Memory Studies is an emerging academic sector which takes the help of memory to inquire into the labyrinth of human psyche by frequently remembering the past events. Our Life is nothing but collecting and recollecting memories. In the field of Diasporic Studies memory is an essential element and very much evident. The alienated diasporic people are always haunted by their past memories. The nostalgic happy memories, harrowing traumatic experiences, mind shattering incidents of bereavements, the socio-political, economical and cultural memories and shocks come and go like flashbulbs in the conscious and subconscious minds of people. The writers of the novels The Lonely Londoners and The Reluctant Fundamentalist, namely Sam Selvon and Mohsin Hamid are diasporic people who left their homeland for an alien one. The authors, carrying double consciousness tried to raise their voice to reassert the importance and dignity of the ostracised class by writing back to the empire. In The Lonely Londoners, though London with all its captivating charm attracts the migrant blacks who have the status of pseudo-Londoners but soon they become disillusioned and the equal status with the white population appears as a mirage and thus unattainable. The Reluctant Fundamentalist with all its forgotten repressed collective memories writes back to the empire. Thus, this work seeks to show how the texts map the intricate and entangled memories of the diasporic lives of the fictional characters as well as of the authors to some extent in an autobiographical manner.

The Independence of India was accompanied by the bloody massacre of partition of the country on the basis of religion. Suddenly the land in which one is born and brought up was dubbed by the state as not his own ignoring all sorts of attachments between the individual and the land. The individual identity was replaced with the collective identity of becoming “refugee”. There is a fundamental difference between the Punjab partition and the partition between India and West Pakistan. While the first one had a devastating effect and mostly stopped in the subsequent years following the partition, the letter continued for many years after Independence. The first influx of refugees that came from West Pakistan immediately after the Independence was wealthy and upper caste people who easily found their foothold in West Bengal. With the independence of West Pakistan and the emergence of the state of Bangladesh there was another wave of migration where the poor and people belonging to Namashudra castes were compelled to leave Bangladesh. But in many cases they were no longer accommodated within West Bengal which has a close proximity with the life they lived in their “old” country. Many of them were shifted to different parts of India without considering their language and cultural identity. Amitav Ghosh’s The Hungry Tide, set in Sundarban, recounts in its backdrop the tragic events of Marichjhapi massacre. The present paper, besides tracing the traumas of the partition to the refugees, aims to explore how they are constantly searching for their “home” in newly found land. The role of the State in dealing with the refugees is also discussed.

The violence on the bodies of Dalit women often becomes an instrument by which the dominant castes try to subjugate Dalit communities and preserve the age-old casteist hierarchy of society. As a watertight economic structure, the caste system allows the upper castes to acquire an abundance of wealth by exploiting the impoverished Dalit groups as a cheap labour force. Taking a cue from Achille Mbembe’s theoretical framework of necropolitics that problematizes the usage of violence in the suppression of racialized others, the paper whips up the modus operadi of the caste system in sexual exploitation of Dalit woman through Mahasweta Devi’s short story- A Fairy Tale of Rajabasha. As an epistemic ideology, caste dominates the social experiences of different castes in India. The social space in India is a place where hegemony is (re)produced with the standards and rules of upper castes. In this caste-ridden space, a Dalit woman, a triply marginalized subject, poses a challenge to this Brahminic hegemony with her body and lived experience. The current article aims to demonstrate how Henri Lefebvre’s multiple spheres space theory can be potentially helpful in analyzing the conflicts between various castes in India by drawing on his triad space theory. For the present purpose, the paper investigates Devi’s Dhouli to illustrate the constant tussle between the lived space of dominated Dalit women and the conceived space of caste hegemony in Indian society.

Truth and falsity are multidimensional concepts which play an important role in epistemology of all schools of Indian philosophical thought and also have relevance in metaphysical formulations as well. In this paper the Nyāya view of truth and falsity has been analysed from the epistemological stand point whereas the Advaita Vedanta concept of truth and falsity has been presented from the metaphysical point of view. The words 'true' and 'false' are supposed to represent predicates applicable to sentences in the indicative mood or to their meaning called propositions, or to beliefs concerning them. In Western philosophy, different theories of truth have been offered under the labels of correspondence theory, coherence theory, pragmatism, and semantic theory. Of these, the first and the last ones are taken to be acceptable theories in respect of the nature of truth. The Nyāya theory of truth has a great similarity with the correspondence theory of truth.

This paper tends to do an extensive comparative study of the Greek mythological figure Medusa and the Indian folk deity called Goddess Manasā. Both these mythical figures are ambivalently represented in mythology and folktales and they have both been considered as tragic characters who were ultimately liberated through male validation. Through the feminist-folklorist lens, this paper attempts to conclude that hierarchically even in divinity, patriarchy performs a significant role in attempting to tame the female self into subsuming the very characteristics of ‘nurture’ and a mother goddess figure. The paper attempts to look into the socio-historical construction of women and female figures in folklore and mythology. Psychoanalytically ‘the Electra and reversed Electra complex in the female’ will also be examined in the paper. The moving away from the standard goddess-like figure and the metamorphosis of both these characters into dark figures, historically, is a testimonial to their both being life-givers as well as destroyers. Both the goddesses are a symbolization of death, resentment, prejudice, and fear. Through the contemporary feminist reading of Medusa and Manasā tales, this paper will attempt to trace them in folklore and mythology and prove that both these figures have succeeded in evolving in a patriarchal culture by defending their continuation and actions into women-empowering figures.