Reviews of well-read novels on Goodreads are in the form of a discussion forum and provide an alternative discursive pattern. This paper is centered on the Indian Narrative Tradition, contending that such an approach enables us to critically engage with the reviews as a case study, thus synthesizing a narrative design developed through practice. Unlike other reviews that focus on benefits or lack thereof, there are no acknowledged rules for book reviews on Goodreads. The paper analyzes the reviews and defines a book review within narrative research. The quality of the reviews is aimed at describing alternative domestication patterns. The selection of classic novels for review is employed to maintain an effective strategy. Thus, it is demonstrated that the dynamics of alternative narrative during the process of review writing follows the organizational pattern of Indian Narrative Tradition.

As an area of academic enquiry, self-translation is still in its nascent stage, and the domain of translation studies has so far failed to address some of the concerns raised by this field. The fundamental pillars of translation studies like faithfulness and equivalence, and binaries like author/translator and source text/target text find almost no space in the domain of self-translation. Due to the complex nature of the act, it transcends the existing classifications in translation studies, and if recognized as its branch, it has the potential to expand the scope of translation studies. However, in order to accept self-translation as a recognized branch of translation studies, the domain of translation studies will have to let go of its rigid foundations and embrace a more dynamic and fluid structure. This paper attempts to recognize the act of self-translation as a potential tool to restructure the domain of translation studies and analyze its possibilities.

Postcolonial literature, also called �protest literature,� demands social justice for the atrocities committed against the natives, but not much attention has been paid to the atrocities against the indigenous environment. Postcolonial studies has mostly been anthropocentric. However, the destruction of the environment during the colonial period needs to be addressed, as human beings and nature are interdependent. The colonial rulers regarded any unused natural resource to be unproductive, and in order to make it �productive,� the native environment was either wiped out altogether or vastly restructured to suit their purpose of economic benefits. The restructuring of the natural environment affected the indigenous people because they lost not only their roots and culture but also their traditional livelihood. This vast restructuring of nature has been justified on the grounds of �development,� but this development has always been an uneven one from a materialistic point of view because in this development, only the most powerful in the hierarchy of power have benefited, whereas, the colonized�the poor, the natives�have always been exploited. This paper delves into the issue of �development� in the postcolonial context with reference to the essay �The Greater Common Good� by postcolonial writer-activist, Arundhati Roy.

During the 1960s, Badal Sircar, one of post-independent India�s most prominent playwrights, wrote some serious plays which reflected the sociopolitical turmoil of the contemporary period, emphasizing on the need for a social change. This paper analyzes four plays of Sircar, namely, Evam Indrajit (And Indrajit), Baki Itihas (That Other History), Tringsha Shatabdi (Thirtieth Century), and Shesh Nei (There�s No End), in the context of the references made to the prevailing sociopolitical problems of that era and examines how Sircar throws light on the fact that man alone is responsible for bringing destruction to the world and inviting disharmony in his life. It further attempts to establish the fact that through his plays, Sircar intensifies the guilt in man and urges him to take responsibility for the occurrences around him. A study of the selected plays helps understand the emphasis that Sircar puts on the need for a social reformation, which can happen only through the collective efforts of mankind.

The paper makes a comparative study of Girish Karnad�s play Nagamandala and John Keats� poem �Lamia� with reference to the archetypes used in both the works. The paper shows that in �Lamia,� it is clearly the Occidental mind at work, which separates the male and the female, the instinct and the intellect, the goddess and the witch. On the other hand, in Nagamandala, the Oriental tendency toward integration operates in bringing together the same contraries.

Those who create history rarely have the time to record the account of their contribution to it. Despite leading an intensely hectic social and political life right from his early childhood to his alleged death on 18 August 1945, Netaji Subhas Chandra Bose has left behind for posterity voluminous accounts of his experiences as a student, as a social worker, as a philosopher, as a political prisoner, as a member and President of Indian National Congress, and as an undisputed leader of the historic Indian National Army (INA). This paper begins by tracing the influence of cult figures like Rabindranath Tagore, Sri Aurobindo, and Swami Vivekananda on Bose and discusses at length the various aspects of his life, work, and creativity that went into the making of the �Indian Pilgrim,� for whom sacrifice and suffering were pious offerings at the hallowed altar of Mother India.

The present status of English as a global language demands a new perspective not only to teaching and learning English in India but also to assessing English proficiency of the learners. In the globalized work culture, engineering graduates� oral proficiency in English ensures their adaptability and career growth. Engendering opportunities for interaction in the English for Specific Purposes (ESP) classrooms and utilizing the communicative activities themselves for formative and summative oral assessments is proposed in this paper, because only oral assessment could induce the undergraduates to learn to speak in English. Further, it deliberates on dialogic teaching approaches and assessment methodology and tools to fine-tune the oral communication skills of ESP learners in the higher education portals of India.

English speakers from native English-speaking countries have a very attractive way of delivering their speech and have a good grip on the language. The reason is, the pronunciation they use has the right kind of effect on the listeners, especially for nonnative English-speaking countries. While in native English-speaking countries, the English LSRW skills come naturally to the speakers, the nonnative English speakers have to make efforts to learn and master those skills. Of all, listening and speaking are the first set of skills a child learns. In India, English is a second language, hence learning the right way to speak it requires massive efforts and practice. While learning the English language, one must understand that English as a language has different variations across the world and also there is a vast difference between speaking and writing English. This paper focuses on teaching the English sounds to adult learners in India.