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Journal articles on the topic 'Assamese Women'

Author: Grafiati

Published: 7 June 2025

Last updated: 2 August 2025

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1

Puranda, Gogoi. "Reflection of Assamese Women Life in the Songs of Rudra Boruah A Study." International Journal of Trend in Scientific Research and Development 3, no. 6 (2019): 70–73. https://doi.org/10.5281/zenodo.3587416.

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Rudra Boruah is a prominent name in the cultural field of Assam. He had an artistic mind from his childhood. After Jyoti Prasad Agarwalla Rudra Boruah Has too much contribution to make the beautiful track of Assamese music. A huge number of his songs are filled with the spirit of Assamese women. Many songs were composed centering various aspects of Assamese women. An Assamese women plays several role in different time. It denotes the individuality of Assamese women. We may classified the women centering songs of Rudra Boruah into five classes, they are Assamese women as Dawoni and Reaper, Assa

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Dutta, Minakshi. "A Reading of Bhabendra Nath Saikia's Films from Feminist Lens." CINEJ Cinema Journal 8, no. 2 (2020): 247–74. http://dx.doi.org/10.5195/cinej.2020.261.

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Feminist movement deconstructs the constructed images of women on the screen as well. The gap between real and reel woman is a vibrant topic of discussion for the feminist scholars. As a regional genre of Indian film industry Assamese film flourished during the third decades of twentieth century. Like the films of other parts of the world, Assamese films also constructing the image of woman, particularly Assamese women, in its own way of projection. Hence, this article is an attempt to explore the questions related to women’s representation by taking the films of Assamese director Dr. Bhabendr

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Dr., Tandraleem Kashyap. "GLOBALIZATION AND ASSAMESE WOMEN." Community Practitioner 20, no. 8 (2023): 15–20. https://doi.org/10.5281/zenodo.8241051.

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<strong>Abstract </strong> Globalization is the process of increasing interdependence, interconnectedness and integration of economics and society to an extent that one event in one part of the globe affect people in other parts. Globalization has also affected different groups of women in Assam and now they have been changing and have been emerging from past tradition into new era of rights and freedom. The constitution of India guarantees equality of sexes and in fact grants special favors to women. There is no doubt that economic empowerment of women has a direct relationship to employment

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Priyadarshini, Susmita. "The Level of Empowerment of Women in Assam." RESEARCH REVIEW International Journal of Multidisciplinary 6, no. 11 (2021): 65–72. http://dx.doi.org/10.31305/rrijm.2021.v06.i11.011.

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Assam has traditionally a patriarchal society just like other states of India. In recent times we see the growing presence of Assamese women in national and international arena. Whatever may be the reason, Assamese women were always visible. Due to print and electronic media, today, activities of Assamese women have got wide publicity. But the irony is that despite their growing presence, we see some worst examples of growing patriarchy which are really paradoxical and can be called threat to women empowerment., In this secondary data based analytical study an attempt is made to examine the le

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Anuradha Gogoi, AnkurJyoti Talukdar,. "Retelling of Assamese Folktales from a Feminist Perspective: A Reading of Tejimola and the Tale of Kite Mother's Daughter." Psychology and Education Journal 58, no. 1 (2021): 5667–71. http://dx.doi.org/10.17762/pae.v58i1.2189.

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Assam is a diverse land and so does it has a diverse expanse of folktale stories that widely shows the Assamese culture, the lifestyle and also its typical society. After reading the narratives of which has been taken in this research paper, the issue of women in Assamese folktales can be seen a matter of study and research, taking into consideration the aspects such as- position of women in Assamese society, identity of women, woman-woman relationship and women in the realm of class structure, and along with this a question definitely arises that do women have any hold of power in a society d

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Misra, Manashi. "Gender in National Identity Formation: The case of Assamese Subnationalism." Journal of North East India Studies 11, no. 2 (2021): 17–34. https://doi.org/10.5281/zenodo.12788018.

