○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ SROT ASWINI : A PEER REVIEWED JOURNAL OF THE J.B. COLLEGE WOMEN CELL / ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Peer Nibedita Bezboruah -Reviewed Biennial Bilingual Resear SROT Jagannath Barooah College (Autonomous) ASWINI e-mail: [email protected] SROT J.B. College Jor : A PEER REVIEWED JOURNAL hat - 785001, September - 2019 Joint Editors Published by V ASWINI ol-IV W Assam, India OF THE J.B. COLLEGE WOMEN CELL omen Cell Deepanjali Baruah ISSN : 2277-5277 ch Journal / Institutional Individual Subscription J.B. College (Autonomous), Jorhat Printed at ISSN J.B. College (Autonomous), Jorhat Retd. Dr Sumitra Purkayastha J.B. College (Autonomous), Jorhat Assistant Professor of Political Science Dr Pinky Das J.B. College (Autonomous), Jorhat HOD, Associate Professor Dr Jyotirekha Hazarika Jorhat Principal, Jorhat College (Amalgamated) Dr Devabrata Sharma J.B. College (Autonomous), Jorhat Retd. Arotee Neog Jorhat Principal, J.B. College (Autonomous) Dr Bimal Barah Editorial ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Assistant Professor of Philosophy Associate Professor of Philosophy Assamese Advisor SROT ASWINI y Board : : : : : A PEER REVIEWED JOURNAL Rs. 500/- (Single Copy) Rs. 200/- (Single Copy) Ph. No. 801 B.G MUL 2277-5277 Rupamoni Das Hazarika . Road (New Balibat), Jorhat TICO Lalsanlevis Nampui Assistant Editors 1686366 Assistant Professor of English Saba J.B. College (Autonomous), Jorhat HOD, English Associate Professor Dr Surajit Sharma NEHU, Shillong Retd.Professor of History Dr Manorama Sharma D.K.D. College, Dergaon Former HOD, Philosophy Dr Girish Baruah V Mahapurusha Srimanta Sankaradeva Assistant Professor of English Dr B. S. Rao J.B. College (Autonomous), Jorhat President Governing Body Bineeta Dutta OF THE J.B. COLLEGE WOMEN CELL iswavidyalaya, Nagaon Anish / powers could contribute towards social welfare and who may serve as role models for the in her article has analysed the women characters Ramayana, who with their ascetic down to restrict the space allotted women in matters of devotion. in which on one hand women are glorified and the other rigorous sanctions laid have given very little space to women. He discusses the double standards persisting in religions Dr Girish Baruah the racial, ethnic, political and professional discrimination women face in multicultural spaces. and ideation of women in the contemporary age. In order to explicate her views, she traces article considers the multicultural to be a pertinent space in shaping values, ideology whether it is directed against women or any other group viewed as being lesser can be expressed without any trepidation or persecution. The practice of repressive cultures, In an ideal ’multicultural’ society there is freedom of religion, food, dress, custom etc which relation to all cultural positions—race, ethnicity aforementioned theme because women are an integral part of the multicultural space—in compromises are worked out assumes significance. In this volume we have selected the and negotiate in the globalized world, space where both confrontations occur multiplying and continually mutating in varied groups. concept of multiculturalism is not restricted to ethnic groups only but it has the quality disciplines, themes and approaches. Edward Said Henry Louis Gates opined that the the Multicultural Space covering most of the sub-themes broad theme. observation from varied vantage points. number of sub-themes have also been selected to facilitate interdisciplinary approach and multiculturalism. Keeping in view the relevance of broad subject at present time, a different, deviant or dangerous, must always remain central to any debate on the subject of ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ The 4 Academicians, professionals and research scholars have contributed articles SROT th volume of ASWINI in his article critically analyses how almost all the religions of world From the Editors’ Desk : A Sr PEER REVIEWED JOURNAL . The term multiculturalism inevitably involves a plurality of otaswini consists of papers centred on the theme, , nation, gender OF THE J.B. COLLEGE WOMEN CELL As cultures and communities navigate Ms Anindita Neogi , sexuality Dr Shakuntala Bora , class religion etc. Anaam / W , mar 3 omen in , process in her ginal, a path to both economic growth and social empowerment. skills being reinvigorated by women with modern entrepreneurial approaches so as to create spare-time activity rather than a professional one. She explores the possibility of these traditional Kalita development of skills required in domestic industry for a patriarchal culture. certain extent, yet he himself was not free from the feudalistic attitude of constructing women though the the envisaged by the United Nations Or cultures across the world may be instrumental in realizing Sustainable Development Goals and article has analysed the autobiography of journalist Sabita Goswami Assamese society elaborate his argument, but also studies the influence of Radha-Rukmini on contemporary fought with great prowess and zeal. He not only cites the different sources of history to It has been argued that the Moamoria Rebellion was led by two ladies Radha-Rukmini who Sharma in the enrolment of women universities. The joint article by Assam, while highlighting the prevalence of gender disparity in various forms despite increase Mr Changmai reveals the recent trends in participation of women Higher Education which was serially published in the women of today to strive together in the same spirit for similar objectives. Murthy in most of her literary works has explored the cultural understanding what it life and writings of Sudha Murthy scenario of Changmai police functions and are confined to handling only women-related cases. carry out all manner of law enforcement operations, are kept at a distance from the core findings they state that women police of force in dealt with the issue of women and leadership while drawing attention to in police impartial way their portrayal of the conducive and obstructive aspects movement in an objective considers two prominent women journalists, Nirupoma Borgohain and Sabita Goswami during the Assam from 1962 to 2005. Goswami’ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ V Ms Lopamudra Baruah aishnavite saint of in her article focuses on weaving during the colonial period, which was pursued as a Assam that plays a key role in curbing crimes against women. However their in his article examines the role of women a historical event during s autobiography as a splendid documentation of social and political scenario Assam. SROT Assam Movement (1979-85) in his article and to elaborate contention, he V in his article has unravelled the position of women higher educational aishnavite Movement led by Sankardeva liberated the .

Ms ASWINI . Through a fact based study of women’ Dr A yousr Papori Bora’ Assam, portrayed women in his literary creations. She ar : The traditional space reserved for women in A Mr Panchanan Hazarika PEER REVIEWED JOURNAL ee Dowara looks at the ways in which women various countries and Assamese weekly , Chairperson of Infosys Foundation. She shows how ganization. s article sheds light on the way in which Sankardeva, and ficers of Dr Ms Nazma Karabi Konch Assam, in spite of being capable enough to OF THE J.B. COLLEGE WOMEN CELL Basundhara , such as weaving. presents the role of women journalists s enrolment in Dibrugarh University

Dr Jyotirekha Hazarika Y asin in their joint article have Ms Banajyotsna Baruah . in her article analyses the The writer has interpreted Assamese women to a Assam included the Mon Gangar T Ms Jyotimanjuri Dr Devabrata Mr Jogesh / Ahom rule. 4 gues that in her ir ot , Sukanta Ghosh also brings forth the treasure trove of child, giving preference to the needs of boy and ignoring girl. In this connection he he reflects on how the patriarchal society differentiates between girl child and boy as a cultural phenomenon which gives new insights to the world of girl child. In this article Thakur Kondoli’ Assam in her reading of two short stories by Mousumi Kondoli. She intends to examine analyses the external influences in socio- cultural spaces of tribal societies (hills) by transforming them into objects for voyeuristic gaze. of erotic pleasure through fantasy identification and visual pleasure, Borpujari argues that film becomes the tool for fulfilment Drawing on Laura Mulvey’ woman’ society meaning but also creators of excellent individuals and immensely popular role models for Arupa Patangia Kalita, and herself. She argues that women are not only producers of textual analysis of identified themes. She explicates her views from gynocritical perspective with close textual Noted writer and hegemony in the society is also reflected literature and this becomes an interesting study of gender relations in literature affect these value systems various ways. The stereotyping of women generally reflect the dominant value systems of society and representations gender conformity and uniqueness. argues that the tattoo culture among Baiga women provides them with a social sense of is intimately associated with their social, economic, spiritual and cultural lives. The writer Baiga tribe of Central India. This article depicts how body decoration among these women tattoo culture among the tribal communities of India with specific reference to women to combat these misconceptions. of such ingrained notions pollution and purification for women suggests certain strategies regarding menstruation through age old cultural practices. She highlights the spatial implications deals with the persistence of myths, misconceptions and consequent stigmatization women activities using the abundant natural resources of region. women entrepreneurs of the North east region who have initiated various entrepreneurial less privileged people. of building and transferring digital skills, but also transformed it into an agency serving the means to be a woman. Murthy has not only contributed in shaping Infosys as an organisation ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ . ’ s space in multiculturalism by emphasizing the representation of women films. Mr s s perspectives regarding the challenges faced by these societies. article on SROT Assamese authors like Nalinibala Devi, Nirupama Bor Manoj Barpujari Mitra Phukan . She takes up this issue with specific reference to the ‘Asomiya’ ASWINI in his article has analysed Mirabai, a medieval Indian poet and Kamala Assamese children’ Ms Madhuchanda Kaushik : A PEER REVIEWED JOURNAL in her article discusses women writers who deal with women- s article on 'gaze' (1975) which speaks about structures of Dr . In films women bodies are fragmented for the male audience Manorama Sharma’ , the noted film critic takes us to a dif Dr Manash Pratim Goswami's Assamese translations of world children literature. s literature gives a perspective on studying this genre OF THE J.B. COLLEGE WOMEN CELL in her article has discussed on the s Ms Shamim Nasrin article ar Ms Pranjuri Goswami’ gohain, Indira Goswami, gues that literary works article reflects on the ferent direction of Mr in her article

Akashdipta / 5 woman. s article Mr once again becomes the select text for Bezbaroa’ an award winning the character in a patriarchal society speaks of how Pratibha Rai retells the story Draupadi which unfolds repressed self worked tirelessly for the emancipation of women in India. pays tribute to the social worker Pandita Ramabai in her article and highlights how film from various angles questioning the notions about femininity and motherhood. projecting women as main characters. Ms Phukan shows the representation of in the theme of women and entertainment in multicultural space. She analyses how Agarwala. particularly highlighted the construction and delineation of feminine psychology by Jyotiprasad Ms Ritushmita Sharma Jagyaxeni Ms Puja Bora explores the gradual reconstruction of Kaveri’ motherhood, as also the author Rebirth the noted litterateur etc. are some of new areas development that show up and these handled carefully by from childhood to adulthood. The identity crisis, sexual orientation, daydreaming, risk taking Bhabendranath Saikia to explore how cognitive changes take place in the transition period Theory of Jean Piaget. She selects three short stories the eminent writer psychological analysis of adolescent girl characters by using the Cognitive Developmental writings of these two women writers belonging to dif status of women has not seen the desired improvement over years when we compare Das, a modern Indian English poet from feminist perspective. He highlights the view that of emotions emerging between different cultures. portrayal of the city as a confluence different tribes coming together and also roles in their own tribal societies—when they migrate to Delhi. She also highlights the writer fulfilment of women and their desires—often repressed through restrictions on sanctioned women characters in the plays of Jyotiprasad with cultural and racial security an immigrant woman’ culture. The paper focuses on how the text launches an attack separatism by speaking of from the perspective of af relatively uncharted space of ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ fords new opportunities for expression and assertion of identity to young women today which at once explores the fictional evolution of Kaveri as she moves towards SROT s alias Draupadi, the wife of Pandavas in epic Ms Raginee Mahanta’ Bur in her article has enumerated the feminine sensibility Pratibha Rai’ hi ASWINI Assamese film directed by Bhaskar Hazarika, re-imagines Lakshminath Aair Sadhu . Ms s longing for a space from which to speak and could provide her African female immigrants and the challenges they face in a new Anindita Kar : A in her article studies Chimamanda Ngozi PEER REVIEWED JOURNAL Y ’ ou (Grandma’ s psychological tribulation in the birthing of text. She . Dr T s ube particularly with reference to the way in which it Bornali Gogoi article on Mamang Dai’ . ’s Ms

Ms Reetuparna Dey article of

Ratnashree Borthakur s T Agarwala, a cultural icon of s self in the process of giving birth to a baby ales) as a narrative based on four stories Ms Himakhi Phukan OF THE J.B. COLLEGE WOMEN CELL fers a layered reading of Jahnavi Barua’ explores the psychological space of ferent ages. Ms Sewali Gogoi s in her article explores the S tupid Cupid Mahabharata Ms Rosemin who looks at it from a Adichi’ in her article explores Assam. She has s explores the Americanah / Kothanodi, presents a . Ms Bora 6 Akhtara Assam, Rebirth s novel ’s s . . treats this novel as the writer and discursively how Kaveri frees herself from this world of structural constraints. She different angle. She demonstrates how the social world of a woman is shaped both materially Multico who gave us space and time as always to bring out the publication. the process and also helped us financially J.B.College, Dr Bimal Barah and the J.B. College have undoubtedly enriched this volume. articles from noted litterateurs, historian, film critic and philosophers whose contributions to multiculturalism and the space of women. will surely boost up the future endeavours of journal. of the authors and editors in no way subscribe to or responsible for them. the articles. The views expressed in articles published this volume are exclusively those for publication. thank the peers for their painstaking efforts in reviewing and evaluating articles submitted endeavour to have this publication included in the UGC Care list of journals. literature, cinema, the corporate sector and traditional crafts culture. It has been our spectrum of issues ranging from the role women in history marginalizing women. ideology analytical study of ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ The writers have followed both MLA W This volume contains both invited and blind peer reviewed articles covering a wide . Ms. Dihingia refers to the authority of conventions and past practices in society e would welcome constructive feedback regarding the articles of this volume which SROT W ASWINI e also thank the contributors for touching upon almost all issues related Pratham Pratisr : A PEER REVIEWED JOURNAL ’ s emancipatory project. uti by W Ashapurna Devi which uncovers the patriarchal . Finally we extend our heartfelt thanks to M/S e take the opportunity to thank principal of and W e are greatly honoured to have scholarly OF THE J.B. COLLEGE WOMEN CELL AP W omen Cell who guided us throughout A Ms Hirumoni Dihingia formats of the 7 , politics, religion, education, Nibedita Bezboruah Deepanjali Baruah th and 8 W th presents an / editions in e sincerely 7 W Representatives of Indian The Space of in Multicultural Spaces (Racial/Ethnic/Political/Professional) Assamese The Practice of ’¸˜œ˚˛± ¬ıûª fl¡ø¬ı1 1‰¬Ú±Ó¬ Ú±1œ ø¬ı1± ‰¬f˜±˘± ’±ø√1 ˆ”¬ø˜fl¡± – Œ√˙1 õ∂Ô˜ Ú±1œ¬ı±ø˝√√Úœ Œ˜±ª±˜1œ˚˛± ø¬ıÀ^±˝√√Ó¬ 1±Ò±1n∏ø%Ìœ1˜˘œ1±„√√˘œ (R W ˜ø˝√√˘± ¸±—¬ı±ø√fl¡1 ‘√ø©Üˆ¬—œÓ¬ ’¸˜ ’±À±˘Ú ¸˜˚˛, ¸˜±Ê√ ’±1n∏ Ú±1œ1 ’±R±Ú≈¸g±Ú1 ˝◊√√øÓ¬˝√√±¸ ¸ø¬ıÓ¬± Œ±¶§±˜œ1 ’±RÊ√œªÚœ ë˜Ú —±1 Ó¬œ1Ó¬í – W District of Issues of Concern in Nagaon and Golaghat Development Goals “She” and the Road to Special Reference to Dibrugarh University ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ omen and Discrimination omen Police: Employment S omen in Higher Education of â m â yana) : Making W SROT Assam. omen in Colonial W W omen Sanctioned by Religions ASWINI eaving Achieving Sustainable T radition : Among A W PEER REVIEWED JOURNAL omanhood T tatus and Assam with imes CONTENTS OF THE J.B. COLLEGE WOMEN CELL - - - - ¬ - - - - - Anindit Dr Girish Baruah Jyotimonjuri Kalita ά √ Dr Shakuntala Bora Û=±ÚÚ ˝√√±Êø√1fl¡± ά Dr Karabi Konch A Lopamudra Baruah Banajyotsna Baruah Jogesh Changmai 0 0 0 yousree Dowara Œ√ª¬ıËÓ¬ ˙˜«± ¬Û±¬Ûø1 ¬ı1± ŒÊ√…±øÓ¬À1‡± ˝√√±Ê√ø1fl¡± a Neogy Anaam / 8 106 19 62 55 45 34 78 69 87 98 1 1 ˙˝◊fl¡œ˚˛±1 ‰≈¡øÈ¡äÓ¡ øfl¡À˙±1œ ‰¡ø1S1 ˜Úô¶±øNfl¡ ø¡ıÀù≠∏Ì ¸—:±Ú±Rfl¡ ø¡ıfl¡±˙ Ó¡N1 øˆ¡øMÓ¡ ˆ¡À¡ıf Ú±Ô Pandita Ramabai A T [ Œ˜Ã‰≈¬˜œ fl¡˘œ1 ≈√Ȭ± ‰≈¬øȬä 뢱˜¬ƒı±√± Ú±‰¬1 Œ˙∏Ó¬í Ò«∏Ì Œ˚øÓ¬˚˛± ø¬ı∏˚˛¬ıd Ú±1œ¬ı±√œ ‘√ø©Üˆ¬—œÀ1 Œ˙˝√√Ó¬œ˚˛± ø‰¬ÀÚ˜± – W a Gender Sensitive Literature, Class and Hegemony: Need for T in Normalizing Menstruation Conquering Myth and Misconception: Strategies Mira Bai and Kamala Das : A ¸±ÒÚ1 ø√˙Ó¬ ø˙q¸±ø˝√√Ó¬…1 ‰¬‰«¬± ’±1n∏ ˆ”¬ø˜fl¡± ’¸˜œ˚˛± ˆ¬±∏±Ó¬ fl¡Ú…± ø˙q1 ˜±Úø¸fl¡ ά◊»fl¡«∏ ¶§1+¬Û ø¬ı‰¬±1 ’±Ò±1Ó¬ Ê√ÚÀ±á¬œ˚˛ Ê√œªÚÀ¬ı±Ò1 ¡ZiZ±Rfl¡ ‘√ø©Üˆ¬—œ1 W Literary Sudha Murty’ The Indomitable ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ 1997 attoo Culture of the Baiga Feministic omen Entrepreneurship in North-East Region omen Fashioning ribute to the ] ’±1n∏ ë1±¬ı“±˝√√1 ø‰¬flƒ¡ø˜fl¡øÚí [ W SROT orks Approach to the Poems of s Life and Her Selected W ASWINI V oman of the Millennium: oice: W W indow omen Characters An : A PEER REVIEWED JOURNAL Analysis of W A S omen tudy 2010 ]1 OF THE J.B. COLLEGE WOMEN CELL - - - Rosemin - - - Sukanta Ghosh ’±fl¡±˙ √œ5 ͬ±fl≈¡1 - - Dr Manash Pratim Goswami Œ˙ª±˘œ Õ ¶§±ø˜˜ Ú±Â√ø1Ú ˜ÀÚ±Ê√ ¬ı1¬Û”Ê√±1œ Mitra Phukan Manorama Sharma Pranjuri Goswami Madhuchanda Kaushik Nazma Akht Y asin ara / 9 123 136 212 206 176 159 153 146 129 200 187 1 18 Mothering a W Y New Media Rockstars: õ∂øÓ¬ˆ¬± 1±˚˛1 ˚±:À¸Úœ ά◊¬ÛÚ…±¸Ó¬ Ú±1œ ˆ¬±ªÚ± Jahnavi Barua’ A Kaberi, the Modern Indian Female Self: ¤fl¡ ø¬ıÀù≠∏̱Rfl¡ ’Ò…˚˛Ú ’±˙±¬Û”Ì«± Œ√ªœ1 ëõ∂Ô˜ õ∂øÓ¬|n∏øÓ¬í – A Hazarika’ Representation of the Interpreting the Multicultural through ŒÊ√…±øÓ¬õ∂¸±√ ’±1ª±˘±1 ڱȬfl¡Ó¬ Ú±1œ ¸M√√±1 ά◊M√√1Ì Americanah A ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ouT S Revisit to S omen’ tudy of Chimamanda Ngozi W tudy of Jahnavi Barua’ ube omen in Mamang Dai’ s Migration and Diaspora: s Feature Film SROT Assamese Folktales T ext: Rewriting Identity in s Rebir ASWINI W omen in Bhaskar th The Coloured : Kothanodi A PEER REVIEWED JOURNAL s Rebir s S Adichie’ tupid Cupid th : W s omen of OF THE J.B. COLLEGE WOMEN CELL - - - - - Ratnasree Borthakur - ø˝√√À1±˜øÚ ø√ø˝√√„√√œ˚˛± Himakhi Phukan Raginee Mahanta ά 0 Reetuparna Dey Û”Ê√± ¬ı1± Anindita Kar Ritushmita Sharma ¬ıÌ«±˘œ Õ¬ / 10 229 224 219 259 265 254 248 242 236 It starts with ubiquitous issues like colour terms like class and caste but becomes more defined with geographical changes. the societal norms often cite as their reason for women conduct and safety in public space. sometimes limited and weakened ‘culturally’ rather than our actual ‘physical limitations’ which taught to do things a little differently than our counterparts. Our so-called existence is highly globalized world. Perhaps, more so when we are women, since birth, always of our territorial boundaries, intentionally or not, we carry forward the cultural legacy in this and overall social personality ideology Key and the paper touches upon few of those barriers hurdles in multicultural spaces. However approaches, there has been substantial improvements in the policies and legal enforcement. tedious job but slowly the world is coming around and due to universal uprisings feminist Defining the gender role and autonomy of a woman in global economy has been faces some or other kind of obstacles in this highly male dominated and patriarchal society appear advantageous over others but the nature is so varied that ultimately every woman encapsulated under an umbrella term. In this highly unequal setting, some of the women may customs. The challenges against women as a gender is multifaceted and cannot be settings in different parts of the world on basis societal norms, practice rules and Abstract ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ W W omen and Discrimination (Racial/Ethnic/Political/ ords: W Cultural space is one among important dynamics in shaping our values, agenda, This article reviews and explores the discrimination women face in various cultural , thought process and ideation. , there are multiple challenges and obstacles in the way of creating an equal society omen face a lot of micro and macro issues which are not only limited to broader SROT Multicultural, Ideology Professional) in Multicultural Spaces ASWINI : A PEER REVIEWED JOURNAL . It defines us who we are as individuals and once step out , All these key factors heavily attribute to our upbringing W omen, Discrimination, Spaces , body shape, looks, height, hair OF THE J.B. COLLEGE WOMEN CELL Anindit a Neogy , just name it. For / 11 Anaam . levels, economic backgrounds, caste, class, religion to name a few layers of discrimination against women in this part the globe primarily shaped by educational stand for themselves then they are often rejected and labeled as ‘rebellious’ or ‘feminist’. not only by peers but their family members causing emotional distress. If they choose to young girls are ridiculed at for their sense of dressing. They subjected to body shaming these elements are denting their confidence levels. In University years too, many of the units since their elementary learning and continue to face the obstacles without realizing how and shy away to question such narrow definitions set by society reinforced family machoism while growing up. Ironically package or not, sadly men folks are not exposed to such mindless extremist standards of extracurricular activities, but these unnatural standards define whether you are an overall marriage industry unable to meet them you are susceptible bullying and termed ‘ugly’ ultimately unfit for example, let’ against women gender indicates that there is hardly any correlation between the size population and rate of crime not been able to report a single case of acid attack victim. Here, the crime rate interestingly reported from Delhi, followed by Meerut. On the other hand, many metropolitan cities have followed by Delhi (52.68), to statistics (January 2019), Jodhpur tops the list with a crime rate of 85.43 against women, a closer look at the reported cases in urban cities tells dif in their tones paving way for various broad based and humanistic thought-process. However of India including Bangalore, Delhi, Kolkata, Mumbai, Chennai are often shown as progressive belt are justified to reinforce the class and caste supremacy against women. Cases of brutal rapes by the higher caste men in several states Northern Rajasthan, Haryana, Uttar Pradesh, Jharkhand are known for their soaring cases of violence culturally provide more space for intellectual development of women whereas states like sharp contrast between various states. For example, states like Kerala, Nagaland, scars. process, most of such major surgeries eventually end up with painful emotional and physical of decorating and manipulating their bodies to match the societal standards beauty become the utopian to such mindless heights that many women do not think twice get under the knife industrialized countries also suf developed countries of North for being hollow and murky in approach. Social media is also adding to the blues. Even ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Y es, the illusion of a perfect body! T Unfortunately o shed light SROT s explore the beauty index, society has defined thresholds and if you are ASWINI . Even though, one may be an academically bright student or great at upon the macro issues in developing nations like India, there are several Cleopetra , feminism as a concept has been repeatedly criticized by the right wing . (13. : A PEER REVIEWED JOURNAL Aurangabad (48.60). Felonies like acid attacks were mostly T iwari, 2019). fer from unnatural standards of beauty America, and achieve the body of their dreams. They are not scared , women too do not realize this patriarchal ideology Australia, Europe and many other such highly OF THE J.B. COLLEGE WOMEN CELL ferent story altogether . Cosmopolitan and metro cities . In addition, there is a . The bars have raised . / According 12 Assam . In the , between the two secular countries of Canada and lobbying by European Union and murdering her rapist. She was sentenced to death by a One such famous case was of political affairs, cases related to crimes against women are deliberated in kangaroo courts. victimized. However cases. There were discussions and debates demanding speedy trials so that victim is not in awarding justice and there was a national movement demanding fast track courts for rape choices. theory stands to protect the virtue and individual liberty of women make independent third world nations have mostly failed to uphold the constitutional laws of state which in and heinous. The developed countries fair better because of the strong legal system but dilemma and unfair treatment. The stories of intolerance against them is both gut wrenching divided as per their colour dif could have empowered them.” articulate their position with regard to Sharia nor contribute an important issue that representation. In contrast, not only culminated in Muslim women’ more robust multicultural polity in terms of responding to requests adopt the Sharia have , various faiths in society and polity nations which practice tolerant multiculturalism often see better representation of women said to mitigate such indifferences but it's more in theory than actual practice. Thus, there are lot of disagreements amongst the women population and though laws hinders social interaction further broadening the divide resulting in violent communalism. go through ordeals. These illogical divides get more evident in day to conduct and Due to historically weaker socio-economic representation, women irrespective of their faith and overall rationale. Interestingly strict “veil system’ which not only covers their body but also believed to cloud judgement suppress them. Overall the markers project a culture which does not believe in emancipation of women but af and non-Muslim women. It is projected that the former more subjugated due to religious ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Naser Ghobarzadeh filiations, poverty ficult to put them under a single category In the The problem of discrimination is so deep rooted and multi-layered that it extremely In developed countries too, there are challenges faced by Muslim women. Though In India, the discourse also touches upon a greater divide in treatment of Muslim SROT Nirbhaya case According to popular sentiments, Muslim women are forced adhere a ASWINI , illiteracy , in countries like Iran, since religious codes are often entwined with points out that “ : , religion, ethnicity A PEER REVIEWED JOURNAL Australian Muslim women have neither had the opportunity to , Indian judicial system was blamed by masses for being slow , strict dress codes, lack of exposure to the outside world.

(2. Reyhaney Jabbari, . For example, in commonwealth and comparative politics Amnesty International, she was executed. , studies show that other religions also face challenges. Naser Ghobadzadeh, 2010) A comparative examination of the Sharia debate s empowerment but have enhanced their political , tribe which continue to face a complex kind of . Each women group can be divided, and sub OF THE J.B. COLLEGE WOMEN CELL Australia demonstrates that the former T ehran court and even after international 26-year-old woman convicted for The entire case / 13 ’s New who killed her rapist in self- defense. There are innumerable cases like that of was said to have a flawed investigation from the start with an intention victimize victim counterparts. discrimination against women workers, including systematically lower pay than their male like still leaves space for much to be desired. companies, there are anti-discriminatory policies and sexual harassment complaint cells, but often forcing them to work under hostile and toxic working environments. Though in most which are both verbal and physical in nature threatened if the girls fail to comply Many of the young women pass through agony unwelcome sexual advancements harassment on grounds like not ‘beautiful’ enough or sexually appealing simply too old. There has been innumerable complaints and litigations lodged by the women against sexual discrimination to weak maternity benefits which in turn all favour advancements of men. long hours, slow promotions, frequently barring them from leading projects, pregnancy everywhere which ranges from intentional and subtle professional misconduct like low wages, allows rapists to go free if they marry their victims. The bill passed by a vote of 86 1. (4. heeding calls from women worldwide, voted overwhelmingly to repeal a 1924 law that Many feminists are fighting to get the law repealed. However defendants in a gang rape are now all exonerated if one of them offers to marry the victim. to abolish but the government is still examining law victim before the final verdict, he could be exonerated from all charges. Parliament voted amendments since its adoption. It originally provided that the criminals of rape marry has been justified as a recognition of cultural value placed on the virginity young woman. a new lease of life to otherwise these despoiled girls. The so called “marry your rapist law”, married to his victim, the assaulter is actually helping restore family’ seen as a violation of girl or woman, but more so damage to family honour acquitted if they even consent to marry their victims. Clearly idea of requiring a rape victim to marry her rapist. In these cultures, the sexual attackers are like reported from South terrorist groups and exploited. in prisons, forced to become sex slaves and continue face repugnant treatment from ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Google Y Y azidi, Kur ork According to a Forbes report (1. Globally speaking, for working women at In Peru, this barbaric law was amended for the worse in 1991 where co- Article 353 of the Bahrain penal code, dating from 1958, has undergone several Countries like South SROT T were sued for gender biasness by female former employees alleging a pattern of imes, 1997) dish, Bahai ASWINI Asia, Middle East and other parts of the globe. Ethno-religious faiths : A PEER REVIEWED JOURNAL faith women in Iraq, Syria, Iran are often captured and tortured America, parts of South East FORBES, O’Conner Clare 2017) OF THE J.B. COLLEGE WOMEN CELL workplace . (5. New Asia and , in 1997, , in these cultures, rape is not Y , there is discrimination ork W The Peruvian Congress, est T s honour and giving imes, 2017) Africa back up the , big companies / . By getting 14 Jabbari most cultures are suf clothing required by minority religions may be worn in the public schools. Okin believes that such as France with traditions of strictly secular public education struggle over whether the find it hard to resist demands extend state support minority religious schools; countries Countries such as England with established churches or state supported religious education responsive to persistent cultural differences. The appropriate policies vary with context: oppressive, and many western countries are seeking to devise new policies that more beneficial to us all. (12. our resistance. those who are generally in a position to determine and articulate the group’ disparities of power between the sexes, such that more powerful, male members are if informally that a culture endorses and facilitates the control of men over women in various ways (even majority cultures. She opines that immigrant and indigenous women of colour are expected to assimilate into are also gaining momentum. rigorously tweeting and posting their stories of sexual assaults voicing prejudices. led to an international uproar where women from around the world started opening up W In Blackness, there is oppression and the struggle for freedom liberation. there is—or at least the appearance of—freedom and liberation. is more than an aesthetic. Race classification and racism have made it so that in Whiteness is that White beauty not being devalued. between the “Black is beautiful” message and “White standard of beauty” naturally dark skin, broad noses, and coarse, curly that light skin, straight hair their hair or colouring it blond, getting nose, lip, and eye jobs, because we’d been taught Black women and other of colour have been bleaching their skin, or straightening Senior black journalist their white equivalent creating a greater social divide within the layers of feminine gender differentiation is more intensified for black and now brown women in United States than particularly black women and young girls. This is another disturbing debate that sexual movement was actually started in 2006 for helping the survivors of sexual attacks gender injustice where the person in power is misusing his rank to reap sexual favours. This ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ arfield says that “ The world is constantly changing, and the rights of minority immigrant women In the year 2017, viral hashtag And although Black women have struggled to their beauty recognized, Blackness The famous “#Me too” (8. Official website) movement is a reflection of this ongoing SROT , in the private sphere of domestic life). Suppose, too, that there are fairly clear That ASWINI she wants to challenge white women, try on our struggle, sorrows, fused with practices and ideologies concerning gender look, I imagine, would be longer lasting, more fulfilling, and Zenobia W W : A , angular noses and thin lips bodies are beautiful, that our arfield, PEER REVIEWED JOURNAL According to arfield ( Y this assimilationist expectation is now often considered es Magazine! 12.Y #metoo Susan Molar es Magazine OF THE J.B. COLLEGE WOMEN CELL 2018) not only created a national dialogue but , or kinky hair is not. Okin , 2018), says that (6. Okin, Susan,1999) s beliefs, practices, . Suppose, then, The dif for centuries, / 15 ference , the . litigation cost involved. women are afraid of social and cultural consequences these route the expensive latest update, women can get Employment Bhattacharya, executive director of Georgia-based Raksha, Inc. community members if they left their abusers (3.New India table to support themselves, going back their abuser or depending on the generosity of advocacy groups are working in this direction to rectify miserable situation. due to fear of the consequences like their husband losing jobs or deportation. Many a better life. Many of the women continue to suffer mistreatment and controlling relationship of immigration to a developed country which is otherwise projected as way and means also lose their potential employers due to gap in the career and ultimately pay a heavy price resulting in divorce ultimately breaking the families and affecting their offsprings. These women financial constraints imposed due to their inability work further strains the marital relation unable to pursue their career and thus become vulnerable domestic abuse. The long-term ignore the plight of migrating families. The women are like 'birds in golden cage' who and equal rights, but the immigration policies are so divisive that nation continues to become self-independent. Though USA has always been projected as voice of humanity continue to suffer abuse both physically and mentally due their inability work antifeminist. They substantially limit the capacit and interests. Under such conditions, group rights are potentially one such arena, where this gender divide is evident. It expected to have parity at all uneven market treatment of young women continues to highlight this disparity of as a supplemental wage earner have been conditioned under market rationality and profit maximization but on the basis of values expectations they or in light industry which are not highly rewarding. They choose their jobs on the basis of workforce are furthermore marginalized by their choice of professions like nursing, teaching labour on women decreases their autonomy and economic security By attributing them to legal restrictions or earnings and putting the burden of household disproportionate numbers of women in marginal and under rewarded economic activities. husband and kids. Most of the women are highly educated skilled labourers women gender who comes on restricted visa categories as spouse just to be with their can. with human dignity equal to that of men and boys, live as freely chosen lives they ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ According to “Previously The immigration visa issue of USA is one such alarming problem which concerns the Though many women are coming out of this narrowly defined gender roles, but SROT ASWINI , many survivors were forced to choose between working under the T ickner : A PEER REVIEWED JOURNAL . They are seldom seen as independent professionals but more , looking through the gender lens it is hard to explain . Authorization under certain abuse cases, but still y OF THE J.B. COLLEGE WOMEN CELL of women and girls that culture to live T , and in many cases actually imes, 2017), says . Most of the women . Politics is also / As per the 16

but they Aparna , Naser day of labor answers in our values, customs, conventions and age-old traditions. The gendered division shaped our views over centuries. There remains a series of broad questions which is seeking be so. There is a need of retrospection and revising the gender centric cultures which has politicians and even common citizens for also being a woman. more so because of being an educated woman reason. She was ridiculed by the media, instead of pondering on her points, she was isolated and politically bullied ill-treated attack women. The recent making false posts in social media, memes, rife of abusive tweets are gaining prominence to how the laws and culture of regime ultimately contribute to their subordination. FORBES W international or strengthen the voice of feminist movement at national and global level to pressurize the presence of gender as a discourse is inevitable in all global processes. There need to structures across countries in varied degrees. Since all global actors have a gender identity challenges when women end up at the receiving of economic, ethnic, color and cultural However making and bridging the gender gap by devising straightforward pro-women policy practice. reverse such regressive policies to strengthen the women roles in key positions of policy and cultural system that are discriminatory against women. Many countries trying to movement has begun. battle ahead before we can optimally create a gender sensitized and equal society sections, religion, colour and ethnicities of women men. Though there is a long road emancipatory knowledge needs to be shared and re-shared create awareness amongst all the government are women. (7. cent of national parliamentarian are women. Six per the head states and heads at all levels of political processes. levels of governance and leadership to have a sustainable polity but in practice there is gap ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ orks Cited .” , Ghobadzadeh (2010) , dif #2f00b97150c9 google-sued-for-gender-discrimination-by-female-former-employees/ In a nutshell, the world is getting restructured like never before and it will continue to Use of social media to hurl abuse on women icons and politicians, toxic targeting by Former Employees.” , in many countries’ , O’Conner Clare (2017), “Google Sued for Gender Discrimination by Female SROT ferent expectations about what is meant by women’ ganizations worldwide to formulate policies for women equality ASWINI “Remember : A Mahua Moitra PEER REVIEWED JOURNAL women struggle due to the structure of gender inequality and

https://www A multiculturalism–feminism dispute: Muslim women and Phumzile Mlambo, 2018). ,” they say According to UN .forbes.com/sites/clareoconnor/2017/09/14/ speech issue can be seen in this perspective that , “that the darkest hour of all is before OF THE J.B. COLLEGE WOMEN CELL W omen report, globally just 23.5 per The primary reason is the legal s and men’ s work lead to . The feminist / 17 , but the , Y T T The Balance Car Phumzile Mlambo-Ngcuka, (2018) “Op-ed: Closing the gender gap in politics. Okin, Susan. (1999) “Is Multiculturalism Bad for New Y New Y News India T ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ es Magazine! iwari, Rambooshan. (2019). Crime against ickner ork T ork T Against Metropolitan_Cities /www Government D. B. Seminar on Urbanization and Its Impact the future of feminist IR. Print. scholarship in the major subfields of International Relations, and a set visions for W , J.A discrimination-against-women-and-men-3515719 gender http://www Commonwealth Society commonwealth heads of government meeting 2018 r archives/BR22.5/okin.html and Literar world/middleeast/marry-your-rapist-laws-middle-east.html immigrant-domestic-violence-survivors -allowed-to-work/ W metoomvmt.org/about/#history s-congress-repeals-law-protecting-rapists.html Politics the Sharia debate in Canada and Australia,Commonwealth & Comparative white-women-try-on-our ar Era arfield Jef SROT imes, imes, (2001), imes, .researchgate.net/publication/330555909_Crime_against_W -gap-in-politics. (2018), “ , 48:3, 301-319, DOI: 10.1080/14662043. 2010. 489747 W (New April 5, 1997, Reuters. https://www July 20, 2017, Somini Sengupta. https://www ASWINI eers, omen and Men” February 22, 2017, Ela Dutt. https://www .unwomen.or y For fries Zenobia, 2018. https://www Gendering W W Y ork: Columbia University Press). olfe Lahle : um. Dear White W A W PEER REVIEWED JOURNAL omen P Princeton University Press: 1999. https://bostonreview Sour , Barklem, Henley Media Group: 2018. Print and PDF g/en/news/stories/2018/4/op-ed-ed-phumzile-closing-the- -struggle-instead-of-our .

orld Politics: Issues and appr (2019). .G https://www ce . (Autonomous) College, Raipur : “Me too movement of omen, T

“Corporations Sued for Gender Discrimination W omen in Indian Metropolitan Cities. .thebalancecareers.com/gender r OF THE J.B. COLLEGE WOMEN CELL y on our str W (with Reference to Smart City) .nytimes.com/1997/04/05/world/peru- omen”. Boston Review .yesmagazine.or A -looks-20181 survey and synthesis of feminist ficial website”. https:// uggle instead of our looks”. .newsindiatimes. com/ .nytimes.com/2017/07/22/ epor oaches in the Post-Cold t. , January 2019. https:/ g/peace-justice/dear The Royal 121 omen_in_Indian_ , A Political / - The 18 National At .net/ . - Ramachandran, rights of women and morality comes in handy when have to be oppressed.” (Quoted, a Pakistani woman activist Engels 56) This statement may be proved in many ways. Let us refer to a made by rightly observes, “Religious independence of mind is an awkward matter for women.” (Marx- religious preceptors and scriptures find it difficult to allow space women. Thus Engels (Sarmah 65) Sarmah also has used the word ‘spiritual’ in sense ‘religious’. It means that observes, “It has been the custom with spiritual thinkers of all times to condemn women.” to women is an accepted fact. scholars term religious thinkers as spiritual thinkers, and that these allow little space religions of the world to women, reply may be made in negative terms only Introduction and technology religion, still remains so strong that even at the dawn of twenty-first century science to satisfy the male members of family created for man and hence she should sacrifice her likes dislikes, hopes aspirations Dergaon on 27th Sept., 2001) She again says, “In fact, all religions teach that woman is submissive role.” (An Unpublished Research Paper read in a Seminar DKD College, institutionalized religions are creations of men, where women play only subordinate or wrong in many points.” (Quoted, T women in general, are not prepared to revolt against this irrational tradition.” (Ibid.) Festival. (V all religions are against women. She said this in a lecture delivered Kerala Literary ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ aslima Nasrin has been compelled to observe, “The Quran is superfluous, I think The Space of When we go to consider the question as what space is allowed by different Considering these facts SROT ide, , men in general, are not mentally prepared to accept women’ Amar The Nor ASWINI Asom, Feb. 8, 2016) : th East T A PEER REVIEWED JOURNAL Asma Jahangir W An omen Sanctioned by Religions imes Dainik Janambhumi, Aparna Mahanta is not wrong when she says, “All Assamese scholar Satyendranath Sarmah therefore , 5) Under these circumstances Bangladdeshi writer .” (Ibid.) She continues, “This psyche built up by , “Religion has always been used to suppress the OF THE J.B. COLLEGE WOMEN CELL 27 Feb., 2000) She again says that Dr Girish Baruah s equality / 19 . Many , and Pati bhinna anya kare nahi bhabe sati Pati istadeba haya sakala samaya. Pati guru tahadera tapodharmmamaya Narira patira dhyana kare abirata. Ramanira patiseba ekamatra brata Patibina tahadera gati nahi aara. “E jagate ramanira pati matra sara Let me mention some verses from the works.’ It is said that a husband to be worshipped even if he uneducated and characterless. Meaning: ‘W Purushaka pushiba kariba grihakarma.” (824) “Swamirese seva kulastrira mahadharma The God; others are so without doing it. tribe. The purport of the verse is that women and Shudras become great when they worship Here amaka means Lord Krishna. In this verse women are placed at the level of Shudra T “Stri shudre kare yadi amaka bhakati category of man, as he says in the the husband is all in for a woman. Sankaradeva, has downgraded women to lowest than even diamond. There are thus many other verses in Hindu scriptures to the effect that penance and meditation. If a woman does not die when her husband dies heart is harder It means: The soul of a woman is her husband. husband god, object Bajrato adhika dekho taira hridaya.” Hena swami marile yi jani namaraya Swamiye devata yata tapa japa dhyana. “Strijati bhaile tara swami jive prana Upakhyana, duty of the women clan. ( shushrusha kulastrira mahadharma” i.e. the care of and attention to husband is principal and, therefore, they should adore their feet’. Similarly the (102) meaning ‘All people say that the final refuge of all women is feet their husbands in Sankaradeva’ Hinduism relegated the issue of women’ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ahata Kariba ito jnana mahamati.” Kirttana A religious book named It is to be admitted by all that the rising forces of religious fundamentalism have SROT omen have no other work except entertaining their husbands and doing household a Kavya written by Sankaradeva, it is said, again says, s ASWINI Kir ttana (Chutia 831) : A PEER REVIEWED JOURNAL ) says, “Samaste Kahaya ramanira gati swamira pada arcana” s empowerment to the background. Ghunuca Kirttana Kir Kirttana ttana Brahmavaivarta Purana , , Rasakrida, 17) OF THE J.B. COLLEGE WOMEN CELL written by Shridhara Kandali (included Kirttana Again in the to this effect, also says, “Swamira Harischandra / 20 The of a woman are meaningless. If she rebukes her husband has to go the hell after death. only religion of a woman. husband. She should not think any other man except her Service to husband is the her husband. So she should always offer service to him. She think all time of Pati sama shreshtha bandhu aara kebaa aache……” (Majumdar 422) Swami seba shreshtha dharmma ramanira kache Pati chara tahadera naahi anya gati. The verse runs thus: Upacaryya striyaa sadhvyaa satatam devavatpatih.” ness, women are like unto inorganic things. This is the conclusion.” (Dutt 317) Mantras; this is the decision of law code. T Nirindriyaa hyamantrasca striyo’nritamiti sthitih.” “Nasti strinam kriya mantrairiti dharma vyavasthiti to women. It again says, a woman does not deserve independence”. (Dutt 315) Ananta Kandali says, (Dutt 207) serve her husband, even if he be found devoid of learning, character and conjugal fidelity ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ran.: “The purificatory rites of women are (i.e., must be performed) without the Manusamhita In this world the husband is essence of her life. Her life has no meaning without This verse is a translation of the third ninth chapter Thus Dharmashastras, religious law books, like the T W M. N. Dutt translates this verse in way ran: “The father protects her in infancy; the husband, youth; and sons, old age; omen are not only under their husbands but also fathers and sons. SROT (9/18, Baruah 239) ASWINI says, (Kandali 34) (9/3, Baruah 236) Rakshanti sthavire putra na stri swantryamarhati.” Briddhakale bhaile putre poshe yatna kari Y : “Pita rakshati kaumare bharta yaubane “V A “Cawala kalata bape rakhibe kanyaka uva bhaile swami sange lage banciveka. The husband is the best friend of her PEER REVIEWED JOURNAL ishilah kamavritti vaa gunairvaa parivarjitah T inio kalata nari nohe swatantari.” And for this disqualification of Mantra-less- OF THE J.B. COLLEGE WOMEN CELL , “Like a deity chaste wife shall always Manusamhita, . All other works on the part (5/154; Baruah 137) allow little space Manusamhita. / 21 V Thus edic . be abandoned after the tenth year of her marriage; a woman who cannot give birth to male husband is described in many such scriptures. occupy a legitimate space. Under what circumstances woman is to be abandoned by her like that was perpetrated to either a dog or mongoose. ( man. ( curse. (6/3/7/13) Even if a woman possesses all the virtues she is below standard of were also barred from obtaining knowledge i.e. learning. houses was not to face any punishment or prayascitta i.e. expiation penance. whether she committed adultery asked publicly the wife of yajamana (i.e one who employed priests to offer sacrifices) not permitted to offer ghee (refined butter) homa. During the ceremony of yajna priest the system of polygamy also. kidnapper etc. that the brothers of woman might not rise from sleep, dogs bark at descriptions of many kidnapping cases and when a man kidnaps woman he prays God so not simply a recent phenomenon; it was prevalent in the days of this lacking in the oldest writing pieces like Rigveda. Kidnapping of women, for example, is also. ( of the position a dog or Shudra, because priests should not look at these two species to attract learned male persons. strange practice that only the prostitutes could acquire knowledge. Perhaps they did so Anything a woman had to observe as religious duty was only have husband. It had not to pass through Brahmacarya husbands. They did not have any role in yajna affairs. Simply they had to be present along with their Upanishad such an af Samhita apartments (anteshpura). They were not allowed to attend any meeting. ( the house-hold. Their personality had no value. space was only in innermost ghosts fled when the sun rose. ( ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ T Shatapatha Brahmana aittiriya Samhita In this way in both old or contemporary scriptures women have not been able to During the The space of women was much narrowed down during the days These are some of the references to recent religious literature. Such things not W A Normal women had to flee away when they saw their fathers-in-law as though the ) Thus they had no social role. married woman could not have any extra marital af omen were so impure that the priests and others did not look at them. W fair then she was to be killed. (V SROT ) omen had not to under A husband could buy a woman by paying heavy amount of money ASWINI Y ajur veda , 6/5/8/2) : A PEER REVIEWED JOURNAL days prostitution was prevalent. One who went to W , 3/2/4/6) Atharveveda . omen prayed God so that they might not be step-wife. When a man kills woman his punishment is something go any upanayana (initiation) ceremony Ashrama they were not permitted to study the The ) In this way daughters-in-law had no place in A Aitar ide the fourth Brahmana, woman who cannot give birth to a child is OF THE J.B. COLLEGE WOMEN CELL eya Brahmana Apastamba Dharmasutra They remained ignorant. fair with anybody regards a girl child as V eda also. Brihadaranyaka . A woman was Maitrayani / . Y . If she had They were There was ajur There are 22 , 1/9/23) W As they V omen veda edas. . Samhita (4/2/13) That a woman should not possess any property is admitted by the in such a way so that she becomes weak and cannot demand the property of her husband. possession on her own body abandoned forthwith. ( children should be abandoned after the fifteenth year and quarrelsome woman child is to be abandoned after the twelfth year; a woman who gives birth only dead “Stri Sudra jati adhama candala”. It seems that in these forms of literature there is no respect V women. personal development. The caste system has negated the individuality and independence of given her the status of a non-person. She cannot have an independent resource for (loosely ‘gentile’); her Gotra is either of father man only of the man. But a man is whole person, not half. (Bezbaroa 541) stick or with his hand, and overcome her desire, he should bribe her 7) Let us see as to what exactly is said by the husband should beat her and forcefully make yield. ( should try to assuage her so that she yields his demand. If the wife does not yield right on her own body right on either her husband’ three chief child when born was kept in bed-stead and a female placed on the floor Kathagur glory!’ Even in modern day marriage rules such things are there. her husband. In the marriage incantations of those days it is said “Follow your husband”. one who satisfies her husband, gives birth to male babies and does not argue with condition. swear that they have not committed sin.” (Lekharu 221) These sayings speak of her inglorious ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ edas up to our Sankaradeva’

Thus she becomes inglorious.” (Hume’ A woman should not have any right on the wealth of her husband. Even she has no All forms of Hindu literature impart women a secondary status beginning from the W Sri Chaitanya also does not lag behind allowing little space to women. He mentions That women are inglorious is admitted by A The characteristics of a decent woman are determined by the also. It says, “A , not to woman. She does actually acquire a caste. have Gotra great deal of dif u Carita e know that the Hindu society is caste divided. But division of belongs to SROT V aishnavas and adds a ‘half ASWINI says, “W , therefore, if she finds it dif Apastamba Dharmasutra woman should not possess any property : ference was maintained between male and female children. A . If she still does not grant him his desire, he should hit her with a PEER REVIEWED JOURNAL omen are generally liar . s or father Therefore the s. Sankaradeva seems to follow the ’ one who is a woman. ’ s property , saying: ‘W Satapatha Brahmana Upanishad s tran.) OF THE J.B. COLLEGE WOMEN CELL ficult to of .” , 1/10/51-53) . Even when they commit sin often ’ As has been said that a woman no s or of her husband’ ith power Assamese Brihadaranyaka Upanishad , “If she should not grant him his Thus woman is imparted ‘half fer her body to husband he , with glory I take away your . She should not have any asks us to beat a woman V Bhagavata aishnavism also. Aitar s. This system has eya Brahman maxim that Maitrayani / 23 . A male , 6/4/ The as ’ totality in the fore front all human affairs. The Hindu scriptures have failed to represent mankind themselves with men. This is a case in all spheres of life. They have been deprived being for women. Not to speak of surpassing male persons women have not been able equal ( Subrahmanian says, “The denigration of women is an integral part the Ramayana epic.” The epics also do not lag behind in denigrating women. Referring to Ramayana denigration that has been described as self-display female torso, while her legs are bent up at the knees and drawn to each side in a position She is regarded as a nude squatting goddess. has been sculptured an image with name of the goddess is Lajja Gauri. This seems to symbolize a shameless woman. When a woman performs such ritual it is regarded as an ill-omen for the men-folk. mother; because it is born out of the semen father children. (7/60/32) behind in denouncing women. It says that a woman is nothing but skin-bag of producing the influence of religion. The so called scientific books like wanted to make her nude in front of all the members House. In Ramayana Rama they had to withstand criticisms. ( for raping a married woman who went to him her husband’ says that obscenity in religion must be condemned as satanic bestiality is never tolerated except in temples, where the law permits even ribaldry tolerated is not known. Russel, a rational thinker Athar and permitted. confining her for several days. (April 15, 2018) temple was situated. The eight year old girl thrown by one of priests to the jungle after girl when she came near a temple in search of her horses Rasana at Kathua where the April 13, 2018) The same news-paper reported another incident of raping and torturing a Rongamati on woman af Another priest Katiya Bhuyan of Dani Baba Than near Dergaon killed Ranjit Karmakar Janasadharan lustful and lewd persons. tried to molest a girl who went there for offering puja. This story was reported in ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Epic

Amir Musings . There is an image of a goddess quite naked with the exposition her vagina. The In the practice of Hindu religion no woman is permitted to perform any ritual. In Hindu society the child marriage is still prevalent and this system in vogue due to Inter-caste, inter-community and inter-religious marriages in Hinduism are not admitted T emples record stories full of lewd innuendos. Most the priests temples are SROT -ul-Shafi, a Muslim boy , an , p. 15) When IAS topper ASWINI Assamese Daily published from Guwahati in its issue of 18 The W fairs. e know the plight of Draupadi in Rajsabha when Duhshasana : Manusamhita A W PEER REVIEWED JOURNAL e have such a story in temple of Guwahati which priest (Ibid The T , criticisms arose in Hindu circles. T .) ina Dabi, a Hindu girl, wanted to marry second topper The T imes of India . ( says that a child belongs to the father MLBD News Letter imes of India , is not wrong when he says t, “…. Obscenity OF THE J.B. COLLEGE WOMEN CELL , New Delhi/Gur reported that a tantric was convicted . 1) How such an obscenity is s treatment. (Delhi/Gur Arthashastra When they were married gaon, . .” (Russel 196) He April 10, 2018.) also do not lag th

Aug., 2007. / , not to the 24 Dainik gaon, Inquisition published the book that arguably could be called most blood-soaked publication mortification… all as added penance for original sin.” (Brown 46) straw mats; and women were forced to endure additional requirements of corporal no pay while the men were at mass; women slept on hardwood floors, had shocked to learn that female numeraries were forced clean the men’ Brown. Let me quote some portion if this description, “She (Sister Sandrine) had been Such a description we find in the famous religious Novel (V for the whole life. priest, because God himself says that Eve, the first woman, will be under her husband 28 (V women to be priest was that as Jesus Christ a man so only men are entitled priest. Church employs only unmarried men as priest. become a priest, because deacon is position just below priest and the Roman Catholic deacons. It was argued that the offer of deaconate to women would go a step forward Nov cler When in 1992 the Church of England voted to ordain women as priests many bishops and Christianity April 20, 2018) husband to marry him. She did so at her own will. ( Swaraj to help him bring Kiran back. insisted that she was not forced by her present i.e. Sikh priest. His name was the marriage she took Muslim name incident to occur was not satisfied with the incident and complained that India should have allowed this she married was Muhammad Her name was Kiran Bala, 31 years old, from Garhshankar town in Hoshiarpur a news-paper that Sikh widow had to go Pakistan marry Muslim person of Lahore. Sikhism (V Hindu Mon asks Bharata not to believe women. (V ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ide ide the News Item ‘V th ide, Mukhopadhya, H., March, 1999) The priests are not wholly responsible for their denial of women to be gy men opposed it. (V . 13, 1992) Similarly the New Bible There is a glaring instance of how women are exploited in the religious environments. St. Paul says that if women want to learn anything they should ask their husbands. Christianity also has not lagged behind the attempt of denying space to women. Like Hinduism Sikhism also does not allow widow marriage. There was a report in SROT , p. 95) . It blamed Indian intelligence of ASWINI , Epistles of Paul, I, Corinthians, 35) A prince can kill a woman if she is killed for the good of four varnas. atican says no to women deacons’ : A PEER REVIEWED JOURNAL ide the News item ‘W Khola Chokhe T Azam. V arem Sing and he appealed to foreign minister Ms. Sushma atican also reiterated its refusal to have women serve as The Shiromani Gurdwara Management Committee ide Rudra, Amna Bibi. Her father , p, 35) Another ar ficials for not detecting the incident. OF THE J.B. COLLEGE WOMEN CELL omen Priests’ A., The T Brahmanya Bhabadhara O imes of India The da V in gument in favor of not allowing The Eastern Clarion -in-law was a former granthi Again Brown, “The Catholic in inci Code The Nor , New Delhi/Gur s residence halls for written by Dan th East T / 25 . The man Adhunik , Jorhat, Adam gaon, imes After , priest attached with the Ghatiduba Roman Catholic Church here was arrested on charge attempt. The news item was published from Baripada, Odisa which reads, “A Roman Catholic was published in the times a fourteen year girl. (The news was published from Ernakulam on 18 news item in which it was reported that Kerala Father Edwin F ( news was received from a study undertaken by the News priests in the United S in sexual harassment on women. There was a report 2003 which it stated 176 potential converts than all other attitudes put together anti-life. Its repressive attitude in regard to sex causes more suffering believers and alienates from him, “Among the great religions of world Christianity must be squarely qualified as Radhakrishnan refers to speak in the public. Such repressive attitude causes suffering to woman folk. equal rights among men and women etc. Even there are attacks on abortion clinics. women are sinful is admitted by the were born from ease the pains of childbirth – a suf world’. Midwives also were killed for their heretical practice of using medical knowledge to gypsies, nature lovers, herb gatherers and any women ‘suspiciously attuned to the natural destroy them. Those deemed ‘witches’ by the Church included all female scholars, priestesses, to ‘the dangers of free thinking women’ and instructed the clergy how locate, torture, in human history human race. concept of ‘original sin’, whereby Eve tasted the apple and caused downfall sacred feminine was demonized and called unclean. It very sacred, but it posed a threat to the rise of predominantly male Church, and so aside. Brown again says, “The power of the female and her ability to produce life was once and, therefore, he has created a man dominated situation for which women have been set been created by man as all other scriptures. The Bible was composed perhaps a million women.” (Brown 134) These statements need no comments. During three hundred years of witch hunts, the Church burned at stake an astonishing five for Eve’ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Alok , Sept. 8, 2003) Even in India such cases are not wanting. I read a News Paper s partaking of the Most of the Christian priests are unmarried male persons. These often engage If we observe Christian religious canons find that they do not allow women to In the Christian world we generally see polarization in issues like abortion, Strange things have been written in the The Church has presented the Bible as creation of God, while in true sense it SROT W oman once the sacred giver of life, was now enemy . Malleus Maleficarum – or Adam’ ASWINI The Nor tates of s rib, and therefore they are regarded as an of Y : A Apple of Knowledge, thus giving birth to the idea Original Sin. oung in his PEER REVIEWED JOURNAL th East T America were dischar fering, the Church claimed, that was God’ Bible Religion in a Changing W imes . The to the ef W Bible OF THE J.B. COLLEGE WOMEN CELL itches’ fect that a priest was arrested for rape .” (Radhakrishnan 1 ged from duty for this of (Genesis) to the effect that women Hammer – indoctrinated the world Agency of the man orld , not God, who created the . Joseph raped several and quotes some lines fshoot of man. s rightful punishment .” (Brown 258) Associated Press. 14) th May) / fence. 26 A news That This determining women’ in Shahidul. ( issued an edict for hilla i.e. forced marriage to compel her marry husband’ Bangladesh was given talaq by her husband Saiful. Judaism before a magistrate who remanded him to jail custody of attempting to rape a tribal woman. The priest, idenfited as H. Kerketta, was produced East T offence she was flogged 100 times. Her name Bariya Ibrahim Magazu. ( to the effect that a teen aged mother was found guilty for pre-marital sex (zina), and this sanctions by the community the traditional religious values, and violation of norms practices is met with control and power over women to perpetuate are taught follow honour a News Paper to the ef forced by fatwa to marry her husband’ of women. Fatwa means religious edict. Generally in Bangladesh the divorced women are Islam from among his people.” certainly set my face against the soul that is eating blood, and I shall indeed cut him off this, “As for any man … who is residing… in your midst, eats sort of blood, I shall (Book of Genesis 9) It is also said in because accepting blood means eating which is considered to be the soul of flesh. put forward in favor of denying the acceptance blood is that Bible speaks against it was reported that many parents abandoned their wards for receiving blood. The argument explaining, ‘W bladder operation. ‘Please don’ received a strange request from parents of 19-year-old girl who was rushed in for gall April last year Doctors at the emer means Eve and ‘he’ God. Thus the sufferance has become badge of all women. thy desire shall be husband, and he rule over thee.” (Genesis, 3/16) Here ‘woman’ greatly multiply thy sorrow and conception; in thou shalt bring forth children; (Genesis, 3/16) See again what the same scripture says, “Unto woman he said, I will as regards women. It says, “Thy desire shall be to thy husband, and he rule over thee.” Islam. ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ The Nor imes, Judaism is a religion which based on the In Islamic language a word ‘fatwa’ is often heard and it mostly applied in the case A strange incident was recorded in a News Paper which it reported, “It SROT th East T The Sentinel Jan 24, 2001) In this way women are disgraced, degraded and devalued in e are Jehovah’ ASWINI imes s rights and obligations. fect that a woman Shahida , Jan., 2001) This fact synchronizes with what Uma Ramachandran observes, “In Bangladesh, Islam as a religion plays vital role in : A PEER REVIEWED JOURNAL .” (5) s W gency ward of Genesis Hospital Another case came to light through News Paper in Nigeria t give her any blood,’ itnesses.’” ( V s brother or cousin. Such an incident was published in erse 10 of Chapter 17 the Book Leviticus like The T The ideology of Islam is used to exert male OF THE J.B. COLLEGE WOMEN CELL Old Atikha of Naogaon village in northern elegraph Then a local maulana Haji

Bible .” (Jan. 1 Daisy and see what the old Bible says 12) In the same News item it 1, 2000) T esra’ f Calcutta’ s parents pleaded, s E.M.Bypass, Azizul Haq / The 27 s cousin

North whose “main precept was that Quran is couldn’t answer and they turned vindictive.” Jamaida followed the ideas of her guru Cheknnur I got a divorce after lot of ef are minority in a The children of such injustice owe nothing to society it, shouldn’ said triple talaq violated fundamental rights and was not sanctioned by Quran. On criminalizing survived so long because politicians feared clerics’ disapproval. The Supreme Court judgement engage me in a dialogue. taught to read. Because I oppose them have pay heavy price….No one is willing clerics) treat women as second class citizens. Left to such preachers, won’t even be inheritance and did not discriminate between men women. … Even now they (the after Prophet’ Everything else like the Hadiths (records of Prophet’ needs to be followed. Quran has capacity reflect and absorb changes in society over time. even secular structures like no support from any quarter goes as follows: “I was forced to marry against my wishes. I wanted a divorce but there Society adhered only to the Quran and not subsequent works like Hadith. Her story Society established by Chekannur Maulavi, who was murdered religious fanatics. This There were vilification campaigns against her step out of her home. She had to take police protection. Death threats were issued Kerala. It created a controversy limelight when she led Friday prayers in a predominantly male dominated congregation injustice to women in Islam. The story is told by Jamida Beevi. This woman came the 24 letters as he was going to treat her was injured and under treatment of Dr condemned by the fundamental Muslims for her dress and partners in play weak. … In sports you will notice how no PT Despite these, the unequal position of Muslim women remains, because Indian state was to touch Muslim women. … with me, I would have been stoned to death. … The Indian Constitution is fine, but it failed ( woman was because she had an argument with another woman on religious matters. The name of the ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Niyamia V th Dec. Issue (V There was a report in News Paper that famous tennis player Sania Mirza In a News Paper report I read that Christian woman was sentenced to death SROT t such husbands be jailed? ar Asia Bibi. s death. …He ar ta , Sept. 23, 2015) ASWINI ol. 5, Issue No. 349, 12). This happened in Pakistan. : The so called responses are just personal attacks. … A . If the Hindu W PEER REVIEWED JOURNAL . I experienced it in my own life, how family omen’ Article 15 shuns discrimination on religious/gender grounds. fort. gued that Quran gave equal rights to sons and daughters in . . The controversy was so severe that she not able to This news was published in s Commission let down Muslim women by citing shariat. At college I used to ask questions which my teachers W T riple talaq is a criminal act because it creates destitutes. e read another story in a News Paper as regards Aikya Allah’ . K. J. Reddy . She belonged to a group viz. Quran Sunnath s sole bequest to humans and no other book V Usha or edia and BJP OF THE J.B. COLLEGE WOMEN CELL The news was published from Islamabad. s actions and sayings) were written long , and turn criminals tomorrow . Reddy received several threatening Anju Bobby Geor had not expressed solidarity Dainik Janasadharan , Muslim society and ge came from T / . Once she riple talaq 28 . … in its We . T ruckus but got no support”. These “experiences made her disillusioned with religion”. would come drunk or call after dark. I have lost count of the number times made a public father format does not confer any right on the woman.” ( specified and agreed upon in advance. It is a private contract made verbal or written temporary marriage contract in which the duration of and mahr must be him to remarry her previous husband. Nikah Miutah, which means pleasure marriage, is a divorce, is required to marry someone else and consummate the marriage before divorcing societies. “In Nikah Halala, a Muslim woman, who wishes to restore her marriage after 2018, p. 19) She says that the police and other agencies are helpless to curb such incidents. (March 25, She is of the opinion that these incidents prove freedom a woman “chained”. he was shirtless, but nobody had any issue. There were threats too, and it got me thinking.” t-shirt.” picnic, she was shocked to see abusive comments about her clothing – shorts and a sleeveless She narrates her story in this way attended a madrassa. She says, “I used to wear the hijab and do namaz five times day drive them to be one.” This rebel woman was brought up in an orthodox Muslim family and decides to be a revolutionary or rebel one fine morning. Often, it’ “Men and women are held to different standards.” She comments, “I don’t think anyone just government employee, mother-of-two, model and activist from Kochi”. Her opinion is that news Rehana Fathima posed bare-breasted with watermelons. She is “the 31-year-old among Muslim women…” ( rejected on the ground that it is gender-based discrimination. of triple talaq. Most the Muslim women are opinion that talaq has been 1 elders are very much conservative as regards girls’ exposed “their chest just like ‘slices of watermelons on display’.” This incident proves that melon pieces in their hands protest of the saying professor to effect that students wearing dresses they like. the institution wore dresses unbecoming of Islam. It means girls have no independence in Munavvir The story is from Kozikiode, Kerala in which it was stated that assistant professor Jouhar relating to the objection of a college professor way wearing dress by Muslim girls. ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ 1) Sooner these practices are abolished the better for Muslim women. imes ’

