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Journal articles on the topic 'Assamese literature'
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1
B, Vijayakumar. "A Comparative Analysis of Tamil and Assamese Dramatic Tradition." International Research Journal of Tamil 4, no. 2 (February 1, 2022): 1–8. http://dx.doi.org/10.34256/irjt2221.
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The article is to trace the heritage of Tamil and Assamese drama earliest times to present. The sub-genre of different periods is also discussed herewith. Earliest record of Tamil drama is available during Sangam period. In Assamese it is mentioned in the Sankaradev period. Sankardeva the father of Assamese literature and society maker had a great contribution to Assamese drama. ‘Chihno Jatra’ was the first drama of Assamese literature. To speed up his ‘Ek Saran’ religion he wrote many dramas as an instrument of it and his followers also followed him. In the end of the nineteenth century Tamil and Assamese drama underwent a change after its contact with western literature. Hence the Tamil drama can be divided into four periods. (1) Tolkappiyam to 16th century, (2) drama in the 17th,18th century, (3) 19th century, and (4) 20th century. Assamese drama can be classified as (1) Vaisavate period, (2) Ahom period, (3) modern period. Many authors wrote ancient, historical and modern dramas in both languages. All those dramas are taken as the very great wealth of Tamil and Assamese literature.
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Chutia, Chandan Jyoti. "Assamese Travel Literature: An Introductory Note." International Journal of Trend in Scientific Research and Development Volume-3, Issue-4 (June 30, 2019): 323–24. http://dx.doi.org/10.31142/ijtsrd23726.
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Hussain*, Abul. "Contribution of Mahapurush Srimanta Sankardeva to Assamese Literature and Culture." Regular issue 10, no. 7 (May 30, 2021): 65–67. http://dx.doi.org/10.35940/ijitee.g8958.0510721.
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Mahapurusha Srimanta Sankardeva was an Assamese saint-scholar. Study on his life and works is of great academic importance in Assam. The tutorial, cultural and literature contribution by him still influences the fashionable creative works. The ideas, cultural contribution and philosophy of Srimanta Sankardeva became an integral an area of the lifetime of Assamese people. Therefore, the investigators have felt the requirement to review about the contribution of Mahapurusha Srimanta Sankardeva within the sphere of Assamese literature and culture in relevancy its educational significanceto uplift the moral, spiritual, value based thought, character building and personality development of the long run generation of the people. the foremost objectives of the study are to review the Contribution of Mahapurusha Srimanta Sankardeva within the sphere of Assamese literature and culture and to review the tutorial significance of the Contribution of Mahapurusha Srimanta Sankardeva within the sector of Assamese literature and culture.
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Ray, Buddhadev. "Contribution of Lakhshminath Bezbarua to Assamese Sahitya and Culture." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 12 (December 14, 2023): 60–63. http://dx.doi.org/10.31305/rrijm.2023.v08.n12.008.
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In Assam, Lakshminath Bezbaruah is referred to as Sahityarathi. He was a well-known Assamese literary author. His literary works include novels, short stories, poems, articles, romantic belles letters, plays, editing of Jonaki magazine, and more. The author of Jonaki, who starts the volume of current Assamese literature, is Laxminath Bezbaruah. At this time, Chandra Kumar Agarwala led the introduction of the well-known Assamese monthly Jonaki. For at least fifty years, his works dominated the Assamese literary scene. Throughout his life, Bezbarua dedicated himself to bringing Assamese literature's once-lost brilliance back to life in all genres. Back then, Assamese was not included in the state's curriculum or upper education courses. His goal was to popularize Assamese literature across India, not only in the state of Assam. Bezbarua wrote and created art with the intention of advancing Assamese society overall.
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Saikia, Lotika. "Biyanaam: A unique element of Assamese Culture; Understanding, Discussion and Preservation." Psychology and Education Journal 58, no. 1 (January 16, 2021): 3983–87. http://dx.doi.org/10.17762/pae.v58i1.1440.
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Folk literature has come to be identified as one of the priceless resources of an indigenous community. Folk literature is an important carrier of culture, heritage and tradition of a particular cultural or linguistic community. In this context, Assamese „Biyanaam‟ are one type of Folk literature which falls into this mentioned description. The biyanam presented during such ceremonies reflect the socio-cultural life of the Assamese community. This trend showcases the myths, outfits, jewellery, food habits, the cultural ethos etc. This folk songs are called ‘Biyanaam’ (Marriage songs) as they are sung or played only on occasions of marriage ceremony. Rather it is the reflection of collective emotions as well as collective consciousness of Assamese people surfacing as or in the form of oral literature. It transforms and travels along with the changing currents of time. The „biyanaam‟ or “wedding songs” sung in a traditional Assamese wedding ceremony is an integral part of Assamese culture. An Assamese wedding household is practically incomplete without these wedding songs that are sung throughout various ceremonies by the ladies present there.
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Sarma, Dhurjjati. "Comparative Literary History in Assamese: Some Possibilities." Space and Culture, India 4, no. 3 (March 31, 2017): 29. http://dx.doi.org/10.20896/saci.v4i3.245.
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The essay attempts to explore some possibilities of Comparative Literary History with respect to Assamese literature. Writing a literary history is a complex business, and the tenets underlying its conceptualisation and execution have often been determined by factors other than purely ‘literary’ ones. In the essay, the conceptual dimensions of literary historiography are examined in relation to its recently developed nexus with comparative literature and cultural studies. Within this theoretical framework, the essay briefly touches upon the development of literary historiography within the Indian context in the precolonial, colonial and postcolonial periods, and subsequently moves on to discuss its position vis-a-vis Assamese literature, particularly in the latter’s institutionalisation as a subject for graduate and postgraduate study under Gauhati University, Assam, in the post-Independence period. The essay deals specifically with the efforts of Professor Satyendranath Sarma, prominent academician and literary historian of Assam, towards the academic study of Assamese literary history. It explores the possibilities of comparative literary history in Assamese—one that is not based on a linear narrative of succeeding generations of poets and writers recorded and documented under a progressive model of impact and response, but rather a history of literary reception with many complex and multidimensional narratives often at loggerheads with each other.Key words: Literary Historiography, Comparative Literature, Comparative Cultural Studies, Indian Literature, Assamese Literature, Satyendranath Sarma
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Vijayakumar, B. "The Origin of Neo-Vaishnavism and the Role of ‘Satra” in the Development of Arts and Literature of Assam." Shanlax International Journal of Tamil Research 8, no. 1 (July 1, 2023): 26–34. http://dx.doi.org/10.34293/tamil.v8i1.6279.
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The Bhakti movement popularly known in Assam is called Neo-Vaiṣṇavite movement, commenced by Śaṅkaradeva the great Vaiṣṇava saint and social reformer of Assam. The ideas, cultural contribution and philosophy of Srimanta Sankardeva became an integral part of the Assamese people. Sankaradeva was a multifaceted genius who gave a direction to the chaotic Assamese society by initiating a fresh approach to the existing Vaishnava religion that gave rise to a set of new values and aided in social synthesis. Vaishnavism has been constantly playing a significant role in the process of assimilating diverse elements- indigenous and non-indigenous into the Assamese culture. The Satra institution was the product of Neo-Vaishnavite movement which has played a vital role in Assamese society to spread communal harmony and brotherhood. Thus, Sri Sankardeva brought about a revolutionary change in Assamese society. Neo-Vaishnavism of Srimanta Sankaradeva became a powerful mechanism, and a cementing force in the process of acculturation of the different social groups. This paper is an attempt to study about the Neo-Vaishnavite movement as a great socio-cultural revolution in Assam and its impacts on the social life of the people of Assam.
