<?xml version="1.0" encoding="UTF-8"?>
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<title>Vol. 8, No. 1, 2018</title>
<link href="http://dspace.ewubd.edu:8080/handle/123456789/3493" rel="alternate"/>
<subtitle/>
<id>http://dspace.ewubd.edu:8080/handle/123456789/3493</id>
<updated>2026-04-04T00:07:53Z</updated>
<dc:date>2026-04-04T00:07:53Z</dc:date>
<entry>
<title>Is blended learning the future of higher education?: Stakeholders’ Perspectives from Bangladesh</title>
<link href="http://dspace.ewubd.edu:8080/handle/123456789/3503" rel="alternate"/>
<author>
<name>Haque, Muhammed Shahriar</name>
</author>
<author>
<name>Joher, Umme Hani M.</name>
</author>
<id>http://dspace.ewubd.edu:8080/handle/123456789/3503</id>
<updated>2022-04-13T05:18:49Z</updated>
<published>2018-12-12T00:00:00Z</published>
<summary type="text">Is blended learning the future of higher education?: Stakeholders’ Perspectives from Bangladesh
Haque, Muhammed Shahriar; Joher, Umme Hani M.
Government higher education is extremely cheap in Bangladesh, in comparison to private&#13;
education. To cover the cost of private higher education, graduate students of private&#13;
universities who work and study at the same time, face an uphill struggle in finding the right&#13;
balance. In dire circumstances, they are forced to make a critical life changing choice— either&#13;
to completely become immersed in work, or leave and pursue fulltime higher studies. In such a&#13;
situation, blended learning can apparently be the answer, as this will enable graduate students&#13;
to work and study at the same time. However, as hardly any research has been carried out in&#13;
this field in Bangladesh up until 2018, it seems too naive to jump to conclusions. This paper&#13;
specifically looks at the implication of blended learning from the perspectives of stakeholders&#13;
like students pursuing graduate studies, academics, employers, and housewives. Data was&#13;
gathered from 10 private universities, six corporate sectors, and dropout housewives, and&#13;
analysedby employing two theories (Social-constructivism and Dual coding) and multimodal&#13;
model of blended learning (enriched virtual model and flipped classroom). Findings&#13;
proved to be interesting. The implementation of online classes on the one hand may help&#13;
learners to balance the work and study equilibrium, as well as decrease dropouts from higher&#13;
education, on the other hand would be quite costly due to virtual infrastructural development&#13;
and teacher training.
</summary>
<dc:date>2018-12-12T00:00:00Z</dc:date>
</entry>
<entry>
<title>‘Still I Am Not Tragic’: Indigenous Australian Women’s Sovereignty in Marie Munkara’s Every Secret Thing and A Most Peculiar Act</title>
<link href="http://dspace.ewubd.edu:8080/handle/123456789/3502" rel="alternate"/>
<author>
<name>Ahmed, Fatema Johera</name>
</author>
<id>http://dspace.ewubd.edu:8080/handle/123456789/3502</id>
<updated>2022-04-13T05:11:27Z</updated>
<published>2018-12-12T00:00:00Z</published>
<summary type="text">‘Still I Am Not Tragic’: Indigenous Australian Women’s Sovereignty in Marie Munkara’s Every Secret Thing and A Most Peculiar Act
Ahmed, Fatema Johera
In this paper, I examine the representation of the Indigenous women characters in two novels&#13;
by Indigenous Australian writer Marie Munkara, namely Every Secret Thing (2009) and A Most&#13;
Peculiar Act (2014). Munkara’s novels are set in the early phase of the colonisation of Australia&#13;
and trace the takeover of Indigenous lands and lives by the Catholic Church and bureaucrats&#13;
employed by the office of the Chief Protector of Aborigines. I argue that colonial constructions&#13;
of white femininity disempowered both settler and Indigenous women. Despite being doubly&#13;
colonised because of their race and gender, Munkara’s female characters maintain their&#13;
sovereignty by engaging in decolonising practices. Indigenous women’s resistant subjectivity&#13;
works in tandem with their connection to their lands to expose white ways of knowing as not&#13;
the universals they are taken to be. They reveal that acquiring the coloniser’s language and&#13;
imitating white cultural practices do not take away from their Indigeneity. Rather these are&#13;
signs of Indigenous people’s dynamism and syncretism; they are means by which Indigenous&#13;
women survive colonisation, maintain their sovereignty, and even creatively counter the&#13;
colonial imposition.
