Scheduled Tribes) Order (Amendment) Bill, 1996
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The Forgotten Saga of Rangpur's Ahoms
High Technology Letters ISSN NO : 1006-6748 The Forgotten Saga of Rangpur’s Ahoms - An Ethnographic Approach Barnali Chetia, PhD, Assistant Professor, Indian Institute of Information Technology, Vadodara, India. Department of Linguistics Abstract- Mong Dun Shun Kham, which in Assamese means xunor-xophura (casket of gold), was the name given to the Ahom kingdom by its people, the Ahoms. The advent of the Ahoms in Assam was an event of great significance for Indian history. They were an offshoot of the great Tai (Thai) or Shan race, which spreads from the eastward borders of Assam to the extreme interiors of China. Slowly they brought the whole valley under their rule. Even the Mughals were defeated and their ambitions of eastward extensions were nipped in the bud. Rangpur, currently known as Sivasagar, was that capital of the Ahom Kingdom which witnessed the most glorious period of its regime. Rangpur or present day sivasagar has many remnants from Ahom Kingdom, which ruled the state closely for six centuries. An ethnographic approach has been attempted to trace the history of indigenous culture and traditions of Rangpur's Ahoms through its remnants in the form of language, rites and rituals, religion, archaeology, and sacred sagas. Key Words- Rangpur, Ahoms, Culture, Traditions, Ethnography, Language, Indigenous I. Introduction “Look on my Works, ye Mighty, and despair! Nothing beside remains. Round the decay of that colossal Wreck, boundless and bare, the lone and level sands stretch far away.” -P.B Shelley Rangpur or present day Sivasagar was one of the most prominent capitals of the Ahom Kingdom. -
The Bodo Movement: Past and Present
© 2019 JETIR June 2019, Volume 6, Issue 6 www.jetir.org (ISSN-2349-5162) THE BODO MOVEMENT: PAST AND PRESENT Berlao K. Karjie Research Scholar Dept. of Political Science Bodoland University INTRODUCTION The Boro or Bodo or Kachari is the earliest known inhabitant of Assam. The Bodos belong to racial origin of Mongoloid group. The Mongoloid population over time had formed a solid bloc spreading throughout the Brahmaputra and Barak valleys stretching to Cachar Hills of Assam, Meghalaya, and Tripura extending to some parts of West Bengal, Bihar, Nepal, Bhutan and Bangladesh with different identities. The Boro, Borok (Tripuri), Garo, Dimasa, Rabha, Chutiya, Tiwa, Sarania, Moholia, Kachari, Deuri, Borahi, Modahi, Sonowal, Thengal, Dhimal, Koch, Mech, Meche, Barman, Moran, Hajong, Rhamsa are historically, racially and linguistically of same ancestry. Since the historically untraced ages, the Bodo had exercised their highly developed political, legal and socio-cultural influences. Today the majority of Bodos are found concentrated in the foot hills of the Himalayan ranges in the north bank of the Brahmaputra valley. HISTORICAL BACKGROUND OF THE BODO NATION The Bodos had a glorious past history which is found mentioned in Hindu mythology like Vedic literature and epic like Mahabharata, Ramayana and Puranas with different derogatory names like Ausura, Mlecha and Kirata dynasty. The Bodos had once ruled the entire part of Himalayan ranges extending to Brahmaputra valley with different names and dynasties. For the first time in the recorded history the Ahoms attacked and invaded their country in the early part of the 13th century which continued almost 200 years. Despite of many external invasions the Bodos lived as a free nation with dignity and honour till the British invaded their dominions. -
Word-Order in Boro Language