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Kashyap, Aruni. "Northeast Indian or Assamese." Comparative Literature 74, no. 3 (September 1, 2022): 289–92. http://dx.doi.org/10.1215/00104124-9722337.
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Abstract What does it mean to be a writer from Northeast India? What does it mean to write from the margins of India? What are the limitations of Indian English writing when it comes to depicting marginal, radical literary traditions that question the idea of India? The author of The House with a Thousand Stories and There Is No Good Time for Bad News, Aruni Kashyap, shares his formative experiences as a writer, including the influences of Indian writers such as Amitav Ghosh, Assamese literary culture, and Indigenous oral storytelling traditions.
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Roy, Nabankur. "Understanding the modern perspectives in select poems of Navakanta Barua." RESEARCH HUB International Multidisciplinary Research Journal 10, no. 1 (January 31, 2023): 05–09. http://dx.doi.org/10.53573/rhimrj.2023.v10n01.002.
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In the history of literature, Poetry has made its appearance before any other literary genres. Since its inception, the genre of poetry has undergone several changes in different ages due to the literary movements, social, cultural and political changes that had taken place worldwide. Modernism, an international literary and cultural movement which flourished in the first decade of the 20th century have brought a new era in the history of Poetry. This literary movement has influenced not only Western poetry but also Indian regional poetry like Assamese poetry to a great extent. Thus, a new trend in Assamese poetry heralded during the fourth decade of the 20th century which draws upon the emptiness, hypocrisies, alienation, insignificance and hopelessness that lies concealed in the modern civilization. A group of new poets of Assam with their wide range of studies of the East and the West, of the ancient and the modern contribute to the foundation of Modern Assamese Poetry. Of them, one important name in the upsurge of Modern Assamese Poetry was Navakanta Barua (1926-2002) who is regarded to be the pioneer of Modern Assamese Poetry. His immense popularity as an author led to the translation of many of his poems into different Indian languages and English. The present paper discusses the modern perspectives of some of his select poems that have been translated into English. Thus, a study of these select poems will help us to understand the perspectives of Navakanta Barua as a modern Assamese poet.
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Ahmed, Iftikar Ali, Baishalee Rajkhowa, and Arup Kumar Nath. "Linguistic Imperialism: A Study of its Impact on the Assamese Language in the Greater Sivasagar District of Assam." Indian Journal of Language and Linguistics 4, no. 2 (June 16, 2023): 6–17. http://dx.doi.org/10.54392/ijll2322.
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The state of Assam in India is the home to the people who speak Assamese, an Indo-Aryan language. Assamese is the native tongue of the people of Assam and the official language of the state of Assam. Based on linguistic standards and conventions, Assamese is a vital language for writing. However, when we attempt to see the language from the viewpoint of native speakers' attitudes towards the language, we find that the language is steadily deteriorating among the linguistic community. This deterioration is caused by Linguistic Imperialism. Linguistic Imperialism is a phenomenon in which a dominant language attempts to weaken other languages both socially and politically and in a theoretically founded way. The impact of the dominance is increasing day by day due to which a negative attitude has increased significantly among the native speakers of Assamese who considers English as superior to their mother tongue. Negative attitude is one of the reasons of language endangerment and we cannot deny the possibility of endangerment of the Assamese language in the far future if the dominance of English goes on increasing. History is evident that languages with a huge literature and population got extinct because of the reasons like negative attitude, dominance of other languages, decreasing rate of fluent native speakers, examples of such languages are Sanskrit, Hebrew, etc. This paper tries to analyse the negative attitude which is gradually increasing in the Assamese language and ways to strengthen it by reverting the dominance of Linguistic Imperialism by languages like English and Hindi.
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Sanjeev Kumar Vishwakarma. "A Critical Reading of Nabakanta Barua’s “Measurements”." Creative Launcher 5, no. 1 (April 30, 2020): 44–49. http://dx.doi.org/10.53032/tcl.2020.5.1.07.
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‘Measurements’ is a poem written by an Assamese poet, Nabakanta Barua. He belongs to the new generation of poets in Assamese Literature. He writes in the modernist tradition of Hopkins (using sprung rhythm), W. B. Yeats (conflict between the romantic and the modern) and T. S. Eliot (material and spiritual hollowness). He received the Sahitya Akademi Award for Assamese Literature in 1975. The poem has a good deal of influence of T. S. Eliot. It reminds the beginning of ‘Prufrock’ and depicts the purposelessness, hollowness and faithlessness of modern existence. It bears the influence of the European decadent culture which reveals the inner crisis of the human soul through doubts, apprehensions, boredom and frustration. In this poem Nabakanta Barua talks about city life in which man has to go through an endless process of ‘measurements’ resulting into nothingness. The poem seems to begin with talking about the stitching of clothing in a materialistic sense but, in its deeper meanings, it gives philosophical and spiritual perspectives. Different kinds of metaphors have been used to clarify the situations of nothingness and barrenness.
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Sarmah, Sunita. "Nirupama Borgohain and her novels." Linguistics and Culture Review 6 (March 6, 2022): 529–33. http://dx.doi.org/10.21744/lingcure.v6ns2.2174.
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Nirupama Borgohain is one of the most prominent female voices of Assam. She has contributed more than thirty books to Assamese literature. Her novels are mainly based on realism where she has consciously dealt with the problem of inequality that exist men and women in society. She always highlights the plight of women and their protest against patriarchal values. She is an Indian journalist and novelist in the Assamese Language. She is a Sahitya Akademi Award winner and best known for her novel 'Abhiyatri'. She was a recipient of the Assam Valley Literary Award.
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Pathak, Guptajit. "An Historical Analysis of Srimanta Sankardeva's Contribution to Language, Literature, and Culture of Assam." Journal of Humanities,Music and Dance, no. 36 (November 19, 2023): 38–47. http://dx.doi.org/10.55529/jhmd.36.38.47.
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The Assamese polymath Srimanta Sankardeva (1449 CE-1568 CE) made a substantial contribution to the development of language, literature and culture in the 15th and 16th centuries of Assam. He was a trailblazer in the fields of education, language, literature, art and culture. Saint Sankaradeva's Neo-Vaishnavite movement is a massive socio-religious and cultural revolution in Assam that plays a significant part in forging close social ties among the state's citizens. Sankardeva's contributions have improved the language, literature, and socio-cultural environment of Assam, however the language has lost some of its original traditions within the Assamese community, for which he most likely supported the Neo-Vaishnavist movement. This is seen in the current cultural setting of Assam, where a plethora of other cultural activities that were inspired by the saint-scholar have erupted and became part of the original customs. Furthermore, several histories of Sankardeva have misrepresented some details of his life.
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Dutta, Akhil Ranjan. "Jyotiprasad Agarwala: A Revolutionary Cultural Architect of Twentieth Century Assam." Social Change 42, no. 2 (June 2012): 263–80. http://dx.doi.org/10.1177/004908571204200207.
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Jyotiprasad is one of the leading cultural architects of twentieth century Assam. The life span of Jyotiprasad Agarwala (1903–51) corresponds to a historical phase of transition of Assamese and Indian society to a modern era. This phase was marked both by achievements and setbacks. The freedom movement got enriched during this phase and attained intensity through different experiments and achieved the most desired independence amid the tragedies of partition and communal cleansing. This was also a period when both the Assamese and the rest of India attained the consciousness of modern self-entity in all aspects of art, literature, science and culture. In Assam, too, which was the hinterland of colonialism, the creative and vibrant consciousness of the new age awakened the general masses. Jyotiprasad was a true representative of this age of cultural awakening of the Assamese society. The present article is an attempt to explore the revolutionary cultural philosophy of Jyotiprasad Agarwala and its relevance for social transformation.