</summary>
<dc:date>2018-12-12T00:00:00Z</dc:date>
</entry>
<entry>
<title>Dionysus Meets the Caribbean: A Study of London Notting Hill Carnival in the Light of Samuel Selvon’s The Lonely Londoners</title>
<link href="http://dspace.ewubd.edu:8080/handle/123456789/3501" rel="alternate"/>
<author>
<name>Saba, Anika</name>
</author>
<id>http://dspace.ewubd.edu:8080/handle/123456789/3501</id>
<updated>2022-04-13T05:09:54Z</updated>
<published>2018-12-12T00:00:00Z</published>
<summary type="text">Dionysus Meets the Caribbean: A Study of London Notting Hill Carnival in the Light of Samuel Selvon’s The Lonely Londoners
Saba, Anika
Samuel Selvon’s iconic novel The Lonely Londoners (1956) captures the struggles of black&#13;
Caribbean immigrants in the eponymous megacity. The setting of his novel is around the&#13;
neighborhood of Notting Hill which has become synonymous with the Notting Hill Carnival&#13;
that takes place in London every summer. This extravaganza, though has financial benefits&#13;
for its participants, is an opportunity of social inclusion for the immigrants and subversion of&#13;
British authority. This paper will trace the historical background of the London Notting Hill&#13;
Carnival and the role of its main organizers, the Caribbean immigrants, in the light of Selvon’s&#13;
novel which is based on fictional representations of this marginalized group. In doing so, the&#13;
paper will refer to Richard Lehan’s argument of how the marginalized embody the Dionysian&#13;
spirit in urban spaces, and Friedrich Nietzsche’s philosophical explanation of the age-old&#13;
conflict between rationality and sensuality symbolized by the Apollonian and Dionysian myths&#13;
in Western tradition. The purpose of this paper is to show how the black Caribbean immigrants&#13;
of Selvon’s work embody the spirit of Dionysius in this modern-day Bacchanalia which takes&#13;
place on the streets of London, and in extension, make an argument for the contribution of all&#13;
marginalized immigrants in the repressed but vital spirit of Dionysus in the city.
</summary>
<dc:date>2018-12-12T00:00:00Z</dc:date>
</entry>
<entry>
<title>Edna’s “Moments of Being” and “Wild Zone” of Female Sexuality: A Gynocritical Study of Kate Chopin’s The Awakening</title>
<link href="http://dspace.ewubd.edu:8080/handle/123456789/3500" rel="alternate"/>
<author>
<name>Ferdoush, Jannatul</name>
</author>
<id>http://dspace.ewubd.edu:8080/handle/123456789/3500</id>
<updated>2022-04-13T05:08:13Z</updated>
<published>2018-12-12T00:00:00Z</published>
<summary type="text">Edna’s “Moments of Being” and “Wild Zone” of Female Sexuality: A Gynocritical Study of Kate Chopin’s The Awakening
Ferdoush, Jannatul
This paper studies Kate Chopin’s reinterpretation of female sexuality and personal autonomy&#13;
in The Awakening through the lens of Elaine Showalter’s Gynocriticism. It argues that Edna’s&#13;
struggle with the traditional idea of female sexual abstention, self-sacrifice, and silence&#13;
symbolizes her insatiable desire to redefine female identity. The articulation of her overt&#13;
sexuality in the novella offers a new gateway of understanding a ‘female self ’. Edna’s physical&#13;
autonomy awakens her to a subversive, compelling, dynamic and liberating “wild” female&#13;
self within. Edna in her journey into the untamed zone of sexuality through “moments of&#13;
being” catches a glimpse of the forbidden trajectory of self-knowledge. She yearns to reach&#13;
her selfhood through these utterly individual moments of awareness, intense power, beauty&#13;
and personal significance. The unfolding of her female interiority reveals a strong connection&#13;
between wildness of female eros and creativity. Chopin identifies this so called evil, unrestraint&#13;
sexuality as an elixir of woman empowerment. Edna’s wandering into her sexual wilderness&#13;
embodies a new female archetype who writes her own story of resistance and power through&#13;
her body. Edna’s gradual alienation from androcentric idea of chastity, marriage, motherhood,&#13;
her celebration of female body, and the final rejection of ‘happy-ever-after reality’ evoke a&#13;
volcanic eruption of a new femininity in the female literary tradition.
</summary>
<dc:date>2018-12-12T00:00:00Z</dc:date>
</entry>
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