s passing, and just about any man in the neighbourhood wanted to come home. of India About this incident she comments, “My kids and my partner were also in the pic There are bad practices like polygamy The 20 W e know that the Shayara Bano case has made history which led to banning T SROT . of Farook College was alleged to be commenting that Muslim girl students further reports, “When she posted a photo of herself and her family at th March, 2018 issue of ASWINI : A At this comment students brought out processions taking water PEER REVIEWED JOURNAL The T , “W imes of India e were just three women in the house and after my The T imes of India , nikah halala, mutah etc. in Islamic , March 16, 2018, p. 22) OF THE J.B. COLLEGE WOMEN CELL The T wearing style. (P imes of India published another news item s their experiences that . 17) Reacting to the , March 27, 2018, p. / 29 They The .” left-hand things due the influence of Church. He says, “Not even feminine associations with act.” (Brown 134-35) He admits that even feminine associations could not rectify these man and woman through which each became spiritually whole – had been recast as a shameful Islamic clerics. The once hallowed act of Hieros Gamot – the natural sexual union between from the temples of world. There were no female Orthodox rabbis, Catholic priests, nor “W the above discussions. This fact is admitted by famous novelist Dan Brown when he says, That women were imparted little space in almost all religions may be proved on the basis of Conclusion became a member of New Life Fellowship Church. upon this incident she said, “I was too young. guardian. She was born a Zorastrian. molested at the early age of six. Commenting army to look the maintenance of this division. of society and the value based division between man woman. It creates a psychological They are to live under constant terror of man. Religion has contributed the class division illusions as taught by religion real. as weapon, religion dupes common man along with women. Common people accept the world. It annihilates the life and essence of woman. human essence. It teaches woman to give herself wholly man and become dead the everything inhuman in her as belonging to (Brown 135) In this way religion regards everything human in woman as alien to her and ‘left’ – (Report, PTI, Zoroastrianism by the fundamentalists in 2004. member of the Bangladesh parliament asked government to arrest government banned this book. related some Koranic verses written against women’ the Koran in administering their kingdoms. But actually they do not so. mostly occupied by the Muslim people. The rulers of these countries aver that they follow thought was considered hand counterparts rang of righteousness, dexterity ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ omen, once celebrated as an essential half of spiritual enlightenment, had been banished gauche There is nobody to listen the pathetic moan of religiously suppressed women. Daisy Irani, famous actor Humayun In the Middle East women are mostly exploited. The countries of this area side could escape the Church’ SROT The T and ASWINI Azad, a Bangladeshi writer imes of India sinistra left : A wing, irrational thought was PEER REVIEWED JOURNAL – came to have deeply negative overtones, while their right- The ban was lifted only after four years in 2000 , March 24, 2018) Later on she accepted Christianity and , fell victim of molestation by her own uncle who was W omen also do so due to their ignorance. s defamation. In France and Italy What can I do? . , wrote a book named Thus religion makes a woman for OF THE J.B. COLLEGE WOMEN CELL , and correctness. W left s independence. ith the superstitions and deceptions brain, and anything evil, sinister Y ou are in a man’ Azad. He was attacked T Naari o this day The Bangladesh , the words for , in which he / A.D. One 30 s world.” , radical get her .” social af have a social role. Many celebrated thinkers hold that religion is not at all concerned with single woman has been elected to the lack of sufficient political power to women. (This time in the Nagaland election – 2018 not a state regulations because of precedence claimed for directives religion and the wall of separation between man and woman. favour modern views are becoming more apparent. I expect rational men will break religious cleavages between persons committed to orthodox faiths and those who some years to come. regarded as the chosen people. This inveterate prejudice against women might continue to part of the male persons, women do not have such type freedom. Males are generally This situation goes against religious tolerance. therefore said, “Acaro dharma ucyate”. speak simply of acara i.e. the rule conduct and in this sense religion consists acara. It is enforced by so called supernatural sanction provided with a social binding force. These rules religions have a class of obligatory rules endowed with mystical characters, believed to be scruples which impede the free exercise of our faculties, especially women. If we bring religion under a true philosophical analysis find that it is nothing but the sum of applicable in today’ centuries ago cannot be or should not applied in the modern age, because they are religiously displaced women need to be rehabilitated at any cost. Religious rules promulgated desire. They are often victimized. Such a situation always endangers the life of woman. So life, but religion comes only later ethics. People consider compassion as a practice of religion. Human affection is part the separated from Ethics. He says, “In a moral society Buddhist monk Dalai Lama even goes to the extent of observing that religion should be weakness, futility and docility of women. of male power and therefore in Shaivism the linga worship is prevalent. women but also psychological harm. The penis or phallus is always regarded as the symbol regard to the question of safety and security them. They not only make physical harm and posed as husbands to establish their right enjoy the person of wives without god always conspire to crush them into nothingness. The Hindu males have followed the suit against atrocities committed by religions on defenseless women. think of improvement on the part women. But nobody has been able to raise a voice ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Most of the intellectuals and religious leaders hold a view that religion should not It is to be remembered that violation of women’ Now-a-days religion has taken the form of a religious impulse to find evil in everything. The foregoing discussions prove that religions are full of superstitions; so they cannot fair SROT . If it is admitted then religion should not interfere with women’ ASWINI s society W e are however hopeful that the good days coming as because : A PEER REVIEWED JOURNAL . A philosophical approach to them might consider as false. . Ethics can survive without religion that only play a Assembly This often leads to the repression of women’ Again while there is religious freedom on the .) OF THE J.B. COLLEGE WOMEN CELL , we are not paying enough attention to s right has been dif All the thirty three crores of All these signify the ficult to subject s af fairs. Famous W / omen of all 31 s Marx, Engels, Majumdar Majumdar lecturing in Kerala Sahitya Mahotsav supplementary role.” ( Saikia, N. (Ed.), Russell, B., Rudra, Radhakrishnan, S., Mukhopadhyaya, H., Bhattachacharyya, H. D. (ed.), Baruah, P W impose on her self-censorship. should not tend to bend backward. She look moving forward. woman should not think herself as a woman; she human being. She extent biologically weak; but they should not think that mentally also are weak. such maxims we should work together so that the conditions of women would be ameliorated. not happen in the name of religion. “Eternal vigilance is price liberty” keeping mind woman approach of religion we should always act as sentinel so that atrocities on do Marx says, “…. Criticism of religion is the premise all criticism.” (Marx 39) Brown, D., Lekharu, U. C., Hume, R. E. (T Dutt, M. N., Chutia, S.R. etc., (eds.), Hume, R. E. (tran.), Goswami, ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ orks Cited A., 1967 Bengali W T Our duty is to criticize those religious maxims which curtail the freedom of women. USA, 2004 T Mission, Calcutta, 1983. etc., 1971 etc., 1971 Sankaradeva Sangha, Nagaon, 1998 estament , S.C. (ed.), aslima Nasrin observes that all religions are against women. She said this while .N., , S.C. (Ed.), omen should not think themselves to be weak and fragile. T SROT Brahmanya Bhabadhara O The da V .N., Histor Manusmr Manu-Samhita On Literatur ran.), Y Kathagurucharita Kir ASWINI Bezbar ear , Parternship Mission, New Delhi, 1967 y of W Religion in a Changing W ttan ar inci Code Brahma V The Thir Khola Chokhe The Thir ti Brahmavaivar The Nor , Chaukhambva oa Rachanavali estern Philosophy : A Mahapur u Namghosha PEER REVIEWED JOURNAL e and , Kaustubh Prakashan, Dibrugarh, 2003 teen Principal Upanishads aivar , Doubleday International Mass Market, Random House, teen Principal Upanishads The Cultural Heritage of India, th East T The Gr Ar , Dutta Baruah and Co., Guwahati, 1987 ta Puran usa Srimanta Sankarader , Kolkata, 1407 Bengali Era. t , Progress Publishers, Moscow ta Purana . ( , Amarabharati Prakashan, Adhunik Hindu Mon , Dhalarsatra Puthibharal, Jorhat,2002 eatest is Love: an Edition of The Living New Amar V imes ol. I, Banalata, Guwahati, 2010 , Routledge, London, 2003 , Debo Sahitya Kutir orld , April 1, 2000, 6) Asom , Debo Sahitya Kutir OF THE J.B. COLLEGE WOMEN CELL , Geor , Feb. 8, 2016) ge , Oxford Univ , Oxford Univ Allen and Unwin, London, , Kolkata, 1983 va V , Calcutta, 1368 (Bengali V ol. IV V akyamr aranasi, 1979 , 1984 , Calcutta, 1368 T They may be to some , o stand against anti- The Ramakrishna . Press, London . Press, London ta , Srimanta / 32 Y ear) A Baruah, G Baruah, G Marx, Engels, Barman, S.N., Sharma, N. & Borkataki, Hazarika, S. K., Whitney Grif Ahmad, M. F Glorious Koran The Noble Qur Holy Bible W Alok Dainik Janambhumi Baruah, G Saikia, P Hazarika, K.D., Neog, M., Niyamia V Dainik Janasadharan Amar Asom Subrahmanian, N., Sarmah, S. N., MLBD News Letter The Eastern Clarion The T The Nor ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ orks Consulted fith, , Sept., 8, 2003 imes of India Nagaon, 201 Guwahati, 2003 No date of publication 2005 date. 2009 1998 Gauhati University th East T , .N. (Eng. T W ., ‘Dharma aru Nari’, ., Borpuzari, H., ., . ar , Zondervan Bible Publishers, Michigan, 1987 SROT Kir T , Feb. 8, 2016 .D.(tran.), Prithibir Bibhinna Dharnma ta . H. (tran.), . U., ttan-ghosha ar , Set. 23, 2015 On Religion Srimanta Sankar ’an (tran. Pickthall, M.M., New The Neo-V Kirttan-ghosha aru Nam-ghosha ASWINI imes Kir , Delhi/Gur (tran. T Hajarat Mohammad (Dah.), , Epic Musings A ran.), 1 ttan-ghosha aar , Feb. 27, 2000 (Jorhat), March 28, 1999 Monthly Indological Bibliography , Jan. 1 , Athar Aug 18, 2007, Y : Ali, ajur A A., The Kir , 1966 , Progress Publishers, Moscow PEER REVIEWED JOURNAL aisnavite Movement and the Satra Institution of Glimpses of W vaveda Samhita 1, 2000; u Nam-ghosha A. gaon, March 16, 20, 24, 27, 2018; veda Samhita W Hirakjyoti omen Issues and Perspectives dev: Kriti Y , ., Newview Publication, New Delhi, 2010 ttana-Ghosa T richy u Nam-ghosha April 1, 2000; Jan. 24, 2001; Nov , 2001 , Divya Prakashan, Guwahati, 2001 omen’ , D.C.B. Girls’ Ar , Parimal Publications, Delhi, 2012 (in three vols.), Parimal Publications, Delhi, , Lawyer American Library u Krititva , Srimanta Sankaradeva Sangha, Nagaon, Lawyer s Empowerment in India OF THE J.B. COLLEGE WOMEN CELL , Banalata, Dibrugarh, No publication , Bani Mandir ’ s Book S , Motilal Banarsidass, Delhi, January , ’ s Book S College, Jorhat, 2018 T , 1976 rimurti, Guwahati, 1986 , New , Krantikaal Prakashan, tall, Guwahati, 1967 April 10, 15, 20, 2018 , Dibrugarh etc., 2008 tall, Guwahati, 1990 Y ork etc., 14 . 13, 1992 , Divya Prakashan, Assam / th 33 Printing; , , Key characteristic feature. an Indian. features that have made certain women survive hundreds of years in the minds and hearts such a way that they have lived on to become ideals. The paper will try inquire into the are certain characters in tradition, history that have been able to influence our minds words, practices. The future is built with visions that are borrowed from past again. There us through traditions, conventions, those pass on from generation to generation, through millennia. An Abstract by the siddhas’ 12). remove suf whom ten nights were brought within the compass of a single one’ years, in virtue of whose penances, disturbances to asceticism the sages ceased, by made to flow through the asylum; by whom were performed mighty austerities for ten thousand and adorned with voluntary penances, were created fruits roots the J O sinless one, that one resembling your mother is this, by whom furnished with rigid asceticism ‘The people were ceaselessly burning in consequence of a drought extending over ten years. fruit grow and water flow through the asylum. Of were suf ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Repr a s W û y ords: â In R This paper is a visit to R About Savari R fering from lack of food and water . She is shown as the selfless lady using power earned by her hard asceticism to esentatives of Indian An SROT fering of the people around her â asû R m (Aranyak âm â y ASWINI yana, if there is a woman who working for the welfare of others, then it â â W and Savari are ascetics living in forest, but each lady exhibits distinctive yana, e carry in us civilization that is thousands years old. âmâ : â W A ndam.74:10) telling us of what she is – a recognized ascetic. PEER REVIEWED JOURNAL yana says ‘old Sìavari of accomplished asceticism and recognized omen Characters, Conventions, Influences Making â m â yana to meet those women characters who have lived . When land was af , it was T W radition omanhood (R OF THE J.B. COLLEGE WOMEN CELL An An asûyâ a sû y R â who with her power made the âmâ fected by draught and people (A yana speaks through yodhy Dr Shakuntala Bora âmâ The ancient lives in â K â ndam.1 yana) : â / hn 34 â vi was 17:9- Atri: We ascetics, cognizant of virtue, said to me, R also learn about her as a recognized virtuous human being from own words: ‘Those great of the chief celestials’ (B ‘Thereupon, out of curiosity come across weakness in her character her own faith and reverence for preceptors. Sìavari definitely is the ascetic, but she more adored and remembered with admiration for met R souled ascetics, whom I used to wait upon’ (Aranyak leave this life to go and meet the pure-souled ascetics: ‘I wish approach those pure- attain the best land of celestials. Thus having met R (Aranòyakanòòdam.74:17). She was told by her guides that on beholding R ‘for you I have collected various wild fruits growing on the banks of Pampa’ asked to receive R But what makes her special is devotion to guides and trust in them. attain to that best of land the celestials whence none return’ (Aranyak receive with great reverence that guest together Laksmana. On beholding him, you shall thereby demonstrating a weakness in her character have known that it was Indra in the guise of her husband requesting for company – herself to fire and rose high up in the welkin like blazing fire’ (Aranyak ordered by R Savari prepares to leave for that land with R me also’ lord. Do you, O lord of the celestials, from a sense respectability preserve yourself and ‘O best of the immortals, I have obtained my desire, do you speedily go from this place, O comes: ‘Then, having attained her object, she spoke to the foremost of celestials, saying, Indra’ of her plight. When R makes her unforgettable. She stayed in invisible state till R atonement. If she did falter (B snagged in asceticism the dust, and you shall remain this hermitage unseen of any’ feeding on air: ‘These weary thousand years you shall pass, upon air complains. She was cursed by Gautama to be invisible anyone for a thousand years she commits an offence, then also is gracious to take on the punishment without any R ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ â â ma entered the woods she lived in, remembering Gautama’ lak s scheme but also trying to save both of them by sending away Indra before Gautama â â ma because she was told of him by her preceptors. Having full faith in their words, ndam.48:29-30). Ahalay (B SROT â lak â Ahaly ma, Savari wearing matted locks, rags and the skin of an antelope, surrendered â â ndam.48:20). However ASWINI , an ascetic herself, unlike the other two forest women, shows marks of â ma with reverence, she had collected fruits for R â first as agreeing to respond Indra’ â ma and Laksmana touched her feet as she regained form when : W A , she also had the strength to rise again. PEER REVIEWED JOURNAL . e finally come across , that one of perverse understanding consented to the proposal And yet she comes forth as a woman to be remembered. â lak â ndam.48:19). She is not only shown as agreeing to , if Ahaly â â ma shall come to your holy asylum. Do you ma’ â Ahaly OF THE J.B. COLLEGE WOMEN CELL s permission: ‘Being thus addressed and has a ‘perverse understanding’ â ndam.74:29). Savari is elated to have â â ma, she now expresses her desire to . R as the woman who has under s seduction. âmâ â ma came to announce the end s instruction - ‘ministering to yana says about her that And it is this â ma to welcome him: Ahaly â ndam.74:15-16). â â , without food, ndam.74:33). Ahaly ma she would â / As she was appears to 35 for which â which gone We without ef (Kiskindh by you, or at distance, he is always your best friend- I do not find his equal on earth’ brother shall in your own form with joy regain my side’ him [R doubt perform what shall the chaste lady instruct you to do; for ascertaining subtle things and giving counsels at the time of danger describing his wife in the following words: ‘Surasena’ said, being intent on your welfare and benefit’ lord of monkeys, out your ignorance you didst neglect all my well meaning words which I away and banished by you this is the result of your action, O foremost monkeys. (Kiskindh of king Kosala, gifted with the prowess Sakra, will not conduce to your welfare’ any good: ‘It does not behove you to yield the influence of ire – your conflict with that son R quarrel with Sugriva. She says: ‘I do consider it your welfare to contact friendship (Kiskindh not desire friendship with anyone without having a test of his prowess’ a terrible uproar Forsooth he has taken shelter of somebody insignificant (at the bottom). I do not think Sugriva has come here without any to assist him. excited my fear one, who had been defeated and harassed by you formerly Sugriva invited you angrily to battle and being defeated wounded by fled away and without being sure of the power that assistance. that the same Sugriva comes back calling out his vanquisher for another fight without assistance Sugriva’ calls out characters of R and extended to them the rites of hospitality’ (B her hospitality: ‘and with collected mind she gave them water for their feet as well sends her to deal with Laksmana’ advice to her husband not have taken away his brother by their son V the call for battle. Seeing her husband about to go out meet Sugriva we find T ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ali to postpone the fight. She gives good ar â ma and regain Sugriva’ â , even when remaining at a distance, should always be maintained by you. T ma] the rites of hospitality with a mind free from ignorance and covetousness, you s call. Sugriva has just been wounded and defeated by V ara, queen of âkâ âkâ fect’ â â SROT kâ li for a fight on the advice of R Angada. She advises her husband to consider friendship with R ndam.15.30). ndam.15.24-26). She is sure that enmity with R ndam.15:10-14). Her argumentation is based on information provided to her âm (Kiskindh . His pride, his ener . That monkey is clever by nature and gifted with intellect. ASWINI â yana with her exceptional commonsense. V â : s af âk A li and later of Sugriva makes herself unfor PEER REVIEWED JOURNAL While lamenting her husband’ â fection, renouncing all your inimical feelings. ndam.22:13-14). gy s anger , and his terrible uproar do indicate that there is nothing â . Laksmana is angry and comes also to convey , and securing which he has been setting up such ma. guments as to why (Kiskindh W (B As predicted by R â lakandam.49:18). e once again come across OF THE J.B. COLLEGE WOMEN CELL â lak â W ndam.48:33) – s daughter is wonderfully expert in ’ s wife- ‘Sugriva’ â e find her uttering: ‘Formerly this , is now calling you. Indeed it has k s fall, we find her referring to â W ndam.20:1 â V e first meet her when Sugriva ma is not going to bring V â V li; it can hardly be expected T . Do you, without the least â â ma, ârâ li should not respond to gettable among female ’ Ahaly V s advice never goes 1-12). â This your younger And Sugriva shall s wife was carried li could not resist T â â â ma and not to of râ W / as Sugriva fered them e find ârâ 36 Whether Ar asking . ghya, That V â â li li 69). It is also repeated by Manthar flame’ husband. Of this I have not the least doubt. For your sake monarch can enter into a because of you. although deserving of homage at my hands, has up to this time not been regarded by me, studious of my welfare, dearly loving her son, and speaking everyone fair serves me at the same time like a slave, and friend, wife, sister That she is the most liked of three queens uttered by Dasaratha himself: ‘Kausaly conceit on her beauty act to bring infamy upon their own selves. her character reveals a feature she seems to be sharing with the throne. However is happy to have heard the news of Dasaratha’ independent life, Kaikeyi comes forth as an epitome of passion for self-preservation. them as revealed in their roles mothers and wives. exhibit their womanhood except in relations to regale male counterpart. Thus we see associated with women of royalty (here)’ (Kiskindh and kotis, inhabiting various mountains, possessed of exceeding prowess, have already arrived this issued orders for preparations to be made. men, although Sugriva has come under the sway of desire, he has, to secure your good, ere Sugriva still does remember his duty though may not have fully worked on it: ‘O foremost of (Kiskindh has, furthermore, been enjoying regale state – why should he not act thus?’ satisfying lust, become fast bound by ignorance. But his is a monkey shame. Even Maharsis finding delight in religion and asceticism, setting their hearts upon installation finally penetrate the mind of Kaikeyi. Manthar influenced by carnality and that it can be forgiven: ‘Do you forgive lord of the monkeys race, your brother (Kiskindh like you, an offspring of asceticism, is worked up with ire against the virtues forgiveness’ accomplishes with excellent virtues, gets enraged one of inferior merits? O prince, who, trying to lessen Laksmana’ Râ and appeals to it – she paints picture of her life when is not in power: ‘Y R ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ âmâ ma’ ’ (A s mother s annoyance as Sugriva become for Kaikeyi probably is one of the infamous lady characters R Râ yodhy â â SROT m kâ k â â ndam.33:42); tying to reduce his anger by telling him of Sugriva’ ndam.33:56-57). yana places Kausaly , had formerly through pride and good fortune been slighted by you. That I so long sought your welfare, af â ASWINI K âkâ â ndam.9:24). , Kaikeyi gets influenced as she loves to occupy position of importance. , repeated ar ndam.33:59-60). , who is by you, and through the ur : A PEER REVIEWED JOURNAL s anger by reminding him of his virtuous nature: ‘O prince, who, At the same time she does not for guments put forward by Manthara for objecting to Rama’ . A There are not many opportunities for these royal ladies to society that does not seem to permit a woman live an â â , Kaikeyi, Sumitr : ‘Y ou have always been the favourite wife of your While getful of his promise to help R s decision to install R And monkeys by hundreds and thousands Ahaly OF THE J.B. COLLEGE WOMEN CELL flict me now’ â â , and Sit â could be influenced because of her seems to know Kaikeyi’ Ahalay â gency of lust, has banished under restrictions that are (A get to tell Laksmana that â yodhy â . Both are influenced to , volatile by nature, and â ma as heir m â , and mother âmâ yana. , that exalted lady â K . s shortcoming â W our co-wife, ndam.12:68- A -apparent to / s weakness e find reading of 37 Why will . Ever T âr â â s , inquires about his father we hear Kaikeyi saying: ‘O son, as soon I heard of R has done when he learns about her conduct. desire so much that she cannot even see her son Bharata may not approve of what and Sit (A been left, Bharata will not receive the kingdom tasteless and denuded of all substance’ R K anything’ shall not hurriedly depart from his presence, Oh R but also asking him to hasten his departure the forest. She says R pitiable state inquires what caused it, we find Kaikeyi not only telling him of her two boons of Dasaratha’ (coming) installation, I asked for the kingdom to be conferred on you, and R dame did not feel any compunction, nor was she touched with regret’ palms, with soft yet uttering words endeavoured to strike Kaikeyi regret. But that noble mind. When Sumantra tries to make her see sense she turns deaf ear: ‘Sumantra with clasped not she upon you wreak her revenge now’ Sumitr Thereupon, he, staying by his promise, did accordingly: R intent on getting her way promised’ commit some sin? It behove you to keep untainted your dignity by performing what have promised to grant me the boon, how distressed do you lie on ground, as if did banishing R (A do you ponder as to how can place your son on the throne and banish enemy’ ‘And when R asked to install Bharata as heir Kaikeyi does not change her mind even as she finds king Dasaratha distressed having been it is for this that king Dasaratha grants her two boons which now she about to utilize. and tending his wounds: ‘The king Dasaratha warred with the husband to war and when he is hurt it she who saves him by taking out of the battlefield making. However then on the other hand, it is also love for her son, Bharata, which influences in decision- husband, sadly cut by weapons, was preserved you’ received from weapons, was removed the field by you. In that imminent danger that mighty armed one, O worshipful lady ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ â â yodhy yodhy ma in the forest. She says: ‘O righteous one, like to liquor whose lees have already ndam.35:36-37). Kaikeyi even opposes king Dasaratha’ â â ’ as they prepare to go forest (A â s son and Sit â (A (A K K SROT â â yodhy â yodhy â ndam.8:39). If on one hand, self-love plays a role in Kaikeyi’ ma to the forester ndam.36:12). s desire to meet him in Kaikeyi’ ma will obtain the earth, Bharata certainly meet with destruction, therefore ASWINI , we get an opportunity of seeing another Kaikeyi. She accompanies her â â K K â â . Not seeing his beloved son, the illustrious lord of earth, stricken by â ndam.14:2). Kaikeyi becomes cruelty personification as she . ndam.19:16). Kaikeyi becomes deaf to any advice change her When R : A PEER REVIEWED JOURNAL Again it is her who brings the garments for R -apparent to the throne of ’ s life for fourteen years. She still says to the king: ‘Having â ma comes to meet Dasaratha having been told by Sumantra (A , losing his senses in consequence of wounds yodhy yodhy As Bharata returns from his uncle’ s quarter OF THE J.B. COLLEGE WOMEN CELL â â â K K ma, your father shall not bathe, or eat â â ndam.8:37) and her son’ (A ndam. 36). She is lost in her own A , and having seen Dasaratha in a â yodhy ma has been banished along with yodhy s proposal that an army follows Asuras most heroically â â in place of R K â â ndam.9:15-16). ma: ‘As long as you s change of mind, â â ma be banished. ma, Laksmana â / (A s suferring: s place and ma and for 38 yodhy â , your . ma’ And And â s Kausaly servants and attendants fare on well-cooked rice’ car highly famous Kausìaly group that goes with Bharata to bring Rama back comes back to her previous self is depicted in R being born of me to Dasaratha? How shall that R beloved of people and who has never experienced misfortune before, live on grains gleaned, as she sees her son getting ready to depart for forest: ‘How shall this virtuous-souled one, Kâ grief on his account, has breathed last’ oh my darling with great delight, when shall you returning son, Oh R a composed one, who performs religious rites and allows her son to go forest: ‘Oh my agreeing to what he says: ‘T says that she should not think of leaving for forest to accompany him, we find Kausaly ocean, the lord of rivers, for like unrighteousness, suf sustain life. Kausalya appealing to R even Dasaratha should be punished accordingly for listening to Kaikeyi’ harsh words’ how shall I, reduced to misery (on account of your exile), eye the face Kaikeyi, uttering with me when they will see the son of Kaikeyi (installed). She is always fretful temper afraid of her own future: ‘Those who serve me or are obedient to me, shall not even speak R of the performance of religious rites every day K absorbed in meditation, and was the morning, worshipping God apparent: ‘W saying about her that she has kept awake the night prior to R There is, however dedicated to her husband when Dasaratha describes in his lamentation front of Kaikeyi. consideration of self-preservation and love for her son. leaving me troubled with sorrow need life or happiness; with you I would prefer faring on grass. If do depart to the forest you, so am I. I do not permit to repair hence the forest. Separated from you ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ â â fering oblation to the fire’ ma’ ndam.21:25-28). ndam. 20:14). She is a religious lady: ‘W ’ (A s banishment to forest we not only see a lamenting mother in her but also woman yodhy Like Kaikeyi, even in Kausìaly â regaining her composure as R â SROT ma, have your desires attained, and do you go, wherever like. I shall see And then you shall receive penalty of hell, well known to the people, as did (A orshipful Kausìaly â K yodhy ASWINI â ndam.83:6). , no occasion to meet Kausìaly The mother â K â : rejoicing at the prospect of bringing Rama, went in an effulgent â â A ma to stay back and serve her: ‘As the monarch is worshipful ndam.20:43-44). Drawing strength from Laksmana’ PEER REVIEWED JOURNAL (A ruly it is’ yodhy â , however , I shall resort to the vow of fasting and not be able , seeking her son’ (A â K â yodhy â â ma reminds her of duty as a wife. When R , the two features that influence her conduct are ndam.20:15). However , becomes prominent over the woman in distress (A , she performing benedictory ceremonies, was earing silk cloth, pleased, and accustomed to â â yodhy K m OF THE J.B. COLLEGE WOMEN CELL â â fers the agony of Brahmanicide’ â s welfare, kept up the whole night being except as a mother yana by showing her accompanying the ndam.24:14). It is mother no doubt, but A â (A ma live upon fruits and roots, whose yodhy â K yodhy â W ndam.72:49-51). A â yodhy : ‘Kaikeyi and Sumitr e meet Kausìaly â K â ma’ , as she hears the news of â â ndam.24:2-3). in excellent health and s installation as heir . W V e find R s words, we find isnu’ That Kaikeyi â s words that as the wife / (A 39 (A âmâ â yodhy and the W yodhy e see yana â ma â â â - , forest with him. She puts forth arguments expressing her love for husband that she may for her unconditional love towards man. Sit K with the view of fulfilling intention his high-souled and truthful sire, worthy R Since, O revered one, renouncing the kingdom, your mighty son wendeth (to woods) with all qualities, and is the best of men. Why then do you bewail thus, or weep bitterly? and faith in his qualities. She speaks to Kausaly separation from her only son. It is more than Ram again as she tries to bring out Kausìalay go my son, at your sweet pleasure’ one is your way strongest with befitting etiquette of a queen. one’ having by her endeavours attained end, will frighten me the more like a wicked serpent in Kaikeyi will go about like a serpent that has cast of says to Dasaratha: ‘O best of men, having vented her venom upon Raghava, the crooked pity and jealousy for Kaikeyi keep recurring as she laments her son’ even when he is ‘stupefied with grief about herself than anybody else. She does not leave the opportunity of hurting king in front of Dasaratha blaming him for her grief. one son on whom she depended has gone with his wife. K one’(A will minister to R pride, trust and confidence in her own son: ‘That sinless one, Laksmana, kind to all creatures, righteous. and sister leave for forest we find Sumitr as the noblest of queens. When Laksmana comes to bid her farewell they prepare the other has gone to forest with R wanted to be with Kausalya. having all your ends satisfied, resume the administration of kingdom’ always bringeth welfare in the next world, should by no means be lamented’ staying in the duty that is completely observed by good and performance of which Dasaratha, and Janaka’ sacrifice, and renunciation of the body in field battle. Do you consider Rama as ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ â â ndam.44:2-4). Sumitr ndam.25:40-41). Kausalya is the one who loses most as R s house’ yodhy Of the three wives of Dasartha, unexpectedly Sit -in-law These are the legitimate duties ever observed by this race, charity â SROT stands out among the (A â K . yodhy That a younger brother should follow his elder is in this world the duty of ASWINI â . She says: ‘O sinless one, whether in prosperity or adversity â ndam.44:5). ma in the best way possible, and this is to advantage of high-souled â K s own-begotten as myself; do you regard : â a A ndam.43:2-3). PEER REVIEWED JOURNAL also comes forth as the most adorable of mothers with her And we find Kausalay â advising him on his duty - to take care of elder brother A â ma, still her composure makes the most appreciable yodhy (A ’ (A yodhy yodhy â â from her persistent lamentation having to bear ladies, and in fact among all ladies R T â â rue that she has one son to be with her while â K convinces R W â K : ‘O worshipful one, your son is crowned OF THE J.B. COLLEGE WOMEN CELL â â e find Kauasaly once again going back to her lamentation â ndam.40:7-9). ndam.43:1). Moreover f her slough. , it is Sumitr As R â ’ s own mother who shows respect â â ma leaves for forest Dasaratha ma that she should be taken to â ma leaves for forest – her A â â yodhy W who comes forth as the And that fortunate one a little more concerned e meet Sumitr s going to forest. She â as a wilderness, , her cry of self- , initiation into / (A (A , even this 40 âmâ yodhy yodhy â once yana â ma â â else’ me, viz., the asceticism of a woman is ministering to her husband. They did not teach anything you engaged in acts of righteousness, I have not forgotten the words that my relative said to presence of fire on the occasion bestowal my hand, is also remembered by me. and fearful forest, is constantly present in my mind. her saying: ‘What my mother-in-law instructed me at the time that I was leaving for lonely Kâ She tells R It is she who urges R desired by her husband, Sita began to distribute them speedily with a delighted heart’ gets her desire to accompany him granted: ‘Convinced that going the forest was forest and yet she is found happily distributing her personal wealth at R O you of mighty arms: it shall be an object sport for us’ (Aranyak is an outcome of love. She does not listen to R K Râ (Y king Janaka, the receiver (Fire) of sacrificial offering, being incarnate rose up’ (Y have got a pure character As she gets ready to enter the fire we hear her saying: ‘As Raghava consider me vile, who And in fact she prepares for her own death by asking Laksmana to arrange he funeral pyre. had he conveyed his feeling earlier through Hanumana, she would have given up her life then. woman when he doubts her virtue having lived in R that shines forth in all her actions. She reproaches R difference between father and sons’ (Aranyak earth. spoken, O Maithili, is nothing surprising for females. Such the nature of womankind on this (Aranyak lustful for me, followed him alone. Or hast you been engaged by Bharata to act thus?’ ‘V calling her and Laksmana she provokes with harsh words to leave side: also shown to be acting without reason. behind, as one possessing self-knowledge cannot renounce munificence’ forest. When you are determined O Maithili, repair to the forest with me, I cannot leave beautiful countenance, I could not, though capable of escorting you, desire your abode in the objections. R be taken. The convincing nature of her strong desire to accompany R ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ â uddhak erily are you a monster of wickedness, that R uddhak ma, saying, O R ndam.30:47). Sita exists in her love for R ndam.30:28-29). Sit (A W yodhy omen by nature are crooked, fickle, devoid of religious knowledge, and bring about â â â â SROT ndam.45:24). Laksmana describes Sit nda.1 nda.1 ma ‘O son of worshipful Sire, this deer has attracted my mind, get it for me, pray â â ma finally agrees to take her: ‘Not apprised of your full intention, O you K 16:26). Fire himself testifies for Sita’ ASWINI 18:2); ‘Thereupon the Deity of Fire, witness people, spoke to â ndam.1 â â ma, here is your ma to get the beautiful deer that finally will bring her own misfortune. â is obedient to her husband but she has proved that compliance : A 18:7-9). Sita is not without a woman’ PEER REVIEWED JOURNAL , may fire, the witness of people, protect me on all sides’ V aidehi – no sin has visited her When she hears Marica’ â ma. In her conversation with â ndam.45:29-30). But it is her love for R â ma’ â â OF THE J.B. COLLEGE WOMEN CELL ma repairing to woods, you have, being in the following words: ‘What you have â And what also my mother taught me in vana’ s command to stay back as he goes s purity of heart: ‘W â ma for treating her like an ordinary s place for long. She tells him that s yearning for the beautiful. s cry in R â â â ndam.43:10). She is ma’ . Neither by words, ma wins over all his ith the daughter of Anasuy s order when she â / ma’ (A 41 (A â we find yodhy And, O yodhy s voice â ma â â , her mind devoted to me and has not given it anyone (else)’ found commenting of her: ‘I know it full well that Maithili, the daughter king Janaka, has has got a good character and is heroic’ mind, understanding nor eyes, she, good-natured and beautiful – has deviated from you who example of love for R as she is about to be left by Laksmana in the forest, we find Sit proof of her purity in the sacrifice arranged by R her in the hermitage, she asks Laksmana to convey words R who believes in sanctity of moral values. woman’ Kusadhvaja wanted to bestow of her past life, Sit are for R the continued showers of celestial flowers’ the throne. stretched out her arms and taken Maithili, the goddess Earth welcomed laced on womb’ R find a place for her if she is pure: ‘I have always with my mind, body and words prayed Sita asks for place in the bosom of Earth not to return anymore. She calls on mother and for her sons as R censure; for you are her excellent refuge’ (Uttara K of a bad name you have renounced her pure, ever devoted to you and engaged in your well-being. She knows it full well, that afraid the pious king do you address him, in my name, saying – her and even after hearing story on who slew Kusadhvaja in his sleep. Knowing the wish of her father this is she that has been born as the daughter of king Janaka’ (Uttara K of any female vessel’ oblation to the fire, then I shall be chaste daughter of some virtuous person, albeit unborn curse, it shall cost my asceticism. But if I have done anything, given away offered compass your destruction. It lie not in a female to slay male intent on sin; and if I utter says to Ravana: ‘As I have in this world been dishonoured by you, shall again be born be born again and the cause of his death. having been thus treated decided to end her life. However ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ â V ma’ isnu and carried on rigid austerities. However s well-being and by virtue hereof may the goddess (Uttara K Sarama is a character who appeals by her friendly and compassionate nature. Interestingly s concern for another woman. â ma. SROT And while seated on the throne she was entering earth, covered with And this love, R ASWINI â ndam.97:15). â â (Uttara K , it is in the women of Lanka, Sarama and was ma’ â ma. : A s. But this time, it appears, feeling her duty towards R PEER REVIEWED JOURNAL V As she comes to know of R edavati, the ‘word-impregnated daughter â m â V W ndam.17:30-32). edavati on â yana shows she has carried from her past life. In the story , intent on his desire ‘seized the girl by hair e find Sit And it is in Mandodari that we come across a woman (Y . It is her duty to put a stop your ill-name and (Uttara K uddhak â V V finally being taken in by her mother: ‘Having isnu. edavati before entering into the funeral pyre â , Ravana seeing ma. OF THE J.B. COLLEGE WOMEN CELL And this is Sit â â This angered Sambhu, king of Daityas nda.1 ndam.48:12-13). Sit â There ndam.97:19-20). Sit â Y ma’ 18:5-6). In fact R V , she told Ravana that would ou know O Raghava, that Sit (Y asundhara give me room in her V s order to Laksmana leave almiki vouched for her purity uddhak â â V once more standing as an â in her next birth: ‘O lord, edavati wanted to possess ma: ‘Thereupon saluting V T edavati fixed her heart rijatòa, that we find a â nda.1 â ndam.17:34). â ’ once again gives of Kusadhavja. â ’ â s life and death 18:15). ma himself is / ’. â 42 ma done, V edavati Again, â As is Sit created by Ravana. She tries to lift Sit commend itself to me as probable’ with self, is incapable of being surprised in sleep; nor does the slaying that tiger-like one illusion, Sarama appears in the scene as Sit (Y have replied to him. For you, O you of expansive eyes, I no fear Ravana’ Ravana, have remaining hid, heard everything that the addressed to you, as well what you tells Sit ocean by R hurry precisely because he is in consultation with his counsellors regarding crossing of the Sit of the wind-god guessed. This one endowed with wealth youth and beauty might be inner apartment, lying down. time she tries her best to keep Sit (Y with Raghava but you did not pay heed to my words and this is the result (thereof)’ Ravana from continuing in creating enmity with him : ‘I prevented you the death of her husband. It is in lamentation that we learn she tried to prevent splendour of gold; the object (Ravana’ mistakes her for Sit understanding of what constitutes righteousness. unslain. af trying neither agitation nor anxiety the field, like a vessel on water that has lost its helmsman. But, O lorn one, these troops, be are alive: ‘An army that has its heroes chiefs slain becoming dispirited and drooping, range with sharp shaft, R shirk his own destruction or that of all the Raksasas’ coveting surcease. He cannot yield you up from sheer fear; nor is he backward in battle, or that cruel one has arrived at along with his advisors. This intent is in consequence of their renouncing his life, he does not intend to liberate you. Even this is the determination which comes back to relate everything she learns Sit Ravana wants her to believe. She has good argument suggest that R and af battlefield thinking them to be dead, it is ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ fection. Do you at this conclusion bringing in joy uddhak uddhak â â ’ (Sundarak loses her sense in grief being shown the slewed head of R fection towards Sit â Mandodari, the beautiful wife of Ravana comes forth as a woman with clear Like Sarama, This I tell you from af : ‘Having come to the solitary wood for protecting you, I, renouncing all fear of â â SROT â nda.1 nda.33:5-6). ma. She puts her own life at danger for removing a fellow being’ â ASWINI ndam.10:53). That beautiful Mandodari is met second time as she laments 1 1:18). Mandodari was married to Ravana, but she not blind his â ma will take you back to â : ‘The monkey saw there the yellow-hues Mandodari, having T rijata too makes her place in our heart with expression of care : At Sit A â PEER REVIEWED JOURNAL . As Sit And seeing (Mandodari) adorned with ornaments, the of fection’ â ’ s request she goes to find out what Ravana is upto and â (Y , are guarding the Kakutsthas. â ’ gets saddened to see R s spirit up: ‘O dark-eyed lady slaying Ravana in battle uddhak (Y â ’ s spirit by informing Sit uddhak s) desire; beautiful exceedingly T â rijata who reasons with her not to think thus as ’ â s consoler nda.33:8). Sarama tells Sit A yodhy W â â nda.48:26-28). OF THE J.B. COLLEGE WOMEN CELL e meet her once in palace as Hanumana , take comfort; and behold the Kakutsthas . Sarama is truthful: ‘O Maithili, without (Y â . She says to Sit ’ uddhak (Y uddhak â ma and Laksmana lying in the â This I tell you of them out nda.34:24-25). â â â that Ravana has left in a ma by Ravana through nda.34:26). â : ‘R â â , the mistress of that it is an illusion ma and Laksmana â s suf ma, acquainted At the same / fering. She 43 fspring your desire for the company of Sita’ having a blameless person, you did bring destruction of your family faults: ‘Having brought in a false guise from solitary forest the sorrowful and chaste Sita, (Y own state- I am only lamenting for me who have been sorry your destruction’ is possessed of sorrow not being worthy of grieved by me. On account my effeminate nature understanding is not lamenting evil Ravana’ of my father – and this is the result thereof with your own prowess you did not hear the word of Marica, Kumbhakarna as well those the Raksasa families have been deprived of their lords’ – (and from them) has proceeded the great disaster exterminating race. disaster arising from your anger and lust. For vicious deeds all our good fortune is lost destruction of Raksasas: ‘This leading Raksasas has proceeded from the person. do in making one special - it does not stand on the way of turning oneself into a single unique act accordingly remains engaging not because of queenship, but her ability to read situations and Târâ each developed her own nature. Of the royal ladies - Kausìalay personality above demonstrates how with undeniable facticity one develops and builds one’ under the constraints decided by one’ felt as a royalty being a princess overcomes her restraint to follow love; she does not make presence relegating their feelings to the background and standing for that which is right. Sit son is banished to forest. Of the regal ladies both Sumitra and Mandodari stand out – Kausaly thought right for her son and herself within total lack of freedom in decision making. Each reader can find a spot in their hearts for even Kaikeyi. Kaikeyi acted what she reforms herself. find a place for for her ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ uddhak , and Mandodari – it is not their regal birth which makes them live in one’ , then it is devotion that makes Sìavari unfor R â ’ â â s cries of self-pity get dimmed as we try to feel the suf SROT m nda.1 . If it is â yana shows clearly that it is an inescapable fact of life each being placed . Ahaly , but as a woman for whom life and death revolves round her love. Anasuy And it is Sarama and 1 ASWINI 1:74-75). Anasuy â . Carrying your pious and iniquitous deeds you have attained as she bears courageously the responsibility of her own doing and â : , Sìavari, A â PEER REVIEWED JOURNAL ’ s compassion for others that creates a place in people’ s death: ‘Y Ahaly s environment. (Y T uddhak rijata who show us that one’ ou well-known for your strength and manliness, are â ’ – all three might have led their lives in forest, yet (Y uddhak â nda.1 OF THE J.B. COLLEGE WOMEN CELL And yet, each woman character discussed gettable. In spite of her mistake, we still â 1 nda.1 1:22-23). She blames Ravana for the (Y uddhak 1 1:78). She even claims that she â â fering of a woman whose . nda.1 , Kaikeyi, Sumitra, Sit Y s station has nothing to ou failed to encompass 1 1:73); ‘Maddened And by you all s own distinct â / s memory , in spite of 44 s hearts T ârâ â , . ˜”øM√√√« Òø1 ˚≈“Ê√± Œ√ø‡ ’˘¬Û ˆ¬˚˛ ‡±˝◊, Œfl¡Ó¬ø‡øÚÀ˚˛ ’±Àfl¡Ã ˜±Ê√≈ Œ±˝√√“±˝◊À√ª1 ‰¬Sê±ôL ˜ÀÓ¬› ˆ¬±˘Õfl¡ ˚≈“Ê√ ¬ı1¬ı1n∏ª±1 ’±À˝√√±˜ ¸ÀÚ…À1 ¸ÀÓ¬ ˝√√Ó¬±˝√√øÓ¬ ˚≈“Ê√ Òø1À˘º 1Ì≈ª±ø¬ı˘±fl¡ ˜±˝◊fl¡œ ¤Ê√ÚœÀ˚˛ Œ‚±1 1̉¬Gœ Á¬±¬Û ˜±ø1 ’± ¬ı±øϬˇ í˘º ˜±fl¡1 fl¡±À∏ 1˜±fl¡±ôL, ¬ıÚ¤û±, Œ¸Ú±¬ÛøÓ¬ ¤˝◊ ¸fl¡À˘± Œ¬ıÀÀ1 ˝◊ ’±Ó¬ 1±Ò± ˜±˝◊fl¡œ ¤Ê√Úœ ˘˝◊ ’±Àfl¡Ã ˚≈“øÊ√¬ıÕ˘ ’±ø˝√√ÀÂ√º ... ’Ó¬…±‰¬±1 Úfl¡ø1ø¬ıº ˜˝◊ ’±ø˝√√À˘“±ºí ... ’±Ó¬ ø¸˝√√“Ó¬ øÓ¬øᬬı ŒÚ±ª±ø1¬ıº ’±À˝√√±˜ 1Ê√± ¬Û˘±˝◊ ¬ÛS— ˜±ø1¬ıº Ó¬˝√√“ÀÓ¬ ˚≈“Ê√ øÊ√øfl¡ øfl¡c fl¡±À1± ›¬Û1Ó¬ Œ˚øÓ¬˚˛± ˝◊ Ú±˜1+¬ÛÓ¬ ˜±øÊ√Î◊¬ Œ±˝√√“±˝◊1 ˘ ˘±øø¬ı ŒÓ¬øÓ¬˚˛± ’±À˝√√±˜ ‚±øȬ¬ıº Œ˜±1 Ó¬À1±ª±˘1 Œfl¡±¬ı1 Ó¬˝√√“Ó¬fl¡ ‰¬˘±˝◊ øÚ˜ ’±1≈∏ ø¸Ù¬±À˘ 1n∏ø%ÌœÀ˚˛ ˆ¬1¬ıœ1 Œ¬ı˙ ˘ 1±‚ª1 √˘fl¡ ’±øÚ¬ı Ó¬˝√√“Ó¬1 √˘ 1±Ò± ëÓ¬˝√√“ÀÓ¬ Œfl¡øÓ¬˚˛±› ’fl¡À˘ ˚≈“Ê√±1n∏ ’±À˝√√±˜ 1Ì≈ª±fl¡ ¬ıÀ˘ ŒÚ±ª±ø1ø¬ıº ˜˝◊ Œ˚øÓ¬˚˛± 1̉¬Gœ Œ¬ı˙ ˘ ŒÓ¬›“À˘±fl¡1 ¸±˝√√¸ ¬ıœ1Q ’±1≈ ’¢∂Ìœ ˆ”¬ø˜fl¡±1 ø¬ı∏À˚˛ ¸fl¡À˘±øȬ ¤fl¡˜Ó¬º ŒÓ¬›“À˘±fl¡ ‰¬ø˝√√√ ˝√√øÂ√˘ ŒÚ ¶§±ˆ¬±øªfl¡ˆ¬±Àª ˜ø1øÂ√˘ ˝◊Ó¬…±ø√ ø¬ı∏˚˛ ˘ Ó¬Ô…Ó¬ Œ‡ø˘À˜ø˘ Ô±øfl¡À˘› 1±Ò±1≈ø%Ìœ ≈√1±fl¡œ ŒÚ ¤Àfl¡ 1±fl¡œ, ŒÓ¬›“À˘±fl¡ Ú±˝√√1 Œ‡±1±1 ¬ÛPœ 1±‚ ˜1±Ì1, ’±Ú fl¡±À1±¬ı±1, fl¡Ô±Ó¬ ¤fl¡˜Ó¬ Œ˚ ¤˝◊ ø¬ıÀ^±˝√√Ó¬ ¸˜≈‡1 ˙±1œ1 ¬Û1± ŒÚÓ‘¬Q ø√øÂ√˘ 1±Ò± ’±1≈ 1≈ø%Ìœ Ú±˜1 ≈√1±fl¡œ Ú±1œÀ˚˛º Ú±1œ¸fl¡˘1 ¸øSê˚˛ ’—˙¢∂˝√√̺ Œfl¡ª˘ ø¸˜±ÀÚ˝◊ Ú˝√√˚˛, ø¬ıÀ^±˝√√1 ¸¬ÛÀé¬ø¬ı¬ÛÀé¬ Ôfl¡± ¸fl¡À˘± ¬Û鬽◊ ¤È¬± ¬ı±Ò… ˝√√ÀÂ√º Œ√›ÒÚœ Î◊¬Í¬±, Ê√“fl¡ Î◊¬Í¬± ˝◊Ó¬…±ø√ ¬ı≈ø˘ ’±‡…± ø√À˘› ŒÓ¬›“À˘±fl¡1 ˙øMê1 õ∂fl¡±˙ ¬ı1√Õ˘À˚˛ ¶§œfl¡±1 fl¡ø1¬ıÕ˘ ø¬ıw±øôLfl¡1 Ó¬Ô…1 ø¬ı∏À˚˛ ’±ø˜ ¤˝◊ ’Ò…±˚˛À1 ’Ú… ¤Í¬±˝◊Ó¬ ’±À˘±‰¬Ú± fl¡ø1 ’±ø˝√√ÀÂ√“±º 1±Ò±1≈ø%Ìœ1 ˚≈Xfl¡ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Œ˜±ª±˜1œ˚˛± ø¬ıÀ^±˝√√Ó¬ ...Œ˜±ª±˜1œ˚˛±˝√√“Ó¬1 ’±Ó¬ 1±Ò±˝◊ 1̉¬Gœ Œ¬ı˙ ˘ ¤˝√√±ÀÓ¬ Ϭ±˘, ¬ı±1≈∏ ˘˝◊ ¤Àfl¡±È¬± ...Œ˜±ª±˜1œ˚˛±˝√√“Ó¬ Ú±˜1+¬Û Û±›“ÀÓ¬˝◊ ¤˝◊¬ı±1 fl¡œøM«√√√‰¬f ¬ı1¬ı1n∏ª±˝◊ ‡¬ı1 ¬Û±À˘ Œ˚, Œ˜±ª±˜1œ˚˛±˝√√“ÀÓ¬ Î◊¬√±˝√√1̶§1+À¬Û 1Ê√Úœfl¡±ôL ¬ı1√Õ˘À˚˛ ŒÓ¬›“1 ë Œ˜±ª±˜1œ˚˛± ø¬ıÀ^±˝√√1 ¸¬ı±ÀÓ¬±Õfl¡ Î◊¬À~‡À˚±… ’±1≈∏ ŒÃ1Àª±;˘ ø√˙ø¬ı˘±fl¡1 ¤È¬± ’±øÂ√˘ ˝◊˚˛±Ó¬ ì...1˜±fl¡±ÀôL ˝◊ ’“±Í≈¬ ˘ ¸≈øÒÀ˘ 똱ӑ¬ SROT ASWINI ˆ”¬ø˜fl¡± – Œ√˙1 õ∂Ô˜ Ú±1œ¬ı±ø˝√√Úœ : A PEER REVIEWED JOURNAL 1±Ò±1n∏ø%Ìœ1˜˘œ1±„√√˘œ‰¬f˜±˘± ’±ø√1 Ø fl¡›fl¡À‰¬±Ú, ’±ø˜ ’±À˝√√±˜1 ¸ÀÓ¬ ˚≈“Ê√ fl¡ø1À˘ øÊ√øfl¡˜ÀÚ∑í 1±Ò±1n∏ø%Ìœ1 1Ì OF THE J.B. COLLEGE WOMEN CELL íÓ¬ 1±Ò± 1≈ø%Ìœ ¸•ÛÀfl¡« ø√˚˛±  √0 Œ√ª¬ıËÓ¬ ˙˜«± / 45 Œé¬SÒ1 ¬ı1À±˝√√“±˝◊1 1±Ò±1n∏ø%Ìœ ˜1±Ì ¸Õ¸ÀÚ… ’±ø˝√√ Ú1 √‡˘ fl¡ø1À˘º ...î ’˝√√± ˆ¬Úœ˚˛± fl¡È¬fl¡œ ¤Ê√Ú1 ˜≈ƒÀ‡ ¬ı1¬ı1≈∏ª±˝◊ ˙≈øÚÀ˘ Œ˚, Î◊¬M√√√1 Ù¬±˘1 ¬Û1± ¤Ê√Úœ ˆ¬1ªœfl¡ ’±Ó¬ ˘ 1±‚ Úfl¡ø1À˘º Ó¬Ô±ø¬Û ø˙øé¬Ó¬ ’±À˝√√±˜ ¸Ú…fl¡ ø¬Û‰¬ Œ˝√√“±˝√√fl¡±¬ı ŒÚ±ª±ø1À˘º ¤ÀÚÀÓ¬ ø¸Ù¬±À˘ 1—¬Û≈11 ¬Û1± ˘ø1 øfl¡c ¸fl¡À˘±À1 ˜”˘Ó¬ ≈√1±fl¡œ ¬ıœ1 1˜Ìœ 1±Ò± ’±1n∏ 1n∏ø%Ìœº 1±Ò±1n∏ø%Ìœ1 ’˜±Ú≈ø∏fl¡ õ∂ˆ¬±ª1 ¬ıœ1QÀÓ¬˝◊ Œ˜±ª±˜1œ˚˛±1 Ê√˚˛ ˝√√í˘º ... SêÀ˜ È≈¬øȬ ’±ø˝√√˘€, Œ¸Ú±¬ÛøÓ¬Àfl¡ ’±ø√ fl¡ø1 ¸fl¡À˘± Œ¸Ú± ‰¬±ø1›Ù¬±À˘ øÂ√øȬøfl¡ ¬Û˘±¬ıÕ˘ Òø1À˘º ’¬ı±ÀÒ ¤Àfl¡±¬ÛÀÒ… øÊ√øfl¡¬ı ŒÚ±ª±ø1ºí ¤˝◊ Ò±1̱Àfl¡ ˜ÚÓ¬ ˘ 1±Ê√ Œ¸Ú±1 ˜≈‡ ˜ø˘Ú ˝√√˘, ¬ı≈fl≈¡1 ¸±˝√√ ’±1n∏ ¬ı±U1 ¬ı˘ Î◊¬¬Ûø¶öÓ¬ ˝√√ 1±Ò± ’±1n∏ 1n∏ø%Ìœ1 Œ¬ı˙ Òø1 ø¬ı1n∏ÀX ˚≈X fl¡ø1ÀÂ√ø˝√√€, ¤ÀÓ¬Àfl¡ 1Ì fl¡1± ø˜Â√±, Œ˜±ª±˜1œ˚˛±fl¡ ¤È¬± Ê√Ú1ª Î◊¬øͬ˘ ë1±Ò±1n∏ø%ÌœÀ˚˛ ’±“‰¬˘ ¬Û±øÓ¬ &˘œ Òø1ÀÂ√º Œ˜±ª±˜1œ˚˛±˝√√“Ó¬1 ˜±Ê√Ó¬ ¸±é¬±» 1̉¬Gœ Œ¸˝◊√À1 Œ˜±ª±˜1œ˚˛± √˘fl¡ ≈√&Ì Î◊¬»¸±˝√√Ó¬ ŒÓ¬Ê√œ˚˛±Ú fl¡ø1¬ıÕ˘ Òø1À˘º ’ªÀ˙∏Ó¬ ’±À˝√√±˜Œ¸Ú±1 ˜±Ê√Ó¬ ’±1n∏ 1Ì ‰¬±=˘…˝◊ ¤Ù¬±À˘ Œ˚ÀÚÕfl¡ 1±Ê√Œ¸Ú± Œ¸Ú±Úœfl¡ õ∂øÓ¬ ˜≈˝√√”ÀM√√√« ô¶øyÓ¬ fl¡ø1 Ó≈¬ø˘À˘, ’±ÚÙ¬±À˘ ±Ó¬ &ø˘ ˘±¬ı ŒÚ±ª±ø1øÂ√˘º ˜‘Ó≈¬… ø¬ıˆ¬œø∏fl¡±¬Û”Ì« 1ÌÀé¬SÓ¬ ≈√1±fl¡œ øÓ¬À1±Ó¬±1 øÚˆ¬«œfl¡ ˆ¬±¬ı1 Î◊¬ÀM√√√Ê√Ú± ›¬Û1Ó¬ ’±fl¡±˙ Â√±øȬ ’¶a ¬ıø«∏¬ıÕ˘ Òø1À˘º 1Ì Œfl¡Ã˙˘ Ê√Ú±1 fl¡±1ÀÌ ˙Sn∏Àª Œfl¡±ÀÚ± õ∂fl¡±À1 ŒÓ¬›“À˘±fl¡1 øÓ¬À1±Ó¬± ≈√1±fl¡œ ˚≈Xø¬ı√…±Ó¬ ¬ı1 ‰¬Ó≈¬1± ’±øÂ√˘º ŒÓ¬›“ ø¬ı˘±Àfl¡ øÚÊ√1 ¸ÀÚ…À1 ’Àˆ¬√… ¬ı≈…˝√√ 1‰¬Ú± fl¡ø1 ˙Sn∏1 ˚±S± fl¡ø1À˘º .... fl¡“fl¡±˘Ó¬ Ȭe±ø˘ ¬ı±øg ’±1≈∏ ˝√√±Ó¬Ó¬ ÒÚ≈fl¡“±Î¬ˇ ˘ 1±Ò±1n∏ø%ÌœÀ˚˛› ¶§±˜œ1 ¸ÀÓ¬ ¬ıœ11 Œ¬ıÀ˙À1 1ÌÀé¬SÕ˘ ˙S≈∏1 ˘Ó¬ 1Ì ø√¬ıÕ˘ ¬ÛøÓ¬õ∂±Ì± ’±1≈∏ ¬ıœ1±eÚ± 1±Ò±1≈∏ø%Ìœ ≈√À˚˛± ˚≈X1 ¸±ÀÊ√À1 ¸±Ê√≈ ˝√√í˘º ¬Û≈1n∏∏1 √À1 õ∂±ÀÌ Ú¸ø˝√√À˘€, ˆ¬œ1 ¬ÛøÓ¬ˆ¬øMê ’±1≈∏ õ∂œøÓ¬1 Î◊¬ÀM√√√Ê√Ú±˝◊ ŒÓ¬›“À˘±fl¡fl¡ ˜Ó¬˘œ˚˛± fl¡ø1 Ó≈¬ø˘À˘º ¬ÛøÓ¬1 ˝√√ÀôL ˘±Ó¬ ¬Ûø1øÂ√˘, Ó¬±Àfl¡ ¸—Àé¬À¬Û ’±“øfl¡ Œ√‡≈ª±˝◊ ¤˝◊ õ∂ªg1 Î◊¬ÀV˙…º ... ˘±˝◊øÂ√˘ ¤Àfl¡˘À ¬ıœ11 Œ¬ıÀ˙À1 ˚≈XÀé¬SÓ¬ Î◊¬¬Ûø¶öÓ¬ ˝√√ øÚÊ√1 ’¸±Ò±1Ì 1Ì Œfl¡Ã˙˘ Œ√‡≈ª±˝◊ ˙S≈1 ‰¬fl≈¡Ó¬ ‰¬˜fl¡ ø˘ø‡ÀÂ√ – 1≈ø%Ìœí fl¡Ô± Œ‰¬±ª± ˚±›fl¡º øÚÀÊ√ ’±À˝√√±˜ ¸•x√±˚˛ˆ≈¬Mê ˝√√› Œé¬SÒ1 ¬ı1À±˝√√“±À˚˛ õ∂±Ì ¤1±1 fl¡Ô±À˝√√ Î◊¬À~‡ fl¡ø1ÀÂ√º Ó¬Ô±ø¬Û› ŒÓ¬›“ 1±Ò±1≈ø%Ìœ1 ¬ıœ1Q¸±˝√√¸fl¡ ˘≈fl¡±˝◊ 1±ø‡¬ı ¬Û1± Ú±˝◊º ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Ú±˜1 Œ˘‡±ÀȬ±Ó¬ [˝◊˚˛±1 õ∂Ô˜ ‡‰¬1± ...¤øÓ¬˚˛± ’±À˝√√±˜ 1±Ê√ø¸—˝√√±¸ÚÓ¬ Ú±˝√√1À‡±1±1¬ ¬Û≈ÀÓ¬fl¡ 1˜±fl¡±ôL 1Ê√± ’±1n∏ ‰¬í1±Ó¬ 1±‚ª ¬ı1¬ı1n∏ª±º ...¬ıœ1±eÚ± 1±Ò± ’±1≈∏ 1≈∏ø%Ìœ1 Î◊¬√ƒøÚÓ¬ Œ˜±ª±˜1œ˚˛±ø¬ı˘±Àfl¡ Œ√±¬ÛÓ¬À√±À¬Û ’±&ª±¬ıÕ˘ Òø1À˘º ...1±‚ªfl¡ 1Ì1 ¸±Ê√ ø¬Ûøg ˙S≈∏1 ˘Ó¬ ˚≈“øÊ√¬ıÕ˘ ¸±Ê√≈ Œ˝√√±ª± Œ√ø‡ ŒÓ¬›“1 ¬ÛPœ 1±Ò±1n∏ø%Ìœ1 ì...¤˝◊ ’¸˜À1 ¤fl¡ ¸±˜±Ú… ˜1±Ì1 ‚1Ó¬ Î◊¬¬ÛøÊ√, ’©Ü±√˙ ˙Ó¬±sœÓ¬ ’±1≈∏ ≈√1±fl¡œ øÓ¬À1±Ó¬±˝◊ ¤˝◊Àé¬SÓ¬ ¬ı≈1?œ1 ’±Ú Î◊¬»¸ø¬ı˘±fl¡1 Î◊¬¬Ûø1› ¸˜¸±˜ø˚˛fl¡ ¸˜±Ê√Ó¬ 1±Ò±1≈ø%ÌœÀ˚˛ ¸‘ø©Ü fl¡1± õ∂ˆ¬±ª1 ...’ªÀ˙… 1Ê√Úœ ¬ı1√Õ˘À˚˛ 1±Ò± ‰¬ø˝√√√ Œ˝√√±ª±1 fl¡Ô±› ¶§œfl¡±1 fl¡1± Ú±˝◊º ¬ı1— ’Õ¬ıÒ Œõ∂˜Ó¬ ’fl¡±˘ÀÓ¬ Ø ŒÓ¬›“À˘±fl¡1 Ú±˜ 1±Ò± ’±1≈ 1n∏ø%Ìœº ¤›“ø¬ı˘±fl¡ ’ª˘± øÓ¬À1±Ó¬± ˝√√› øfl¡˚˛ ¬Û≈1≈∏∏1 ’¸±Ò… ¸±øÒ¬ı SROT ASWINI : A PEER REVIEWED JOURNAL 1918 ‰¬ÚÓ¬ õ∂fl¡±˙ ¬Û±˝◊øÂ√˘] 1±Ò±1≈ø%Ìœ1 fl¡Ô± ¤ÀÚÕfl¡ OF THE J.B. COLLEGE WOMEN CELL 1928 ‰¬ÚÀÓ¬ õ∂fl¡±ø˙Ó¬ / 46 ë1±Ò± Assamese Relations ¤1±fl¡œ ˜ø˝√√˘±1 fl¡Ô± Î◊¬À~‡ fl¡ø1ÀÂ√, ˚±1 ¬Û1± Ú±˝√√1À‡±1±˝◊ ¤‡Ú ˚±≈√fl¡1œ Ó¬±˜1 Ù¬ø˘ ¬Û±˝◊øÂ√˘º [ ŒÓ¬›“À˘±fl¡ ≈√À˚˛± fl¡ªÓ¬« ˜ø˝√√˘± ¬ı≈ø˘ Î◊¬À~‡ fl¡ø1ÀÂ√º Ó¬≈√¬Ûø1 ŒÓ¬›“ 1˜˘œ Ú±˜1 ¬ıøÚ˚˛± ¸•x√±˚˛1 ’±Ú 1±Ò± ’±1n∏ 1n∏ø%Ìœ ¸±¬ı«Àˆ¬Ã˜ 1±Ìœ∑ fl¡ø1øÂ√˘ ’±1n∏ øÓ¬À1±Ó¬± ˝√√› øÚˆ¬«˚˛ ˜ÀÚÀ1 ¬Û≈1n∏∏1 ˘Ó¬ ˚≈“øÊ√¬ıÕ˘ ’±¬ı±øϬˇøÂ√˘ º ÒÚ… 1±Ò± 1n∏ø%Ìœ fl¡±1ÀÌ 1±Ò±1n∏ø%Ìœ ≈√¬ıı«˘ ˝√√› ¸¬ı˘± ˝√√øÂ√˘, ˜‘̱˘¸‘√˙ Œfl¡±˜˘ ¸˜œ ¬ı‘é¬1 øÚø‰¬Ú± fl¡øÍ¬Ú 1+¬Û Ò±1Ì øÓ¬À1±Ó¬±˝◊ fl¡±˚«Àé¬SÓ¬ ˆ¬ø1 ø√À˚˛ ŒÓ¬øÓ¬˚˛± ¬Û≈1n∏∏ ’±1n∏ øÓ¬À1±Ó¬±1 ˜±Ê√Ó¬ Œfl¡±ÀÚ± õ∂Àˆ¬√ ŒÚÔ±Àfl¡º Œ¸˝◊ fl¡ø1¬ı ŒÚ±ª±1± fl¡±˜ Ê√Ó¬Ó¬ øfl¡ ’±ÀÂ√∑ øõ∂˚˛Ó¬˜fl¡ ø˝√√˚˛±Ó¬ õ∂øӬᬱ fl¡ø1, ˝√√+√˚˛1 ¬ı˘Ó¬ ¬ıø˘á¬± ˝√√ Œ˚øÓ¬˚˛± ˆ¬±˘À¬Û±ª±º ¤˝◊ ‚ȬڱøȬ ¬ÛøÓ¬Œõ∂˜1 ˆ¬œ1Ó¬± ’±1n∏ ’±R¸˜¬Û«Ì1 ¤fl¡ ’¬Û”¬ıı« ‘√©Ü±ôLº ¶§±˜œ1 ’ÀÔ« øÓ¬À1±Ó¬±˝◊ ’±1n∏ ˆ¬œ∏Ì fl¡±˚« ¸±ÒÚ fl¡ø1¬ıÕ˘ ¸é¬˜ ˝√√øÂ√˘, ø¸ ŒÓ¬›“À˘±fl¡1 ¬¬˝√√+√˚˛1 øÚ•ú«˘ Œõ∂˜, ¶§±˜œ1 õ∂øÓ¬ ’fl‘¡øS˜ ’±øÊ√ 1±Ê√ø¸—˝√√±¸ÚÓ¬ ¤˝◊ ø¬ı∏˜ ¬Ûø1¬ıÓ¬«Úº Œfl¡±˜˘±eœ øÓ¬À1±Ó¬± ≈√1±fl¡œÀ˚˛ ø˚˝√√1 ¬ı˘Ó¬ ¤ÀÚ ¤È¬± ˜˝√√» 1n∏ø%Ìœ Ú±˜1 ≈√1±fl¡œ ˜ø˝√√˘±1 Ú±˜ ’±øÂ√˘º Œ¸˝◊ ¸˜˚˛Ó¬ ’¸˜1 1±Ê√ÕÚøÓ¬fl¡ 鬘Ӭ±Ó¬ 1±Ò±1n∏ø%Ìœ1 ’¸±˜±Ú… ¤ÀÊ√ôL ¬ı± Ó¬Q±ªÒ±˚˛fl¡ Œ√øˆ¬√ ¶®Ó¬1 ˝√√±Ó¬Ó¬ ¬Û1± ’¸˜1 ¸±¬ı«Àˆ¬Ã˜ 1Ê√±¸fl¡˘1 ¤‡Ú Ó¬±ø˘fl¡±Ó¬ 1±Ò± ’±1n∏ after Lukhmee Singh. øÓ¬øᬬı ŒÚ±ª±ø1 ¬Û1±ô¶ Œ˝√√±ª±Ó¬ Œ˜±ª±˜1œ˚˛±˝√√“ÀÓ¬ ’¬ı±ÀÒ 1±Ê√Ú1 ’øÒfl¡±1 fl¡À1º ...î 1±Ê√À¸Ú± ’±1n∏ Œ˜±ª±˜1œ˚˛±1 ˜±Ê√Ó¬ Œ‚±1Ó¬1 ˚≈X ˝√√˚˛º 1Ì ‰¬Ó≈¬1± 1±Ò±1n∏ø%Ìœ1 ¬ıœ1Q ˙øMê1 ’±Ó¬ 1±Ò±1n∏ø%Ìœ1 ’√˜… Î◊¬√ƒøÚ, ≈√À˚˛± ˘ ˘±ø Œ˜±ª±˜1œ˚˛±˝√√“Ó¬fl¡ ‰¬Ó≈¬&«ÀÌ Î◊¬»¸±ø˝√√Ó¬ fl¡ø1 Ó≈¬ø˘øÂ√˘º ˚Ô±¸˜˚˛Ó¬ ˜1±Ì1 Ú±À˜ Ú ‰≈¬fl¡œ˚˛± Œ˜±˝√√1 ˜1±À˘º ... ˜1±Ìfl¡ ø¸—˝√√±¸ÚÓ¬ ¬ıUª±˝◊ 1Ê√± ¬Û±øÓ¬À˘ ’±1n∏ øÚÀÊ√ ¬ı1¬ı1n∏ª± ø‡Ó¬±À¬ÛÀ1 õ∂Ò±Ú ˜Laœ ˝√√ ÚÓ≈¬Ú ’±Î¬ˇ•§À1À1 1±‚Àª ˘Ñœø¸—˝√√fl¡ fl¡±À1„√√1 ¬Û1± Òø1 øÚ Ê√˚˛¸±1 √í˘Ó¬ ¬ıœ fl¡ø1 Ô Ú±˝√√1 Œ‡±1±1 ¬ı1¬Û≈ÀÓ¬fl¡ 1˜±fl¡±ôL ¬Û˘±¬ıÕ˘ Òø1À˘º Œ˜±ª±˜1œ˚˛±˝◊ Œ˝√√˘±1À„√√ 1ÌÓ¬ Ê√˚˛œ ˝√√ ’¬ı±ÀÒ 1±Ê√Ú1 ’øÒfl¡±1 fl¡ø1À˘º Œ¸Ú±¬ÛøÓ¬ Ê√œ˚˛1œ 1Ì ‰¬Ó≈¬1± 1n∏ø%ÌœÀ˚˛ ¤˝◊ ˚≈XÀÓ¬ ’±“‰¬˘ ¬Û±øÓ¬ &˘œ Ò1± fl¡Ô± õ∂‰¬±1 Œ˝√√±ª±Ó¬ 1Ê√±1 Œ¸Ú±˝◊ ˆ¬˚˛ ‡±˝◊ 1ø%Ìœ1 fl¡Ô± ¤ÀÚÕfl¡ Î◊¬À~‡ fl¡ø1ÀÂ√ – ¸≈À‡À1 ¬ı±¸ fl¡ø1Â√±º ...î ŒÓ¬±˜±À˘±fl¡1 Œõ∂˜ ’±1n∏ ÒÚ… ¬ıœ1Qº ŒÓ¬±˜±À˘±Àfl¡ õ∂±Ì1 ¬ÛøÓ¬À1 ¸ÀÓ¬ ’±ÚÒ±˜Ó¬ ø‰¬1fl¡±˘ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ’ªÀ˙… ¤˝◊ ≈√1±fl¡œ ¬ıœ1±—Ú± ˜1±ÌŒ˜±ª±˜1œ˚˛± ¬ı≈ø˘À˚˛˝◊ Ê√Ú± íÀ˘› √ ì ’±Ú˝√√±ÀÓ¬ ì...øÓ¬Àfl¡ ¤Ù¬±À˘ 1±Ê√¬Ûø1˚˛±˘Ó¬ ‘˝√√fl¡˘ Œ˝√√±ª±1 Ê√±ÚÚœ ’±1n∏ ’±ÚÙ¬±À˘ 1±‚ª1 ¬ıœ1 ¬ÛPœ ¬Û≈Ú1 ë .....άˇ±›“ Ú11 ›‰¬1ÀÓ¬ 1±Ê√À¸Ú± ’±1n∏ Œ˜±ª±˜1œ˚˛±1 ˜±Ê√Ó¬ Œ‚±1Ó¬1 ˚≈X ’±1y ˝√√í˘º ˜1±Ì ˝◊˚˛±1 Î◊¬¬Ûø1› ë ìììì In a list of sover SROT 1±‚¬ıø˘ ë ë ë ë ë ASWINI A Memoir of the Late David Scott í Ú±˜1 ø˜˘ÚÓ¬ õ∂fl¡±ø˙Ó¬ ’±Ú ¤È¬± Œ˘‡±Ó¬ ¬ı1À±˝√√“±À˚˛ ø˘ø‡ÀÂ√– 1±Ìœ fl≈¡1—Ú˚˛Úœ ¬ı± ˜˘≈ fl≈¡ª“1œ , p. 198 î îîîî : A ˝◊˚˛±1 ¬Û1± Œ√‡± ˚±˚˛ ˆ¬±1Ó¬1 ¬ı‘øÓ¬‰¬ ˆ¬Ú«1 ŒÊ√ÀÚÀ1˘1 Î◊¬M√√√1¬Û”¬ı ¬ı±À¬ı PEER REVIEWED JOURNAL eigns I met with, two females, ]. OF THE J.B. COLLEGE WOMEN CELL í Ú±˜1 ’±Ú ¤È¬± õ∂¬ıgÓ¬ ¬ı1À±˝√√“±À˚˛ 1±Ò± í í í í í øfl¡Ó¬±¬ÛÓ¬ Œ√øˆ¬√ ¶®ÀÓ¬ ø˘ø‡ÀÂ√ – Y ada and Y ooking, appear 0 ¸”˚«fl≈¡˜±1 ˆ”¬¤û±˝◊ / 47 Anglo- Ø ÒÚ… √GœÚ±Ô fl¡ø˘Ó¬±1 ‘√ø©ÜÓ¬ 1±Ò±1n∏ø%Ìœ 1±Ò±1n∏ø%Ìœ1˜˘œ1„√√±˘œ √ø˘Ó¬ fl¡ªÓ¬«¬ıøÚ˚˛± ˜ø˝√√˘±∑ Lukhmee Singh, Rama Kantau was enthroned by Rookmunee and Radha õ∂ˆ¬±ª1 fl¡Ô± ¶®Ó¬1 ¬Û±‰¬1 ¬ı±fl¡…ÀȬ±Àª› õ∂˜±Ì fl¡À1 – ì øÊ√Àfl¡“±, ŒÓ¬ÀÚ˝√√íÀ˘ Œfl¡±ÀÚ± Œ˘Í¬± Ú±˝◊º øfl¡c ˚ø√ ˝√√±ø1¬ı ˘± ˝√√˚˛ ŒÓ¬ÀôL ¬Û≈1≈∏∏¸fl¡˘ ŒÓ¬± ˜ø1¬ı˝◊ øÓ¬1≈∏Ó¬±¸fl¡˘À1± ˘í1±ÀȬ±1 Ú±˜ 1˜±fl¡±ôL, ¬ı˚˛¸Ó¬ õ∂±˚˛ 1±‚ª1 ¸˜Úœ˚˛±º ... ÚÓ≈¬ÚÕfl¡ 1±Ò± ’±1≈≈∏ 1≈∏ø%Ìœ Ú±˜ ˘˚˛º ŒÓ¬›“À˘±fl¡1 ¸±˝√√ø¬ÛÓ¬ ¬Û≈1≈∏∏Ó¬Õfl¡ Œfl¡±ÀÚ±≈ÀÌ fl¡˜ Ú±øÂ√˘º 1±Ò±1 ά±„√√1 fl¡ø˘Ó¬±˝◊ ¤ÀÚÕfl¡ Î◊¬À~‡ fl¡ø1ÀÂ√ – ø¬ıøˆ¬iß ¸•x√±˚˛1 ˘Ó¬ ¸≈¸•Ûfl¡«1 ˝◊—øÓ¬ Ù≈¬øȬ Î◊¬Í¬± fl¡Ô±ÀȬ± ¸“‰¬±º Nahar proceeded to the Moamora Mahanta with plate. plate containing many incantations. Her daughter Rangali, was taken as wife by Nahar with a Hari woman named Ramali. She gave him some instructions and written copper then proceeded to and halted at Bengenabari on the side of river Dilhiri. There he put up instructions from his friends. In the month of Dinshan (Magh), Nahar arrived at Dergaon. He ’±1n∏ 1„√√±˘œ Ú±˜1 ≈√1±fl¡œ ¬ıøÚ˚˛± ¸•x√±˚˛1 ˜ø˝√√˘±1 fl¡Ô± ¤ÀÚÕfl¡ Î◊¬À~‡ fl¡1± ˝√√ÀÂ√ – ¬Û‘. ¬Ûø1‰¬±˘Ú±Ó¬ ø¬ıÀ^±˝√√œ ¸Ú…√˘ Œfl¡Î◊¬ø¬ÛÚ1 ¬Û1± ’±&ª±˝◊ øÂ√˘ºî [ 1n∏ø%Ìœ [ˆ¬±¬ı≈˘œ], ¬Û≈S 1˜±fl¡±ôL [1˜±Ú], ˜˝√√ôL ¬ı—˙œ˚˛ ¬ı±˚˛Ú ŒÎ¬fl¡± ’±1n∏ Œ±ø¬ı ±›“¬ı≈Ϭˇ± ˝◊Ó¬…±ø√1 άˇ“±›1—¬Û≈1 ’øˆ¬˜≈À‡ 1±‚ ŒÚ›, Ú±˝√√1À‡±1± ˙˝◊fl¡œ˚˛±, ŒÓ¬›“1 ≈√˝◊ fl¡ªÓ¬« ¬ÛPœ 1±Ò± [ˆ¬±Ó≈¬fl¡œ] ’±1n∏ ˆ¬œ1 õ∂ˆ¬±ª1 õ∂˜±Ì ø√À˚˛º 1n∏ø%ÌœÀ˚˛À˝√√ 1Ê√± ¬Û±øÓ¬øÂ√˘ ¬ı≈ø˘ Œfl¡±ÀÚ± ¬ı≈1ø?Ó¬ Î◊¬À~‡ ’±øÂ√˘º ˝◊› 1±Ò±1n∏ø%Ìœ1 1±Ê√ÚœøÓ¬Ó¬ 1988, p. 125) ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ 47] (  A √0 ’˜À˘≈ &˝√√À˚˛± 1±Ò±1n∏ø%Ìœfl¡ fl¡ªÓ¬« ˜ø˝√√˘± ¬ı≈ø˘ Î◊¬À~‡ fl¡ø1 ø˘ø‡ÀÂ√, ì˚≈X1 Ó‘¬Ó¬œ˚˛ ¬Û˚«±˚˛Ó¬, Memoir ...1±Ò± ˜˝◊ ¤È¬± fl¡Ô± ˆ¬±ø¬ıÀÂ√“±, ’±øÊ√À˚˛˝◊ ˝√√›fl¡, ¬ı± ≈√˝◊ ¤¬ıÂ√1 ¬Û±‰¬ÀÓ¬˝◊ ˝√√›fl¡ 1Ì ˝√√í¬ı˝◊º ˚ø√ ’±ø˜ ì...Ú±˝√√11 ≈√1±fl¡œ ˆ¬±˚«…± ’±øÂ√˘, Ú±˜ ˆ¬±Ó≈¬fl¡œ ’±1n∏ ˆ¬±¬ı≈˘œº ø¬Û‰¬Ó¬ ŒÓ¬›“À˘±Àfl¡ ¤˝◊ ¤ø1 ’¸˜ ¬ı≈1ø?Ó¬ õ∂±˚˛ ≈√˝◊ ˙øÓ¬fl¡± Ê√≈ø1 õ∂¬ı±√Ú±1œÓ¬ ¬Ûø1ÌÓ¬ Œ˝√√±ª± 1±Ò± 1≈ø%Ìœ1 ø¬ı∏À˚˛ √GœÚ±Ô ì [fl¡œøÓ¬«‰¬f ¬ı1¬ı1n∏ª±1 ¡Z±1± ’¬Û˜±Ú1 ¬Û±‰¬Ó¬] ˝◊Ù¬±À˘ 1±˚˛‰¬±˝√√±¬ı Œ±˘±¬Û ‰¬f ¬ı1n∏ª±˝◊ Ó¬±˝◊1 ¬Û1± ˝◊—1±Ê√œÕ˘ ’Ú≈¬ı±√ fl¡1± ’¸˜ ¬ı≈1ø?ÀÓ¬± 1˜˘œ ˝◊˚˛±1 ¬Û1± Œ√‡± ˚±˚˛ Œ˚˛ ˘Ñœø¸—˝√√1 ˜‘Ó≈¬…1 ¬Û±‰¬Ó¬ 1˜±fl¡±ôLfl¡ ’±Ú Œfl¡±ÀÚ±Àª Ú˝√√˚˛, 1±Ò± ’±1n∏ ¤˝◊ Ó¬Ô…¸˜”˝√√1 ¸Ó¬…¸Ó¬…Ó¬±1 øÚ(˚˛Ó¬± ø√˚˛± ’±˜±1 ¬ı±À¬ı ¸yª Ú˝√√˚˛€, øfl¡c ˝◊˚˛±Ó¬ ø¬ıÀ^±˝√√1 Ú±˚˛fl¡¸fl¡˘1 ...Nahar was quite mortified. He thought of taking revenge and went out to get SROT of the Late David Scott, ASWINI : A PEER REVIEWED JOURNAL by Major According to Buranjee on the death of OF THE J.B. COLLEGE WOMEN CELL ¬ı∏ûª¬ı±√1 ¬Û1± Œ˜±ª±˜1œ˚˛± ø¬ıÀ^±˝√√Õ˘ Adam ( î Ahom Buranji White, DHAS, Guwahati, , Jorhat, 1930) / 48 î . 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COLLEGE WOMEN CELL / 49 1±Ò±1≈fl¡≈Úœ Œ¸˝◊ ˜±˝√√ÀÓ¬ &ª±˝√√±È¬œÓ¬ 1Ì ›˘±˝◊ Œ˝√√Ú qøÚ 1n∏fl≈¡Ìœ &ª±˝√√±È¬œÕ˘ í˘ºî Ú1 ¬Û±˝◊ Œ‡±1±˝◊ Ú±˜ ˘íÀ˘ Œ√›Œ±¸“±˝◊ º 1≈fl≈¡Ìœ ¸ø˝√√ÀÓ¬ Ô±øfl¡˘ºî [Î◊¬Mê ¢∂Lö, ¬Û‘ ë˜1±Ì1 1—¬Û≈1 ’øÒfl¡±1í ë˜1±Ì ø¬ıÀ^±˝√√ ’±1yí 1±Ò±1n∏ø%Ìœ Ó¬Ô± Ú±1œ ¬ı±ø˝√Úœ – ¸—À˚±Ê√Ú 1n∏fl≈¡Ìœfl¡ ˙Sn∏Õ¸Ú…˝◊ ëŒfl¡“‰¬±˝◊‡±Ó¬œŒ±¸“±Úœí Ú±˜ ø√À˘ºî [ 1n∏fl≈¡ÌœÀ˚˛› ’¸œ˜ ¬ıœ1QÀ1 1Ê√±1 ¸Ú… ¤È¬± fl¡±øȬøÂ√˘º ¤˝◊¬ı±À1± 1n∏fl≈¡ÌœÀ˚˛ Ó¬˚˛±˜˚˛± ˚≈X fl¡ø1À˘º 1±Ò± 1Ê√±1 ‡±1¬ı±1≈∏√1 ‚11 ¬Û1± ‡±1¬ı±1≈∏√ ¸—¢∂˝√√ fl¡À1º 1‡œ˚˛±Àfl¡˝◊Ȭ±1 ˘ÀÓ¬± 1Mêé¬˚˛œ ˚≈X ˝√√˚˛º ˝◊øÓ¬˜ÀÒ… ø¬ıÀ^±˝√√œ1 ’±È¬±˝◊Ó¬Õfl¡ √é¬ ’±1≈∏ ¸±˝√√¸œ õ∂Ò±Ú ŒÚÓ¬±º ¬ı1¬ı1n∏ª±1 ¬ı±¬ı ˘íÀ˘› õ∂fl‘¡Ó¬ÀÓ¬ ŒÓ¬›“À˝√√√√ ˙±¸Ú fl¡ø1øÂ√˘º ¸—Sê±øôLÓ¬ 1±˜fl‘¡∏û ’±1≈∏ fl≈¡1—Ú˚˛ÚœÀ˚˛ ‰¬Sê±ôL fl¡ø1 1±‚ ˜1±Ìfl¡ ˝√√Ó¬…± fl¡1±À˘º ˜1±Ì ’±øÂ√˘ Œ˜±ª±˜1œ˚˛± Î◊¬¢∂ ¸±˝√√¸ Ó¬Ô± ’À¬Û±‰¬˝√√œÚÓ¬±˝◊ 1≈ø%Ìœfl¡ ˙œÀ‚Ë ‰¬ø˝√√√ Œ˝√√±ª±1 Ù¬±À˘ ŒÍ¬ø˘ ø√À˘ º ŒÓ¬›“ Œ˚ ’øÓ¬ ¸±˝√√ø¸Úœ¤1±fl¡œ ¬ıœ1±—Ú± Ó¬Ô± Œ¸Ú±Ò…鬱 ’±øÂ√˘ ’Ú≈˜±Ú fl¡ø1¬ı˘ ’¸≈ø¬ıÒ± Ú˝√√˚˛º ¤˝◊ Î◊¬øͬÀÂ√º &ª±˝√√±È¬œÓ¬ 1Ì ›À˘±ª± ¬ı≈ø˘ qøÚ ’±Ú Œfl¡±ÀÚ±¬ı± ˚±›fl¡ ¬ı± Ú±˚±›fl¡, 1≈∏ø%Ìœ ˚±¬ı˝◊ º ˝◊˚˛±1 ¬Û1± Ó¬±Ó¬ Œ˜±ª±˜1œ˚˛± ø¬ıÀ^±˝√√ Ó¬Ô± ‰¬1fl¡±1fl¡ 1鬱 fl¡ø1¬ıÕ˘ 1≈∏ø%Ìœ1 Ê√—ø Î◊¬√¢∂ ‰¬ø1SÀȬ±Àª˝◊ Ù≈¬øȬ ‚À1 Œ¸±˜±˝◊ 1í˘ø˝√√º ...¤˝◊1”À¬Û Ú1 ˘ ø˝√√Õ˘ ¤Ê√“±˝◊ Ê√“±˝◊ fl¡ø1À˘, ¸Õ¸ÀÚ… ¸ø˝√√ÀÓ¬ ˙œÀ‚Ë ’±ø˝√√ Ú1 ˘íÀ˘ø˝√√º Ó¬±1 ¬ı1n∏ª± Ù≈¬fl¡ÀÚ ’±˜±1 Ù≈¬fl¡Úfl¡ ‚11 ¬Û1± Î◊¬ø˘˚˛±˝◊ Œ¸˝◊ Òø1 ’±øÚ 1‡± ø√ ÔÀÂ√±íº ¤˝◊1+∏À¬Û qøÚ 1˜±Ú ˝√√∏«˚≈Mê ˝√√ 1˜±Ú, ¬ı±À¬Ûfl¡ Œ‡±1±, 1±Ò± 1fl≈¡Ìœ, ˜1±Ì 1≈∏ø%Ìœ1 fl¡Ô± ≈1≈Q ¸˝√√fl¡±À1 Î◊¬À~‡ fl¡ø1ÀÂ√º ¢∂Lö, ≈ª±˝√√±È¬œ ≈√À˚˛±ˆ¬±1 ˝√√±Ó¬œ‰≈¬ø„√√ Œ±È¬ ‡±˝◊ ¬ı1Ó¬œ˚˛± Ó≈¬ø˘ ø√ÚÓ¬ Œ˜±ª±˜1œ˚˛± ø¬ıÀ^±˝√√ ’±1y Œ˝√√±ª± ¸•ÛÀfl¡« fl¡Ô± ’±ø˜ ˝◊øÓ¬˜ÀÒ… Î◊¬À~‡ fl¡ø1 ’±ø˝√√ÀÂ√±º øfl¡ôLƒ≈ Ó¬±Ó¬ ’±1≈ øfl¡Â≈√ ¸—À˚±Ê√Ú1 õ∂À˚˛±Ê√Ú ’±ÀÂ√º ˘Ñœø¸—˝√√1 õ∂øÓ¬ √1√ Ù≈¬øȬ Î◊¬øͬÀÂ√º ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ì...˝◊˚˛±Ó¬ ¤˝◊ Œ˚ &ª±˝√√±È¬œÓ¬ 1Ì ›À˘±ª± Œ˚Ú qøÚ 1≈fl≈¡Ìœ &ª±˝√√±È¬œÕ˘ Œ˚±ª±î ¬ı≈ø˘ Œfl¡±ª± ˝√√ÀÂ,√ ì’±Ó¬¬Û±À‰¬√ ˜1±Ì1 1Ê√±, ¬ı1¬ı1n∏ª± ¸fl¡À˘± [ Û≈Ú1 1±Ò± 1n∏fl≈¡Ìœ1 &1n∏Q õ∂øÓ¬¬Ûiß fl¡ø1 ¬ı≈1ø?‡Ú1 ì¬Û±À‰¬ 1±‚ ¬ı1¬ı1n∏ª±˝◊ ˜±Ú≈˝√√ ¬Ûͬ±˝◊¬ [Û]1˜±Ú 1Ê√±1 ¬ı±Ó¬«± fl¡À˘ , Œ¬ı±À˘ ë1—¬Û≈À1± ˘íÀ˘± 1Ê√±Àfl¡± ¤˝◊ Î◊¬¬Ûø˙À1±Ú±˜±À1 ¤˝◊¬ı±1 ø˘‡± ˝√√À √– ¤˝◊ Î◊¬¬Ûø˙À1±Ú±˜±À1 Ó¬±Ó¬ Œfl¡±ª± ˝√√ÀÂ√, ì¬ı1¬ı1n∏ª± ˆ¬±1 ˝√√±Ó¬œ‰≈¬ø„√√À˚˛, Ù≈¬fl¡Ú1 ˝√√±Ó¬œ‰≈¬ø„√√, Œ˜±ª±˜1œ˚˛± ø¬ıÀ^±˝√√Ó¬ 1±Ò±1≈ø%Ìœ1˜˘œ1„√√±˘œ‰¬f˜±˘± ’±ø√ Ú±1œ¸fl¡˘1 õ∂¬ı˘ ’—˙¢∂˝√√Ì1 ˙˜«±1 ’øˆ¬˜Ó¬ ’Ú≈¸ø1 Î◊¬¬ÛÚ…±¸‡Ú1 fi¬ÛÚ…±ø¸fl¡±1 Œ˜±ª±˜1œ˚˛± ø¬ıÀ^±˝√√1 ≈√˝◊ Ú±ø˚˛fl¡± 1±Ò±1n∏ø%Ìœ1 ¤Àfl¡‡Ú ¬ı≈1ø?ÀÓ¬ ˜±S √˝√√ ¬Û‘ᬱ1 ¬Û±‰¬ÀÓ¬ ¬Û≈Ú1 Œ˜±ª±˜1œ˚˛± ø¬ıÀ^±˝√√œ1 ø¬ıÊ√˚˛1 ˜≈˝”Ó¬«ÀÓ¬± 1±Ò± SROT 1964 ASWINI ¬Û‘ 57 ]º : A PEER REVIEWED JOURNAL 1±Ò±1≈fl≈¡Ìœ Ó≈¬—‡≈„√√œ˚˛± ¬ı≈1ø? 1691 OF THE J.B. COLLEGE WOMEN CELL ’¸˜œ˚˛± ‡¬ı1 ¬Û±øÓ¬ ’±¸≈1œ Œ‡˘ 1Ì Î◊¬ø˘˚˛±˝◊ÀÂ√ [Î◊¬Mê 67 ¬ ˙fl¡1] ‰¬S¬ ˜±˝√√Ó¬ 1—¬Û≈1Õ˘ Î◊¬Ê√±˝◊ ’±ø˝√√˘º ¬Û‘ᬱӬ ø˘‡± ˝√√ÀÂ√, Ó¬ ø˚ fl¡Ô± ’±ÀÂ√, Œ¸˚˛± ¤˚˛± – ] 1691 ˙fl¡1 ˜±¸ ’±À‚±Úº ¬Û±À‰¬ 1691 65 ]º ¬ ˙fl¡1 ‰¬íÓ¬1 ø¬ıU1¬ / 50 ¸˙¶a ’—˙¢∂˝√√Ì Œ˚ ¤˝◊ ø¬ıÀ^±˝√√1 ¤fl¡ ø¬ıÀ˙∏ ø√˙ ’±øÂ√˘ Œ¸˚˛± ¶Û©Ü ˝√√ ¬ÛÀ1 ø¬ıÀ^±˝√√Ó¬ ’—˙¢∂˝√√Ìfl¡±1œ a temporary lull.” (p. 202 of Goswami were reduced to one eighth of their original strength. But repression effected only Brahmin general Dhaneswar Kataky the Moamorias and their sympathisers. The latter oder was carried out so successfully by a ¬Î◊¬À~‡ fl¡ø1ÀÂ√ – ì1±‚ª1 ˜±fl¡ ’±1≈∏ ˜±˝√√œÀ˚˛fl¡, 1±Ò± 1≈∏ø%Ìœ, ¤˝◊ ≈√À˚˛±Àfl¡ ’±øÚ ¬ı˝√√≈ ˙±øô¶ ø√ ¬ıÒ fl¡ø1À˘ºî ¶Û©Üº Ù≈¬fl¡Ú 1±Ê√À‡±ª± ’±1≈∏ 1≈∏fl≈¡Ìœº ˝◊˚˛±1 ¬Û1± ≈ª±˝√√±È¬œ1 ø¬ıÀ^±˝√√œ ø˙ø¬ı1ÀÓ¬± ŒÓ¬›“1 Œ˚ ŒÚÓ‘¬Q√±˚˛œ ˆ”¬ø˜fl¡± ’±øÂ√˘, fl¡ø1À˘, øÚ˝√√Ó¬ ø¬ıÀ^±˝√√œ Ú±˚˛fl¡¸fl¡˘1 ˜±Ê√Ó¬ ≈√Ê√Ú1 Ú±˜À˝√√ ¬ı≈1ø?‡ÚÓ¬ Î◊¬À~‡ ’±ÀÂ√º Œ¸˚˛± ˝√√í˘ øÚÀ˙∏ maiming the probable of the next king Gaurinath Singha, a foolish move was started to exterminate evil by first fl¡È¬fl¡œ ÒÀÚù´À1 ’±ø˝√√ ø¬ı∏˚˛±¸fl¡˘fl¡ Ò1± ¬ı± ˜1±, ¬ı1fl¡È¬fl¡œfl¡ ¬Ûͬ±˝◊øÂ√˘ º ŒÓ¬›“1 √±ø˚˛Q ’±øÂ√˘ ˜1±Ì1 ø˘øø1 ¬fl¡“±Î¬ˇœ ¬ı1Ù≈¬fl¡Úfl¡ Ò√1± ’±1n∏ ¬ı±øfl¡ ˜1±Ì Colonial was also sent to Guwahati help the new Governor the vicer kanri-parik ¤˝◊ 1≈fl≈¡Ìœfl¡ ë&ª±˝√√±øȬӬ 1n∏fl≈¡Ìœ1 ¬ıÒí ë1±Ò±˝√√Ó¬…±í fl¡Ô±Õ˘ ˚±›“º øfl¡c 1±‚ ˜1±Ì1 ˝√√Ó¬…±1 ¬Û±‰¬ÀÓ¬ 1Ê√±‚1œ˚˛±˝◊ ø¡ZÓ¬œ˚˛ ˘é¬… ø˝√√‰¬±À¬Û fl¡±fl¡ ¬ı±ø‰¬ ˘íÀ˘ ∑ ¬Û≈Ú1 ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ [ ’±À˝√√±˜1 ø√Ú, 1±Ò±1≈ø%Ìœ1 ’—˙¢∂˝√√Ì Œ˚ Œ˜±ª±˜1œ˚˛± ø¬ıÀ^±˝√√1 Œfl¡±ÀÚ± ø¬ıø2Â√iß ‚Ȭڱ Ú±øÂ√˘ ¬ı1— Ú±1œ1 ¸øSê˚˛ ø˝√√ÀÓ¬ù´1 ¬ı1¬ı1≈∏ª±˝◊ 1±Ò±1≈∏ø%Ìœ›¬ ≈√À˚˛±Àfl¡ 1Ê√±‚1œ˚˛± ¬ı±ø˝√√ÚœÀ˚˛ fl¡Àͬ±1 ˙±øô¶ ø√ ˜±ø1øÂ√˘ ¬ı≈ø˘ ¤˝◊ Œ˚ ÒÀÚù´1 fl¡È¬fl¡œ1 ŒÚÓ‘¬Q±ÒœÚ 1Ê√±‚1œ˚˛± ¬ı±ø˝√√ÚœÀ˚˛ ≈ª±˝√√±È¬œÓ¬ Œ˜±ª±˜1œ˚˛± ø¬ıÀ^±˝√œ√fl¡ √˜Ú “The root cause of the trouble however couldnot be eliminated and during reign Î◊¬Mê ÒÀÚù´1 ¬ı1fl¡È¬fl¡œ Œfl¡±Ú ’±øÂ√˘, Œ¸˝◊ ø¬ı∏À˚˛ 1±Ê√À˜±˝√√Ú Ú±ÀÔ ¤ÀÚfl¡ ø˘ø‡ÀÂ√, ˝◊Ù¬±À˘ Œ˜±ª±˜1œ˚˛± ø¬ıÀ^±˝√√œfl¡ &ª±˝√√±È¬œÓ¬ √˜Ú fl¡ø1¬ıÕ˘ ¶§«À√Àª ¬ı“±˝√√¬ı1œ˚˛± fl¡È¬fl¡œ1 ‚11 ÒÀÚù´1 쌸˝◊ ˜±Ú≈À˝√√˝◊ ˝√√1 ŒÃ1œ1 í√˘Ó¬ 1±Ò±fl¡ ‡≈ø‰¬ ˜±ø1À˘ºî ì¬ÛÀ1 ¬ı1Ù≈¬fl¡ÀÚ ¬Û±˝◊ ˜1±Ì1 øÚÀ˙∏ Ù≈¬fl¡Ú 1±Ê√À‡±ª±fl¡ ˜±ø1À˘º ¤˝◊ Î◊¬¬Ûø˙À1±Ú±˜±À1 ¤ÀÚfl¡ ø˘‡± ˝√√ÀÂ√– oy for Assam

