipulating blank ( “other” spaces or “silenceme”) spaces in their printing/writing. Thus, “word” is a culture-specific concept, which has only visual representation. A literate speaking subject, in her printing culture, has only a visual sensation of word. The blank/other spaces may be perceived/ cognized as a category called absence or abhava. Opponent’s first argument was against the vyaiakaranika definition of “word” as one of the levels of hierarchical linguistic analysis. At that moment of speaking, from the subject’s position, it is not (word-) stress, but it is rather a harmonic intonation of a discourse (that follows logarithmic pattern), which the S/HS is expressing as a continuum without being ontologically conscious about the grammarians’ order of things. The memory of these blank spaces may also influence the way of speaking of a literate speaker. The isolated words are citation forms as it is lemmatized in the dictionary produced by the print capitalism. Thus, the typological differences of languages on the basis of word-morpheme ratio hold no water at all if one does not consider the literate culture-specificity of “word”. The opponent also opposes the definition-b by questioning the ethico-epistemological meaning of “freedom” of word as a minimal free form.
Silenceme is a subjective spatio-temporal “perception” of absence of speaking. In case of definition-c, that puts word as a signifier, which is signifying something (signified), the opponent proposes (x) word as signifying representation represents other representative signifiers, but not the object, thanks to the anthropocentric perceptive limit as supposed object is always unknown and unknowable and all wo(l)ds are not subservient only to ostensive definition; (y) the order of supposed signified is always subservient to the spatio-temporal de-sign-ation and therefore, bears different representations in different space -time and thus equating pada (word as deployed in sentences) with padartha (matter) or wor(l)d-logic that pursues minimal substantive representation as the static meaning of the wor(l)d cuts a sorry figure. After refuting word-atomist views, the opponent proposes her discourse-holism (not the sentence-holism as proposed by Bhartrhari) hypothesis by introducing the theory of intimate attachment of soundcontinuum in a given discourse that also bears the marks of scattered, fragmented blank loci of silencemes.
Question
“Philosophical discussion in the absence of a theory is no criterion of the validity of evidence.”
-- A. N. Whitehead. Adventure of ideas. (1933:221)
In case of an investigation or in a disciplinary technology, empirically (irrationally speaking, i.e., speaking in a strict non-Cartesian way)speaking, data/corpora is the raw material (ephemeral ‘arbitrary signifiers’ in case of linguistics) to built up a theory following inductive method.
Why, then, mere ‘corpus’ is tagged with linguistics, an epistemological disciplinary technology?
‘Corpus’ is not tagged with Physics, Geology, Psychology, Sociology etc (e.g., Corpus Physics or Corpus Sociology), though they are also dealing with data!
Collection of data and arranging them (typing?) in a digital machine do not involve any knowledge or wis(h)dom but a special skill that needs clerical precision. Documentation, no doubt, is a tiresome job. Utilizing a tool (a digital machine) as a repertoire, does not necessarily entail the birth of discipline.
Ascribing static (“thetic...”, Kristeva,1974) meaning to those entries, though needs epistemology and that can be handled by well-established theory-based disciplines: Lexicology, Semantics, Pragmatics etc. If we have such levels of linguistic analysis, do we need such dubious coinage, “Corpus Linguistics”?
And each empirical discipline needs data for further observation, experimentation and inductive generalization (one may raise Popper’s [1934, 2009] points for refuting Inductivism here), i.e., data is an initial part of the whole, but neither a theory nor a praxis.
However, it is a salebrated discipline now! Why is it so? What is the purpose of such discipline?
My friend says, “We, the residents of the so-called third world, are part of the data-collection team—don’t you understand that? How dare you? You cannot be allowed to perform theoretical plays.” (Galtung, 1980)

Projects

Projects (6)
Archived project
(S)talker is searching the imagined boundaries. He was then searching linguistically movement-prone zones–where there was a need/demand/desire for monolingual state, (s)talker would be there. How did people identify themselves with their language? (S)talker was a bit confused as s/he could not find out the enumerated boundary of monolingual state anywhere in India. Even some people had cut a sorry figure to name their own language. Under the hegemonic control of standard language within an imagined nation state, the capital-incentive language-Industry is proliferated by the introduction of electronic as well as print capitalism with the help of ideological state apparatuses. If “other” captive varieties’ (so-called dialect) the S/HS, revolt against the central Externalized Language and withdraw their affiliation from the abstract umbrella of the supposed monolingual nation state, the situation is observed as language movement. This is a case of mutual resemblance or anyonyopratibimba, where the dominated is reflecting on the images of the dominator; the dominating paradigm is followed and copied—all the state organs, ideological and repressive state apparatuses, are repeated in a form of reverse mimicry. Thus, svatva is not established, but is manifested in a form of self-other exchanges and reflections. Terrorist state perceives their own image in the bodies of the others; in case of language, that is the linguistic terrorism. On the other hand, Sagina Mahatos are forcefully elaborated and hierarchized by the norms of developmentalism and vulgar vanguardism. (S)talker wishes to call it, “Sagina Mahato Syndrome”. However, there is another side of the story, (S)talker had seen the barefoot pilgrims’ journey— pilgrims’ progress. They were communicating with each other, at the vyavaharika (practical or pragmatic) level, but surprisingly enough, they are maintaining their languages without using speed capitalist instruments. There is no question of identification of language as communication is more important. This pluriligualism needs no money-sign. (S)talker was associating his experiences with Gandhi’s Hind Svaraj. NEOLOGISMS: iso-corporeal, Schrodinger’s cat problem in Archaeology, my-dentity or my-ness, linguistic terrorism, reverse mimicry, Sagina Mahato Syndrome, Language Managers, Language Police, Language Judges, Language Clerks(the corpus-collectors dedicated to defense industry including cryptography), Anti-grammar=GrammEr.
Archived project
history and physiology and metanarratives born. Reporting of academic tribes helps governmentality. Docile bodies are penetrated with anatomo-bio-political tools of disciplinary technology. The differance between folk-art/songs/plays and classical -art/songs/plays has become blurred if the nature of sponsorship is considered. Thus political economy of such dividing practices (folk and non-folk, tribe and non-tribe) was also investigated.
Archived project
It is a post-structural intervention in the realm of Bangla grammars (written in 19th. C. and in the first phase of 20th. C.) by deploying post-colonial irrationality. The work shows process of appropriation of grammatical discourse under the colonial rule in Bengal. Non-discursive formation (like colonialism, nationalism etc.) and the discursive formation of Bangla Grammar written under the colonial rule are correlated. The epistemological thresholds among vyaakarana, general grammar, philology, linguistics and their amalgamations are shown in a mimic and hybrid space.