Journal of Xi'an University of Architecture & Technology ISSN No : 1006-7930 Word-Order in Boro Language Dr. Kanun Basumatary Guest Lecturer, North Eastern Regional Language Centre Guwahati-29, Assam, India Abstract: The present study attempts to analysis and to discuss about the word-order of the Boro language. The Boro language is originated from the Tibeto-Burman group of Sino-Tibetan language family. The language is mainly spoken in Assam and its adjacent areas or countries of India. Like Nepal, Meghalaya, Bangladesh, Arunachal Pradesh, Nagaland, West Bengal etc. The Boro language has some special features in terms of using word-order pattern and it found in different types. The Boro language is found in SOV word-order pattern mainly and along with this pattern there are different types of word- orders in that language. The Tibeto-Burman languages are found in verb-final position. The Boro language is same in such feature. Keywords : Word-order, Boro, Language, SOV, OSV 1. Introduction Boro is the name of the community as well as the language. The Boro language belongs to Sino- Tibetan language family. This stock originated in the plain areas of Yang-Tsze-Kiang and Huang-ho rivers in China. Now, this language family is well spread throughout the eastern and south-eastern parts of Asia including Burma and North eastern parts of India including Assam (MR Baro, 2007:1). The Boro language originated from the Tibeto-Burman sub family of Sino-Tibetan language family. Its well spread throughout the Assam specially in the northern parts of Assam and its adjacent areas. -
6.Hum-RECEPTION and TRANSLATION of INDIAN
IMPACT: International Journal of Research in Humanities, Arts and Literature (IMPACT: IJRHAL) ISSN(E): 2321-8878; ISSN(P): 2347-4564 Vol. 3, Issue 12, Dec 2015, 53-58 © Impact Journals RECEPTION AND TRANSLATION OF INDIAN LITERATURE INTO BORO AND ITS IMPACT IN THE BORO SOCIETY PHUKAN CH. BASUMATARY Associate Professor, Department of Bodo, Bodoland University, Kokrajhar, Assam, India ABSTRACT Reception is an enthusiastic state of mind which results a positive context for diffusing cultural elements and features; even it happens knowingly or unknowingly due to mutual contact in multicultural context. It is worth to mention that the process of translation of literary works or literary genres done from one language to other has a wide range of impact in transmission of culture and its value. On the one hand it helps to bridge mutual intelligibility among the linguistic communities; and furthermore in building social harmony. Keeping in view towards the sociological importance and academic value translation is now-a-day becoming major discipline in the study of comparative literature as well as cultural and literary relations. From this perspective translation is not only a means of transference of text or knowledge from one language to other; but an effective tool for creating a situation of discourse among the cultural surroundings. In this brief discussion basically three major issues have been taken into account. These are (i) situation and reason of welcoming Indian literature and (ii) the process of translation of Indian literature into Boro and (iii) its impact in the society in adaption of translation works. KEYWORDS: Reception, Translation, Transmission of Culture, Discourse, Social Harmony, Impact INTRODUCTION The Boro language is now-a-day a scheduled language recognized by the Government of India in 2003. -
Bir Chilarai
Bir Chilarai March 1, 2021 In news : Recently, the Prime Minister of India paid tribute to Bir Chilarai(Assam ‘Kite Prince’) on his 512th birth anniversary Bir Chilarai(Shukladhwaja) He was Nara Narayan’s commander-in-chief and got his name Chilarai because, as a general, he executed troop movements that were as fast as a chila (kite/Eagle) The great General of Assam, Chilarai contributed a lot in building the Koch Kingdom strong He was also the younger brother of Nara Narayan, the king of the Kamata Kingdom in the 16th century. He along with his elder brother Malla Dev who later known as Naya Narayan attained knowledge about warfare and they were skilled in this art very well during their childhood. With his bravery and heroism, he played a crucial role in expanding the great empire of his elder brother, Maharaja Nara Narayan. He was the third son of Maharaja Biswa Singha (1523–1554 A.D.) The reign of Maharaja Viswa Singha marked a glorious episode in the history of Assam as he was the founder ruler of the Koch royal dynasty, who established his kingdom in 1515 AD. He had many sons but only four of them were remarkable. With his Royal Patronage Sankardeva was able to establish the Ek Saran Naam Dharma in Assam and bring about his cultural renaissance. Chilaray is said to have never committed brutalities on unarmed common people, and even those kings who surrendered were treated with respect. He also adopted guerrilla warfare successfully, even before Shivaji, the Maharaja of Maratha Empire did. -