SROT ≈ª±˝√√±È¬œ1 Œ˜±ª±˜1œ˚˛± 1±Ê√…¬Û±˘1 Î◊¬¬ÛÀ√©Ü± ’±‡…± ø√  of the village Kalugaon was sent to Guwahati as Barphukan, i.e. ...¤˝◊ Î◊¬¬Ûø˙À1±Ú±˜±À1 western ASWINI ), ≈ª±˝√√±È¬œ 8 [≈1≈Q ’±˜±1]º ø√ÀÚ “Ó¬ ˜1±Ìfl¡ ˜1± Ahom claimants to the throne and 4then by a collective massacre of Ó≈¬—‡≈„√√œ˚˛± ¬ı≈1ø? : Assam. Rukmini one of the two women leaders r 1997 A PEER REVIEWED JOURNAL

The Backgr ¬Û‘. Ó≈¬—‡≈„√√œ˚˛± ¬ı≈1ø? - 261]Ê√Ê√ , that within a short time the disciples of (Moamoria) À˚˛ ¤˝◊ ¬Û˚«±˚˛ÀȬ±1 Î◊¬¬Ûø˙À1±Ú±˜± ø√ÀÂ√ ¤ÀÚ√À1 – ¬ı±Ó¬«± fl¡íÀ˘ø˝√√º ¬Û±À‰¬ ¶§«À√Àª qøÚ ÒÀÚù´1fl¡ õ∂˙—¸± fl¡ø1À˘ºî ound of 1 OF THE J.B. COLLEGE WOMEN CELL 69 Assamese Cultur Ú— ¬Û‘ᬱӬ Œfl¡±ª± ˝√√ÀÂ√ – .” (p. 115 of √ 0 ≈˝√√˝◊ ø˘ø‡ÀÂ√ – 1≈fl≈¡ÌœÀfl¡± ˜±ø1À˘ Medieval & Early e ) ì ìììì Ó≈¬—‡≈„√√œ˚˛± ¬ı≈1ø? An ordinary / 51 º ¬ evolt, Û±À‰¬ 1 ’±1≈ √˝√√1±fl¡œ ¸˙¶a ø¬ıÀ^±ø˝√√Ìœ ŒÚSœ¶ö±Úœ˚˛ ’±1≈ ¬ı˝√√≈ Ú±1œ1 Ú±˜ Î◊¬À~‡1 ¬Û1±º ’±1≈ ŒÓ¬›“À˘±fl¡1 ¬ıœ1Q1 fl¡±ø˝√√Úœ ¤˝◊√À1 Œ¬Û±ª± ˚±˚˛ – ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ |œ|œ ’øÚ1n∏XÀ√ª1 ‰¬ø1Ó SROT ASWINI : A PEER REVIEWED JOURNAL Œ˚Ú ˘±À fl¡1± ’±ø˜ ’±ø¸ Ê√±Ú ø√À˘±ºº ì...¬ı1¬Û±S ¸À˜ ˜1eœÀ‡±ª± Œ˚ Œ±˝√√“±˝◊º ˙±øôL ¸ª ˜ÀÒ… ø¸ÀȬ± Ú±1œ ø˙À1±˜ø̺º Œfl¡“±‰¬ ¬Û±øÓ¬ &ø˘ ˙±ôLœ Òø1› øÚÀ˙∏ºº ¶aœÀ˚˛ Œfl¡“±‰¬ ¬Û±øÓ¬ &ø˘ Òø1 Â√±øȬ ˜±À1º ˙±ôLœ ¸ª ˘˚˛± ¬Û±øÓ¬˘ôL ˚≈X Œ‡˘±ºº qøÚ 1±Ê√± ˆ¬œÉ Ú±1±˚˛Ìfl¡ ’±À√ø˙˘±º Œ˝√√Ú Œ√ø‡ Œ˚±Àf˝◊ fl¡ø1˘± ’±À√˙º Œ¬ı±À˘ qÚ ’À1 ≈√©Ü 1±Ê√±1 ¬Û√±øÓ¬ºº ˘é¬ Œ˘±fl¡ ˜±ø1 fl¡ø1ø˘ Î◊¬¬ı±1ºº ¬ ¬Û≈øÔÓ¬ 1±Ò±1≈ø%Ìœ1 Î◊¬¬Ûø1›¬ ’±Ú √˝√√1±fl¡œ ø¬ıÀ^±ø˝√√Ìœ ŒÚSœ1 Ú±˜ &1n∏ ¸À˜ ˜±ø1 ’±Â√ ’ÀÚfl¡ Œ˚ ¬ı±1º fl¡“fl¡±˘Ó¬ ¬ı¶a ¬ı±øg ˚≈ÀX ˆ¬˘± øÔ1ºº Œ¸ø˝√√ &ø˘ ˘±ø ¬ıU ¸Ú…Ì ˜À1ºº Ò≈À• ’gfl¡±1 ˆ¬˘ ŒÚÀ√ø‡ ’±fl¡±˙º ø˝√√Õ˘ ¸ª ˜±À1 ’øÓ¬ Ú±ø˝√√ ŒÂ√√ Œˆ¬√º ‰¬Ó≈¬1e √˘ ˘˚˛± ¬ı1 Œ±˝√√“±˝◊ ˘±ºº ¸≈ˆ¬^± ¸≈‰¬˘± Ê√˚˛± Œ1±ø˝√√Ìœ ¸≈˜Ó¬œ ºº ¬ıi£≈+fl¡1 &ø˘ ˜±ø1 ¬ıÀ˘ Ú¬Û±ø1À˘±º ’± ¬ı±øϬˇ ˚±˚˛ ¸Àª fl¡ø1 ˜˝√√± Œ‡√ºº ŒÓ¬øÓ¬é¬ÀÌ ø¡ZÊ√1 ÚøÚœ ‰¬f˜±˘±º ˜Ò≈1œ &1n∏1 ŒÓ¬“À˝√√ ¬ıÒ≈ Œ¸Ãˆ¬±øÚœº ¬Û±ÀÂ√ ’± ¬ı±øϬˇ ‰¬f˜±˘± ˜˝√√±¸Ó¬œº ¸˜ô¶Àfl¡ ¬ıøÒ ’±Â√ fl¡ø1˚˛± ’Ú…±˚˛ºº 1y± Œ˚ Ê√˚˛ôLœ ˆ¬±Ú≈˜Ó¬œ ˆ¬^±ªÓ¬œº 1Ì1 ¬ı‘M√√√±ôL fl¡˘± 1±Ê√±Ó¬ ø¬ıÚ±˝◊ºº ¤ø˝√√ √˙ ˙±øôL ’øÓ¬ ¬Û1˜ 1n∏ø‰¬1º ¸”˚«…1 øfl¡1Ì ’±1 Úfl¡À1 õ∂fl¡±˙ºº ¬ÛøÓ¬ ¬Û≈S ¸À˝√√±√1 ˜±Ó≈¬˘ ‡≈άˇ±˝◊º Ó¬±1 õ∂øÓ¬Ù¬˘ ø√À¬ı± ¸˜1Ó¬ Òø1 OF THE J.B. COLLEGE WOMEN CELL / 52 ‰¬f˜±˘±1 ¬Û±‰¬1 Ú±˜ÀȬ± ë˜Ò≈1œí ¬ı≈ø˘ ˆ≈¬˘ fl¡À1º ’Ô‰¬ ˆ¬±˘Õfl¡ ¬ÛøϬˇÀ˘˝◊ Œ√‡± ˚±˚˛, ‰¬f˜±˘± Ú±˜1 ’±ÀÂ√ √˝√√Ȭ±À˝√√º ¬Û√øfl¡Ù¬±øfl¡Ó¬ ¤fl¡±øÒfl¡ ¬ı±1 √˙ ˙±øôL ¬Ûø1‰¬˚˛ ¬Û±›“º ŒÓ¬›“ ˝√√í˘ ‰¬f˜±˘±º øfl¡c Œfl¡±ÀÚ± Œfl¡±ÀÚ±Àª ˆ≈¬˘ fl¡1±ø√ ¤˝◊ Ó¬±ø˘fl¡±Ó¬ ¤‚±1Ȭ± Ú±˜ Ú±˝◊, 1n∏ø%Ìœ ˜1±ÌŒ˜±ª±˜1œ˚˛± Œ˝√√±ª±1 ø¬ı¬Û1œÀÓ¬ ¤˝◊ √˝√√1±fl¡œ ¬ıœ1±—Ú±1 Œfl¡ª˘ ¤1±fl¡œ1 Œ˝√√ ’±ø˜ ¸±˜±øÊ√fl¡ ø¬ıÀ^±˝√√1 ‰¬˜»fl¡±1 ˆ¬œ1Ó¬± ’±1≈ ø¬ı˙±˘Ó¬± õ∂±ø5Ó¬ ¤fl¡ ˜≈‡… ˆ”¬ø˜fl¡± ˘øÂ√˘ ¤˝◊ Ú±1œ ¬ı±ø˝√√ÚœÀ˚˛º 1±Ò± ’±1≈∏ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ˝◊˚˛±1 ¬Û1± ¬Û≈Ú1¬ı±1 õ∂˜±Ì ˝√√˚˛ Œ˚ Œ˜±ª±˜1œ˚˛± ø¬ıÀ^±˝√√1 ¤fl¡ ¸≈¸—øͬӬ Ú±1œ ¬ı±ø˝√√Úœ ’±øÂ√˘º SROT ASWINI : A PEER REVIEWED JOURNAL Œfl¡“±À‰¬ &ø˘ ¸ª ˘˚˛± ˙±øôL ˚Ó¬º ˙±øôL ¸Àª ¬Û±ÀÂ√ ’øÓ¬ 1Àe Œfl¡“±‰¬ ¬Û±øÓ¬º Œ√ø‡ Ú‘¬ÛøÓ¬1 ¸Ú… fl¡À1 ˝√√±˝√√±fl¡±1ºº..î ˚Ó¬ ˙øMê ’±ÀÂ√ Œ√À‡± &ø˘ ¸ª ˜±1ºº ˜≈fl≈¡øÓ¬1 Œ‰¬±À‰¬ øÚÀ¬ı± ¸ª±Àfl¡ ¸—˝√√ø1ºº Ó¬±e Œ√ø‡ ˙±øôL ¸Àª Ú‘Ó¬… fl¡ø1 fl¡ø1ºº ’¸—‡…±Ó¬ ¸Ú… ˜±ø1 fl¡˘ ¬ı≈±˜±1º &˘œ ¸ª Òø1 ›À˘±È¬±˚˛± ˜±À1 Â√±øȬºº ’±øÊ√ ¬ı≈Ϭˇœ ˜±À1 ˚ø√ Òø1¬ı±fl¡ ¬Û±À1±º ¬ÛÓ≈¬ª± øÂ√1± ø√ øÂ√ø1 &ø1˚˛±˝◊ ˜±À1±ºº ¤ø˝√√ ˜ÀÓ¬ ’±ÀÚ± Ú±Ú± fl¡ø1 øÓ¬1¶®±1º ≈√À‚«±1 ¸˜1 ’±øÓ¬ fl¡À1 ø¬ıÀÓ¬±¬ÛÚºº ¸?˚˛Úœ Ú±˜ ˘˚˛± fl¡À1 Œfl¡ÃÓ≈¬˝√√˘ºº ^n∏¬Û√ ÚøÚœ Œ˚Ú ˜±À1 Œ•°2Â√̺º ˙±ôLœ1 ¸ij≈À‡ ˜±À1 ˚Ó¬ ø˝√√Õ˘Ìºº Ó¬“±Ó¬œ1 Œ˚ ˜1± ≈√˝◊ Ù≈¬À1 Â√±ø˘Òø1º fl¡±Í¬1 ά±¬ıfl¡ ˘˚˛± ’Ú… ¶aœ ¸fl¡˘º ¤ø˝√√ ˜ÀÓ¬ ˙±ôLœ ¸Àª fl¡ø1 ˜˝√√±1̺ õ∂ˆ¬±ªÓ¬œ ¸Àe Œ˚Ú ¬Û±G≈ ¬Û≈S̺ ˙Sn∏ ¸ª ˜ø1 ˚±˚˛ õ∂±Ì1 fl¡±Ó¬À1ºº õ∂√øé¬Ì fl¡ø1 ˚±˝◊ Òø1 &ø˘ ˜±À1º √˙ ˙±øôL ø˚ ˜ÀÓ¬ fl¡ø1˘± ‡È¬±¸≈1fl¡ øÚÒÚºº ‚”ø1 Â√±øȬ ˜±À1 ˙Sn∏ ¸ª ˝√√+√˚˛Ó¬ºº Œ˚Ú˚˛ Œ^ìÛ√œ Òø1 ˝√√±Ó¬1 fl¡Ç̺ Œ˝√√Ú qøÚ Ú‘¬ÛøÓ¬1 ø˝√√Õ˘√±1œÌº ˙Sn∏1 ¬˝√√+√À˚˛ ¬Ûø1 ˜1˚˛ ¸˜”ø˘ºº ˜±1ôL &˘œfl¡ Òø1 √ø˘º ˚ ˙±ôLœ ¬ı≈ø˘› Î◊¬À~‡ fl¡1± ˝√√ÀÂ√º Œfl¡±ÀÚ± Œfl¡±ÀÚ±Àª OF THE J.B. COLLEGE WOMEN CELL / 53 ø¬ıÒª± Ú±1œ1 ¸˙¶a ¬ı±ø˝√√Úœ ˜È¬fl¡ 1Ê√±1 ¸Ú…1 ¬ı1Ó¬œ˚˛± Î◊¬øͬ˘ºî [ ˙≈øÚ ˜È¬fl¡˜1±Ì ¸Ú…¸fl¡À˘› 1Ì1 ¸±Ê√Ó¬ ¸±øÊ√À˘º ¸≈À¬ıø‰¬Úœ Œfl¡“‰¬±‡±Ó¬œ1 ¬Û”Ê√± ˝√√í˘º ¸?Úœ Ú±˜ ±˝◊ Œ˚ÀÚ – ìfl¡È¬fl¡œ1 ˜≈À‡ ¤ÀÚ ¬ı±Ó¬ø1 ˙≈øÚ 1±‚ªø¸—˝√√˝◊ ¬ ¬ıœ1ø¬ıSêÀ˜ ¸±øÊ√ fl¡±ø‰¬ ›˘±˘º ˜È¬fl¡ 1Ê√±1 ’±À√˙ øfl¡È¬±ÀÓ¬º Î◊¬À~‡À˚±… Œ˚ ø¬ı∏≈ûõ∂¸±√ 1±ˆ¬±1 Œ˘‡±Ó¬ ¬ı±1•§±1 ë¸?˚˛Úœí ¬ı± ë¸?Úœí Ú±˜1 Î◊¬À~‡ ’±ÀÂ√º ˚“≈øÊ√øÂ√˘ Ó¬±1 õ∂˜±Ì Œ¬Û±ª± ˚±˚˛º ëfl¡±Í¬1 ά±¬ıfl¡ ˘˚˛± ’Ú… ¶aœ¸fl¡˘ ¸?˚˛Úœ Ú±˜ fl¡À1 Œfl¡ÃÓ”¬˝√√˘í ˙±1œ Òø1 Ú±ø‰¬ ˚≈X fl¡ø1øÂ√˘º fl¡±Í¬1 √± ˝√√±Ó¬Ó¬ ˘ ë¸?˚˛Úœí œÓ¬ ±˝◊ fl¡1± ¤˝◊ ˚≈XÓ¬ Œ˚ ’±1≈∏ ¬ıU Ú±1œÀ˚˛ ¤˝◊ Ú±1œ¬ı±ø˝√√ÚœÀ˚˛ 1Ê√±‚11 ø¬ı1n∏ÀX ¸˙¶a ˚≈X fl¡ø1øÂ√˘º ˝√√ø1˝√√1 Ó¬“±øÓ¬1 ˜í1± ≈√Ȭ±1 √À1 ŒÓ¬›“À˘±Àfl¡ Â√±ø˘ Œfl¡±ÀÚ±¬ı± &1n∏1 Œ¬ı±ª±1œÀ˚˛fl¡À˝√√º ŒÓ¬›“ ø¡ZÊ√fl¡Ú…± ’Ô«±» ¬ı˱p¡Ìfl¡Ú…±º ˝√√ø1˝√√1 Ó¬“±øÓ¬ ¬ı± Œ˚±Àf1 ’±À√˙SêÀ˜ ø¬ıÀ^±À˝√√ √±ø„√√ Òø1øÂ√˘º ø¬ÛÓ‘¬Ó¬±øLafl¡ ¬Û≈≈≈1≈∏õ∂Ò±Ú ‰¬ø1S1 ø¬ı¬Û1œÀÓ¬ Ú±1œ1 ¸˜±Ú ’øÒfl¡±1 Ó¬Ô± ¸˜˜˚«±√±1 ¤fl¡ ˜˝√√±Ú ø‰¬S Œ˜±ª±˜1œ˚˛± ¸ÀQ› ŒÓ¬›“À˘±fl¡fl¡ ’ªÀ˙… ÚÓ≈¬Ú 1±©Ü™Ó¬ Œfl¡±ÀÚ± √±ø˚˛Q ø√˚˛± Œ˝√√±ª± Ú±øÂ√˘º Ó¬Ô±ø¬Û› ¬ı˱p¡Ì…¬ı±√œ ¸˜±Ê√1 ‰¬ø˝√√√¸fl¡˘1 ’—˙ ¢∂˝√√ÀÌÀ1 øϬˇ Î◊¬Í¬± ¸¬ı˘ Ú±1œ ŒÚSœQº ¬ıœ1±—Ú±, Œ˚±X± ’±1n∏ ‰¬ø˝√√√1 ˙±1œ fl¡1± ˝◊—øÓ¬ ’±ÀÂ√º ... √‡˘ fl¡ø1 ˝√√±›˝√√±fl¡ ø¸—˝√√±¸ÚÓ¬ ¬ı˝≈√√ª±1 fl¡Ô±› ˝◊˚˛±Ó¬ Î◊¬À~‡ ’±ÀÂ√º ¤˚˛± Œfl¡ª˘ ‰¬1˜ˆ¬±Àª ¬Û1±øÊ√Ó¬ fl¡1±˝◊ Ú˝√√˚˛€, Ó¬±1 Ù¬˘ÀÓ¬ ¬ı± ¬Û±‰¬ÀÓ¬ ø¬ıÀ^±˝√√œ ¬ı±ø˝√√ÚœÀ˚˛ ’±À˝√√±˜ 1±Ê√Ò±Úœ Rajmohan Nath Rachanavali captured the capital.” Raj Mohan Nath : with a crushing defeat in the hands of revengeful women. The enemy advanced and present Lakhimpur sub-divison, but the disor They were encountered in the Machkhowa field north-east of Dhakuakhana to the north of present Dikrong Ferryghat; and they marched against into a volunteer unit by Harihar Sannyasin in his hermitage on the Bandardewa hill, two miles of massacred ‘Female Rebels’ fl¡ø1ÀÂ√º ŒÓ¬›“ ø˘ø‡ÀÂ, fl¡ø1ÀÂ√ 1±Ê√À˜±˝√√Ú Ú±ÀÔº ŒÓ¬›“ ¬ıËp¡¬Û≈S1 Î◊¬M√√√1 ¬Û±11 Ú±1œ ¬ı±ø˝√√ÚœÀȬ± ø¬ıÒª± ˜ø˝√√˘±À1 øͬӬ ¬ı≈ø˘ Î◊¬À~‡ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ( [ø¬ı–^– ’é¬1 ø¬ıÚ…±¸ Œ˘‡fl¡1 ˜ÀÓ¬ 1‡± ˝√√ÀÂ√º] ˝◊˚˛±1 ¬Û1± Œ√‡± ˚±˚˛ Œ˚ Œ˜±ª±˜1œ˚˛± ø¬ıÀ^±˝√√1 ¤fl¡ ’ÚÚ… ¬ıø˙©Ü… ’±øÂ√˘, Ú±1œ¬ıœ1±—Ú±, Ú±1œ ˝◊˚˛±Ó¬ ˜Ú fl¡ø1¬ı˘œ˚˛± fl¡Ô±ÀȬ± ˝√√í˘ ¤˝◊ Œ˚ ëø¬ıÒ¬ı±í ø¬ıÀ^±˝√√¬œ ¬ı±ø˝√√ÚœÀȬ±Àª 1Ê√±‚1œ˚˛± ¬ı±ø˝√√Úœfl¡ “But the folly (of massacring Moamorias -D.S) was realised too late. The widows ’±ø˜ ˝◊øÓ¬˜ÀÒ… fl¡ ’˝√√± Œ˜±ª±˜1œ˚˛±¸fl¡˘1 ¸˙¶a Ú±1œ ¬ı±ø˝√√Úœ1 Ò±1̱Ӭ ¤fl¡ ÚÓ≈¬Ú ˜±S± ¸—À˚±Ê√Ú SROT V aisnavs who had fled to the north bank of Brahmaputra were or ASWINI : A PEER REVIEWED JOURNAL , vol II, Guwahati, 2013, p. 202-3). ø¬ı∏≈ûõ∂¸±√ 1±ˆ¬± 1‰¬Ú±¸y±1 ganised and the discontented The Backgr OF THE J.B. COLLEGE WOMEN CELL , ø¡ZÓ¬œ˚˛ ‡G, ound of 1789-90 Assamese Cultur 869-70 ‰¬Ú1 fl¡Ô± ¬ı≈ø˘ Ó¬±Ó¬ Ahom army met Ahom King. ¬Û‘.]º / 54 ganised e in ¸˜±Ê√Ó¬ Ú±1œ1 ¶ö±Ú Sê˜˙– ¬Û≈1n∏∏1¡Z±1± 1øé¬Ó¬ ’±1n∏ ˙±ø¸Ó¬ ¤fl¡ õ∂fl¡±11 ¬Û≈1n∏∏1 ’±:±¬ı±˝√√œ ˆ‘¬Ó¬…±1 ¬¬Û˚«±˚˛Õ˘ ø¬ı‡…±Ó¬ ¬ÛøGÓ¬ Ÿ¬ø∏1±fl¡œ1 ¸ÀÓ¬ Ó¬fl«¡Ó¬ õ∂¬ı‘M√√ Œ˝√√±ª±1 fl¡Ô± Œ¬ı√Ó¬ Œ¬Û±ª± ˚±˚˛º ¬ı±À¬ı› Ú±1œÀ˚˛ ¸•Û”Ì« ’øÒfl¡±1 ˘±ˆ¬ fl¡ø1øÂ√˘º ±π Ú±˜1 ø¬ı≈√∏œ ˜ø˝√√˘± ¤1±fl¡œÀ˚˛ ˚±:¬ı{√®1 √À1 õ∂Ô±› Ú±øÂ√˘º ø¬ÛÓ‘¬1 ¸•ÛøM√√1 ˆ¬± fl¡Ú…±˝◊√√ ˘±ˆ¬ fl¡ø1øÂ√˘ ’±1n∏ øÚÊ√1 ¶§±˜œ øÚÀÊ√ øÚ¬ı«±‰¬Ú fl¡ø1 ˘í¬ı1 ¬Û±«Ó¬ ’±øÂ√˘ ¬ı≈ø˘ Ê√Ú± ˚±˚˛º ¬ıø√fl¡ ˚≈Ó¬ ¬ı±˘…ø¬ı¬ı±˝√√ Ú±øÂ√˘, ø¬ıÒª± ø¬ı¬ı±˝√√1 õ∂‰¬˘Ú ’±1n∏ ¸˝√√˜1Ì ’±ø√› 1‰¬Ú± fl¡ø1øÂ√˘º Œ˘±¬Û±˜≈^±, ’¬Û±˘±, Œ‚±∏±, ø¬ıù´¬ı±1±, ¸”˚«± ’±ø√ Ú±1œ ’øÓ¬ ø¬ı≈∏œ ’±1n∏ ˙±¶aÓ¬ ά◊2‰¬ ’±øÂ√˘º Ú±1œÀ˚˛ ¬Û≈1n∏∏1 ¸˜±ÀÚ ø˙鬱√œé¬±, :±Ú’Ài§∏Ì ’±ø√Ó¬ ¬ıËÓ¬œ Œ˝√√±ª±1 ˘ÀÓ¬ Œ¬ı√1 Œô¶±S 1‰¬Ú± ˝√√øÂ√˘ ¬ı≈ø˘ ’Ú≈˜±Ú fl¡1± ˝√√˚˛º ¤˝◊√√ ¸˜˚˛ÀÂ√±ª±Ó¬ ‚±˝◊√√Õfl¡ Ÿ¬fl¡À¬ı√1 ¸˜˚˛Ó¬ ¸˜±Ê√Ó¬ Ú±1œ1 ¶ö±Ú ’øÓ¬ ¸±˜±øÊ√fl¡ ¶ö±Ú ’±øÂ√˘ ¸ij±ÚÊ√Úfl¡º ‡Ëœ©Ü¬Û”¬ı« ¡Z±√˙ ˙øÓ¬fl¡±1¬Û1± ¬Û=˜ ˙øÓ¬fl¡±¬Û˚«ôL Œ¬ı√¸˜”˝√√ ͬ±˝◊√√Ó¬ Œ√‡± Œ¬Û±ª± ˚±˚˛º Œ¬ı√ ά◊¬ÛøÚ∏√ Ó¬Ô± ˝◊√√øÓ¬˝√√±À¸ ø√˚˛± ¸±é¬… ’Ú≈˚±˚˛œ õ∂±‰¬œÚ ˆ¬±1Ó¬¬ı∏«Ó¬ Ú±1œ1 ’ÚÔ«1 ˜”˘ ¬ı≈ø˘ ’±‡…± ø√˚˛±, Ú±1œ1 ¶§±ÒœÚÓ¬±Ó¬ õ∂Ó¬…é¬ ˝√√ô¶Àé¬¬Û fl¡1±1 ˜ÀÚ±ˆ¬±¬ı ˙—fl¡1À√ª1 1‰¬Ú±1 ¬ıU ¬ıU ¸˜˚˛Ó¬ Ó¬Ô±fl¡øÔÓ¬ ’ôL…Ê√±øÓ¬ ¬ı± øÚ•ßÊ√±øÓ¬¸˜”˝√√1 ¸ÀÓ¬À˝√√ Ú±1œfl¡ ¶ö±Ú ø√˚˛± ø√˚˛±, ¸fl¡À˘± ˜ÀÚ±ˆ¬±¬ı ˙—fl¡1À√ª1 ¬ıU 1‰¬Ú±1 ˜±Ê√Ó¬ ¶Û©Ü 1+¬ÛÓ¬ Œ√‡± ˚±˚˛º ’¸˜œ˚˛± Ú±1œ1 ¬ı±À¬ı ˜≈Mê√ ’±øÂ√˘ ˚ø√› ˜Ò…˚≈œ˚˛ Ò˜«œ˚˛ ¸—¶®±1¸≈˘ˆ¬ Ú±1œø¬ı1± ¬ı± õ∂øÓ¬ ’Ú±¶ö±1 fl¡À1 ’±1n∏ Ú±1œ1 ë’±¬ı≈1í ë¸Ó¬œQí1 Ò±1̱› ‘√Ϭˇ ˝√√í¬ıÕ˘ ÒÀ1º ˙—fl¡1À√ª1 õ∂‰¬±ø1Ó¬ Ú¬ıÕ¬ıûª Ò˜«1 ¡Z±1 Ú±1œ1 ’—˙¢∂˝√√Ì1 ¸≈ø¬ıÒ± ’±øÂ√˘º øfl¡c ’±˚«œfl¡1Ì1 Ù¬˘Ó¬ ’¸˜1 ¸˜±Ê√¬ı…ª¶ö± ø¬ÛÓ‘¬Ó¬±øLafl¡ ˝√√í¬ıÕ˘ ’±1y ’Ò≈…ø∏Ó¬ ’=˘À¬ı±1Ó¬ ˜±Ó‘¬õ∂Ò±Ú ¸˜±Ê√ ¬ı…ª¶ö± õ∂‰¬ø˘Ó¬ Ôfl¡±1 ¬Ûø1Àõ∂øé¬Ó¬Ó¬ ¸fl¡À˘± ¸±˜±øÊ√fl¡ fl¡±˜Ó¬ Ú±1œ1 ¸±˜±øÊ√fl¡ ø¶öøÓ¬ ’±1n∏ ˜˚«±√±1 ›Ó¬Àõ∂±Ó¬ ¸•Ûfl«¡ ’±ÀÂ√º õ∂±fl¡˙—fl¡1 ˚≈1 ’¸˜Ó¬ ‚±˝◊√√Õfl¡ Ê√ÚÊ√±øÓ¬ õ∂¬ı˘ 1+¬ÛÓ¬ ¬ıûª ˆ¬øMê√ ’±À±˘Ú Ϭˇ ˘ ά◊Àͬº ¤˝◊√√ ˙øMê√˙±˘œ Ú¬ıÕ¬ıûª ¬Û1•Û1±1 ¸ÀÓ¬ ’¸˜œ˚˛± ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Ú±1œ1 ¬ı±À¬ı ˆ¬øMê√Ò˜«1 ¡Z±1 Œ‡±˘± 1‡± ˝√√øÂ√˘ ˚ø√› Ú±1œfl¡ ¬Û≈1n∏∏1 ¸˜±Ú ˜˚«±√± ø√˚˛± ÚÕ˝√√øÂ√˘ ’±1n∏ ¸˜¢∂ ˆ¬±1Ó¬Ê≈√ø1 Ϭˇ ˘ ά◊ͬ± ÚªÕ¬ıûª ˆ¬øMê√ ’±À±˘Ú1 ’—˙ ¶§1+À¬Û ’¸˜ÀÓ¬± ˙—fl¡1À√ª1 ŒÚÓ‘¬QÓ¬ SROT ASWINI ’¸˜œ˚˛± ¬ıûª fl¡ø¬ı1 1‰¬Ú±Ó¬ Ú±1œ ø¬ı1± : A PEER REVIEWED JOURNAL OF THE J.B. 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/ ¬Û±¬Ûø1 ¬ı1± 55 ¬ÛÀ1º õ∂±ÀÊ√…±øÓ¬∏¬Û≈1Ó¬ ¬ı˱p¡Ì¸fl¡À˘ 1±Ê√¬Û‘á¬À¬Û±∏Ó¬± ˘±ˆ¬ fl¡1± ¬ı≈ø˘ Ê√Ú± ˚±˚˛º fl¡±ø˘fl¡± ¬Û≈1±Ì1 ˜ÀÓ¬ ¬Û”¬ı«À1¬Û1± ˚ÀÔ©Ü ¶§±ÒœÚº ˜±Ó‘¬1 ¸•ÛøM√√ fl¡Ú…±˝◊√√ ˘±ˆ¬ fl¡1±1 ¬Û1•Û1± ’±ÀÂ√º fl¡ø1¬ı ˘±Àº ‚1ÀÊ“√±ª±˝◊√√ ¬ı± ëŒÏ¬±fl¡±í [ø¬ıÒª± øÓ¬À1±Ó¬±˝◊√√ ¶§±˜œ 1‡±1 øÚ˚˛˜] Ôfl¡± ¬Û≈1n∏À∏ øÚÊ√1 ¬Û”¬ı«1 ¬ı—˙ ¬Ûø1‰¬˚˛ Ó¬…± ¬Û1•Û1± ’Ú≈˚±˚˛œ ¸ôL±ÀÚ ¸√±˚˛ ˜±fl¡1 Ù¬√ ˘±ˆ¬ fl¡À1º ˘íÀ˘ ŒÓ¬›“À˘±fl¡1 ˜±Ê√Ó¬ ˜±Ó‘¬Ó¬±øLafl¡ ¸˜±Ê√ ¬ı…ª¶ö±1 õ∂‰¬˘Ú ’±øÊ√› Œ√‡± Œ¬Û±ª± ˚±˚˛º 1±ˆ¬±¸fl¡˘1 fl¡À1º ø¬ÛÓ‘¬Ó¬±øLafl¡Ó¬±1 ø√À˙ ¬Ûø1ªøÓ«¬Ó¬ fl¡ø1 ’¸˜œ˚˛± Ú±1œ1 ¶§±ÒœÚ ’±1n∏ ˜≈Mê√ ø¬ı‰¬1Ì1 ’øÒfl¡±1ÀÓ¬± ¬˝√√ô¶Àé¬¬Û ¬ı…ª¶ö±Ó¬ ‚±˝◊√√Õfl¡ Ú±1œ ¸•Ûfl¡π˚˛ ø¬ıøÒ ¬ı…ª¶ö±¸˜”˝√√Ó¬ õ∂‰≈¬1 ¬Ûø1ªÓ«¬Ú ¸±ÒÚ fl¡À1º ˜±Ó‘¬Ó¬±øLafl¡ ¸˜±Ê√fl¡ Ú‘À±á¬œ1 ¸˜±Ê√ ¬ı…ª¶ö± ’±øÂ√˘ ˜±Ó‘¬Ó¬±øLafl¡º ¬Û1ªÓ¬π ¸˜˚˛Ó¬ ’±˚«¸fl¡˘1 ’±˜ÀÚ ’¸˜1 õ∂±‰¬œÚ ˘øÂ√˘º ¬ıU Ê√ÚÀ±á¬œ1 ¬ı—˙ ¬Û1•Û1± ˜±Ó‘¬1 Ù¬±˘1¬Û1± øÚÌ«˚˛ fl¡1± ˝√√øÂ√˘º ‡±‰¬œ, fl¡±ø¬ı«, øÓ¬ª± ’±ø√ ’ª˜±ÚÚ± fl¡1±1 ¬Û1•Û1± Ú±øÂ√˘º ¬ı1= ¸˜±Ê√ ¬ı…ª¶ö±Ó¬ ¸fl¡À˘± Œé¬SÀÓ¬ Ú±1œÀ˚˛ ¬Û≈1n∏∏1 ¸˜±ÀÚ ’—˙ õ∂±‰¬œÚ fl¡±˜1+¬Û ¬ı± õ∂±ÀÊ√…±øÓ¬∏¬Û≈1Ó¬ ¬ı¸¬ı±¸ fl¡1± Ú‘À±á¬œ¸fl¡˘1 ˜±Ê√Ó¬ Ú±1œfl¡ ˝√√œÚ Ó¬˘‡±¬Û1 ¬ı≈ø˘ ˝√√ÀÂ√º ‘√ø©Üˆ¬—œ ’±1n∏ ˝◊√√˚˛±1 Ê√ø1˚˛ÀÓ¬ ¸˜¸±˜ø˚˛fl¡ ¸˜±Ê√Ó¬ Ú±1œ1 ¶ö±Ú ˜˚«±√±1 ø¬ı∏À˚˛ ’±À˘±‰¬Ú± fl¡1± ’±À˘±‰¬Ú±Ó¬ ˙—fl¡1À√ªÀfl¡ Òø1 ¬ıûª fl¡ø¬ı¸fl¡˘1 1‰¬Ú±1±øÊ√1 ˜±ÀÊ√À1 õ∂fl¡±˙ Œ¬Û±ª± Ú±1œ ¸•Ûfl¡π˚˛ ¬ı≈ø˘ ˙—fl¡1À√Àª ¸˜¸±˜ø˚˛fl¡ ¸˜±Ê√Ó¬ Ú±1œ1 ¶ö±Ú ’±1n∏ ˜˚«±√±1 ’øÓ¬ ¶Û©Ü ˝◊√√—øÓ¬ √±ø„√√ Òø1ÀÂ√º ’±˜±1 Ú±˚±˚˛º Ó¬Ô±ø¬Û ëŒfl¡±ÀÚ± fl¡±À˘ Ú±1œ Ê√±øÓ¬ ŒÚ±À˝√√ ¶§Ó¬La1œí ’Ô¬ı± 붧±˜œÀ1À¸ Œ¸ª± fl≈¡˘¶aœ1 ˜˝√√± Ò˜«í ’øÓ¬˙˚˛ fl¡Àͬ±1 Ú±øÂ√˘ ’±1n∏ ¬ıûª Ò˜«¢∂Lö¸˜”˝√√ÀÓ¬± Ú±1œ1 õ∂øÓ¬ ’Ó¬…±øÒfl¡ øÚá¬≈1Ó¬± õ∂√˙«Ú fl¡1± Œ√‡± ’±˝√√ø1Ó¬ Œ˚Ú Œ¬ı±Ò ˝√√˚˛ ˚ø√› Ê√ÚÊ√±øÓ¬ ’Ò≈…ø∏Ó¬ Œ˝√√±ª±1 ¬ı±À¬ı ’¸˜Ó¬ Ú±1œ ¸•Ûfl¡π˚˛ ¬ı±Ò±øÚÀ∏Ò¸˜”˝√√ ¸±ø˝√√øÓ¬…fl¡¸fl¡˘1 1‰¬Ú±1 ˜±Ê√ÀÓ¬±º ŒÓ¬›“À˘±fl¡1 Ú±1œ ¸•Ûfl¡π˚˛ ‘√ø©Üˆ¬—œ1 ˜”˘ ¸≈1ÀȬ± ˜Ú≈¸—ø˝√√Ó¬±1¬Û1±˝◊√√ ¤˝◊√√ ˜Ó¬À1˝◊√√ õ∂øÓ¬Ò√ıøÚ Ó¬Ô± ¸≈1 qÚ± ˚±˚˛ ˙—fl¡1À√ªÀfl¡ Òø1 ŒÓ¬›“1 ¸˜¸±˜ø˚˛fl¡ ’±Ú ¬ıûª fl¡ø¬ı ¶§±˜œ ¸ôL±Ú1 Œ¸ª±˝◊√√ Ú±1œ1 ˜˝√√±Ú fl¡Ó«¬¬ı… ø˝√√‰¬±À¬Û øÚ1+¬ÛÌ fl¡1± ˝√√í˘º Ú±1œfl¡ ‚11 ‰¬±ø1À¬ı11 ˜±Ê√Ó¬ ’±¬ıX fl¡ø1€, ø˙鬱˘±ˆ¬ ’±1n∏ ˜≈Mê√ ø¬ı‰¬1Ì1 ¬ÛÔ ¬ıg fl¡ø1, ‚1 ‘˝√√¶ö±˘œ Ó¬Ô± ’ªÚø˜Ó¬ ˝√√˚˛º ‡Ëœ©Üœ˚˛ õ∂Ô˜ ˙øÓ¬fl¡±1¬Û1± ø¡ZÓ¬œ˚˛ ˙øÓ¬fl¡±1 øˆ¬Ó¬1Ó¬ 1‰¬Ú± Œ˝√√±ª± ¬ı≈ø˘ ’Ú≈˜±Ú fl¡1± ˜Ú≈¸—ø˝√√Ó¬±Ó¬ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Sê˜˙– ’¸˜1 ’±˚πfl‘¡Ó¬ Œ±á¬œ¸˜”˝√√1 Ú±1œ¸fl¡˘ fl¡Àͬ±1 ’Ú≈˙±¸Ú1 ˜±Ê√Ó¬ Œ¸±˜±˝◊√√ õ∂±‰¬œÚ ’¸˜1 ø˚¸fl¡˘ ’øÒ¬ı±¸œÀ˚˛ ’±˚«¸fl¡˘1 ¬ı˙…Ó¬± ¶§œfl¡±1 Úfl¡ø1 ˜≈Mê√ˆ¬±Àª Ô±øfl¡¬ıÕ˘ õ∂±‰¬œÚ fl¡±˘À1¬Û1± ø¬ıøˆ¬iß Ê√±øÓ¬Ê√ÚÀ±á¬œ1 ¸—ø˜|ÌÓ¬ ¬ı‘˝√√» ’¸˜œ˚˛± ¸˜±Ê√ ϬˇÕ˘ ά◊øͬøÂ√˘º Ú±1œ1 ¬ı±À¬ı ¶§±˜œÀ¸ª±˝◊√√ Œ˚ ˜≈‡… ά◊ÀV˙… ’±1n∏ Œfl¡±ÀÚ±fl¡±À˘˝◊√√ Ú±1œ ¶§Ó¬La ¬ı± ¶§±ÒœÚ Ú˝√√˚˛ ñ SROT 5

‡±Â√œ, ±À1±, Ê√˚˛ôLœ˚˛±, øÓ¬ª± ¤˝◊√√ ¸fl¡À˘± Ú‘À±á¬œ ˜±Ó‘¬õ∂Ò±Úº øά˜±Â√±¸fl¡˘1 ˜±Ê√Ó¬ ASWINI : A ø¬ÛÓ¬± 1é¬øÓ¬ Œfl¡Ã˜±À1 ˆ¬Ó«¬± Œ˚êÀÚ PEER REVIEWED JOURNAL 1é¬øÓ¬ ¶öøªÀ1 ¬Û≈S± Ú– ¶aœ ¶§±Ó¬La˜˝«√√øÓ¬ 6

4 Œ√‡± ˚±˚˛ Œ˚ ’¸˜1 Ê√ÚÀ±á¬œ˚˛ Ú±1œ¸˜±Ê√ OF THE J.B. COLLEGE WOMEN CELL

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øfl¡c ’±˚πfl¡1Ì1 Ù¬˘|n∏øÓ¬Ó¬ 10 /

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[ˆ¬±ªÓ¬] 19 24 º ’±ø√ ¬ı±fl¡…±—˙› / 59 15 1 õ∂¸— Ȭœfl¡± Â1œ ’±˝◊ ’±1n∏ ø‰¡˘±1±˚˛1 ¡ÛPœ¸fl¡˘fl¡ ˙1Ì ø˚˛± ¡ı≈ø˘ ‰¡ø1Ó¡¡Û≈øÔ ¸”ÀS ÊÚ± ˚±˚˛º ’ªÀ˝˘± Ú±ø¢º õ∂Ô˜ ’ª¶ö±Ó¡ ˙—fl¡1À√Àª Ú±1œfl¡ ˙1Ì ø¡ıÕ˘ fl≈¡_±À¡ı±Ò fl¡ø1À˘› ¡Û1ªÓ¡«œ ¸˜˚˛Ó¡ ¡ıûª ¡Ûø1Àª˙1 ¸ÀÓ¡ ’¸˜1 øfl¡Â≈ ¡Û±Ô«fl¡… ’±ø¢º ’¸˜œ˚˛± ¸˜±ÊÓ¡ Ú±1œ1 õ∂øÓ¡ ά◊»fl¡È¡ øÚ•ßʱøÓ¡ ¡ı± ’ôL…ʱøÓ¡¸˜”˝1 ¸ÀÓ¡ ¤Àfl¡ ˙±1œÀÓ¡ Ú±1œ1 õ∂¸— ά◊À~‡ fl¡1± ˝ø¢º ’ªÀ˙… ¸¡ı«ˆ¡±1Ó¡œ˚˛ ’±ø¢ ˚ø› ¸˜¸±˜ø˚˛fl¡ ¸˜±ÊÓ¡ Ú±1œfl¡ ¡Û≈1n∏∏1 ¸˜±ÀÚ ˜˚«±± ø˚˛± Œ˝±ª± Ú±ø¢ ’±1n∏ Ó¡Ô±fl¡øÔÓ¡ Œ˚ ’¸˜Ó¡ ˙—fl¡1Àª1¡Z±1± õ∂ªøÓ«¡Ó¡ ’±1n∏ õ∂‰¡±ø1Ó¡ ÚªÕ¡ıûª ˆ¡øMêÒ˜«1 ¡Z±1 Ú±1œ1 ¡ı±À¡ı Œ‡±˘± ’±¡ıÏ¡ˇ±˝◊ ø¡ı∏˚˛fl¡ Ú…±˚…Ó¡± ø¡ıÕ˘ ˚P fl¡1± ˝í˘º ’±À˘±‰¡Ú±1 ’ôLÓ¡ ¤˝◊ ø¸X±ôLÓ¡ ά◊¡Ûڜӡ Œ˝±ª± í˘ ’±1n∏ øÚÀ˜«±˝ ø¡ıÀù≠∏Ì ≈1+˝ ˝ ¡ÛÀ1º ’±˜±1 ’±À˘±‰¡Ú±¡ÛSÓ¡ ˚Ô±¸yª øÚ1À¡Ûé¡ ‘ø©Üˆ¡—œÀ1 ˙—fl¡1Àª ˝◊˜±Ú ’±À¡ıøfl¡ˆ¡±Àª ¸•Ûfl«¡˚≈Mê Œ˚ ŒÓ¡›“1 ¸±ø˝Ó¡…1±øÊ1 ¸•Ûfl«¡Ó¡ ¡ıU¸˜˚˛Ó¡ øÚ1À¡Ûé¡ ¶ö±Ú ’±1n∏ ˜˚«±±1 ø¡ı∏À˚˛ ø¡ıÀù≠∏Ì ’±¡ıÀÏ¡ˇ±ª± ˝Àº ’¸˜1 ʱӡœ˚˛, Ò˜π˚˛ Ó¡Ô± ¸±—¶‘®øÓ¡fl¡ ÊœªÚÓ¡ ¡ıûª ¡ÛøGÓ¡¸fl¡˘1 1‰¡Ú±Ó¡ õ∂fl¡±˙ Œ¡Û±ª± Ú±1œ ¸•Ûfl¡π˚˛ ‘ø©Üˆ¡—œ ’±1n∏ ¸˜¸±˜ø˚˛fl¡ ¸˜±ÊÓ¡ Ú±1œ1 ˜≈fl¡ø˘ fl¡ø1 ø√˚˛±Ó¬ ’¸˜1 ¬ıûª ¸˜±Ê√Ó¬ Ú±1œ1 õ∂øÓ¬ Œ√‡≈›ª± ά◊√±1Ó¬± ¬Ûø1˘øé¬Ó¬ ˝√√˚˛º ¬Û±ÀÓ¬ ˜±Ê√Ó¬ ¬ıU ͬ±˝◊Ó¬ Œ¬Û±ª± ˚±˚˛º ˝◊√√˚˛±1 ˜±Ê√ÀÓ¬± Ò˜« ’±‰¬1Ú Ó¬Ô± ˆ¬øMê√ ¢∂˝√√Ì1 ¡Z±1 Ú±1œ1 ¬ı±À¬ı› 14 13 5 4 3 2 12 11 10 9 8 7 6 ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ º fl¡˘…±Ìœ ¬ıÀ±¬Û±Ò…±˚˛, Ò˜« › Ú±¬ı˛œ º ά◊ø~ø‡Ó¬, ¬Û‘. º õ∂À˜±√ ‰¬f ˆ¬A±‰¬±˚«… [¸•Û±], ’¸˜1 Ê√ÚÊ√±øÓ¬, ¬Û‘. º ø˙ªÚ±Ô ˆ¬A±‰¬±˚« [¸•Û±], ˙˜ [¿ ˜æ±ªÓ¬ √˙˜], ¬Û‘. º õ∂Ù≈¬~ Ú±1±˚˛Ì ¬ı1n∏ª± [’Ú≈], ˜Ú≈¸—ø˝√√Ó¬±, ¬Û‘. º Œ‰¬ÀÚ˝√√œ Œ¬ı˜, ά◊À~ø‡Ó¬, ¬Û‘. º ά◊ø~ø‡Ó¬, ¬Û‘. º Œ‰¬ÀÚ˝√√œ Œ¬ı˜ [’Ú≈], ’¸˜ ¬ı≈1?œ ˜”˘– ‰¬±1 ¤Î¬ª±Î«¬ Œ˝◊√√ά◊, ¬Û‘. º ά◊ø~ø‡Ó¬, ¬Û‘. º fl¡œM√√«Ú Œ‚±∏±, ¬Û‘. º ¸”˚« √±¸ [¸•Û±], ¿˜æ±ªÓ¬, ¬Û‘. º õ∂Ù≈¬~ Ú±1±˚˛Ì ¬ı1n∏ª± [’Ú≈], Û”À¬ı«±ø~ø‡Ó¬ ¬Û‘. º ά◊ø~ø‡Ó¬, ¬Û‘. º ά◊ø~ø‡Ó¬, Û‘. º &1n∏ ‰¬±ø1Ó¬ fl¡Ô±, Û‘. ’±˜±1 ’±À˘±‰¬Ú±Ó¬ Ò˜π˚˛ õ∂¸—1 õ∂øÓ¬ ’±Àª ¤1±˝◊ ‰¡ø˘ ˙—fl¡1Àª Ó¡Ô± ŒÓ¡›“1 ¸˜¸±˜ø˚˛fl¡ ¤ÀÚÒ1Ì1 Ú±1œ1 õ∂øÓ¬ ’¬Û˜±Ú ’±1n∏ ’¬ı:±¸”‰¬fl¡ ˜ôL¬ı… ¬ıûª fl¡ø¬ı ¸±ø˝√√øÓ¬…fl¡¸fl¡˘1 1‰¬Ú±1 SROT 64 27 6 ASWINI 184 184 198 21 : A PEER REVIEWED JOURNAL 127 , ¬Û‘. 165 31 237 237 OF THE J.B. COLLEGE WOMEN CELL 168 11893 24 / 60 ˆ¬A±‰¬±˚«…, õ∂À˜±√‰¬f [¸•Û±.] – Œ¬ı˜, Œ‰¬ÀÚ˝√√œ [’Ú≈.] ¡ıÀ±¡Û±Ò…±˚˛, fl¡˘…±Úœ, ¡ı±—˘± – ˝±Êø1fl¡±, ¸”˚« [¸•Û±.] ˙˜«±, ˙˙œ, ˜˝√√ôL, Œ˜±˝√√Ú‰¬f [¸•Û±.], ¡ı˜«Ì, ø˙ªÚ±Ô, ı1n∏ª±, õ∂Ù≈¡~ Ú±1±˚˛Ì [¸•Û±.], ŒÚ›, ˜À˝ù´1 [¸•Û±.], M¡ı1n∏ª±, ŒÊ…±øÓ¡f Ú±1±˚˛Ì [õ∂fl¡±˙fl¡], ŒÎ¡fl¡±, ¸1fl¡±1, ’±˘¡ÛÚ±, ¸˝±˚˛fl¡ ¢∂Lö¡Û?œ – 25 24 23 22 21 20 19 18 17 16 ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ º Î◊¬ø~ø‡Ó¬ ¬Û‘. º Î◊¬ø~ø‡Ó¬ ¬Û‘, º Î◊¬ø~ø‡Ó¬ ¬Û‘. º ¸”˚« √±¸ [¸•Û±.], ¬Û”À¬ı«±ø~‡Ó¬ ¬Û‘. º Œ˜±˝√√Ú‰¬f ˜˝√√ôL [¸•Û±.], ˆ¬øMê 1P±fl¡1 ¬Û‘. º ¸”˚« √±¸ [¸•Û±.], ¬Û”À¬ı«±ø~ø‡Ó¬ ¬Û‘. º ø˙ªÚ±Ô ¬ı˜«Ú, ¿˜ôL ˙—fl¡1À√ª– fl‘¡øÓ¬ ’±1n∏ fl‘¡øÓ¬Q, ¬Û‘. º ˙˙œ ˙˜±«, ’±ø√ √˙˜, Û‘. º ά◊ø~ø‡Ó¬ ¬Û‘. º ¸”˚« √±¸ [¸•Û±] ¬Û”À¬ı«±ø~ø‡Ó¬, ¬Û‘. 1997 1967 õ∂fl¡±˙, õ∂fl¡±˙, Œ˚Ú ¸¬ı«ˆ¬é¬ ŒÓ¬Ê√¶§œfl¡ øfl¡Â≈√ SROT ’±ø ˙˜ ¿˜ôL ˙—fl¡1Àª – fl‘¡øÓ¡ ’±1n∏ fl‘¡øÓ¡Q, 2016 2010 988 Ó¬±fl¡ Œfl¡±Ú Ê√ÀÚ ¬ı±ÀÂ√ºº ’±Ó¬ Œfl¡±Ú À√±∏ ’±ÀÂ√º ASWINI 04 237 170 Ò˜« › Ú±¬ı˛œ – Œ¸fl¡±˘ ¤fl¡±˘, ’¸˜ ¬ı≈1?œ ˜”˘ – , ˜˝±¡ı±U ¡۱˙±˘, Ú˘¡ı±1œ, õ∂Ô˜ õ∂fl¡±˙, ¿˜æ±ªÓ¡ [¸•Û”Ì«], fl¡œM«ÚÀ‚±∏± ’±1n∏ Ú±˜À‚±∏±, ÿÚø¡ı—˙ ˙øÓ¡fl¡±1 ¡ÛÈ¡ˆ”¡ø˜Ó¡ ’¸˜œ˚˛± Ú±1œ ’ø¢ü Ó¬Ô±ø¬ÛÀÓ¬± ¬Û±Ó¬Àfl¡ Ú¬Û±Àª : ˆ¬øMê 1P±fl¡1 A PEER REVIEWED JOURNAL ˜Ú≈¸—ø˝Ó¡±, 51 ’¸˜1 Ê√ÚÊ√±øÓ¬, Œ˚±øڜӡLa, ¤Î¬ª±Î¬« Œ˝◊Ȭ ˘˚˛±Â√« ¬ı≈fl¡©Ü˘, &ª±˝√√±È¬œ, ø¡ZÓ¬œ˚˛ õ∂fl¡±˙ 699 196 [1±Ê√‰¬1Ì Í¬±fl≈¡1 ’Ú≈ø√Ó¬], Œ˚±1˝√√±È¬ 602 Œfl¡Ãdˆ¡ õ∂fl¡±˙Ú, õ∂Ô˜ õ∂fl¡±˙, ¡ı±Ìœ˜ø1, &ª±˝±È¡œ, Ó‘¡Ó¡œ˚˛ ¸—¶®1Ì, 647 ˘˚˛±Â√« ¬ı≈fl¡©Ü˘, Ó‘¬Ó¬œ˚˛ ¸—¶®1Ì M¡ı1n∏ª± ¡Û±ø¡ıvø— Œfl¡±•Û±Úœ, &ª±˝±È¡œ, Ó‘¡Ó¡œ˚˛ OF THE J.B. COLLEGE WOMEN CELL ¡Û≈øÔÓ¡œÔ« õ∂fl¡±˙Ú, Œ±˘±‚±È¡, Ó‘¡Ó¡œ˚˛ õ∂fl¡±˙, ˘˚˛±Â« ¡ı≈fl¡ ©Ü˘, &ª±˝±È¡œ, ¡Û=˜ Ó¡±„1Ì, ¤˘±˝◊Ρ ¬Û±¡ıø˘˙±¸«, õ∂Ô˜ ¸—¶®1Ì, 89 1993 , ’¸˜ ¡Û±ø¡ıvø— Œfl¡±•Û±Úœ, õ∂Ô˜ 1871 2003 1997 [’±Ú≈˜±øÚfl¡] / 2016 61 1926 1998 Abstract of these worms designs and categories. By rearing silk worms producing thread from the cocoons Almost every and heritage. of 78,438 sq. km. between the ranges of Himalayas, Patkai and Naga hills. Key From a very young age simplicity popularity Indian Independence Movement the tradition of home spinning and weaving in garments and rejected their tradition of spinning weaving. But during the time were once self-dependents in the matter of cloth, began to use cheap, mill made imported in spinning and weaving. earned reputation from ancient times. In the art of rearing silk worms and weaving clothes, since early times. cotton. Skill in the art of spinning and weaving was considered highest attainment an and Pragjyotisha and Kamrupa. In the early Indian literature like Hindu epics, Puranic Introduction ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ T W antric literature there are references of Pragjyotisha and Kamrupa. ords W Handloom weaving has a great importance in the socio-economic life of Assam is the eastern most part of India. In early days .