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Bhattacharyya, Rituparna. "Symbolic Violence and Misrecognition: Scripting Gender among Middle-class Women, India." Society and Culture in South Asia 5, no. 1 (August 3, 2018): 19–46. http://dx.doi.org/10.1177/2393861718787870.
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Postcolonial India is a complex and paradoxical mix of sociocultural practices and modernity. This tension is especially apparent and holds particular significance, with respect to women’s changing roles. Driving this research is a concern to probe the position of women, pursuing higher education, as daughters/daughter(s)-in-law and wife within the family. The article focuses on the specific case of Assam, located in the northeastern region of India and, within it, a sub-population of young, middle-class Assamese women. The research considers the notions of Pierre Bourdieu’s ‘symbolic violence’ and ‘misrecognition’ as well as feminist literature to examine how unequal gender relations in Assamese society are reproduced and sustained. It draws upon in-depth interviews conducted with a sample of students pursuing higher education in five different educational institutions of Assam. The narrative analysis reveals the conflicting but often-contradictory process of women’s changing roles, particularly of those women who are married and play simultaneously the roles of daughter(s)-in-law and wives. The findings demonstrate that the subtle process of socialisation (and cultural values) that stem from patriarchal power relations are so deeply entrenched within the Assamese society that these highly educated middle-class women continue to be subjected to symbolic power maintained by misrecognition.
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Phukan, Khammoun. "CONSTRUCTING ETHNIC IDENTITY IN RAJANIKANTA BARDOLOI’S MIRI JIYORI: A (POST) COLONIAL UNDERSTANDING OF THE TEXT." Humanities & Social Sciences Reviews 8, no. 4 (August 29, 2020): 657–62. http://dx.doi.org/10.18510/hssr.2020.8465.
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Purpose of the study: The purpose of this study is to understand the concept of ethnic Identity projected in the early novels of Assamese literature. This study also investigates a colonial narrative in the text and tries to understand the present scenario highlighting the past.
Methodology: It is a descriptive analysis based on qualitative method research. Focusing on the concept of ethnic Identity the research has been done under the discourse of postcolonial literary theory. The data and speculation are drawn from the secondary sources. Any kind of technical software has not been used in carrying out the research.
Main Findings: The research brings out to the forefront that even in the colonial period; the native writers seem to be conscious about their own culture and the society. They were aware of the marginal boundary created by hegemonic colonial products. The writers raise the question of constructing ‘self’ and ‘other’ and a developing sense of cultural hierarchy.
Applications of this study: This study would help to locate the space of marginalised society in that colonial construction and help the researchers to understand the gap between the early Assamese literatures of the colonial period. Moreover, the study also finds out the awareness of the writers even in the colonial rule about the peripheral boundary and ethnic Identity of a multiethnic/multilingual society.
Novelty/Originality of this study: It is certain that Assamese novels have been studied under various theoretical frameworks, but as we are concerned this theme has not been discussed yet for this particular novel. The presentation of the colonial past in the text is the originality of this research.
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Dutta, Hemonta K., and Pradip Deori. "Anterior encephaloceles in children of Assamese tea workers." Journal of Neurosurgery: Pediatrics 5, no. 1 (January 2010): 80–84. http://dx.doi.org/10.3171/2009.8.peds0912.
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Object Anterior encephaloceles are rare congenital malformations. Most of the cases in the literature are reported from Southeast Asia. In India it is seen more frequently among manual laborers in the tea gardens of Assam. A brief background of the patients, clinical presentation, operative treatment, and outcome are discussed, with a review of the relevant literature. The causes and pathogenesis of anterior encephaloceles are discussed. The authors‘ surgical approach to repair of the defect, postoperative complications, and results are described. Methods Twenty-eight patients (mean age 38 months, range 1 month–12 years) with anterior encephaloceles who presented between 1998 and 2007 are included in the study. Patients were assessed for physical and psychological growth and development; any associated anomalies were noted. A detailed history of the patient‘s family, including the prenatal history, was obtained. Lesions were classified with the help of neuroimaging studies (skull x-ray, CT, ultrasonography, and MR imaging studies) and confirmed at surgery. Results Sixteen patients had nasofrontal, 9 had nasoethmoidal, and 3 had nasoorbital encephaloceles, and 12 patients had associated hydrocephalus. The modes of presentation were nasofrontal swelling, watering from the eyes, CSF leakage, fever, and vomiting. Parents of all the patients were ethnic tea garden workers. The average parental age at the time of marriage was 24 years for men and 18 years for women. Consanguinity was present in 6 patients. Alcohol consumption and tobacco chewing were a common practice in both parents. A total of 42 surgical procedures were done in 16 patients, one of whom died of postoperative meningitis. The mean follow-up duration was 38 months (1–92 months). Conclusions Anterior encephaloceles are rare in Western countries and other states in India, but this defect is more commonly seen among the ethnic tea garden workers in Assam. Transcranial repair is the treatment of choice. Unlike encephaloceles in other locations, anterior encephaloceles have a better clinical outcome after surgery.
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Sarma, Nitumoni. "The Role of Journals in the Development of Assamese Literature in the British period (1826-1947)." IOSR Journal Of Humanities And Social Science 15, no. 3 (2013): 76–77. http://dx.doi.org/10.9790/0837-1537677.
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Karim, Mohammad Rezaul. "Medieval European Dramas and Ankiya Nats (One-Act play) of Srimanta Sankardeva in Assamese Literature: A Comparative Study." World Journal of English Language 13, no. 1 (December 6, 2022): 146. http://dx.doi.org/10.5430/wjel.v13n1p146.
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Theatrical practice in England in the medieval period was intimately connected to the life style and social condition of the people. The main form of the medieval drama was religious and they were popularly known as the mysterious plays, miracle plays and morality plays – mostly portrayed biblical story or account of the life of a saint or the dramatization of the abstract states. During the later part of the same medieval period, Sankardeva – the great preacher of Vaisnavism in Assam – had composed religious and moral plays known as Ankiya Nat (one-act play) based on the epics or the Puranas. The main purpose of these plays was to instil into the hearts of the audience the message of ‘bhakti’ (loving devotion to God). The present paper is an attempt to explore the similarities of the Ankiya Nats with that of the medieval European dramas. The study shows that the Ankiya plays of Assam and the medieval plays of the West reveal some identical features despite the immense difference of space.
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Borsaikia, Ansumita, Saikat Sen, Pal Gogoi, Pritam Deka, and Biplab Kumar Dey. "FOLK ANTIDIABETIC PLANTS OF ASSAM: A SURVEY ON THEIR REPORTED ACTIVITY AND FUTURE POTENTIAL." International Journal of Advanced Research 9, no. 09 (September 30, 2021): 405–16. http://dx.doi.org/10.21474/ijar01/13425.
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Assam is a state in Indias north-eastern region, known for its lush floral and cultural diversity. We combed through the literature and discovered that about 117 Assamese plant species had been shown to have antidiabetic potential in preclinical studies. Diabetes, in its many forms, has been a long-standing problem for doctors for decades. Many aspects of diabetes must be investigated, including the physiological actions of insulin and the different clinical features of the condition, such as tissue complications. Since diabetes is a lifestyle disease, careful care with regard to diet and anti-diabetic agents is essential. Herbal diabetes therapy is not a novel concept. Plants and plant extracts have been used to treat diabetes since 1550 B.C., with as many as 400 prescribed before the development of effective diabetes drugs earlier this century.
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Baro, Dwipen. "THE PORTRAYAL OF ECONOMIC ORIGINAL PICTURE FROM THE NOVELS OF MR LAHARY: SIGNIFICANT REVIEW OF BODOS, DWELERS OF ASSAM." International Journal of Research -GRANTHAALAYAH 7, no. 9 (September 30, 2019): 92–101. http://dx.doi.org/10.29121/granthaalayah.v7.i9.2019.564.