Mizoram Tops List CONTENTS
Mizoram Tops List CONTENTS S. No. Chapter Name Page No. 1. United Nations 75th Anniversary 1-2 2. International and Bilateral 3-4 3. National 5-9 4. States 10-11 5. Economy and Banking 12-16 6. RBI Updates 17-18 7. Schemes 19-20 8. Cabinet Approvals 21 9. Science and Technology 22-23 10. Defence 24-25 11 Bills And Acts 26-28 12. Awards and Honours 29-31 13. Sports 32-33 14. Persons In News 34 15. Obituaries 35-36 16. Reports, Indices and Ranking 37-38 17. Committees 39 18. Summits and Conferences 40 19. Appointments 41 20. Days And Themes 42 21. Books and Authors 43 22. Brand Ambassadors 43 23. Practice Bits (Current Affairs) 44-55 Current Affairs October 2020– Digest 1. UNITED NATIONS 75TH ANNIVERSARY On September 21, 2020 a “Declaration on the New York and under the Presidency of Volkan Commemoration of the 75th Anniversary of the Bozkir of Turkey. United Nations” was adopted at the high level For this session the world leaders submitted pre- meeting for strengthening mechanism to combat recorded video statements which were played in the terrorism, reformed multilateralism, inclusive General Assembly Hall during the general debate development and better preparedness to deal with held from Sept 22-29 at the beginning of each session of the General Assembly. challenges like the COVID-19 pandemic. As a part of From India, Prime Minister Narendra Modi declaration the 193 member nations commit to leave addressed the high-level meeting to mark the 75th no one behind, protect the planet, promote peace and anniversary of the UN on September 22 and the prevent conflicts, abide by international law and general debate on September 26 through the pre- ensure justice, place women and girls at the centre, recorded video statements. -
The TAI AHOM Movement in Northeast India: a Study of All Assam TAI AHOM Student Union
IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 23, Issue 7, Ver. 10 (July. 2018) PP 45-50 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org The TAI AHOM Movement in Northeast India: A Study of All Assam TAI AHOM Student Union Bornali Hati Boruah Research Scholar Dept. of Political science Assam University, Diphu campus, India Corresponding Author: Bornali Hati Boruah Abstract: The Ahoms, one of the foremost ethnic communities in the North East India are a branch of the Tai or Shan people. The Tai Ahoms entered the Brahmaputra valley from the east in the early part of the thirteenth century and their arrival heralded a new age for the people of the region. The ethnic group Tai Ahoms of Assam has been asserting their ethnic identity more than a century old today. The Ahoms who once ruled over Assam seek to maintain their distinct identity within the larger Assamese society. The Tai Ahoms of Assam faced a lot of problem after independence in different aspects. Moreover, though once Tai Ahoms ancestors were ruling race but today they have been squarely backward .They have been recognized as one of the Other Backward Classes (OBC) category. As a measure to solve their multifold and multifaceted demands, the ethnic group Tai Ahoms has been struggling through their organizations. In present time, All Tai Ahom Student Union (ATASU) has been very much concerned about the various problems of Tai Ahoms community. While struggling for the overall development of the Tai Ahom community, rightly or wrongly the All Tai Ahom Student Union has been raising political issues and thus got involved in the politics of the state despite being a non-political organization. -
CONFERENCE REPORT the 5TH INTERNATIONAL CONFERENCE of the NORTH EAST INDIAN LINGUISTICS SOCIETY 12-14 February 2010, Shillong, Meghalaya, India