. eaving is a way of life in T SROT As one of the oldest crafts echniques of handloom weaving are handed down from one generation to another : Colonial Assamese woman can weave excellent floral and geometrical designs in clothes. Assamese household had one or more looms for weaving clothes of various Assamese Assamese women wove clothes. ASWINI The custom of spinning and weaving is universal among The Practice of Assam, Assamese girls acquired knowledge of weaving clothes. :

W A PEER REVIEWED JOURNAL ith the establishment of British rule, W W eaving, Spinning, Assam. It is one of the brightest parts W omen in Colonial omen from almost every community in Assam, weaving is famous for its unique charm and W eaving OF THE J.B. COLLEGE WOMEN CELL They also produced thread from W eaving Loom, Silk, Among Assam at present holds an area T Assamese women had Assam was known as Assamese people, who imes Jyotimonjuri Kalita Assamese women. Assam is situated Assamese culture Khadi Assam indulged Assam regained / 62 Assam . queen Sarbeswari opened a school of weaving within the royal palace to teach girls the self suf stores annually one seer of home spun silk. These orders had far reaching effect ensuring of yarn before they went to sleep. Besides it, every household had contribute the royal (1603-1641). He passed an order that everyday all capable women had to spin two copses which three-fourths of the queen downwards, weave the four kinds of silk that are produced in country Hamilton noted in the early nineteenth century that, “The native women of all castes, from char Parbatia Phukan and Parbotia Barua were appointed. Some of the the Raidangia queen Phukan and Barua under Parbotia Queen clothes. number of looms within the royal campus for production and supply various kinds people in it rears, and petty dealers go round purchase for ready money girls. The raw materials are seldom purchased; each family spins and weaves the silks which every two women; and in great families there are eight or ten, which wrought by slave and the opinion that Suvarna Kundya is Sonkudiha of modern Kamarupa. produced various silk garments such as be kamarupa. mentions “the country of the cocoon rearers.” kinds of silk clothes were known to the people W etc. have been used. photographs etc. contemporary books, autobiographies of colonial and secondary data. The primary data has been collected from British official records, weaving culture. in colonial times and will also analyse the impact of British rule upon paper will also study the weaving, dyeing, silk rearing technology used by women of Colonial the eligibility of a girl was whether she knew Assamese woman and when a marriage proposal was made the first question asked regarding ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ eaving in ge of looking after the activities royal looms. patr

The credit of making weaving a universal practice among all class and caste The art of sericulture and the rearing different silk worms for manufacturing The methodology used in this study is historical. based on both primary The main objective of my research paper is to study the weaving culture among For supplying yarn and other raw materials for the looms of royal palace, under orna Assam goes to Momai SROT ficiency of Assam thr The cloths may be taken to mean the ASWINI As sources of secondary data, books, research papers, articles, journals Arthasastra of Kautilya mentioned a place named Suvarna kundya which Assam and its socio-economic importance in historical perspective. Assamese people in the matter of cloth. ough the : A PEER REVIEWED JOURNAL Assamese people are clothed…… T amuli Barbarua, the minister of Ages ksauma, dukula 2 This country of cocoon rearers is believed to Assam from time immemorial. Ramayana bowa-kota OF THE J.B. COLLEGE WOMEN CELL eri, muga, pat Ahom King Siva Singha’ Assam, and i.e. spinning and weaving. The patr There may be one loom for Buranjies Ahom king Pratap Singha silk of .” Ahom kings had a lar orna Ahom queens were in 3 . Historians are of Assamese women

Assam. Kshauma, dukula , contemporary s (1714-1744) / Assamese 63 , and with

Francies This 1 ge clothes from dif and caste. She imported specimen of floral designs brocades for the borders the neighbouring areas art of weaving. She admitted there girls from every community by the same person. industry was a cottage in which spinning, weaving and other processes were done winding threads on to the reels, weaving in looms, rearing silks etc. can be found about the works of spinning and weaving with help W and spun threads. The best of Manchester products could not hold down the native considered it anti-nationalist. So these people wore clothes by weaving from hand Assamese society other hand there were some socio-religious prohibitions in using western clothes the yarn. Even in rural areas women began to weave clothes from mill made yarns. and dyeing became extinct due to the competition from British Indian machine spun the people. were much finer and smoother than the practice of spinning and weaving started wearing imported clothes. obtainable in was little trade in clothes. During the colonial period imported mill made cloth became easily Assamese society was fulfilled by the hand loom productions of Impact of British Colonial Rule upon each other by presents of their hand spanned cloths. of can give such cloth to her husband, he escape death in the battle field. this cloth must be made and spun the within a single night. custom of wearing an evil-averting cloth known as Assam like the medieval times. clothing trends and textile industry Mati sâl were used in can be classified under two groups- handlooms and power looms. ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Assam weave clothes with various colourful and attractive designs they conciliated eaving eri weaving industry In the But all people were not economically sound to buy clothes from the markets. On The tribes of Assamese military generals or commanders of the time monarchy had a special Establishment of the British colonial rule brought revolutionary changes to W or throw shuttle loom was used in the plain areas of eaving looms, that were used by T SROT Though the interior parts of echnology Used in Assam at a cheap rate. So Assam; Assamese ferent parts of India to improvise ASWINI . Some of the W Assam had their own traditions of clothing. Mati sâl eaving technology remained almost same during the colonial period in : Bihunam, Bianam , as there were no substitutes for these products. A PEER REVIEWED JOURNAL or throw shuttle loom and Assam Assamese people did not use imported clothes as they . T ill the pre-British times, clothing requirement of Assamese women began to neglect the hard working Assam, the tradition of weaving continued, spinning Assamese handloom clothes, they easily attracted Assamese or wedding songs, ballads etc. ample evidence Assamese weavers during the colonial period Assamese weaving industry OF THE J.B. COLLEGE WOMEN CELL kavach kapor W eaving kokâlot bondha sâl 4 Assam. In this kind of loom It is believed that if a woman Assamese women and there T W radition T . omen from all the tribes

wo types of handlooms The yarns for spinning Assamese handloom As these products 5 jatar . or loin loom. and / pat, muga Assamese 64 takuri , variety of silk was produced from the worms which feed on leaves Another kind of silk, called of a year up to seven generation of eri worms can be reared. Of all the four varieties fabrics Muga and bombycina). Sometimes the worms are fed on leaves of These worms are fed on the leaves of from the worms which are fed on leaves of durable and strong. These worms are generally fed on the leaves of silk are produced from Jethua are reared in the pat of two kinds, one is the leaves of mulberry plants. In ( are commonly reared in Silk Rearing fruits, pomegranate and lac, indigo, vermilion etc. were used as dyeing materials in Jarath, Urahi, Leteku, Jammu, Bharathi, Silikha, Amlakhi, Madhuriam, Majathi, Palash, Chandan, kujithekera, Bor stuffs were used for dyeing. Barks, leaves, fruits and roots of different trees like did not have the habit of dyeing cloth but they used to dye threads and large varieties Assamese weavers used to dye their threads by indigenous dyeing process. In Dyeing practice. in these looms and preferred traditional as they did not liked to leave their age old was not popular in revolutionised the weaving technology and make it less laborious than before. But this loom heavy frames. Fly shuttle loom was invented by John Key in 1733 Britain which to the body of weaver with a back strap. These looms have no any permanent fixture or areas of Kokalot bandha sâl can weave many specialized fabrics. This loom is fitted to four posts fixed on the ground. shuttle is thrown across the thread by hand. The production of this kind loom low but it ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Antheraea assamensis Assam, worms can be reared from two to six generations a year Soalu worms are reared five times in a year . Bar pat worms are reared in the month of Assam. Assamese handloom industry was basically silk oriented. Three kinds of worms Before the yarns produced by modern textile factories became easily obtainable, trees. Best qualities of eri SROT was the cheapest and most common for daily use during winter seasons. They are also called ‘Back S ASWINI Assamese months of Assam during the colonial times. or loin loom is a kind of primitive used by the people hilly Bar pat muga ) and the : A Assam - the mulberry silk worm ( PEER REVIEWED JOURNAL and the other is tusser silk worms Assamese they were called eri (Antheraea paphia) was also produced in muga ( Attacusricini Eri . Muga Kati silk but it also feed on the leaves of . The trap’ Sar and Chapa-patia thekera, T is not only charming and beautiful, but also Eri u pat loom because this type of is attached OF THE J.B. COLLEGE WOMEN CELL Jeth Champa Chot is a warm natural yarn found in ). The mulberry silk worms are fed on Assamese weavers were not interested , i.e. big and small respectively , respectively known as and known as epar . But generally two generations and and Pat palu Dighlati, Patisonda, Domlati tenga, Bombyx moriL Adakari Mejankuri T . This type of worm is Som urmeric, Chotua trees respectively Kutkuri, Phutuka Kecheru trees (Machilus lemon, are produced Assam people Achchugach, Assam. .), the . The / Bhamrati, Katia 65 Assam. tree. In Assam. kendu Muga . muga Sar This and u . Ornamentation in fabric cultivation. access of cheap mill which made cotton thread, and Ahom monarchy and Assamese people used lar Ideology of patterns and some religious motifs find expression in the fabrics. of this region. Natural objects aesthetic appeal such as flowers, birds, animals and geometric used in embroidery work. In and the colour of produced. looms. Sometime clothes were exchanged for goods which not individually and locally families have been saved from economic collapse by their women folk’ Economic Impor among Congress households it would be a glorious achievement. of using clothes woven by own hands could spread to the other provinces India, at least that wrote in an article named ‘Khaddar W people improved weaving techniques like 'flying shuttle looms' to enhance the production. established in dif struggle for freedom both man and woman spun weaved clothes. weaving were considered in not only as a household daily work, but also nationalist ideology for every household of During that time the custom of spinning and weaving regained popularity all over again in The idea of hand woven cloth made from spun threads was an important part of Indian nationalism. coming of the British into Assam till the pre-British times. Commercialisation of clothing started in ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ eaving was included in the nationalist schools as a part of school curriculum. C F gest indigenous economic activity of Assamese people. But the Assamese ladies were clothed from head to foot in Khaddar Chhewa Bogori Cotton was collected in T W In the struggle for Indian independence, ideology of using raditionally

eaving was not only a part of Handloom weaving had provided almost whole of the clothing requirements SROT tree. Khadi . But with the availability of high quality cotton in markets and easy Khadi ferent parts of ASWINI , later they abandoned this practice. Though the people of guna tance of gained popularity in Assam. and its Impact upon Assamese women ornamented clothes through loom embroidery threads are white and golden. Different coloured were also guna : Assam. A PEER REVIEWED JOURNAL Assam textile motifs and designs are inspired by rich biodiversity The idea of hand spinning and weaving was not a new concept W in embroidery works. Khadi Assamese society as only women’ Assam. eaving in Colonial Assam from the trees called The Colonial rule led to urbanization, commercialization, movement spread the idea of hand spinning and weaving These schools and weaving teachers taught Assam’ Assamese people after agriculture. Many Assam reared these worms during the days of Assam and it spread to every region of Assamese culture and heritage; it was also the Assamese (Published in ‘Y OF THE J.B. COLLEGE WOMEN CELL Assamese people gradually left cotton Assam Guna W is a kind of gold and silver thread eaving Kapah, Simalu, oung India’, 1 . He said that if this custom s work, but in the national 6 T radition W . Earlier spinning and Khadi eaving schools were Assam only after the s labor in weaving or Akan, Maduri 1 June 1925) / khaddar Assamese Assamese 66 Andrews Assam. or . Bhuyan, Surya Kumar Bhattacharji, Mahua. Bordoloi, Nirmalprova. Bhattacharjya, Gaurishankar Baruah, Swarna Lata. earlier technology and weaving equipment have remained same as that of the colonial period some ups and downs, spinning dyeing have become ‘things of history’. period, spinning and weaving lost popularity society was self- dependent in fulfilling its clothing requirements. But during the colonial Conclusion or in Colonial raw materials available for the development, endogenous weaving industry did not developed Barua, Malaya Khound. (ed). strength. so the output of handlooms in of trade the East India Company during 18th and early 19th centuries. Assamese silk, mainly of for some social and religious occasions. From the end of 19th century domestic use Assamese weavers began to produce only special varieties of clothes mainly for women and of smoother practices and desires among the people of Brahmaputra valley western education system and migration etc in Baruah, B.K. Barpujari, H.K. Bahadur A. J. Mof References Assam and it remained only a spare time activity weaving ‘culture’ could not be successful in becoming a profitable ‘profession’ colonial weave fairy tales in cloth and every ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ganized and commercial way Assamese silk became restricted because of the growth demand for it outside . During the Indian independence movement, Manoharlal Publishers Pvt. Ltd 2009. Assamese women considered weaving as one of their daily works. Earlier Employment of handlooms in 1980. 1977. 1984. , K.P After his first visit to fatt Mills. SROT Assam. , finer and cheaper machine made clothes of Indian Manchester mills, . A Caste, T Cultural Histor Assam in the days of company ASWINI Repor Assamese people were not interested in doing sericulture works Silken Hues, Muted V . A muga ribe & Cultur S Jiwan Anupom Compr : tudies in the Histor A t on the Pr PEER REVIEWED JOURNAL . had a very high demand in Europe and it formed the main item Assam, Mahatma Gandhi commented that Sabinoy Nibedon Assam was not comparably high. Eri Thoi . y of ehensive Histor Assam ovince of e of India: Assamese woman is a born weaver Assam was considered a spare time employment and Aha Dinbor . Guwahati : Bina Library oices (1826-1858). Guwahati: Spectrum Publications. Assam and they in turn introduced new clothing y of . . Guwahati : Jyoti Prakashan.2004. Assam Though weaving is continued till today with . Guwahati : Sahitva Prakash.1999. y of Assam . . Guwahati:DVS Publishers .2014. OF THE J.B. COLLEGE WOMEN CELL Assam. , Guwahati: Lawyer Assam . Guwahati: Publication Board Assamese weaving culture regained .New Delhi: Ess Publications. 1965. . New Delhi: Munshiram . W Though there were enough ith the growing popularity .201 ’ s Book S Assamese weaving Assamese women 1. . 9 But traditional 8 / 67 Assamese tall.1993. Assam. Assam, 7 Sarma, Benudhar Sarma, Minmoy k. Sarma, S.N. Saikia, Rajen. Samman, H.F Rajguru, Sarbeswar Sharma, H. Nath, Dambarudhar Moore, P Kakati, Satish Chandra (ed). Footnotes Robinson, Hunter W Goswami, Pratap Chandra. Hamilton, Francis Buchanon. Goswami, Priyam. Gogoi Nath, Jahnabi. Gogoi, Lokeswar Gogoi, Lila. Gait, Edward. 9 8 7 6 5 4 3 2 1 Devi, Nalinibala. Das Gupta, Rajatananda. Choudhury Dev Das, Jugal. Cosh, John M. (. ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Kakati, Satis Chandra (ed Gait, E, Saikia, R, Saikia, R, Rajguru, S, Gait, E,

Bhuyan, Suryya Kumar ade, J. P Bhuyan, S. K. , Ibid , Citra. , Guwahati : Bina Library Publishers & Distributors.2001. W publishers.1972. Antiquarian Studies (1940) Company Centur .H. illiam. op.cit . W SROT A History of Assam , P An Asamar Lokakala Bastrasilpar Itibritta Social and Economic History of Assam Asamar Sanskriti T illiam. Abor op.cit A Socio- Economic and Cultural History of Medieval Assam (1200-1800) . C. . A History of Assam wenty Y Social and Economic History of Assam Medieval y. Account of Cotton Fabrics of . p. 271 Guwahati : Department of Historical and ASWINI Eri . (. . A .2002. one T op.cit The Histor , p.71 S opography of Nationalism in Assam T Asomar Loka Sanskriti . A Medieval raditional crafts of tatistical Kangr Assam Buranji Aha Dinbor Descriptive Agrarian System of Medieval Assam ears in Abhor , p. 68 Assamese Society Art of Medieval Assam : , A S Assam PEER REVIEWED JOURNAL ecar Kanciali Rodat tudies in the Histor Jiwon Smriti Aru Kamrupi Samaj one Bhratiya Nari ), Discovery of Assam y of Civilization the People Assam. Discovery of Assam. . Guwahati : Publication Board An Account of Assam Account of . Jorhat :Bharati Prakasan.1982. , EBH Publishers, Guwahati, 2008, p.271 Assamese Society .2001. .1st edition, Guwahati.1976. , edited by Benudhar Sharma. Guwahati : Assam . Guwahati : Publication Board , Guwahati : EBH Publishers.2008. Account of Assam . Guwahati : S Guwahati . Delhi: Sanskaran Prakashak.1957. Assam . Calcutta.1897. . Delhi :New Mittal Publications.2008. Assam. , . Bhupal.2007. Asami, Nagaon,1988, p.293 Assam , y of . Calcutta.1989. , Guwahati : W Anshah Publishing house.2008. . NewDelhi: Cosmo Publications. 1982. , Nogaon :Asami.1988. Calcutta: OF THE J.B. COLLEGE WOMEN CELL estern Book Depot .1901 Calcutta.1964. tudent S . Guwahati: Department of , Calcutta, 1964, p. 5 Assam , Calcutta: Sanskaran Prakashan. 1841. , New Delhi, 2000, p.68 (1853-1921), New Delhi: Manohar Antiquarian S . New Delhi: Concept Publishing , Guwahati, 1965, p 67 tores.1988. T rubner & co.1879 Asam Jyoti.1971. Assam.1968. . Guwahati .2008. Assam to the T Assam. 1961. tudies in Assam Jyoti Assam.1966. History and / welfth 68 . ¸±˜±øÊ√fl¡ ’±1n∏ 1±Ê√ÕÚøÓ¬fl¡ ‚Ȭڱª˘œ ˜”Ó«¬ ˝ ά◊øͬÀÂ√º ø¬ıÀ˙∏Ó¬– ’±1n∏ ˝◊√√˚˛±ÀÓ¬˝◊√√ ’±RÊ√œªÚœ‡ÀÚ fl‘¡øÓ¬Q √±¬ıœ fl¡ø1¬ı ¬Û±À1º ’±RÊ√œªÚœÓ¬ ’øÓ¬ ¬ı±ô¶ª¸ijÓ¬ˆ¬±Àª ’¸˜1 ¶Û˙«fl¡±Ó¬1 ¤ÀÂ√±ª± ¸˜˚˛fl¡ Ê√œªôL 1+¬Û ø√¬ıÕ˘ ¸é¬˜ ˝√√ÀÂ√ ¸±Ô«fl¡ ’±RÊ√œªÚœÓ¬ ˜”Ó«¬ ˝√√ ά◊Àͬ Ó¬√±ÚœôLÚ ¸˜˚˛ ’±1n∏ ¸˜±Ê√ Ê√œªÚº ¸ø¬ıÓ¬± Œ±¶§±˜œÀ˚˛› ŒÓ¬›“1 Ó¬œ1Ó¬ífl¡ ’¸˜œ˚˛± ˆ¬±∏±Ó¬ õ∂fl¡±˙ Œ¬Û±ª± ¤‡Ú ά◊»fl‘¡©Ü ’±RÊ√œªÚœ ø˝√√‰¬±À¬Û ’øˆ¬ø˝√√Ó¬ fl¡ø1¬ı ¬Û±ø1º ¤Àfl¡±‡Ú ’Ài§∏±1 ά◊À√…±Ó¬ ¢∂Lö±fl¡±À1 õ∂fl¡±˙ Œ¬Û±ª± ¬ı∏«œ˚˛±Ú ¸±—¬ı±ø√fl¡ ¸ø¬ıÓ¬± Œ±¶§±˜œ1 ’±RÊ√œªÚœ ë˜Ú —±1 ë˜Ú —±1 Ó¬œ1Ó¬íñ¸˜˚˛ ’±1n∏ ¸˜±Ê√ Ê√œªÚ1 ¬ı±ô¶ª õ∂øÓ¬Ù¬˘Ú ¸”‰¬fl¡ ˙s – ˚±›“ÀÓ¬ ¤˝◊√√ ˜ôL¬ı…1 ¸Ó¬…Ó¬± ¸‚ÀÚ Î¬◊¬Û˘øt ˝√√˚˛º õ∂fl¡±1 ¢∂Lö1 Œé¬SÀÓ¬˝◊√√ õ∂À˚±Ê√…€, ’±RÊ√œªÚœ1 Œé¬SÓ¬ ˝◊√√ ’øÒfl¡ ¬Ûø1˜±ÀÌ õ∂À˚±Ê√…º Œ±¶§±˜œ1 ¢∂Lö‡Ú ¬ÛøϬˇ ’±1n∏ Ê√œªÚ1 ø¬ıø‰¬S ’øˆ¬:Ó¬±1 ¸±1˜˜«fl¡ ’±R¶ö fl¡ø1 ˘í¬ı ¬Û1± ˙øMê√˙±˘œ ¬ı…øMê√Q˝◊√√ ¢∂Lö ¤Àfl¡±‡Úfl¡ ά◊M√√œÌ« Ó¬Ô± ˜˝√√» fl¡ø1 ŒÓ¬±À˘ Ó¬±1 ˜±Ê√Ó¬ ’ôLøÚ«ø˝√√Ó¬ ˝√√ Ôfl¡± 1‰¬ø˚˛Ó¬±1 ’ôL«‘√ø©Ü1 ¬ˆ¬œ1Ó¬± ˜”˘ √±ø˚˛Q ¬Û±˘Ú fl¡1± ı∏«œ˚˛±Ú ¸±—¬ı±ø√fl¡ ¸ø¬ıÓ¬± Œ±¶§±˜œ1 ë˜Ú —±1 Ó¬œ1Ó¬í ¤‡Ú ¬ı…øÓ¬Sꘜ ’±RÊ√œªÚœº ¸—¶ö±1 ˘Ó¬ Ê√øάˇÓ¬ ’±1n∏ ë√… ÚÔ«˝◊√√©Ü Ȭ±˝◊√√˜ƒÂ√í ë1±Ê√Ò±Úœ ¬ı±Ó¬ø1í Ú±˜1 ¸±5±ø˝√√fl¡ ’¸˜œ˚˛± ¬ı±Ó«¬±À˘±‰¬Úœ1 ˘ÀÓ¬ ë√… ά◊˝◊√√fl¡í, ëø¬ıvȃ¬Ê√í ’±ø√ ’±À˘±‰¬ÚœÓ¬ fl¡˜«1Ó¬ ’±1n∏ ¤ ¤Ù¬ ø¬Û, ø¬Û ’±ôL–1±©Ü™œ˚˛ ¸—¬ı±√ ¬ı±—˜˚˛ ˝√√ Ú≈Àͬº ¤˝◊√√ Œé¬SÓ¬ √ ø¬ı ø‰¬1 ’¸˜1 ’Ú±Ó¬“±1 ¸±—¬ı±ø√fl¡ ø˝√√‰¬±À¬Û √œ‚«ø√Ú Òø1 fl¡±˚«øÚ¬ı«±˝√√ fl¡1±1 ¬ı…øMê√À˚˛ ø˘‡± øÚÊ√ Ê√œªÚ1 fl¡±ø˝√√ÚœÀ˚˛˝◊√√ ¸±ø˝√√Ó¬… ˝√√í¬ı ŒÚ±ª±À1, ˚ø√À˝√√ Ó¬±Ó¬ ¸˜˚˛, ¸˜±Ê√ ’±1n∏ ¬ı…øMê√Q ¸±1±—˙ ¸ø¬ıÓ¬± Œ±¶§±˜œ1 ’±RÊ√œªÚœ ë˜Ú —±1 Ó¬œ1Ó¬í – ¸˜˚˛, ¸˜±Ê√ ’±1n∏ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ’±RÊ√œªÚœ‡ÚÓ¬ ëÕ√øÚfl¡ Ê√Ú˜ˆ”¬ø˜í1 ¸±5±ø˝√√fl¡ ë¬ı¸≈g1±í 1 ¬Û±Ó¬Ó¬ ŒÂ√±ª± ŒÂ√±ª±Õfl¡ õ∂fl¡±˙ ¬Û±˝◊√√ ’±RÊ√œªÚœ ˝√√í˘ ¸˜˚˛, Ê√œªÚ ˜LöÚ fl¡ø1 ø˘ø‡ ά◊ø˘›ª± ¤fl¡ ˜ÀÚ±: ¸±ø˝√√Ó¬…fl¡˜«º ø˚ Œfl¡±ÀÚ± ¬ı±˘… ø¬ı¬ı±˝√√, ¶aœø˙鬱, ’±Ò≈øÚfl¡Ó¬± SROT ASWINI 1962 : Ú±1œ1 ’±R±Ú≈¸g±Ú1 ˝◊√√øÓ¬˝√√±¸ A PEER REVIEWED JOURNAL ‰¬Ú1 ¬Û1± õ∂±˚˛ 2005 OF THE J.B. COLLEGE WOMEN CELL ‰¬ÚÕ˘Àfl¡ ¤˝◊√√ ¸˜˚˛ÀÂ√±ª±Ó¬ ¸—‚øȬӬ ø¬ıøˆ¬iß 1962 ‰¬Ú1 ‰¬œÚ1 ˆ¬±1Ó¬ ’±Sê˜Ì1 ά 0 ŒÊ√…±øÓ¬À1‡± ˝√√±Ê√ø1fl¡± – ¤˝◊√√ ˜ôL¬ı… ¸fl¡À˘± / 2009 69 ‰¬ÚÓ¬ ά◊¢∂¬ÛLöœ ¸—ͬÚÀ¬ı±11 Ê√ij1 ŒÚ¬ÛÔ…fl¡Ô± ’±RÊ√œªÚœfl¡±À1 ¬¤˝◊√√√À1 ø˘ø‡ÀÂ√ – Ϭˇ ˘ ά◊ͬ± ø¬ıøˆ¬iß Â√±S ¸—Í¬Ú ’±1n∏ ά◊¢∂¬ÛLöœ ¸—ͬÚ1 ¤‡Ú Â√ø¬ı› ¸≈¶Û©Üˆ¬±Àª √±ø„√√ Òø1ÀÂ√º ø¬ıÀ˙∏Õfl¡ 1±Ê√ÚœøÓ¬1 Œ‡˘í ¬ı≈ø˘ fl¡í¬ıÕ˘ fl≈¡F±À¬ı±Ò Úfl¡1± ¸ø¬ıÓ¬± Œ±¶§±˜œÀ˚˛ Â√±S¸Lö±1 ¸˜¸±˜ø˚˛fl¡ˆ¬±Àª ά◊M√√1¬Û”¬ı«±=˘Ó¬ fl¡1± ¬ıÀάˇ± ’±1n∏ ’¬ıÀάˇ±, ˜≈Â√˘˜±Ú ’±ø√¬ı±¸œ1 ˜±Ê√Ó¬ ¸‚Ú±˝◊√√ Œ˝√√±ª± ˆ¬±Ó‘¬‚±Ó¬œ ¸—‚∏«fl¡ 똱øȬ ‰¬1fl¡±1 ‰¬˘±À˘º fl¡1±Õ˘Àfl¡º ¬Û≈Ú1 Œfl¡˙ª ÕÀ˚˛ 1979 øÓ¬øÚ¬ı±1 ’¸˜ 1±©Ü™¬ÛøÓ¬1 ˙±¸Ú1 ’ÒœÚÓ¬ ’±øÂ√˘º õ∂Ô˜¬ı±1 Œ˚±ÀfÚ±Ô ˝√√±Ê√ø1fl¡±1 ‰¬1fl¡±1 ¬ı‡«±ô¶ fl¡ø1 Assam' ˆ¬±1Ó¬œ˚˛ ¸Ú…1 ¬Û˘±˚˛Ú, ˆ¬±1Ó¬1 õ∂Ò±Ú˜Laœ Ê√ª±˝√√1˘±˘ ŒÚ˝√√1n∏Àª ¬ıÌ«Ú±, ‰¬œÚ± ¸Ú…˝◊√√ Œ˜fl¡À˜±˝√√Ú ˘±˝◊√√Ú ’øÓ¬Sê˜ fl¡1±1 ˘À ¬ı˜øά˘± ’±1n∏ ŒÓ¬Ê√¬Û≈1¬ı±¸œfl¡ ¤ø1 Ô ˝√√í¬ıº ¸ø¬ıÓ¬± Œ±¶§±˜œ1 ˆ¬±∏±Ó¬ – ˜”Ó«¬ ˝√√ ά◊ͬ± ’¸˜1 1±Ê√ÕÚøÓ¬fl¡ ’ø¶ö1Ó¬±1 ø‰¬S¬‡Ú ˝◊√√øÓ¬˝√√±¸ ’Ò…˚˛ÚÓ¬ ø¬ıÀ˙∏ ¸˝√√±˚˛fl¡ ¬ÛÓ¬Ú, ¬Û≈Ú1Í¬Ú ’±ø√ ‚Ȭڱ1 øÚ‡“≈Ó¬ ¬ıÌ«Ú± ¤˝◊√√ ’±RÊ√œªÚœ‡ÚÓ¬ ¬ø¬ı¬ı‘Ó¬ Œ˝√√ÀÂ√º ø¬ıÀ˙∏Õfl¡ ’±˘Ù¬±1 ’±R¸˜¬Û«Ì, ’¸˜ ’±À±˘Ú1 Ù¬˘|n∏øÓ¬Ó¬ ë’¸˜ Ì ¬Ûø1∏√í1 Ê√ij, ’¬Û ‰¬1fl¡±1 Í¬Ú ’±1n∏ ¸Lö±1 ’ø˝√√—¸ ’±À±˘Ú1 ’“±1Ó¬ ø˝√√—¸±1 Œ‰¬fl¡±, ë’±˘Ù¬± √˜Ú1 Ú±˜Ó¬ ˆ¬±1Ó¬œ˚˛ Œ¸Ú± ’øˆ¬˚±Ú ’±1n∏ ’¸˜Ó¬ ’Ú≈øá¬Ó¬ Œ˝√√±ª± 1Mê√±Mê√ øÚ¬ı«±‰¬Ú, 1±©Ü™œ˚˛ Ú±ø1fl¡¬Û?œ1 ¸ˆ¬«Ó¬ ¬ı…±¬Ûfl¡ Œ‡ø˘À˜ø˘, Â√±S ¸—ͬÚ1 Ê√ij, ’¸˜1 ø¬ı˙‘—‡˘ 1±Ê√ÕÚøÓ¬fl¡ ¬Ûø1Àª˙, ’¸˜Ó¬ fl¡—À¢∂Â√ ‰¬1fl¡±11 ά◊O±Ú¬ÛÓ¬Ú, Œ˝√√±ª± ’¸˜1 ø¬ıøˆ¬iß Ê√ÚÀ±á¬œ˚˛ ¸—ͬÚ, ˘±ø‰¬Ó¬ Œ¸Ú±1 Ê√ij, ά◊M√√1¬Û”¬ı«±=˘Ó¬ ’Ú…±Ú… ά◊¢∂¬ı±√œ ¸˙¶a 1±Ê√…Àfl¡˝◊√√‡ÚÀ1± Â√±S˙øMê√ ¤fl¡øSÓ¬ ˝√√ ëÚÔ«˝◊√√©Ü±Ì« ø1øÊ√˚˛Ú ©Ü≈Àά∞I◊ƒ√ ˝◊√√ά◊øÚ˚˛Úí [Ú±1Â≈√] ͬÚ, Œé¬±ˆ¬Ó¬ Ê√ij ’±À±˘Ú, ¶≈®˘fl¡À˘Ê√ ¬ıg Œ˝√√±ª±1 Ù¬˘¶§1+À¬Û Œ˝√√±ª± ˙øé¬fl¡ ø√˙Ó¬ ¬ı‘˝√√M√√1 é¬øÓ¬, ά◊M√√1¬Û”¬ı«±=˘1 ¬ı±fl¡œ 1979 õ∂øӬᬱÚÓ¬ ’±˙œ ˙Ó¬±—˙ ˆ¬”ø˜¬Û≈S1 øÚ˚≈øMê√1 √±¬ıœÓ¬ ¸Ó¬…±¢∂˝√√, ø¬ÛÀfl¡øȬ—,’¸˜ ’±À±˘Ú1 ¬Û(±√¬ÛȬӬ ’±À±˘Ú1 ¸”‰¬Ú±, ø¬ıÀ√˙œ Ú±ø1fl¡ ø‰¬Ú±Mê√fl¡1Ì1 ¸˜˚˛¸œ˜± ˘ Œ˝√√±ª± ø¬ıÓ¬fl«¡, ’¸˜1 ¸fl¡À˘± ’Ú≈á¬±Ú ’±1n∏ ë’¸˜ Ì ¸—¢∂±˜ ¬Ûø1∏í√1 Ê√ij ’¸˜Ó¬ ø¬ıøˆ¬iß ¸—ͬÚ1 Ê√ij Œ˚ÀÚñ¸±˜±øÊ√fl¡¸±—¶‘®øÓ¬fl¡ ˜= ë’¸˜ ¬Ûø1∏√í, ë¸À√à ’¸˜ Â√±S ¸Lö±í ’¸˜œ˚˛±1 õ∂¬ıËÊ√Ú1 ¸˜¸…±, Œ√˙1 Ê√1n∏1œfl¡±˘œÚ ’ª¶ö±, fl¡ø˘fl¡Ó¬±1 Ú'±˘ ’±À±˘Ú, ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ‰¬Ú1 øάÀ‰¬•§1 ˜±˝√√1 ‰¬Ú1

ŒÚ˘œ1 ˝√√Ó¬…±fl¡±G, ’±˙œ1 √˙fl¡1 Œ˙˝√√1 Ù¬±À˘ Œfl¡±flƒ¡1±Á¡√±1 ’=˘ ’±1n∏ Ó¬±1 ’±À˙ ¬Û±À˙ ¬ı¸¬ı±¸ ëë ¬ı≈ø˘ Œfl¡±ª± Œ˙∏ ¬ı±Ìœ, Œ˙˝√√Ó¬ ˚≈X ø¬ı1øÓ¬1 ‰≈¬øMê√ ’±ø√ ¬Ûø1‚Ȭڱ, 1979 Œ¬ı√Ú±Ó¬ ¸—ͬڸ˜”À˝√√ ø˙¬Û± Œ˜À˘ñ1±Ê√ÕÚøÓ¬fl¡ √À˘ Ó¬±Ó¬ ¸±1¬Û±Úœ ø√À˚˛ºíí ¸—À˚±Ê√Ú1 ø¬ıÀ1±øÒÓ¬±1 ˜±ÀÊ√À1 Ê√ij Œ˝√√±ª±º õ∂ÀÓ¬…fl¡ 1±Ê√…À1 ˆ¬”ø˜¬Û≈S1 ¸¬ı«¶§ Œ˝√√1n∏›ª±1 SROT 6 ¤øõ∂˘ Ó¬±ø1À‡ ¶§±ÒœÚ ’¸˜ ͬڱÀÔ« ¸˙¶a ¸—Í¬Ú ë’±˘Ù¬±í1 Ê√ij, Ì ˝√√Ó¬…±, Â√±S 1982 ‰¬Ú1 øάÀ‰¬•§11 ëëά◊M√√1¬Û”¬ı«±=˘1 õ∂ÀÓ¬…fl¡ÀȬ± ά◊¢∂¬ÛLöœ ¸—ͬÀÚ˝◊√√ øÚÊ√ 1±Ê√…À¬ı±1 ˆ¬±1Ó¬1±©Ü™1 ˘Ó¬ ASWINI ‰¬Ú1 ˜±‰«¬1¬Û1± ¬ 11 : A PEER REVIEWED JOURNAL Ó¬±ø1‡1¬Û1± 1982 11 Ó¬±ø1‡1 ¬Û1± 1983 ‰¬Ú1 Ê√±Ú≈ª±1œ ˜±˝√√1 ‰¬Ú1 ŒÙ¬¬ıËn∏ª±1œ1 1980 1978 1983 ‰¬Ú1 ‰¬Ú1 Ê≈√˘±˝◊√√ ˜±˝√√1 ¬Û1± ø¬ıÀ√˙œ Ú±ø1fl¡ ¬ıø˝√√©®±1 ‰¬Ú1 ŒÙ¬¬ıËn∏ª±1œ ˜±˝√√1 OF THE J.B. COLLEGE WOMEN CELL 6 øάÀ‰¬•§1Ó¬ ’±ÀÚ±ª±1± Ȭ±˝◊√√˜”À1 ‰¬1fl¡±1 Í¬Ú 13 26 Ó¬±ø1‡1¬Û1± ˜±‰«¬ ˜±˝√√1 Ó¬±ø1‡Õ˘Àfl¡ 1±©Ü™¬ÛøÓ¬1 ˙±¸Ú ’±øÂ√˘ºíí

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COLLEGE WOMEN CELL ñ ˚±1 ≈√‰¬fl≈¡Ó¬ ¬ÛøÓ¬1 ¸ÀÓ¬ – õ∂Ô˜, ŒÓ¬›“1 / 72 ’±˘Ù≈¬˘œ˚˛± ¸À¬Û±Úº ø¬ı¬ı±ø˝√√Ó¬ Ê√œªÚÓ¬ ¸ij≈‡œÚ Œ˝√√±ª± ø¬ı¬Û√¸—fl≈¡˘ ¬Ûø1‚Ȭ˛Ú±1 ≈√øȬ˜±Ú Œ˘±˜˝√√∏«fl¡ ¬ıÌ«Ú± – ≈√–¬ı…ª˝√√±11 ˘ÀÓ¬ Œõ∂ø˜fl¡ ¬ÛøÓ¬1¬Û1± Œ¬Û±ª± ¬ı…ª˝√√±À1 Ó¬‰ƒ¬Ú‰ƒ¬ fl¡ø1 Œ¬Û˘±˝◊√√øÂ√˘ ¸ø¬ıÓ¬±1 ø¬ı¬ı±ø˝√√Ó¬ Ê√œªÚ1 fl¡í˘±¬ı± ø¬ıˆ¬±Ê√Ú Í≈¬øfl¡ ŒÚ±À¬Û±ª± ˆ¬œ1Ó¬˜ ’±Ú≈ˆ”¬øÓ¬fl¡ ¡ZiZº õ∂øÓ¬ˆ¬±¸•Ûiß ¬ı…øMê√Q˙±˘œ Œ˝√√±ª± ¸ÀN› ¸±1˜˜« ’ôLøÚ«ø˝√√Ó¬ ˝√√ ’±ÀÂ√º ¸±˜ø¢∂fl¡ˆ¬±Àª fl¡í¬ıÕ˘ íÀ˘ ŒÓ¬›“ ’±1n∏ ¬ÛøÓ¬1 ˜±Ê√1 ¡ZiZ¸—‚±Ó¬À¬ı±1 Œfl¡±ÀÚ± ø˘ø‡ÀÂ√ ¬Ûø1¬ı ¬Û±À1 ¸ø¬ıÓ¬± Œ±¶§±˜œ1 ’±RÊ√œªÚœ1 ά◊ø~ø‡Ó¬ fl¡Ô±—˙˝◊√√ õ∂˜±Ìº ’±RÊ√œªÚœ‡Ú1 ¤Í¬±˝◊√√Ó¬ ŒÓ¬›“ ’±1n∏ õ∂øÓ¬ø˝√√—¸±˜”˘fl¡ ˝√√í¬ı ¬Û±À1º ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ –ì ¤1±fl¡œ ¸˝√√Ê√¸1˘ ŒÂ√±ª±˘œ ø¬ı¬ı±˝√√ ¬ıgÚ1 Ú±˜Ó¬ Œfl¡ÀÚÕfl¡√ Œõ∂ø˜fl¡ ¬ÛøÓ¬1 ˝√√±Ó¬ÀÓ¬ ø√˙˝√√±1± ˝√√ fl¡Ô± ¸≈øÒ¬ıÕ˘ ˆ¬˚˛ fl¡ø1øÂ√À˘“±ºíí Ôfl¡± ˝√√±¶ÛÓ¬±˘Õ˘ ˘ øÂ√˘º ŒÓ¬øÓ¬˚˛±1 ¬Û1±˝◊√√ ˜˝◊√√ ‘˝√√¶öfl¡ ø¡ZÓ¬œ˚˛¬ı±1 ø˚Àfl¡±ÀÚ± Ôfl¡± Œ˜±1 √±√±fl¡ ŒÙ¬±Ú fl¡ø1 ˜±øÓ¬ ’±øÚøÂ√À˘“±º √±√± ’±ø ‘˝√√¶öfl¡ ŒÓ¬øÓ¬˚˛± ¬Û±Ì¬ıÊ√±1Ó¬ ¬Û1± Ú±øÂ√À˘“±º ‚1Ó¬ ¤È¬± ≈‚«È¬Ú± ˝√√ÀÂ√ ¬’±1n∏ Œ¬ıÀÓ¬ ’±ø˝√√¬ı ˘±À ¬ı≈ø˘ &ª±˝√√±È¬œÀÓ¬ ›À˘±ª± ŒÓ¬ÀÊ√ Œ˜±fl¡ ø¬ıÓ¬Ó¬ fl¡ø1 Ó≈¬ø˘øÂ√˘º ŒÓ¬›“1 fl¡±∏Õ˘ ˚±¬ıÕ˘Àfl¡± ¸±˝√√¸ Œ±È¬±¬ı ’±„≈√√ø˘ÀȬ± ‚ø¬Û˚˛±˝◊√√ fl¡±øȬ Œ¬Û˘±˝◊√√øÂ√˘º fl¡È¬± ’±„≈√√ø˘ÀȬ±1 ¬Û1± ø¬Û‰¬fl¡±ø1 ˜1±1 √À1 fl¡±øÊ√˚˛± fl¡ø1øÂ√À˘“±º Œ˜±fl¡ ¸˜±Ú fl¡ø1¬ıÕ˘ ŒÓ¬›“ √± ¤‡Ú ά◊ø˘˚˛±˝◊√√ ¬ı±›“ ˝√√±Ó¬1 Ӭʫ√Úœ ëë ... ¤ø√Ú ŒÓ¬›“ ’øÓ¬ø1Mê√ ˜√ ¬Û±Ú fl¡ø1 øÚ˙± ¤fl¡ ¬ıÊ√±1 ø¬ÛÂ√Ó¬ ‚1Õ˘ ’±À˝√√“±ÀÓ¬ ˜˝◊√√ ≈√«± ¬Û”Ê√±1 ’©Ü˜œ1 ø√Ú± Œ˜±1 ¬ı≈fl≈¡1 øˆ¬Ó¬1‡Ú fl≈¡1n∏ø1 fl≈¡1n∏øfl¡ ‡±øøÂ√˘ºíí 1±ø‡øÂ√À˘“±, Œ˚Ú ¬ı≈fl≈¡‡Ú Ù¬±øȬ ¤øÓ¬˚˛±˝◊√√ ›˘±˝◊√√ ’±ø˝√√¬ıº ... 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COLLEGE WOMEN CELL 1992 ‰¬ÚÕ˘Àfl¡ ‘˝√√¶ö˝◊√√ 8 / 73 ŒÓ¬›“º ëëÚ±1œ ˙”^º ¬ı˱p¡Ì1 ‚1Ó¬ Ê√ij ˘íÀ˘› ˙”^íí ¸é¬˜ ˝√√øÂ√˘º ¬Û≈1n∏∏Ó¬±øLafl¡ ¸˜±Ê√Ó¬ Ú±1œ1 ’±R˜˚«±√± ¸≈õ∂øÓ¬øá¬Ó¬ fl¡ø1¬ıÕ˘ ’˝√√1˝√√ ’À˝√√±¬Û≈1n∏∏±Ô« fl¡ø1øÂ√˘ ˚La̱1 ˜±ÀÊ√À1˝◊√√ ¸ø¬ıÓ¬± Œ±¶§±˜œÀ˚˛ ’±R±Ú≈¸g±Ú fl¡ø1øÂ√˘ ’±1n∏ ’ªÀ˙∏Ó¬ ŒÓ¬›“ ¸Ù¬˘Ó¬± ˘øˆ¬¬ıÕ˘ ¬ı±À1 øÚÊ√Àfl¡ ˆ¬±ø„√√ øϬˇøÂ√˘ ’±1n∏ ˝◊√√˚˛±ÀÓ¬˝◊√√ ˘≈fl¡±˝◊√√ ’±øÂ√˘ ŒÓ¬›“1 Ê√œªÚ1 õ∂fl‘¡Ó¬ ¸Ù¬˘Ó¬±º ≈√‡ ¬Û1±ÀȬ±ÀÓ¬˝◊√√ Ê√œ√ªÚ1 õ∂fl‘¡Ó¬ ¸Ù¬˘Ó¬±º ¤1±fl¡œ Ú±1œ ø˝√√‰¬±À¬Û Ú˝√√˚˛, ¬ı…øMê√ Œ¸À˚˛À˝√√ ŒÓ¬›“ øÚ^±1 ¬ıøάˇ ‡±˝◊√√ ≈√ø√Ú ’À‰¬Ó¬Ú ˝√√ Ôfl¡± ¸ø¬ıÓ¬±˝◊√√ ø¬ÛÂ√Õ˘ ¬ı≈øÊ√ ¬Û±˝◊√√øÂ√˘ ˜‘Ó≈¬…Ó¬Õfl¡ Ê√œªÚ ˜˝√√±Ú, ˚≈“øÊ√ ˚±¬ı ¬Û±1 ˝√√ ’˝√√± ¸fl¡À˘± Ò≈˜≈˝√√±1 fl¡Ô± ˜ÚÓ¬ ˘› ≈√À˚˛± ˝√√í¬ı ¬Û±ø1øÂ√˘ ’ôLÀ1À1 ¤fl¡±R ’ª˙…y±ªœ ’±˜Úfl¡ ¸˜≈‡Ó¬ ˘ Ôfl¡± ¬ÛøÓ¬1 ¸ÀÓ¬ ŒÓ¬›“ Ê√œªÚ1 Œ˙∏ ˚≈¢¨ øÚ˙±ÀȬ± Œ˚øÓ¬˚˛± fl¡È¬±˝◊√√øÂ√˘, Ó≈¬ø˘› ¬ÛøÓ¬À˚˛ ŒÓ¬›“fl¡ õ∂fl‘¡Ó¬ÀÓ¬ ¸˜‘X fl¡ø1 Ó≈¬ø˘øÂ√˘ ˆ¬œ1 Ê√œªÚÀ¬ı±ÀÒÀ1º ˝√√±Î¬ˇ1 Œfl¡k±1Ó¬ ˆ¬”ø√√ ˜‘Ó≈¬…1 – øfl¡c ŒÓ¬›“1 ¬ÛøÓ¬1 ˜±Ê√Ó¬ ¸˝√√±Ú≈ˆ¬ªÓ¬±› ’±øÂ√˘ ø˚ ά◊√±1ø‰¬ÀM√√ øÚÊ√Õ˘ ø‰¬ôL± Úfl¡1±Õfl¡ ’±Úfl¡ ¸˝√√±˚˛ fl¡ø1øÂ√˘º fl¡ø1ÀÂ√º Ó¬≈√¬Ûø1 ’øÓ¬˜±S± ˜√…¬Û±Ú ’±1n∏ ˜√…¬Û±ÚÊ√øÚÓ¬ ά◊æ√G±ø˘ ¬ÛøÓ¬1 ‰¬ø1S1 ¤1±¬ı ŒÚ±ª1± ’— ’±øÂ√˘€, ¸ôL±Ú¸˝√√ ¬Ûø1˚˛±˘ÀȬ±1 ˜±Ê√Ó¬ ø¬ı¬Û˚«˚˛1 ¸”‰¬Ú± fl¡ø1øÂ√˘, Œ¸˚˛± ’±RÊ√œªÚœ‡ÚÓ¬ Œ˘ø‡fl¡±˝◊√√ ˜≈fl¡ø˘Õfl¡ ά◊À~‡ ’˝√√1˝√√ ˚La̱1 ˜±Ê√Ó¬ 1±ø‡øÂ√˘ ’±1n∏ øÚÀÊ√ ¶§±ª˘•§œ ˝√√ ά◊ͬ±1 ¬Û±Â√ÀÓ¬± øfl¡√À1 ¤˝◊√√ õ∂fl‘¡øÓ¬À˚˛ ≈√˝◊√√ fl¡Ú…± ¬ı‘øM√√À1 ¤È¬± ¸˜˚˛Ó¬ ’±øÔ«fl¡ˆ¬±Àª øÚÊ√fl¡ ‰¬y±ø˘¬ı ¬Û1± ŒÚ±À˝√√±ª±Õ˘Àfl¡ ¬ÛøÓ¬1 ¤˝◊√√ õ∂fl‘¡øÓ¬À˚˛ ŒÓ¬›“fl¡ øfl¡√À1 ø√¬ı ¬Û±ø1 ’˜œ˜±—ø¸Ó¬ ˝√√ Œ1±ª± ¡ZiZº ŒÓ¬›“1 [¸ø¬ıÓ¬± Œ±¶§±˜œ1] ¬ÛøÓ¬1 ‰¬±ø1øSfl¡ ’ø¶ö1Ó¬±1 õ∂˜±Ì ¤È¬± Ó¬Ô…À1˝◊√√ Ê√œªÚÕ˘ ¬ı±1•§±1 Ú±ø˜ ’±ø˝√√øÂ√˘ ≈√À˚«± ’±1n∏ ≈√À˚˛±À1 ˜±Ê√Õ˘ ¬ı±À1 ˜œ˜±—ø¸Ó¬ ˝√√› ŒÓ¬›“1 ¬ÛøÓ¬ ’±‰¬ø1Ó¬Ò1ÀÌÀ1 ‡±˜À‡˚˛±ø˘ ’±1n∏ ˘í1±˜Ó¬œ˚˛± ’±øÂ√˘, ˚±1 ¬ı±À¬ı øÚÊ√1 Ê√œªÚ1 ˘Ó¬ ¬ÛPœ1 ¸˜±ø˝√√Ó¬ ˜ÀÚÀ1 ŒÓ¬›“ ’±øÊ√ ά◊ˆ¬øÓ¬ ‰¬±˚˛ Ê√œªÚÀȬ±1 ˝◊√√˜”11¬Û1± ø¸˜”1Õ˘ ˝√√øÂ√˘ ¤øÚ˙±Ó¬ºî Œ˙∏ øÚ˙±ÀȬ±1 ’Ó¬œÓ¬1 ≈√‡, Œé¬±ˆ¬, Œflv¡˙, Œ¡Z∏ ¸fl¡À˘± •°±Ú fl¡ø1 ŒÓ¬±˘±À˘º ’±˜±1 ÊœªÚ Œ˚Ú ¬Û”Ì« ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Œ±¶§±˜œ1 Ê√œªÚ1 ¬ıø‰¬S…¬Û”Ì«Ó¬±1 ¤Ù¬±˘ ’øÒfl¡±1 fl¡ø1 ’±ÀÂ√ ŒÓ¬›“1 ¬ÛøÓ¬À˚˛€, ¬ı±À1¬ı±À1 ’øӬᬠ– ≈√Ê√Úœ fl¡Ú…±1 ˜±Ó‘¬ ˝√√À˚˛± Ê√œªÚ1 õ∂øÓ¬ Œ˜±˝√√˜±˚˛±˝√√œÚ ˝√√ ¤¬ı±1 ’±R˝√√Ó¬…±1 õ∂˚˛±¸ fl¡ø1 ¸—‚±Ó¬¬Û”Ì« Ê√œªÚÀȬ±1¬Û1± Œ±¶§±˜œÀ˚˛ ˘±ˆ¬ fl¡ø1À˘ ¸≈ˆ¬œ1 ¤fl¡ Œ¬∏CøÊ√fl¡ Ê√œªÚÀ¬ı±Òº ¬ı‘X±ª¶ö±1 Ú±˝◊√ Ú±1œº ¢∂Lö‡Ú1 ¸±˜1øÌ1 ¬ı±fl¡…ÀȬ±Ó¬ ŒÓ¬›“ ø˘ø‡ÀÂ√ ˜Ò≈1 ¬ı±ô¶ªÓ¬±€, øfl¡c Œ¸˝◊√√ ¸fl¡À˘±À1 ’ôLÓ¬ ŒÓ¬›“ ’Ú≈ˆ¬ª fl¡ø1ÀÂ√ Œ˚ ¤fl¡ ¬Û”Ì« ¬ı…±fl≈¡˘Ó¬±Ó¬ºî ˝√√Ó¬±˙±Ó¬, Œfl¡øÓ¬˚˛±¬ı± ’±Ú1 ¸À¬Û±ÚÓ¬, Œ˙±‰¬Úœ˚˛ ˜≈˝”√√Ó«¬1 ¸—¢∂±˜’øˆ¬:Ó¬±Ó¬, Œfl¡øÓ¬˚˛±¬ı± ά◊»fl¡_±’øÚ(˚˛Ó¬±Ó¬, ø¬ı∏±√ ’±1n∏ Ê√œ ά◊ÀÍ“¬±º Œfl¡øÓ¬˚˛±¬ı± ‚±Ó¬õ∂øÓ¬‚±Ó¬Ó¬, ’Ú±√1’ª˜±ÚÚ±Ó¬, SROT ø¬ıøˆ¬iß ¸1n∏¬ı1 ’Ê≈√˝√√±Ó¬Ó¬ ¸¬ı«˜≈ͬ ÿÚ‰¬ø~Â√¬ı±1 ‰¬±fl¡ø1 ¸˘±˝◊√√øÂ√˘º ŒÓ¬›“ øÚÊ√1 ¸±—¬ı±ø√fl¡Ó¬± ! î 13 11 ì ASWINI Ê√œªÚ—±1 Ó¬œ1Ó¬ 1 ø˘ø‡ ˚±›“ÀÓ¬ Ê√œªÚ1 ¤ø1 ’˝√√± ø√ÚÀ¬ı±1Ó¬ ¬Û≈Ú1 12 – : A ˝◊√√˚˛±1 õ∂øÓ¬ÀȬ± ˙s1 ’“±1ÀÓ¬ ˘≈fl¡±˝◊√√ ’±ÀÂ√ ŒÓ¬›“1 Ê√œªÚ1 fl¡Àͬ±1 PEER REVIEWED JOURNAL 14 ¬ı≈ø˘ ˙˙ªÀÓ¬ ¬Û≈À1±ø˝√√ÀÓ¬ Œfl¡±ª± fl¡Ô±1 Ó¬œ¬ıË õ∂øÓ¬¬ı±√ OF THE J.B. COLLEGE WOMEN CELL –ì Œ˜±1 ’±øÊ√ Œfl¡±ÀÚ± Œé¬±ˆ¬ – – ì’±˜±1 ˚≈¢¨ Ê√œªÚ1 / 74 45 Ȭ± øά¤øˆ¬ ¶≈®˘Ó¬ fl¡˜ √1˜˝√√±Ó¬ ’øÓ¬ fl¡©Üfl¡1 ø˙é¬fl¡Ó¬±Ê√œªÚ ’øÓ¬¬ı±ø˝√√Ó¬ fl¡ø1øÂ√˘º ø¬ÛÂ√Õ˘ ¸±—¬ı±ø√fl¡Ó¬±1 ’±ø√¬Û±Í¬ ’Ô«¸—fl¡È¬ ’“±Ó¬1±¬ıÕ˘ ’1n∏̱‰¬˘1 ¬ı˜øά˘± ¶≈®˘ ’±1n∏ ¬Û±Â√Õ˘ ˝◊√√Ȭ±Ú11 Ú±˝√√1˘ÚÓ¬ ø¬ÛÂ√Õ˘ &ª±˝√√±È¬œ1 ¶ß±Ó¬fl¡ Œ˝√√±ª±1 ¬Û±Â√Ó¬ ≈√Ê√Úœ ŒÂ√±ª±˘œ1 ˜±Ó‘¬ ¸ø¬ıÓ¬±˝◊√√ ¶§±˜œ1 ’˜ÀÚ±À˚±øÓ¬±Ó¬ ¬Ûø1˚˛±˘Õ˘ Ú±ø˜ ’˝√√± ’ˆ¬±ªÚœ˚˛ ¬ı±1•§±1 ŒÍ¬fl¡± ‡±˝◊√√ ¸ø¬ıÓ¬± Œ±¶§±˜œÀ˚˛ øÚÊ√fl¡ ø˙˘1+À¬Û Ϭˇ ø√¬ıÕ˘ ’± ¬ı±øϬˇøÂ√˘º ø¬ı¬ı±˝√√1 ¬Û±Â√Ó¬ ’øÓ¬ fl¡À©ÜÀ1 ›‰¬1Ó¬ ˝√√±Ó¬ Ú¬ÛÓ¬±Õfl øÚÊ√1 ˆ¬ø11 ›¬Û1Ó¬ øÚÀÊ√ øÔ˚˛ Œ˝√√±ª±ÀȬ±Ó¬ ˘≈fl¡±˝◊√√ Ô±Àfl¡ ¶§±ÒœÚ ¸M√√±º ¬ø¬ı¬ı±ø˝√√Ó¬ Ê√œªÚÓ¬ ¬¸±—¬ı±ø√fl¡Ó¬±, ’Ô«ÕÚøÓ¬fl¡ ¸≈1鬱 ’±1n∏ Ú±1œ1 ’±R˜˚«±√± fl¡Ô± ’±RÊ√œªÚœ‡ÚÓ¬ Œ¬Û±ª± ˚±˚˛º ¤˝◊√√ ø¬ı∏À˚˛ ¸ø¬ıÓ¬± Œ±¶§±˜œ1 ¶Û©Ü ’øˆ¬˜Ó¬ – ’¸˜1 Ú±1œ¸˜±Ê√1 ¬ı‘˝√√» ’—˙˝◊√√ ˜≈‡… ˆ¬± ˘øÂ√˘ ˚ø√› ŒÓ¬›“À˘±fl¡1 ˆ¬”ø˜fl¡± õ∂±˚˛ ά◊À¬Ûøé¬Ó¬ ˝√√ Œ1±ª±1 ’¸˜ ’±À±˘Ú ’±1n∏ Ú±1œ1 ˆ¬”ø˜fl¡± ¬ıÌ«Ú±˝◊√√ ¢∂Lö‡Ú1 ¤fl¡ ¬ı‘˝√√» ’—˙ ’øÒfl¡±1 fl¡ø1 ’±ÀÂ√ ˜±Ê√Ó¬ Ê√±˝◊√√ Ó≈¬ø˘ÀÂ√ ¸fl¡À˘± ¬ı±Ò±ø¬ıø‚øÚ ’øÓ¬Sê˜1 ¸¬ı˘ ά◊»¸±˝√√º ¶§±ˆ¬±øªfl¡ÀÓ¬˝◊√√ Ú¸ø«fl¡ õ∂fl‘¡øÓ¬1 fl¡±ø¬ı…fl¡ Œ¬Û˘±˝◊√√ÀÂ√, Œ˚øÓ¬˚˛±˝◊√√ ¸˜≈‡Ó¬ ’±g±1 Œ√ø‡ ’¸˝√√… Œ¬ı√Ú±Ó¬ Â√±øȬÙ≈¬øȬ fl¡ø1ÀÂ√, Œ¸˝◊√√ ˜≈˝”√√Ó«¬ÀÓ¬ õ∂fl‘¡øÓ¬À˚˛ ŒÓ¬›“1 ŒÓ¬›“1 ¬ı≈fl≈¡1¬Û1± 1˝√√¸…˜˚˛ˆ¬±Àª øfl¡Â≈√ ¸˜˚˛1¬ı±À¬ı ˝√√íÀ˘› ¸˜ô¶ ≈√‡ Ú±˝◊√√øfl¡˚˛± fl¡ø1 Ê√œªÚ¬ı±¸Ú±À1 ŒÓ¬›“fl¡ ›¬Û‰¬±˝◊√√ ¸—¢∂±˜œ Ê√œªÚ¬ÛÔÓ¬ ŒÓ¬›“ Œ˚øÓ¬˚˛±˝◊√√ øÚ1±˙ ˝√√ ˆ¬±ø1 ¬Ûø1ÀÂ√, õ∂fl‘¡øÓ¬1 ¸Àij±˝√√Úœ Œ¸Ã˚«˝◊√√ Œ¸˝◊√√ ˜≈˝”√√Ó«¬ÀÓ¬ ≈√À˚˛±Ò1Ì1 ø¬ı¬Û˚«˚˛fl¡ ’øÓ¬Sê˜ fl¡ø1¬ı ¬Û±ø1øÂ√˘º√√ ’øÓ¬Sê˜ fl¡1±1 ¸±˝√√À¸À1 ‘√Ϭˇõ∂øÓ¬:º ¤˝◊√√ ‰¬±ø1øSfl¡ ‘√ϬˇÓ¬±À1˝◊√√ ŒÓ¬›“ Ê√œªÚ1 ¬Û±ø1¬ı±ø1fl¡ ’±1n∏ ¬ı‘øM√√Ó¬, ŒÓ¬›“fl¡ ¸—øù≠©Ü ¬ı…øMê√¸fl¡˘1 õ∂øÓ¬ õ∂øÓ¬À˙±Ò¬Û1±˚˛À̱ fl¡ø1 ŒÓ¬±˘± Ú±øÂ√˘€, ¬ı1— Ó≈¬ø˘øÂ√˘ ¸fl¡À˘± ‰¬±ø1øSfl¡ ¸œ˜±¬ıXÓ¬±˝◊√√ ŒÓ¬›“1 Ê√œªÚÀȬ±fl¡ ø¬ı¬Û˚«ô¶ fl¡ø1À˘› ˜ÚÀȬ±fl¡ ˆ¬±ø„√√¬ı ¬Û1± Ú±øÂ√˘, ’±Úøfl¡ Ó≈¬ø˘ÀÂ√ºî õ∂øÓ¬¬ıgfl¡Ó¬± ¸‘ø©Ü1 Œ‰¬©Ü± fl¡ø1ÀÂ√º ˜±Úª˜Ú1 ¤ÀÚ ’Ú≈ˆ”¬øÓ¬À˚˛ Œ˜±fl¡ ’±¬ ı±øϬˇ ˚±¬ıÕ˘ ‘√Ϭˇõ∂øÓ¬: fl¡ø1 ø˘‡± ¤∏±1 fl¡Ô± ά◊¬Û˘øt fl¡1±ÀȬ± õ∂À˚˛±Ê√Úœ˚˛ ˆ¬±∏… ’±øÂ√˘ – ëë:±Ú1 ’øÒfl¡±1 ¸fl¡À˘± ˜±Ú≈˝√√À1 ’±ÀÂ√º ¬Û≈1n∏∏Ú±1œÀ1± ¸˜±Ú ’±ÀÂ√ºíí fl¡ø1 ¸ø¬ıÓ¬±˝◊√√ ά◊2‰¬ ¶§1Ó¬ ά◊2‰¬±1Ì fl¡ø1øÂ√˘ ±˚˛Sœ ˜Laº øfl¡˚˛ÀÚ± ¬Û≈À1±ø˝√√Ó¬1 fl¡Ô±1 ø¬ı¬Û1œÀÓ¬ ŒÓ¬›“1 ø¬ÛÓ‘¬1 ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ¤1±fl¡œ Ú±1œ1 ’±R˜˚«±√± øÚˆ¬«1 fl¡1±1 ¸“‰¬±1fl¡±Í¬œ ˝√√í˘ ’Ô«ÕÚøÓ¬fl¡ ¸≈1鬱º ’±øÔ«fl¡ˆ¬±Àª fl¡±À1± Ê√ÚÌ1 ’±À±˘Ú ø˝√√‰¬±À¬Û ’øˆ¬ø˝√√Ó¬ Œ˝√√±ª ¸ø¬ıÓ¬± Œ±¶§±˜œ1 Ê√œªÚ˚±S±Ó¬ Ú¸ø«fl¡ õ∂fl‘¡øÓ¬À˚˛ ¸?œªÚœ¸≈˘ˆ¬ ˆ”¬ø˜fl¡± ¬Û±˘Ú fl¡ø1 ’±ø˝√√ÀÂ√º ¤˝◊√√ø‡øÚÀÓ¬ ¢∂Lö‡Ú1 댘±1 fl¡í¬ı˘œ˚˛±íÓ¬ Ê√œªÚ ¬ÛÔÓ¬ Œ±¶§±˜œÀ˚˛ ˘ Œ¬Û±ª± ø¬ıøˆ¬ißÊ√Ú1 ø¬ı∏À˚˛ 16 ’±1n∏ ÚÌ…º ˜ø˝√√˘± ˜±ÀÔ“± ù≠í±Ú ø√˚˛± ¸˜Ô«fl¡ ˝√√ 1í˘ºíí ’¬Û ˝√√ ‰¬1fl¡±1 Í¬Ú fl¡À1±ÀÓ¬› Ó¬±Ó¬ ˜ø˝√√˘±1 õ∂øÓ¬øÚøÒQ ’±øÂ√˘ õ∂±Ò±Ú…˝√√œÚ ˚ø√› Œfl¡±ÀÚ± &̱Rfl¡ ά◊»fl¡∏« ¸±ÒÚ fl¡1±Ó¬ ¬ı…Ô« ˝√√í˘º ’±À±˘Ú1 ŒÚÓ‘¬Q ¬ı± ø¬ÛÂ√Ó¬ 1+¬Û±ôLø1Ó¬ ˝√√í¬ı ŒÚ±ª±ø1À˘ ’±1n∏ ˜ø˝√√˘±˝◊√√ ’—˙¢∂˝√√Ì fl¡ø1 ¸˜Ô«fl¡1 ¸—‡…± ¬ıϬˇ±˝◊√√øÂ√˘ – SROT ø¬ıøˆ¬iß ¬ı…øMê√À˚˛ Ê√œªÚ1 ¸˜˚˛Ó¬ ŒÓ¬›“1 õ∂øÓ¬ fl¡1± ’ø¬ı‰¬±1’Ú…±˚˛, Œ¸˝◊√√ ¬ı…øMê√¸fl¡˘1 ASWINI ëë’¸˜ ’±À±˘Ú1 ŒÚÓ‘¬Q1 ≈√¬ı«˘Ó¬±1 ¬ı±À¬ı Ê√ÚÌ1 ’±À±˘ÚÕ˘ : A PEER REVIEWED JOURNAL – – ìŒfl¡±ÀÚ±¬ı±˝◊√√ ˚ø√ ά◊»¸±˝√√, ά◊√øÚ ø√ÀÂ√€, ’˝◊√√Ú Œfl¡±ÀÚ±¬ı±˝◊√√ ¢∂Lö‡Ú1 ¸±ø˝√√øÓ¬…fl¡ ˜±Ú ά◊iߜӬfl¡1ÌÓ¬ ˝◊√√ ’ø1˝√√̱ Œ˚±±˝◊√ÀÂ√º ± ’¸˜ ’±À±˘Ú ’Ô«±» ø¬ıÀ√˙œ ¬ıø˝√√©®±1 ’±À±˘ÚÓ¬ OF THE J.B. 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COLLEGE WOMEN CELL 2009 , ’Ài§∏± õ∂fl¡±˙Ú, &ª±˝√√±È¬œº / 77 ’±À±˘Ú ˜”˘Ó¬– ’±1y Õ˝√√øÂ√˘ Ê√±øÓ¬ÀȬ±1 ‹øÓ¬˝√√±ø¸fl¡ ’±1n∏ 1±Ê√ÕÚøÓ¬fl¡ ¬Ûø1‰¬˚˛ 1鬱 fl¡1±1 ¶§±Ô«ÀÓ¬˝◊√√ , “±Í¬øÚ1 ¤fl¡Ó¬±, ¸ø˝√√≈ûÓ¬±, ¸˜i§˚˛1 √À1 õ∂˜”˘…À¬ı±1Ó¬ ¤˝◊√√ ’±À±˘ÀÚ ˆ¬±À„√√±Ú ’±øÚøÂ√˘º ˚ø√› ¬Û1± ŒÚÓ‘¬Q1 ≈√¬ı«˘Ó¬± ’±1n∏ ¶Û©Ü fl¡˜«¸”‰¬œ1 ’ˆ¬±Àª ¤˝◊√√ ¸—¢∂±˜fl¡ é¬˚˛—fl¡1œ fl¡ø1 Ó≈¬ø˘øÂ√˘º ’¸˜œ˚˛± ¸˜±Ê√ Õ˝√√øÂ√˘º ¤Ù¬±˘1 ¬Û1± ¤˝◊√√ ’±À±˘ÀÚ ’¸˜œ˚˛± Ê√±Ó¬œ˚˛ ¸M√√±fl¡ ¤fl¡øSÓ¬ fl¡1±Ó¬ ¸Ù¬˘ Õ˝√√øÂ√˘, ’±ÚÙ¬±˘1 Õ˝√√ ά◊ͬ± ¤˝◊√√ ø¬ı1˘ Ê√ÚÊ√±1Ì1 ˜±ÀÊ√À1 ’¸˜œ˚˛± Ê√±øÓ¬À˚˛ ø¬ıø‰¬S øfl¡Â≈√ Ê√±Ó¬œ˚˛ ’øˆ¬:Ó¬±1 ˜≈‡±˜≈ø‡ ‹øÓ¬˝√√±ø¸fl¡ ¬Ûø1‚Ȭڱ º ’¸˜œ˚˛±1 ’øô¶Q 1鬱1 ’±À±˘Ú ¬ı± ø¬ıÀ√˙œ Œ‡√±1 ø˝√√‰¬±À¬Û Ê√Úøõ∂˚˛ ¸”‰¬fl¡ ˙s – ˜”˘…±˚˛Ú ’±¬ıϬˇ±¬ıÕ˘ ¤˝◊√√ ’±À˘±‰¬Ú± ¬ÛSÓ¬ ˚P fl¡1± Õ˝√√ÀÂ√º ¸±—¬ı±ø√fl¡º ¤˝◊√√ ≈√À˚˛±1±fl¡œ ¸±—¬ı±ø√fl¡ Ó¬Ô± Œ˘ø‡fl¡±1 ’±RÊ√œªÚœ1 ’±Ò±1Ó¬ ’¸˜ ’±À±˘Ú1 ¤fl¡ ˜ø˝√√˘± ¸±—¬ı±ø√Àfl¡ øfl¡ Õfl¡ ÕÀÂ√∑ øÚ1n∏¬Û˜± ¬ı1À±˝±ø¤û ’±1n∏ ¸ø¬ıÓ¬± Œ±¶§±˜œ ’±øÂ√˘ ¤˝◊√√ ¸˜˚˛1 ¸øSê˚˛ ’±À±˘ÚÓ¬ ˜ø˝√√˘±1¡ ’—˙¢∂˝√√̬, ’±1n∏ ’±À±˘Úfl¡±˘œÚ ¸˜˚˛Ó¬ ˆ≈¬Mê√Àˆ¬±œ¸fl¡˘1 ’ª¶ö± ¸•ÛÀfl«¡ ’¸˜1 ¸±—¬ı±ø√fl¡¸fl¡˘1 ‘√ø©Üˆ¬—œÓ ’¸˜ ’±À±˘Ú ’±‰¬˘ÀÓ¬ øfl¡ ’±øÂ√˘∑ ’±À±˘Ú, ¬¬Û≈1n∏∏ ŒÚÓ‘¬Q, ’±˙œ1 √˙fl¡1 ¸±˜±øÊ√fl¡ õ∂Ó¬…±˝3√√±Ú ’±1n∏ 1±Ê√ÕÚøÓ¬fl¡ Ê√øȬ˘Ó¬±1 ˜±Ê√Ó¬ ¸±—¬ı±ø√fl¡Ó¬± fl¡1± ˜ø˝√√˘± õ∂ˆ¬±ª ¸•ÛÀfl«¡ ¬ıU Œ˘‡fl¡, ¸±—¬ı±ø√fl¡, 1±Ê√ÕÚøÓ¬fl¡ ŒÚÓ¬± ’±1n∏ ¸˜±Ê√ ø¬ı:±ÚœÀ˚˛ ’±À˘±fl¡¬Û±Ó¬ fl¡ø1ÀÂ√º ¤˝◊√√ ’±À±˘Ú1 ά◊ÀV˙…, ¬ÛLö±, ¬Ûø1¸1, Ù¬˘±Ù¬˘ ’±1n∏ ’¸˜1 ¸˜±Ê√ Ê√œªÚÓ¬ ¬Û1± ˝◊√√˚˛±1 ¸”≈√1õ∂¸±1œ ø¬ı‡…±Ó¬ Õ˝√√ ¬Û1± ¤˝◊√√ ÌÊ√±1ÌÓ¬ Â√±S˚≈ªfl¡ Ú±1œ¬Û≈1n∏∏ ’øÒfl¡±—˙ Ê√ÚÌ˝◊√√ ¶§Ó¬–¶£≈¬«Ó¬ Œ˚±√±Ú fl¡ø1øÂ√˘º ˝◊√√øÓ¬˝√√±¸À1± ’Ú…Ó¬˜ ¬ı‘˝√√M√√˜ ÌÓ¬±øLafl¡ ’±À±˘Úº ’¸˜œ˚˛± Ê√±øÓ¬1 ’øô¶Q 1鬱1 ’±À±˘Ú ø˝√√‰¬±À¬Û ¤fl¡ &1n∏Q¬Û”Ì« ¬Ûø1‚Ȭڱ º ¸˜¢∂ ’¸˜ Ê≈√ø1 õ∂ª˘ ÌÊ√±1Ì ¸‘ø©Ü fl¡1± ¤˝◊√√ ’±À±˘Ú ¶§1±ÀÊ√±M√√1 ˆ¬±1Ó¬1 ¸±1±—˙ [øÚ1n∏¬Û˜± ¬ı1Œ±˝√√±ø¤û ’±1n∏ ¸ø¬ıÓ¬± Œ±¶§±˜œ1 ’±RÊ√œªÚœ1 ’±Ò√±1Ó¬] ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ 1979-85 ¶§1±ÀÊ√±M√√1 fl¡±˘1 ’¸˜1 ¸˜±Ê√ 1±Ê√ÕÚøÓ¬fl¡ ˝◊√√øÓ¬˝√√±¸Ó¬ ’¸˜ ’±À±˘Ú [

SROT ’¸˜ ’±À±˘Ú, ’±RÊ√œªÚœ, ˜ø˝√√˘± ¸±—¬ı±ø√fl¡º ˜ø˝√√˘± ¸±—¬ı±ø√fl¡1 ‘√ø©Üˆ¬—œÓ¬ ’¸˜ ’±À±˘Ú ASWINI ‰¬ÚÕ˘Àfl¡ ‰¬˘± Â√¬ıÂ√1œ˚˛± ’¸˜ ’±À±˘Ú ’±øÂ√˘ ’¸˜1 ¸˜±Ê√ ÊœªÚÓ¬ ¤fl¡ : A PEER REVIEWED JOURNAL OF THE J.B. COLLEGE WOMEN CELL

