inter-penetrative worlds of simultaneity and polyphony have various ways. The questions of perfection or profusion are valid to a certain extent: but the more important thing is to scale the process of dialogism through apparently discursive practices.
III
In situating Bakhtin for their own benefit, the Bengali scholars are actually venturing to relocate themselves in varying socio-cultural spaces. In interpreting Bakhtin, the projects of re-contextualization are required to emphasise that the thinkers and critical commentators should never cease to pursue differing responses to the same set of questions posed by the pulsating life. The Bengali community is thoroughly conditioned and historicized and their exposure first to colonial modernism and then to post-colonial sensibilities bespeaks of contradictory chronotopic formations. The contamination of global post-modernist tendencies in the nineties of the last century ushered in a new phase of complicated dialogics of displacement and localization. But the dynamics of the discourses did not come to an end. On the contrary, the process of interrogation from within gradually crystallized into a vigorous search for alterities from the eighties which may now be described as the formations of counterhegemonic resistance. Though on the wake of renewed onslaught of the hegemonic post-modern ideas, the search for an alternative dynamics of literary and cultural discourses seems to be rather subdued, the dialogics continues even now in the life-world of the Bengali people. The process of situating Bakhtin invariably leads us to the rewarding exploration of space between socialized and communicative men where void can be bridged by the human acts of utterances and formulation of worlds. In seeking connectivity and inter-relatedness, we endow our own world