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A rich body of scholarship exists on the Assamese identity question and the mass movements arising out of it. The gender aspect of this identity quest however has remained a curious omission in these scholarly debates. This omission is significant as women’s large- scale participation in all the democratic protest movements was considered to be one of their most legitimising factors. This paper is an attempt to fill this gap, while steering clear of reducing it to an additive study. Drawing from the Foucauldian notion of power, it is argued that the process of consolidation of Assamese i

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Saswati, Bordoloi. "The Traditional Songs of the Assamese: Voice and Connection." International Journal of Social Science And Human Research 05, no. 09 (2022): 4238–43. https://doi.org/10.5281/zenodo.7113136.

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The Traditional Songs of the Assamese: Voice and Connection The folk songs of Assam are mainly associated with rites and rituals; these folk songs reflect the livelihood of the Assamese community. The songs are related to Shitala Puja, Koli burhi nritya, Gopini naam, biya naam and Bihu geet, which have a unique position in traditional singing among the Assamese community. Sitala is a folk goddess and it is believed that she has is an intimidating presence who distributes infected pulses in village markets, or sends hordes of disease-demons, thus causing outbreaks of smallpox and other contagio

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Raimedhi, Indrani. "Male Portraits by Assamese Women Writers." ANTYAJAA: Indian Journal of Women and Social Change 2, no. 1 (2017): 91–101. http://dx.doi.org/10.1177/2455632717708718.

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This article reflects how women writers in Assam create their male characters from the standpoint of their own vulnerable and precarious existence in a patriarchal society. The author has interviewed prominent Assamese women writers Mamoni Raisom Goswami, Anuradha Sharma Pujari, Rita Chowdhury, Arupa Patangia Kalita, Manorama Das Medhi, Leena Sarma, Moushumi Kandali and Karabi Deka Hazarika over the years to write this piece.

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Sarmah, Muhindra. "Assamese Women and their Organization in India's Freedom Movement." International Journal of Science and Research (IJSR) 12, no. 7 (2023): 1643–46. http://dx.doi.org/10.21275/mr23722012503.

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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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Bhattacharyya, Rituparna. "Symbolic Violence and Misrecognition: Scripting Gender among Middle-class Women, India." Society and Culture in South Asia 5, no. 1 (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

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Dr, Abdul Latif Ansary. "Lakhminath Bezbarua: The Pioneer of the Assamese Language and Literature." Journal of Scientific and Engineering Research 10, no. 1 (2023): 1–4. https://doi.org/10.5281/zenodo.10449191.

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<strong>Abstract </strong>Laxminath Bezbarua was a pioneer of the Assamese language and literature. He has enriched Assamese Language and Literature through his great contributions like short stories, novels, plays, poems, biography, autobiography, Philosophical essays and satirical pieces. Lakshminath Bezbaruah became one of the most noteworthy people in Assam. The entire era is reflected in his works. While doing so, ‘Jonaki’, an Assamese Magazine, became his first stepping stone in his literary journey. ‘Litikai’ was his first effort. Through this magazine, he strive

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Mr., Debasish Das. "Political Contributions and Role of Assamese Women During the Ahom Periods." Majuli: A Multi-Lingual Multi-Disciplinary e-Magazine 02, no. 01 (2025): 100–119. https://doi.org/10.5281/zenodo.15298833.

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This research Paper critically examines the political contribution and role of Assamese women during the Ahom period (1228–1826), a time when Assam witnessed the consolidation of a powerful monarchy, administrative expansion, and cultural integration. While the Ahom political system was largely patriarchal, women—especially queens and royal consorts—played influential roles in governance, diplomacy, religious reforms, and socio-cultural life. Figures such as Jaymati Konwari, remembered for her martyrdom and moral strength, and Phuleshwari Kunwari, known for her unprecedented

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Munish Kumar Thakur. "Life of Women Adversely Affected by Communal Frenzy in Felanee by Arupa Pathangia Kalita." Creative Saplings 1, no. 10 (2023): 17–26. http://dx.doi.org/10.56062/gtrs.2023.1.10.193.