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Bodo literature is a developing literature after the Assamese literature in Assam. Monoranjan Lahary is a popular and prominent writer. In the mentioned topic, it will be criticized concerning some economic earning methods and systems inherently followed by the Bodos, portrayed by Monoranjan Lahary in his novels. He has used different kind of original habits of the Bodos, which are not alike to the contemporary dwellers of Assam. In his novel, he reflects the genuine technique or habits of the Bodo people to earn the money. He uses concrete idea in his novels having used the genuine picture. The readers can enjoy and earn knowledge so much, as they have required from the novel of Lahary, about the Bodos. The works and the habits always influenced to other communities to follow the same. This paper attempts to show the nature of living of the Bodos, that the Bodos do physical hard labor, where there was no impact of modernism. In the discussion, the dialogues and the quotations are given in the same language i.e. Bodo, as used in the novels by the novelist Monoranjan Lahary.
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Vanitha, T. "A Document on Peace and Protest in the Pages Stained With Blood By Indira Goswami." NOTIONS 9, no. 2 (2018): 23–33. http://dx.doi.org/10.31995/notions.2018v09n2.05.
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Indira Goswamy popularly known as MamoniRaisomGoswami an icon of Assamese Literature presents the contrasting effects of peace as well as protest in her novel pages stained with blood.It was written in Assamese and later translated by Pradip Acharya in English. Actually Goswamy desired to write a book on Delhi with its pride and pomp. She settled in a small cooped up flat in Sather nagar, Delhi. She came across a few Sikh people who helped her in one way or other. She had learnt various anecdotes about the Moghal and the British rulers. Some were tell- tale stories and some were records of the past. She even visited whores colony to collect sources for her material. Where ever she went she showed courtesy to her fellow human beings and tried to help them in all possible ways. The novel is an out pour of her bitter memories during the anti -Sikh Riots caused by the assassination of Smt. Indira Gandhi when she was the prime minister of India. Neither the politicians nor the administers bothered much about the communal calamities. Negligence of the authorities and heart rendering cry of the suppressed have left a deep scar in her heart. She is unable to accept the cruel reality. She highlights some of the good qualities of the Sikh people such as not accepting money even in their worst condition. Their sincere prayer to forgive the people who caused severe damage to Gurudwara. Madan Bhaisahab’s timely help to the injured are some proofs. She also presented an amazing fact that no one has touched the politician’s house during the agitation. As the author feels these pages of Indian History are stained with blood. It is an eternal stain which could not be washed away.
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Ray, Sangeeta. "Knowing and Not Knowing." Comparative Literature 74, no. 3 (September 1, 2022): 273–88. http://dx.doi.org/10.1215/00104124-9722324.
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Abstract This article articulates how an epistemology of ignorance structures the postcolonial metropolitan critic’s knowledge about a particular fraught state in India, Assam. Using the term agnotology, coined by Robert Proctor, rather than agniology, it examines two novels, Missing by Bengali writer Sumana Roy and The House with a Thousand Stories by Assamese novelist and poet Aruni Kashyap, to show that, despite their crucial differences in form, style, and narration, both novels use a locally inflected English language to tell stories about how rumor and gossip destroy families and communities living in the shadow of insurgencies and state violence. The Anglophone metropolitan postcolonial critic’s often-shallow knowledge about a region, its literature and deep politics, and their many rationalizations about why it is so, dovetails with the manner in which lies, exaggerated and fake news, shape and produce what counts as knowledge in these Indian Anglophone novels. Both works evoke the failure of a poetics and politics of familial and extrafamilial relations to underline how death and the disappearance of women from families, from society, and from the news enable a comparison of the inventive engagements with gender to understand the relationship of ignorance to truth.
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Guptha, Sruthi B., and Sandhya V. "he Monstrous Feminine: Politics of Gender and Fear in the Adaptation of “Tejeemola” in Kothanodi." IAFOR Journal of Literature & Librarianship 12, no. 1 (June 7, 2023): 7–21. http://dx.doi.org/10.22492/ijl.12.1.01.
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Contemporary folklore studies transcend genre, language, culture, time, and space in addressing the pertinent questions of representation, appropriation, and counter-cultures. This paper attempts to address gender politics in the formulation of horror in the visual adaptation of the famous Assamese folktale “Tejeemola” (1911) in Bhaskar Hazarika’s film Kothanodi (The River of Fables, 2015). The interval of almost a century makes Kothanodi undisputedly informed by contemporary postmodern discourses on femininity, sexuality, and socio-cultural changes in the conventions of gender. The retelling utilizes the trope of motherhood in the construction of the monstrous feminine to evoke fear. The paper looks critically at a) the cultural implications of fear in the visual adaptation by interrogating the monstrous feminine against the cultural glorification and romanticization of the maternal feminine, and b) how fear is used as a culturally rooted gendered tool in the language of cinema, drawing from Scruton’s Sociophobics: The Anthropology of Fear. The objective of this critical analysis is to recognize the fragile and fluid borders which shape our idea of fear and disassociate it from the intricate web of cultural conditioning.
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Alom, Shahnaz, Farak Ali, Sheikh Rezzak Ali, and Abdul Baquee Ahmed. "Phytochemistry and Pharmacological Properties of Morus alba Linn. with Reference to its SARS-CoV-2 Inhibiting Potential." Asian Journal of Chemistry 34, no. 8 (2022): 1983–92. http://dx.doi.org/10.14233/ajchem.2022.23891.
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Morus alba Linn. is a plant with varieties of phytochemicals and commonly known as Mulberry tree or Nuni (in Assamese). Mulberry is a perennial and woody plant, belongs to the family Moraceae consider as a native plant of China. In Assam, the leaves of mulberry tree are out most important in horticulture department for feeding purpose. A literature survey was done out by using key words such as Morus alba, or mulberry tree or phytoconstituents, or pharmacological activities, or ethnobotany on the search engine namely Scopus, Web of Science, Google Scholars, PubMed. The purpose of this article is to forward a solid review about the plant profile, method of extraction, phytochemicals constituents and pharmacological activities in reference to SARS-CoV-2. All the parts of Morus alba are phytochemically rich but highest number can be found in fruits and leaves. Fruits of Morus alba contains various class of phytochemicals such as alkaloids, anthocyanins, stillbenoids, flavones. Owing to presence of this compounds, it exhibits various pharmacological. Its leaves, fruits and root bark containing flavonoids, anthocyanins, alkaloids and stilbenoids, possess various pharmacological properties. Resveratrol is one of the most important compounds found in M. alba which possess SARS-CoV-2 inhibiting potential. Still there are some gaps remain in exploring whole plants parts and successive studies of toxicity.
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Konch, Hemanta. "Nominal Inflection of the Tutsa Language." International Journal of Innovative Technology and Exploring Engineering 10, no. 4 (February 28, 2021): 138–40. http://dx.doi.org/10.35940/ijitee.d8428.0210421.
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North-East is a hub of many ethnic languages. This region constitutes with eight major districts; like-Assam, Arunachal Pradesh, Nagaland, Manipur, Mizoram, Tripura, Meghalaya and Sikkim. Tutsa is a minor tribe of Arunachal Pradesh. The Tutsa was migrated from the place ‘RangkhanSanchik’ of the South-East Asia through ‘Hakmen-Haksan’ way to Arunachal Pradesh. The Tutsa community is mainly inhabited in Tirap district and southern part of Changlang district and a few people are co-exists in Tinsukia district of Assam. The Tutsa language belongs to the Naga group of Sino-Tibetan language family. According to the Report of UNESCO, the Tutsa language is in endangered level and it included in the EGIDS Level 6B. The language has no written literature; songs, folk tales, stories are found in a colloquial form. They use Roman Script. Due to the influence of other languages it causes lack of sincerity for the use of their languages in a united form. Now-a-days the new generation is attracted for using English, Hindi and Assamese language. No study is found till now in a scientific way about the language. So, in this prospect the topic Nominal Inflection of the Tutsa Language has been selected for study. It will help to preserve the language and also help in making of dictionary, Grammar and language guide book.