¬Û=±ÚÚ ˝√√±Êø√1fl¡± 1979-1985 / 78 ] ø¬ıÀù´ù´1 ˝√√±Ê√ø1fl¡±, ’1+¬Û fl≈¡˜±1 √M√√ ’±ø√ Œ¬ıÃøXfl¡ ¬ı…øMê√Q˝◊√√ ¶ú1Ìœ˚˛ Ê√±Ó¬œ˚˛Ó¬±¬ı±√œ ˆ”¬ø˜fl¡±À1 ’¸˜ ¬ıœÀ1f fl≈¡˜±1 ˆ¬A±‰¬±˚«, fl¡œøM√√«Ú±Ô ˝√√±Ê√ø1fl¡±, ÒœÀ1f Ú±Ô Œ¬ıÊ√¬ı1n∏ª±, Œ√ªõ∂¸±√ ¬ı1n∏ª±, ÚÀÚ ˙˝◊√√fl¡œ˚˛±, ¸˜±Ê√ ’±1n∏ ˜”˘¸”øÓ¬1 ’¸˜œ˚˛± ¸—¬ı±√ ˜±Ò…˜1 ø¶öøÓ¬ ’±øÂ√˘ ø¬ıÀ√˙œ ø¬ıÓ¬±Î¬ˇÚ ’±À±˘Ú1 ¸¬Ûé¬Ó¬º øÚˆ«¬1À˚±… ¸˜À˘±º ¸—¢∂±˜ ¸—‚«∏1 ¬Œõ∂1̱√±˚˛fl¡ fl¡±ø˝√√ÚœÀ˚˛˝◊√√ Ú˝√√˚˛, ¬ı1= ˝◊√√ ’¸˜1 ¤ÀÂ√±ª± ;√˘ôL ¸˜˚˛1 ’±À˘±‰¬Ú±1 ¬ı±À¬ı øÚÀ˜±«˝√√ øÚ1À¬Ûé¬ ‘√ø©Üˆ¬—œÀ1 ø˘ø¬Û¬ıX fl¡ø1 ÕÀÂ√º ¤˝◊√√ ≈√˝◊√√ ’±RÊ√œªÚœ Œ¸À˚˛ Œfl¡ª˘ ¤1±fl¡œ Ú±1œ1 ˜±ÀÊ√ø√í ’±1n∏ ë˜Ú —±1 Ó¬œ1Ó¬í ¤˝◊√√ ≈√˝◊√√ ¢∂Lö1 ¬Û±Ó¬Ó¬ ’¸˜ ’±À±˘ÚÀfl¡øffl¡ ’ʶ ’øˆ¬:Ó¬± ¸±—¬ı±ø√fl¡1 Ó¬≈√¬Ûø1 ë√… ά◊˝◊√√fl¡í, ëø¬ıvȬÊ√í ’±ø√ 1±©Üòœ˚˛ fl¡±fl¡Ó¬À1± ŒÓ¬›“ ’±øÂ√˘ ¸—¬ı±√√±Ó¬± º ’¸À˜ ˜≈‡±˜≈ø‡ Œ˝√√±ª± ά◊M√√±˘ ¸˜˚˛ÀÂ√±ª±Ó¬ ¸ø¬ıÓ¬± Œ±¶§±˜œ ’±øÂ√˘ ø¬ı ø‰¬ 1 ’¸˜1 ’Ú±Ó“¬±1 ¸±—¬ı±ø√fl¡º ¬1+¬ÛÀȬ±1 ø¬ı1n∏ÀX ˜±Ó¬ ˜±øÓ¬ ŒÓ¬›“ øÚÀÊ√ ŒÓ¬1√¬ıÂ√1 fl¡ø1 Ôfl¡± ‰¬±fl¡ø1ÀȬ± Œ˝√√1n∏ª±¬ı ˘± Õ˝√√øÂ√˘º ’±Ú˝√√±ÀÓ¬ ¬ı1À±˝√√±ø¤û 븱5±ø˝√√fl¡ Úœ˘±‰¬˘í fl¡±fl¡Ó¬Ó¬ fl¡˜«1Ó¬ Õ˝√√ ’±øÂ√˘º ’¸˜ ’±À±˘Ú1 ά◊¢∂ ’±1n∏ ø˝√√—¸±Rfl¡ ¬ı1À±˝√√±ø¤û ’±1n∏ ¸ø¬ıÓ¬± À±¶§±˜œ ’Ú…Ó¬˜º ’¸˜ ’±À±˘Ú1 ¸—‚∏«fl¡±˘œÚ ¸˜˚˛ÀÂ√±ª±Ó¬ øÚ1n∏¬Û˜± ¸±—¬ı±ø√fl¡Ó¬± fl¡ø1 ’¸˜1 ¤fl¡ ;√˘ôL ¸˜˚˛fl¡ ά◊Àij±‰¬Ú fl¡1± ˜ø˝√√˘± ¸±—¬ı±ø√fl¡¸fl¡˘1 øˆ¬Ó¬1Ó¬ øÚ1n∏¬Û˜± ¸±—¬ı±ø√fl¡Ó¬±1 ¬ı‘øM√√ÀȬ±Àª˝◊√√ ’±øÂ√˘ õ∂Ó¬…±˝3√√±Ú˜”˘fl¡º ¬ıU ø¬ıÀ1±Ò ’±1n∏ õ∂Ó¬…±˝3√√±Ú1 ˜≈‡±˜≈ø‡ Õ˝√√À˚˛± ¤˝◊√√ ¸˜˚˛ÀÂ√±ª±Ó¬ ¤ÀÚ øfl¡Â≈√ õ∂ùüfl¡ ¸ij≈‡Ó¬ Õ˘À˚˛ ’±¬ıϬˇ± ˚±˚˛º ’±˙œ1 √˙fl¡1 ’¸˜1 ¸˜±Ê√ Ê√œªÚÓ¬ ˜ø˝√√˘±1¬ ı±À¬ı Õ˝√√øÂ√˘∑ ˜ø˝√√˘± ¸±—¬ı±ø√fl¡1 ‘√ø©Üˆ¬—œÀ1 ’¸˜ ’±À±˘Ú1 ’±À˘±‰¬Ú± fl¡ø1¬ıÕ˘ ˚±›“ÀÓ¬ øÚø(Ó¬ˆ¬±Àª ¬ı≈Ȭø˘¬ıÕ˘ Œ˚±ª± ˜ø˝√√˘± ¸±—¬ı±ø√fl¡ ¸fl¡˘ ’±À˘Ú1 ¸˜Ô«fl¡ ¬ı± ø¬ıÀ1±Òœ1 ¬Û1± Œfl¡ÀÚ ¬ı…ª˝√√±11 ¸ij≈‡œÚ ˜ø˝√√˘±¸fl¡˘ º ŒÚ˘œ ’Ô¬ı± ‰¬±Î¬◊˘À‡±ª±1 Ú‘˙—¸ Ì˝√√Ó¬…± ’±øÂ√À˘ Ó¬±À1˝◊√√ ά◊√±˝√√1̺ ¤˝◊√√ ’±À±˘Ú1 ¸—¬ı±√ ¸‘ø©Ü fl¡1± ø¬ı¬ı±√ ’±1n∏ ¸—‚«∏fl¡±˘œÚ ¸˜˚˛ÀÂ√±ª±Ó¬ ’±È¬±˝◊√√Ó¬Õfl¡ Œ¬ıøÂ√Õfl¡ ˆ”¬Mê√Àˆ¬±œ Õ˝øÂ√√˘ ø˙q ŒÚÓ‘¬QÓ¬ ’±øÂ√˘ ¬ıÌ« ø˝√√≈ õ∂±Ò±Ú…º ¤˝◊√√ ’±À±˘ÚÓ¬ ˜ø˝√√˘±1 ’—˙¢∂˝√√Ì Œfl¡ÀÚfl≈¡ª± ’±øÂ√˘∑ ’±À±˘ÀÚ ’±1n∏ ’øˆ¬:Ó¬±1 ›¬Û1Ó¬ øÚˆ«¬1 fl¡ø1¬ı ˘± ˝√√˚˛º ¤˝◊√√ ’±À±˘Ú ˜≈”˘Ó¬– ¬Û≈1n∏∏ ŒÚÓ¬¥QÀ1 ¬Ûø1‰¬±ø˘Ó¬ ’±1n∏ ’±À±˘Ú1 ŒÚÓ‘¬Q fl¡˜π ¸˜Ô«fl¡1 ˜ôL¬ı… ø¬ıÀ˙∏ˆ¬±Àª ¸±—¬ı±ø√fl¡ ¸fl¡˘1 ¸—¬ı±√ ø¬ıª1Ì ˜”˘…±˚˛Ú ¸˘øÚ fl¡ø1ÀÂ√±,í ø¬ıÀˆ¬√fl¡±˜œ ˙øMê√À¬ı±1 õ∂fl¡±˙ Õ˝√√ÀÂ√ , ¸≈¶ö ÌÓ¬±øLafl¡ ø‰¬ôL±Ò±1± ’ôLø˝«√√Ó¬ ºî [Œ±˝“√√±˝◊√√, ë˜˝◊√√ ’±À±˘Ú1 ø¬ı1n∏ÀX ø˝√√—¸±1 ά◊√ƒœ1Ì ø¸ ¬ıg fl¡ø1¬ı ¬Û1± Ú±˝◊√√º Ó¬±1 Ù¬˘Ó¬ ’¸˜œ˚˛± Ê√±øÓ¬1 ‹fl¡… ø¬ı¬Ûiß Õ˝√√ÀÂ√ , ’±Àª1 ›¬Û1Ó¬ Œ¬ıøÂ√ ’±¶ö± 1‡± ¬ı±À¬ı ’¸˜ ’±À±˘ÀÚ õ∂±À˚˛ Ú‘˙—¸ ‚Ȭڱ1 Ê√ij ø√ÀÂ√, ¸—‡…±˘‚≈ ¸fl¡˘1 ’øˆ¬À˚± ά◊øͬøÂ√˘º øfl¡c ¬Û1ªÓ¬π ¸˜˚˛Ó¬ ¤˝◊√√ ’±À±˘ÀÚ Î¬◊¢∂ Ê√±Ó¬œ˚˛Ó¬±¬ı±√œ, ¸±•x√±ø˚˛fl¡ ’±1n∏ Œ±á¬œø¬ıÀ¡Z∏œ 1+¬Û Œ˘±ª±1 ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ’¸˜ ’±À±˘ÀÚ ¸‘ø©Ü fl¡1± ά◊M√√±˘ ’ˆ¬±ªÚœ˚˛ ¸˜˚˛ÀÂ√±ª±Ó¬ ’¸˜1 ’øÒfl¡±—˙ 1±˝◊√√Ê,√ Ú±ø1fl¡ øÚ1n∏¬Û˜± ¬ı1À±˝±ø¤û ’±1n∏ ¸ø¬ıÓ¬± Œ±¶§±˜œÀ˚˛ ŒÓ¬›“À˘±fl¡1 ’±RÊ√œªÚœ SêÀ˜ ëø¬ıù´±¸ ¸—˙˚˛1 ’¸˜ ’±À±˘Ú1 ø¬ı‰¬±1 ø¬ıÀ˙°Ì ’±1n∏ øÚÀ˜±«˝√√ ’±À˘±‰¬Ú±1 ¬ı±À¬ı Œ¸˝◊√√ ¸˜˚˛1 õ∂Ó¬…é¬ ’—˙œ√±1 ’¸˜ ’±À±˘ÀÚ ¸‘ø©Ü fl¡1± ÕÚ1±Ê√… ’±1n∏ ’ø¶ö1Ó¬±1 õ∂¸—Ó¬ ˝√√œÀ1Ú Œ±˝“√√±˝◊√√À˚˛ Õfl¡ÀÂ√ ì ˚≈øMê√Ó¬Õfl¡ SROT ASWINI øÚÀ¬ı√Ú : A PEER REVIEWED JOURNAL , ¬Û‘ᬱ – 88 ]º OF THE J.B. COLLEGE WOMEN CELL / 79 ά◊À~‡ fl¡ø1ÀÂ√ ¤ÀÚ√À1 fl¡1± ¸±•x√±ø˚˛fl¡ ¸—‚∏«1 ˆ¬˚˛—fl¡1 Ò±1± ø¬ıª1Ìœ ¸±—¬ı±ø√fl¡ øÚ1n∏¬Û˜± ¬ı1À±˝√√±ø¤ûÀ˚˛ ŒÓ¬›“1 ’±RÊ√œªÚœÓ¬ ø√˚˛±˜ÀÓ¬ ŒÓ¬›“À˘±fl¡1 ’=˘Ó ’¸˜œ˚˛± ¶≈®˘1 ¬ı±ø˝√√À1 ’±Ú ˜±Ò…˜1 ¶≈®˘ Ú±øÂ√˘º ’¸˜ ’±À±˘ÀÚ ¸‘ø©Ü ˘Ó¬ ¬Ûø1‰¬˚˛ Õ˝√√øÂ√˘º Œ¸˝◊√√ ’±|˚˛ ø˙øª11 ’øÒ¬ı±¸œ¸fl¡˘ ’±øÂ√˘ ˜≈Â√˘˜±Ú∏º ŒÓ¬›“À˘±Àfl¡ Œ˘ø‡fl¡±fl¡ Ê√±øÚ¬ıÕ˘ ’±|˚˛ ø˙øª1Ó¬ fl¡1± ‰¬1Ê√ø˜Ú ’Ò…˚˛Ú1 ˜±ÀÊ√À1 Œ˘ø‡fl¡±˝◊√√ ’±À±˘ÚÀȬ±1 ¬ıU ’˜±Úªœ˚˛ Ú‘˙—¸ ø√˙1 ø¬ÛÂ√Ó¬ ˜≈fl¡±˘˜≈ª±1 ’±|˚˛ ø˙øª1ÀÓ¬± Œ˘ø‡fl¡±˝◊√√ ˜±ÚªÓ¬±1 ¤Àfl¡˝◊√√ ø¬ı¬Û˚«˚˛1 ˜≈‡±˜≈ø‡ Õ˝√√øÂ√˘º ’¸˜œ˚˛±¸fl¡À˘ ’¶a˙¶a Õ˘ ˜1± fl¡È¬± fl¡ø1ÀÂ√º ‚1¬ı±1œ, ¸±¸•ÛøM√√ ;˘±˝◊√√ ˘≈Ȭ¬Û±Ó¬ Ú˘¬ı±1œ1 ‰¬˝√√1ÀÓ¬ ¬ı1À±˝√√±ø¤ûÀ˚˛ Œ√ø‡øÂ√˘ Œfl¡ÀÚÕfl¡ ø¬ıù´±¸ ά◊¬Û±øÒ1 ¬Û1± Õ¬ı˙… Õ˝√√ ¬ı„√√±˘œ ˜±Ú≈˝√√1 “±›À¬ı±1Ó¬ ’±øÂ√˘ ¸•Û”Ì«1+À¬Û ›À˘±È¬±º Œ¸Ú±¬ı±ø˝√Úœ1 ¡Z±1± ’¸˜œ˚˛± ˜ø˝√√˘± Òø∏«Ó¬± Œ˝√√ª±1 ¬ı±Ó¬ø1 ˘¬ıÕ˘ Ú˘¬ı±1œ ’Ú≈õ∂Àª˙fl¡±1œÀ˚˛ ’±Sê˜Ì ‰¬À˘±ª±1 ‡¬ı1 ’¸˜1 ¬ı±Ó¬ø1 fl¡±fl¡ÀÓ¬ Â√¬Û±˝◊√√ Ôfl¡±1 ø¬ı¬Û1œÀÓ¬ ˜”˘ ¸Ó¬… Â√ø¬ı‡Ú øÚ1n∏¬Û˜± ¬ı1À±˝√√±ø¤ûÀ˚˛ ¤˝◊√√ ’øˆ¬:Ó¬±1 ˜±ÀÊ√À1 Œ¸˝◊√√ fl¡Ô±Ó¬ ¬ÛøÓ¬˚˛Ú ÕøÂ√˘º ø‡˘?√œ˚˛± ˜±Ú≈˝√√1 ›¬Û1Ó¬ Õ˝√√øÂ√˘º ’¸˜ ’±À±˘Ú Œ˚ ¸±•x√±ø˚˛fl¡ ø˝√√—¸± ’±1n∏ Œ±á¬œ ά◊ij±√Ú±1 ‰¬1˜ ¬Û˚…±«˚˛Õ˘ &ø‰¬ ÕøÂ√˘, ¬ı±—˘±À√˙œ1 Ú±˜Ó¬ ¬ıU ¸—‡…±˘‚≈ Œ˘±fl¡1 ›¬Û1Ó¬ ‰¬˘± ’Ó¬…±‰¬±1 ά◊»¬ÛœÎ¬ˇÚ1 ‰¬±é¬≈∏ ’øˆ¬:Ó¬±1 ¸ij≈‡œÚ ¸˝√√fl¡±1œ ¸•Û±√fl¡ ø˝√√‰¬±À¬Û fl¡˜«1Ó¬º ’±À±˘Ú1 ¸¬Ûé¬Ó¬ ø¬ıøˆ¬iß Œ˘‡± õ∂fl¡±˙ ¬Û±˝◊√√øÂ√˘º Œ¸˝◊√√ ¸˜˚˛Ó¬ øÚ1n∏¬Û˜± ¬ı1À±˝√√±ø¤û ’±øÂ√˘ fl¡±fl¡Ó¬1 ¸˜Ô«ÚÓ¬ ˙øMê√˙±˘œ ø¶öøÓ¬ Õ˘øÂ√˘º ˜≈Úœf Ú±1±˚˛Ú √M√√¬ı1n∏ª±1 ¸•Û±√Ú±Ó¬ õ∂fl¡±ø˙Ó¬ 븱5±ø˝√√fl¡ Úœ˘±‰¬˘ÀÓ¬±í ’±À±˘Ú1 ø√flƒ¡ øÚÌ«˚˛ fl¡ø1øÂ√˘º ¸¬ı±«øÒfl¡ õ∂‰¬±ø1Ó¬ ’¸˜œ˚˛± ¬ı±Ó¬ø1 fl¡±fl¡Ó¬ ëÕ√øÚfl¡ ’¸À˜í ’¸˜ Â√˜˝√√œ˚˛± Œfl¡‰≈¬ª± ¤È¬±› øÚ1n∏¬Û˜± ¬ı1À±˝√√±ø¤ûÀ˚˛ ’±øª©®±1 fl¡ø1øÂ√˘º ά◊ˆ¬øÓ¬ ’˝√√±1 ¬ÛÔÓ¬ Ê≈√øÚ˚˛1 ά"√11 Â√±S ˝√√±¶Û±Ó¬˘Ó¬ºî [øÚ1n∏¬Û˜± ¬ı1À±˝√√±ø¤û, 쌘±1 ˜±¬ı±¬ı±fl¡ fl¡±øȬÀÂ√, √±±√Œ¬ıà ’±1n∏ ŒÓ¬›“À˘±fl¡1 ¸1n∏ ˘í1±ÀȬ±Àfl¡± ¤Ê√Ú ˆ¬øÓ¬Ê√± ¤øÓ¬˚˛± ˜ ¬Û±˝◊√√ ÕøÂ√À˘“±ºî [øÚ1n∏¬Û˜± ı1À±˝√√±ø¤û, ø√Ú1 õ∂Ó¬…±ªÓ«¬Úº ø¬ÛÀÂ√ ¬ı±Ó¬ø1 fl¡±fl¡Ó¬1 Œ¸˝◊√√ ¸—¬ı±√À¬ı±1 øfl¡˜±Ú ø˜Â√± ¬ı± ’øÓ¬1ø?Ó¬ ’±øÂ√˘, ˜˝◊√√ ø¸ø√Ú±˝◊√√ Œfl¡ª˘ Œ¸À˚˛ Ú˝√√˚˛ ø¸˝“√√Ó¬1 ’Ó¬…±‰¬±1Ó¬ ø‡˘?œ˚˛± ’¸˜œ˚˛± ‚1 ¬ı±1œ ¤ø1 ¬Û˘±¬ı˘œ˚˛± Õ˝√√ÀÂ√º Œ˚Ú ˜±Ú1 ¬ÛøϬˇ¬ıÕ˘ ¬Û±˝◊√√øÂ√À˘± Œ˚ ά◊M√√1 fl¡±˜1+¬Û ’=˘Ó¬ ¬ı±—˘±À√˙œ ¸fl¡˘1 ’¬ı±Ò ’Ú≈õ∂Àª˙ ‚øȬÀÂ√ õ∂ª˘ øÓ¬Ó¬º ˜±ÀÊ√ø√í 1 ¬Û±Ó¬Ó¬ øÚ1n∏¬Û˜± ¬ı1À±˝√√±ø¤ûÀ˚˛ ø˘ø‡ÀÂ√ ¤ÀÚ√À1 Œ˚ ¸Ó¬…±Ú≈¸g±Ú1 ÚœøÓ¬ ’±√˙« ˜±øÚ ‰¬˘± Ú±øÂ√˘ , Œ¸˝◊√√ ø¬ı∏À˚˛ øÚÊ√1 ’±Rfl¡Ô± ëø¬ıù´±¸ ’±1n∏ ¸—˙˚˛1 ’Ú≈ˆ¬ª fl¡ø1øÂ√˘ ’¸˜1 ¸—¬ı±√ ˜±Ò…˜1 ¬Û鬬۱øÓ¬Q˜”˘fl¡ ’±‰¬1̺ Œ¸˝◊√√ ¸˜˚˛Ó¬ ¬ı±Ó¬ø1 fl¡±fl¡Ó¬À¬ı±À1 ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ˜≈fl¡±˘˜≈ª±1 Œ¸˝◊√√ ø˙øª1ÀȬ±ÀÓ¬ ≈√©®‘øÓ¬fl¡±1œÀ˚˛ Ê≈√˝◊√√Ó¬ Ê√±ø¬Û ø√˚˛± ø¬ÛøͬӬ √√œ˚˛± ‚± Õ˘ Ôfl¡± ì Ó¬±À1 øˆ¬Ó¬1Ó¬ ’±À¬ı√ ’±˘œ Œ¬ı±˘± ¤Ê√Ú ŒÎ¬fl¡±˝◊√√ Œfl¡±ª± fl¡Ô± ’±øÊ√› fl¡±ÌÓ¬ ¬ı±øÊ√ Ô±Àfl¡ ’¸’¸ ì1980 1980 SROT ’¸˜ ˜ø˝√√˘± ¸—‚1 ¸ˆ¬±ÀÚSœ Œ˝√√Ú± ¬ı1±1 ˘Ó¬ Ú˘¬ı±1œÕ˘ ˚±›“ÀÓ¬ øÚ1n∏¬Û˜± ¬ı1À±˝√√±ø¤û ‰¬ÚÓ¬ ά◊M√√1 fl¡±˜1+¬Û1 Œ±á¬œ ¸—‚«∏ Œ˝√√±ª± ’=˘À¬ı±1 ¬Ûø1w˜Ì fl¡ø1 øÚ1n∏¬Û˜± ¬ı1À±˝√√±ø¤ûÀ˚˛ ‰¬ÚÓ¬ Œ±˘˜±˘ ’±1y Œ˝√√±ª±1 ø¬ÛÂ√Ó¬ ’¸˜1 õ∂±˚˛À¬ı±1 ¬ı±Ó¬ø1 fl¡±fl¡Ó¬ÀÓ¬˝◊√√ ¤˝◊√√ ‡¬ı1 ASWINI : A PEER REVIEWED JOURNAL ø¬ıù´±¸ ’±1n∏ ¸—˙˚˛1 ø¬ıù´±¸ ’±1n∏ ¸—˙˚˛1 ˜±ÀÊ√ø√ OF THE J.B. COLLEGE WOMEN CELL ˜±ÀÊ√ø√, ¬Û‘ – 294 , ¬Û‘ – ] 287] / 80 Œfl¡±„√√± fl¡ø1 Ú±1±ø‡¬ıÀÚ∑î [ øÚ1n∏¬Û˜± ¬ı1À±˝√√±ø¤û ŒÓ¬›“À˘±Àfl¡ õ∂øÓ¬|n∏Ó¬ Œ¸±Ì1 ’¸À˜± Ú±¬Û±À˘ ] , Ó¬±1 √±˚˛√±ø˚˛Q˝◊√√ ’±À¬Û±Ú±À˘±fl¡1 ø¬ıÀ¬ıfl¡fl¡ ø‰¬1Ê√œªÚÕ˘ ¸“≈ªø1 ’±RÊ√œªÚœÓ¬ ’±À±˘Ú1 ŒÚÓ¬±¸fl¡˘fl¡ ¬ı1À±˝√√±ø¤ûÀ˚˛ ¸˜±À˘±‰¬Ú± fl¡ø1ÀÂ√ ¤ÀÚ√À1ñ fl¡Ô± ¬ı1À±˝√√±ø¤ûÀ˚˛ ŒÓ¬›“1 ’±RÊ√œªÚœÓ¬ ø˘ø¬Û¬ıX fl¡ø1 ÕÔ ÕÀÂ√º ’¸˜ ’±À±˘Ú1 ¤˝◊√√ øÓ¬Mê√ ’øˆ¬:Ó¬± ά◊ͬ± &ª±˝√√±È¬œ±˜œ ¬ı±Â√‡Ú Ê≈√øÚ˚˛1 ά±"√1¬1 √˘ÀȬ±Àª Œ‚1±› fl¡ø1 ’˙°œ˘ ¬ı±fl¡…À1 fl¡fl¡Ô«Ú± ÕÔ Œ˚±ª±1 Œ¸“±ª1±˝◊√√ ø√øÂ√˘º ø¬ÛÂ√Ó¬ ¬ı±—˘±À√˙œfl¡ ¸˝√√±˚˛ fl¡ø1¬ıÕ˘ ’˝√√±1 ’øˆ¬À˚±Ó¬ ¬ı1À±˝√√±ø¤û ’±1n∏ ŒÓ¬›“1 ¸˝√√À˚±œ ’±ø˝√√øÂ√˘º ¤˝◊√√ fl¡Ô±Ó¬ ¬ı1À±˝√√±ø¤û é≈¬X Õ˝√√øÂ√˘ ’±1n∏ ά±Mê√11 ˜±Úªœ˚˛ Ò˜«1 ¸•ÛÀfl«¡ Ê≈√øÚ˚˛1 ά±"√11 √˘ÀȬ±fl¡ ø√À˘ÀÚ ¬ı≈ø˘ õ∂ùü fl¡1±Ó¬ Œ¸˝◊√√ÀȬ± ¬ı±—˘±À√˙œ1 Œfl¡•Û Ê≈√øÚ˚˛1 ά±"√1 ¸fl¡˘1¬Û1± ‰¬1˜ ά◊ɱÀ1 õ∂Ó¬≈…M√√1 ¸Lö±1 ¬ı±Â√‡Ú ˘ ¬Û±›“ÀÓ¬ ¬ı1À±˝√√±ø¤ûÀ˚˛ Ú˘¬ı±1œ ’±1n∏ ˜≈fl¡±˘˜≈ª±1 Œfl¡•Û ≈√Ȭ±Ó¬ ŒÓ¬›“À˘±Àfl¡ ¸±˝±˚… ¬ı≈Ê√±˝◊√√ ø√˚˛±1 ø¬ı∏À˚˛ ëø¬ıù´±¸ ’±1n∏ ¸—˙˚˛1 ˜±ÀÊ√ø√í Ó¬ Ó¬Ô… Œ¬Û±ª± ˚±˚˛º ¸±—¬ı±ø√fl¡ ø˝√√‰¬±À¬Û Œ√ø‡¬ıÕ˘ ø¬ıfl¡±˙í ¸ø˜øÓ¬ Í¬Ú fl¡1± ’±1n∏ Ê√ÚÊ√œªÚ fl¡±fl¡Ó¬‡Ú1 ˜±ÀÊ√À1 ˚≈øMê√¸˝√√ ’±À±˘ÚÀȬ±1 ’¸±1Ó¬± 1±˝◊√√Ê√fl¡ Ó¬±»¬Û˚«¬Û”Ì« ˜ôL¬ı… fl¡ø1 ÕÔ ÕÀÂ√º ¤˝◊√√ ¸˜˚˛1 ø‰¬ôL±˙œ˘ õ∂øÓ¬¬ı±√œ ¬ı≈øXÊ√œªœ ¸fl¡˘ ˘ Õ˝√√ ëÌ ¸—¶‘®øÓ¬ 301 Ú‘˙—¸ ’Ó¬…±‰¬±1 fl¡ø1 ˝√√Ó¬…±› fl¡1± Õ˝√√øÂ√˘íí [øÚ1n∏¬Û˜± ¬ı1À±˝√√±ø¤û, Ú±Ú±Ò1Ì1 ˙±ø11œfl¡ ’±1n∏ ˜±Úø¸fl¡ ’Ó¬…±‰¬±À1À1, ¤ÀÚøfl¡ ¤˝◊√√√À1, ëŒ√˙À^±˝√√œí ’±‡…± Œ¬Û±ª± ¸fl¡˘1 ¬ıUÓ¬fl¡ ø¬ıÀ1±Òœ¸fl¡˘1 ˜Ó¬ õ∂fl¡±˙1 ¶§±Ò√œÚÓ¬± ŒÚ±À˝√√±ª± Õ˝√√ ÕøÂ√À˘˝◊√√º ¤ÀÚøfl¡ Œ¸˝◊√√ ˜Ó¬±˜Ó¬1 ˜”˘… ø√¬ı˘± Õ˝√√øÂ√˘ ¬ıd ÚÊ√Ú± ¸fl¡À˘› ’±À±˘Ú ø¬ıÀ1±Òœ¸fl¡˘fl¡ ø‰¬ ø¬Û ¤˜ ¬ı≈ø˘À˚˛ ’øˆ¬ø˝√√Ó¬ fl¡ø1 ˘±>Ú± fl¡ø1øÂ√˘º ¬ı…øMê√Ó¬ ’øˆ¬:Ó¬±1 ’±˘˜Ó¬ ¤˝◊√√ fl¡Ô± ¸ø¬ıô¶±À1 ø˘ø‡ÀÂ√ Œ˚, Œfl¡ÀÚÕfl¡ ø‰¬¬ø¬Û ¤˜ Œ‡±ª± ÀÚ fl¡±ÌÓ¬ ø¬Ûg± øÚÊ√1 õ∂øÓ¬¬ı±√1 fl¡_ Œ¸±2‰¬±1 fl¡ø1øÂ√˘, ŒÓ¬›“À˘±fl¡fl¡ ø‰¬ ø¬Û ¤˜ Ú±À˜À1 ’øˆ¬ø˝√√Ó¬ fl¡1± Õ˝√√øÂ√˘ º ¬ı1À±˝√√±ø¤ûÀ˚˛ ’±À±˘ÚÀȬ±1 Œ¶§2‰¬±‰¬±1œ õ∂fl‘¡øÓ¬1 ø¬ıÀ1±øÒÓ¬± fl¡ø1øÂ√˘ ¬ı±À¬ı ø˚¸fl¡˘ ’fl¡ø˜Î¬◊øÚ©Ü ÌÓ¬±øLafl¡ ˜±Ú≈À˝√√› ¸fl¡˘fl¡ Œ√˙À^±˝√√œ ’±‡…±À1 Ú‘˙—¸ ’Ó¬…±‰¬±1 fl¡1± Õ˝√√øÂ√˘º fl¡—À¢∂Â√1 ¬ı±ø˝√√À1 fl¡ø˜Î¬◊øکܬ¸fl¡À˘˝◊√√ ˜”˘Ó¬– ëı˚˛fl¡È¬í Œ˝√√±ª±1 ˘ÀÓ¬ ¬ı1À±˝√√±ø¤ûÀ˚˛ øÚÊ√1 ‰¬±fl¡ø1› Œ˝√√1n∏ª±¬ı ˘± ˝√√€í˘º Œ¸˝◊√√ ¸˜˚˛Ó¬ ’±À±˘Ú ø¬ıÀ1±Òœ ÚœøÓ¬fl¡ ’ª˜±ÚÚ± fl¡1±1 ’øˆ¬À˚± Ó≈¬ø˘ 븱5±ø˝√√Ó¬ Úœ˘±‰¬˘í1 ‰¬±fl¡ø11¬Û1±› ŒÓ¬›“fl¡ ¬ı‡±«ô¶ fl¡1± ˝√√í˘º ŒÓ¬›“1 ›¬Û1Ó¬ ˘±=Ú± ı± ’Ó¬…±‰¬±1 ‰¬À˘±ª±À1± ’±˙—fl¡± fl¡1± Õ˝√√øÂ√˘º ˝◊√√˚˛±1 ø¬ÛÂ√ÀÓ¬ Úœ˘±‰¬˘ fl¡±fl¡Ó¬1 ø¶öøÓ¬fl¡ ë’¸˜ ø¬ıÀ1±Òœí Ú±˜ ø√ ¸ˆ¬±1 ¸fl¡À˘± ˜±Ú≈˝√√ Ê√±„≈√√1 ‡±˝◊√√ ά◊øͬ√øÂ√˘º ˝◊√√Ù¬±À˘ ά◊¬Ûø¶öÓ¬ ˜ø˝√√˘±¸fl¡À˘ ¬ı±—˘±À√˙œfl¡ ¸±˝«√√±˚… ø√˚˛±1 ’øˆ¬À˚± ’±øÚ øÚ1n∏¬Û˜± ¬ı1À±˝√√±ø¤ûfl¡ øÒ!¬±1 ø√˚˛± Õ˝√√øÂ√˘º ŒÓ¬›“1 1±Ê√ÕÚøÓ¬fl¡ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ] ì ¤˝◊√√ Œ˚ ’±À¬Û±Ú±À˘±fl¡1 õ∂À1±‰¬Ú±Ó¬ øfl¡Â≈√˜±Ú ˜±Ú≈˝√√ ˝√√Ó¬…±fl¡±1œÓ¬ ¬Ûø1ÌÓ¬ ˝√√í˘ [Ó¬±1 ø¬ıøÚ˜˚˛Ó¬ Ê√1n∏1œ ’ª¶ö±1 ¸˜˚˛Ó¬ Ôfl¡± ø‰¬ôL±1 ¶§±ÒœÚÓ¬±› ¤˝◊√√ ŒÚ±À˝√√±ª± Õ˝√√ ÕøÂ√˘ ¬ı≈ø˘ ¬ı1À±˝√√±ø¤ûÀ˚˛ ì’¸˜ ’±À±˘Ú1 ¸˜˚˛Ó¬,ÌÓ¬±øLafl¡ ¬ı±Ó¬±¬ı1Ì õ∂±˚˛ ŒÚ±À˝√√±ª± Õ˝√√ ÕøÂ√˘º ’±À±˘Ú ’¸˜ ’±À±˘Ú1 ¤˝◊√√ ’ÌÓ¬±øLafl¡ ‰¬ø1Sfl¡ ¸˜±À˘±‰¬Ú± fl¡ø1 ¬ı1À±˝√√±ø¤ûÀ˚˛ Ó¬œéƬ ˆ¬±∏±À1 ø˘ø‡ÀÂ√ ’¸˜ ’±À±˘Ú1 ά◊¢∂ ’±1n∏ ’ÌÓ¬±øLafl¡ ¶§1+¬ÛÀȬ±1 ø¬ıÀ1±øÒÓ¬± fl¡1± ¬ı±À¬ı˝◊√√ ë¬ı√Úí ’±‡…± ¬Û±˝◊√√ Ú˘¬ı±1œ1 ¬Û1± ά◊ˆ¬øÓ¬ ’˝√√±1 ø¬ÛÂ√Ó¬ &ª±˝√√±È¬œ1 Ê√Ê√ Œ‡˘¬ÛÔ±11 ˜ø˝√√˘±1 ¤fl¡ 1±Ê√Uª± ¸ˆ¬±Ó¬ SROT ASWINI : A PEER REVIEWED JOURNAL , ø¬ıù´±¸ ’±1n∏ ¸—˙˚˛1 OF THE J.B. COLLEGE WOMEN CELL ø¬ıù´±¸ ’±1n∏ ¸—˙˚˛1 ˜±ÀÊ√ø ˜±ÀÊ√ø√, ¬Û‘ᬱ – / 295 81 ] √, ¬Û‘– ’¸˜ ’±À±˘Ú1 Ú‘˙—¸ ’±1n∏ ’˜±Úªœ˚˛ 1+¬ÛÀȬ±1 ø¬ı∏À˚˛ fl¡ø1øÂ√˘º ŒÓ¬›“1 ¤˝◊√√ ˜Ó¬1 ¬ı±À¬ı ’±À±˘Ú1 ŒÚÓ‘¬Q˝◊√√ Œ±¶§±˜œfl¡ Ì ¸—¢∂±˜ ¬Ûø1∏√1 fl¡±˚«…±˘˚˛Õ˘ ˜±øÓ¬ øÚ Ê√¬ı±¬ıø√ø˝√›√ Œ˚ ŒÓ¬›“ ’±À±˘ÚÀȬ±1 ˜”˘ fl¡±1Ì ’Ô«ÕÚøÓ¬fl¡ ¬ı≈ø˘ ëø¬ıvȬÂ√í fl¡±fl¡Ó¬Ó¬ Œ¸˝◊√√ ¸˜˚˛ÀÓ¬ ¬õ∂øÓ¬À¬ı√Ú ø˘ø‡øÂ√˘º ’±À±˘Ú ¸•ÛÀfl«¡ ¸±—¬ı±ø√fl¡ Œ±¶§±˜œ1 ‘√ø©Üˆ¬eœ1 ø¬ı∏À˚˛ ’±À˘±fl¡¬Û±Ó¬ fl¡À1“±ÀÓ¬ õ∂Ô˜ÀÓ¬˝◊√√ ‰¬fl≈¡Ó¬ ¬ÛÀ1 ¸±—¬ı±ø√fl¡Ó¬±1 ¸≈À˚± ’±øÚ ø√øÂ√˘ ¬ı≈ø˘ Œ±¶§±˜œÀ˚˛ ŒÓ¬›“1 ’±Rfl¡Ô±Ó¬ ά◊À~‡ fl¡ø1 Ô› ÀÂ√º ’¸˜ ø¬ıøˆ¬iß ¬Û˚«±˚˛ ’±1n∏ ‚Ȭڱª˘œfl¡ ¤Àfl¡¬ı±À1 øÚfl¡È¬ ≈√1QÓ¬ 1 ¬Û˚«À¬ıé¬Ì fl¡ø1øÂ√˘º ’¸˜ ’±À±˘ÀÚ˝◊√√ ŒÓ¬›“Õ˘ ’±˘Ù¬±1 ¸—¢∂±˜1 ’ø¢üˆ«¬± ¸˜˚˛ÀÂ√±ª±1 ¤fl¡ Ê√œªôL Ò±1±ˆ¬±∏…º ˝◊√√ ¤fl¡ Œõ∂1̱√±˚˛fl¡ fl¡±ø˝√√Úœº ø¡ZÓ¬œ˚˛ÀÓ¬ ¤˝◊√√ ¢∂Lö ’¸˜1 ¸˜±Ê√ Ê√œªÚ1 ø¬ıÀ˙∏ˆ¬±Àª ’¸˜ ’±À±˘Ú ’±1n∏ õ∂Ô˜ÀȬ± ˝√√í˘ ¤‡Ú ¬Û≈1n∏∏Ó¬±øLafl¡ ¸˜±Ê√1 õ∂Ó¬…±˝3√√±Ú ŒÚ›ø‰¬ ¤1±fl¡œ Ú±1œÀ˚˛ fl¡1± ’±øª©®±1 ’±1n∏ ’±Rά◊M√√1Ì1 ’±RÊ√œªÚœ ø˝√√‰¬±À¬Û ¶§œfl‘¡Ó¬º ø¬ıÀ˙∏Õfl¡ ≈√Ȭ± ø√˙1 ¬Û1± ¤˝◊√√ ’±RÊ√œªÚœ1 ¸±˜±øÊ√fl¡ &1n∏Q ˜Ú fl¡ø1¬ı ˘œ˚˛±º øÚø(Ó¬ˆ¬±Àª ’¸˜ ’±À±˘Ú1 ˜”˘…±˚˛Ú1 õ∂¸—Ó¬ &1n∏Q¬Û”Ì« ’Ú≈∏— º ’±À±˘ÚÀȬ±fl¡ ¤Àfl¡¬ı±À1 ¸”ш¬±Àª Œ√‡± ’±1n∏ øÚÀ˜±«˝√√ˆ¬±Àª ø¬ı‰¬±1 fl¡1± øÚ1n∏¬Û˜± ¬ı1À±˝√√±ø¤û1 ‘√ø©Üˆ¬—œ Œ˝√√±ª± ¬ıU ¡ZiZfl¡ ’¸˜ ’±À±˘Ú1 õ∂Ó¬…é¬ ¬ÛÀ1±é¬ Ù¬˘±Ù¬˘ ¬ı≈ø˘À˚˛ fl¡¬ı ¬Û±ø1º ¤ÀÚ Œõ∂鬱¬ÛȬӬ ¸˜±Ê√ 1±Ê√ÚœøÓ¬ ’±1n∏ ¸—¶‘®øÓ¬Õ˘ ’˝√√± ¬ıU ¬Ûø1¬ıÓ«¬Ú Œ˚±ª± øÓ¬øÚ√˙fl¡Ó¬ Ê√±Ó¬œ˚˛ ÊœªÀÚ ˜≈‡±˜≈ø‡ øÚ1n∏¬Û˜± Œ˚ ¸—¸±1 Ϭˇ± ˝√√í˘º [ ’¸˜ ’±À±˘Ú ’±1n∏ ø¡ZÓ¬œ˚˛ÀÓ¬± ’±˘Ù¬±1 ά◊O±Úº ’±À±˘Ú1 Œˆ¬øȬÀ1 Œ¸±Ì1 Ú˝√√˚˛, ’±À¸“±ª±˝√√¬Û”Ì« ’±øÂ√˘º ’¸˜1 Œ¬ı˚˛± ø√Ú ’±1y Õ˝√√øÂ√˘ ≈√Ȭ± ‚ȬڱӬº õ∂Ô˜ÀȬ± ά◊¢∂ Ê√±Ó¬œ˚˛Ó¬±¬ı±√œ ˜Ú Õ˘ ≈√‡1 fl¡Ô±º ’±À±˘Ú ¤È¬±1 õ∂À˚˛±Ê√Ú øͬÀfl¡˝◊√√ ’±øÂ√˘, øfl¡c ’¸˜ ’±À±˘Ú1 ¸˜¢∂ õ∂øSê˚˛± ¤fl¡ ‘√ø©Üˆ¬—œ Ê√Ú±˝◊√√ÀÂ√ ¤ÀÚ√À1ñ ¸±é¬±»fl¡±1Ó¬ ¬ı∏π˚˛±Ú Œ˘ø‡fl¡± ’±1n∏ ¤¸˜˚˛1 ¸±—¬ı±ø√fl¡ 1±fl¡œÀ˚˛ ’¸˜ ’±À±˘Ú ¸•ÛÀfl«¡ øÚÊ√1 ¸±•xøÓ¬fl¡ ¸•ÛÀfl«¡ øÚ1n∏¬Û˜± ¬ı1À±˝√√±ø¤û1 ¤øÓ¬˚˛±1 ø¶öøÓ¬›¬ ¤Àfl¡¬ı±À1 ¶Û©Ü ’±1n∏ øÚÀ˜±«˝√√º Œ˙˝√√Ó¬œ˚˛±ˆ¬Àª ¤È¬± fl¡Ô± ¶ú‘øÓ¬Ó¬ Ô±øfl¡À˘› ÚÓ≈¬Ú õ∂Ê√ijÀȬ±1 ¬ı±À¬ı ’¸˜ ’±À±˘Ú ¤øÓ¬˚˛± ¤fl¡ Ê√Ú|n∏øÓ¬ ˜±ÀÔ“±º ∏ᬠ¸—‡…±Ó¬ øÚ1n∏¬Û˜± ¬ı1À±˝√√±ø¤ûÀ˚˛ ëøÚÊ√1 fl¡±Ìfl¡ ø¬ıù´±¸ Ú˝√√˚˛í ˙œ∏«fl¡ ¤‡Ú ’±À˘±Î¬ˇÚfl¡±1œ 1‰¬√Ú± ø˘ø‡øÂ√˘º ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ 1951 , ¬Û‘ – ø¬ı ø‰¬1 ’Ú±Ó“¬±1 ¸±—¬ı±ø√fl¡ ø˝√√‰¬±À¬Û fl¡˜«1Ó¬ ˝√√ Ôfl¡± ’ª¶ö±Ó¬ ¸ø¬ıÓ¬± Œ±¶§±˜œÀ˚˛ ’¸˜ ’±À±˘Ú1 ¸ø¬ıÓ¬± ˘˝√√fl¡11 ’±RÊ√œªÚœ ë˜Ú —±1 Ó¬œ1Ó¬í ’¸˜œ˚˛± ¸±ø˝√√Ó¬…Ó¬ ¤fl¡ ø¬ı1˘ ’±1n∏ ’¸±Ò√±1Ì ’¸˜1 1±Ê√ÕÚøÓ¬fl¡ ˝◊√√øÓ¬˝√√±¸Ó¬ ’¸˜ ’±À±˘Ú1 ¤fl¡ ¸¬ı«¬ı…±¬Ûœ õ∂ˆ¬±ª ’±ÀÂ√º ’±Úøfl¡ ì’¸˜Ó¬ Ô±øfl¡› Œ˚øÓ¬˚˛± ’¸˜œ˚˛±˝◊√√ øÚÊ√1 ’øô¶Q1 ¬ı±À¬ı Sô¶˜±Ú ˝√√˚˛, Œ¸˚˛± Ê√±øÓ¬1 ‡≈À¬ı˝◊√√ ’¸˜ ’±À±˘Ú1 ø¬ÛÂ√Ó¬ ¬ıÓ«¬˜±Ú øÓ¬øÚȬ± √˙fl¡ ¬Û±1 Õ˝√√ í˘º ¬Û≈1øÌ õ∂Ê√ijÀȬ±1 ¬ı±À¬ı ¤øÓ¬˚˛± øfl¡Â≈√ ’øÊ√Ó¬ fl≈¡˜±1 ˆ”¬¤û±1 Õ¸ÀÓ¬ À˝√√±ª± ¸±é¬»fl¡±1 ¤øȬÀÓ¬± øÚ1n∏¬Û˜± ¬ı1À±˝√√±ø¤ûÀ˚˛ ¤˝◊√√ ˜Ó¬ Œ√±˝√√±ø1ÀÂ√ 1 √À1 ¤fl¡ ’¸yª øˆ¬øM√√¬ı∏«1 ¬ı±À¬ı ’¸˜ ’±À±˘Ú1 ŒÓ¬›“ ø¬ıÀ1±øÒÓ¬± fl¡ø1øÂ√˘º [ SROT 279 ASWINI ] Úœ˘fl¡Fœ øÚ1n∏¬Û˜± : A PEER REVIEWED JOURNAL , ¬Û‘ᬱ 291 ] OF THE J.B. 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SROT ASWINI : A PEER REVIEWED JOURNAL [¬ı¸ôL Àάfl¡±, [¸ø¬ıÓ¬± Œ±¶§±˜œ, OF THE J.B. COLLEGE WOMEN CELL ’øˆ¬¸øg õ∂Ó¬±1̱ ’¸˜ ’±À±˘Ú ˜Ú —±1 Ó¬œ1Ó¬, / 83 ¬Û‘ᬱ , ¬Û‘ 144 106] 86 Ò±1± ] ’±À±˘Ú1 ŒÚÓ‘¬Q˝◊√√ ŒÓ¬›“fl¡ fl¡È”¬øMê√ ’±1n∏ ¬ı…— fl¡1±1 fl¡Ô±› Œ±¶§±˜œÀ˚˛ ø˘ø‡ Ô ÀÂ√º ¬ı≈ø˘› Œ±¶§±˜œÀ˚˛ ’±À±˘Ú1 ŒÚÓ‘¬Qfl¡ fl¡Àͬ±1ˆ¬±Àª ¸˜±À˘±‰¬Ú± fl¡ø1øÂ√˘, ˚±1 ¬ı±À¬ı ø¬ÛÂ√1 ¸˜˚˛Ó¬ ¸Ù¬˘ Œ˝√√±ª± ’±1n∏ ŒÚÓ¬± ¸fl¡˘ ’“±‰¬˘1 ’±“1Ó¬ Ô±Àfl¡î [¸ø¬ıÓ¬± À±¶§±˜œ, øÚø¬ı‰¬1±Õfl¡ ˝√√±Ê√±1 ˜ø˝√√˘± øÚ–¶§±Ô«ˆ¬±Àª ˜≈≈fl¡ø˘ ¬ÛÔ±1Õ˘ ›˘±˝◊√√ ’˝√√±1 ¬ı±À¬ı˝◊√√ ’±À±˘Ú1 fl¡±˚«¸”‰¬œ ’fl¡¬ÛÀȬ ø˘ø‡ÀÂ√º Œ¸˝◊√√ ‚Ȭڱ1 ø¬ÛÂ√Ó¬ ë’¸˜ ¬ı±Ìœí1 ¤È¬± õ∂¬ıgÓ¬ 옱ӑ¬À¶ß˝√√ ŒÚøfl¡ Ú±Ê√±ÀÚ±, øfl¡c ˚≈øMê√ ¬ıÀάˇ±¸fl¡À˘ ¬Û1ªÓ«¬œ ¸˜˚˛Ó¬ ’±À±˘Ú1 ¬ÛÔ ˘í¬ıÕ˘ ¬ı±Ò… ˝√√øÂ√˘º fl¡Ô± ¬ıÓ¬1±1 õ∂¸— ’±øÚ Œ±¶§±˜œÀ˚˛ ø˘ø‡ÀÂ√ Œ˚, ’¬Û1 √±ø˚˛Q˝√√œÚÓ¬±, ¸—fl¡œÌ« ˜Ú1 1±Ê√ÚœøÓ¬1 ¬ı±À¬ı˝◊√√ ’±À±˘ÚÓ¬ Ê√ÚÊ√±øÓ¬ ¸fl¡˘1 ÚøÓ¬fl¡ ¸˜Ô«Ú ’±øÂ√˘º ¬ıÀάˇ± ’±À±˘Ú1 ŒÚÓ¬± ά◊À¬ÛÚ ¬ıËp¡1 ˘Ó¬ Œ˝√√±ª± ’±À±˘Ú1 ˘Ó¬ Ê√ÚÊ√±Ó¬œ˚˛ ¸˜±Ê√1 ¸•Ûfl«¡1 ø¬ı∏À˚˛› Œ±¶§±˜œ1 ’±RÊ√œªÚœÓ¬ Ó¬Ô… Œ¬Û±ª± ˚±˚˛º ’¸˜ ’¬ı±ø=Ó¬ ’ªé¬˚˛ Œ1±Ò fl¡ø1¬ı1 ¬ı±À¬ı› ’¸˜1 ¬ı≈øXÊ√œªœÀ˚˛ Œfl¡±ÀÚ± ͬژ”˘fl¡ õ∂À‰¬©Ü± Œ˘±ª± Ú±øÂ√˘º ’¸˜ ¬ı≈øXÊ√œªœ1 ¸±˜±øÊ√fl¡ ˆ¬”ø˜fl¡±fl¡ ˘› ¸ø¬ıÓ¬± Œ±¶§±˜œÀ˚˛ ¸˜±À˘±‰¬Ú± fl¡ø1ÀÂ√ Œ˚ñ ’¸˜œ˚˛± ¸˜±Ê√1 ¸˜˚˛Ó¬ ¤fl¡ õ∂‰¬±1 ‰¬ø˘øÂ√˘ñ ¤˝◊√√ fl¡Ô±› Œ˘ø‡fl¡±˝◊√√ ά◊À~‡ fl¡ø1ÀÂ√º ’¸˜ ’±À±˘Ú1 ’¸˜1 ¬Û1±˜˙«√±Ó¬± ¸fl¡˘ ’±øÂ√˘ ¬ıÌ« ø˝√√≈ ˜”˘1, Œ¸˝◊√ ¬ı±À¬ı˝◊√√ ’¸˜ ’±À±˘Ú ø˝√√≈1 ¬ı≈ø˘ Œ¸˝◊√√ ø˝√√≈Q¬ı±√œ 1±Ê√ÚœøÓ¬1 ¸•x¸±1Ì ¬ı1 ¸˝√√ÀÊ√ ¸yª ˝√√ ά◊ͬ± Ú±øÂ√˘º øfl¡c ’¸˜ ’±À±˘Ú1 ŒÚÓ¬± ’±1n∏ ˜”˘ Œ¸˝◊√√ ¸˜˚˛ÀÓ¬ ’¸˜Õ˘ ’±1.¤Â√.¤Â√. ŒÚÓ¬±1 ’±˜Ú ˝√√øÂ√˘ ˚ø√› ’¸˜1 Ê√ÚÀ±á¬œ˚˛ ø¬ıø‰¬SÓ¬±1 ¬ı±À¬ı Œ¸˝◊√√ ¤Àfl¡˝◊√√ Œõ∂鬱¬ÛȬÀ1¡ ¸‘©Ü ‚Ȭڱº Œ±¶§±˜œÀ˚˛ ¤˝◊√√ Œõ∂鬱¬ÛȬӬ ’ªÀ˘±fl¡Ú fl¡À1“±ÀÓ¬ ¤˚˛±› ˜Ú fl¡ø1√ÀÂ√ Œ˚ ’¸˜ ’±À√±˘Ú1 ’±Ò±1ÀÓ¬ ’¸˜Ó¬ ø¬ıø26√ißÓ¬±¬ı±√œ ¸—¢∂±˜À1± ’ªÓ¬±1̱ ˝√√øÂ√˘º ’±˘Ù¬±1 ά◊O±Ú ’±øÂ√˘ ͬ±˝◊√√Ó¬ Œ˝√√±ª± ¬ı“±›¬ÛLöœ øÚ¢∂À˝√√ ’¸˜ ’±À√±˘Ú1 ’ø˝√√—¸ ’±1n∏ ÌÓ¬±øLafl¡ ‰¬ø1S ŒÚ±À˝√√±ª± fl¡ø1øÂ√˘º ¤Àfl¡√À1 120 ’±À±˘Úø¬ıÀ1±Òœ øÚ¬ı«±‰¬Ú ¸˜Ô«fl¡1 ˜±Ê√Ó¬ ¸—‚∏« ˝√√ÀÂ√ºî [¸ø¬ıÓ¬± À±¶§±˜œ, ¬ı„√√±˘œ, ø˝√√≈¬ı„√√±˘œ ˜≈Â√˘˜±Ú, fl¡í1¬ı±Ó¬ ø˝√√≈ ’±À±˘Ú ¸˜Ô«fl¡ øÚ¬ı«±‰¬Ú ø¬ıÀ1±Òœ ’±1n∏ fl¡ø1ÀÂ√º ≈√À˚˛±¬Û鬽◊√√ ëø¸˝“√√ÀÓ¬í fl¡1± ¬ı≈ø˘ ά◊À~‡ fl¡À1 Œfl¡±Ú ø¸˝“√√Ó¬∑ fl¡í1¬ı±Ó¬ ˚ø√ ’¸˜œ˚˛± ¬ı„√√±˘œ, Œfl¡±ÀÚ› øÚø(Ó¬ˆ¬±Àª fl¡í¬ı ŒÚ±ª±À1 Œfl¡±ÀÚ ŒÓ¬›“À˘±fl¡1 [≈√À˚˛±¬Ûé¬1] ‚1Ó¬ ’ø¢ü¸—À˚± fl¡ø1ÀÂ√ ¬ı± ’±Sê˜Ì ’øˆ¬˙5 øÚ¬ı«±‰¬Ú1 ’±1 ’¸˜1 1±Ê√ÕÚøÓ¬fl¡ ¬Ûø1ø¶öøÓ¬ Œ±¶§±˜œ1 fl¡˘˜Ó¬ ø˘ø¬Û¬ıX ˝√√ÀÂ√ ¤ÀÚ√À1ñì.... ˜”˘ fl¡±1Ì, õ∂˙±¸Ú1 √±ø˚˛Q˝√√œÚÓ¬± ’±ø√ ø¬ıø¬ıÒ ø√˙ ¸±—¬ı±ø√fl¡ Œ±¶§±˜œÀ˚˛ Œ¬Û±˝√√1Õ˘ ’±øÚÀÂ√º ’±ø√ ’=˘Ó¬ ¤˝◊√√ ¬Ûø1¬ıÓ«¬ÚÀ¬ı±À1± Œ±¶§±˜œÀ˚˛ √±ø„√√ Òø1ÀÂ√º ¸±—¬ı±ø√fl¡ ø˝√√‰¬±À¬Û Œ±¶§±˜œ ’±øÂ√˘ Ò”˘±, ŒÚ˘œ, ˝√√¬Û≈1 ¸—¶‘®øÓ¬1 ˘Ó¬ ’±À¬Û±‰¬ø¬ı˝√√œÚ ¸•§g øϬˇ ά◊øͬøÂ√˘ñ ¬ı…øMê√Ó¬ ’øˆ¬:Ó¬±1 ’±Ò±1Ó¬ ’±À±˘ÀÚ ˘ ’Ú± ’±À±˘Ú1 ¸˜˚˛Ó¬ Œfl¡ÀÚÕfl¡ ’¸˜1 ˙øé¬fl¡ ¬Ûø1À¬ı˙ ˆ¬±ø øÂ√˘, ¶≈®˘ fl¡À˘Ê√ ¬ıg ˝√√ ø¬ı‰¬±À1±ÀÓ¬ ¸ø¬ıÓ¬± Œ±¶§±˜œ1 ë˜Ú —±1 Ó¬œ1Ó¬í ¤fl¡ Ê√œªôL ’±1n∏ ;˘ôL ¸±é¬… ˝√√ Ò1± ø√À˚˛º ’¸˜ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ]º ’¸˜ ’±À±˘Ú õ∂fl‘¡Ó¬ÀÓ¬ ¤fl¡ ’ø˝√√—¸ ’±1n∏ ÌÓ¬±øLafl¡ ˝√√ ’±øÂ√˘ÀÚ∑ ¤˝◊√√ õ∂ùü1 ά◊M√√1 ’±À±˘ÚÀȬ±fl¡ Œfl¡f fl¡ø1 ‰¬˘± ¤ÀÚ ø˝√√—¸±Rfl¡ ‚Ȭڱ, ˆ¬±Ó‘¬‚±Ó¬œ ¸—‚∏« ’±1n∏ ’¸˜1 ø¬ıøˆ¬iß SROT 1983 ASWINI ‰¬ÚÓ¬ Œ˝√√±ª± ˆ¬˚˛±¬ı˝√√ Œ±á¬œ ¸—‚∏«1 õ∂Ó¬…é¬√˙«œº ŒÚ˘œ1 ø¬ıˆ¬œø∏fl¡±, : A PEER REVIEWED JOURNAL OF THE J.B. COLLEGE WOMEN CELL ˜Ú —±1 Ó¬œ1Ó ˜Ú —±1 Ó¬œ1Ó / ¬, ¬Û‘ᬱ 84 1983 ¬, ¬Û‘ᬱ 97 1 ] ¬ı±À¬ı ¤˝◊√√ ’±À±˘Ú ˝√√øÂ√˘, Œ¸˝◊√√ ¸˜±Ò√±Ú ¤øÓ¬˚˛±› ¸yª ˝√√ ά◊ͬ± Ú±˝◊√√º ’¸˜1 õ∂±˚˛ ¸˜”˝ Ê√Ú¸˜ø©Üfl¡ ¤fl¡øSÓ¬ fl¡1±Ó¬ ¸Ù¬˘ ˝√√øÂ√˘º øfl¡c ø˚ ’Ú≈õ∂À¬ı˙ ¸˜¸…±1 ¶ö±˚˛œ ¸˜±Ò±Ú1 ¤fl¡ øÚˆ«¬¬1À˚±… ’±1n∏ ¸±—¬ı±ø√fl¡1 øÚ1À¬Ûé¬Ó¬±À1 ø¬ı‰¬±1 fl¡1± õ∂±˜±øÌfl¡ ¸˜˘º ’±À±˘ÚÀȬ±1 ¸“‰¬±Õfl¡À˚˛ õ∂À˚˛±Ê√Ú ’±øÂ√˘ÀÚ∑ ¤ÀÚ õ∂ùüÀ¬ı±11 ά◊M√√1 ¸g±Ú ¬Û¬ı«Ó¬ ì˜Ú —±1 Ó¬œ1Ó¬î ŒÓ¬ÀôL Â√¬ıÂ√1œ˚˛± ’±À±˘Ú ¤È¬±1, ø˚ÀȬ± ’±À±˘ÀÚ ’¸˜1 ¸˜±Ê√ Ê√œªÚ1 fl¡±Í¬±À˜± ¸˘±˝◊√√ Œ¬Û˘±À˘ Œ¸˝◊√√ ’±1n∏ ¬ı…Ô«Ó¬±1 ¬ı±À¬ı ŒÚÓ¬± ¸fl¡˘fl¡ Ó¬œ¬ıË ¸˜±À˘±‰¬Ú± fl¡ø1À˘› ’¸˜ ’±À±˘ÀÚ Ó≈¬ø˘ Ò1± 1±Ê√ÕÚøÓ¬fl¡ √±¬ıœ ø˝√√—¸±Rfl¡ ‰¬ø1S1 ø¬ı1n∏ÀX ¬ı1À±˝√√±ø¤û1 ¸1ªÓ¬± ˘é¬Ìœ˚˛€, øfl¡c ¸ø¬ıÓ¬± Œ±¶§±˜œÀ˚˛ ’±À±˘ÀȬ±1 ø¬ı¬ÛÔ±ø˜Ó¬± ¤È¬± Œ¬Û±Ú 1±Ê√ÕÚøÓ¬fl¡ ‰¬ø1S øÚ1n∏¬Û˜± ¬ı1À±˝√√±ø¤ûfl¡ ˝◊√√øÓ¬˜ÀÒ…˝◊√√ õ∂√±Ú fl¡ø1øÂ√˘º Œ¸˝◊√√¬ı±À¬ı ’±À±˘ÚÀȬ±1 ¸±—¬ı±ø√fl¡1 ‘√ø©Üˆ¬eœÀ1 ¬Ûø1‰¬±ø˘Ó¬º ¶≈®˘œ˚˛± ¬Û˚«±˚˛ÀÓ¬ ¬ı“±› ’±√˙«1 ¢∂Lö1 ¬ÛϬˇ±qÚ± ’±1n∏ ¬ıg≈1 ¸±øißÒ…˝◊√√ ‰¬ø1S1 ø¬ı¬Û1œÓ¬ ø¶öøÓ¬Ó¬ øÔ˚˛ Œ˝√√±ª±1 ø¬ı¬Û1œÀÓ¬ ¸ø¬ıÓ¬± Œ±¶§±˜œ1 ø¶öøÓ¬ ¬ıU ¬Ûø1˜±ÀÌ ¸±—¬ı±ø√fl¡¸≈˘ˆ¬ ’±1n∏ ¬ıU ˚≈øMê√ ά◊Àij±‰¬Ú fl¡ø1 Œ√‡≈ª±˚˛º ’ªÀ˙… øÚ1n∏¬Û˜± ¬ı1À±˝√√±ø¤ûÀ˚˛ ’±1yøÌ1¬Û1±˝◊√√ ’±À±˘ÚÀȬ±1 ’ÌÓ¬±øLafl¡ ’±˜±1√√ ’±À˘±‰¬Ú±1 ˜±Ê√Õ˘ ’˝√√± ≈√À˚˛±‡Ú ’±Rfl¡Ô±˝◊√√ ’±À±˘ÚÀȬ±1 ¸˜Ô«Ú ’±1n∏ ø¬ıÀ1±Ò1 ˘Ó¬ Ê√øάˇÓ¬ õ∂ùüÀ¬ı±1fl¡ 1±Ê√ÕÚøÓ¬fl¡ ˜=Õ˘ ˘ Œ˚±ª±1 Œé¬SÓ¬ øÚø(Ó¬ˆ¬±Àª ’¸˜ ’±À±˘ÀÚ fl‘¡øÓ¬Q ˘¬ı ¬Û±À1º ø˝√√—¸±1 ¤fl¡ Ê√‚Ú… ˝◊√√øÓ¬˝√√±¸ ’¸˜ ’±À±˘ÀÚ ¸‘ø©Ü fl¡ø1À˘º ”√√1Q ¬’±1y ˝√√í˘º Ê√±øÓ¬ÀȬ±1 Ò˜« øÚ1À¬Ûé¬ ‰¬ø1SÓ¬ ’±‚±Ó¬ ˘±ø˘º ’¸˜Ó¬ Œ±á¬œ ¸—‚∏« ’±1n∏ ¸±•x√±ø˚˛fl¡ õ∂ùüfl¡ ˘ ø¬ıÓ¬fl«¡ ’±1n∏ ¸—˙˚˛ ¬ı±øϬˇ ’±ø˝√√˘º Ê√ÚÊ√±Ó¬œ˚˛ 1±˝◊√√Ê√1 ˘Ó¬ ’Ê√ÚÊ√±Ó¬œ˚˛ ¸˜±Ê√1 ¤fl¡ ˜±Úø¸fl¡ fl¡ø1 ŒÓ¬±˘±1 ά◊¬ÛSê˜ ‚Ȭ±À˘º Ó¬±1 ø¬ı¬Û1œÀÓ¬ ¤˝◊√√ ’±À±˘Ú1 ¬Û1ªÓ«¬œ ¸˜˚˛Ó¬, Œfl¡±Ú ë’¸˜œ˚˛±í Œ¸˝◊√√ ’±1n∏ √Ù¬±1 fl¡±˚«fl¡1Ì ŒÚ±À˝√√±ª± Ó¬±1 1+¬Û±˚˛ÌÓ¬ Ôfl¡± fl¡±ø1fl¡1œ ≈√¬ı«˘Ó¬±˝◊√√ ¤˝◊√√ ’±À±˘ÚÀȬ±Àfl¡˝◊√√ ’Ô«˝√√œÚ ’±À±˘Ú ‰¬ø˘øÂ√˘, Œ¸˚˛± ÚÓ≈¬Ú øfl¡Â≈√ õ∂ùü1 ˘Ó¬ ˜≈‡±˜≈ø‡ ˝√√í¬ı ˘± ˝√√í˘º ˝◊√√Ù¬±À˘ Ú±ø1fl¡Q1 õ∂¸—Ó¬ ’±˜±1 ”√1√˙«œ ’±1n∏ ø¬ı‰¬é¬Ì ŒÚÓ¬± Ú±˝◊√√îº [¸ø¬ıÓ¬± À±¶§±˜œ, ¸˜¸…±1 븘±Ò±Úí 1±˝◊√√Ê√1 ¬Ûé¬Õ˘ ˚±¬ı ¬ı≈ø˘ ˆ¬¬ı±1 Ô˘ Ú±˝◊√√º ’¸˜ Ó¬Ô± ά◊M√√1 ¬Û”¬ı«±=˘1 ≈√ˆ«¬±… ¤À˚˛ Œ˚ ’¸˜ ’±À±˘Ú1 ŒÚÓ¬±¸fl¡˘À1± 1±Ê√ÕÚøÓ¬fl¡ ˆ¬øª∏…Ó¬ ˘Ó¬ ¸øißø¬ı©Ü ˝√√ ’±ÀÂ√º øÓ¬Àfl¡ ’“±11 fl¡±1ÌÀ¬ı±1 ά◊√„√√±˝◊√√ Œ√‡≈ª±˚˛ ÚÓ≈¬Ú ø√~œÓ¬ Œ˝√√±ª± ¤‡Ú ’±À˘±‰¬Ú± ¸SÓ¬ ø√˚˛± ¸ø¬ıÓ¬± Œ±¶§±˜œ1 ˜ôL¬ı…˝◊√√ ’¸˜ ’±À±˘Ú1 ¬ı…Ô«Ó¬±1 Ê√Ú˙øMê√fl¡ ŒÚÓ‘¬Q˝◊√√ ¸øͬfl¡ ¬ı±È¬ Œ√‡≈ª±¬ı ŒÚ±ª±ø1À˘ ¬ı≈ø˘ Œ˘ø‡fl¡±˝◊√√ ˜Ó¬ Œ¬Û±∏Ì fl¡ø1ÀÂ√º &1n∏Q ’±›fl¡±Ì fl¡ø1¬ı ŒÚ±ª±ø1, Ó¬±fl¡ ¸ø¬ıÓ¬± Œ±¶§±˜œÀ˚˛› ¶§œfl¡±1 fl¡ø1ÀÂ√€, øfl¡c ¤˝◊√ ’±À±˘ÚÀȬ±1 ˜”˘ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ’¸˜ ’±À±˘ÀÚ ’¸˜1 Ê√±Ó¬œ˚˛ ¸˜¸…±¸˜”˝√√fl¡ ˘ ¤fl¡ ø¬ı˙±˘ ÌÊ√±1Ì1 ¸”‰¬Ú± fl¡1±Ó¬ ’±1n∏ Ó¬Ô±ø¬Û› 1±©Üò1 fl¡Ó‘¬«Q¬ı±√œ ‰¬ø1S1 ¸ij≈‡Ó¬ ¤fl¡ ˙øMê√˙±˘œ õ∂øÓ¬À1±Ò øÔ˚˛ fl¡À1±ª±1 ’±1n∏ Ê√±Ó¬œ˚˛ ’¸˜ ’±À±˘Ú1 ø¬ÛÂ√1 ¬Û1±˝◊√√ ’¸À˜ ’±=ø˘fl¡Ó¬±¬ı±√, ø¬ıø26√ißÓ¬±¬ı±√, Ê√±øÓ¬¸M√√±1 ¬Ûø1‰¬˚˛ ’±ø√ ì’¸˜1 ¸˜¸…±¸˜”˝√√ øÚÀˆ«¬Ê√±˘ ¸Ó¬…º øfl¡c ˝◊√√˚˛±1 ¸˜±Ò±Ú 1±Ê√ÕÚøÓ¬fl¡ ¶§±Ô«1 ÿX«Ó¬ ˝√√í¬ı ˘±ø¬ıº ’¸˜ ’±À±˘Ú Œ˚ ¤fl¡ ‹øÓ¬˝√√±ø¸fl¡ õ∂À˚˛±Ê√Ú ’±øÂ√˘ ’±1n∏ ˝◊√√ Ó≈¬ø˘ Ò1± 1±Ê√ÕÚøÓ¬fl¡ õ∂ùüÀ¬ı±11 SROT ASWINI 1971 : A PEER REVIEWED JOURNAL ¬ı≈ø˘ ¬Û1ªÓ«¬œ ¸˜˚˛Ó¬ ŒÚÓ‘¬Q˝◊√√ ’¸˜ ‰≈¬øMê√ ¶§±é¬1 fl¡À1±ÀÓ¬ ˜±øÚ› ˘À˘º OF THE J.B. COLLEGE WOMEN CELL ˜Ú —±1 Ó¬œ1Ó 1985 1951 ¬, ¬Û‘ . ‰¬Ú1 ’¸˜ ‰≈¬øMê√1 ¬ıU ‰¬Ó«¬ 1 øˆ¬øM√√¬ı∏«1 ‰¬Ó«¬Ó¬ ø˚ 106 ] 1981 / 85 ‰¬ÚÀÓ¬ ı1À±˝√√±ø¤û, øÚ1n∏¬Û˜±º Œ±¶§±˜œ , ¸ø¬ıÓ¬± º õ∂¸e¬Û≈øÔ ¬Û±˝◊√√ÀÂ√º Ê√œªÚ1 Ú±Ú± ά◊¬Û˘øt ’±1n∏ 1±Ê√ÕÚøÓ¬fl¡ ¸±˜±øÊ√fl¡ ’øˆ¬:Ó¬±À¬ı±1 ¤Àfl¡¬ı±À1 ’ø¬ıø26√iß ˝√√ ’±Rfl¡ÔÚÓ¬ ͬ±˝◊√√ ¬Û”¬ı«±=˘1 1±Ê√ÕÚøÓ¬fl¡ ’ø¶ö1Ó¬±fl¡ ¤Àfl¡¬ı±À1 ¸”Ñ ¬Û˚«À¬ıé¬Ì fl¡ø1¬ıÕ˘ ¬Û±˝◊√√øÂ√˘, Œ¸À˚˛ ŒÓ¬›“1 ¬ı…øMê√Ó¬ ’±1n∏ ’±˘Ù¬±1 ¸—¢∂±À˜ ¸±˜ø1 ’±ÀÂ√º ø˚À˝√√Ó≈¬ ’±Ê√œªÚ ¸±—¬ı±ø√fl¡ ø˝√√‰¬±À¬Û fl¡˜«1Ó¬ ¸ø¬ıÓ¬± Œ±¶§±˜œÀ˚˛ ά◊M√√1 Œ˘ø‡fl¡±1 ’øˆ¬:Ó¬± ø¬ı¬ı‘Ó¬ Œ˝√√±ª±1 ø¬ı¬Û1œÀÓ¬ ë˜Ú —±1 Ó¬œ1Ó¬í ¢∂LöÓ¬ ¤fl¡ ø¬ıô¶‘Ó¬ ’—˙ ’¸˜ ’±À±˘Ú Œ˚ ≈√À˚˛±1±fl¡œ Œ˘ø‡fl¡±˝◊√√ ’¸˜ ’±À±˘Ú1 ’ÌÓ¬±øLafl¡ ’±1n∏ ŒÙ¬ø‰¬¬ı±√œ ‰¬ø1SÀȬ±fl¡ ø¬ıÀ1±øÒÓ¬± fl¡ø1ÀÂ√º ’±1yøÌ1 ¬Û1±˝◊√√ ’±À±˘Ú1 ¸˜Ô«fl¡ ’±øÂ√˘€, øfl¡c √≈À˚˛±‡Ú ’±RÊ√œªÚœ1 ˜±Ê√Ó¬ õ∂fl¡±ø˙Ó¬ ‹fl¡…À¬ı±Ò ˝√√í˘ À¬ı±11 &1n∏Q ’±1n∏ õ∂±¸—øfl¡Ó¬±fl¡ ¬ıU ͬ±˝◊√√Ó¬ Œ√±˝√√±ø1ÀÂ√º ˝◊√√˚˛±1 ά◊ Ûø1 Œ±¶§±˜œ1 ¶§±˜œ ¬Ûø1˚˛±˘ Œ±˝√√“±˝◊√√, ˝√√œÀ1Úº ¬Û±Í¬fl¡1 ¸ij≈‡Ó¬ ¤Àfl¡¬ı±À1 ’fl¡¬ÛÀȬ Ó≈¬ø˘ Òø1¬ı ¬Û±ø1ÀÂ√º ’±À±˘Ú1 ŒÚÓ¬±1 ˆ¬G±ø˜, 1±˝◊√√Ê√1 ’±Àª ’±1n∏ ’±˙œ1 ’ø¢üˆ«¬ ¸˜˚˛1 ¬ıU ‰¬±=˘…fl¡1 ‚Ȭڱ ά◊¬Û‚Ȭڱfl¡ ‘√ø©Ü¬Û±Ó¬ fl¡1±Ó¬ ¸Ù¬˘ ˝√√ÀÂ√º ≈√À˚˛±‡Ú ’±RÊ√œªÚœÀ˚˛ ’¸˜1 ¸—¬ı±√ Ê√Ó¬ ’±1n∏ ’±À±˘Ú1 ¸•Ûfl«¡, ŒÎ¬fl¡±, ¬ı¸ôL º ¬ı1n∏ª±, Ú¬ıœÚ [¸•Û±]º ¬ı1fl¡È¬fl¡œ , ’ø1˜ [¸•Û±]º ø ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ëø¬ıù´±¸ ’±1n∏ ¸—˙˚˛1 ˜±ÀÊø√√íÓ¬ ˜±S ≈√À˚˛±‡Ú ’±RÊ√œªÚœÀ˚˛ ’¸˜ ’±À±˘ÀÚ ¸‘ø©Ü fl¡1± Ú1±Ê√… ’±1n∏ 1±Ê√ÕÚøÓ¬fl¡ ˆ¬øª∏…Ó¬˝√√œÚÓ¬±Ó¬¬ SROT ’øˆ¬¸øg õ∂Ó¬±1̱ ’¸˜ ’±À±˘Ú ŒÓ¬Ê√1 ’±‡À1 Œ˘‡± ASWINI ˜Ú —±1 Ó¬œ1Ó¬ ø¬ıù´±¸ ’±1n∏ ¸—˙˚˛1 ˜±ÀÊ√ø√ Úœ˘fl¡Fœ øÚ1n∏¬Û˜± : A PEER REVIEWED JOURNAL ÚÀ¬ı√Ú ¶§Ê√Ú ø‰¬ôL± º &ª±˝√√±È¬œ – ˘©Ü≈ÀάKI◊ ©Üí1Â√, º &ª±˝√√±È¬œ – ’¸˜ ¬ı≈fl¡ ˝√√±Î¬◊‰¬, º &ª±˝√√±È¬œ – Û”¬ı«±=˘ õ∂fl¡±˙Ú, 57 º &ª±˝√√±È¬œ– ’øfl«¡Î¬ õ∂fl¡±˙Ú, º &ª±˝√√±È¬œ – Sê±øôLfl¡±˘ õ∂fl¡±˙Ú, 1 ¬Û1± º &ª±˝√√±È¬œ– ’±‡1 õ∂fl¡±˙, OF THE J.B. COLLEGE WOMEN CELL 62 ‡GÕ˘Àfl¡ ’¸˜ ’±À±˘Ú ¸•Ûfl«¡œ˚˛ 2017º 2017º 2018º 2013º 2017º 2016º / 86 protecting people and property crime and the maintenance of public order Abstract who is a member of the police force. crime, and arresting people who have committed a crime. on the agencies that are entrusted with task of maintenance law and order fundamentalism is growing and complicating the problem of governance, it poses challenges home to almost all the religions of world and in present scenario when religious geographical dimension, multi-lingual, multicultural and multi-ethnic character Introduction Key districts and some of the issues challenges confronted by them. women in police force in policing the police across most state. This study is an occasion to understand situation of women ranks. In India, women comprise nearly half the population, but are poorly represented in departments must foster diversity conditions to protect a person, sometimes even at the risk of losing their own lives. Police Dedicated to the service of society member in society are protected by the courts through agency of police force. pursue their own affairs without interference from thoughtless individuals. The rights of every of society ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Concern in Nagaon and Golaghat District of W W ords: Police is the civil force of a state, responsible for prevention and detection India, like any other developing country omen Police: Employment S , it is constantly engaged in creating the conditions which people can live and SROT W Assam. In this paper attempt has been made to discuss the representation of omen Police, Policies, Issues and Challenges, Employment S ASWINI : Assam with reference to women police in Nagaon and Gologhat A PEER REVIEWED JOURNAL , making people obey the law , inclusion, and equality of opportunity for all within their As the aim of police force is to promote welfare , police personnel are prepared to work under any . It is the of OF THE J.B. COLLEGE WOMEN CELL ficial or , faces diverse challenges due to its tatus and Issues of W ganization that is responsible for , finding out about and solving omen police refers to women A Dr Karabi Konch yousree Dowara Assam. tatus . India is also / . 87 represented in the police across most states. (Borah, R.R. and all within their ranks. In India, women comprise nearly half the population, but are poorly administration of the police force. (Prasad, D. 2016) force is the Director General of Police who responsible to state government for carry out tasks like patrolling, guard duties, and public order duties. The head of the police the police constables which consists of bulk, i.e., almost 88% strength and work generally at the police station level and do much of crime investigation work, upper subordinate ranks (Inspectors, Sub-Inspectors, and within their stipulated jurisdictions. Police positions that are filled by state governments include and above are responsible for overall supervision management of policing functions the central government. These officers occupy ranks of Deputy/Superintendent Police the Indian Police Service, an S study is confined to women police in Nagaon and Golaghat District of for the study research design with descriptive method and tabulation have been used to analyse the data concerned websites. Of collected through the field visit to Office of Superintendent Police, Police Reserve Methodology and Golaghat district of the police force and to examine women’ a person, sometimes even at the risk of losing their own lives. the service of society which is therefore a source of inspiration and hope to all law-abiding citizens. Dedicated every member in society are protected by the courts through agency of police force, and pursue their own affairs without interference from thoughtless individuals. The rights of welfare of society strong police force in almost every country everywhere; but it was only in the nineteenth century that steps were taken to build up a idea of a police force has been conceived centuries ago, when lawless acts were committed has changed the state of af ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ tructur fice and police stations of Nagaon Golaghat districts The state police forces are supervised by centrally-appointed officers belonging to This study was carried in Nagaon and Golaghat districts of In this study The Police departments must foster diversity The police force plays a vital role in the maintenance of law and order society The sources of secondary data are collected from books, journals, theses and e of the Police For SROT

. objectives of the study are to understand general organizational structure This is micro study and therefore conclusions drawn cannot be universal. ASWINI , it is constantly engaged in creating the conditions which people can live , both primary and secondary data are collected. , police personnel are prepared to work under any conditions protect Assam. : A fairs in society PEER REVIEWED JOURNAL All India Service which is recruited, trained and managed by ce . . As the aim of police force is to promote The establishment of the police force, however s representation in the police force Nagaon , inclusion, and equality of opportunity for OF THE J.B. COLLEGE WOMEN CELL Assistant Sub-Inspectors) who Assam. A. Hazarika, 2016) The primary data were Assam. Assam. A descriptive / 88 . The The , escort of violent prisoners, or such other duties as may be prescribed”. order problem or any violent situation in the district, and for providing security guards of Police, which is the armed wing district police to “deal with an emergent law and an Emer Border Police Housing Corporation Ltd, 8) River Police, 9) The Bureau of Investigation (EO), 10) Department, 5) Police Radio Organisation, 2) Battalions, 3) Commissionerate, 4) Criminal Investigation Police or Inspector General of in a larger metropolis. cities the post of Commissioner Police exists, equivalent to 3 officers can rise to the rank of Level 2-Deputy Superintendent Police. In metropolitan the SPS officers to be promoted IPS, till rank on Inspector General of Police. Level level 2 to 4 the police personnel are recruited and trained at state level. It is possible for All India level. State Police Service (SPS) are recruited and trained at the state From in the states and union territories. Indian Police Service (IPS) are recruited trained at an T ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ able 1: Armed Police Reserve unit functioning under the direction of District Superintendent 5 4 3 2 1 Levels gency , 1 The For further specialization of police work, the Assam is divided into 34 police districts and 1 Commissionerate. The Ranking S The above table shows the ranking structure of Indian police from top to bottom 1) Special SROT , 15) Chief Minister Assam Police is further divided into V ASWINI illage Defence Or Constable Head Constable Assistant Sub – Inspector Inspector Circle Officer (SPS) Deputy Superintendent of Police (SPS) Assistant Superintendent of Police (IPS) Additional Superintendent of Police (IPS) Superintendent of Police (IPS) Deputy Inspector General of Police (IPS) Inspector General of Police (IPS) Additional Director General of Police (IPS) Director General of Police (IPS) Designations T ask Force, 12) Railway Police, 13) Special Branch, 14) Fire and : A tructur PEER REVIEWED JOURNAL ’ s Special e of the Indian Police ganisation, 6) V igilance Cell, and 16) Armed Branches. Each police district has OF THE J.B. COLLEGE WOMEN CELL V igilance and Assam Police has 16 branches: 1) Assistant Director General of T Anti-Corruption, 7) raining and 1 Armed Forces. / 89 Assam Assam National Level Policies for not just the suitability of women to policing, but also positive contribution they make. These powerful stereotypes persist, despite evidence to the contrary that strongly indicates dangerous, and hence inherently unsuitable to the so-called female physique temperament. on a patriarchal model of policing that views the work as physical, authoritative, forceful, deployment of armed police beyond the resources District Police”. with virulent and widespread problems of public disorder or other forms violence, needing specific orders of the Director General Police, to aid and assist civil police in dealing increase the number of women in their police forces. Key among these are: of India has taken several initiatives emphasising the need for states including equivalent in rank to Deputy Superintendent of Police. Headquarters Company Battalion shall be divided into an appropriate number of Service Companies and a Superintendent of Police, who will be the Second-in-commandant Battalion. Each commandant shall be assisted by a Deputy Commandant, equivalent in rank to equivalent in rank to Superintendent of Police, shall head each ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Ø Ø Ø 3. 1. 2. There are also police in each station. A clean, secure rest room with proper ventilation and storage facilities for women Provision for portable toilets wherever needed ventilation for women personnel at every police station, outpost and barracks A 2014-2015 under the Modernization of State Police Force Scheme to include Modernisation of S up in will be women. investigators dealing primarily with crimes against women and at least five of them The planned 200 units comprising 15 personnel each will be equipped with specialised against The Ministry of Home Due to the increased attention on women’ The traditional but increasingly outdated view of policing as “man’ There are some dif In 2016,Ministry of Home women help-desks are staffed at all times. at least three women sub-inspectors and ten police constables to ensure in dealing with crimes against women and recommended each police station to have police with the aim of improving responsiveness law and order machinery provision for toilet facilities with adequate water supply SROT Assam. W ASWINI omen (IUCA Armed Police Battalions across the state, “to be deployed under The Ministry has laid down that a total of six IUCA : , each of which will be headed by an A ferences in the rank nomenclature of battalions. PEER REVIEWED JOURNAL tate Police Force Scheme: W Af W) at police stations in crime-prone districts across states. omen Police fairs in 2009 proposed 33 percent reservation for women Af fairs, proposed creating Investigative Units for Crimes OF THE J.B. COLLEGE WOMEN CELL s safety in recent years, the Government 3 The S tate Armed Police Battalion. Assistant Commandant, Action Plans for the year , proper lighting and 2 s work” Ws are to be set A commandant, / Additional 90 Assam to 4 is built The and premises of the Panbazar Police Station was to draw its all-women staff from Established as far back 1993, the all women police station was established in office to crimes against women established in Guwahati – the 3. investigation, but rather view 2012 in which a gang of men brutally molested 21-year-old girl outside pub, full public 2012. It was created in the aftermath of widely publicised molestation case on 9 July police crimes against women, called the 2. posts to be filled up by direct recruitment. the Assam Police is thereby bound to reserve vacancies for women under this government. businesses, and/or occupations, owned, controlled, managed, or aided by the state offices of the state government, public sector undertakings, educational institutes, industries, This 1. have been piloted and established. women police in S ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ tate Level Policies for c. All V The Act provides for 30 percent reservation women against vacancies in all services and b. a. 4. eerangana Unit: Act provides reservations for women in government services and posts, including all , for over 40 minutes. Notably Ø Ø Ø Ø Ø Ø Ø Ø Ø W Assam There are a number of state-level laws, policies and initiatives which directly impact Separate tribunal to prosecute sexual harassment cases. Policy of couple posting to be strictly implemented. Children Care and Maternity Leave as per Central Government. Stationery duties at the early stage of motherhood and crucial years Research to be commissioned on gender related health issues Facilities like portable toilets for traffic duties and sanitary pad dispensers Creating Gender sensitive work infrastructure and equipment. Mandatory weekly offs. 100% accommodation for women constabulary level. Budget for work-life harmony fund with 5 years commitment appropriate training Integration and Harmony (W Recruitment, and Development in collaboration with states): National Conferences for omen Police S children’ programmes. SROT The only exception is for posts in the W ASWINI Assam. Please note this is not an exhaustive list of all the initiatives which omen (Reservation of s education. T A raining and Posting (with a focus on conflict zones) tation Guwahati: , to take action on the spot. special unit within the : W A PEER REVIEWED JOURNAL omen Police W omen in Police (or ork-Life balance) , the