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The adverse consequences of war and violence are always more on women and children. Men are always the active participants in violence, and women are invariably observed as the passive receiver of the same. Women have to face the harmful effects of war and violence in the form of lost husbands and loss of self-respect. This paper explores the life and struggle of a single woman who lost her husband during the ethnic conflicts. Arupa Patangia Kalita is a famous Assamese novelist who lives in Darrang, Assam. Her novel Felanee was originally written in Assamese in 2003 and translated by Deepika P

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Rahman, Mehjabeen Suraiya. "Role of Satra & Namghar in the Evolution of Genesis of Assamese Identity." International Journal of Social Sciences and Management 2, no. 2 (2015): 108–13. http://dx.doi.org/10.3126/ijssm.v2i2.12143.

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Assam is the home of different ethnic groups with a variety of cultures and speaking different languages and dialects. The population of Assam consists of the inhabitants who migrated into the region at various periods of history from Tibet, Burma, Thailand and Bengal etc. Over time they got integrated as a population and have given birth to the greater Assamese nation. The amalgamated Assamese identity was initiated by the Great Saint Mahapurush Srimanta Sankardeva with his Neo-Vaishnavite Movement. The movement evolved new institutions of Satra and Namghar which began to serve not only as th

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Manashi Misra. "Voices of Resistance: Gender, Citizenship, and Rights in Miyah Poetry." Asiatic: IIUM Journal of English Language and Literature 18, no. 2 (2024): 31–50. https://doi.org/10.31436/asiatic.v18i2.3419.

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The term Miyah has a specific meaning in Assam. Unlike in other parts of India, where it is used to address a gentleman in an honourable way, in Assam it is a pejorative term that refers to the community of Assamese Muslims of Bengali origin. This community is now reclaiming this identity through various forms of creative expression including poetry. The perpetual “other” in Assamese nationalist assertions, the Miyah until recently was accorded very little agency in the popular imagination. Miyah poetry emerged as a powerful mode of resisting injustice and suffering during the preparation of t

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Das, Mitoo. "Food and Rituals: Narratives of Food Consumed by Assamese Menstruating Women." International Journal of Research and Review 12, no. 1 (2025): 279–87. https://doi.org/10.52403/ijrr.20250136.

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Food and its consumption carry with them, not only physiological meanings but have equal cultural connotations. It is so mundane an element in our daily lives that we do not realize the intensity with which it influences us socially, culturally and politically. Food, the way it is created, served, consumed and conserved, has not just health and nutritional ideals associated with it, but are also manifested in symbolically giving meaning to one’s identity in a society. This paper will mainly deal with food which is ritualistically consumed during menarche by young Assamese girls as part of thei

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Rashmi, Buragohain. "Negotiating History: Re-presentation of Women in Colonial Assam." Criterion: An International Journal in English 15, no. 5 (2024): 60–71. https://doi.org/10.5281/zenodo.14107143.

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The main objective of this paper is to examine the agency and resistance of women in colonial Assam. This calls for an understanding of the social engagement of the texts studied and how they reflect and constitute culture. Further, it would demonstrate how women participated in the crucial social and political questions of colonial Assam as recorded in the journals published during that time. These journals provide us an insight into the contemporary attitude of the colonized in Assam which need to be deliberated upon in order to understand the status of the colonial women. The dire need and

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Nath., Binita. "POLITICAL PARTICIPATION OF ASSAMESE WOMEN: AN EXTENSIVE STUDY FROM MID-EIGHTEEN ONWARDS." International Journal of Advanced Research 4, no. 7 (2016): 1611–15. http://dx.doi.org/10.21474/ijar01/1049.