Linguistics of the Tibeto-Burman Area Volume 33.1 — April 2010 CONFERENCE REPORT THE 5TH INTERNATIONAL CONFERENCE OF THE NORTH EAST INDIAN LINGUISTICS SOCIETY 12-14 February 2010, Shillong, Meghalaya, India Stephen Morey La Trobe University The 5th conference of the North East Indian Linguistics Society (NEILS) was held from 12th to 14th February 2010 at the Don Bosco Institute (DBI), Kharguli Hills, Guwahati, Assam. The conference was preceded by a two day workshop, hosted by Gauhati University,1 but also held at DBI. NEILS is grateful to the Research Centre for Linguistic Typology, La Trobe University, for providing funds to assist in the running of the workshops and conference. The two day workshop was in two parts: one day on using the Toolbox program, run by Virginia and David Phillips of SIL; and one day on working with tones, presented by Mark W. Post, Stephen Morey and Priyankoo Sarmah. Both workshops were well-attended and participatory in nature. The tones workshop included an intensive session of the Boro language, with five native speakers, all students of the Gauhati University Linguistics Department, providing information on their language and interacting with the participants. The conference itself began on 12th February with the launch of Morey and Post (2010) North East Indian Linguistics, Volume 2, performed by Nayan J. Kakoty, Resident Area Manager of Cambridge University Press India. This volume contains peer-reviewed and edited papers from the 2nd NEILS conference, held in 2007, representing NEILS’ commitment to the publication of the conference papers. A notable feature of the conference was the presence of seven people, from India, Burma, Australia and Germany, working on the Tangsa group of languages spoken on the India-Burma border. -
June-December-2021), PP.101-115 ______
JHSR Journal of Historical Studies and Research Volume 1, Number 1 (June-December-2021), PP.101-115 www.jhsr.in _____________________________________________________________________________________ A Historical Survey of the Jalpaiguri District of West Bengal Dr. Manadev Roy1 1Assistant Professor, Department of History, Kurseong College (Affiliated to North Bengal University), Kurseong, Darjeeling, West Bengal, Postal Code:734203, India, Email Id : [email protected] ______________________________________________________________________________ Abstract: In prehistoric times the Jalpaiguri district was a part of the kingdom of Pragyotisha, afterwards called, Kamrup, extended to the Karatoya River. Then the area consisted of large tracts of forests, rivers and hills. Various dynasties ruled over it. Taking the opportunity of the jealousy of the Raikot Royal family of Baikunthapur to the Kock Royal family of Cooch Behar the Bhutanese established their sovereignty over the Duars of Jalpaiguri. In this situation, Cooch Behar Raja Dharendra Narayan applied for aid to the British and thereby the British power came to the region and defeated the Bhutias in the battle of Sinchula, 1865, and therefore formed Jalpaiguri district in 1869. Since the formation of the district up to the time of independence of India in 1947 the territorial figure of it was almost unchanged. Only Patgram, Boda, Pachagar, Tentulia and Debiganj police station of the district were attached to the Rangpur and Dinajpur districts of East Pakistan that is present Bangladesh. -
20 December 2002
MON ASH UNIVERSITY THESIS ACCEPTED IN SATISFACTION OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY ON. n . 20 December 2002 Research Graduate Sc'nool Committee Under the copyright Act 1968, this thesis must be used only under the normal conditions of scholarly fair dealing for the purposes of research, criticism or review. In particular no results or conclusions should be extracted from it, nor should it be copied or closely paraphrased in whole or in part without the written consent of the author. Proper written acknowledgement should be made for any assistance obtained from this thesis. ERRATA p 255 para 2, 3rd line. "Furthermore" for "Furthemore" p 257 para 2, 3rd line: "the Aitons" for "The Aitons" th p xiii para 5,4 line: "compiled" for "complied" p 269 para 1, 1* line: omit "see" nd p xvii para 1, 2 line: "other" for "othr" p 293 para 1, 3rd line: "not" for "nor" rd p xix para 8, 3 line: omit *ull stop after "the late" p 301 para 1, 4th line: "post-modify" for "post-modifier" rd p 5 para 5, 3 line: "bandh is often" for "bandh often" p 306 example (64), 6th line, "3PI" for "3Sg" th p 21 para 1, 4 line: "led" for "lead" p 324 footnote 61, 2nd line: "whether (76) is a case" for "whether (76) a nd p 29 footnote 21, 2 line: omit one "that" case" st p 34 para 2,1 line: substitute a comma for the full stop p 333 para 1, 3rd line: "as is" for "as does" st p 67 para 3,1 line: "contains" for "contain" p 334 para 1, last line: add final full stop p 71 last para, last line: "the" for "The" p 334 para 2, 1st line: "Example" for "Examples" -
Garo Language
A Study on Garo Language Conducted By Assam Institute of Research for Tribals and Scheduled Castes, Jawaharnagar, Ghy-22 1 2 PART-A A Brief Account of the Socio Cultural Life of the Garos 3 INTRODUCTION The Garos in retrospect and prospect: Opinion differ regarding the nomenclature : Garo and the Garos opine that the name has been assigned to the indigenous community by the non-Garos. It may be mentioned that the Garos themselves do not use the term which they believe does not represent the Community. Instead they introduce themselves as ‘Achik’, the literal meaning of ‘Achik’ is hill but when the word is in plural number viz. ‘Achikarang’, it represents the entire Garo Community. The people use the term ‘Ajang; to refer to the non-Garos and prefer to call themselves as ‘Achik Mande’ i.e. hill people. Similarly the term ‘Achik Achang’ signifies land of the Garos and the term ‘Achik Ku Chik’ is used for Garo languages. Another interpretation is that the term Garo1 is derived from the Bodo word ‘Gao’ meaning to separate or ‘Gar’ meaning to love or abandon. The Bodos and the Dimasas believe that the Garos have been separated community from them with separate nomenclature as ‘Gao’ or ‘Gaora’. The Bodos consider the Garos as their brothers. According to Majumdar2 the headquarter of the Garo Hills district Tura was known earlier as ‘Dhura’ and in due course the ‘Dhura’ became Garo. As such the inhabitants o fthe hilly areas of the South Goalpara came to be known as Garos. According to a legend prevalent among the Garos, there was a very powerful leader among the Garos in the Hills whose name was ‘Gara’ and the Community was known as ‘Garo’. -
The Naga Language Groups Within the Tibeto-Burman Language Family
TheNaga Language Groups within the Tibeto-Burman Language Family George van Driem The Nagas speak languages of the Tibeto-Burman fami Ethnically, many Tibeto-Burman tribes of the northeast ly. Yet, according to our present state of knowledge, the have been called Naga in the past or have been labelled as >Naga languages< do not constitute a single genetic sub >Naga< in scholarly literature who are no longer usually group within Tibeto-Burman. What defines the Nagas best covered by the modern more restricted sense of the term is perhaps just the label Naga, which was once applied in today. Linguistically, even today's >Naga languages< do discriminately by Indo-Aryan colonists to all scantily clad not represent a single coherent branch of the family, but tribes speaking Tibeto-Burman languages in the northeast constitute several distinct branches of Tibeto-Burman. of the Subcontinent. At any rate, the name Naga, ultimately This essay aims (1) to give an idea of the linguistic position derived from Sanskrit nagna >naked<, originated as a titu of these languages within the family to which they belong, lar label, because the term denoted a sect of Shaivite sadhus (2) to provide a relatively comprehensive list of names and whose most salient trait to the eyes of the lay observer was localities as a directory for consultation by scholars and in that they went through life unclad. The Tibeto-Burman terested laymen who wish to make their way through the tribes labelled N aga in the northeast, though scantily clad, jungle of names and alternative appellations that confront were of course not Hindu at all.