There is one more police-led initiative to respond V V V eerangana unit, was established in November acancies in Services and Posts) eerangana unit is not mandated to conduct Assam Police with a specific mandate to OF THE J.B. COLLEGE WOMEN CELL Assam Judicial Service. (Grade I) ganized by Bureau of Police Research All W omen Police S Act. Section 4 of tation Guwahati. Act, 2005 / 91 The 5 : NAGAON GOLAGHA Source: Official data from Police Reserve office of Nagaon and Golaghat. Source: Chapter 12 (W INDIA T in its police at just about 2.16%. T place of women in society personnel raises important questions not just about effective policing but also the crimes against women has increased in the past few years, glaring lack of police dismal, with less than 1% of senior positions being occupied by women. Even as the rate account for only 7.28% of all police personnel. Unfortunately with actual strength of women police comprising only 3,033 i.e., 5.47% in state police. Research & Development (BPR&D), the total strength of police in The Numbers and Repr Ø Ø Ø to women in policing. These are: notable policy promises towards women’ 2016-2025) of the current ruling party in 4. among the women police in ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ASSAM able 2: Number able 3: Number Assam Ensuring sufficient female police personnel in every station and district, etc. constructing women police stations in every district of Reserving 35 percent seats for women in all government services of Data from the Bureau of Police Research and Development has revealed that women As on 1/1/2017, according to the annual statistics published by Bureau of Police V SROT ision Document 2016-2025: T , ,2,4 4,8 72 7.28 2.16 7.28 5.47 140,184 3,033 (AB+UB) 1,926,247 55,403 (AB+UB) Actual strength of police Actual strength Assam ranked one of the lowest in India terms representation women ASWINI of Police in India and of women police in Nagaon and Golaghat Districts 2 72 621 ,8 145 1,284 culsrnt fActual strength of police (AB+UB) Actual strength of omen In Police) of Data on Police Or : A . esentation of PEER REVIEWED JOURNAL Assam. (Borah, R.R. and of women police Assam, the Bharatiya Janata Party (BJP), contained W The election manifesto (Assam s empowerment. Several of these pertain directly Assam omen Police in women police(AB+UB) OF THE J.B. COLLEGE WOMEN CELL At the top, numbers are even more in state. women police women police Percentage of Percentage of A. Hazarika, 2016) Assam Assam ganisations (BPR&D) Assam stood at 55,403, in total. (INDIA) Assam 1 1 police in district. %of women V ision Document Assam / 1.59 1.29 92 1. 3. 2. Sl. no. Sl. no. 4. T Source: Official Data Collected from Police Reserve, Golaghat on 10/05/2018 7. 6. 5. 4. 3. 2. Sl. no T Source: Official Data Collected from Police Reserve, Golaghat on 10/05/2018 3. 2. 1. T 6 circles. There are 12 police stations in Golaghat district with 4 assembly constituencies. Population of 1,066,888 according to 201 year 1987. The geographical area of Golaghat district is 3502.00 Sq. Km with a total and ferry in the river 6. 5. 1. Golaghat the shops established by ‘Marwari’ businessman at bank of river Dhansiri near present Golaghat District Profile 7. Source: Official Data Collected from Police Reserve, Golaghat on 10/05/2018 8. ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ able 6: S able 5: S able 4: S ABI HA ABSI Categories of post NAIK CONST LANCE NAIK DRIVER CONST T T OTAL SROT tatement of Un-Armed S tatement of tatement of the Police For own. VILDAR T Constable Naik Head constable ASI Sub-inspector Categories of post Inspector Categories of post Dy Addl. S.P S.P OTAL The name “Golaghat” originated during the mid-part of 20th century from .S.P The word “gola” means shops and “ghat” the landing areas of ships ASWINI . ABLE . It is now an administrative district which got its status as in the . . Armed S : A PEER REVIEWED JOURNAL ABLE taf f of Golaghat taf ce of Golaghat Actual strength 3 21 0 0 2 1 1 3 1 1 f of Golaghat 1 Census. 463462 384 446 880 61 0 0 259 8 1 0 31 42 38 320 6 8 31 42 39 6 Actual strength 330 0 3 1 3 1 Actual strength 990 9 9 660 0 6 3 6 3 111110 141 151 220 10 165 2 175 2 OF THE J.B. COLLEGE WOMEN CELL There are a total of 4 sub divisions with Men Men Men / W W 93 W omen omen omen 6 5 4 3 2 1 Sl. no. T Source: Official Data Collected from Police Reserve, Nagaon on 21/05/2018 3 2 1 Sl. no. T district is 22 and there are 1 2,823,768. There are 10 circles and 2 subdivisions. The total of Police Stations in Nagaon district is 3993 Sq. Km. according to 201 directly at the centre of entire northeast India. The geographical area Nagaon old British administrators. Nagaon is located in the very heartland of brought about a resurrection to the people of Nagaon District Profile Assam and 1 branch and out of which the women police consist only 71 i.e., 0.13% total in Golaghat district of Source: Official Data Collected from Police Reserve, Nagaon on 21/05/2018 ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ able 8: S able 7: S Nagaon, is the birth place of As on 10/5/2018, according to the data collected from Police Reserve office, in T Constable Naik Head constable ASI Sub-inspector Inspector Categories of post Dy Addl. S.P S.P Categories of post tatement of Un-Armed S SROT tatement of the Police For OTAL 1.59% of police force in the district. . S.P . ASWINI . . Assam, the actual strength of police is 621 both armed and unarmed : A PEER REVIEWED JOURNAL 1 assembly constituencies in the whole of Nagaon district. 8 7 104 0 0 1 2 0 478 39 88 78 84 6 582 39 88 79 86 6 Actual strength 8 7 107 773 880 541 0 0 4 2 1 5 2 1 Actual strength taf ce of Nagaon V 1 census the total population of Nagaon District is f of Nagaon aishnavite reformer Srimanta Sankardeva, who Assam. It is an old district which formed by the OF THE J.B. COLLEGE WOMEN CELL Men Men Assam which falls / W W 94 omen omen

the country The representation of women in the police force is very less not only Issues of Concern outposts in the district and it is one of police Assam and 1 branch and out of which the women police consist only 145 i.e., 0.26% total in Nagaon district of Source: Official Data Collected from Police Reserve, Nagaon on 21/05/2018 7 1 T 4. 3. 2. 1. hurdles and challenges that women police face are: women empowerment. The priority issues of concern that lay out some the systemic 8 6 5. 4 3 2 ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Sl. no. able 9: S should be given for the post of women police to attract candidates different levels. participation of women in the police department. Proper advertisement and publicity The State and the Central government should take up necessary steps to increase improved. with proper toilet, rest room, sanitary dispenser and other basic necessities needs to be The working conditions needs to be improved and every police station should provided duties to them. managing household duties, taking care of children etc should be considered with allocating The working hours for the women police needs to be fixed so that factors like the department. The Centre has set the benchmark of 33% representation women in police Assam Police department and proper recruitment is required to achieve the tar As on 21/5/2018, according to the data collected from Police Reserve office, in SROT tatement of . The centre as well the state are doing their best by providing opportunities for 1.29% of police force in the district. Categories of post T DRIVER CONST CONST LANCE NAIK NAIK HA ABSI ABI OTAL Therefore, it is the need of hour to increase women’ ASWINI VILDAR Assam, the actual strength of police is 1284 both armed and unarmed ABLE Armed S : A PEER REVIEWED JOURNAL ABLE taf f of Nagaon Actual strength 0 6 38 366 404 03 0 0 30 8 0 0 0 30 36 31 7 8 1 1 36 7 1 OF THE J.B. COLLEGE WOMEN CELL There are a total of 22 police stations and 1 1 Assam. Men 7 38 273 11 Assam but throughout s representation in W 0 / omen 95 get. Jackson, L Gerber Chakraborty Bureau of Police Research and Development. (2017). Data on Organisation. New Bhardwaj, Borah, R.R. and Bora, S. et.al. (2017). Police Modernisation in India: References : force needs to include more women make policing effective. confined to desk job and investigation of cases dowry are kept away from core police functions and given inconsequential jobs which represented in the state. Studies carried on this issue have found that women police officers India’ Such a situation poses many problems for women police. It is very important to make work more hours, to at late night and in dangerous uncongenial places. such as banks, schools, hospitals, or business organization. The police work demands to Conclusion women police. 6. 5. ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ subordinate ranks like Sub-Inspector and Inspectors. Enough opportunities should be given to women police personnel reach upper their skills and cope up with different situations. A regular training program should be given to the women police personnel develop s Police Force more welcoming for women. , G Centur Praeger University of Burdwan. Delhi. Publications. and Computing W W The nature of police system is altogether different from work in the other departments 325. doi:10.1007/978-3-319-60828-0_32. Indian Journal of Social W These are not an exhaustive list but touches on some of the major issues concerning omen in Policing Er . orkspace for Policewomen in SROT L. (2001) A. (2002). . A. (2012) , A. (2006). y . . Manchester University Press. A ASWINI Hazarika. (2016). W W W omen and Men Police Officers: S omen in Uniform: Emer omen Police: Gender : Advances in Social & Occupational Er A W PEER REVIEWED JOURNAL omen in Calcutta Police Femininity the Male W gonomic Interventional ork T owards Equality: Priority Issues of Concern for , 37(1), 39-48. Assam, India , W gence of W OF THE J.B. COLLEGE WOMEN CELL elfar A Approach to Improve Of The women police are also poorly e and Sur . S

Advances in Intelligent Systems , harassment and rape. tudy of tatus, Gender omen Police in Delhi veillance in the T W gonomics omen Police in Delhi. , and Personality , pp. 318– fice / The police . Regency 96 orld wentieth . . http://nagaon.gov http://golaghat.gov http://www 25-04-2018 https://mmscmsguy retrieved on 25-04-2018 https://mha.gov http://assampolice.gov https://archives/Met6Kt/W https://www Natarajan, M. (1996). Natranjan, M. (2012) https://www https://thewire.in/gender/india-police-gender-women retrieved on 23-04-2018 W Thangamani, G Swanson, R.A. (2013) Shatter Natarajan, M W Maheswari, S.K. (2017) Jamil, ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ells, S.K. and Betty L.A. (2005). ebsites : A , S Ashgate Publishing Ltd. Publishing Group. to Police W Koehler Publishers. in Indian Society Police Dev 19(2): Pp, 63-76 Justice 8(2): 1-18. Gulbar Explor . and . (2014). Problems and Prospects of SROT .assampolice.gov .metwpa.or .open.ac.uk/Arts/history-from-police- retrieved on 24-04-2018 Anwaar . (1996) ga University er Islamabad: Journal of Social Sciences . (1995) .in/division_of_mha/modernisation-of-state-police-forces-mpf-scheme ASWINI .in/ retrieved on 23-05-2018 .in/ retrieved on 23-05-2018 oman .assam.gov , . . M Theory Building in Applied Disciplines .in/history-of-Assam-Police.php retrieved on 25-04-2018

T

W W g.uk/history Household Economics of W owar : . Bharathidasan University omen Police Units in India: . A . Confer omen Police in a Changing Society: Back Door to Equality (2014). General Problems Faced by the W PEER REVIEWED JOURNAL omenPolice/wpFwp.html retrieved on 24-04-2018 . omen at W .in/special-police.php retrieved on 23-05-2018 d Equality: W .in/portlets/assam-vision-document-2016-2025 retrieved on ence: XVIII ISA .html retrieved on 24-04-2018 Police W . ork A omen Police in India. Social W W omen: Life with the Badge. omen Police: OF THE J.B. COLLEGE WOMEN CELL W . http://hdl.handle.net/10603/1 orking W orld Congr A ork S New Dir . 1(01). tudy on Police Constable. A . San Francisco, CA: Berrett- omen with special r S tudy of Gender Inequality ess of Sociology ection W W omen and Criminal omen Police . Police S Greenwood / 97 . efer tudies . The 14912 ence . Key pupil-teacher ratio and teaching position. Here the trend of girls’ education is analysed on basis indicator students’ enrolment, Assam with special reference to general education under Dibrugarh University of article an attempt has been made to study the trend of girls’ enrolment in higher education education has a direct impact on empowering the female counterpart of our society Introduction have an important contribution in the progress of country Abstract 1939, the first women college of entire Catholic Society established S general education under Dibrugarh University of study the trend of girls’ empowering the female counterpart of our society in the progress of country higher education is very essential as the women of any country have an important contribution completion of a good basic education lasting for at least eleven years. Education (ISCED) Hand Book as more specialized study normally undertaken after successful higher education. Higher education is defined in the International Standard Classification of stage. Colleges, Universities, and Institutes of well as vocational and professional education training after + 2 stages or higher secondary keene College at Shillong (Undivided in ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Assam primarily began from the establishment of first women college in 1935 namely Lady W W omen in Higher ords: Higher education normally includes undergraduate and postgraduate education, as W omen participation in higher education is very essential as the women of any country SROT Higher Education, Reference to Dibrugarh University ASWINI enrolment in higher education of : A PEER REVIEWED JOURNAL . It is noteworthy that higher education has a direct impact on t. Marry’ W Education of omen Enrollment, Social Education Assam plays a vital role in the promotion and expansion Assam). s college. T echnology are the main institutions that provide Assam. After that in 1936, the missionary sisters of . In this article an attempt has been made to OF THE J.B. COLLEGE WOMEN CELL Accordingly W omen participation in higher education Assam with Special Assam with special reference to . It is noteworthy that higher , Handique Girls’ W Jogesh Changmai omen participation in / College in 98 Assam. . In this first graduates and M.A Bethun School situated at Calcutta. Sukhalata Duwarah and Sudhalata were the Jorhat and it was the second oldest girls’ of women education. Gradually Source: Grand total Integrated Course Certificate Diploma PG Diploma M.Phil Ph.D Mode) are shown below- students in higher education at various levels during the period 2010-1 higher education is also increasing in a rapid way post colonial one of the indicators educational development. The number students’ enrolment in students’ became the first woman president of women in were the first MBBS and Dr Megistrate, Parul Das was the first IAS, Rajani Prova Saikia and woman who passed B.T Das got higher education in Calcutta. Hemprova Dutta passed F Swarnalata Barua, the daughter of Gunabhiram Borua and Sarala Devi, Udayram days enrolment of girl students in higher educational institutions was not encouraging. days. Rajabala Das was the first lady principal of Handique Girls’ college. In those earlier the first girl student of glorious college and became M.Sc Degree holder in later W Post Graduate Under Graduate ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Stage/Level T omen in Higher able No.1- Shows the enr S In this article, the trend of girls’ education is analysed on basis indicator In 1927, AISHE Report 2017-18 enrolment, Pupil tudents Enr Assam. First woman Padmashri Nalinibala Devi was a literary pensioner who SROT ASWINI Amalprova Das took admission in I.Sc class at Cotton College who was Education of olment 2010-1 7 0117 6025 5281 2435 353 2651 1353 17932 678344 2630 224 1082 341405 7709 1973 336939 4337 129 478 10223 503238 1001 1704 243547 5050 187 259691 89 2633 972 3162 291 1807 50 1888 221 715 39 1092 302257 594280 774556344 277744 278600 457914 225872 21 232042 Male . Suchibrata Rai Choudhuri was the first woman degree holders in : A 156 T PEER REVIEWED JOURNAL . Kamala Rai and Dr 1 eacher Ratio and : olment of students at various levels during the period , in 1955, Devicharan Baruah Girls’ 2010-1 Assam 8 5513 673362 1627 1735 88299 2595 48393 384 39907 33332 12176 Female Assam Sahitya Sabha. college of 1 and 2017-18 Assam. Sudhalata Duwarah was also the first 1 T eaching position. T . otal T OF THE J.B. COLLEGE WOMEN CELL iluttama Gogoi were the first Ph.D holder Assam (Sonowal and Dutta, 201 Male 2017-18

S College was established at Assam. tudents’ .A T iluttama Raichoudhuri 1 and 2017-18 (Regular for the first time from Female The enrolment of enrolment is also ACS and District / 99 T otal 1). T Other Minority Muslim PWD OBC ST SC

T Source: Report of T Sour B.Com/B.Com Major B.Sc/B.Sc Major B.A/B.A Major M.Com M.Sc M.A Ph.D/M.Phil/DSc ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○

All Categories ALL Assam Course/Stage T Categories S able 4: Shows Gr able No.3: eacher able No.2-Enr tate ce: INDIA Assam S Ratio in 2017-18 SROT T

otal enr 582. 542. 142. 701. 15.9 20.8 14.9 17.0 19.5 22.4 21.8 19.4 21.4 22.2 18.7 25.4 20.1 18.2 26.3 25.8 17.8 18.6 Male ASWINI olment of S tatistical Handbook, 2015 AISHE 2017-18 All catagories oss Enr olment by course/stages of studies in Female : Female 18 0226 8 68632 813 2658 2412 186 585 8055 633 749 372 21340 2460 1227 1651 6072 9069 198 7121 374 24454 21983 432 78251 37475 1620 746 180379 1754 1844 4134 5331 626 9676 1393 A 2849 8662 882 87804 174688 97607 4394 54554 42480 354 678344 88615 48090 26170 4268 45324 341405 528 86073 49517 28384 336939 Male T PEER REVIEWED JOURNAL otal Enrolment according to social categories: olment Ratio in Higher tudents in Higher T otal T otal SC Male Female 21 1 OF THE J.B. COLLEGE WOMEN CELL 16 Education in Female 1 Female SC Education (18-23 yrs) and Pupil T 49 61341 173 86 T otal otal Assam during 2017-18 Assam 2014-15 ST Male 1 Female 18 Female T ST / otal 100 58 T otal T otal male counterpart but it is low in B.Sc and B.Com courses than students. The Source: B.Com B.Sc B.A

Tr T ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○

able-5: Sex wise distribution of students enr S ends of S tr T eam able-5 shows that the number of women enrolment in B.A Annual Report-2016-17, DU SROT tudents Enr

Sex ASWINI Female Female Female Male Male Male Fig-I- Shows the students enrolment in UG courses : olment in Higher A PEER REVIEWED JOURNAL during 2015-16 2109 5962 4515 7347 36601 27480 No. of students Education under OF THE J.B. COLLEGE WOMEN CELL olled in the General Degr Course is higher than that of Dibrugar h University: 26% 74% 38% 62% 57% 43% % / ee College 101

Level higher education. Handique State Open University (KKHSOU) was established in Guwahati for expansion of Differently abled Minority ST SC Source-AISHE Report 2017-18 Post Graduate Education was established at Dibrugarh University Institute of Distance and Open Learning (IDOL) in 2002. In 2001, the Directorate OBC/MOBC General T opened in the month of May at both Gauhati and Dibrugarh University of IGNOU at Guwahati in 1996. and open learning systems were started in W departments and centre of studies under Dibrugarh University is increasing than male students. The Sour departments/centre of studies during the session 2014-15, 2015-16 and 2016-17 ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ T Catagory T able-6: Sex and categor otal enrolment omen enr ea T ce: S able-6 reveals that the trend of girls’ T able No.7- Enr tatistical Repor SROT olled in Distance and Open Learning Systems ASWINI mode in 6 4 1 293 146 313 148 NA NA 541 258 NA NA 1 568 267 5719 3 740 789 739 2049 (M) 2302 (F) 2076 (M) 2320 (F) 1874 1594 1936 1507 3645 4430 4351 4396 2015-16 2014-15 : 18 A Male 78 22 60202 32421 27781 olment of S PEER REVIEWED JOURNAL y wise distribution of S t-2014-15, 2015-16, 2016-17DU , 1998 at Gauhati University Assam during the period 2017-18 After that the Directorate of Distance Education was opened tudents at post graduate level thr Assam after the establishment of Regional Centre . The Post Graduate Correspondence School was enrolment/women enrolment in university 45 54 51 84 OF THE J.B. COLLEGE WOMEN CELL . Female tudents enr After that in 2005, . But, it was transformed into the olment in the University Assam: The Krishna Kanta 3 5 2 7 2047(M) Male 2016-17 ough distance The distance T otal / 1 2383(F) Female 102 145 which their position and status in the society are not so satisfactory Most of the women are still lagging behind in social, political, cultural, economic fields for Some pr Source: during the period 2017-18 are as shown in following table categories wise. T development. 18 in the university and colleges Pupil ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ eaching Positions: 201 All India (2017-18) 2017-18 2016-17 2015-16 2014-15 2013-14 2012-13 Period Other Minority Muslim PWD OBC ST SC All Categories Categories 1-12 T eacher The women of AISHE Report 2017-18 T oblems of women education in SROT able No.8-Shows the PTR in Universities and colleges The Pupil Ratio (PTR): T ASWINI able No. 9- Shows the teaching positions in The Assam have been suf T Regular& Distance mode : eacher Ratio is shown in the following table from period 201 A T PEER REVIEWED JOURNAL eaching positions in the higher educational institutions The Pupil 3 1 447 55 2567 4744 2151 212 544 10 2012 920 447 235 2023 45 2732 1231 726 1 Male 1958 Assam. 430 35 26 22 22 22 21 21 34 41 31 26 26 30 27 25 T eacher Ratio also reflects the scenario of educational Assam fering from so many problems in various fields. OF THE J.B. COLLEGE WOMEN CELL Female 7019728 7770 Assam Regular mode . Due to the lack of Assam T 1 173 / otal 103 Assam 1- Lack of adequate educational facilities Assam. satisfactory Economic backwardness of the rural community investigator are as follows: demanding their fundamental rights. Some of the problems that have been observed by proper education, the rural women are quite unable to stand before society in case of high growth rates in present India, we have to train and employ our available women work two most important components to empower women. In order achieve and sustain the driving force of basic change in the status women society Conclusion concentrated attention, special care and individual guidance. of the inadequate machinery to look after various programmes in this field which require Lack of supervision and personal guidance rural areas of successful implementation of social education programme for adult women, especially in of adult women. In fact, the success girls’ education depends in a very large manner on The problem of girls’ enrolment is very closely connected with the social education Lack of social education for adult women distance posit problems for girls to pursue education in sanitary facilities for girls in the mixed schools and non availability of a school within walking lack of suitable school buildings and equipments. Most the schools do not provide separate Lack of adequate transportation and communication facilities as a hindrance in the development of girls’ education. Lack of a proper social attitude in favour girls’ education rate of women is very low in comparison to male literacy Illiteracy education in the rural areas of domestic works instead of sending to school. So, poverty stands as a problem women parents are reluctant to send them school. They want engage the girl child in some ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ The National Policy on Education, 1986 states that education will be used as a The development of girls’ The educational facilities in the rural areas of The transportation and communication facilities in the rural of The ‘Pardah’ system and certain other harmful social customs in these states stand Illiteracy is also a common problem of women in rural areas The girls are thought to be useful at home for carrying out domestic duties and the SROT . So, this also acts as a hindrance towards development of women education in Assam. ASWINI : A PEER REVIEWED JOURNAL Assam. education in Assam have been seriously hampered because OF THE J.B. COLLEGE WOMEN CELL Assam are not adequate. Assam. Assam. . Access and equity are the Assam. Assam are not The literacy / There are 104 UGC 12 V Sonowal, D.K and Pradip Dutta(Edited). Mullik, Madhu and Bhatnagar Dutta, Leena and Rajkhowa , Parag. Chaube,S.P Bezboruah, D.N (Edited). Aggarwal, J.C. W establishing women studies centre in universities and colleges etc. reservation of seats in higher educational institutions, appointment women teachers, tution fees, suitable curriculum, hostel facilities, establishing women college and universities, arrangement should be made like-provision of more scholarship, part time facilities, reduce prevail in different forms. For the betterment of women higher education, certain special reflects that there are still more needs to be done. Gender disparities continue policies and the curricula of higher education. From analysis information it clearly force. The UGC has been gradually intertwining gender equality and justice in to its ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ edanayagam, E. orks Cited : downloaded from the website-www Annual Report 2016-17, Statistical 2014-15, 2015-16, DU , PVT Hoibor R.Lall Book Depot, Meerut, 2008. Hoibor in Nor 2007 Guwahati, House,New Delhi, 2006. th Plan and SROT . . L Histor th-East India gaon, Nagaon, TD, 1988. gaon, Nagaon, Development and Planning of Modern Education, ASWINI T Annual Report-2014-15 Downloaded from the eaching technology for college teachers. Assam ,2014. y and Pr : A PEER REVIEWED JOURNAL Challenges of Higher Education In Assam , Sonowal, D.K and Pradip Dutta(Edited), oblems of Indian Education Assam 201 Assam, 201 , Suresh. A perspective on women education in Development of Educational System in India, 1, W 1. .dibru.ac.in omen in Nor OF THE J.B. COLLEGE WOMEN CELL , th-East India Agrawal Publications, New Delhi: S W ebsites –www V ikash Publishing , Rashmi Prakash, , Ajanta press, Ajanta press, terling Publishers Assam, / 105 .ugc.ac.in Agra-7, W omen economic resources. create a gender-neutral society where women have the much-needed access to social and is critical to ensure healthy lives of all beings, including their children. The SDGs aim particular and the society in general. Similarly poverty but also enhance the health, education and nutrition outcomes of their families in entire society as well preserving the surrounding environment. is critical for maintaining biodiversity is the overarching objective in vision to become a sustainable world. In it, women’ promoting peace and prosperity for all. adopted by world leaders in 2015, sets out a transformative vision to preserve the planet, inclusive development. empowered to be the front runners, along with men. concept of sustainable development will not achieve its true significance unless women are developing sustainably of life – socially ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ W conversation, to make sur e need women at all levels, including the top, to change dynamic, r “She” and the Road to It should be noted that improvement in the life of women and girls also benefits The contribution of both women and men are equally important for sustainable Sheryl Sandberg aptly describes the need for women participation in every sphere SROT . For example, women’ , economically and environmentally ASWINI , the role of women becomes all more important. In fact, The 2030 : A PEER REVIEWED JOURNAL Development Goals e women’ Agenda for Sustainable Development and its 17 goals , supporting families through social and financial security s access to income will not only lessen the extent of Achieving gender equality and women empowerment and ignor s voices ar Chief Operating Officer (COO), , eliminating atrocities against women and girls Achieving Sustainable ed. OF THE J.B. COLLEGE WOMEN CELL e hear . T oday d and heeded, not overlooked , when the world is banking on Banajyotsna Baruah Lopamudra Baruah Sher yl Sandber eshape the / Facebook 106 s role g GOAL 17. Partnerships to achieve the GOAL 15. Life on Land GOAL GOAL GOAL GOAL GOAL 5. Gender Equality GOAL GOAL 1. No Poverty The 17 sustainable goals are as follows: and political challenges. of the global goals is up against an unprecedented set economic, environmental, social environment and social justice. society that covers the whole sustainability agenda: poverty goals, 169 targets and 232 indicators are directed towards making an inclusive sustainable of issues and solution-oriented approaches. a child beyond primary school and more. The SDGs were developed to broaden the horizon attention, such as achieving gender equality other issues that needed collective action; pressing challenges immediate education and providing access to water sanitation. However progressed in reducing income poverty mobilized collective action against poverty-ridden families. Not only this, the MDGs world was able to make rapid progress in developing solution-oriented approaches that dignity guided the member states to collectively be responsible “uphold principles of human started a new movement in 2000 to battle poverty set of goals were built on the success Millennium Development Goals, or “MDGs”, which Janeiro, Brazil to create a new set of global goals drive sustainable development. These Existence of SDGs ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ , equality and equity at the global level” from 2000 through 2015. 9. Industry 1 13. Climate 3. Good Health and The SDGs are a bold commitment, ensuring that no one is left behind. The MDGs were able to tackle several poverty-related issues across countries. In 2012, the member states of United Nations (UN) came together in Rio de 7. 1. Sustainable Cities and SROT Goal. Communities Infrastructure Af fordable and Clean Ener ASWINI , Innovation and Action : A PEER REVIEWED JOURNAL W ell-being W ith the countdown to 2030 is underway gy , preventing deadly diseases, expanding primary , ending hunger GOAL 16. Peace and Justice Strong Institutions GOAL Production GOAL 12. Responsible Consumption and GOAL 10. Reduced Inequality GOAL GOAL 4. Quality Education GOAL 2. Zero Hunger GOAL 14. Life Below 6. Clean 8. Decent OF THE J.B. COLLEGE WOMEN CELL . The MDGs were a set of eight goals that , improving health services, educating W W ater and Sanitation ork and Economic Growth , human development, the , the world was also having W ater , the implementation / 107 All the 17 Oceania (excluding than men in areas, such as Central and Southern countries, living on less than US$1.90 a day be poor as compared to men. There are 4.4 million more women than men in at least 89 inequalities in the labour market etc. Globally to look after deprived. entrepreneur contributions to the household-bringing income as an employed earner Source: United Nations and are at risk of slipping back into extreme poverty still live on less than $1.90 a day 1990. Though this is a remarkable achievement, yet one-in-five people in developing regions 2030. Goal 1: End poverty in all its forms everywhere initiatives undertaken to achieve success. (Randomly selected SDGs). SDGs by 2030, we will try to underline at least three of the 17 goals that impact women. ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ W According to the UN, extreme poverty rates have fallen by more than half since Sustainable Development Goal 1 (SDG1) aims to eradicate extreme poverty by As countries across the world, including India, are working tirelessly to achieve W omen are the primary victims of extreme poverty SROT omen are more likely to be poorer than men due several reasons –a toddler , supporting the family for financial needs and more, yet they are financially , gender ASWINI Australia and New Zealand) sub-Saharan -bias perception, unequal access to economic resources, gender 1 : A PEER REVIEWED JOURNAL W e will try to highlight the problem with potential solutions and . Millions of people make little more than this daily amount , women below the age of 40 are more likely to . The poverty percentage of women is higher OF THE J.B. COLLEGE WOMEN CELL Asia, Latin . 2 . Though they make significant America and the Caribbean, Africa , creating jobs as an 3 / 108 men, and at a higher risk of poverty division of unpaid care work, put women at a severe economic disadvantage compared to greater likelihood of women not having an income their own and the inequality in it to others or put as collateral for credit. and control of the land. Another extremely important strategy to empower women economically is their access poor women can help them set up a business, helping become income independent. increasing awareness of women’ interventions to train women for augmenting entrepreneurial skills, setting small businesses, must pay attention to the specific barriers that women face.” have found that when more women work, economies grow men’ when women are at the centre of development. funded by UN 1. Examples: Given below are some examples that either show: household. earnings or cash transfers, changes spending in ways that benefit children and the entire increasing the share of household income controlled by women, either through their own rise by 14% 2020 and 20% 2030. would be boosted by 16%. In 15 major developing economies, per capita income S rates were raised to the same level as men’ W 2. Under the multi-country programme Uganda, and Kenya. cities in the countries of South business successfully Many women entrepreneurs were equipped with the necessary skill sets and tools to run a empower young female entrepreneurs economically in eight countries of Sub-Saharan the Ministry of Foreign ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ tates would be approximately 9% higher omen Entr The Building Bridges Foundation in association with b. a. s, with even lower ratios in some Shahra Razavi, Chief of Research and Data Section at UN In the majority of countries, women’ Role of women in strengthening their fellow tribe to be financially independent. Impact on women through dif SROT epr W eneurs in Latin ASWINI omen and the International Fund for 1 . Local hubs and a network of entrepreneurs were formed across 45 W : Af A omen who have land of their own can use it to produce food, lend PEER REVIEWED JOURNAL fairs in the Netherlands has developed a project that aims to Africa, Mozambique, Zimbabwe, Malawi, America s rights and more. Microfinance or providing small loans for . Therefore, policy interventions to fight global poverty ferent interventions on mitigating poverty Asian and Latin (El Salvador Br , the Euro zone’ 1 5 Evidence from a range of countries shows that

oadening Economic Oppor

Extreme poverty can be shown the door only s, the gross domestic product of United s wages represent between 70% to 90% of OF THE J.B. COLLEGE WOMEN CELL , Guatemala, Mexico and Nicaragua) Agricultural Development (IF the UN SDG American countries. Researchers s would climb by 13% and Japan’ . If women’ 4 There should be specific Action Campaign and W s paid employment T tunities for Rural anzania, Rwanda, omen said, “The , / 109 Africa. AD), s management. and strengthening the participation of local communities in improving water sanitation improve water quality by reducing pollution, substantially increasing water-use efficiency Unfortunately when they could be in school receiving education or working as a bread-earner spend long hours of the day either finding a water source or collecting for their families, collect adequate drinking water responsible for water collection. Sometimes they need to traverse long distances just sanitation services. Infact, in 80% of households with water shortages, women and girls are water services and around 4.5 billion children, women men live without safely managed communities. all Goal 6: Ensure availability and sustainable management of water sanitation for opportunities and augment their income-earning status meet SDG 1. Only measures outlined above across the world can increase women’ Rwanda and Ethiopia. The programme is being implemented in Guatemala, Kyr women’ empowerment. 4. UN entire village. and entrepreneur support from USAID, Hapsatou, today Kah from the village of Sylla Diongto in northeastern Senegal. Empowered with training and conversations on nutrition and become women entrepreneurs.One such woman is Hapsatou International Development (USAID) empowered womenfolk in Senegal to facilitate 3. out of school due to the lack safe sanitation facilities. Many schools are not equipped with population) practice open defecation and 626 million of those live in India. Often, girls drop and develop greater leadership among more than 4500 rural women. projects were implemented to provide access productive resources, economic opportunities ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ W orld’ W Apart from water Access to clean water and sanitation facilities is still a distant dream for many Sustainable Development Goal 6 (SDG 6) on Clean s livelihoods and rights in the context of sustainable development post MDGs. omen in Ethiopia is supporting its government to accelerate rural women’ s premier international development agency SROT 9 , as the According to the UN, over 2 billion people do not possess safely managed The Rural ASWINI . From a woman downed in poverty W 4 orld Health Or : A , access to proper sanitation facilities is a right for all people. W PEER REVIEWED JOURNAL omen Economic Empowerment program aims to secure rural . This impacts their daily productivity significantly as they ganization says 1.1 billion people (15% of the global , plays myriad roles - teacher OF THE J.B. COLLEGE WOMEN CELL , she has become a role model in the The United S gyzstan, Liberia, Nepal, Niger W ater and Sanitation aims to 8 s access to economic , adviser tates , role model Agency for / . s economic 1 10 , essential to have positive impacts on health, environment, poverty produce any gender statistics related to water statistics are amongst the least available in world and nearly half of countries do not Nations Economic and Social Council (ECOSOC) revealed that sex-disaggregated water should be kept into consideration. bacteria. in the open. Many women suffer from poor health due to exposure pathogens and allied where women became a victim of physical and sexual violence when they go out to defecate amounts of time searching for a place to relieve themselves. There have been multiple instances proper menstrual facilities, forcing a girl to leave school. generating awareness against this practice in far and mid-western regions of Nepal. The banished to sheds called "chhaupadi." Restless Development Nepal is working towards 2. In rural Nepal, as soon girls start menstruating or are in their periods, they ensuring the communities continue to build and use toilets. Abhiyan (SBA) to achieve a "Clean India," various champions across Uttar Pradesh are more toilets were built in the village. Embracing Government of India's Swachh Bharat Open Defecation Free (ODF) campaign. There was a significant change in behaviours and ill effects of open defecation. The girls found an ally in the village head who voiced for for a healthy life. These girl campaigners went door-to-door to talk the families about Some young girl champions attended this training and understood the importance of toilets conducted in Badhani - a remote and conservative village Shrawasti district, Uttar Pradesh. 1. Examples: and sanitation. b. a. Given below are some examples that either show: and programmes at all levels will be crucial to achieving the Goal 6 of SDG sustainability and reach of water sanitation services. Embedding gender equity in policies designing, implementing and managing water sanitation facilities can improve the suitability through awareness-building campaigns around family behaviours. Involving women while women in household water management can be leveraged to shape conservation efforts ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ A Community-Led It is critical that while designing water and sanitation facilities, the needs of females Role of women to lead safe, productive and healthy lives through access water Impact on women through several water and sanitation implementation programmes. SROT ASWINI T : A otal Sanitation PEER REVIEWED JOURNAL A report by the S T raining (CL . The role of women in water management is OF THE J.B. COLLEGE WOMEN CELL tatistical Commission of the United W TS) supported by UNICEF was omen themselves spend significant , etc. The knowledge of . / 111 , homes that use cleaner stoves and fuels. water in Sub-Saharan considerable amount of their time collecting fuel. For example, a research from 13 countries contributor to climate change after carbon dioxide (CO is estimated to produce 25% of global emissions black carbon, the second largest households surveyed in South-East households in 25 countries rely on highly-polluting kerosene lamps, while about 30% of including open fires and leaky stoves, causing household air pollution. Fifty percent of fuels, along with other unclean fuels like kerosene, are used inefficient technologies, coal or dung that put women's health at risk since they spend a lot of time home. Solid more than 50% of global households rely on solid fuels, such as wood, crop wastes, charcoal, for sustenance, whether it is jobs, security ensuring sustainable growth for both industries as well day-to-day life. Energy is necessary accessible, efficient, clean and reliable energy sources services. Goal 7. Ensure access to affordable, reliable, sustainable and modern energy needs are taken into consideration. SDG 6 will not be a success. It is important to implement programmes where women's involving women in the process of ensuring availability and management water sanitation, torch-bearer for a healthier tomorrow actively campaigning for safe sanitation and hygiene habits their community segregating wastes into organic and non-organic, wet dry more. They also were management of solid waste, adapting daily habits storing these wastes in containers, proper sanitation behaviour in the community 3. In Harare, Zimbabwe, the involvement of women in solid waste management resulted intervention, the prevalence is down to 5%. 20% of girls and women used to sleep in a chhaupadi during menstruation, but following the traditional healers, local governments and organizations. Prior to this programme, almost (UN programme, which is supported by the UN ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ T . On the other hand, girls spend only five hours weekly collecting fuel or water in rust Fund), is working with peer educators to provide education community leaders, A reliance on solid fuels in the house means that women and girls need to spend a Access to clean and affordable energy is imperative reducing climate change Sustainable Development Goal 7 (SDG7) aims to ensure universal access Clean water and sanitation are extremely important to maintain a healthy life. SROT Africa showed that girls spend about 18 hours weekly collecting fuel or ASWINI : A PEER REVIEWED JOURNAL Asia use kerosene lights.In fact, household combustion . , food production or increasing incomes. However T . rust Fund to End W OF THE J.B. COLLEGE WOMEN CELL omen participated in administration and 2 ). V iolence against , becoming a / 1 12 W W African omen ithout , increase in innovative technology solutions the household ener basic needs of cooking, heating and lighting, thus, creating a safe living environment. and children as well save their time from collecting fuel. It will also help them to meet multifunctional platform has a simple diesel engine that can power variety of tools, generate generating opportunities through the provision of affordable energy services. The challenge. The project aims to reduce poverty among rural women while creating income- implemented a multifunctional platform project to find solutions the energy-poverty (UNDP) and United Nations Industrial Development Organization (UNIDO) have 2. The Government of Mali, with support from United Nations Development Programme Environmental Protection. of Serbia), and Danijela Bo•ani?, Head Climate Change Department, Ministry Minister of Serbia), ZoranaMihajlovi?, former Energy (now Deputy Prime Project Director at Continental in the development of sustainable and renewable ener environmental protection and climate action. Some of the women who actively participated powerful change agents in transitioning towards sustainable energy solutions, resulting development. promoted productive, equitable and meaningful participation of women in sustainable energy 1. The Sustainable Energy South-East Europe (WISE SEE) pilot project in Serbia has Examples: b. Role of women in sustainable energy development initiatives across the world. at the forefront, a. Impact on women through different energy-friendly projects that keep participation Given below are some examples that either show: in energy use. energy access gap and explicitly tackle the gender dynamics, involving both women men affecting the adoption of sustained fuels. Policies and programmes should acknowledge this In most countries, men still have control over household budgets and decisions, greatly ones who will benefit most from switching to cleaner cooking, heating and lighting systems. ultimate answer and slow down climate change. However lanterns and home lighting systems replacing kerosene can significantly prevent health hazards ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Clean fuels to be used in the household can lead improving health among women SROT W . omen in Serbia demonstrated a high level of leadership; they have become ASWINI W omen should start making decisions within the household as they are : A PEER REVIEWED JOURNAL W ind Serbia (CWS) (now serving the first female Prime , providing access to clean solutions only is not the OF THE J.B. COLLEGE WOMEN CELL gy sectors are gy sector Ana Brnabi?, former , such as solar / 1 13 An electricity for lighting and refrigeration or to pump water that considers women's needs at their very foundation. knows that success will depend on policy choices and implementation of strategic programs The success of SDGs depends on "Her" primarily of women and children. at this time is to make it mainstream avert climate chaos and protecting human health, over 500,000 homes. Markets said that the Solar Sahelis have together collected more than $2.5 million by lighting over 10 million clean energy products to 30 households in India by 2020. Frontier solutions. Jaipur-based Frontier Markets who envisaged this idea said its mission is to provide Sahelis" or "Solar Friends" who convince their neighbourhood to embrace solar-powered communities to shift solar rather than using unclean fuels like coal. They are the "Solar 3. In India's rural Rajasthan, women are becoming the agents of change, convincing through the intervention of rural women. 2000 villages throughout Benin, Burkina Faso, Ghana, Guinea, Niger with the installation of 149 units within Mail, which successfully expanded to approximately and managed by community-based registered women associations. The program started inclusive society where SDGs can bring about a significant change, interventions across women and girls,will only be known post 1 change. skills to solve them. What they need at this point in time is a chance be part of the by the problems outlined in SDGs but also possess necessary ideas and leadership and success. ensuring the rights of women and girls across all 17 goals can we achieve inclusion remove gender inequalities, bringing significant improvements in a woman's life. Only by development. among different sectors and departments can bring about a change for sustainable and monitoring the success of interventions. Only an effective roadmap built on coherence together to participate in devising inclusive strategies, implementing gender-friending projects the catalyst for change. Governments, organizations, industries and society should come ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ The SDGs will mean little if women are not at the centre of development. world Access to clean alternatives exists, such as electricity How far can we go in turning the 2030 W omen are no longer a silent listener of the family SROT Also, countries must understand that gender ASWINI : A PEER REVIEWED JOURNAL 1 years? But if we need to achieve a gender Agenda into a success, improving the lives of OF THE J.B. COLLEGE WOMEN CELL W . The engine is installed, maintained omen, in fact, are not only af . -responsive planning is critical to They have got a voice that can be , solar and gas. , Senegal and What is needed / 1 14 fected T ogo - UN SDG Directorate-General for Internal Policies (European Parliament). "W Bureau of International Information Programs. "Global UNW UN UN United Nations. "Goal 1: End poverty in all its forms everywhere" UN, Dec. 2015, United Nations. "Sustainable Development Goals Kick Of W others for a better and sustainable future. nations cannot stop. ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ orks Cited W W omen, November 9, 2017. omen. "Why Gender EqualityMatters omen. "UN SDG IPOL_IDA(2016)556927_EN.pdf> http://www and its links to sustainable development." Europarl, 2016. poverty/#over3> T bank-unveil-new-data-analysis-on-women-and-poverty> publications/2018/sdg-report-chapter-3-why-gender-equality-matters-across-all-sdgs- g/sustainabledevelopment/blog/2015/12/sustainable-development- ersion." Open PEER REVIEWED JOURNAL g/en/news/stories/2017/1 1 Sept. 2017. g/-/media/headquarters/attachments/sections/library/ W orld Bank Unveil New Data T ext BC. Across OF THE J.B. COLLEGE WOMEN CELL All SDGs." UN W omen's Issues: 1/news-un-women-and-the-world- f W ith S Analysis on tart of New W W omen's empowerment omen Entrepreneurs." -1-women-and- omen, W omen in the Y W ear / omen and 1 ." UN, 30 15 W orld W sdg-6-clean-water-sanitation> for all." UN UN UN, 15 Department of Economic and Social UN UN USAID. "Hapsatoufor Senegal's Health." USAID, www rural-mexico-and-central-america> Davies, NyatsanzaT breaking-the-stigma-of-menstruation-in-rural-nepal> UN UNICEF India. "Determined Girls UN-W ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ orld Health Or W W W W omen. "Boosting Incomes and Hope in Rural Mexico Central omen. "SDG 6: Ensure availability and sustainable management of water sanitation omen. "Abolishing Chhaupadi, Breaking the S omen. "W ater Aug. 2018. sdg-6.html> for all." senegals-health/#page-1 .unwomen.or omen%20Analysis%20on%20 April 2017. : W A PEER REVIEWED JOURNAL aste Management. ." UN-W .un.or g/en/news/stories/2016/6/boosting-incomes-and-hope-in- T g/en/news/stories/2017/4/feature-abolishing-chhaupadi- ransform a Af g/2017/09/1 .unwomen.or g/development/desa/en/news/sustainable/achieving- fairs (UN). "Achieving clean water and safe sanitation ater , .stories.usaid.gov/hapsatou-for .unwater W .or omen's Sustainable g/water America." UN -women- -facts/gender/> WHO, 2012. , 03 Oct. 2018. / . 2016. W 1 16 W omen in omen, - W United Nations Economic Commission for Europe (UNECE). "Regional Forum on Sustainable W Banerji, ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ orld Health Or orld Health Or < https://www W Sustainable Development, and Anne. "W orld Economic Forum, 22 Nov SROT ganization. "Burning Opportunity: Clean Household Ener ganization. "Burning Opportunity: Clean Household Ener ASWINI omen in India .iosrjournals.or .who.int/airpollution/publications/burning-opportunities/en/> .un.or .unece.or .weforum.or : A PEER REVIEWED JOURNAL g/womenwatch/feature/ruralwomen/undp-good-practice.html> g/fileadmin/DAM/RCM_W Are g/agenda/2018/1 g/iosr T ackling W W . 2018. ellbeing of ellbeing of -jhss/papers/V The Rural Ener OF THE J.B. COLLEGE WOMEN CELL 1/girl-power W W omen and Children." omen and Children." ol.%2021%20Issue3/V ebsite/ gy Crisis -indias-solar W ith Solar Power gy for Health, gy for Health, -gal-pals-light-up- WHO, 2016. WHO, 2016. ersion-2/ / 1 17 ." social and moral voices. narrations are based on her life experiences and not unrealistic. Her writings have become Abstract society selected literary works and analyse the social moral elements in it. Sudha Murty’ has gone against the grain to be where she is and secondly her life and selected literary works. It’ diligence and confidence. Through this paper an attempt has been made to analyse a part of inspired the common masses to an unimaginable extent. She stands as epitome of humility principal focus has been to reflect upon writings are not superficial or shallow mobiliser masses with deeds or actions can bring about a desired change in our society women to come. Sudha Murty is a person who believes that motivating and inspiring the determination and hard-work blended with humility Introduction Key owner of an indomitable voice. connect her to every person. in her writings, way of empathizing with the common people, own simple life-style to work on the bonding between people and society and her writings are intertwined. Her narrations based on life experiences. She tries ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○

An W . She in the capacity of an engineer ords: Analysis of Sudha Mur Sudha Murty is a towering figure who has offered remarkable contributions to the Sudha Murty is a towering figure whose life itself stands high as an example of sheer . She has influenced many lives through her social works and writings. Her SROT Humility ASWINI , Diligence, Social, Moral, Empathy :

The Indomitable A The contents of PEER REVIEWED JOURNAL W ith a belief in herself and her work, she stands high being the Literar . She writes from her heart.

the truths of our society , a teacher and philanthropist has motivated s an attempt, firstly

her writings are taken from the society for y ty’ W OF THE J.B. COLLEGE WOMEN CELL s Life and Her orks . She is a torch bearer for generations of V . Her choice of using simple words oice: , Indomitable , to express how Sudha Murty , to do a close reading of her . She is a keen observer As a literary person her Selected Nazma . She is a social / 1 18 Y . Her s life asin , people make her writings very effective. culture. Her choice of using simple words and her way empathizing with the common nature. Her stories have the power to influence our behaviour and shape society fictions, travelogues etc teach us valuable lessons and render insights into life human inspirational and motivational literature in India. Her inspiring short stories, novels, non- manifesting wisdom and values. She has offered remarkable contributions in the field of society extensively within India and also other countries, meeting many people, young old, each her work for the Infosys Foundation as well in capacity a teacher helped in shaping people’ human attitudes. Her stories related to the nation, culture and relationships in a family have challenges in life. These also portray the changing socio-cultural scenario and change piece, life. She has very evenly expressed her feelings and experience of college days in literary her attempt and became the topper the only girl student amongst all other boy students in her college. She came out successful of Engineering and against the regular norms, she took admission at Basappa engineering when there was hardly any chance for woman to get into this arena. Going Going against the Grain try and fight against the odds irrespective of any kind discrimination. been to spread positivity and assert that nothing can stop us from achieving our goals if we goals. stories show how people face life’ dark. Her stories are a way of teaching the art true living and problem-solving. These to give social messages and inspire people by depicting various facets of life both bright illumine people’ On the Social Front voice without fearing the challenges that were to come in her way who are similarly positioned. She has always come forward with an indomitable spirit and into an opportunity to serve the less privileged. She wishes convey this message others spreading kindness and smiles through her work. She has turned the success of ‘Infosys’ she has tried to help the needy and fulfil her duty as a responsible citizen. She been she opted for philanthropy and decided to form ‘Infosys Foundations’. Through this foundation, another attempts of going against the grain. In spite having a flourishing career in engineering, ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○

Her writings depict how social values should be respected even during conflicts and How to Beat the Boys . She picks her narrations from the masses. acts as a medium and voice Sudha Murty was one of the female pioneers to have taken entry into studying Sudha Murty’ Sudha Murty set her foot on the social front with a desire and will to change SROT s lives. Her books are scripts of her experiences and deeds wherein she tries ASWINI T echnology in Hubli, Karnataka. She had to fight many odds as she was s decision of stepping into the field philanthropy was one her : A s attitudes towards self and the society PEER REVIEWED JOURNAL in her book . She proved to be successful even in her professional s challenges and obstacles to achieve their cherished

She owns an indomitable voice. Thr ee Thousand S OF THE J.B. COLLEGE WOMEN CELL V titches eerappa Bhoomaraddi College . . Her motive has always , she has travelled . In the course of / 1 19 and attitude which she had come through during her social expeditions. The books etc., she tries to explore various social issues and problems vis-a-vis human nature of India, The Day I S Life, S something very close to my heart.” sensitive mind, you will see your life too in the vast storehouse of stories. For me, it is undergo many experiences that touch us and sometimes even change us. If you have a human beings. Sudha Murty once said, “In life’ lessons as a teacher are the base for her literary works. She plays vital role in shaping good inculcate in them the insights and values that she found them. Her social works her pass on these experiences to the younger generation in hope that narratives would like Murty also tries to highlight the orthodox Indian society regarding women’ portrays the ‘skin deep’ nature of relations that is revealed in moments crisis. Sudha the agony and trauma that a young girl undergoes on discovering leukoderma. The book one of whom, she felt, has enriched her life in some way or the other not feign like the rich and well-bred. In her piece She believes and shows that the lessons of humility can be learnt from these villagers who do in many village folk who are hardly literate, far better than the city bred and educated. and in the story Sudha Murty tackles human attitudes in many of her stories. In readers. Her stories play the role of parables more which are her first person encounters. These get reflected in her writings. Through writing she tries to impart moral lessons Self-reliance and confidence have been such moral forces that illumined her personality earth attitude, optimism and many such positive values. She appreciates dignity of labour On the Moral Front conscious of the need for self-reform. virtues, she has also written about the vices and evils simplest acts of courage through which she has been able to touch lives. as a cinema lover instances of her father experiences in a warm hearted way the society with universal values. In unemployment. These stories create awareness among people and show the need to readdress consideration among the common people, gender discrimination and problem of to issues related dowry ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Dollar Bahu S tove Bursts or Dowr Sudha Murty is a firm believer of diligence, perseverance, humility tove Bursts or Dowr SROT , The Day I S ASWINI , the tough life as a philanthropist at Infosys Foundation, etc, portray her revolve around women and their circumstances. ’ s kindness leading to a positive change in lady’ topped Drinking Milk, Thr : A . y Deaths, PEER REVIEWED JOURNAL The story reflects the social structure, dearth of sympathy and y Deaths, The Old Man and His God: Discovering the Spirit topped Drinking Milk . Through her books The impact of her work in the ‘devadasi’ where the death of a twenty year old lady occurs due Thr ee Thousand S s journey OF THE J.B. COLLEGE WOMEN CELL A she expresses that humanity and culture Life Unwritten ee Thousand S

in society W , we all meet strange people and titches ise And Other , making readers aware and The Old Man and His God she talks about various in the collection Mahashweta titches, Mahashweta s life, her explorations . She was inspired to , gratitude, down to wise: s rights, in stories Along with the Mahashweta community A / Salute T 120 portrays Thr ee o . . , act of humanity depicts a moral linkage making the world better place. doctor baby from the clutches of social injustice. Later on, this girl took up profession a Thousand S Grandmother to Read and Other S goes once her father T students. wants a higher pay to donate part of the trust, which funds education bright aunt. The story is in fact recognition of merit, truthfulness and honesty where a candidate interview story who tells Sudha Murty that her writings are better than the way she reads stories. The Life’ importance of doing what we believe is right and having the courage to realize our dreams. mark of pity lead a life of dignity though they were poor God Life fr which should be valued. This story teaches a lesson of humility in the workers. by Intellect and Driven in the story economically independent and self-reliant. The power strength of hard-work are depicted on qualities like self reliance where Sudha Murty observes that education makes a person listening to the stories told by Sudha Murty boys who work at a service station. Their lives change due to the values they imbibe on payment for the services of a priest. returns it back to her saying that the money was far more than what one normally gives as a blind, the old man could sense that Sudha Murty had given him a hundred rupee note. He poor there was no traffic that day owing to the rains. Meena envies zest and spirit in a beggar and his granddaughter laughing clapping, screaming in the rain seeing that T Industry caste, community or political connections, this boy became a pioneer in India’ who can change his own life through hard work. Through work, without the help of responsibilities. The boy consoles himself, saying that it is not the institution but individual seat in IIT as his father was not a position to pay higher fees due financial and social ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ oo Many Questions echnology in India. He earned wealth legally and ethically s Secr , wondering why she could not obtain that attitude. depicts an old couple who are happy and contented with what they have wish to The Deserving Candidate om a Beggar , saving and nursing many lives. . He turned out to be an entrepreneur credited with the first wave of Information , but refuses to accept the travelling allowance saying that he was staying with his Though born to rich parents he did not lose his honesty or simplicity SROT et Lessons I W titches , but were contented to live on what they believed was rightfully theirs. ill Do It. ASWINI she finely portrays the value of kindness and humanity depicts how Meena a pessimist changes into an optimist when she sees , at the beginning of his career as doctor she says that a gift should not be valued on its price, it is the thought, convey the value of honesty depicted through act a little boy The story illustrates how a bright boy has to forego an engineering : A V PEER REVIEWED JOURNAL alues’. depicts the honesty of a candidate who appears for an tories

This became the tag line of his company A An act of kindness and humanity leading to another Journey thr imparts important human values, it teaches us the . The story . They did not want money given to them as a OF THE J.B. COLLEGE WOMEN CELL ough the Deser Crisis of Confidence . He believes in the motto ‘Powered The story , managed to save a new born , The Old Man and His t is about two young How I T . As the instance teaches lessons , Infosys. He is . In the story A Lesson in / s Software 121 aught My Though Murty Murty Murty Siddiqui, Jabeen Rafiuddin. Murty Murty W in herself and her work, she stands high with an indomitable voice. person. Her deeds and her writings are meant for the upliftment of people. Murty opts to be like one from the common masses and this is what connects her every personality deepened in humility Conclusion with morals. If you serve them with whatever have, have served God.” not the second best. God is there in temple, mosque or church. within people. so that the receiver may prosper with sincerity without any kind of expectation, caring for caste, creed and religion, Sudha Murty urges us to spread kindness and happiness among the needy deserving Heart of Gold leaves her helpless blind child as she was blind. The stories a rich couple, but later on refuses to do so. It also depicts the story of another mother who teaches one to empathize with a mother who first wishes give away her unwanted child collections like lessons. for children along with the writings readers of all ages, where she could usher in moral that children learn more through stories rather than sermons, so she decided to write interaction with her grand- daughters and from the experiences of own childhood, realized another poignant story of friendship, bonding, relations and friendliness. She, through her Unusual T comprehend that success at its best is a product of hard work. the Chairman and Mentor for long. This story has been an inspiration many youngsters to none other than Sudha Murty’ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ orks Cited , Sudha. , Sudha. , Sudha. , Sudha. , Sudha As the unbiased young minds can be shaped easily with right values, so her children’ Never Knew Books, New Delhi, Sudha Murty’ V olume 20, Issue 10, SROT ales fr .

teach us lessons in helping people without expecting anything return. The Day I S Thr The Old Man and His God, W How I T The Magic Dr ASWINI ise and Other om the Mahabharata, Grandma’ ee Thousand S , IOSR Journal Of Humanities s writings are full of social and moral elements. She shines with a aught My Grandmother to Read and Other S : A PEER REVIEWED JOURNAL topped Drinking Milk,

2004. s husband, Narayana Murthy; Founder of Infosys who remained Thematic Concern of Sudha Mur V um and Other Favourite S wise: . She says: “When you donate something give the best and , compassion, self-respect, confidence and positivity er titches, . IV A , PP Salute to Life Penguin Books, New Delhi 2017. 72-76 ,2015.

Penguin Books OF THE J.B. COLLEGE WOMEN CELL Penguin Publishers, New Delhi, 2012. And Social Science(IOSR-JHSS) s Bag of S , Penguin Books, New Delhi, 2002. tories, The Serpent’ , The Red Rice Granary New Delhi tories, thy’ The story s novel The Mother I etc., are all packed Friends For tories

2006. Mother , W Penguin / s Revenge: ith a belief 122 . Sudha ’ ever s Love and is A s household, doing the daily chores and tending to her family's needs. Therefore, they have Historically and traditionally define. It has generally been assumed, however Introduction Guidance Cell, Self-Help Groups. Key new ventures. and schemes to the women folk. The financial institutions are skeptical engage in woman in entrepreneurial activities. Government should provide better educational facilities marketability and profitability to women entrepreneurs. exploitation. level Self-Help Groups with rural poor women in order to save woman from financial livelihood promotion is to increase household income. The initial stage of it form hamlet "necessity entrepreneurship" rather than "opportunity entrepreneurship". The main aim of to tap the natural wealth of region. In Indian woman entrepreneurship is considered as potential resources of the region and have initiated various entrepreneurial activities in order to economic empowerment of women. enterprise. Entrepreneurship development among women is considered as a possible approach individual woman or a group of women, who initiate, organize and operate business of a country or region. Abstract ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ W W ords: omen Enterpr Entrepreneurship has always intrigued researchers over the year as it is hard to Entrepreneurship is one of the most important inputs in economic development SROT T Entrepreneurship, raining in professional competence and leadership skills should be extended ASWINI : A A PEER REVIEWED JOURNAL Activities in which women are trained should focus on their woman Entrepreneur . Education is instrumental in increasing the participation of , women have been confined to the private sphere of eneurship in Nor W oman Entrepreneurship, W omen from the region have realized availability OF THE J.B. COLLEGE WOMEN CELL , in general terms, can be defined as any , that the entrepreneur should be male. th-East Region W Madhuchanda Kaushik oman Entrepreneurship / 123 feasible solution for empowering women. country or a region. Entrepreneurship development and income generating activities are Entrepreneurship is one of the most important inputs in economic development a working for a living or undertaking commercial enterprise."(Ankurita July 23,2012). the activities of man …….." But, at same time, he also said, "I do not believe in woman the companion of man gifted with equal mental capacities. She has right to participate in Gandhi also actively encouraged woman's participation in public life as he said, "W business and technical education management experience. Great people like Mahatma been denied access to the requisite resources for entrepreneurial entry-access capital, shown those strong woman's groups. Experience with various programmers and projects strategies for woman's empowerment and various schemes of the Government India have investment in economic activities. Self-Help Groups have emerged as one of the major saving and credit practice. Final stage is to link groups with banks get larger loans for with rural poor women to save from financial exploitation. This stage is encouraging is to increase household income. The initial stage form hamlet level Self-Help Groups abilities that are essential for successful entrepreneurship. The main aim of livelihood promotion men, women too are equally endowed with physical and psychological qualities managerial employment has been a noticeable phenomenon in the emer "necessity entrepreneurship" rather than "opportunity entrepreneurship". Employment or self- approach to economic empowerment of women. pathetic condition. Entrepreneurship development among women is considered as a possible one-tenth of the world's resources. This shows that economic status woman is in of world's work hours. But they earn only one-third the total income and owns less than economy is quite visible in India. empowerment. The emergence of women entrepreneurs and their contribution to the national This has improved the Socio-economic status, which is a pre-requisite of woman's momentum through encouragement, appropriate awareness, training, environment and support. financial and managerial dif W resources. Entrepreneurial development should not be left to chance, as is the practice now their enterprises. and train prospective entrepreneurs provide them all support services to start run agencies known as entrepreneurial motivational training centers (EMTC) to identify started a novel experiment on entrepreneurship development by setting up district level development began in the 1970's and business enterprise. In the North-Eastern region, methodical efforts in entrepreneurship defined as any individual woman or a group of women, who initiate, organize and operate ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ omen are entering into entrepreneurship even while facing socio-cultural, economic, technical, Entrepreneurship development is closely connected with the of human SROT ASWINI : A PEER REVIEWED JOURNAL ficulties. W omen constitute half of humanity W Assam is the pioneer in field. In 1973 omen entrepreneurship movements have gained A woman entrepreneur W OF THE J.B. COLLEGE WOMEN CELL omen entrepreneurship is considered as gence of new entrepreneur , in general terms, may be , contributing two-thirds / 124 oman is Assam , select . Like . of methodology to find out the truth. The present study adopts qualitative research methods. Methodology and women entrepreneurs in particular study further focuses on the constraints faced by entrepreneurs of region in general and how they will respond when challenged. Keeping these objectives in view date and to gain clarity about their entrepreneurship principles, values ethical boundaries, entrepreneurship journeys by reflecting upon framing their life stories and experiences to Objectives of the S is very much required. for rural and socio economic development. So, treating the woman with equality of opportunities should be an incessant attempt to motivate, give confidence, inspire and assist women encourage and provide required facilities to women be successful entrepreneurs. There successful entrepreneurs. of rightly channelized efforts would usher in an era rural entrepreneurship. Y using rural produce as raw material and employing people in their production processes. rural entrepreneurship should not only set up enterprises in areas but be also have to walk extra miles with innovation, dedication and determination. Entrepreneurs taking to realize how confidently it can rely upon the rural enterprises but for that society will processing wood based products etc. The region of North East India in particular will have of oils and fragrances, gas based intermediary products, floriculture, spices production food processing, paper products, jute cattle rearing, fishery poultry products, cereal based consumer industry plants, organic fruits and vegetables processing, handlooms handicrafts, bee keeping, industries, agro forestry Discussion logical format. entrepreneurship development have been used in order to present the fact and find text books, research articles, government policies and strategies regarding women the district have been explored to collect Secondary data schedule. For focusing on developmental tasks. have highlighted the benefits of formation woman's groups for building confidence and ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ oung people with perspective to think positively creatively fices, BDO of T A systematic study in any branch needs a predetermined and well thought out The objectives of the study are to enable professional women understand their W The resource abundant North East India has a tremendous scope for agro based o carry out the research in addition to primary data, sources like DIC, Circle omen possess suf SROT fices, of ASWINI tudy fices of Extra , horticulture, mushroom farming, herbal, medicinal and aromatic : A PEER REVIEWED JOURNAL A ficient talents with all the qualities and abilities required for favorable environment is to be created which can motivate, W omen cannot be ignored while devising various policies Assistant Commissioners and dif . OF THE J.B. COLLEGE WOMEN CELL , milk and based products, , purposefully and with the help , edible oil, processing ferent institutions of , the present / 125 bamboo are exclusive to the one hand and at same time lack of entrepreneurship development on other the importance of entrepreneurship development for industrial region on in the country Society and a voluntary organization that works for the economic empowerment of woman in the North East. Consortium of woman entrepreneurs India (CWEI), a registered Civil promotion of new entrepreneurs and creation awareness entrepreneurial opportunities sericulture etc. There are also several other organizations that supporting initiative for helping small entrepreneurs of N.E. region. They are working on handloom, handicraft, North East S Handloom and handicrafts have been playing an important role in the economics of initiated various entrepreneurship activities in order to tap the natural wealth of region. India can be a haven for entrepreneurs. innovation and risk-taking with abundant opportunities offered by the land, North East in the agriculture produce, employment generation region. Entrepreneurship is all about horticulture, fisheries, poultry which is flourishing in the area. Moreover industry is another area for entrepreneurship in the NE region, especially mushroom cultivation blacksmiths etc. and also for traditional weaving, dying spinning. Mizoram, Meghalaya, weaving heritages of the region. Medicinal plants that grow here may be made into products. toys, cloth and mud besides Cotton, 'Eri', 'Pat', 'Muga' silk are the lamps. in wonderful items like earthen pot and pitchers, plates, incense stick holders including idols of gods and mythological creatures the pottery tradition in prospects. metal works of brass and bell, wood carvings, weavings toy making have immense carving, pottery business framework. In garments fashion, handloom and handicrafts etc. mostly without any formal training or a rigid nation. They began with traditionally women oriented business like beauty and well-being, and thriving entrepreneurs not only in the region but also beyond boundaries of backward, they have come a long way now and established themselves as successful from the eighties. Contrary to popular notion that women north east are still The modern concept of women entrepreneurship took shape in this region the country resources, still it remains underdeveloped mainly because of lack entrepreneurship. entrepreneurs. North Eastern region's economy is an agrarian with abundant natural ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Assam also fashions many types of toys like clay toys, pith, wooden and bamboo W omen from the region have realized potential resources of and The work of making Japi is also popular in SROT tates. , has also focused on developmental activities in the NE region. Recognizing , handicrafts, traditional jewelry ASWINI All Assam Jana Jagaran Society is another NGO that working towards T ripura, Manipur and Nagaland are known for bamboo work, wood Assam, industries like tea, cane and bamboo, terracotta, pottery Assam and are exported. : A PEER REVIEWED JOURNAL , animal husbandry and forest which would improve value addition , entrepreneurs can venture into areas like agriculture, , artificial flowers from various natural things, OF THE J.B. COLLEGE WOMEN CELL The skill of Assam. Furniture pieces of cane and T erracotta makes everything Agro and food processing Assam results / 126 , the , to develop entrepreneurship among both men and women. handicrafts products found in the North East have excellent brand value. The need today is been playing an important role in the economics of North East State. Handloom and the region and have initiated various enterprises region. Handloom handicrafts successful entrepreneurs. organization to formulate an inclusive and sustainable policy that enables woman become of this paper shall be useful for the government, funding agencies, and non-government paradigm shift is visible and we can definitely expect the best in near future. The outcome essential. Though the current situation in North East regions extraordinarily brilliant, to woman folk; and on the part of society financial schemes, training on technical and management skills professional competence the entrepreneurial activities. Government should extend better educational facilities, suitable are required in the development of woman entrepreneurs and their greater participation occur at a faster rate in rural India, more specifically the State. Right efforts from all areas Economic growth will be inclusive, sustainable if wealth creation and poverty reduction policies that can enhance both social and economic position make them Self-reliant. Conclusion opportunities especially in rural areas with the coverage of woman. of entrepreneurs and promotion self-employed ventures capable generating employment entrepreneurship. Enterprise Development programs aim at building and nurturing a reservoir economic independence has made it possible today for several women to undertaken role for a woman, but growing sensitivity towards the of thinking individual and increasing strong business acumen and effective leadership in all aspects of business. It is a challenging to set up entrepreneurial units. motivation in the entrepreneurial career though provisions of training and other inputs necessary programs should include identification and selection of the potential entrepreneurs their Social Justice and Empowerment, Ministry of Human Resource Development. The training the woman beneficiaries through various programs of state Government and Ministry and accounting areas. The concerned directorate endeavors to create awareness amongst entrepreneurs specially in the project preparation, managerial, technical, marketing, financial such programmes have facilities for direct and indirect training education to the potential been organizing various entrepreneurship development programmes over the last few decades, Financial Corporation (NEDFI), Directorate of Commerce Institute (SISI), Indian of Entrepreneurship (IIE), North Eastern Development such as small Industries Development Bank of India. (SIDIBI), Small Service Central Government, North Eastern Council and State Government through various agencies ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ The Central as well State Government should introduce women friendly economic Entrepreneurship is a difficult undertaking as it calls for innovative ideas, risk-taking, SROT ASWINI : A W PEER REVIEWED JOURNAL omen from the region have realized potential resources of , incessant support and recognition is equally OF THE J.B. COLLEGE WOMEN CELL And Industries and NGOs have / 127 Chutia, S., "Prospects of Boder W W T Soundarapandian, M., "W Moorthy Govindappa, G Ganeshan, S., "S Devi, S., "W Desai, ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ iwari,S. and alokar orks Cited A.R. and Mohiuddin, Akanksha Publishing Housing, New Delhi. https://www Indian Journal of Rural Development, 1992. October 2015. International Journal of Research in Economics and Social Science, vol. 5, Issue 10, Publishers, New Delhi. 2007, , D., "W , P .Krishna. SROT oman's S T .T iwari,A., "Entrepreneurship and Economic Development", Swarup Sons oman Entrepreneurs", Himalaya Publishing House, New Delhi, 2001. tates of ., "Rural ASWINI .worldpulse.com. And Setty tatus and Social Change", Pointer Publisher W : omen Entrepreneurship", Kanishka Publishers, New Delhi, 1999. W A oman Entrepreneurs in India," Kanishka Publisher PEER REVIEWED JOURNAL oman Entrepreneurship Constrains A., "Involving , E.D., "S T rade North East Region of India with South trategies for Developing W oman In OF THE J.B. COLLEGE WOMEN CELL Agriculture-Issues And S W , Jaipur 1999. oman Entrepreneurship", trateges"1999. And S Asian countries", , New Delhi. trategies", / 128 Health, Sanitation, Strategies Key about various strategies to combat them. India, their impact on women’ woman. The current paper aims to discuss menstruation related misconceptions prevalent in normalize menstruation and make a lasting difference to the lives of every adolescent girl simple management interventions along with positive attitudes can shun away myth and been ignored or misunderstood in terms of understanding what menstruation is, and how from articulating their needs. The problems of poor menstrual hygiene management have myth and misconceptions surrounding menstruation in society prevents girls women ef For menstruating women and girls around the world, a focus on sanitation hygiene is an age old cultural practices, contributes to gender inequity and undermines their basic rights. days of her periods. Stigmatising adolescent girls and women through misguided beliefs impure and dangerous, with the impurity being especially significant during first three spaces as well food. Such restrictions are based on the conception of a menstruant being marked by practices of seclusion the girl along with many prohibitions on her access to conventions. Despite the celebration of girl’ renders a woman barren, thus making her ineligible to seek conjugal life as per societal birth and nurture. It also signifies her eligibility to seek a conjugal life. Lack of menstruation into the socially constructed idea of “womanhood” which corresponds to her ability give Abstract ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ fective way to link one vital narrative sustain another: W ords The beginning of menstruation marks a new chapter in woman’ SROT S : Conquering Myth and Misconception : Adolescent, Hygiene, Inequity trategies in Normalizing Menstruation ASWINI : A PEER REVIEWED JOURNAL s life, relevance of addressing these issues and a brief description , Menstruation, Misconception, Reproductive s initiation to womanhood, the first period is OF THE J.B. COLLEGE WOMEN CELL W omen’ s rights. Unfortunately Pranjuri Goswami s life. It initiates her / 129 , the Introduction intense and negative event, which is marked by a change in their relations with family transition into womanhood. of puberty- both psychological and physical – are significant for any young girl making the the subsequent management of menstrual cycle. The changes that accompany onset girls and women are still weighed down by unfounded taboos that surround menarche polythene is the decent way to go about it! It unfortunate that a large number of adolescent safe to say that most of us still feel covering sanitary napkins in newspapers and black of Menstruation. While it is not to say that all India stuck with this misconception, misconceptions in India is the notion of impurity attached with natural female body process are denied entry into temples and other religious events. One of the most rampant women are considered “ritually and ceremonially impure” during their monthly process There are widespread misconceptions and stigma attached to menstruation in India where Misconceptions related to menstruation in India them in the confines of their homes. to the discrimination and isolation of women from social religious gatherings forced women is prevalent across societies. Such notions about ‘natural’ biological function has led contaminating. The stigmas and prohibitions surrounding the periodic menstrual discharge of people have since long stigmatized “menstrual blood” as something impure, evil, and wraps – under the sheet of taboos, myths and restrictions. Religious cultural beliefs until menopause that occurs around at 52 years of age. a woman’ and Barbieri (2010) state that menstruation is a process which stays for almost 40 years in in women closely correlates to the 29.5 days that moon takes rotate earth. Reese cultural association of menstruation to the moon is established because menstrual cycles this is again related to the Greek word means that translates “moon” (Allen, 2007). This or “menorrhea”. The term “menses” is derived from the Latin word woman which generally occurs at an average gap of 28 days. It is also referred to as “menses” menstruation refers to the periodic discharge of blood from uterus a non-pregnant the succession of human race in a panoramic view plays a pivotal role. Periods manifest the probability of fecundity in woman and attribute changes and of course, via the passage menstruation which, from start to cessation In a woman’ (Grahn, 1993, p. xviii). seen, except privately by women…” modern society ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Although it is essential for the procreation of progeny “Menstrual blood is the only source of that not traumatically induced. s life. It starts with menarche, the average age for which is 13 years and continues SROT s life, the metamorphosis from a girl to lady has pass through various , this is the most hidden blood, one so rarely spoken of and almost never ASWINI : A PEER REVIEWED JOURNAL A study by Kof f et.al indicated that the girls view menarche as an OF THE J.B. COLLEGE WOMEN CELL . From the medical perspective, , it has always been under mensis , meaning “month,” / 130 Y et in Barpeta district still does not allow women to enter its touching others’ society until menstruation has subsided. There may be taboos on cooking for others, or establishment of special menstrual huts, where a woman lives in complete seclusion from regulations regarding personal hygiene or proscriptions on sexual intercourse to the of the menstruating woman vary greatly in intensity cross-culturally places, household work, or contact with the opposite sex. “ Restrictions on, and avoidance family and an array of restrictions are imposed on her that relate to food, access 2017, p. 120). Menstruating women across many cultures are often separated from her followed by all principal religious affairs and enter the name of the traditional Hindu laws that no women were allowed to participate in socio- well where women are still denied entry to few denied entry near the sanctorum of temple. Similarly of Sabarimala temple women from entering certain religious places of worship which can be cited with the example men when it comes to their participation in rituals. This is exemplified the debarment of her life. Therefore, women are held perennially impure and hold a subordinate position to life of women in the form various purity and pollution customs she is subjected to throughout menstruation exists in many societies across the world. Such taboos are visible everyday are thus internalized by the girls and this continues through generations. The taboo around 1990, p. and transformed form of the particular anxieties their mother at that moment” (W Hindus, we see that “menstrual blood” is signified to be something impure and unholy If we take into consideration the menstrual practices amongst particular behavior bodies. being associated with shame deeply embeds a sense of inferiority amongst girls about their and pollution.” (W shame is also explained by the fact sexualisation of body described in terms filth exposed or repressed, is disturbing. That this feeling of uneasiness should flower forth as which needs to be hidden and not discussed with others. “Sexuality necessity and purpose of menstruation. Instead, they are told that it is something impure minds- as well their overall health. by social stigma, the effects can be significantly detrimental on their young impressionable apprehension (Koff, Rierdan, & Jacobson, 1981). However if these changes are accompanied peers, increased self-consciousness and feelings of embarrassment, shame self- ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ W Besides, in traditional societies, girls are often not educated properly regarding the WS 1 oerkens further states that “The sense of shame induces a certain way being, SROT 1) . Such notions about menstruation being something impure and shameful dishes, clothing, or personal articles.” (Montgomery ASWINI oerkens, 1990, p. , which girls begin to learn at the moment of puberty 1 of Kerala, where women within the menstrual age 10-50 are : A satras PEER REVIEWED JOURNAL manikut in the Majuli Island. In outside Majuli, Barpeta WS1 (sanctum-sanctorum) which was the normal procedure 1). Such cultural conception about menstruation satras OF THE J.B. COLLEGE WOMEN CELL (V kirtanghar aisnab monasteries). “It was in the , such traditions exist in , proclaimed or concealed, , ranging from informal (Prayer hall)” (Kalita, , 1974, p.140) . It is also a coded / Assamese 131 Assam as oerkens, satra of and there is a certain aura of discomfort associated with its utterance (taboo). However “internalized misogyny”, it refers to oppressive practices that continue persist even when women (Bearmen, Korobov sexism”, which involves women enacting learnt sexist behavior upon themselves and other The terminology used to describe this form of self-inflicted discrimination is “internalized exist. Instead, now the women enforce such practices on their daughters and fellow women. traditions have continued, even though the original enforcers of these no longer their daughters. Thus, this cycle of fear and submissiveness women to such patriarchal and marital life to be affected, they obediently follow such practices pass on the same been internalized by the women in name of traditions. Since they don’t want their future objection or defiance. Gradually fear of such consequences, women have continued traditions since ages without any if they act against religious beliefs, will be cursed and punished by god. Because of the defy the rules prescribed by their faith. There is always a fear in minds of individuals that prominent role in the lives of people sense that individuals are afraid to disobey and forms a permanent basis in most of the religious rites and ceremonies .Religion plays very dignity of girls and women. ignored or misunderstood. Good menstrual hygiene is crucial for the health, education, and their needs and the problems of poor menstrual hygiene management have been largely misconceptions surrounding this issue in the society prevents girls and women from articulating days. Such practices are prone to af dark room with no physical contact the male members of family for three to four water Assamese society on the process of menstruation, and proper requirements for managing menstruation. In feel uncomfortable about the subject. Coupled with it, is fact that there lack of information Impact of misconceptions r associated with “menstrual blood” that ranges from positive to the negative. womanhood thereby rendered incomplete due to her inability conceive and thereby thought of through the frame a looked down upon by people. in the expected age is a thing of concern for society as it denotes barrenness which biya society menstruation is celebrated in the form of a symbolic marriage ritual called menstruation, it is again signified as something that ‘expected’ irony here again is that despite the negative connotations and beliefs associated with ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ , which indicates that a girl has been initiated into womanhood. , in the first day immediately after her menarche; she is also strictly confined inside a The notion of a woman being impure is not just limited to the days her menses, but Menstruation is still a taboo in India and it common for people across society to SROT ASWINI , the girl often has to completely abstain from food and in some cases : A PEER REVIEWED JOURNAL , & A elated to menstruation on women’ barren woman is often ridiculed and considered as ‘cursed’ Thorne, 2009). , such patriarchal conceptions regarding menstruation have fect the young girls by igniting fear and anxiety . Hence, we see a strict dichotomy of meanings Also termed as “internalized oppression” or OF THE J.B. COLLEGE WOMEN CELL in women. In the A s life girl who has not bled / Assamese 132 lack - tuloni . , the The her many women themselves don’ menstruating women attending religious functions or touching items of worship. Surprisingly address these issues. Several socio – religious restrictions still hold sway status quo and break the silence around menstruation. facilities, it is important that the wider society menstruation. of the need to empower women by emancipating them from unscientific beliefs about The silver lining is that awareness on the rise, and society becoming increasingly conscious be ashamed of and to hide, is consequently ignored in families, schools communities. experience and having limited information means that menstruation becomes something to family and community norms beliefs in this regard. Not being able to talk about their manifestations of internalized oppression amongst themselves. There is a need to change that the continuation of discriminatory menstrual practices by women is nothing but the oppressor group is no longer present (Allport, 1954; Freire, 1970). Thus, it can be held cultural belief of menstruation being a polluting process. The change in the perceptions children do not grow up with negative perceptions about menstruation that are based on the traumatized or face anxiety and embarrassment after their menarche. It is also important that the process from a scientific and medical standpoint. This will ensure that young girls are not around menstruation can be gradually eradicated only by sharing practical knowledge about reproduction and menstruation openly to adolescents without any bias. The superstitions very important for parents and educational institutions to inculcate knowledge about hygienic practices, instead passing on cultural taboos and restrictions to be observed. It is issues with them. limited knowledge of menstruation because their mothers shy away from discussing the adolescent girls related to menstrual health and hygiene. S mentality and lifestyle most importantly health. about menstruation present in many societies impact on girls’ subject without getting embarrassed, but also help them to ably manage it. Such misconceptions girls. This knowledge will not only give the young girls confidence to talk freely about knowledge about menstruation and hygienic habits during this time are essential for adolescent the subjugation of female body which is in a way controlled by such norms. follow is an important way of manifestation power dynamics also site which very conveniently portrays the myth of ‘polluted’ body with a list rituals to might be ‘polluted’ by menstruating women who are considered ‘unclean’. Menstrual norms The justification that can be found is the ‘purity’ of temple needs to kept which ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ trategies to combat misconceptions and normalize menstruation T The first and foremost strategy in this regard is raising the awareness among o be able to dispel misconceptions, society must first identify them as such and SROT T o ensure that adolescent girls and women have the necessary support ASWINI Adult women may themselves not be aware of the biological facts or good : A PEER REVIEWED JOURNAL t want to enter , as culture and tradition is so imbibed in them. , communities and families must challenge the OF THE J.B. COLLEGE WOMEN CELL Y oung girls often grow up with and women’ , like a restriction on s emotional state, / As a result, 133 , Allport, G Bearmen, S., Korobov Allen, K. W cost-sanitary-napkins.html has been taken from https://www Day 8 rural areas under the National Rural Health Mission since 2010. On occasion of menstrual hygiene for 1.5 Crore adolescent girls by distributing low cost sanitary napkins in A, Srivastava , 201 in rural and slum areas as these are the where access to product is difficult (Kumar increasing severity them also. Else, the problem may be treated for a while but it would continue to recur with menstruation prevalent in his/her community and treat the individual holistically by addressing primary care physician is thus, required to be acquainted with common myths related phychological problems also are created which eventually ef India. Due to these, several health related problems occur among women. Conclusion tract infections. menstruation can lead to compromise in hygiene of the girl and thus reproductive menstruation have direct implications on reproductive health. For instance, not bathing during morbidities among the populations in their community contact for diagnosis of common menstrual problems and other associated reproductive have trained manpower to address these issues. Primary care physicians are the first point of women even in cities like Guwahati. gender perspective. Lack and Unapproachable plight of Public napkins and adequate facilities for sanitation washing should be made available with the increasing their role in decision making can also aid this regard Provision of sanitary prove worthwhile in achieving this task. Empowerment of women through education and misconceptions around menstruation. Community based health education campaigns could emerging generation can play a vital role in abolition of such superstitious practices and ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ orks Cited th March 2018, Government launches Rs 2.5 low cost sanitary napkins Integrated Social Sciences, 1 Company of regulating conception The myths and misconceptions related to menstruration have been still prevalent in The reluctant hypothesis: . SROT W . The nature of prejudice ASWINI , 1954. . Low cost sanitary napkins can be locally made and distributed particularly 1, P 594 604) . Government of India has approved a scheme to improve , N., & : A PEER REVIEWED JOURNAL Thorne, . .dailypioneer Lacuna Press, 2007. A history of discourse surrounding the lunar phase method Adolescent friendly health services clinics must also . A. Cambridge: Mass : (1), pp 10-47, 2009. The fabric of internalized sexism. .com/2018/india /govt-launches-rs-2.5-low- OF THE J.B. COLLEGE WOMEN CELL . Many of the practices during Addison-W fect conjugal/family lives. T oilets cause of concern for esley Publishing Apart from these 33 This statement Journal of / 134 W omen’ A s W Reece, Montgomery Kumar Freire, P Koff, E., Rierdan, J., & Jacobson, S. The Personal and Interpersonal Significance of Kalita, Grahn, J. Blood, bread and roses: How menstruation created the world ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ oerkens, M. A. Understanding status of women in Satra institution , A. E., & Barbieri, R. L. Obstetrics and Gynaecology: A., & Srivastava, K. Cultural and social practices regarding menstruation amongst Economic and Political W Care 2(2): 137-170, 1974. Social adolescent girls 148-158, 1981. Menarche. 124, 2017 Resear reference to the issue of women entry into kirtanghar satra. Press, pp Xviii, 1993. International Publishing Group Inc. 1970. . Pedagogy of the oppressed SROT , E. Rita. . Thieme Publishers Series, 2010. V V ch Journal of Inter . Dialogues on first menstrual periods: Mother ariables. Ethos : ASWINI April. Journal of the A Cross-Cultural S . : T A aylor and Francis, 2007. PEER REVIEWED JOURNAL disciplinar Journal of the Society for Psychological American eekly . (M. B. Ramos, tudy of Menstruation, Menstrual , 1990, y & Multidisciplinar Academy of Child Psychiatr 25 OF THE J.B. COLLEGE WOMEN CELL (17), T rans.) New WS7-WS14, The Essentials of Clinical -daughter communication. Assam: y S Y ork: tudies, 3 A April 20. T . historical study in Chicago: Beacon aboos and Related The Continuum International Anthr y , 20 (3), pp 1 / 135 (1), pp opology 17- Abstract (A study of the significance tattoo culture Baiga tribal women Madhya Pradesh) across the country in different parts of the world. cultures also prove the fact that art and culture of tattooing had developed independently Christ Era (CE). The anthropological evidences of several designs tattoo found in different been a part of the culture for several tribal groups around world since before beginning which means ‘to mark something’. The act of tattooing, the art body modification, has Polynesian word ‘T with their social, economic, spiritual and cultural lives. of body decoration among the tribal people Central India, has a profound association their tradition and culture. The act of tattooing, locally known as Godna, a popular method Key woman. developing the indelible ink to inserting into dermis layer of skin a Baiga paper also makes an attempt to explain the process of tattooing from technique of the Baiga tribe, Particularly tattoo culture among the women of Baiga tribe central India. across the world. The discovery of more than four dozens tattoos on body Ötzi dermis layer of the skin to change pigment, has been a part numerous tribal groups Introduction ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ W ords: The practice of tattooing has been an integral part life among several tribal groups According to some anthropologists, the word “tattoo” may be derived from The current paper makes an attempt to discuss and examine the significance of T attoo, an artistic of body modification, made by inserting indelible ink into the SROT T attoo, T ASWINI attoo Cultur . The women of the Baiga tribe consider tattooing as an integral part a’, which means striking something, or from the T ribal People, Baiga, Culture, : A PEER REVIEWED JOURNAL V ulnerable e of the Baiga T ribal Groups (PVTGs) of Central India, the OF THE J.B. COLLEGE WOMEN CELL T ribal Dr Manash Pratim Goswami T radition W omen W ith a short introduction T ahitian word ‘tatau’, / 136 of Baiga tribe Madhya Pradesh and t tribe, t technique and material used in the process of tattoo making among women Baiga India with socio-economic, religious and spiritual lives of the natives, t tribe of Madhya Pradesh, perspectives. The objectives of the paper are to briefly look into lifestyle Baiga of a Baiga woman Madhya Pradesh from social, cultural, religious and spiritual This paper focuses on the study of legends, process and significance tattooing life childhood to different phases of life with symbols social, cultural and spiritual significances. and spiritual customs. Locally known as Godna, the Baiga women decorate their body from Baiga tribe of Madhya Pradesh consider tattooing as an integral part their social, cultural of India in general and the tribal groups Madhya Pradesh particular and designs of tattoos, they express different cultural, social spiritual values beliefs. has been an integral part of the art and culture many Indian tribes too. parts of the world since time immemorial. The practice tattooing as part body decoration Japan, the Mentawai Islands, New Zealand, been prevailing among the men and women of tribal people China, Borneo, Cambodia, with having strong connection the ecology of tribal groups around world. devotion or any other reasons, the practice of tattoo art has been a part tribal culture belongingness to a group, sacred symbol or talisman religious identity show spiritual – both among the tribal people and those copying them. But, whether it is a sign of tribal groups across the seven continents. There have been several reasons to wear tattoos 1998) 3,300 BCE, found in September 1991 the Ötztal Iceman, a well-preserved natural mummy of man, who was presumed to have lived around form of decoration said to be derived from or from the word “tattoo” may be derived from the Polynesian ‘T and over the time it got changed to “tattoo”. “tattaow”, “tattow” or “tatau”. The word “tatau” was introduced as a loan into English independently in various locations across the world. support the hypothesis that practice of tattooing did not originate in one place, but developed anthropological evidences of several types and designs tattoo in different cultures also Italy proves that tattooing has been one of the ancient cultures human civilisation. The ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ o understand the significance of tattoo in tribal life with special reference to women The tradition of tattooing as part body decoration is found among the tribal groups The different designs of tattoos, depicting social, cultural and spiritual beliefs, have The practice of tattooing has been found to be a popular culture among numerous According to the Oxford English Dictionary SROT T ahitian word ‘tatau’, which means ‘to mark something’. ASWINI : A t PEER REVIEWED JOURNAL o explore the legend that connects tattoo culture of central o briefly comprehend the meaning and significance tato, Australia, Philippines, According to a group of anthropologists, the strike, which explains the operation. (Sharma, OF THE J.B. COLLEGE WOMEN CELL Alps on the border between , the word tattoo may be derived from a’, which means striking something, T T aiwan and some other attooing is a primitive W . o know briefly the The women of the ith specific types / Austria and 137 several other unique practices of the Baiga can transport anyone back by many centuries. shifting cultivation, use of traditional medicine, unique skills and methods hunting Baiga special among the other tribal people of region. The cult magic, be it war or nature, living in the deep forest, low level of literacy and ancient ways life make the Baiga population with holy river Narmada. The unique culture, close bonding Madhya Pradesh. The Maikal extension of the Satpura ranges mainly encompass area Baiga people lies mainly in Mandla, Dindori, Shahdol, They are courageous woodsmean and skillful hunters. proud to call themselves the Baigas practice bewar cultivation, where they slash and burn forest. again. If they do so, believe that the Mother Nature would get weak. Therefore, belief, how can they ask mother to produce food from the same patch of earth again and as ploughing the Earth is like scratching breast of their mother for them. Particularly remained beyond the pale of plan development. (Elwin, 2007). Identified as one remarkable and most delightful of the people India. The Baigas live in deep forest have primitiveness in the anthropological sense. The Baigas are one of most ancient, at village Pharrisemar A Baiga house on the backdrop of forest Image: 2 The Baiga: primitive tribe of the symbols tattoo designs Baiga tribe. ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ The Baiga people are spiritually attached to the Mother Nature. They never plough Of the several indigenous groups of Madhya Pradesh, Baiga tribe still exhibits SROT V ulnerable ASWINI , Amarkantak (MP) T : A ribal Groups (PVTGs) of Central India, the concentration PEER REVIEWED JOURNAL OF THE J.B. COLLEGE WOMEN CELL A Baiga family at village Pharrisemar Anuppur and Balaghat districts of Amarkantak (MP) According their / 138 Image: 1 , oral tradition. ecology of their social and economic identity and decided to appear in front of her and water husband, she became very upset and gave up food angry unexciting and less paid. One day his livelihood by singing songs and playing the dhol. But after sometimes, he found profession community). The god was only left with a dhol, which he gave to the Ojha. Ojha started called the Brahmins. He gave plough to Gond and water Kewat (fisherman designate castes to the people. The group of people, whom God gave pen, was times, there existed a casteless society among the tribes. One day economic and spiritual lives of the inhabitants. women of the tribal people Central India. Godna or tattooing is a popular method of body decoration found among the men and T them resemble the semi-nomadic tribes. any other tribes, as they consider it below their dignity people of the forest, who lead a life on produce forest. They do not work under of the body is a famous and distinguishing feature their lifestyle. Sporting tattoos on almost all parts (Census of 1991), tattooing is an integral part comprised of a population size merely 3,17,549 primitive among the tribal groups of Central India, T parts among them. popular art and culture of decorating different central India believe that tattoo became the tribes with tattoos. Since then, tribal people of as profession and decorate the women of other face with black dots. He told her to take tattooing took out fluid from the Sarei tree and marked her ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ attoo: attoo among the Baiga , he beat his wife. On the behaviour of her . The tribal art, craft and architectures reflect some of the unique fascinating parts There is a popular legend in central India that connects the tattoo culture with socio- Among the Baiga tribe, one of most The ar The tribal people transmit their art and culture from generation to through . The God was SROT T raditionally t of body decoration ASWINI