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Vauquline, Polly. "Socialisation Process, Power Relations and Domestic Violence: Marginal Voices of Assamese Women." Space and Culture, India 3, no. 2 (2015): 54. http://dx.doi.org/10.20896/saci.v3i2.155.

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Domestic violence is an evil that never dies. It is an indicator of inequality, injustice and discrimination of the social system. Though there is no justification for its existence in a civilized society, then why it is so difficult to root it out? Why does it persist to exist even after the prevalence of legal provisions to combat domestic violence? The causes maybe embedded on the facts that it involves intimate relationship on the one hand and exercise of power relations on the other. These power relations put women at disadvantaged positions, which are prominently gendered in nature. Assa

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Sharma, Hiranmaya. "Some Scientific Customary Health Practices of Hindu Brahmins of Nalbari and Barpeta Districts of Assam, India." Dera Natung Government College Research Journal 1, no. 1 (2016): 33–46. http://dx.doi.org/10.56405/dngcrj.2016.01.01.04.

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The customary practices among various communities are a result of accumulation of knowledge of many generations over a long period of time. Many customary practices are associated with the health of human in some way. The Assamese Brahmins also practice many customary health practices, which affect the overall health of the human body in many ways. In this study, the customary health practices of Brahmins of Nalbari and Barpeta districts of Assam have been studied. Many practices related to various daily and seasonal activities are prevalent among the Assamese Brahmins. Some such practices are

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Sharma, Hiranmaya. "Some Scientific Customary Health Practices of Hindu Brahmins of Nalbari and Barpeta Districts of Assam, India." Dera Natung Government College Research Journal 1, no. 1 (2016): 33–46. https://doi.org/10.56405/dngcrj.2016.01.01.04.

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<em>The customary practices among various communities are a result of accumulation of knowledge of many generations over a long period of time. Many customary practices are associated with the health of human in some way. The Assamese Brahmins also practice many customary health practices, which affect the overall health of the human body in many ways. In this study, the customary health practices of Brahmins of Nalbari and Barpeta districts of Assam have been studied. Many practices related to various daily and seasonal activities are prevalent among the Assamese Brahmins. Some such practices

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Misra, Manashi. "Revolutionaries as Political Women." Journal of Extreme Anthropology 6, no. 2 (2022): 21–43. http://dx.doi.org/10.5617/jea.9652.

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The purpose of studying women’s participation in radical movements, as the classical study We Were Making History notes, is ‘an attempt to broaden the history of that struggle by recovering the subjective experience of women, to capture women’s voices from the past and to present issues as they were perceived by women’ (Stree Shakti Sanghathana, 1989, 2). Taking this framework as the point of departure, this article seeks to explore the history of women’s participation in the secessionist politics of the United Liberation Front of Assam (ULFA). Deviating from the existing scholarships on the s

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Hiloidari, Krishna. "Social Media as a Global Platform for the Empowerment of Women: A Study on Assamese Women Entrepreneurs." International Journal for Research Trends in Social Science and Humanities 3, no. 1 (2025): 421–31. https://doi.org/10.61463/ijrtssh.vol.3.issue1.121.

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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 (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 mon

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Bora Shilpi. "Empowering Rural Women: A Study Of Agricultural Dynamics And Social Implications In Upper Assam, India." Journal of Namibian Studies : History Politics Culture 42 (October 1, 2024): 8–23. http://dx.doi.org/10.59670/kq5ynb46.

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This study delves into the agricultural landscape of Upper Assam, India, with a specific focus on the empowerment of rural women and its implications for social dynamics. By employing a random sampling approach, the study gathers insights from 97 women entrepreneurs engaged in traditional occupations such as Assamese food production, handloom weaving, livestock farming etc. Utilizing a mixed-method approach integrating primary and secondary sources, the research seeks to comprehensively understand the challenges and opportunities encountered by rural women. The findings underscore the pressing

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Minakshee, Boruah, Chutia Fancy, and Tamna Singha N. "Traditional Cloth Production Techniques in Assam." International Journal of Engineering and Advanced Technology (IJEAT) 9, no. 4 (2020): 374–76. https://doi.org/10.35940/ijeat.D6490.049420.