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Sarmah, Riswita. "Forbidden Love, Meat and Cannibalism: An Analysis of Bhaskar Hazarika's Aamis (Ravening)." Southeast Asian Review of English 59, no. 2 (January 2, 2023): 20–38. http://dx.doi.org/10.22452/sare.vol59no2.4.
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Abstract The paper attempts to explore Aamis (Ravening) (2019), an Assamese film from India, written and directed by Bhaskar Hazarika. The film chronicles a story of passion between Nirmali, a married woman and Sumon, a young researcher. Sumon, a meat connoisseur, studying the meat eating habits of different communities serve as a metafictional strategy of the film. Meat becomes a mode of showcasing liminality and the body politic. The two create a carnivalesque world for themselves, where meat becomes a medium of expressing their unprofessed desire. With the turn of events Sumon makes Nirmali taste his own flesh, camouflaging it as an exotic meat. Resulting in Nirmali's extreme yearning for human flesh. Nirmali undergoes a process of 'unfinalizability', revealing a side to herself that she had never known. Aamis through its surrealistic portrayal of cannibalism brings forth the grotesque and the macabre. Nirmali's desire for human meat turns her into a monstrous 'other'. Sumon and Nirmali become figures of 'homo-sacer', beyond the control of the state. In the conclusive scene, for the first time Nirmali touches Sumon, in public with faces covered by cloth. The markers of identity become ineffectual by then. Almost indifferent to the world around them, they stand as lovers hand in hand who had tasted, that which is "forbidden".
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J. Alex, Gigy, and Babitha Justin. "Slamming the Door: Reinventing Kitchen Narratives in Contemporary Indian Movies." Southeast Asian Review of English 59, no. 2 (January 2, 2023): 7–19. http://dx.doi.org/10.22452/sare.vol59no2.3.
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Abstract In the last ten years, Indian cinema has envisaged culinary spaces as patriarchal structures embedded with the hegemonic practices of the family. Subsequently, Indian cinematic spaces have wielded the kitchens of the Indian subcontinent to interrogate the issues related to gender, identity, culture, and the nation through its visual spaces. The culinary is politicized; the domestic space that has depicted hegemonic masculinity and intersectionality for centuries has been analyzed, exposed, and reimagined in movies like Stanley Ka Dabba (Hindi, 2011), The Lunchbox (Hindi, 2013), Kaaka Muttai (Tamil, 2014), Aamis (Assamese, 2019), and The Great Indian Kitchen (Malayalam, 2021). These movies constantly interrogate and challenge the gender roles and performances prevalent in Indian kitchens. The act of cooking, an agent of a woman's creative expression, has long been understood as an act where food preparations become rituals and performances, and kitchen spaces become a prison house for women. These movies question the power relations which overlay the culinary preparation and consumption in kitchen spaces and thereby mimic the manifestation of gender politics and power play. With the increasing patrilocal families, especially in India, cooking is no more an art or a technique but a bonded labour. This paper investigates the practical ways in which the movies lay bare the issues related to the manifestation of gender identity and the representation of the hegemonic other by reimagining, reinventing and redefining culinary spaces.
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SAHA, Kawshik, Rezwan SOBHAN, Mohammad NAHYAN, and Sadiya Afrin MAZUMDER. "Vernacular Architecture as Cultural Heritage: An Interpretation of Urban Vernacular ‘Bangla Baton’ Houses of Sylhet City, Bangladesh." Journal of Settlements and Spatial Planning 12, no. 1 (June 21, 2021): 35–49. http://dx.doi.org/10.24193/jssp.2021.1.04.
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‘Bangla Baton’ house is a unique urban vernacular archetype that has historically evolved from the Assamese style houses and later modified by adapting to the local context of the Sylhet region. These types of houses bring out the rich urban history of Sylhet city and carry significant values of the socio-cultural, environmental, and architectural aspects of the region. Unfortunately, due to high land prices, rapid urbanization, and population growth, they are at high risk of destruction. This research is an interpretation to enhance motivation to make the local community understand the heritage values of this house type. The key objective of this research is to introduce this house form as an element of ‘Cultural Heritage’ by identifying and analyzing its values and assessing the sustainability factors in terms of the environmental and climatic issues of the region. Because of the lack of sufficient literature data, field survey-based observational data were used as the primary approach to identify the significant elements of ‘Cultural Heritage’ of ‘Bangla Baton’ house types. Criteria and indicator-based approach were adopted to assess heritage significances. This paper provides an insight into the urgency of initiating proper planning and conservation management to save this valuable heritage element from extinction. By identifying and analyzing ‘Cultural Heritage’ elements, this study will help generating guidelines for selecting the appropriate methodologies and tools for further assessment of the identified values of this unique heritage form as part of sustainable conservation management and planning.
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Manjit Kumar Shah. "Mukha Shilpa (Mask Making) is the Artefact form of Assam." International Journal for Multidimensional Research Perspectives 2, no. 6 (June 16, 2024): 58–64. http://dx.doi.org/10.61877/ijmrp.v2i6.157.
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The north-eastern state of Assam is very rich in terms of diverse arts. Revolutionary great men in Assamese literature, culture, society and spiritual life The contribution of Shrimant Shankardev is unforgettable. His great works made this Strengthened the feeling of social and cultural unity in the area. He wrote Ramayana and translated Shrimad Bhagwat into Brajavali language.Vaishnavism in the North-East for propagation, Shankardev started Bargeet, Kirtan, Ankiya Naat (Bhaona) etc. Composed. There are two main forms of dance here – Bihu dance and Satriya dance. bihu dance The identity of Assam has become. All children and elders participate in this. Bihu dance is performed on the occasion of the festival. Bihu song also on this occasion are sung. The central theme of Bihu songs is love. Apart from this, in Assam many folk dances are prevalent. There are many art forms here in the form of songs, dance, drama etc. are present. Shankardev gave birth to many art forms, including dramatic art and mask art was prominent. Folk plays played an important role in the background of the Neovaishnav movement and its propagation. Folk theaters performed by women are also popular in Assam. Women express their feelings through these folk dramas. Assam also has a rich tradition of folk songs. Bihu is the representative folklore in this region. Through which the common people's passion, hope, Aspirations, joys and troubles take shape. The folk song 'Haidang' of Sonowal Kachari tribe is sung only by men. Various body movements and dance along with songs are the specialty of Haidang. Rabha community of Assam is very rich in terms of folk songs. The folk songs of Miri or Mising tribe are called 'Oi Neetom'.The life and culture of the people of this community has developed in the valley of Brahmaputra and Subansiri rivers. The communities here have a rich heritage of folklore. The folk tales here are full of supernatural incidents. Assam has been considered the center of Tantra-Mantra, witchcraft and spirituality. Therefore, Tantra-Mantras are included in folk tales. Apart from this, idioms and proverbs are also available in abundance.
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Sarkar, B. N., Abhishek Singh, L. Guha, M. Majumdar, and H. Hridya. "Morphological Variation of Antheraea assamensis Helfer upon Semi-domestication: A Study on Rearing, Disease Incidence and Seed Production Performance." Journal of Experimental Agriculture International 45, no. 5 (March 24, 2023): 24–32. http://dx.doi.org/10.9734/jeai/2023/v45i52117.