unable to see her : A PEER REVIEWED JOURNAL W , mothers take pivotal roles in the process of transmission. omen , he returned home empty and found nothing to eat. Being . In fact, it connects them to spirituality and their immediate . The God

suf fering According to the story OF THE J.B. COLLEGE WOMEN CELL A young Baiga lady with her traditional . The primitive style of living life makes attire, jewelleries and tattoos Image: 3 , the God decided to , during the ancient / 139 of the Baiga women. the skin from where blood comes out. They apply and markets, or by a machine. general, the Baiga ladies avoid tattooing in fairs tattooing with battery operated machines. In weekly markets are emerging as places for Nowadays, religious and cultural fairs curse the Godharins. that the Baiga girls often scream with pain and on the design. In fact, piercing is so painful the process painful and filled with pool of blood done all over the design. The piercing makes in the ink before piercing skin. Piercing is design is drawn upon it. The needles are dipped be made, is cleaned and the predetermined making tattoo is made of charred snake skin and oil. Malwan tree as ink. wood colour or tehra is mixed to form a rich rolls. These rolls are then burnt to obtain the ink. Sometimes, Bija (Pterocarpus marsupium) with the roasting of black til (sesame) in a vessel. The roasted is hand-pressed to make T Usually if he does so, will be unable to locate the tell-tale marks like sambar blood in forest. while getting her body tattooed, then he will be unable to hunt sambar deer process of tattoo making is in progress. The Baiga believes that if a man watches woman starts with Rs 5 for a small tattoo and 100 almost the entire body depends on their designing skill and the part of body where tattoo is done. Usually of different types tattoos preferred by the Baiga ladies. The remuneration for Godharins to the Baiga villages tattoo women’ The women of Ojha, Pradhan, Badni and Dewar tribe, who are locally called Godharins, go until summer ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ attoo making pr , the Baigas determine location of sambar deer with such marks in jungle. Ramtila oil is applied on that part of The part of the body Nature provides them the ink for tattooing. The process of developing starts According to the Baiga tradition, a man is not allowed watch woman when The tattooing among the Baiga women starts with beginning of winter and continues SROT . The rainy season is not preferred for tattooing due to the possibility of infection. ASWINI ocess V errier Elwin, in his book : A PEER REVIEWED JOURNAL , where tattoo to s arms, legs and torsos. OF THE J.B. COLLEGE WOMEN CELL The Baiga A battery operated tattoo making machine . Some use fluid obtained from the , writes that the ink used for They have wide knowledge Image: 4 . . It is believed that / 140 , it 9 8 7 6 5 4 3 2 1 S. No. nature help a lady with such tattoo to cook delicious food for unlimited people. cooked unlimited delicious foods in her kitchen for the concept of tattooed on the forehead of a Baiga girl when she turns adult (Das Gupta, 2007). The meaning significance. on different locations of her body in phases life. Every tattoo design has a definite T tattoos popular among the Baiga women. central and experiencing the Baiga culture, documented names symbols of different affection, punishment, amulets, talismans, protection etc. identity meaning of different Baiga tattoos include social class, status and rank, local ethnic fact, each tattoo has a definite meaning and significance in the life of Baiga woman. The Significance of entire life. After couple of weeks, the needle marks disappear and design tattoo remains for necks of small children. They believe the soap-nuts protect children from bad spirit. decreases the pain. These same soap-nuts are then strung on a string and put round medicinal value to serve as anti-septic. Some apply soap-nut water for its cooling effect that bean and turmeric oil on the tattoo. The Baiga believe that these natural ingredients have natural ingredients available in the immediate surroundings such as cow-dung, soya- ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ribal terms & Symbols of , religious and spiritual belief, recognition for bravery work, sexual lures, love Peacock T spoon Hearth, plates and Steel Fish bones Flies Round shaped flower Lines of dot Lines of dot Symbol Generally Prosenjit Das Gupta, in his book – Among the Baiga woman, tattoos are not merely made to decorate her body urmeric foot SROT Seeta Rasoi ASWINI T , a Baiga woman gets her body decorated with dif attoos among the Baiga woman Seeta Rasoi : tattoo has a link to A PEER REVIEWED JOURNAL T attoos Haldi gath Seeta Rasoi Chakmak Machhli haddi Mokhi Phulia Palani Kajeri Adivasi name , a tattoo design consists of hearth, plate and spoon, is After Elwin, Sita, OF THE J.B. COLLEGE WOMEN CELL the wife of her puberty When a girl reaches reaches her puberty When a girl After adolescent After marriage After marriage After marriage After marriage Age/Period while exploring the remote areas of Pandavs. Rama They believe that the ferent kinds of tattoos of Breast/chest Arm Forehead Leg Leg Back Knee Thighs Thighs body Location of the Ramayana, / 141 who . In stimulant. They are a form of sexual expression and powerful themselves take a great pride in their marks (Elwin, 1939). the tattooing greatly enhances a girl’ tattoo to provoke sexual desire. In the eyes of Baiga males (c) Sexual expression phases of life. decorate her body with different designs of tattoos in death. But tattoo is permanent and never leave the body even after to buy costly jewellery due their poor economic condition. or theft at any time. Even not every Baiga women can effort plastic, wood and grass are not permanent can be broken of the women. They believe that any ornament made metal, (b) Ornamental value her death. get her body tattooed in lifetime, she would be with a ploughing instrument after neither be stolen nor taken away from her after death, but the tattoos remain with a Baiga lady throughout life and life. (a) a Baiga woman is incomplete without tattoos on her body calamities, evil spirits, black magic, enemies, wild animals, etc. Even it is believed that life of The Baiga believe that symbols of deities and ancestors protect them from different natural women. They also make tattoos of various symbols related to their totem, god and goddess. 10 Source: 14 13 12 1 ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ 1 T attoo for A Among the Baiga, female decorates her body with In a Baiga culture, tattoo is treated as the ornament According to the Baiga, even though, every human being leaves body on earth T Scorpion Magic chain Pattern of any type T Basket Baiga woman treats tattoo as wealth and loves to After Elwin attooing has several social, cultural and spiritual significances among the Baiga riangular pattern This is partly indicated by the fact that a girl’ SROT eternity ASWINI , book written by Prosenjit Das Gupta (2007) : A PEER REVIEWED JOURNAL Bichchu Sakri Jhopori Dauri s beauty . They also believe that if a Baiga woman fails to . W omen OF THE J.B. COLLEGE WOMEN CELL marriage or later about five years at the time of her puberty When a girl reaches s arm . An elderly Baiga lady with tattoos on her whole body forearm the hand on the back of Forehead Breast Image: 5 / T 142 attoo can the age of eight. removed, they last forever easily sell them. But tattoos can be neither sold nor that if they gift ornaments to their daughters, may the parents to get their daughters tattooed. They believe are seen with tattoos. It is considered as sacred duty of by the age of eight. Even sometimes, girls as young five (e) their health. weather changes and effects of poisonous substances on too. They also believe that tattoos make them immune to related disorders and prevent them from arthritis body increases their strength to fight against the blood- that the process of tattooing and their presence on guard the parting of hair moon with dots and lines) at the forehead preserve Likewise, tattoo of the image Chandi mata (goddess them from the effects of eating any poisonous substance. diseases. The process of tattooing acts as acupressure treatment to them. value. The particular designs of tattoos on specific parts the body cure them from typical (d) Healthy life male counterpart. on the breast of a young Baiga girl is made to attract she reaches her puberty peacock is tattooed on the breast of a Baiga girl, when pairi. (Russell, 2003). Likewise, the symbol of a the form of a cross and foot-ornament known as representations of the tulsi or basil, four arrowheads in Girls are tattooed on arrival at puberty with buttock of the Baiga female made to represent gate. her leg until marriage. (Luard, 1905) and breasts are not tattooed until she is adolescent, nor ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ T raditional customs T It is necessary for a Baiga girl to get her first tattoo The Baiga women believe that tattooing of a cobra below to the mouth protects The Baiga believe that tattooing on some specific parts of the body has medicinal The tattoo of an oblong figure just above the raditionally SROT Apart from this, three dots, a vertical and horizontal line are also tattooed. ASWINI , a Baiga girl gets “V” mark tattooed on the centre of her forehead at . : The symbol of basket (dauri) A . PEER REVIEWED JOURNAL . The Baiga women believe OF THE J.B. COLLEGE WOMEN CELL Illustration of tattoos on chest T attoos on the feet of a Baiga lady Image: 7 Image: 6 / 143 circles, parallel, horizontal, slanting and vertical lines. completion of the ritual. items with some money as token of respect. She blesses the newly tattooed girl after The Godharin, who makes this tattoo, is given some turmeric, salt, chilli and other operated tattooing machine, from the natural ink to chemical colours, designs, materials social, cultural, traditional, spiritual and erotic expressions from generation to generation. centuries, with traditional method and handmade colour people. Being a part of modern fashion, tattoo has entered the life urban. From several Conclusion satisfaction and togetherness. social conformity and uniqueness from the other tribal women. It gives them security Baiga women makes them distinguish from the rest of tribes central India. features of Bhil community them a permanent long-lashed look. The bird and scorpion like popular motifs are unique traditional design. The women of Bhil tribe get a bird like tattoos near their eyes, which give women of Bison Horn Maria tribe Bastar get their forehead and chin tattooed in a typical districts of Chhattisgarh get three lines tattooed on their foreheads. On the other hand, instance, the women of Oraon tribe Surguja and Raigarh from distinguishing one tribe another (c) Social conformity (Ember et.al, 2007) religion within a society position , rank, sex, occupation, local and ethnic identity decoration or adornment may be used to delineate social custom in addition to satisfying aesthetic needs, body her body is considered as the best dowry in a Baiga social in-laws may demand compensation for it. In fact, tattoo on to her marriage, if she does not follow the social custom then beautiful tattoos. she turns 20, the entire body of a Baiga girl gets covered with entire legs and hands are designed with tattoos. By the time, later ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ , the thighs of girls are tattooed. Subsequently From the traditional method of tattooing with wooden nail or iron needle to battery Godna or tattooing is no longer the traditional custom of Baiga any other tribal The unique designs and places of tattooing make the Baiga women to feel a sense Different designs of tattoos act as identification marks Interestingly At the age of 16, girl’ SROT ASWINI , a Baiga girl should tattoo her body prior . : A PEER REVIEWED JOURNAL . Likewise, the ‘V’ s back is tattooed with various designs such as chains, dots, . For an example shaped mark at the centre of forehead OF THE J.B. COLLEGE WOMEN CELL , the Baiga women have been reflecting After this dries up, nearly four months , the , or the forehead of a Baiga T attoo of Image: 8 lady Sita Rasoi / 144 on , Delhi: Radha Publication. p. 274. Sharma. S.P Russell, R.V Central Pr Luard C. E. (1905). Gupta, Das, Prosenjit. (2007) Pearson. p478. Ember Elwin, Elwin, W aspects of their lives. of different flora, fauna, deities, animals, insects etc. still reflect the social, cultural and spiritual have brought traditional tribal culture to modern life style but the tattoos of Baiga women and methods of tattooing has been changing. The commercialization modernization may ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ orks Cited , Carol R., Melvin, Ember and Peter V V D C Publishers. p107. errier (2007), errier (2007), SROT . & Sharma, J.B. (1998). Culture of Indian . and Hira Lal (2003) (First published in 1916) ASWINI T ovinces of India. attooing in Central India. Bombay The Baiga The Baiga : A PEER REVIEWED JOURNAL After Elwin: Encounters with T . Delhi: Oxford University Press. p22. . Delhi: Oxford University Press. p19. V ol-III. Delhi; Low Price Publications. p108 , N. Peregrine (2007) OF THE J.B. COLLEGE WOMEN CELL T ribes: Ethnicity and Ecology . p21 The T ribal Life in central India. Anthr ribes and Castes of the opology / . Delhi: 145 .

New that their role in history making can be correctly assessed, yet such descriptions and retrievals portrayal of social reality or saying how women were marginalised and oppressed is not the end goal of gender sensitive traditions which have shaped the cultural of past. Merely writing about women preservation of collective memory have always been actors and agents in history societies have shown that men and women made civilisation together literature but also makes for a very interesting study of class and hegemony in the society this type of approach not only reflects the androcentric views society as reflected in the stereotyping of women and this invariably cuts across board. However gender insensitive approach to the experiences of women. This is seen most well reflected in society values in the society is perhaps best seen representations of gender relations perhaps reflect a reality other than their immediate experiences. The mark of the dominant above and move beyond such hegemonic class influences create literature which may There are of course some exceptions to this- those who have in a way been able rise literary works will in one way or the other reflect dominant value systems of society The value premises of which dominant class that society did he critique or reflect? Most needs to be asked which strata of the society that England did he portray so truthfully? reality that the hegemonic ideas of society influence a creative writer's perceptions social writer belongs to some particular strata of the society and it is therefore only be expected of society so also it is necessary to question the homogeneity literature. Every creative truth in such a perception. But just as social scientists question the concept of homogeneity ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Literature, Class and Hegemony: Need for a Gender . It is rightly said that Shakespeare reflected life in Elizabethan England, but it also . Even the most sensitive representation of social experiences has at times a very Historians who have been trying to reconstruct more gender sensitive histories of It has often been said that literature is a mirror of society and to some extent there SROT ASWINI : . A Although it is important to retrieve information about women so PEER REVIEWED JOURNAL Sensitive Window , that men and women have together created the oral , that women have shared with men the OF THE J.B. COLLEGE WOMEN CELL Dr Manorama Sharma , that like men women / 146 . . situation of women as essential and central to creating a society alone and to conceptualise women primarily as victims. This would obscure the historical subordination to men, yet it would be a fundamental error dwell only on that Patriarchy that while it is true women have been victimised by many aspects of her long As Gerda Lerner has so rightly pointed out in her path breaking work The creation of Gender history therefore goes far beyond mere collection and presentation of information. often run the risk of remaining within frame work patriarchal writings on women. civilisation would be written. that gender sensitive analysis of society seeks to rectify so a complete history human the background or have become hidden sex in pages of history women have also been active agents in the making of history yet they relegated to interdisciplinary method in philosophising on the woman. de Beauvoir's Second Sex stands out as an almost perfect example of the use real the use of a truly interdisciplinary approach. In fact in world feminist literature Simon the important areas of focus in development a knowledge system on women has been of even questions like what is a woman or can there be philosophy "the woman. One Such scholars have begun raising important issues on theoretical and conceptual dimensions of development in various fields what one can call feminist scholarship and writings. construct a gender friendly knowledge system. In the last decade or so there has been lot that we need to re-discover in any kind of feminist scholarship develops order woman' who is actually far removed from the reality that 'the woman.' It this real woman about women which are carried and reflected in societal reflectors have helped creating 'a is these perceptions which are reflected in various kinds of literary creations. The views androcentric perceptions of the society which have influenced both men and women alike. It submerged not so much by the fact of subordination as very deeply embedded retrieving her from that oblivion becomes a doubly difficult task. The woman has been not only history creativity both within and outside the family has made woman so invisible in pages of, generally use. The long years of subordination the woman and suppression her such ideas may not be very lucidly evident in the more conventional sources that historians carefully determines the forms that literary cultures take in a society beings create for their day to existence. The main course of history therefore also Literary cultures that develop do so in conformity with the material human F from literature, memoirs, sociology Second Sex Beauvoir " breaks down a host of generic boundaries as it freely moves to and ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ .Engels puts it: "First came labour; after it, and then side by with articulate speech." The construction of thought and consciousness are a product human labour , will therefore reflect ideas that are inherent in a process of social development and SROT , but of all other vehicles and instruments social expressions that the task ASWINI : A PEER REVIEWED JOURNAL , psychoanalysis, medicine, biology OF THE J.B. COLLEGE WOMEN CELL As . T A oril Moi rightly says that in the literary culture, if examined . The historical reality is that . It is this invisibility , history / 147 , art, and . As since written history began. oblivion under which her true self actually has survived through centuries - to be more precise philosophy A novel was written between 1933-1934 and it first serialised in the about women. can be used to understand the perception of woman that hegemonic values created twentieth century this paper an examination of two novels written in the beginning and last decades the nineteenth century to end of twentieth woman emerges through this middle class created literary culture from the last decades of of the identity woman. It would be great interest to see how regarding gender relations also get reflected in this literary culture and thus there is a construct Asomiya identity begins to take shape through that culture. The views of the middle class society dominant class and therefore the middle was able to exercise its hegemony over century were such that there practically no possibilities of the emergence any other The economic and social conditions in realities of the society in need to ask and that question needs be answered against the backdrop of historical woman to certain very set norms. Why and how this has taken place is a question that we over the last two centuries. This construct is a very patriarchal one which tries to conform Asomiya woman has been constructed through and also reflected in various literary works That is a task that sought to be taken up in the course of this paper woman and why interpreted from a gender friendly perspective and see what they overtly say about the of some the literary sources, both fictional and non-fictional. These sources need to be re- realities and the embedded truths? One fruitful way of doing that could be a re-examination the prism of multi-layered realities where her true identity still vibrates. to breakdown the boundaries of conventional disciplines and view woman through develop and this identity was to a lar the the forerunner in creating a literary culture came to permeate all the other sections of society its hegemony over the society and as such values, norms preferences of that class ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ wahan in 1938-1939. It was only after 17 years that it finally published book form Asomiya language. . The first novel taken up for discussion here is Usa written by Dinanath Sarma. The question however is how can we reconstruct the woman from expressed By the end of nineteenth century Thus its views and values were reflected in the literary culture that it created an SROT ." This is perhaps what most essential to retrieve the woman from layers of , and what actually lay hidden in them about the real woman society . ASWINI This literary source, corroborated with other conventional historical sources, Through the Assam. : A PEER REVIEWED JOURNAL T o construct a new genre of feminist scholarship it is necessary ge extent the construct of Assam in the second half of nineteenth and twentieth Asomiya language a new Assam by its conscious attempts at developing Assamese middle class had begun to establish OF THE J.B. COLLEGE WOMEN CELL . It was this middle class that also . For this purpose I have taken for Asomiya identity began to Assamese middle class. Asomiya magazine . The image of the / 148 . "more traditional and womanly Asomiya clothes and Bipin begins to like her because she has become as he expresses it Binu begins to change herself into a good woman and becomes docile, wearing traditional in the character of Binu. However when Binu's father decides to get her married Bipin, of were. The qualities the good woman, and "unwomanly "characteristics as portrayed at that point of time. What the novel reflects about women is what middle class perceptions exposed to any of those ideas which were influencing a large number middle class women period of the nationalist movement, yet women in novel are not shown to have been she is the picture of what a woman should be. dressing conventionally even though studying in school. Bipin is attracted towards her because by the author as a good middle class girl - shy who had lost her parents and was being brought up by aunt uncle. She is portrayed what he calls "modern" and therefore unwomanly clothes instead of the traditional studying in school and initially presented as smart, outspoken proud wearing modern education and was being taken care of by a well-to do person, Barua. Binu, Barua's daughter and who later becomes a lawyer in 1951.The main characters of the novel are Bipin, a college student when begins needed and who became a part of the plan to derail train that was carrying army personnel. of congress volunteers who believed that more direct action against the British state was seemed unable to take the country towards independence. Mrityunjay is story of a group of the army and police on common people were increasing Gandhian movement whether to remain non-violent in the Gandhian way or take path of violence as atrocities narration of the dilemma that many congress volunteers time were going through - is centred around certain places in the Nowgong district of central award for literature. The novel is based on the period of 1942 Quit India movement and familiar to him being a political activist himself. This novel also went on win the Gyanpith himself was closely associated with the events he writing about; at least locale although written in 1970 it can be considered a contemporary novel because the author Mrityunjay written by Birendra Kumar Bhattacharyya is also important for the fact that literary culture and which fictionalises the historical events of period 1942. The novel novel written in the 1970s but which forms an important part of developing woman is. general dilemma of hegemonic values the newly educated middle class as to what a good uncle had arranged for her marry her she decided to remain unmarried and also broke off the marriage which as the stronger and more determined character ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Moving on now to the last quarter of twentieth century we take up for analysis a SROT ASWINI : A PEER REVIEWED JOURNAL . In this presentation of the two female characters one sees ." In the novel however shy Asomiya Riha-mekhala. Bipin initially dislikes her for being . He belonged to a village and was in the town for his college Although the novel is set during Gandhian , taking care of household responsibilities, , She had loved Bipin and when he did not . OF THE J.B. COLLEGE WOMEN CELL The third character is Usha, Barua's niece , traditional Usha comes through Assam. It is a very gripping / 149 Asomiya and the strength to give expressions those aspirations. them. The only thing that she could feel with certainty was had her own aspirations Dimi tells herself that these are questions men ask and she did not know how to answer process of the patriarchal system, she would have very healthy ideas about relationships. actually shows the point that if women could think independently Dhanpur when she had her own husband. She reacts to such questions in a manner which of the revolutionaries, Joyram, both whom ask her how she could feel so strongly about being dutiful to him. Confusions are brought her mind by the police officer Saikia and one she can have a very emotional attachment to another man while still loving her husband and Dimi's relationships are that they her decisions and she sees nothing wrong in the fact trust in a man (Dhanpur) she had known before her marriage. The significant aspect of and other men in her society to help the revolutionaries because of attachment presented as a fearless independent character having the courage to defy even her husband belongs, as Bhattacharyya writes, to the "Mikir" tribe, and married a Garo. She is parameters of that society who are either not considered "respectable" by the of the woman however does emerge in novel but such qualities are presented women and the support they expect from their wives. The idea of autonomy self determination consciousness and sense of identity are all a part their husbands' political Mention of other such socially considered "respectable" women are there too whose political involvement in the movement and becomes a sympathiser collaborator to some extent. natural "feminine" dilemmas and weaknesses finally takes courage from her husband's where the actual events of novel begin) who, despite all her (according to author) As an example one can see the wife of Gossain Doipara Satra (the place from there is no concept of autonomy or independent identity outside the fold men's two kinds of women being portrayed. The idea the 'respectable' woman in whose case support she was brought to the congress camp. In a careful reading of novel one sees is depicted as a widow whose husband died while she was quite young, and having no family woman, Koli Baideo. This woman is presented as an independent fearless but she presented in their political roles because of the involvement husbands except one also as the victims of army atrocities. Interestingly however most women have been reflects this reality and women have been depicted both as activists sympathisers homes to help their men in the struggle for freedom of country women had been encouraged, particularly by Gandhi, to come out of the four walls their looking for the identity of woman in literary cultures. During Nationalist movement as corroboration for documentary evidences. But it also has interest those historians The story would be of interest to historians in general who wish use literary sources ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ SROT ASWINI : . A An example of such a woman is seen in the character Dimi who PEER REVIEWED JOURNAL OF THE J.B. COLLEGE WOMEN CELL Asomiya middle class or are outside the , outside the socialisation . Mrityunjay also / 150 . western educated middle class was lar and for challenging the dominant, patriarchal perceptions about women. This would provide the gender sensitive window for a holistic understanding of social realities try and see not be carried away by the hegemonic values represented in literary works. outside those notions existed the real history of women. This is reality which we need to fact that women were not always the picture created by patriarchal notions. Beyond and 1927 could start a woman's magazine and run it for well over four years is ample proof of the have side by with men created society and civilization. The very fact that two women in The articulate, modern Binu, the independent and assertive Dimi are also real women who society and the patriarchal norms demanded that this vibrant woman needs to be marginalised. the woman who is an agent of history to why it was necessary highlight the characteristics of good woman. It because regarding women are still the very class hegemony has not been challenged and the dominant views in the characters of socially acceptable "respectable" women. class values were still not ready to acknowledge this reality and therefore the author creates which Bhattacharyya seeks to present through the character of Dimi, but that a consciousness of the identity woman was beginning to emerge in 1970s the contemporary realities and 1970s awareness of women's question. This shows consciousness regarding women that get reflected in Bhattacharyya's work is a mixture of socialisation process was still dominated by those values. Therefore the 1942 social culture still presented a very patriarchal picture of the identity women and thus was no questioning of the patriarchal subordination women and so education of women. The approach was more reformatory than revolutionary and so there creations of this period however was on issues like child widows, widow remarriage and the movement particularly Gandhi's encouragement to women. The main focus of the literary the ideas of both nineteenth century Bengal renaissance and emerging nationalist men, which did bring into focus many women related issues. Here we see the influence of There were also a number of literary works published at this same period, most written by women, and bringing before the women news about from other countries as well. which focussed on issues like women's education, widow remarriage, self- dependence of early as 1928 the first women's magazine in twentieth century a sense of awareness about their identity was beginning to emer middle class values would be ready to acknowledge. In fact from the early decades of forth by the feminist movements of twentieth century and reality which actually depict two realities: the rising awareness about women's identity as being brought ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ In a space of half century The characterisations of the women characters in Bhattacharyya's literary creations SROT ASWINI : A PEER REVIEWED JOURNAL , through these two literary works we see that middle , and who is not a victim of history always, existed in the V ictorian ideas about women, the to which gely exposed. Asomiya, "Ghar Jeuti" , was being published OF THE J.B. COLLEGE WOMEN CELL Y et we do need to ask this question as Asomiya society Asomiya literary Asomiya middle / 151 Asomiya ge. As 5. In 159. in Craig, David (ed.) Marxists on Literature : 4. 3. Engels, F 2. See Lerner W A Gender History 6. Moi, woman in various mediums of representation. have been raised on the question of identity woman and representation Feminism others Lerner 1. References and Notes Asomiya Nari: 12. See Devi, Mira. "Asomiya Sahityat Naribadi Chinta," in Sibnath Barman et al (eds.). 1 10. Bhattacharyya, Birendra Kumar discussion of this issue. Baruah, Assam as their homeland but may have separate identities. This distinction was first made in distinct from the word 8. (Ajanta International Publishers, Delhi, 1993). Sharma, Manorama. Social and Economic Change in 7. 9. See Sharma, Manorama, Social and Economic Change in Assam. No2 1987 . Subsequently this has been accepted by a number of other scholars working on ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ 1. Mahanta, Companion to Gender History The term This idea has been discussed by David Craig, "T omen as a Force in History This issue has been discussed by many scholars working on gender history The issue of the hegemony middle class in W orks like Moi, T A. K. & Manorama Sharma, "Promises to Keep" in North East Quarterly oril, op. cit. p. 125. W SROT Asomiya is used here to refer that identity which created by the language as , Dialectics of Nature, p.284. ithout Borders. Duke University Press, 2006 [5th printing]); interesting debates , Gerda, op.cit. Aparna (ed.). Ghar Jeuti. , Gerda, Aitijya aru Uttaran. Guwahati, 2002. p.106. , Polity Press, 2010; Meade, ASWINI T oril, The Creation of Patriarchy Assamese which is used to refer all those who have accepted : A What is PEER REVIEWED JOURNAL , Macmillan, 1946. . Blackwell Publishing, 2004 [2006 rep.]; Beard, Mary R, A W , Mrityunjay oman? OUP Asom Prakashan Parishad, Guwahati, 2008. T An eresa Anthology . OF THE J.B. COLLEGE WOMEN CELL Assam Book Depot, Calcutta, 1970. , OUP owards Laws of Literary Development" , !999, and Mohanty A. and Merry E. Assam has been discussed by us in Assam: Middle Class Hegemony , 1986; Rose, Sonya O., . Penguin Books, 1975, pp134- Assam , op. cit. for a detailed W , Chandra iesner . See amongst -Hanks (eds), / 152 T alapade, What is V ol.2, sphere. that women can create, in fiction, men and both, with equal felicity! compliment to their prowess, in a convoluted kind of way! Because it is taken for granted hardly ever character of the young girl, Mehr How did Birendra Kumar Bhattacharjee, the Gyanpeeth winner from motivations and her reactions to the world happenings all around stunning verisimilitude? How did Rabindranath can women create such unfor destroy the world that author is creating so painstakingly to give them verisimilitude, so that they do not shatter the illusion with a jarring note, or these “side” characters are more than cardboard cutouts. They have to be shaded in enough peripheral. the interests of plot and narrative, it may so happen that either gender can be somewhat interaction of character and incident, both men women personalities are necessary of the world that can best project author have to be created in order take the story forward. For sake of creating that microcosm create the microcosm of a world itself. This means that usually male as well female characters minds? How did deepest motivations of their psyches, how was he so aware the inner workings authors. How did Shakespeare create Portia or Lady Macbeth, how he know the ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ As a result, the breadth of experience and exposure available to men were denied. It is of course true that till recently Somewhat surprisingly W Discussions about writers creating women characters usually centre around male riting fiction, whether short stories, novels or flash means that one has to SROT , asked of them how dif And yet a good writer W omen Fashioning ASWINI T olstoy create the character of Natasha in : A PEER REVIEWED JOURNAL gettable characters as Heathclif , though, the reverse is not asked of women writers. How , in his unfor ficult it was to create these characters. , whether a man or woman, has to make sure that even , women in general were restricted to the domestic ’ W gettable novel Kobor s vision and take the story forward through T OF THE J.B. COLLEGE WOMEN CELL omen Characters agore get the character of Charulata, her , with an unconvincing “tone”. f or Indranath? It is never W ar and Peace with such Aru Phool? Assam, create the Which, really , so very spot on? Mitra Phukan / 153 , is a . IN , or There is that of a poverty stricken widow unforgettable character of Damayanti in her short story “Sanskar” is beautifully layered. her individual perspective, point of view characters are often rooted in reality experience, quite unlike that of the sheltered women past. man or woman. constantly on all sides, there is really no lack of stimulus for any person who wishes to write, of the outer world. much beyond their immediate environments, could be inspired by these stories and images and later greatly during and after the freedom struggle, their exposure to world around them increased were also effulgent outpourings about the beauties of nature around them. songs of Nalini Bala Devi. Often, but not always, these were devotional in character by their imaginations, these often resulted in poetry rather than fiction, as seen the beautiful brought within the sheltered domain of educated, middle class woman past. Coloured worlds, and vice versa. Through their stories, conversations, the world outside was within these parameters. There were the men, who moved freely from inner to outer the house. limited, except, perhaps through the stories and conversational rhythms of help around hand impression of the concerns people a different social milieu from theirs were people of varied social spheres, was possibly missing to them. Chances even get a first had. The opportunity to listen the different cadences in talk, conversations between Accompanied by men of the family They could not travel beyond the four walls of house much, that too, hardly ever alone. women writers “speak” through the point of view a woman character plot, character and incident in order to establish, move forward. It is notable that many narrative move forward? The writer has a theme in mind, sometimes several, which need It is one of the important tools that a fiction writer uses. From whose point view will that, for her was not of the same caste, lineage as her feelings, as she destroys the foetus within her womb, because it was sired by someone who body in order to bring up her children. ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ , the pride she has in her Brahmin lineage overcomes even maternal or human . They could also access it through dif W Gradually But even so, one would think, opportunities for observation itself, were not lacking “Point of , through omen such as Nirupama Bor SROT , gives her dignity even in the squalor of surroundings and circumstances. ASWINI V TV , though, as Indian women began to move around more freely And today iew” is a concept that of great importance in the fashioning story . Even those who, for whatever reason, could not or did venture out : A PEER REVIEWED JOURNAL , with so many screens, audio visual inputs coming in And yet, even in the depths of her penury and use , there was a limit to the kind of exposure they must have , after gohain and Indira Goswami have had a wealth of , whose only currency is her beauty , of course, having passed through the lenses ferent media, through papers, books and films, , and her core values of humanism. OF THE J.B. COLLEGE WOMEN CELL . This pride in ancestry is the only thing The women in the latter . In “Sanskar”, the , which she uses / 154 , notably . They The ’s . of Namita, her student, are interwoven. But the tone became too sober tried it through the point of view Guruma, Sandhya Senapati, since her story and that Shastriya Sangeet musicians. But that, I found almost immediately would bring, I thought, an objective point of view to this novel about four professional towards the end, when I wanted to give an important aspect of Guruma’ than the gender of person through whose eyes we see narrative unfolding. have to make at an early stage of their careers. This was what more important me make several very important choices, stood for the choices that most committed musicians option was in any case a man, Rahul. It just that her place the story think the fact that she is a woman had anything much to do with this choice, since my first her character was such. Finally novel. around the choice of “Point false starts I had made while writing my novel, “A Monsoon of Music,” all which centred story depends on this of the most important decisions that a fiction writer has to make, for much telling to be made, a primary one being : through whose eyes will the narrative unfold? This is Even before the first word is keyed into computer Through whose eyes is the story to be told? Even in third person mode, there are limitations. of the character her rural surroundings, and in friendship. could be saying as, in spite of all the many horrors she goes through, still sees beauty bludgeonings she receives from society and fate, refuses to go under prefers to immolate herself. for herself when, instead of simply going in momentarily and coming out unscathed, she made to go in “purify” her for various transgressions as a widow to her own wishes, when she simply refuses come out of the burning hut into which is showing, finally Khowa Howdah” the character of Giribala rebels and rises above her circumstances by their own ways, through the internal logic of different stories. In “Dontal Hatir Uiyey are by a stifling social milieu, they women who nevertheless rise above them, usually Pitambar too good a writer to make her men into cardboard figures. The character of the rich Mahajan, point of view is that the protagonist, who had to be a woman. But Indira Goswami was ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ At first I tried a chapter or two through the eyes of Rahul, since, as non-musician, it T Often, it is seen that the concept of “Point In It is this inevitability of gender that seen in many stories the time. Shaped as they , too, is delineated with empathy o give an example from my own work, I would like to mention here the several Arupa Patangia Kalita’ SROT , whether a protagonist or antagonist comparatively minor character , that she is in control of her life, and has the right to end it, or not, according ASWINI : A PEER REVIEWED JOURNAL V iew , I settled on the narrative voice of Namita herself. don’ s novel Felanee, too, the protagonist, in spite of many .” W ith this was also linked the very tone and tenor of . OF THE J.B. COLLEGE WOMEN CELL V , there are of course several decisions iew” dictates the choice of gender , was a limitation. I then . “And S . She claims agency , because, possibly , where she has to s life, I chose the till I Rise”, she / 155 And , in t , . each other while alone. Certainly of the women. This, it is said, because she was not familiar with what men might say to never created a scene where there are only men. tones that are more akin to “S language. sattras and villages, thus giving them an earthiness that no translator can replicate in another She used the tongue of rural Kamrup for some her women characters that she situated in character she needs to take the story forward. Ultimately when a writer fashions character who is of different gender than he or she herself is. device of flashbacks, interspersed with a parallel drama that unfolds in “real time.” play character is given to speak. In this, observation, experience and imagination too come into and logic of the story characters have to be “real”, not as in being realistic, but meshing with the demands interaction between judiciously created and placed characters comes incident plot. The within its context, is one of the greatest challenges that a fiction writer faces. From vivid, and lifelike, are, importantly characters who exist only in the mind of writer imagination, that aspect of writing is vital importance, comes into play conditioning and whatever else she feels is important relevant. It here that the author that are character specific while also bringing in aspects of context, historicity requirements of the story story that decide this. though again there are many where women at the centre. It is demands of person, with shifts in time. decisions about the form story should take: a dramatic monologue, related in first make his, the narrative voice, fell into place at that point. because there are very few very fact of his being a Rudra monologue, told by an unnamed Rudra story “The Choice” (in the collection “A demands that the protagonist should be of a particular gender ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ . Once again, Indira Goswami’ Jane There are also questions such as getting right the “tone” of dialogue that each Actually Indeed, there are several stories in this collection where the central figure is male, Also, then, there is the question of what story demands. The narrative itself Y SROT , it comes down to empathy et other characters who are educated and comparatively well travelled speak in Austen whose characters, whether men or women, are all impeccably drawn, ASWINI , I would think, it is not a question of specific skill that comes into play . And since characters of any gender are fashioned according to the : , it is upto the fiction writer to flesh them out, bringing in nuances A PEER REVIEWED JOURNAL , if any Rudra tandard V eena player , the times she lived in would not allow for her to study s characters speak in tongues that are absolutely unique. Assamese”. , to having a clear idea in her head of the kind Full Night’ , instrumental in taking the story forward and are V V eena player eena players who are women. , dictated that the protagonist should be a man, Always, the perspective is through eyes , and fleshing them out so that they become OF THE J.B. COLLEGE WOMEN CELL s Thievery”) the narrative is a dramatic , at a critical moment in his life. And then, just as naturally came the . For instance, in my short The decision to / . Creating 156 , of social This ’s do. Even from the purely physical point of view so many motivations, nuances, stimuli that make women behave as they book, a children’ female character T which such characters as Somerset Maugham’ hailed for getting them pitch perfect. It is an amalgam of observation and imagination through nobody’ can be daunting to portray mood swings that may be the result of protagonist’ W that may seem a little odd at first. But closer examination will show there is truth in this. many shades. compellingly drawn by women writers. Indira Goswami’ today talk “differently”, and body language too is different, than if it was a mixed gathering. solely either men or women taking part in a conversation an activity true that even today conversations or body language of men when they conversed among themselves. being equal, I do veer towards women and girls as central characters. that decide whether the protagonist is to be male or female. But I do feel other things woman! it takes as much effort to create a memorable character whether the writer is man or of course, but also, I would ar female characters evoke different feelings in their creators, depending on characteristics, not have, to Moina? have a brother while fashioning the story requirements of the story could just as easily have been met if protagonist was a boy with care and love, offering the elephant, too, a piece of cane as he retreats. The in same age group, “Chumki Posts a Letter been a little boy instead of six year old girl. The same is true my second book for the ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ess, and so many others were created. omen, it can be ar Assam saves their carefully cultivated sugar cane patch from an elephant. , when such strict social mores have changed. Men and women, both, characters are The thing about women characters in fiction is that male writers have often been One aspect about women writers creating characters is perhaps something But perhaps, even so, what was true of Jane As far as my own writings are concerned, again, it is the demands of narrative s case that it has not been done. SROT , Moina. , she is generally not hailed with so much enthusiasm and wonder ASWINI s story , when there is nobody of the opposite gender in a gathering, it gued, “understand” women. A tenderness, even? W , “Mamani’ : , I instinctively made the protagonist a little girl, even though she did A as it because I felt an af , and weave into the fabric of narrative, though course it is PEER REVIEWED JOURNAL gue, on their gender s Adventure”, the protagonist could just as easily have And yet when a woman writer creates memorable .” The first describes how a little girl in tea garden Y es, this is stereotyping, but even so, male and s Mildred in “Of Human Bondage”, Hardy’ , a woman will know and understand, say This is sometimes the dif fection towards her OF THE J.B. COLLEGE WOMEN CELL . s menstrual cycles. Austen’ s Indranath for instance is painted in s time does not hold true , that perhaps I would T o take my very first These complexities , people do tend to ficulty This she does / . 157 There are . And yet, And it is . But , the s male or female, as it is for a man. I would think, for a woman writer to create convincing, unfor her personal as well public life that she did not have in the beginning. need for companionship, her isolation. situations, I fleshed her out as a person, rather than symbol merely : loneliness, around her Through her the “official” point of view as well that students, since she teaches in a local college. the protagonist of “The Collector work, as vehicles that will showcase these injustices and aspects. My character Rukmini, to face in our patriarchal society wide-angle view of what was happening around her at that time. point of view as the protagonist would not do, for through him I only be able to give official ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Actually Perhaps, also, women writers, quite aware of the struggles that their own gender has . In my imagination, and through observation of similarly-placed women in such SROT , I could give a picture of what was happening in the town, and S . As his wife, she is placed in a position through whose eyes I could give , and to reiterate, good writings transcend gender restrictions. It is as dif ASWINI : A PEER REVIEWED JOURNAL , instinctively move towards women protagonists in their ’ s W ife”, had to be a woman. Having the Collector himself As events progress, she evolves, displaying a grit in OF THE J.B. COLLEGE WOMEN CELL gettable character Through her , I could give / 158 , whether ficult, tate Pleasur “The magic of the Hollywood style at its best (and all cinema which fell within ŒÓ¬›“ ¤˝◊√√ Œé¬SÓ¬ ¸±„≈√√ø1 ˘˚˛º fl¡À1º ˜±˘Àˆ¬˝◊√√ ˝◊√√˚˛±fl¡ ˝√√˘œÎ¬◊άœ 1œøÓ¬1 ˚±≈√ ¬ı≈ø˘ fl¡ÀÂ√, ø˚ÀȬ± 1œøÓ¬1¡Z±1± õ∂ˆ¬±øªÓ¬ ’±ÚÀ¬ı±1 ø‰¬ÀÚ˜±Àfl¡± ¤ÀÚ√À1 ø˜˘±˚˛ Œ˚ √˙«Àfl¡ ¸˝√√ÀÊ√ Œfl¡±ÀÚ± ‰¬ø1Sfl¡ Œ˚ÃÚά◊Vœ¬Ûfl¡ ‘√˙…¬ıdÕ˘ 1+¬Û±ôLø1Ó¬ fl¡ø1 ¸≈‡ ˘±ˆ¬ Ú±1œ ‰¬ø1Sfl¡º õ∂ˆ¬±ª˙±˘œ ¬Û≈1n∏∏Ó¬±øLafl¡ Ò…±ÚÒ±1̱1 ˘Ó¬ ˜”˘¸≈“øÓ¬1 ø‰¬ÀÚ˜±˝◊√√ √ø˝√√fl¡ ¸Ày±1 Ó¬±Î¬ˇÚ±fl¡ ’±1n∏ ¤˝◊√√ Œé¬SÓ¬ ˝√√˘œÎ¬◊Àά √˙«fl¡1 õ∂Ó¬…±˙± ¬Û”1Ì1 ¬ı±À¬ı ¸¬ı±ÀÓ¬±Õfl¡ fl¡±˚«fl¡1œ ’±ø˝√√˘± ø˝√√‰¬±À¬Û ¬ı…ª˝√√±1 fl¡À1 fi»¸≈fl¡…1 ˘Ó¬ ˚±fl¡ ¸˝√√ÀÊ√ ø1Ê√±¬ı ¬Û±ø1º Œõ∂鬱‘˝√√Ó¬ √˙«Àfl¡ ‰¬±é≈¬∏ ’øˆ¬:Ó¬±À1 ¸≈‡˘±ˆ¬1 ’±˙± fl¡À1 ÙˬÀ˚˛Î¬œ˚˛ ¬ı…±‡…± ’Ú≈¸ø1 ¶®¬ÛíøÙ¬ø˘˚˛± ˝√√í˘ ˜±Ú≈˝√√1 ¤È¬± õ∂±Ôø˜fl¡ õ∂¬ı‘øM√√, ˙˙ª1 Œfl¡ÃÓ”¬˝√√˘, &5 ¬ıd Œ‰¬±ª±1 ÙˬÀ˚˛Î¬ fl¡øÔÓ¬ ¤È¬± Œfl¡Ã˙˘ ¬ı…ª˝√√±1 fl¡À1º ø¸ ˝√√í˘ ‰¬±é≈¬∏ √˙«Ú1 ¡Z±1± Œ˚ÃÚ¸≈‡ ˘±ˆ¬1 ¬ı±¸Ú± [ ˚≈øMê√¢∂±˝√√… ά◊¬Û¶ö±¬ÛÚ fl¡ø1øÂ√˘º ˝◊√√˚˛±Ó¬ ŒÓ¬›“ Œ√‡≈ª±˚˛ øfl¡√À1 ˝√√˘œÎ¬◊ά1 ø‰¬ÀÚ˜±˝◊√√ √˙«fl¡fl¡ ’±fl‘¡©Ü fl¡ø1¬ıÕ˘ ë ˝√√í¬ı ˘±ø¬ı ¬ı≈ø˘ fl¡Ô± Ú±˝◊√√, Œ¬ı±Ò1 ø˙¬Û± ˆ¬œ1Õ˘ íÀ˘ ¬Û≈1n∏∏ ¬Ûø1‰¬±˘fl¡1¡Z±1±› Œ¸˝◊√√ÀȬ± ¸yª ˝√√˚˛º ¬Û±À1º ’Ô«±» Ú±1œ¬ı±√ ˚ø√ ˝√√±ÀÓ¬fl¡±À˜ ‰¬˘ø2‰¬S ˜±Ò…˜Ó¬ õ∂À˚˛± fl¡1± ˝√√˚˛, ŒÓ¬ÀôL Ó¬±1 õ∂À˚˛±fl¡Ó«¬± Ú±1œ ˜≈ø©ÜÀ˜˚˛ ¬Û≈1n∏À∏À˝√√ ¤˝◊√√ ˜Ó¬±√˙« ¬ı± Ò…±ÚÒ±1̱1 ÿÒ«Õ˘ Ú±1œ1 ëõ∂fl‘¡Ó¬í ˆ¬±¬ı˜”øÓ«¬ ø‰¬ÀÚ˜±Ó¬ Ó≈¬ø˘ Òø1¬ı õ∂ˆ¬±ª1 Œ˝√√Ó≈¬º ‡≈¬ı fl¡˜ ¸—‡…fl¡ Ú±1œÀ˝√√ ë¬Û≈1n∏∏1 ˜Ó¬±√˙«í1 ¬ı±ø˝√√1Ó¬ ’ª¶ö±Ú fl¡ø1¬ıÕ˘ ¸˜Ô« ˝√√˚˛º Œ¸˝◊√√√À1 Ú±˝◊√√º fl¡±1Ì Ú±1œ øÚÀÊ√› ¤˝◊√√ ˜Ó¬±√˙«1 øÚ˚˛LaÌÓ¬ Ô±øfl¡¬ı ¬Û±À1 ’±1n∏ Œ¸˝◊√√ÀȬ±Àª˝◊√√ ¸‰¬1±‰¬1 Œ√‡± ˚±˚˛ ¬Û≈1n∏∏Ó¬±øLafl¡ ˝◊√√˚˛±Ó¬ ì¬Û≈1n∏∏1 ˜Ó¬±√˙«À1 øÚ˚˛øLaÓ¬ ø‰¬ÀÚ˜±î ¬ı≈ø˘ fl¡›“ÀÓ¬ ø‰¬ÀÚ˜±1 øÚ˜«±Ó¬±Ê√Ú Œfl¡ª˘ ¬Û≈1n∏∏ ¬ı≈ÀÊ√±ª± ’¬Û”Ì«Ó¬± ¬Û”1Ì fl¡ø1¬ıÕ˘ Ú±1œfl¡ øÚÊ√1 ˆ¬±¬ı˜”øÓ«¬ ø‰¬ÀÚ˜±1 Ê√ø1˚˛ÀÓ¬ ά◊¬Û¶ö±¬ÛÚ1 ’øÒfl¡±1 ø√¬ı ˘±ø¬ıº ŒÓ¬›“ ëõ∂fl‘¡Ó¬í ˆ¬±¬ı˜”øÓ«¬ ’±ÀÂ√ ø˚ÀȬ± ¬Û≈1n∏∏1 ˜Ó¬±√˙«À1 øÚ˚˛øLaÓ¬ ø‰¬ÀÚ˜±˝◊√√ Ó≈¬ø˘ Òø1¬ı ŒÚ±ª±À1 ’±1n∏ ¤˝◊√√ ’ˆ¬±ª ¬ı± ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Gaze Ú±1œ¬ı±√œ ‘√ø©Üˆ¬—œÀ1 Œ˙˝√√Ó¬œ˚˛± ø‰¬ÀÚ˜± – Ò«∏Ì Œ˚øÓ¬˚˛± ø¬ı∏˚˛¬ıd ¤˝◊√√ Œé¬SÓ¬ &1n∏Q¬Û”Ì« fl¡Ô±ÀȬ± ˝√√í˘ ë‘√ø©Üíñ ø˚ÀȬ± õ∂ø¸X Ú±1œ¬ı±√œ ‰¬˘ø2‰¬S Ó¬±øNfl¡ ˘1± ˜±˘Àˆ¬˝◊√√ Ú±1œ¬ı±√œ ø‰¬ÀÚ˜± Ó¬±øNfl¡¸fl¡˘1 ’Ú…Ó¬˜ Œflv¡˚˛±1 Ê√Ú©ÜÀÚ í ¬ı≈ø˘ fl¡ÀÂ√º e and Nar SROT ASWINI 1973 rative Cinema ‰¬ÚÓ¬ ’±À˜ø1fl¡±1 ¤‡Ú ø¬ıù´ø¬ı√…±˘˚˛Ó¬ ¬ÛøͬӬ ŒÓ¬›“1 ˚≈±ôLfl¡±1œ 1‰¬Ú± : A PEER REVIEWED JOURNAL