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From the very ancient period, it has been witnessed that Assam has producing different types of cloths by their own styles and Assamese women are showing their skills as great weavers.Textile craft is an integral part of cultural and social life of Assam.The artists associated with textile craft i.e. the wavers contributing their efforts to continue this tradition. In this paper, we will discuss about Assam’s traditional textilecrafts, production of different textile crafts,the instrument and tools associated with textile crafts etc. in detail. Along with this we will also include Global

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Krishna, Swathi. "Crossing the Thresholds: The Portrait of Rukmini as a New Woman in Mitra Phukan’s the Collector’s Wife." Journal of English Language and Literature 9, no. 2 (2018): 794–96. http://dx.doi.org/10.17722/jell.v9i2.363.

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According to the belief system of conventional Indian patriarchal culture, the roles of women are firmly entrenched with the notions of chastity and motherhood. A woman is never considered as a life partner, who shares her life with her male counterpart. Rather, she is looked down as an unpaid servant, or a mere sex object who has to weigh down and take responsibilities for an entire family. She is always commodified as an asset which is transferred from the hands of her father to her husband. She is indebted to look after the children and a full grown male who couldn’t look after himself. Sev

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Madhukullya, Samikshya, and Anurag Hazarika. "Women's Reproductive Health Rights to Population Control: An Investigation Carried Out in Riverine Areas of Sonitpur District of Assam." Samriddhi Journal of Development Studies 9, no. 1 (2024): 7–11. http://dx.doi.org/10.3126/sjds.v9i1.71619.

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Reproductive health rights guarantee that individuals can procreate freely, choosing when and how often to do so, and that they can have fulfilling and safe sexual relationships. This study focuses on the knowledge and practices of women in the riverine area with regard to reproductive health rights. By empowering women to make decisions about the number of children they want, how many to have, and how to use contraception, this study contributes to population control. Focus groups and case studies were used to perform a descriptive study with 103 women in the reproductive age range of 18 to 4

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Madhukullya, Samikshya, and Anurag Hazarika. "WOMEN'S REPRODUCTIVE HEALTH RIGHTS TO POPULATION CONTROL: AN INVESTIGATION CARRIED OUT IN RIVERINE AREAS OF SONITPUR DISTRICT OF ASSAM Pages 1-6." SPECTRUM Journal of Social Science 1, no. 1 (2024): 1–6. http://dx.doi.org/10.61552/sjss.2024.01.001.

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Reproductive health rights guarantee that individuals can procreate freely, choosing when and how often to do so, and that they can have fulfilling and safe sexual relationships. This study focuses on the knowledge and practices of women in the riverine area with regard to reproductive health rights. By empowering women to make decisions about the number of children they want, how many to have, and how to use contraception, this study contributes to population control. Focus groups and case studies were used to perform a descriptive study with 103 women in the reproductive age range of 18 to 4

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Hazarika, Parismita, and Debarshi Prasad Nath. "Manifestation of Nationalist Consciousness in the Plays of Jyotiprasad Agarwala." RESEARCH REVIEW International Journal of Multidisciplinary 03, no. 07 (2018): 119–21. https://doi.org/10.5281/zenodo.1306899.

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Jyotiprasad Agarwala is one of the most distinguished creative giants of Assam. His writings and activities contributed to the culture and society of Assam have accredited him a distinct position. His literatures are imbibed with the reflection of contemporary issues of his time. Here, we can mainly refer his play Labhita that has reflection of Indian nationalism, Assamese nationalism and the cultural nationalism pertaining many issues of colonial India. Labhita is a play written in the later part of his life. His realistic thoughts and perspectives are very clearly rendered in this play. It r

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Arrago-Boruah. "Using Verbal Art to Deal with Conflicts: Women’s Voices on Family and Kinship in Kāmākhyā (Assam)." Religions 10, no. 8 (2019): 455. http://dx.doi.org/10.3390/rel10080455.