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Muga silkworm is multivoltine and primarily feeds on two primary food plants Som (Persea bombycina King. syn. Machilus bombycina) and Soalu (Litsea polyantha Kost. syn. Litsea monopetala). Muga silkworm Antheraea assamensis (n=15) is a semi-domesticated silk moth mentioned in literature as early 1662 BC. In its annual life cycle there are six crops of cultivated muga silk worm whose nomenclature is based on the local Assamese names of month. By virtue of the narrow ecological distribution of host food plant Antheraea assamensis is confined to only Assam and North East state of India. Empirical observations show that the population is declining due to depletion of natural habitat and lack of genetic variability among population. The wild muga silkworm which is tri or tetra voltine in nature is also found nearby forest area of human habitat in different host plant in N E state of India. A stock of wild muga silkworm collected from the nearby area of Nongpoh and Mendipathar Meghalaya. reared and maintained in muga farm and grainage activities of both wild and cultivated muga were conducted for comparative study. Details of morphology, economic characters and disease occurrence of wild and cultivated muga was studied for future improvement and breed development and also for future strategy of muga silkworm. The morphology of wild muga silkworm are little variant than cultivated muga and economic characters i.e. fecundity of wild muga was recorded 220 - 227 nos. in against the fecundity of cultivated muga observed 120-170 nos. and one gram total numbers of egg contain 120 -135 nos in wild muga in against 134 -145 nos.in cultivated muga. Average cocoon weight wild muga cocoon is ♂= 5.80 g & ♀= 6.60 g in against average cocoon weight ♂= 5.10 g & ♀= 5.54 g in cultivated muga silkworm. Average shell weight ♂= 0.51 g & ♀= 0.60 g in wild muga silkworm and average shell weight ♂= 0.43 g & ♀= 0.51 g in cultivated muga silkworm were recorded. Study revealed that the fecundity, weight of eggs, cocoon weight and shell weight are higher in wild muga silkworm than cultivated muga silkworm. Thereafter it is found that only protozoon disease was reported in wild muga silkworm and other disease i.e. Flacherie, Grasserie, Muscardine was not reported in wild muga silkworm. The mono race muga have no high yielding breed or hybrid and hence breeding programme between wild and cultivated muga may be carried out to get more heterosis, vigourity and yield enhancement.
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Baruah, Ratul Bujar. "Glorification of Kamariipa in the Sati Jayamati: An apprisal." HARIDRA 2, no. 06 (September 25, 2021): 18–23. http://dx.doi.org/10.54903/haridra.v2i06.7731.
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Every part of India has its own contributions in the field of Sanskrit study. Assam known as Kamartipa in ancient and medieval period also contributed immensely towards the rich treasure of Sanskrit literature. There are various epigraphical and literary evidences which bear testimony of Assam's contributions towards Sanskrit literature. Sanskrit scholars of Assam exhibited there poetic skill in writing various forms of Kavyas. One of the notable contributions of Assam to Sanskrit literature is Safi Jayamafi of Bhavadev Bhagavati. His Safi Jayamafi is a Sanskrit Khandakavya of one hundred elegant verses. Here the poet depicts the glorious history of Kamartipa through the story of Gadapal).iJayamafi. The poet presents the glorious tradition of Kamartipa in a poetic style. The paper makes an attempt to analyze the glory of the land in the light of the Safi Jayamafi.
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Sengupta, Debjani. "Partition’s Shadow:." Crossings: A Journal of English Studies 14 (December 31, 2023): 110–16. http://dx.doi.org/10.59817/cjes.v14i.495.
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Assam’s Barak Valley is an example of how the 1947 Partition of India and Pakistan left behind long-term conflicts and issues pertaining to identity, place, and belonging that have created turmoil in the geo-political space that we refer to as India’s Northeast. The transformation of this space from a frontier during colonial times to a borderland in 1947 is not only significant for the genealogy and configuration of states within the region but also because this understanding subverts common assumptions about 1947, particularly on issues of communal polarizations, the formation of the border as well as the participation of non-political groups like the tribal populations who had very little stake in the playing out of the Radcliffe Line. Siddhartha Deb’s 2002 novel The Point of Return looks at some of these questions of identity and belonging that so plague the region. The novel is an exploration of the life journeys of Dr. Dam and his son Babu and their relationship to the geographical locations they come to inhabit. The spatial and temporal realities that came into being in the Northeastern region is charted through this text in the postcolonial state making practices that produce irreversible patterns of social and political chaos. Issues of ethnicity, language, and belonging that are contentious questions in this region are represented in this narrative as the continued precarity of people who had come to live here. This essay presents an analysis of the novel through the optics of history and literature, using tools from the Phenomenological analysis of Time by Paul Ricouer, to investigate how the interface of events and memory transform and complicate our understandings of a contentious divided past.
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Emmanuel, Foadieng, Fouotsa Woutsop Christian Martial, Azeufack Tonfack Ulrich Gaël, Talla Pierre Kisito, and Fogue Medard. "Mechanical Behavior of Pericopsis elata Relative to Age during Growth." Advances in Materials Science and Engineering 2021 (March 17, 2021): 1–14. http://dx.doi.org/10.1155/2021/4374181.
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The assamela (afrormosia) whose scientific name is “Pericopsis elata” (Harms), a large tree of great commercial value, is an exploited species. It is considered “endangered” by the IUCN.” Trees ready for harvesting are scarce because the logging diameter, which has been set at 100 cm, is very big. The studies recommended by the Cameroonian government as part of the ITTO/CITES project activities should be carried out to determine a new minimum logging diameter as the diameter increases with age. No credible solution is provided in the scientific literature to compensate for its scarcity of exploitation. Moreover, little or no information is available for describing the variation of its mechanical properties over time in order to determine the age at which its wood mechanical properties are good enough to be marketable. It is in this context that this work was undertaken. In this study, we adopted an experimental approach to evaluate the mechanical properties of this species exploited in southeast Cameroon. We then studied the variations in these properties as a function of tree age in order to propose leads for their exploitation. Thus, the compression and bending tests allowed us to estimate the relationship between the mechanical properties in three main directions of the log (MOE in compression and bending, failure stress in compression and bending, and creep in compression) and age (or diameter). We also used the 10-hour creep under low axial compressive loading data to implement the theoretical fractional Maxwell (MF) model, which was compared to the experimental data. For this purpose, after three months of natural drying in the laboratory, we evaluated the above mechanical properties according to age. This study shows that the mechanical properties change as the diameter increases and change very quickly from 70 cm diameter upwards. From the analysis of the experimental data, we deduced that the minimum diameter of exploitable trees should be equal to 80 cm corresponding to the age of about 200 years.
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-, Ayushi Boruah, and Aparna Srivastava -. "Culture and Heritage of Assam." International Journal For Multidisciplinary Research 6, no. 2 (April 17, 2024). http://dx.doi.org/10.36948/ijfmr.2024.v06i02.16352.
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This paper explores the rich cultural tapestry and heritage of Assam, a state located in northeastern India, known for its diverse ethnic groups, languages, traditions, and art forms. Through a comprehensive review of historical and contemporary literature, the study delves into the multi-dimensional aspects of Assamese culture, tracing its evolution from ancient times to the present day. It examines the influences of various ethnic migrations, historical events, and socio-cultural practices on the formation of Assamese identity and cultural expressions. Key highlights include discussions on traditional festivals like Bihu, classical dance forms such as Satriya Nritya, architectural marvels like the Sibsagar monuments, and culinary delights that characterize Assamese cuisine. Additionally, the paper explores the challenges and opportunities in preserving and promoting Assam's cultural heritage in the face of modernization and globalization, emphasizing the importance of community engagement and sustainable development strategies. This study contributes to a deeper understanding of Assam's cultural richness and the significance of heritage preservation in fostering regional pride and identity.