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Analyzing two women’s rituals in which verbal art on family and kinship is prominent, this article explores situations in which tales and songs in Assamese are staged by newly married and about-to-be-married young women. Active participation in stories and song sessions, under the guidance of older storytellers or singers, imparts practical knowledge to young women about the possible ways by which to retaliate against male domination and domestic tensions with one’s mother-in-law. The young women who participate are not merely engaged in the performance but are also encouraged to place themsel

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Lakhipriya, Gogoi. "The 'Self' that is very 'Public': A Reading of Assamese Women's Autobiographical Narration." Dibrugarh University Journal of English Studies 26 (March 30, 2018): 63–75. https://doi.org/10.5281/zenodo.2540705.

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Life Writing scholars like Hannah Arendt, Adriana Cavarero and Judith Butler have agreed to the fact that at the heart of any self-narration, is the biographical desire to get ‘exteriority’ or in other words, to hear one’s story being told by another. This position of the narrator, then, is interesting keeping in view the fact that s/he is the object of narration as well. Hence the ‘publicness’ of the personal space is inherent from the very beginning of an autobiographical act. As in the words of Udaya Kumar, “instead of seeing the autobiographical act as a

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Himakshi, Kashyap. "Giving Voice to the Subaltern Women: A Study of Arupa Patangiya Kalita's Felanee and Ayananta." Literary Druid 3, Special Issue 1 (2021): 71–77. https://doi.org/10.5281/zenodo.5203171.

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<em>Women are supposed to be passive, inferior and dependent on their counterpart i.e. men and are often relegated to the position of the other. They are silenced throughout history as their stories are told by someone more powerful in position, credibility and mostly, gender role. It is mostly noticed that subaltern women by reason of their positional status and often disputed and politicized identity, lack the proper and genuine depiction of their lived realities and emotions in the narratives of literature too. Lacking their voice, they hover around misrepresentation or sometimes non-repres

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Gogoi, Nabaneeta, Parishmita Neog, and Dibyashree Saikia. "Development of diversified hand woven furnishing products with amalgamated assamese woven motifs and assessment of consumer preference." ASIAN JOURNAL OF HOME SCIENCE 15, no. 2 (2020): 281–88. http://dx.doi.org/10.15740/has/ajhs/15.2/281-288.

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Handlooms are environment-friendly technology as they require no energy in operation except for the machinery that spins the yarn. The handloom sector plays a strategic role in the upliftment of the rural economy of India, with its attractive products shows dexterity and artistic ability of the weavers. Even today, the rural people of India mostly women grossly depend on the handloom which requires minimum capital and less technical skills. The present study is an attempt to develop diversified hand-woven furnishing products that require less time to produce and can have ever-growing market po

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Sah, Abhisek, Sakshi Munoth, and Anurag Hazarika. "A STUDY ON CULTURAL & INDIGENOUS FISHERY BUSINESS IN BATARDRAVA REGION OF NOGAON DISTRICT OF ASSAM, INDIA." SPECTRUM Journal of Social Science 1, no. 2 (2024): 61–66. http://dx.doi.org/10.61552/sjss.2024.02.005.

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The fishery sector plays an important role in sphere of culture specific business of people of Assam. The fishing industry includes any industry or activity concerned with taking, culturing processing, preserving storing, transporting marketing or selling fish products. Fishes are important element of Assamese life and culture.Those play a pivotal role in the socio-economic development and employment generation in Assam. This study aims to discuss socio-economic profile of indigenous fish cultivators, the different type of livelihood associated with it and the challenges faced by them. The stu

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Gogoi, Pranati, and Namita Nath. "Indigenous knowledge of ethnomedicinal plants by the Assamese community in Dibrugarh District, Assam, India." Journal of Threatened Taxa 13, no. 5 (2021): 18297–312. http://dx.doi.org/10.11609/jott.6772.13.5.18297-18312.

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The present investigation is an attempt to study the uses of ethnomedicinal plants in traditional knowledge system among the Assamese community of Dibrugarh District in Assam. All the relevant data were collected during 2017–2019 by following standard ethnobotanical methods through personal interviews as well as through focus group discussions with a total of 193 informants including 62 men and 131 women. The use value (UV) of the medicinal plants and informant consensus factors (FIC) values were determined. In the study 174 ethnomedicinal plant species were documented belonging to 147 genera

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Konwar, Dipjyoti, Vinita Bhargava, and Bhanumathi Sharma. "Growing Up in Rural Assam, India: The Experiences of Young Women." Children Australia 41, no. 4 (2016): 285–91. http://dx.doi.org/10.1017/cha.2016.39.

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This paper offers a picture of the life of young women in rural India, specifically in the state of Assam. It is drawn from a doctoral work that is in progress. India is one of the fastest growing economies in the world, yet nearly 69% of its population live in rural areas (Census of India, 2011). Numerous castes, creeds and religions co-exist in society with differing practices and opinions. Although conflicts of interest and incidents of violence occur from time to time, the ‘multi-cultural, multi-lingual, multi-dimensional’ Indian society still manages to hold itself together against all od

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Deb, Dr Sukamal. "Revival of Khadi Industry in Assam: Adversities and Challenges - A Study." Journal of Global Economy 19, no. 1 (2023): 3–19. http://dx.doi.org/10.1956/jge.v19i1.679.

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Gandhiji in his article published in the Young India, entitled Lovely Assam said, “Every woman of Assam is a born weaver. No Assamese girl who does not weave can expect to become a wife. And she weaves fairy tales in cloth. Some of the old patterns were of matchless beauty. And as I saw these beautiful patterns, I could not help shedding a silent tear over India's past glory and her lost work”. Although Assam is our Universe of Study, Khadi is made all over India and beyond like Bangladesh and Pakistan, which signifies a common thread of unity in these countries.  In the post indep

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Ray, Sangeeta. "Knowing and Not Knowing." Comparative Literature 74, no. 3 (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 communi

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Borah, Sonali, and Pallabi Hazarika. "Understanding the Public Sphere and Women’s Question in Colonial Assam: A Study in its Initial Phases." Mediterranean Journal of Social Sciences 14, no. 2 (2023): 30. http://dx.doi.org/10.36941/mjss-2023-0011.

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Before the advent of the British, the public sphere did not evolve much in India to channelizing the grievances and thoughts of the masses at large. Any discussion related to the state, administration, or any area was confined mostly to the royal court. All the Hindu and Muslim rulers considered themselves supreme and they never sought public opinion. The rational public discussion and places such as coffee houses and salons as suggested by the Habermas as in Western Europe were almost extinct here. As far as the Assam was concerned the growth of almost 170 years of Assamese print media is als

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Barua, Pinky. "Menstrual practices and hygiene: A study on Nepali adolescent girls of Assam, India." Nepal Sociological Journal 1 (July 7, 2025): 93–98. https://doi.org/10.3126/nsj.v1i1.81097.

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The Nepalis living in Assam (India) are mostly descendants of those who migrated or were transferred from Nepal to work in various sectors by the British. Now, Nepalis are basically working in agricultural fields and rearing animals. They have assimilated with the greater Assamese society and also have maintained their identity. The paper is about the study of women’s life and rituals related to women’s life in the Nepali pastoral society of Assam. In Assam, whether Hindu, Muslim, or Christian, they observe rituals related to menstruation, which are physical, social, or psychological. In my ob

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Kalita, Pooja. "Bishakh Important Hoi (Trust Is Important)." Gastronomica: The Journal of Food and Culture 24, no. 1 (2024): 12–24. http://dx.doi.org/10.1525/gfc.2024.24.1.12.