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"Assamese Literature and Muslim." Journal of Xidian University 15, no. 2 (February 12, 2021). http://dx.doi.org/10.37896/jxu15.2/013.
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Rajbongshi, Diganta. "ASSAMESE TRAVEL LITERATURE TREND, CLASSIFICATION AND CHARACTERISTIC." International Journal of Research -GRANTHAALAYAH 11, no. 11 (December 12, 2023). http://dx.doi.org/10.29121/granthaalayah.v11.i11.2023.5401.
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Travel literature is one of the latest genres of literature which has been written only after travelling by human. Basically, the humans’ history is traveler’s history and it is related to the primitive needs like food, cloth and residence. In the modern world, the purpose of travel has explored the diverse cultures and creates a sense of understanding. Besides all this, people like to travel as per their current requirements in the 21st century. It is mentionable that the governance of Assam has handed over to British in 1826 and a new law and order has formed. Assamese society is changed in all fields i.e. political, economic, social, educational and cultural etc. Due to all these, the people of Assam showed their interest in many fields and necessarily made some internal and external journey. As the result of this, the Assamese travel writings have gradually increased. Assamese travel literature is the next form of that tradition which have a unique identity and characteristics. As time passes through, the tendencies of primitive travel has converted into practical travel and the Assamese people have gathered some experiences which are the main sources of writings. Mentionable that these writings can be perfect travel literature only after merged with literary virtue. It is true even in the context of Assamese travel literature too and the prosperity and development of this genre is proved today. But a deep study of this genre has not done yet and that’s why the necessity of the study encourages for this research paper where the pre and post-Independence Assamese travel literature will be analytically discussed as Assamese Travel literature-trend, classification and characteristic.
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Hussain, Abul. "THE CONTRIBUTION OF NABAKANTA BARUA'S NOVEL “KAPILIPARIYA SADHU” IN THE FIELD OF ASSAMESE LITERATURE: AN ANALYTICAL STUDY." INTERNATIONAL JOURNAL OF SCIENTIFIC RESEARCH, February 1, 2021, 19–20. http://dx.doi.org/10.36106/ijsr/9536889.
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Nabakanta Barua, a well revered member of the Assamese literati, contributed to various disciplines of Assamese Literature including poems, novels, songs, articles and children's literature. Nabakanta Barua is revered in the Assamese literature world for his persona as a poet and a novelist. In addition to introducing revolutionary changes to the modern Assamese poetry, Barua has been admired for his contribution in the Assamese Novel literature. He presented Assamese literature with several well-written and uniquely avored novels, which were based on real life. While the novels reect the cultural heritage of the author in their chapters, the folk life resonates in the words. Nabakanta Barua encompassed a uniquely untrodden and vast area with his multi-genre novels. His writings, which have given Assamese literature more than one path to grow and ourish, provide much to study and to understand. This study attempts to analyze the various elements that has been reected in his novel “Kapilipariya Sadhu”. It is a qualitative analysis of the sample both as textual and content.
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Deka, Joy Jyoti, and Akashi Tara Boro. "Charyapads as the oldest written specimen of assamese literature." International journal of health sciences, May 2, 2022, 7028–34. http://dx.doi.org/10.53730/ijhs.v6ns1.6513.
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Assamese literature and language has gained the present status by coming across various levels. The historians of literature have divided the Assamese literary eras by examining the style of composition, language, thoughts, ideals, themes etc of the literature written in the language from the era of origin till now. While dividing this era, Charyapad has been included as one of the most important examples of early age. On the basis of numerous reliable information, Charyapads are considered as the first written specimen of Assamese literature. In order to promote the worship of Buddha religion and theory among the masses, the Siddhacharyas of Sahajayana doctrine, the recent path of Tantrayana branch under Mahayana Buddhism composed the Charyapadas. In 1907, the Mahamahopadhyaya Har Prasad Shastri discovered the Charyapadas from the royal court of Nepal and in 1916 he published it as ‘Hajar Bochhorer Purono Bangala Bhasay Bouddha Gaan o Doha’. From the ancient era, the textbooks get disappeared in the womb of time due to various reasons. In consequence to that the written specimen of Assamese literature before 14th Century B.C have been found as inadequate.
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Tiwari, Shubha, and Shipra Singh. "The Distinctive Literary Style of Arupa Patangia Kalita." Research Journal of Humanities and Social Sciences, September 21, 2023, 159–62. http://dx.doi.org/10.52711/2321-5828.2023.00033.
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The emergence of a new generation of writers in Assam has indeed brought forth new themes, ideas and writing styles, shaping the evolution of the Assamese literature. These changes have been influenced by factors such as globalization, social shifts and the exploration of individual freedom and identity. The "new wave" of Assamese literature that emerged in the 1970s marked a significant turning point. This movement emphasized the individual's experiences, personal freedom and the search for identity. Writers began to delve into the complexities of human psychology, introspection, and self-discovery. The short stories became more introspective, exploring the inner workings of characters' minds and their emotional journeys. Furthermore, the impact of globalization introduced new forms and styles of writing to Assamese literature. This paper attempts to study how Assamese authors began experimenting with innovative structures and techniques. They embraced the stream of consciousness technique, non-linear narratives, social realism and elements of magical realism. This experimentation added diversity and dynamism to the Assamese literary tradition, allowing for more creative and imaginative storytelling.
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Karim, Mohammad Rezaul. "Adaptation of Shakespeare’s Plays into Assamese Farce: A Study on Historical Perspective." Rupkatha Journal on Interdisciplinary Studies in Humanities 14, no. 2 (June 7, 2022). http://dx.doi.org/10.21659/rupkatha.v14n2.ne13.
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William Shakespeare has always been unanimously the most accepted model to follow for the writers of tragedy, comedy and other types of dramas. He enjoyed a great fascination in the latter half of the nineteenth century and the first few decades of the twentieth in India and almost all his works were translated to or adapted into different languages. As the Assamese writers did not lag behind in this respect too, they were inspired to translate and adapt Shakespeare in 1887 starting with The Comedy of Errors as Bhramaranga in Assamese. In this article, the researcher aims to examine the available Assamese translations and adaptations of Shakespearean comic plays and studied how far they contributed to the growth and development of Assamese comedy in particular and modern Assamese drama in general. With the help of the comparative method of analysis, the researcher found that Assamese comedy specially farces and the complete pre-independent Assamese dramatic literature have been impacted by the dramas of Shakespeare.
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Hussain, Abul. "Background of Assamese Society, Culture and Literature." SSRN Electronic Journal, 2021. http://dx.doi.org/10.2139/ssrn.3837949.
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Mech, Utpal. "JYOTI PRASAD AGRAWALA’S FILM JOYMOTI AND CULTURAL CONTEXT." Towards Excellence, December 31, 2022, 1058–61. http://dx.doi.org/10.37867/te140495.
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Jyoti Prasad Agrawala (1903-1951) played an unforgettable role in the revival of modern Assamese culture. Jyoti Prasad Agrawala is one of the greatest Assamese born in the first decade of the twentieth century, who made an unprecedented contribution to the world of literature, art and culture through his creative talent. He was also the director and producer of the first Assamese film, Joymoti, which was released in his hands. The film was released in 1935 and was not only a pioneer in the Assamese film industry but also the pulse of national life. The proposed paper will briefly discuss these aspects. The main purpose of this paper is to discuss how Jyoti Prasad Agrawala played a strong role focusing on his film activities in the revival of modern Assamese culture and in the development of arts and culture on the basis of his talent and new ideas.
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Hussain, Abul. "Contribution of Nabakanta Baruah to Assamese Children Literature." SSRN Electronic Journal, 2021. http://dx.doi.org/10.2139/ssrn.3774428.
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Hussain, Abul. "Impact of Persian on Assamese Literature, Culture & Society." SSRN Electronic Journal, 2021. http://dx.doi.org/10.2139/ssrn.3851176.
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-, Barnali Gohain, and Rashmika Goswami -. "The Status of Tribal Languages of Assam Based on Linguistic Context." International Journal For Multidisciplinary Research 5, no. 1 (January 11, 2023). http://dx.doi.org/10.36948/ijfmr.2023.v05i01.1353.
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Assam is home to a diverse population of ethnic and linguistic groups. Assamese is one of these languages and is used in Assam as a state language and a means of communication. Furthermore, since Assamese is the primary language of instruction in government institutions, all students, regardless of their multilingualism, receive a formal education in Assamese. In Assam, only members of that particular tribe speak the tribal language. Due to the lack of a script, these languages are not historically significant. With the use of another language’s script, certain languages are written. However, in terms of written literature, the languages could not be extravagant. In addition, there is a lot of adversity, which makes it difficult for languages to advance without facing these obstacles. This difficulty has become more important due to current, entirely unknown advancements in science and technology, the expansion of transportation and communication, as well as the advancement of education, etc. Additionally, the endangered languages are threatened due to their restricted use. In this instance, the study discusses the current state of these Assamese languages, the issues with tribal languages, the growth of the language, and the responsibilities associated with maintaining these languages. This essay also discusses the extent of Assamese tribal languages’ endangerment and evaluates their viability in light of the criteria suggested by UNESCO. We may draw the conclusion from the study that adequate language planning and all essential action should be taken by the government and the integrated tribe in order to preserve these languages. The only acceptable and reliable language for the present and the future will inspire and draw the following generation to adopt the same.
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Hussain, Farddina. "Filming Folktales: The ‘Uncanny’ in Bhaskar Hazarika’s Kothanodi (“The River of Fables”)." Rupkatha Journal on Interdisciplinary Studies in Humanities 14, no. 2 (June 7, 2022). http://dx.doi.org/10.21659/rupkatha.v14n2.ne12.
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The affinity between Assamese literature and cinema has only grown over the years since its inception in 1935; in the history of Assamese cinema, film adaptation had begun with Jyoti Prasad Agarwala’s Joymoti and Padum Baruah’s Gonga Silonir Pakhi. It is no surprise that Bhaskar Hazarika too turned towards the well-known collection of folktales Burhi Air Sadhu by Lakshminath Bezbaroa for the subject of his debut feature film Kothanodi, The River of Fables in 2015. Bezbaroa in the book mentions his views on folktales as markers of cultural identity of Assamese community and wanted his anthology to strengthen the feelings of Assamese nationalism among the people of the land. The paper proposes to reflect on this take of Bezbaroa on identity and culture, and go ahead to analyse the gaze of Bhaskar Hazarika as an auteur. With two successful feature films to his credit, the filmmaker is known for his depiction of the ‘uncanny’ (Freud) and horror to delve deep into the dark recesses of the mind, and society simultaneously. Whereas Bezbaroa’s folktales have been regarded as bedtime stories for children, the paper would like to argue that the viewing of these tales in the film by young children evokes horror and dismay. The dialectical simulation of images created by the auteur resonates more with the adult minds as he offers the contours of his film-philosophy with an Amazonian cosmology.
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Dutta, Rajlakshi. "Women’s place in Lullaby and its influence on the children’s heart." International journal of health sciences, June 19, 2022, 9915–19. http://dx.doi.org/10.53730/ijhs.v6ns3.9288.
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Lullabies are the main component of folk-literature. In this paper , we are going to discuss about different kind of lullabies using in assamese culture. Through this paper, we come to know how the women express their love for child using lullaby.
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-, Neeva Rani Phukan. "Socio -Cultural Elements in the Songs of Bishnu Prasad Rabha: A Retrospective." International Journal For Multidisciplinary Research 6, no. 1 (January 23, 2024). http://dx.doi.org/10.36948/ijfmr.2024.v06i01.12362.
Full textAbstract:
Bishnu Prasad Rabha has been an accomplished musician, creative writer, acclaimed master of fine arts, social activist and politician. His contribution to Assamese social and cultural life is great. When we talk about modern Assamese music, we need to mention the name of the musician par excellence Bishnu Prasad Rabha. His contribution to modern Assamese lyrical literature is great. Bishnu Prasad Rabha was a profound composer and musician of his times. He has numerous songs to his credit which speak of the aspirations of the Assamese community at large. Whether be it a romantic song or a patriotic song yet unique quality of the composer Bishnu Prasad Rabha was always there. He was born to Sardar Bahadur Gopal Chandra Rabha, an efficient officer under the Governor of Bengal. He was honoured with Order of Merit of the British empire. Bishnu Prasad’s mother was Gethi Rabha. He was born as the eighth child on 31st January, 1909 at Dhaka. Gopal Chandra Rabha was a great lover of music. Music sessions were held at his residence where the little Bishnu Prasad got acquainted with all the stalwarts of music in Bengal. Unfortunately, his father Gopal Chandra met an untimely death and the family fell into adversity. His widow Gethi along with her children took shelter at their own house in Tezpur. Bishnu Prasad resumed his studies in Tezpur He continued with his other co-curricular activities as well. It is no easy task to assess the worth of the multi -talented personality of Bishnu Prasad Rabha. In his lifetime he was a live legend. Music, fine arts, theatre performance, creative writing, politics, creating social awareness- he explored in all these diverse fields and won accolades for his exceptional contribution. His physical contribution towards the greater Assamese society came to a stop on 20th June, 1969 due to throat cancer. But the grand legacy of his craftsmanship lives on. In this Paper an attempt has been made to assess the socio-cultural elements present in his songs.
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"Construction Technology of Namghar of Assam, India." International Journal of Innovative Technology and Exploring Engineering 9, no. 1 (November 10, 2019): 1905–8. http://dx.doi.org/10.35940/ijitee.a4412.119119.
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Namghar is the identity of the Assamese Community. Namghar tried to make unity among people. It is a part and parcel of the Ek Xaran Nava Vaishnava religion promoted by Srimanta Sankardeva. Sankardeva tried to establish a powerful community by eliminating all the differences regarding cast and creed and distributing the light of education among the people at a time when Assam had faced a pathetic condition on religion. Namghar and Satra’s were established aiming at promoting literature, music, dance, drama, sculpture, and architecture along with promoting religion. According to prominent scholar Dr. Maheswar Neog, Nam, Deva, Guru, and Bhakat are the base of Nava-vaishnava religion. The bhakats from the rural areas follow their life along with serving the God and the Guru. They were able to promote the Nava- Vaishnava religion among the people while living a strict spiritual life. Therefore to Nurture Vhaisnav’s culture and worship the God Namghar was established. The impact of the rules and regulation followed in the Namghar have certain impacts on the villages all over Assam. Different festivals are celebrated in Assamese society. In the same way, there are different festivals that are celebrated in the Namghar. They were originated with the root relating to Navavahsinava religion. For example- Tithi of Sankardeva and Madhavdeva, Ankiya Nat, Rash, Janmastami, Fakuwa, Pal Nam, Bar Sabah, Gokhai Bihu are Celebrated in the namghar. And namghar plays a vital role in Assamese social life from various perspective. These include- establishing equality and promoting dignity to everyone, Acting as a village parliament, solving dispute, centre for planning and reform, preserving ethnic culture, etc. Besides it works as a forum for shelter during different hazards. From the constructional point of view, it is a very unique method used, which is traditionally dispatched among the Assamese community. This paper tried to discuss various technology and constructional system of Namghar.