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Men have never been absent from the arena of food preparation, although their participation has been primarily in the public sphere rather than the private domestic space. Men have also been involved in the preparation of traditional sweets and snacks in sweet shops and street stalls. On the other hand, women’s association with food preparation, especially traditional food preparation inside the household, still dominates the popular imagination in regions like South Asia. In Assam (India), pithas are an emblematic food item in the “Assamese” cultural landscape that is popularly perceived to b

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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 (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

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Dr., Gautami Dutta. "Human Rights Crisis amongst IDPs in Assam: Issues and Challenges." Annual International Journal on Analysis of Contemporary Legal Affairs 1 (February 10, 2021): 331–37. https://doi.org/10.5281/zenodo.4876444.

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<strong><em>The IDPs i.e., Internally Displaced Persons residing in various relief camps of different districts of Assam constitute one of the most marginalized sections of the contemporary Assamese society.          They are victims of armed conflict and ethnic violence in the western part of Assam. The story of suffering and atrocities against the IDPs started with displacement from their home or native place, which turned worse in the relief camps. Inmates of relief camps lead a life that is far away from the basic humanitarian needs. Internally

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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 (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 Ass

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Mr., Arup Tamuli Student. "যমুনেশ্বৰী খাটনিয়াৰৰ কবিতা : এক বিশ্লেষণাত্মক অধ্যয়ন". Majuli: A Multi-Lingual Multi-Disciplinary e-Magazine 02, № 01 (2025): 66–73. https://doi.org/10.5281/zenodo.15298765.

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This paper explores the pioneering poetic contributions of Jamuneswari Khataniar, recognized as the first modern Assamese woman poet of the Romantic era. Chetana magazine, edited by Ambikagiri Raychoudhury, served as a crucial platform that brought Khataniar’s work to public attention, significantly contributing to her literary recognition. Through a close reading of her poem Mrityusandhya, the paper examines her successful engagement with transcendental themes, which preceded the more widely acknowledged contributions of Nalini Bala Devi in this domain. Despite her short life and limite

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DEORI, MANOJ, and SUNIL K. BEHERA. "Youth activism through Social media in Assam: An Exploratory Study." Dev Sanskriti Interdisciplinary International Journal 4 (July 31, 2014): 08–17. http://dx.doi.org/10.36018/dsiij.v4i0.40.

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The paper is an attempt to study the online participation behavior of youth in Assam in organizing social and political protests through Social media. During several protest demonstrations and rallies which took place in the middle of the year, 2012; there has been a series of cyber activism that took place prior to the street demonstrations and rallies. The paper attempts to justify the fact that, the street demonstrations and rallies which took place during that particular period, gained its momentum largely through Social Media. Therefore the period can be regarded as the beginning of cyber

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Brahma, Bhanuprabha, and Mofidul Hassan. "Women at the Crossroads: The Intersectional Dynamics of Women’s Movements in Assam." Space and Culture, India 12, no. 02 (2024): 6–21. http://dx.doi.org/10.20896/saci.v12i03.1473.

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The paper explores the mobilisation, interdependence, and organisation of the women's movement in Assam, locating it from the landmark events of the Assam Movement through a feminist lens. Instead of positioning women as passive recipients in Assam’s conflict-ridden areas, it captures the feminist recovery in the state’s men-led political movement. The study points out that while male leadership in Assam’s movements often relied on women’s involvement, women’s specific demands were frequently overlooked, and their voices were marginalised. In response, women have sought to reclaim their agency

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Yasmin, Syeda Sahnaz, Rickey Rani Boruah, and Momita Konwar. "Assamese hand-woven motifs and development of the center panel designs for Kurti." ASIAN JOURNAL OF HOME SCIENCE 14, no. 2 (2019): 394–97. http://dx.doi.org/10.15740/has/ajhs/14.2/394-397.

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