– Ó¬±ÀÓ¬˝◊√√ ŒÓ¬›“ ¬Û1ªÓ«¬œ fl¡±˘1 ¬ıU‰¬ø‰«¬Ó¬ ë OF THE J.B. COLLEGE WOMEN CELL 1970 1 √˙fl¡ÀÓ¬ fl¡øÂ√˘ Œ˚ Ú±1œ1 ¤È¬± male gaze ˜ÀÚ±Ê√ ¬ı1¬Û”Ê√±1œ scopophilia / 159 í Ò±1̱ÀȬ±1 V isual ]º ø‰¬ÀÚ˜±Ó¬ ¶§Ó¬La ø˝√√‰¬±À¬Û õ∂ÔÀ˜ õ∂øӬᬱ fl¡1± Ú±1œ ‰¬ø1SÀȬ± S꘱» øÚÊ√¶§Ó¬±˝√√œÚ ¸M√√±Õ˘ ¬Ûø1ÌÓ¬ ˝√√˚˛, ˜≈‡… Œõ∂鬱‘˝√√Ó¬ ’ˆ¬…ô¶ ˜±Úø¸fl¡Ó¬± ¬ı± ¬Û≈1n∏∏¸≈˘ˆ¬ ‘√ø©Ü1 √˙«fl¡¸fl¡˘1 √˙«Úˆ¬—œ ø˜ø˘ ˚±˚˛º ¬ıU ¸˜˚˛Ó¬ ¤Àfl¡±‡Ú Â√ø¬ıÓ¬ Ôfl¡± ˜”˘¸≈“øÓ¬1 ø‰¬ÀÚ˜±Ó¬ Ú±1œ1 ά◊¬Ûø¶öøÓ¬ ’¬Ûø1˝√√±˚«, ˘˚˛, ŒÓ¬øÓ¬˚˛± Ú±1œ ‰¬ø1S Œ˚ÃÚ‘√˙…¬ıd ¬ı± (Mulvey 808-9) looked at and displayed, with their appearance coded for strong visual erotic impact....” figure which is styled accordingly male and passive/female. The determining gaze projects its phantasy on to the female “In a world ordered by sexual imbalance, pleasure in looking has been split between active/ ’±øÊ√› õ∂ˆ¬±ª˙±˘œº ˜±˘Àˆ¬1 ’±Ú ¤È¬± ά◊øMê√ ¤˝◊√√ ¸ˆ«¬Ó¬ õ∂øÌÒ±ÚÀ˚±…ñ ’±øÂ√˘º S꘱» ά◊√±1ÕÚøÓ¬fl¡ ø˙鬱1 Œ¬Û±˝√√1Ó¬À˝√√ Ú±1œ1 ’øÒfl¡±1 õ∂øӬᬱ ˝√√í¬ıÕ˘ ÒÀ1º Ó¬Ô±ø¬Û ¤˝◊√√ ¬ı∏˜… ‚11 Œ‰¬Ã˝√√√1 ¬ı±ø˝√√1Ó¬ fl¡˜«¸—¶ö±Ú, ø˙鬱√œé¬±, ’±Úøfl¡ ø˙äfl¡˘± ‰¬‰«¬±ÀÓ¬± Ú±1œ1 ’—˙¢∂˝√√Ì õ∂±˚˛ øÚø∏X ¸≈‡˘±ˆ¬1 Œé¬S‡ÀÚ± ¬ı∏˜…¬Û”Ì« ˝√√ 1˚˛º ¬Û≈1n∏∏Ó¬±øLafl¡ ¸˜±Ê√Ó¬ ¬Û≈1n∏À∏˝◊√√ ¸fl¡À˘± øSê˚˛±fl¡˜«1 øÚ˚˛Lafl¡, øÓ¬Àfl¡ ¬ÛÀ1±é¬ ¸•Ûfl«¡ Ôfl¡±ÀȬ± Ú≈˝◊√√ fl¡ø1¬ı ŒÚ±ª±ø1º øfl¡c ø˘—øˆ¬øM√√fl¡ ’¸˜Ó¬±1 fl¡±1ÀÌ ø‰¬ÀÚ˜±1 Ê√ø1˚˛ÀÓ¬ ¤ÀÚ ŒÚøÓ¬¬ı±‰¬fl¡ ˜ÀÚ±ˆ¬±ª Œ¬Û±∏Ì fl¡1±1 ˘Ó¬ [˜≈À‡±¬Û±Ò…±˚˛ øˆ¬ ˙±ôL±1±˜1 Â√ø¬ıøÚ˜«±Ó¬±¸fl¡˘Àfl¡± õ∂ˆ¬±øªÓ¬ fl¡ø1øÂ√˘, ˚±1 Ù¬˘|n∏øÓ¬ ’±øÂ√˘ Ùˬ±? ’À©ÜÚ ¬Ûø1‰¬±ø˘Ó¬ ¸•xœøÓ¬, ¬ı±˘… ø¬ı¬ı±˝√√ õ∂Ô± øÚ˜«”˘ ’±ø√ ø˚À¬ı±1 ¸±˜±øÊ√fl¡ ¸—¶®±11 fl¡±˚«¸”‰¬œ ˝√√±Ó¬Ó¬ Œ˘±ª± ˝√√øÂ√˘ Œ¸˝◊√√À¬ı±À1 74 ’±Úøfl¡ ±gœÊ√œÀ˚˛ ø‰¬ÀÚ˜±fl¡ ì≈√1±‰¬±1œ õ∂˚≈øMê√î [ ø‰¬ÀÚ˜±1 ˘Ó¬ Ó¬√±ÚœôLÚ ¶§±ÒœÚÓ¬± ¸—¢∂±˜œ ˆ¬±1Ó¬1 1±Ê√ÕÚøÓ¬fl¡ ŒÚÓ‘¬Q˝◊√√ ’±Rœ˚˛Ó¬± ’Ú≈ˆ¬ª fl¡1± Ú±øÂ√˘€, Ú±1œ ‰¬ø1S1 fl¡±È¬’±Î¬◊Ȭ ’±1n∏ ’±fl¡«∏Ìœ˚˛ Œ¬Û±©Ü±1 ¬ıÊ√±1Ó¬ Œ˜ø˘ √˙«fl¡fl¡ õ∂À˘±øˆ¬Ó¬ fl¡ø1øÂ√˘º Œ¸˝◊√√¬ı±À¬ı˝◊√√ ¸˜±Ê√fl¡ Â√ø¬ı‚11 ’±g±1Ó¬ ø¬ıÀ˙∏ ¸≈‡˘±ˆ¬1 ¸≈ø¬ıÒ± ø‰¬ÀÚ˜±˝◊√√ ø√øÂ√˘ ’±1n∏ Ó¬±1 ¬ı±À¬ı ‰¬Ó≈¬1 ¬ı…ª¸±˚˛œ˜˝√√À˘ ¬ı≈ø˘ fl¡í¬ıÕ˘ Œ˘±ª± ˝√√øÂ√˘º ø¬ıËøȬÂ√ ˆ¬±1Ó¬Ó¬ Ú1œfl¡1Ì ’±1n∏ fiÀ√…±œfl¡1Ì1 ˘À ¬ı±øϬˇ ’˝√√± √˙«fl¡ ’øˆ¬Ú˚˛ fl¡1± Œ√øªfl¡± 1±ÌœÕ˘ ¤‡Ú ¬ÛS ø˘ø‡ ’øˆ¬ÚÚ Ê√Ú±˚˛º [« ±gœÊ√œfl¡ Œ√‡≈ª±¬ı ŒÚ±ª±ø1À˘€, Ê√ª±˝√√1˘±˘ ŒÚ˝√√1n∏Àª ’ªÀ˙… Â√ø¬ı‡Ú ‰¬±˝◊√√ ˜≈* ˝√√˚˛ ’±1n∏ ˜≈‡… ‰¬ø1SÓ¬ into the language of dominant patriarchal order satisfying manipulation of visual pleasure. Unchallenged, mainstream film coded the erotic sphere of influence) arose, not exclusively ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ] ñ ˚ø√› ±gœÊ√œÀ˚˛ ÚÊ√Ú± Ú±øÂ√˘ Œ˚ ¶§±ÒœÚÓ¬± ¸—¢∂±˜1 ’—˙ ø˝√√‰¬±À¬Û ’¶Û‘˙…Ó¬± ¬ıÊ«√Ú, ¸±•x√±ø˚˛fl¡ ¶§±ˆ¬±øªfl¡ÀÓ¬, Œ˚ÃÚ¸≈‡Ó¬±øάˇÓ¬ ø‰¬ÀÚ˜±Ó¬ Œ˚øÓ¬˚˛± ¬Û≈1n∏∏¸≈˘ˆ¬ ‘√ø©Ü ¬ı± 1¬ıœfÚ±Ô Í¬±fl≈¡À1› ŒÂ√±øˆ¬À˚˛È¬ 1n∏øÂ√˚˛±1 ¬ı±ô¶ª¬ı±√œ Â√ø¬ı Œ‰¬±ª±1 ’±Õ˘Àfl¡ ø‰¬ÀÚ˜±1 õ∂øÓ¬ ¸•Û”Ì« ˝√√˘œÎ¬◊ά 1œøÓ¬1¡Z±1± ˆ¬œ1ˆ¬±Àª õ∂ˆ¬±øªÓ¬ Œ˝√√±ª± Œ˝√√Ó≈¬Àfl¡ ˆ¬±1Ó¬1 ˜”˘¸“≈øÓ¬1 ø˝√√œ ø‰¬ÀÚ˜±fl¡ ë¬ı˘œÎ¬◊άí [normal narrative film] SROT ≈√øÚ˚˛± Ú± ˜±ÀÚ ASWINI : A PEER REVIEWED JOURNAL [1937] &1n∏Q¬Û”Ì« ˆ”¬ø˜fl¡± ¬Û±˘Ú fl¡À1º Ó¬±Ó¬ ø‰¬ÀÚ˜±1 ¬Û≈1n∏∏ õ∂Ȭ±øÚ©Ü ’±1n∏ . In their traditional exhibitionist role women are simultaneously ’±ø√1 √À1 Â√ø¬ıº ø˝√√˜±—q 1±À˚˛ ¬ıU Œ‰¬©Ü± fl¡ø1› sexual object sinful technology , but in one important aspect, from its skilled and indispensable 23 OF THE J.B. COLLEGE WOMEN CELL ø˝√√‰¬±À¬Û˝◊√√ ά◊¬Û¶ö±ø¬ÛÓ¬ ˝√√˚˛º ¤˝◊√√ ά◊ÀV˙… øÚø˝√√Ó¬ ] ˝√√˘œÎ¬◊ά¬ı˘œÎ¬◊ά1 ¶®¬ÛíøÙ¬ø˘˚˛±1 õ∂Ó¬…é¬ ¬ı± .” ñ ˜±˘Àˆ¬˝◊√√ ø˘ø‡øÂ√˘º ] ¬ı≈ø˘› ’øˆ¬ø˝√√Ó¬ fl¡ø1øÂ√˘, [¬ı1¬Û”Ê√±1œ €, ’±1n∏ ø¸ Ó¬±Ú≈øÓ¬fl¡ fl¡±ø˝√√Úœõ∂Ò±Ú 94-5 male gaze ] ’2‰¬≈Ó¬ fl¡Ú…± [ Mulvey 805 ¤ ˜≈‡… ˆ”¬ø˜fl¡± / ’2‰¬≈Ó¬ fl¡Ú…± 160 [1936] ] , referring only to the “second sex.” (Silverman 1 human race, but the noun the noun ¬ÛÌÓ¬±õ∂±ø5]º ¤È¬± ˆ¬±∏±Ó¬ øÚ˚˛˜À˝√√ [ fl¡Ó«¬‘Q1 ¸≈1 Ú±Ô±Àfl¡ [˚±1 ›À˘±È¬± ‰¬ø1S±˚˛Ì ’±øÂ√˘ ά Œ√‡≈ª±¬ı Œ‡±ÀÊ√ Œ˚ ø‰¬ÀÚ˜± Ê√Ó¬Ó¬ ¸±Ò±1ÌÀÓ¬ Ú±1œ1 fl¡F¶§1 ’ª√ø˜Ó¬, ¸±Ó¬±˜¬Û≈1n∏∏œ˚˛± ’±1n∏ ≈√¬ı«˘, Ó¬±Ó¬ 1À¸ù´11 øˆ¬iß ’±‰¬1ÌÕ˘ ˜ÚÓ¬ Œ¬Û˘±¬ı ¬Û±ø1º] øÂ√˘ˆ¬±1À˜ÀÚ ¤ÀÚ ¬ı…±‡…±À1 ’Ô«±» ˜Ú–¸˜œé¬Ì1¡Z±1± ’±1n∏ ¬Û≈Ú1 ˜1˜¸Ú± ˜±ÀÓ¬À1 ˜Ú ˆ≈¬˘±˚˛º [Ê√±˝ê≈ ¬ı1n∏ª±1 Œfl¡fœˆ”¬Ó¬ ˆ¬±∏± ¬ı± ¶§1fl¡ ¸”‰¬±˚˛º ¬Û≈1n∏∏fl¡F˝◊√√ ¸˝√√ÀÊ√ Ú±1œfl¡Ffl¡ √˜Ú fl¡À1, ˆ¬1¸± Œ˚±±˚˛, √±¬ıœÒ˜øfl¡ ø√À˚˛ ø¬ı˜”ϬˇÓ¬±, ’±Úøfl¡ ’ˆ¬œ1 ¶ö≤˘Ó¬±º ¬ıU ¸˜˚˛Ó¬ Ú±1œfl¡F˝◊√√ ’±=ø˘fl¡ ¬ıø˙©Ü…fl¡ õ∂øÓ¬øÚøÒQ fl¡À1€, øfl¡c ¬Û≈1n∏∏fl¡F˝◊√√ fl¡FÓ¬ ‘√Ϭˇ õ∂øÓ¬¬ı±√ ’±1n∏ ’ˆ¬˚˛ √±Ú1 ¸≈1 Ò√ıøÚÓ¬ ˝√√˚˛, Ó¬±1 ø¬ı¬Û1œÀÓ¬ Ú±1œ1 fl¡F¶§1Ó¬ Ô±Àfl¡ ’¸˝√√±˚˛Ó¬±, ¬Û±Â√ÀÓ¬± ¬Û‘Ôfl¡ˆ¬±Àª ¸—‘˝√œ√Ó¬ ¬ı± ‘˝√√œÓ¬ Œ˝√√±ª± ˙sÒ√ıøÚ ¸—À˚±Ê√Ú fl¡1± ˝√√˚˛º ˚La1 ¸˝√√±˚˛Ó¬º Â√ø¬ıÓ¬ Ò√ıøÚ ¸—À˚±Ê√Ú fl¡1± ˝√√˚˛, ’±Úøfl¡ ‘√˙…±—˙ ¬ı± øÂ√fl≈¡Àªk1 ‰”¬Î¬ˇ±ôL ¸•Û±√Ú± ˝√√ Œ˚±ª±1 ˙s1 ¸‘ø©Ü Œ˝√√±ª± ¬ı≈ø˘ Òø1 ˘˚˛€, øfl¡c øÚ˜«±Ì1 Œfl¡Ã˙˘Ó¬ ‘√˙… ’±1n∏ Ò√ıøÚ ‘˝√√œÓ¬ ˝√√˚˛ ¬Û‘Ôfl¡ˆ¬±Àª ¬Û‘Ôfl¡ &1n∏Q ˘øˆ¬ÀÂ√ ˙s ¬ı± Ò√ıøÚÀ˚˛ ø¸˜±Ú Œ¬Û±ª± Ú±˝◊√√º √˙«Àfl¡ ø‰¬ÀÚ˜±Ó¬ Œ√‡± ¤È¬± ά◊»¸ ‰¬ø1S1 ¬Û1±˝◊√√ ˚˙¶§œ fl¡˘±¬ı≈1?œø¬ı√1 ˚≈øMê√¬Û”Ì« øÚÀª√Ú ’±øÂ√˘ ¤À˚˛ Œ˚ Ú±1œ¬ı±√œ ø‰¬ÀÚ˜± Ó¬N1 ’±À˘±‰¬Ú±Ó¬ ‘√˙…˝◊√√ ø˚˜±Ú Psychoanalysis and Cinema Ó¬±øNfl¡ ø¬ıÀ˙°∏Ì1 &ø1 ÒÀ1 íÀ˘ ˙s ¸—À˚±Ê√Ú±› ¤˝◊√√ ‘√˙…|±¬ı… ˜±Ò…˜ÀȬ±Ó¬ ø˘— ¬ı∏˜…1 ’±Ò±1 ˝√√ ά◊øͬ¬ı ¬Û±À1º ¸•Ûfl«¡œ˚˛ ø√˙ÀȬ± ά◊À¬Ûøé¬Ó¬ ˝√√ 1˚˛º ø‰¬ÀÚ˜±Ó¬ Â√±Î¬◊G øάÊ√±˝◊√√ÀÚ± ¤È¬± õ∂˚≈øMê√øÚˆ«¬1 ά◊¬Û±√±Ú ’±1n∏ ¶Û©ÜÕfl¡ fl¡í¬ıÕ˘ &1n∏Q ˘±ˆ¬ fl¡1±1 ø¬ı¬Û1œÀÓ¬ ø‰¬ÀÚ˜±1 øÚø˜«øÓ¬Ó¬ ’±Ú ¤fl¡ ’øÓ¬˙˚˛ Ó¬±»¬Û˚«¬Û”Ì« ˆ”¬ø˜fl¡± Œ˘±ª± ˙s ¸—À˚±Ê√Ú±1 ŒÓ¬›“ Œ¸˝◊√√‡Ú õ∂fl¡±˙ fl¡À1º ø¬ÛÀÂ√ ˘é¬Ìœ˚˛ˆ¬±Àª ŒÓ¬›“1 Œ¸˝◊√√ ¬ı…±‡…±ø¬ıÀ˙°∏ÌÓ¬ ø‰¬ÀÚ˜±1 ‘√˙…˜±Ú ¸•Û√ø‡øÚÀ˚˛ Àª∏̱¬ÛS‡øÚ1 õ∂±¸—øfl¡Ó¬± Œfl¡øÓ¬˚˛±› Úfl¡À˜º 1‰¬Ú±‡Ú ¬ÛøͬӬ Œ˝√√±ª±1 ≈√¬ıÂ√1 ¬Û±Â√Ó¬ øfl¡Â≈√ ˝√√±Ó¬ Ù≈¬1±˝◊√√ fl¡À1 ˚ø√› ¸•Û±√Ú±1 fl¡±˜ÀȬ± ’‘√˙… [ ø¬ıÀ˙∏ ŒÊ√±1 ø√øÂ√˘ ’±1n∏ ¬ı±ô¶ªÓ¬±˝◊√√ ø¬ı‰¬1± ¸—˚≈øMê√ ¬ı± ¸—À˙°∏Ì1 fl¡±˜ÀȬ± ¸•Û±√Ú±˝◊√√ [ ά◊¬Û¶ö±ø¬ÛÓ¬ fl¡±Gfl¡±1‡±Ú± ˝√√í˘ Œfl¡À˜1±1 øÓ¬ø¬ıøÒ [ øÓ¬ø¬ıøÒ – ‰¬˘ø2‰¬S øÚ˜«±Ì1 ‘√˙…Àfl¡Ã˙˘À¬ı±1 ˝√√í˘ Œfl¡À˜1±1 õ∂˚≈øMê√ [ ø¬ıÀ˙°∏Ì fl¡À1“±ÀÓ¬ ˜±˘Àˆ¬˝◊√√ õ∂Ò±ÚÕfl¡ ‘√˙…õ∂øÓ¬˜±1 ›¬Û1ÀÓ¬ øÚˆ«¬1 fl¡ø1øÂ√˘º Œfl¡À˜1± õ∂˚≈øMê√ ’±1n∏ ¸˜±ÀÊ√› Ú±1œ ‰¬ø1SÀȬ± øÚÊ√1 ’±:±ÒœÚ ¬ı± ˝◊√√26√±ÒœÚ ¬ı≈ø˘ ø¬ıÀ¬ı‰¬Ú± fl¡À1º ø‰¬ÀÚ˜±1 ¤˝◊√√ ˆ”¬ø˜fl¡±1 fl¡Ô± ¬Û≈1n∏∏ ‰¬ø1SÀȬ±1 ˝◊√√26√±ÒœÚ ˝√√í¬ıÕ˘ ÒÀ1, ’±1n∏ ŒÓ¬øÓ¬˚˛± Œ¸˝◊√√ ˜≈‡… ‰¬ø1S1 ¸ÀÓ¬ ¤fl¡±R Œ˝√√±ª± √˙«fl¡ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ øÚø(Ó¬ˆ¬±Àª ¤˝◊√√ ¬Û˚«Àªé¬ÌÓ¬ ¬Û±(±Ó¬…1 ’Ô¬ı± ˝√√˘œÎ¬◊ά1 ¸˝√√Ê√˘ˆ¬… ø‰¬ÀÚ˜±À¬ı±1À˝√√ ˝√√˚˛ÀÓ¬± ¤˝◊√√ ˙sfl¡ä1 [ ˜±˘Àˆ¬1 ¤˝◊√√ fl¡Ô±ø‡øÚ ø‰¬ÀÚ˜±1 Ú±1œ¬ı±√œ ¬ı±ƒÒ±1±1 Œé¬SÓ¬ ˜±˝◊√√˘1 ‡≈“øȬ ’±øÂ√˘ ¬ı±À¬ı˝◊√√ ŒÓ¬›“1 ά◊ø~ø‡Ó¬ man SROT and the third person male pronoun be understood as referring to entire ASWINI sound image 1988 : A woman PEER REVIEWED JOURNAL ‰¬ÚÓ¬ õ∂fl¡±ø˙Ó¬ Ú±˜1 ¤‡Ú ¢∂Lö1 Œ˘ø‡fl¡± fl¡±Ê√± øÂ√˘ˆ¬±1À˜ÀÚº ’±À˜ø1fl¡±1 ¤˝◊√√1±fl¡œ ] Œé¬SÀÓ¬± ¬ı∏˜… ø¬ı1±Ê√ fl¡1± Œ√‡± ˚±˚˛º ¬Û≈1n∏∏ ˝√√˚˛ fl¡Ó«¬‘Q¸≈˘ˆ¬, ŒÓ¬›“1 invisible linguistic rule and the third person female pronoun be understood as ] ¬ı≈ø˘ ŒÓ¬›“ ’øˆ¬˜Ó¬ ø√øÂ√˘º The camera movements 0 17) ˝√√±˘Òœ˚˛± ‰¬1±À˚˛ ¬ı±›Ò±Ú ‡±˚˛ ˆ¬ÀªfÚ±Ô ˙˝◊√√fl¡œ˚˛±1 ] Œ˚Ú Â√ø¬ıøÚ˜«±Ó¬±˝◊√√ ˜±øÚ ‰¬À˘ ø˚ Acoustic Mir OF THE J.B. COLLEGE WOMEN CELL camera technology r or : The Female ]ñ ¤˝◊√√ ≈√Ȭ±1 ›¬Û1Ó¬ ŒÓ¬›“ ’ø¢ü¶ß±Ú Ó¬ ¬ÛPœ1 õ∂øÓ¬ fl‘¡∏fl¡ editing 1 ‰¬ø1S Œ˜Úfl¡±1 ì dictates ] ’±1n∏ ‘√˙…Ó¬– / 161 V ] øÚÒ«±ø1Ó¬ oice in

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COLLEGE WOMEN CELL 1935 ‰¬ÚÀÓ¬ øÚø˜«Ó¬ rewind Spectatorship Theory Mulvey 144 human gaze ] ¬Û≈Ú1 ‰¬±¬ı, ˝◊√√Ó¬…±ø√º Ù¬˘Ó¬ Ê√˚˛˜Ó¬œ 2006 ] ‰¬˘ø2‰¬S ¸—¶‘®øÓ¬ 1 ˜≈‡… ‰¬ø1SÀȬ±1 ‰¬ÚÓ¬ ˜±˘Àˆ¬˝◊√√ / ] ¡Z±1±› ¤È¬± 162 ’Ô«±» delay ¸˜±ÀÚ ˘é¬Ìœ˚˛º Œfl¡Ó¬À¬ı±1 Œ˙˝√√Ó¬œ˚˛± Â√ø¬ı ˚ø√ ø¬ıÀ¬ı‰¬Ú± fl¡1± ˝√√˚˛, ŒÓ¬ÀôL fl¡Ô±ÀȬ± ’øÒfl¡ ¶Û©Ü ˝√√í¬ıº Ú±1œ1 ’Ú≈ˆ”¬øÓ¬˙œ˘ ’±1n∏ &Ìœ Â√ø¬ıøÚ˜«±Ó¬±˝◊√√ ˜±Úªœ˚˛ ‘√ø©ÜÀ1 Ú±1œ1 ˚La̱ Œ¬ı±Ò1 Ê√Ó¬‡Ú Ù≈¬È¬±˝◊√√ ŒÓ¬±˘±ÀȬ± ø‰¬ÀÚ˜±fl¡ ø¬ıÀÚ±√Ú˜”˘fl¡ ̘±Ò…˜1 ¬Û1± ¤È¬± Ú±1œ¬ı±√œ ¬ı±ƒÒ±1± ø˝√√‰¬±À¬Û› õ∂øӬᬱ fl¡À1º Ú±1œ¬Û≈1n∏∏ øÚø¬ı«À˙À∏ ’±ø√› øÚø∏X Ù¬˘1 √À1˝◊√√º [ õ∂Ó¬œfl¡ÀȬ±1 Ó¬±»¬Û˚« ¤ÀÚ√À1› ø¬ı‰¬±˚« Œ˚ ˝◊√√1±ÚÓ¬ 1±Ê√ÕÚøÓ¬fl¡ ’øÒfl¡±1, ¬ı±flƒ¡¶§±ÒœÚÓ¬± ’±1n∏ Ú±1œ1 ’øÒfl¡±1 ά◊Àͬ Ê√œªÚœ˙øMê√ ’±1n∏ :±Ú1 õ∂Ó¬œfl¡ñ ά◊√±˝√√1Ì Â√ø˜1± ˜‡˜˘¬ı±Ù¬1 ¬ıUõ∂˙—ø¸Ó¬ ‘√ø©ÜÓ¬ ¤È¬± ’±À¬Û˘ Œ˚ÃÚÓ¬±1 õ∂Ó¬œfl¡, ’±Î¬˜ ’±1n∏ ˝◊√√Àˆ¬ Œ‡±ª± øÚø∏X Ù¬˘€, øfl¡c ˝◊√√1±Ú1 Â√ø¬ıÓ¬ ˝√√ ø‰¬˝êÓ¬±øNfl¡ ¬ı…ª¶ö± [ Â√ø¬ıøÚ˜«±Ó¬±˝◊√√ ¸‘ø©Ü˙œ˘ ά◊¬Û±À˚˛À1 ¬Û≈1n∏∏¸≈˘ˆ¬ ‘√ø©Üfl¡ õ∂Ó¬…±‚±Ó¬ fl¡À1º ø˘—¬ı∏˜…¬Û”Ì« Œ√˙ ø˝√√‰¬±À¬Û õ∂‰¬ø˘Ó¬ fl¡±ø˝√√Úœº øÓ¬Àfl¡ Œ¸˝◊√√ Â√ø¬ıÀÓ¬± ŒÂ√±ª±˘œfl¡ ˘í1± ø˝√√‰¬±À¬ÛÀ˝√√ Œ√‡≈ª±˝◊√√ ‰¬ø˘Ó¬ ’Ú≈˙±¸Ú ˆ¬— Úfl¡1±Õfl¡À˚˛ ø¬ÛÓ‘¬À˚˛ øÚÊ√1 Ê√œÀ˚˛fl¡1 ‰≈¬ø˘ ‡≈1±˝◊√√ ¸•Û”Ì« ˘í1±1 Â√Àª˙Ó¬ ¤È¬± fl¡±1‡±ÚÕ˘ fl¡±˜ fl¡ø1¬ıÕ˘ ¬Ûøͬ›ª±1 ˜≈‡ ¸•Û”Ì«Õfl¡ Œ√‡≈ª±˝◊√√øÂ√˘€, øfl¡c Œ¸˚˛± ’±øÂ√˘ ¬Ûø1ø¶öøÓ¬1 √±˚˛Ó¬ ¬Û≈1n∏∏1 √À1˝◊√√ ’øÒfl¡ ά◊¬Û±Ê«√Ú1 ’±˙±Ó¬ ’±¬ıı±Â√ øfl¡˚˛±1í©Ü±ø˜1 fl¡F¶§1 ŒÚ¬ÛÔ…1 ˙s ø˝√√‰¬±À¬Û ¬ı…ª˝√√±11 Œfl¡Ã˙À˘± Ú±øÚfl¡ˆ¬±Àª ¸Ù¬˘ ’±1n∏ ø‰¬M√√±fl¡«∏fl¡€, ά◊√±˝√√1Ì ˝√√í¬ı ¬Û±À1 Ú±1œ1 “√±ÀȬ±Àfl¡± ŒÚÀ√‡≈ª±Õfl¡ ¸˜¢∂ fl¡±ø˝√√Úœ 1ø‰¬Ó¬ ’±1n∏ ø‰¬S±ø˚˛Ó¬ Œ˝√√±ª±› Œ√‡± ˚±˚˛º Ó¬±Ó¬ ’ªÀ˙… fl¡À1º ‰¬˘ø2‰¬S øÚ˜«±ÌÓ¬ ’±Ú ¤fl¡ ÚªÓ¬1—1 ¸”‰¬Ú± fl¡1± ˝◊√√1±Ú1 Â√ø¬ıøÚ˜«±Ó¬±˝◊√√ ¤È¬± ¶§fl¡œ˚˛ ˆ¬±∏± ά◊æ±ªÚ √˙«Àfl¡ ø‰¬ÀÚ˜± ‰¬±˝◊√√ ¶®¬ÛíøÙ¬ø˘˚˛±1 ˜≈‡±À¬Û鬜 Œ˝√√±ª±À1± ¸≈À˚± Ú±˝◊√√º Œ¸À˚˛À˝√√ fl¡Àͬ±1 ’Ú≈˙±¸Ú1 ø¬ı¬Û1œÀÓ¬ ’¬Û±—ÀMê√˚˛ – Ú±1œ¬Û≈1n∏∏1 ‘√ø©Ü ø¬ıøÚ˜À˚˛± ˚íÓ¬ øÚø∏X, Ú±1œÀ˚˛ Œ±ª± œÓ¬ ¬ı…ª˝√√±À1± Ó¬±Ó¬ fl¡1±Ó¬ ˝◊√√1±Ú1 Œ˘‡œ˚˛± Œ√˙1 Â√ø¬ıÀ˚˛ fl¡±˘Sê˜Ó¬ ˜±˘Àˆ¬1 Ó¬NÀfl¡ õ∂Ó¬…±˝3√√±Ú Ê√Ú±˚˛º ˝√√˘œÎ¬◊ά ©Ü±˝◊√√˘ Ó¬±Ó¬ ‘√ø©ÜÀ˚˛, Œfl¡øÓ¬˚˛±¬ı± Ú±1œ¸≈˘ˆ¬ ‘√ø©ÜÀ˚˛º ˝◊√√Â√˘±ø˜fl¡ Œ‰¬k1øù´À¬Û Ú±1œ1 ˜≈‡¬Û˚«ôL Ϭ±øfl¡ 1‡±ÀȬ± ¬ı±Ò…Ó¬±˜”˘fl¡ ¸”‰¬Ú± fl¡À1º ŒÓ¬›“À˘±fl¡1 ‰¬ø1S ’—fl¡ÚÓ¬ ¬Û≈1n∏∏¸≈˘ˆ¬ ‘√ø©Ü1 fl¡¬ÛȬӬ± ’±1n∏ ’ª√˜Ú1 ͬ±˝◊√√ ˘˚˛ ˜±Úªœ˚˛ ˝◊√√1±Ú1 fl¡Àͬ±1 Œ˜Ã˘¬ı±√œ ’Ú≈˙±¸Ú ’±1n∏ ¬ı±Ò±ø¬ıø‚øÚ Î¬◊˘±˝◊√√ fl¡ø1 Ú±1œ ‰¬ø1S ά◊¬Û¶ö±¬ÛÚÓ¬ ¤È¬± ¬Ûø1ªÓ«¬Ú1 ¬Û±√õ∂√œ¬ÛÕ˘ ’±ø˝√√¬ı ¬Û±À1º Œ˜À˝√√1Ê≈√˝◊√√, ˜‡˜˘¬ı±Ù¬, øfl¡˚˛±1í©Ü±ø˜, ¬Û±Ú±ø˝√√, Ù¬±1˝√√±øά ’±ø√Àfl¡ Òø1 ’ÀÚÀfl¡ ˝√√ ά◊øͬÀÂ√º ’±1¬ıø¬ıù´Ó¬ ‰¬˘ø2‰¬S &1n∏¸fl¡˘1 ¸‘ø©ÜÀ˚˛ ˝◊√√˚˛±Ó¬ øfl¡ Ò1Ì1 ¬ı1„√√øÌ Œ˚±±˝◊√√ÀÂ√ Œ¸˝◊√√ÀȬ± ’±À˘±‰¬Ú±1 fl¡ø1ÀÂ√ ’fl‘¡¬Û̈¬±Àªº ¤˝◊√√ ¬Ûø1Àª˙ÀȬ±1 ˘Ó¬ Ê√øάˇÓ¬ ˝√√ Ú±1œ¬ı±√œ ¬ı±ƒÒ±1±ÀȬ±› ¬ıø‰¬S…¬Û”Ì« ’±1n∏ ¸˜‘øX˙±˘œ ˚ø√› ø¬ıù´Ê≈√ø1 õ∂Ò±Ú ‰¬˘ø2‰¬S ˜À˝√√±»¸ªÀ¬ı±À1 ˝√√˘œÎ¬◊άøˆ¬iß ø‰¬ÀÚ˜±1 Ú±øÚfl¡ ’±1n∏ √±˙«øÚfl¡ &1n∏Q ’Ú≈Ò±ªÚ ˝√√ ά◊Àͬº ’¶®±1 ¬ı“Ȭ±1 √À1 ’Ú≈á¬±Ú ¤øÓ¬˚˛±› ˝√√˘œÎ¬◊ά1 ‰¬±ø˝√√√± ’±1n∏ ¸Àij±˝√√Ú1 [ ¢∂˝√√Ì fl¡1± ˝◊√√1±Ú1 ˜ø1˚˛˜ ù´±˝√√ø1˚˛±À1 ’±1n∏ ‘√ø©ÜÀ˚˛ Ú±1œ¬ı±√œ ¬ı±ƒÒ±1±fl¡ ÚÓ≈¬Ú ά◊8˘Ó¬±À1 ’±À˘±øfl¡Ó¬ fl¡À1º Œfl¡ø˘Ù¬øÌ«˚˛±Ó¬ Â√ø¬ıøÚ˜«±Ì1 ø˙鬱 ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ øÚø(Ó¬ˆ¬±Àª ˜±˘Àˆ¬, Ê√Ú©ÜÚ, øÂ√˘ˆ¬±1À˜Ú1 ˚≈øMê√ ’±1n∏ ¸”S1 ’“±Ó¬ Òø1 ¸=±ø1Ó¬ Œ˝√√±ª± ÚÚ ø‰¬ôL±˝◊√√ ˝√√˘œÎ¬◊άӬ ˚ø√ Ú1Ú±1œ ¸•Ûfl«¡1 Œ¬ıø˘fl¡± ¬Û˝◊√√∞I◊’Ù¬øˆ¬Î¬◊ ù´È¬1 ¬ÛÀ˚˛±ˆ¬1, ˝◊√√1±Ú1 Â√ø¬ıÓ¬ ’±Úøfl¡ SROT semiotic system ASWINI ø√ ά◊˝◊√√G ά◊˝◊√√˘ Œfl¡1œ ’±Â√ : Sadr 244 A PEER REVIEWED JOURNAL άȬ±Â«√ ’Ù¬ ø√ Â√±Ú ] ¤˝◊√√√À1 ø¬ıøˆ¬iß Î¬◊¬Û±À˚˛À1 ˝◊√√1±Ú1 Â√ø¬ı øÚ˜«±Ó¬±˝◊√√ ˆ¬— fl¡ø1ÀÂ√º ¬Û±(±Ó¬…1 ] [1999] [1999] OF THE J.B. COLLEGE WOMEN CELL º ¬ıU ¸˜˚˛Ó¬ Ú±1œ ‰¬ø1S1 ’√˜Úœ˚˛ õ∂øÓ¬¬ı±√ Ú±˜1 Â√ø¬ı‡ÚÓ¬ ’ªÀ˙… ˜”˘ Ú±1œ ‰¬ø1SÀȬ±1 glamour ] ›¬Û1ÀÓ¬ øÚˆ«¬1˙œ˘ ’±À¬Û˘ / 163 [1998] º ˜±Ê√Ó¬ ¤È¬± ¸±˝√√‰¬˚« ’±1n∏ ¬Û±1¶Ûø1fl¡ ’±|˚˛ ¢∂˝√√Ì1 ’±øRfl¡ Ó¬±ø√±˝◊√√ ˝√√í˘ Â√ø¬ı1 ¬Û1ªÓ«¬œ ‚Ȭڱõ∂ª±˝√√1 ˜”˘ ŒÓ¬›“fl¡ ˜‘Ó¬ ¶§±˜œ1 Œ˙∏ ¶ú‘øÓ¬ø‰¬˝êÀ¬ı±1 ’¬Û«Ì fl¡À1º øÚÊ√ Ê√œªÚ¸—œfl¡ Œ˝√√1n∏›ª± 1íÊ√ ’±1n∏ ŒÈ¬øά˚˛≈Ê√1 ‘√ø©ÜÀ1 ‰¬±˚˛º ŒÈ¬øά˚˛≈ÀÊ√ ŒÓ¬›“1 ø‰¬Ú±øfl¡ ¤Ê√Ú Ê√±˜«±Ú˜”˘1 ¸øÚfl¡1 ø¬ıÒª± ¬ÛPœ 1íÊ√fl¡ ˘ ¬Û±˚˛ ’±1n∏ Œ¬Û±À˘G1 ’ôLˆ≈¬«Mê√ ˝√√˚˛ ˚ø√› õ∂øÓ¬À˙±Ò¬Û1±˚˛Ì Œ¬Û±˘¸fl¡À˘ ˜±Â≈√ø1˚˛±1 Œ˘±fl¡¸fl¡˘1 Ê√±˜«±Ú˜”˘fl¡ ¸À˝√√1 ø¬ıÊ√˚˛œ ŒÂ√±øªÀ˚˛È¬ ¬ı±ø˝√√Úœ1 ’±øÓ¬˙˚…1 ˜≈‡Ó¬ ¬Ûø1ÀÂ√ ¶ö±Úœ˚˛ ’øÒ¬ı±¸œ¸fl¡˘º ¬Û”¬ı«1 Ê√±˜«±Úœ˙±ø¸Ó¬ ’=˘ÀȬ± ˚≈ÀX±M√√1 ’=˘ÀȬ± ŒÓ¬øÓ¬˚˛±› ˆ¬˚˛±Úfl¡ ’±˝◊√√Ú˙‘—‡˘±˝√√œÚÓ¬±1 fl¡¬ı˘Ó¬º Ê√±˜«±Ú ¬ı±ø˝√√Úœ1 õ∂¶ö±Ú1 ¬Û±Â√Ó¬ ¬ıœˆ¬»¸ ¬Ûø1Àª˙1 ˜±ÀÊ√À1 Œ¬Û±À˘G1 ά◊M√√1¬Û”¬ı«±=˘1 ˜±Â≈√ø1˚˛± ’=˘ ¬Û±˚˛Õº ø˝√√‰¬±À¬Û ά◊¬Û¶ö±ø¬ÛÓ¬ Œ¸˝◊√√ fl¡±GÓ¬ ¬ÛPœfl¡ Œ˝√√1n∏›ª± ŒÈ¬øά˚˛≈ÀÊ√ Œ‰¬Ãø√˙1 ’¬ıÌ«Úœ˚˛, Ú1±Ê√…˜˚˛, ˝√√Ó¬…±˘≈FÚ1 ¢∂˝√√Ì fl¡1± ªíø‰¬À˚˛2‰¬ ¶ú±1Ê√íø¶®À˚˛ [ ø‰¬ø˝êÓ¬º Œ¬Û±À˘G1 Â√ø¬ı ¤ÀÚ õ∂¸—À¬ı±1Ó¬ ˚ÀÔ©Ü ¸—À¬ı√Ú˙œ˘, ˚≈øMê√øÚˆ«¬1, ’±1n∏ ø¸ ¬Û≈1n∏∏¸≈˘ˆ¬ ‘√ø©Ü1 ¬Û1± ’“±Ó¬ø1 Œ˚±ª±1 õ∂ªÌÓ¬±À1 √‡˘1 ø¬ı1n∏ÀX õ∂øÓ¬À1±Ò øϬˇ ŒÓ¬±˘± ¬Œ¬Û±˘ ¸˙¶a ¬ı±ø˝√√Úœ1 Œ¸Ú±Úœ Ó¬Ô± ¶§±˜œ¶aœº ø¬ı√±˚˛ Ê√Ú±˚˛º ’±¸≈ø1fl¡ ¸Ú…√˘ÀȬ± ’±øÂ√˘ Ê√±˜«±Ú Ú±Ê√œ¬ı±ø˝√√Úœ ’±1n∏ ˆ≈¬Mê√Àˆ¬±œ Ú1Ú±1œ˝√√±˘ ˝√√í˘ fl¡±∏ ¬Û±˚˛Õ ˜≈˜”«∏≈ ¸øÚfl¡Ê√ÀÚ ’±1n∏ ˜1À˜À1 ˜”1Ó¬ ¤È¬± ‰≈¬˜±À1 Œ˙∏ Œ¸˝◊√√ ¶ö±Ú Ó¬…± fl¡À1º ˘À Œfl¡±ÀÚ±˜ÀÓ¬ ‰≈¬“‰¬ø1 ˜‘Ó¬ Ú±1œ1 Ú±1œ1 õ∂±ÌÚ±˙ fl¡À1 ’±1n∏ øÚÊ√1 È≈¬¬ÛœÀȬ± ¬Ûø1Ò±Ú fl¡ø1 √À˘¬ıÀ˘ ¬Û˙±ø‰¬fl¡ fl¡±˚« ¸˜±Ò± fl¡ø1À˚˛ Ò«∏Ìfl¡±1œ ¬Û≈1n∏∏Ê√ÀÚ &˘œ˚˛±˝◊√√ Œ¸˝◊√√ Œ¸˝◊√√ Ú±1œfl¡ ¬ı˘±»fl¡±1 fl¡1±1 ‘√˙…º Òø«∏Ó¬±1 ø¬ÛgÚÀÓ¬± ¸øÚfl¡1 ¸±Ê√º ’±Ó«¬Ú±√º ¤Ê√Ú Ê√±˜«±Ú ø¬ı∏˚˛±˝◊√√ ’Òô¶Ú ¸Ú…√˘1 ¬Û˝√√1±1 ˜±Ê√ÀÓ¬ fl¡±G ŒÓ¬›“ õ∂Ó¬…é¬ fl¡ø1¬ı˘œ˚˛± ˝√√ÀÂ√º ŒÚ¬ÛÔ…Ó¬ ¤fl¡ Ú±1œ1 Œ‰¬¬Û± ˜≈˜”«∏≈ ¸øÚfl¡1 flv¡íÊ√’±¬Û, øÚÀ‰¬˝◊√√ fl¡±∏ÀÓ¬ Ê√±˜«±Ú ¸Ú…√˘1 ’˜±Ú≈ø∏fl¡ 1n∏øÂ√˚˛±1 õ∂ˆ¬±ª±ÒœÚ ˝√√˚˛º ¤È¬± ˆ¬˚˛—fl¡1 ‘√˙…À1 Â√ø¬ı1 ’±1yøÌ – ¤Ê√Ú Ê√±˜«±Ú ¬ı±ø˝√√Úœ1 ¬Û(±√¬Û¸1Ì1 ˘À Œ¬Û±À˘G ŒÂ√±øªÀ˚˛È¬ øfl¡√À1 Œ˜±ø˝√√Ó¬ fl¡À1 ’±1n∏ Ó¬±1 fl¡±1À̱ fl¡±ø˝√√Úœ Ó¬Ô± øÚø˜«øÓ¬ ά◊ˆ¬˚˛ÀÓ¬ ¬ı…±5º ‰¬˘ø2‰¬S ˜À˝√√±»¸ª1 ¢∂“±øõ∂ ’Ô«±» õ∂Ò±Ú ¸ij±ÚÀȬ± ˘±ˆ¬ fl¡1±1 ¬Û1± ¬ı≈Ê√± ˚±˚˛ Â√ø¬ı‡ÀÚ ø¬ı‰¬±1fl¡˜G˘œfl¡ õ∂øÓ¬À˚±øÓ¬±Ó¬ Œ|ᬠÂ√ø¬ı, ¬Ûø1‰¬±˘Ú±, ø‰¬SڱȬ…, ’øˆ¬ÀÚSœÀfl¡ Òø1 ˜≈ͬ ¸±Ó¬È¬± ¬ı“Ȭ± ’Ê«√Ú1 ˘ÀÓ¬ ª±ù´«í [ ≈√Àˆ«¬±1 ø¬ıø‰¬S ø¬ıª1ÌœÕ˘ [ øfl¡√À1 ŒÓ¬›“À˘±fl¡1 ˜˚«±√± ˘≈øFÓ¬ ˝√√˚˛, Œ¸˝◊√√À¬ı±11 õ∂øÓ¬ Â√ø¬ıøÚ˜«±Ó¬±1 ˜±Úªœ˚˛ õ∂øÓ¬øSê˚˛± Œfl¡ÀÚÒ1Ì1∑ ˚La̱ fl¡íÓ¬ñ ¸˜±Ê√Ó¬, ¬Ûø1˚˛±˘Ó¬, ’Ú≈ᬱÚÓ¬, ˚≈XÀé¬SÓ¬, fl¡˜«Àé¬SÓ¬ øfl¡√À1 ŒÓ¬›“À˘±fl¡ ’±Sê±ôL ˝√√˚˛, ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ premise Ê√˘±˝√√¬Û”Ì« ˜±Â≈√ø1˚˛± ’=˘ÀȬ± ŒÓ¬øÓ¬˚˛± ¤È¬± é≈¬^ ¸—‡…±˘‚≈ Ê√ÚÀ±á¬œ1 ¬ı±¸¶ö˘ ø˝√√‰¬±À¬Û ¬Ûø1ø‰¬Ó¬º 1íÊ√ Â√ø¬ı1 õ∂Ò±Ú Ú±1œ ‰¬ø1SÀȬ±º ¬ÛȬˆ”¬ø˜ ˝√√í˘ ø¡ZÓ¬œ˚˛ ø¬ıù´˚≈X1 ’øôL˜ ¸˜˚˛ÀÂ√±ª±, Œ˚øÓ¬˚˛± ø¬ıøÊ√Ó¬ ] Œfl¡ÀÚÕfl¡ ’Ú± ˝√√ÀÂ√, Ó¬±1 øfl¡Â≈√ øÚ√˙«Ú ¬Û˚«±À˘±‰¬Ú± fl¡ø1À˘ Œ√‡± ˚±¬ı Œ˚ ¸±•xøÓ¬fl¡ ø‰¬ÀÚ˜± SROT ASWINI 1íÊ√ narrative : [2011] A PEER REVIEWED JOURNAL W ojciech Smarzowski ] ÚÕ Ú±1œÀ√˝√√1 ›¬Û1Ó¬ ‰¬˘± ¬ı˘õ∂À˚˛±1 ‚Ȭڱfl¡ ø‰¬ÀÚ˜±1 ¬Ûø1øÒÕ˘ ŒÓ¬ÀÚ ¤‡Ú Â√ø¬ıº OF THE J.B. COLLEGE WOMEN CELL Lodz ] ¬Ûø1‰¬±˘Ú± fl¡1± Â√ø¬ı‡ÀÚ Œ¬Û±À˘G1 1±©Üòœ˚˛ 1 ø¬ı‡…±Ó¬ ø˙鬱Ú≈ᬱÚÓ¬ ‰¬˘ø2‰¬S1 ø˙鬱 1945 / ‰¬Ú1 ‚Ȭڱ 164 ’±1n∏ õ∂øÓ¬fl”¡˘ ¬Ûø1Àª˙Ó¬ Ê√œªÚ 1鬱 fl¡1±1 fl¡±ø˝√√ÚœÀ˚˛ ά◊Àͬ, ’±1n∏ ø¸ õ∂Ô±Ó¬ ¬Ûø(˜œ˚˛± ¬ı± ˝√√˘œÎ¬◊ά1 Â√ø¬ı1¬Û1± ˙±1œø1fl¡ ’ôL1—Ó¬± ø‰¬SڱȬ…1 ¬ı±À¬ı ’õ∂À˚˛±Ê√Úœ˚˛ ˝√√ ’Ú≈¬Ûø¶öøÓ¬ ’±øÂ√˘ Ó¬±»¬Û˚«¬Û”Ì«, ˚±1 ¬ı±À¬ı ≈√˝◊√√ ‰¬ø1S1 ø√À˚˛ñ Ó¬±Ó¬ ¬Û≈1n∏∏¸≈˘ˆ¬ ‘√ø©Ü1 [ ¸•Ûfl«¡˝◊√√ ¤È¬± ’Ú≈¬Û˜ ¬ı±ø>Ó¬ Œõ∂˜’±‡…±ÚÀ1± Ê√ij [2016] ˝◊√√1±fl¡1 fl≈¡ø«√ù´ ’=˘øˆ¬øM√√fl¡ Â√ø¬ı Ú±1œ1 Ó¬Ú≈1+¬Û ≈√«√˙± ά◊O±ø¬ÛÓ¬ Œ˝√√±ª± ¤fl¡ øÚ√˙«Ú ˝√√í˘ Ú±È¬fl¡œ˚˛ ‘√˙…±˚˛Ú, ’øÓ¬ ¸±•xøÓ¬fl¡ fl¡±˘1 ‘√˙…1+¬ÛÀÓ¬± ’±ø˝√√ÀÂ√º ’Ú…Ó¬˜ ø˝«√√Ó¬ fl¡±G ø˝√√‰¬±À¬Û ø‰¬ø˝êÓ¬ ’±1n∏ øÚøÓ¬ ˝√√ ¬ı±À¬ı˝◊√√º øÚø∏X fl¡1± ˝√ÀÂ√ñ Œfl¡ª˘ 1n∏Â√ ¸Ú…1 ’Ó¬…±‰¬±À1 ˝◊√√øÓ¬˝√√±¸1 ¤È¬± ’øõ∂˚˛ Ê√‚Ú… ’Ò…±˚˛ ά◊Àij±ø‰¬Ó¬ ‘√˙…fl¡±¬ı…1 ¤È¬± ά◊¬Û˜± ˝√√ ά◊øͬøÂ√˘º ¤˝◊√√ ¬Û±˝√√ø1¬ı ŒÚ±ª1± ø¬Ûø1˚˛Î¬ E±˜±1 õ∂√˙«Ú ŒÂ√±øªÀ˚˛È¬Î¬◊M√√1 1n∏øÂ√˚˛±Ó¬ øÚfl¡1n∏Ì ˜Úô¶±øNfl¡ Œ˝“√√‰¬±1 ˜±ÀÊ√À1 øfl¡ fl¡À©ÜÀ1 ’±R1鬱 fl¡ø1¬ı˘œ˚˛± ˝√√˚˛ Ó¬±1 ‘√˙…1+¬Û ¤˝◊√√ [’]˜±Úªœ˚˛ ¤È¬± ’¸˝√√Úœ˚˛ ’—˙º ‚ȬڱÀ¬ı±11 ’¸˝√√±˚˛ ¸±é¬œ ˝√√ 1íÊ√1 ’±RÀ±¬ÛÚ1Ó¬ Œ∏±Î¬ˇ˙œ ±ˆ¬1n∏ Ê√œÀ˚˛Àfl¡ øfl¡√À1 ¸•Û”Ì« ˜±Úªœ˚˛ ‘√ø©Ü1 Â√ø¬ı1+À¬Û õ∂øÓ¬¬Ûiß fl¡À1º Ò±1±¬ı±ø˝√√fl¡ Ò«∏Ì1 ¬ıø˘ Œ˝√√±ª± 1íÊ√1 ˆ¬¢ü¶§±¶ö… Â√ø¬ı1 ŒÚÀ1øȬˆ¬1 ˝√√›fl¡ñ ø¸˝“√√Ó¬1 fl¡±˚«1 ’øÚ¬ı«‰¬Úœ˚˛ 1+¬Û±˚˛Ì, ’±Ú≈∏—øfl¡ S±¸ ’±1n∏ fl¡±1n∏Ì…1 ڱȬfl¡œ˚˛ ¸—ø˜|ÀÌ 1íÊ√1 ‚1Õ˘ ’±ø˝√√ ά◊¬Û^ª ‰¬À˘±ª± ¸˙¶a Œ˘±Àfl¡˝◊√√ ˝√√›fl¡ ¬ı± Œ˘±fl¡±˘˚˛ÀȬ±Ó¬ ¸˜”˝√√œ˚˛± Ò«∏Ì fl¡1± ¸Ú…√À˘˝◊√√ ø‰¬ÀÚÀ˜øȬfl¡ ¬Ûø1‰¬˚˛ Â√ø¬ı‡ÀÚ ¬ı˝√√Ú fl¡ø1ÀÂ√€, Œ¸˚˛± ˝√+√˚˛ø¬ı√±1fl¡ ’±1n∏ ¬Û±˝√√ø1¬ı ŒÚ±ª1± ø¬ıÒ1 [ Ú1±˙… Ó¬œ¬ıËÓ¬1 fl¡ø1 ŒÓ¬±À˘º Œfl¡˝◊√√¬ı±È¬±› Ò«∏Ì1 ‘√˙…À1 Ú±1œ1 ›¬Û1Ó¬ ‰¬˘± ˚≈Xfl¡±˘œÚ ˙±1œø1fl¡ øڬۜάˇÚ1 øÚÀ©Û∏Ì1 õ∂Ó¬œfl¡, ≈√Ȭ± ŒÚÀ1øȬˆ¬1 õ∂øÓ¬ˆ”¬º ’±1n∏ Ú±1œ1 ›¬Û1Ó¬ ‰¬˘± ‰”¬Î¬ˇ±ôL øڬۜάˇÚ1 ¤È¬± ø¡Z˜±øSfl¡ Œ¬∏CÀÊ√άœº 1íÊ√ ¤Àfl¡¸˜˚˛ÀÓ¬ ˝√√ ά◊øͬÀÂ√ Œ¸˝◊√√ ≈√˝◊√√ Ê√ÚÀ±á¬œ1 ¬ı≈ø˘ ø‰¬Ú±øfl¡ ø√ ’±R1鬱1 ¬Û1±˜˙« ø√À˚˛º fl¡í¬ıÕ˘ íÀ˘ Â√ø¬ı‡Ú ¸—‡…±˘‚≈ Ê√±øÓ¬¸M√√±1 ’ª√˜Ú ˙±¸Ú±ÒœÚ ˝√√øÂ√˘º ŒÈ¬øά˚˛≈ÀÊ√ ŒÓ¬øÓ¬˚˛± 1íÊ√fl¡ øÚÊ√1 ¸—‡…±˘‚≈ Ê√±øÓ¬¸M√√±1 ¬Ûø1‰¬˚˛ ¬Û±˝√√ø1 øÚÊ√Àfl¡ Œ¬Û±˘ Œ˝√√Ó≈¬Àfl¡ 1íÊ√ fl¡Ó«¬‘¬Ûé¬1 ŒÊ√1±1 ¸ij≈‡œÚ ˝√√˚˛º ø¬ıù´˚≈X1 ’øôL˜ fl¡±˘1 ‰≈¬øMê√ ’Ú≈¸ø1 ˜±Â≈√ø1˚˛± ˝◊√√øÓ¬˜ÀÒ… Œ¬Û±À˘G1 Ê√±Ó¬œ˚˛Ó¬±¬ı±√œ ¸øÚfl¡1¡Z±1± Òø«∏Ó¬± Œ˝√√±ª± 1íÊ√1 S±Ìfl¡Ó«¬±1 ˆ”¬ø˜fl¡± ˘˚˛º ˜‘Ó¬ ¶§±˜œ Ê√±˜«±Ú ¬ı…øMê√ ¸˙¶a √˘ ¬ı± ¬Û≈1n∏À∏ ’¸˝√√±˚˛ Ú±1œfl¡ fl¡1± Ò«∏̺ ŒÈ¬øά˚˛≈ÀÊ√ ¤fl¡±øÒfl¡¬ı±1 SêÀ˜ ŒÂ√±øªÀ˚˛È¬ Œ¸Ú± ’±1n∏ Œ¬Û±À˘G1 ’ª˘•§Úº øfl¡c ’±1yøÌ1¬Û1± Œ˙∏Õ˘ ¤È¬± ¬Û≈Ú1±¬ı‘M√√ õ∂¬Û= [ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ˚≈X ¸√±˚˛ ¬ı¬ı«1 ’±1n∏ Ó¬±Ó¬ Ú±1œ1 ›¬Û1Ó¬ ’±Sê˜Ìfl¡±1œ ¬ı±ø˝√√ÚœÀ˚˛ ‰¬À˘±ª± Ú±1fl¡œ˚˛ ’Ó¬…±‰¬±1 ˝◊√√øÓ¬˝√√±¸1 ’øÓ¬˙˚˛ ˜ÀÚ±fl¡©Ü√±˚˛fl¡ Â√ø¬ı‡Ú1 ˙s ¸—À˚±Ê√Ú ’±1n∏ Úœ˘±ˆ¬ 1„√√1 ø¬ıÚ…±À¸ Œ˚Ú ¸±˜ø¢∂fl¡ ¬ÛȬˆ”¬ø˜1 º ’±1‡Ú Â√ø¬ıÓ¬ 1íÊ√ ’±1n∏ ŒÈ¬øά˚˛≈Ê√1 1íÊ√ SROT ˚ø√ øÚfl¡È¬ ’Ó¬œÓ¬1 ¤È¬± ’Ò…±˚˛1 ASWINI : A PEER REVIEWED JOURNAL ø√ ά±fl«¡ ά◊˝◊√√G male gaze ] 1íÊ√ OF THE J.B. 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COLLEGE WOMEN CELL ø¬Û—fl¡ [2011] [2016] º ˝◊√√ø¬ÛÀÚ ¶§Ó¬La Â√ø¬ı1 [ rape capital of India º Â√ø¬ı‡Ú1 Œˆ¬ÃÀ±ø˘fl¡ / 169 indie í ¬ı±øÌÊ√…¸¬ı«¶§ ‰¬˘ø2‰¬S 1œøÓ¬Ó¬ ø˚À¬ı±1 ά◊¬Û±√±Ú ’¬Ûø1˝√√±˚« Œ¸˝◊√√À¬ı±1 ¸1n∏¸≈1± fl¡Ô±fl¡ ˘À˚˛ ‰¬ø1S øÚÒ«±1Ì fl¡1±ÀȬ± ˜≈Àͬ˝◊√√ 1n∏ø‰¬¸ijÓ¬ ’±1n∏ ¢∂˝√√ÌÀ˚±… fl¡Ô± Ú˝√√˚˛º ¬ı˘œÎ¬◊ά1 ø˘ø¬ÛȬ ‡±˝◊√√ Ôfl¡± ¸±˜ôLœ˚˛ Œ‰¬Ó¬Ú±fl¡ ŒÓ¬›“ fl¡È¬±é¬ fl¡ø1 fl¡˚˛ Œ˚ Ú±1œ1 Œé¬SÓ¬ øfl¡c ¸±˜±Ú… Œ¬Û±Â√±fl¡Àfl¡ Òø1 fl¡¬ÛȬӬ±1 ˜≈‡± ‡≈ø˘ ø√À˚˛º √±˜œ, ’±Ò≈øÚfl¡, Œ√‡øÚ˚˛±1 ¸±Ê√Œ¬Û±Â√±fl¡ ¬Ûø1ø˝√√Ó¬ ’ª¶ö±¬Ûiß ˚≈ªfl¡1 ø‰¬ôL±Ó¬ ¬ÛÀ1, ˝◊√√Ó¬…±ø√ ø¬ıøˆ¬iß ¬ı…—ø˜˝√√ø˘ ¬ı±fl¡…À1 ŒÓ¬›“ ø¬ı¬Ûé¬1 ˚≈øMê√ ’±1n∏ ˆ≈¬ª± õ∂˜±Ì1 õ∂Ó≈¬…M√√1 ø√ ¸±˜±øÊ√fl¡ ά◊¬Û±Ê«√Ú1 ¬ÛÔ ˘íÀ˘› ’±ÀÚ ¸À˝√√1 ‰¬fl≈¡À1 ‰¬±˚˛, ø˙鬱√œé¬±1 Œ¬ıø˘fl¡±› Ú±1œ ¬ÛÀ√ ¬ı±Ò±1 ˜≈‡Ó¬ ¬ıMê√¬ı… √±ø„√√ ÒÀ1ñ ¬Û≈1n∏∏1 ˘Ó¬ ˝“√√±ø˝√√ ø¬ıøÚ˜˚˛ fl¡ø1À˘› ’±ÀÚ ˆ≈¬˘ ¬ı…±‡…± fl¡ø1¬ı ¬Û±À1, ¶§Ó¬Laˆ¬±Àª ¬ıÒ Œ˙°À∏±øMê√º Ú±1œ1 Œé¬SÓ¬ ’±‰¬1Ìø¬ıøÒ1 ¤‡Ú ˝√√±Ó¬¬Û≈øÔ ’ø˘ø‡Ó¬ˆ¬±Àª Ôfl¡±ÀȬ±fl¡ ˘› ŒÓ¬›“ Ó¬œ¬ıË Œ˙°∏¬Û”Ì« Ó¬±ø√±Ó¬ øfl¡ Ò1Ì1 fl¡©Ü fl¡ø1 ’±ÀÂ√ Ó¬±Õ˘ ¸˜±Ê√1 ¤fl¡±—˙˝◊√√ Ú±‰¬±˚˛ – ¤˚˛± Â√ø¬ı‡ÚÓ¬ ’±˝◊√√ÚÊ√œªœÊ√Ú1 ¤fl¡ ¸˜±À˘±‰¬fl¡1 Ó¬œéƬӬ±À1 ¸ø7¡¡¬Ó¬º Œ√˙‡ÚÓ¬ ˚≈ªÓ¬œ1 ‰¬ø1S øÚÌ«˚˛ ˝√√˚˛ ‚άˇœ1 fl“¡±È¬±Õ˘ ‰¬±˝◊√√ñ ŒÓ¬›“ fl¡˜«Àé¬S1 ˝√√ ’±1n∏ ø¬ı¬Ûé¬1 ¸±é¬œ¬ı±√œfl¡ fl¡1± ŒÊ√1±1 ¸˜˚˛Ó¬ √±ø„√√ Ò1± ˚≈øMê√À¬ı±1 õ∂fl‘¡Ó¬ÀÓ¬ ’±À¬Û±‰¬˝√√œÚ ¸±˜±øÊ√fl¡ ‘√ø©Ü1 ’±ªÓ«¬ ˆ¬±ø„√√¬ı ¬Û1± ¤È¬± ¬Ûø1Àª˙ ¸‘ø©Ü ˝√√ÀÂ√º Œfl¡±øȬ Ȭfl¡± ’±˚˛ fl¡1±ÀȬ±Àª ’±Ú ¤È¬± fl¡Ô± ¸±¬ı…ô¶ fl¡À1 Œ˚ ø‰¬ÀÚ˜±À˚˛± õ∂‰¬ø˘Ó¬ fl≈¡¸—¶®±1 ’±1n∏ ¬Û≈1n∏∏¸≈˘ˆ¬ ©Ü±1 ¶ç¡œÚ, ©Ü±1ά±©Ü, Ê√œ ø‰¬ÀÚ ¤ª±Î«¬1 ¬ıUÀfl¡˝◊√√Ȭ± ¬ı“Ȭ±› ˘±ˆ¬ fl¡1±ÀȬ± Ó¬Ô± ¬ı'’øÙ¬‰¬ÀÓ¬± ˆ¬±1Ó¬Ó¬ õ∂±˚˛ ‰¬ø1S1 õ∂øÓ¬ √˙«fl¡1 ¸˝√√±Ú≈ˆ”¬øÓ¬ ’±√±˚˛ fl¡1±1 √é¬Ó¬±fl¡ ¸±Ò≈¬ı±√ ø√¬ı ˘±ø¬ıº ڱȬfl¡œ˚˛Ó¬±1¬Û1± ¸•Û”Ì« ˜≈Mê√ Ú±øÂ√˘, Ó¬Ô±ø¬Û øÚ˜«±Ó¬±˝◊√√ ¶®¬ÛíøÙ¬ø˘˚˛±Õ˘ ø¬Ûøͬ ø√ øÚ˚«±øÓ¬Ó¬, ø¬ı¬Û√±¬Ûiß Ú±1œ ’ªÀ˙… ’±√±˘Ó¬1 √œ‚« øÂ√fl≈¡ÀªkÀ¬ı±1 ø‰¬SڱȬ…, ¸—˘±¬Û ’±1n∏ ¸•Û±√Ú±1 ŒÊ√±1Ó¬ ά◊¬ÛÀˆ¬±… ˝√√íÀ˘› õ∂øÓ¬À˚±øÓ¬±Ó¬ ˘±ˆ¬ fl¡ø1øÂ√˘ ’±1n∏ ¬ı˘œÎ¬◊ά1 ¬ı±À¬ı ¤È¬± ÚÓ≈¬Ú ø¶öøÓ¬ø‰¬˝ê [ 1±˚˛ Œ‰¬ÃÒ≈1œÀ˚˛ Œ˜˘íE±˜±Œ1±˜±=Ú±‰¬±Ú1 ˚ÀÔ26√±‰¬±1 õ∂À˚˛± Úfl¡1± ¸ÀN› Â√ø¬ı‡ÀÚ ¬ı±øÌøÊ√…fl¡ ¸±Ù¬˘… Â√ø¬ı‡Ú1 ø‰¬SڱȬ… ’Ó¬±Ú≈øÓ¬fl¡ Œ˜Ãø˘fl¡Ó¬±À1 ÒÚ… ˝√√øÂ√˘º ¬Ûø1‰¬±˘fl¡ Ó¬Ô± Œ˚ÃÔ ø‰¬SڱȬ…fl¡±1 ’øÚ1n∏X ’±¬Û±Ó¬ ‘√ø©ÜÓ¬ ¸≈‡œ ¸—¸±11 1±fl¡œ ø˘ø˘€, øfl¡c ŒÓ¬›“fl¡ ’˝√√1˝√√ ¬ÛœÎ¬ˇ± ø√À˚˛ øÚfl¡È¬ ’Ó¬œÓ¬Ó¬ ¤Ê√Ú ¬ı…øMê√1¡Z±1± ¤È¬± ˙±øôL¬Û”Ì« ø¬ıÀ鬱ˆ¬¶ö˘Ó¬ ≈√À˚˛±À1 ’fl¡¶ú±» ¸±é¬±» ˝√√˚˛, Ó¬±1¬Û±Â√Ó¬ ¬ıg≈Q˝◊√√ Ϭˇ ˘˚˛º ¶§±˜œ, ¬Û≈Sfl¡Ú…±À1 ¤1±fl¡œ ¬ı“±›¬ÛLöœ fl¡˜«œ ø˘ø˘ ’±1n∏ ŒÈ¬ø˘øˆ¬˙…Ú ¸±—¬ı±ø√fl¡ øÚ1±º Œ¬ÛÀ˘©Ü±˝◊√Úœ¸fl¡˘1¡Z±1± ¸—‚øȬӬ ˜ø˝√√˘±1 ø¬ı∏À˚˛ ø˘‡± ¤˝◊√√ õ∂¬ıgÀȬ±Ó¬ ŒÓ¬›“ Òø«∏Ó¬±1 ˜ÀÚ±fl¡©Ü ¬ıÌ«Ú± fl¡À1º Â√ø¬ı‡Ú1 õ∂Ò±Ú ≈√Ȭ± ‰¬ø1S ˝√√í˘ Â√ø¬ı‡Ú1 øÚ˜«±Ì1 ’“±11 fl¡Ô± ’±1n∏ Â√ø¬ı‡Ú ‰¬±˝◊√√ øÚÊ√1 ≈√Àˆ«¬± ¬ı…Mê√ fl¡ø1¬ıÕ˘ ¸±˝√√ Œ±ÀȬ±ª± ¬ıU ‡…±Ó¬’‡…±Ó¬ ˆ¬±ªÚ± fl¡À1 Ó¬±1 õ∂˜±Ì ø√À˚˛ ŒÓ¬›“ ø˘‡± ¤È¬± ¸≈√œ‚« õ∂¬ıg˝◊√√º ø√~œ1 ëøÚˆ«¬˚˛± fl¡±Gí1 ¬Û±Â√ÀÓ¬ ˝◊√√Úøˆ¬øÊ√¬ı˘ ˝◊√√Ê√1±˝◊√√˘1 õ∂¬ıœÌ Ó¬Ô…ø‰¬SøÚ˜«±Ó¬± ø˜‰¬±˘ ’±øˆ¬˚˛±Î¬ ¸±—¶‘®øÓ¬fl¡1±Ê√ÕÚøÓ¬fl¡ˆ¬±Àª ¤1±fl¡œ ¸À‰¬Ó¬Ú ˜ø˝√√˘±º ¤fl¡ ‘√Ϭˇ ¬ı±ƒÒ±1±1 ‰¬‰«¬±Ó¬ ¸˝√√±˚˛ fl¡ø1ÀÂ√º ŒÓ¬˘ ’±øˆ¬ˆ¬ ø¬ıù´ø¬ı√…±˘˚˛Ó¬ ‰¬˘ø2‰¬S ¬Û±Í¬…Sê˜1 õ∂¬ıMê√± Ó¬Ô± ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ¤Ê√Ú ¬ı˚˛¸¶ö ’±˝◊√√ÚÊ√œªœ1 ‰¬ø1S 1+¬Û±˚˛Ì fl¡1± ’ø˜Ó¬±ˆ¬ ¬ı2‰¬ÀÚ ’±√±˘Ó¬Ó¬ øÚ˚«±øÓ¬Ó¬± øÓ¬øÚ ˚≈ªÓ¬œ1 õ∂fl‘¡Ó¬¬ÛÀé¬ SROT ŒÓ¬›“ ¬Ûø1‰¬±˘Ú± fl¡1± õ∂Ô˜‡Ú fl¡±ø˝√√Úœø‰¬Sº Œ˚ Ú±1œ1 øÚ1±¬ÛM√√± ø¬ı∏˚˛Ó¬ ˚ÀÔ©Ü ø‰¬ôL± ø¬Û—fl¡ ø¬Û—fl¡ ASWINI ¸±˜±øÊ√fl¡ ø¬ı∏˚˛1 ø˙Ó¬±ÚÓ¬ ¬ıÂ√1ÀȬ±1 Œ|ᬠÂ√ø¬ı1 1Ê√Ó¬ fl¡˜À˘À1 ÒÚ… ˝√√˚˛º øÙ¬{√jÀÙ¬˚˛±1, ’±1n∏ : ˝◊√√Úøˆ¬øÊ√¬ı˘ A PEER REVIEWED JOURNAL 1 √À1 Â√ø¬ıÀ˚˛ ¬Û≈1n∏∏1 √˙«fl¡±˜œ [ OF THE J.B. COLLEGE WOMEN CELL benchmark ø¬Û—fl¡ ] ¶ö±¬ÛÚ fl¡ø1øÂ√˘º 1±©Üòœ˚˛ ‰¬˘ø2‰¬S voyeuristic 1 Â√ø¬ıøÚ˜«±Ó¬±˝◊√√ ’ª:± fl¡ø1ÀÂ√º ] ¶§ˆ¬±ª1 ø¬ı1n∏ÀX / ˝◊√√Úøˆ¬øÊ√¬ı˘ 170 70 fl¡±fl¡Ó¬±˘œ˚˛ˆ¬±Àª Œ¸˝◊√√Ê√Ú Œ˘±Àfl¡˝◊√√ øÚ1± ’±1n∏ ø˘ø˘ ά◊ˆ¬˚˛À1 Ò«∏Ìfl¡±1œº ’ªÀ˙∏Ó¬ ¬ıU Ú±1œfl¡ Ò«∏Ì fl¡1± ¤Ê√Ú Œ˘±fl¡1 ø¬ı∏À˚˛ ˝◊√√øÓ¬˜ÀÒ… Ó¬√ôL ‰¬ø˘øÂ√˘, ¸—¬ı±√ õ∂fl¡±˙ ¬Û±˝◊√√øÂ√˘º ¤˝◊√√ Ò«∏Ìfl¡±1œ ¬Û≈1n∏∏Ê√Ú ≈√À˚˛±À1 Ò«∏Ìfl¡±1œ1 ¶§ˆ¬±ª‰¬ø1S1 ˘Ó¬ U¬ıU ¤Àfl¡º ø˜Í¬± fl¡Ô±À1 ¬ıg≈Q øϬˇ Ó≈¬ø˘ ¸•ÛÀfl«¡ fl¡Ô± ¬Û±ÀÓ¬±ÀÓ¬ ¤È¬± ’±øª©®‘Ó¬ ˝√√˚˛ Œ˚ øÚ1±› ¤¸˜˚˛Ó¬ ¤Ê√Ú Œ˘±fl¡1¡Z±1± Òø«∏Ó¬ ˝√√øÂ√˘ ’±1n∏ Òø«∏Ó¬ Œ˝√√±ª±1 ¶ú‘øÓ¬À˚˛, ’±Úøfl¡ ¸—¸±11 ¸≈‡ÀÓ¬± ø¬ıø‚øÚ Ê√ij±˚˛º ¬ıÓ«¬˜±Ú ’fl¡˘˙1œ˚˛± ˜±Ó‘¬ øÚ1±1 ˘Ó¬ ¤˝◊√√ equal?” [Beauvoir 733-4] context, for men and women to became truly customs, public opinion, and the whole social is it enough to change laws, institutions, what the Soviet Revolution promised.... But equal is easy to visualize, for that precisely ì ¬ÛÔ õ∂√˙«fl¡ ¬ı≈Àˆ¬±ª±1 ’±À鬬Ûñ ’ˆ¬…±¸ ¬ı± ¶§ˆ¬±ª ˝√√í˘ Ú±1œ¸—œ1 õ∂øÓ¬ Œ¬Û±∏Ì fl¡1± ’ª√˜Ú1 [ ¤˝◊√√ Œé¬SÓ¬ ¤È¬± ά◊¬ÛÀ˚±œ ¸˜˘ ˝√√í¬ı ¬Û±À1º ˜±Ú≈˝√√1 ˜Úô¶N ’±1n∏ ’±‰¬1Ì1 ˆ¬œ1Õ˘ ø˙¬Û±˝◊√√ Ôfl¡± ¸˜ô¶ ø√˙À¬ı±1 ¸˜À˚˛ ά◊O±ø¬ÛÓ¬ ˝√√ÀÂ√º ¶§Ú±˜ÒÚ… Ê√±˝ê≈¬ ¬ı1n∏ª±1 Œ˙˝√√Ó¬œ˚˛± Â√ø¬ı ¬Ûø1ø¶öøÓ¬À˚˛ √±•ÛÓ¬…1 ¸≈À‡± Ú±1œ1 ˝√√±Ó¬1 ˜≈øͬ1¬Û1±˝◊√√ fl¡±øϬˇ øÚÀ˚˛ ¬ı≈ø˘ ¬ı≈Àˆ¬±ª±˝◊√√ fl¡øÂ√˘º ‰¬˘ø2‰¬SÓ¬ ¤˝◊√√ ’±¬ıX Ú±1œ› ¬Û≈1n∏∏1 ’±øÒ¬ÛÓ¬…fl¡±˜œ ˜±Úø¸fl¡Ó¬±1 ¬ı±À¬ı øÚÊ√Ó¬Õfl¡ ’Ú…1 ¸≈‡õ∂±ø5Ó¬ ά◊»¸ø«Ó¬ ˝√√˚˛ ’±1n∏ ¬ı…±‡…± fl¡ø1¬ı Ú±˘±À, ¬ı1= ’±øÔ«fl¡, ¸±˜±øÊ√fl¡, ’øô¶Q¬ı±√œ ‘√ø©ÜÀfl¡±ÀÌÀ1 ‰¬±¬ı ˘±Àº õ∂Ì˚˛¬ı±Àg±ÚÓ¬ øÂ√˜Ú √… ¬ı≈Àˆ¬±ª±˝◊√√ ¤ÀÚ˝◊√√ Œfl¡±ª± Ú±øÂ√˘ Œ˚ Ú±1œ1 ›¬Û1Ó¬ ‰¬˘± Œ˚ÃÚ øڬۜάˇÚfl¡ Œfl¡ª˘ Ê√œªÓ¬N1 ‘√ø©ÜÀfl¡±ÀÌÀ1 ˜˝√√±ø¬ıª1ÌœÀ˚˛ ¤ÀÚ√À1˝◊√√ Œ˚Ú ¸—‚¬ıX ’¬Û1±Ò ’±1n∏ ¬ı…øMê√˜”˘œ˚˛ ’¬Û1±Òfl¡ ¤È¬± ø¬ı≈Ó¬ ¤fl¡±fl¡±1 fl¡À1º ›¬Û1Ó¬ ¬ı˘±»fl¡±1 fl¡À1ñ ¤˚˛± ¬Û≈1n∏∏1 ˜˝◊√√˜Ó¬±ø˘1 [ ¤È¬± ’Ô«¬Û”Ì« Ó¬1¬Û1 ¸—À˚± ¸±ÒÚ fl¡À1º 1±Ê√ÕÚøÓ¬fl¡ ¬ı±Ò…¬ı±Òfl¡Ó¬±À1 1±©ÜòÀ˚˛± ά◊»¬ÛœøάˇÓ¬ Ê√ÚÓ¬±1 ˜˚«±√±1 Ê√ÚÓ¬±1 ›¬Û1Ó¬ ‰¬˘±˝◊√√ Ôfl¡± øÚ˚˛˜˜±øÙ¬fl¡ ά◊»¬ÛœÎ¬ˇÚ1 ‘√˙…Ó¬ õ∂øӬᬱ¬ÛÀÚ [ Ó¬±1 ˘ÀÓ¬ ˆ≈¬Mê√Àˆ¬±œ Ú±1œ1 ’¸˝√√Úœ˚˛ ˜±Úø¸fl¡ ¬ÛœÎ¬ˇÚ ’±1n∏ ˝◊√√Ê√1±˝◊√√˘œ Œ¸Ú±¬ı±ø˝√√ÚœÀ˚˛ øÚ1¶a Œ¬ÛÀ˘©Ü±˝◊√√Úœ 1±Ê√ÕÚøÓ¬fl¡ ‘√ø©ÜÀfl¡±ÀÌÀ1 ά◊O±¬ÛÚ fl¡1±ÀȬ± ˝◊√√˚˛±Ó¬ ¬Û≈1n∏∏¸≈˘ˆ¬ ‘√ø©Ü1 [ Ó¬±Ó¬ Ú±˝◊√√ Œfl¡±ÀÚ± ‰¬˜fl¡ ¸‘ø©Üfl¡±1œ ά◊¬Û±√±Úº ¬Ûø1‰¬±˘Àfl¡ Ò«∏Ì1 √À1 ¤È¬± ¶Û˙«fl¡±Ó¬1 ø¬ı∏˚˛fl¡ øÚø(Ó¬ˆ¬±Àª ˆ¬±Àª±Vœ¬Ûfl¡ ¸—ø˜|Ì ‚Ȭ±˝◊√√øÂ√˘ Â√ø¬ıøÚ˜«±Ó¬±˝◊√√º ¸—¬ı±√1 Ù≈¬ÀȬÊ√, Òø«∏Ó¬± Œfl¡˝◊√√¬ı±1±fl¡œ Ú±1œ1 Ê√¬ı±Ú¬ıœ ’±ø√1 ¸˝√√±˚˛ ˘ ˝◊√√˚˛±Ó¬ ¬ı±ô¶ª1 ‚Ȭڱ ’±1n∏ äfl¡ÔÚ1 Ò±1±¬ı±ø˝√√fl¡ Ò«∏Ìfl¡±1œ [ ’“±Ó¬À1±ª±Ó¬ ŒÂ√±øªÀ˚˛È¬ ø¬ıõ≠Àª± ¸Ù¬˘ Œ˝√√±ª± Ú±øÂ√˘ Œ˚øÓ¬˚˛± ¸±Ò±1Ì ø¬ıÀ^±˝√√œ Œfl¡±Ú fl≈¡È¬± ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ A world where men and women would be ’¸˜1 Œfl¡±ÀÚ± ¸˙¶a ¸—ͬÚ1 ŒÚÓ¬±1 ˘Ó¬ ˝◊√√Úøˆ¬øÊ√¬ı˘ SROT ¸ij±Úœ˚˛ ¬ı±ø˘«Ú ‰¬˘ø2‰¬S ˜À˝√√±»¸ª ’±1n∏ ˝◊√√Ê√1±˝◊√√˘ÀÓ¬± ¬ıUÀfl¡˝◊√√Ȭ± ¬ı“Ȭ± ˘±ˆ¬ fl¡1± Â√ø¬ıº ASWINI serial rapist : A PEER REVIEWED JOURNAL ] ¤Ê√Ú1 ¸“‰¬± ‚Ȭڱ1 ’±˘˜ ˘ øÚø˜«Ó¬ ¤˝◊√√ Â√ø¬ı‡Ú – ŒÈ¬ø˘øˆ¬˙…Ú male

chauvinism OF THE J.B. COLLEGE WOMEN CELL male gaze repression juxtaposition ] ¬Û1± øfl¡˜±ÚÀÚ± Œ¬ıÀ˘∑ øÚ˚«±Ó¬Ú1 1978 ] õ∂øÓ¬ ’±øÂ√˘ ¸¬ı˘ õ∂Ó¬…±˝3√√±Úº ‰¬ÚÓ¬ ˝◊√√Ê√1±˝◊√√˘Ó¬ Ò1± ¬Û1± ] ˜ÀÚ±ˆ¬±¬ıº ¤˝◊√√ ’¸±˜… ˆ¬± ø‡ø1fl¡œ / ] Â√ø¬ı‡Ú1 ŒÚÀ1øȬˆ¬Ó¬ Ú±1œ¬ı±√œ ¬ı±ƒÒ±1±1 / 171 [2018] ø¬ıËÀȬ˝◊√√Ú1 ¤È¬± ڱȬ…À±á¬œ1 Ê√ø1˚˛ÀÓ¬º ڱȬ‡Ú ø˘‡±1 ¸˜˚˛ÀÓ¬ ¸˜˘ ø¬ı‰¬±ø1 ŒÓ¬›“ ¬ı±—˘±À√˙1 Œ¸˝◊√√¸fl¡˘ ˘GÚ¬ı±¸œ ڱȬ…fl¡˜«œ ˘œÊ√± ±øÊ√À˚˛ [ ˝√√ÀÂ√ Ó¬±À1˝◊√√ ¤È¬± Ú˜≈Ú±º Œ¸˝◊√√¸fl¡˘ Ú±1œ1 ø¬ı∏À˚˛ ¤‡Ú ڱȬfl¡ ø˘ø‡øÂ√˘ Ê√ij¸”ÀS ¬ı±—˘±À√˙1, ¬ıÓ«¬˜±Ú ¸ij≈‡œÚ ˝√√˚˛ – Œ˚ÃÚˆ¬±Àª Œ˙±ø∏Ó¬ Ú±1œ ˜±g±Ó¬±˚≈œ˚˛ ¸—¶®±11 ¬ıø˘ Œ˝√√±ª±1 ¬Û±ù´«øSê˚˛±› Œ˚ Ô±Àfl¡ ¤˚˛± ’Ú±‘√Ó¬ ˝√√À˚˛ 1˚˛º ŒÓ¬›“À˘±fl¡1 ¬ıUÓ¬À1 Ú±øÓ¬Ú±øÓ¬ÚœÕ˘Àfl¡ ŒÓ¬ÀÚ Ú±1œ1 ¬Ûø1˚˛±˘1 ¬ı≈ø˘ ˘‚≈˘±>Ú±1 ˘±ˆ¬ fl¡À1€, øfl¡c ø˚¸fl¡˘ Ú±1œ ‰¬1˜ ’¬Û˜±Ú ’±1n∏ øÚÀ©Û∏Ì1 ¬ıø˘ ˝√√øÂ√˘ ŒÓ¬›“À˘±fl¡ ’ªÀ˝√√ø˘Ó¬ ÚÓ≈¬Ú 1±©Üò ø˝√√‰¬±À¬Û ¬ı±—˘±À√˙ ˆ”¬ø˜á¬ ˝√√˚˛, ŒÓ¬øÓ¬˚˛± ˜≈øMê√˚≈X1 ¸fl¡À˘± Œ¸Ú±ÚœÀ˚˛ õ∂±¬Û… ¶§œfl‘¡øÓ¬ ’±1n∏ ¸ij±Ú Òø«∏Ó¬ Œ˝√√±ª±1 Ó¬Ô… ’±ÀÂ√º Ó¬√±ÚœôLÚ ¬Û”¬ı ¬Û±øfl¡ô¶±ÚÓ¬ ‰¬˘± Ì˝√√Ó¬…± ’±1n∏ øÚ˚«±Ó¬Ú1 ¬Û1ªÓ«¬œfl¡±˘Ó¬ Œ˚øÓ¬˚˛± Œ‰¬±ª± Œ√‡± ˚±˚˛º ¬ı±—˘±À√˙1 ˜≈øMê√˚≈X1 ¸˜˚˛Ó¬ ’ÌÚ Ú±1œ ¬Û±øfl¡ô¶±Ú1 Œ¸Ú± ’±1n∏ ¸˝√√À˚±œ ¬ı±ø˝√√Úœ1¡Z±1± Ú±À˝√√, ˜˚«±√± ø√˚˛±ÀȬ± ”√11 fl¡Ô±, ’±Úøfl¡ ŒÓ¬ÀÚ Òø«∏Ó¬± ˜ø˝√√˘±1 ¬Ûø1˚˛±˘Àfl¡± ≈√ˆ«¬±…Ê√Úfl¡ˆ¬±Àª ˝√√œÚ ‘√ø©ÜÀ1 øfl¡c ˚≈Xfl¡±˘œÚ ’Ó¬…±‰¬±1˘±>Ú±1 ø‰¬fl¡±1 Œ˝√√±ª± Ú±1œfl¡ é¬øÓ¬¬Û”1Ì ø√¬ıÕ˘ Œfl¡±ÀÚ±Àª ¸˝√√ÀÊ√ ’±¬ı±øϬˇ Ó¬…± fl¡1± ¸øÚfl¡ ¬ı± ¸øÚfl¡1 ¬Ûø1˚˛±˘fl¡ 1±©Üò ’±1n∏ ¸˜±ÀÊ√ ¬ıœ11 ˜˚«±√± ø√¬ıÕ˘ øfl¡ø=ÀÓ¬± Œ˝√√˘± Úfl¡À1, Ò«∏Ìfl¡ ˘ ¸±˜±øÊ√fl¡ ¸—¶®±11 ø˙¬Û± ά◊ˆ¬±ø˘ Œ¬ÛÀ˘±ª±ÀȬ± ¸˝√√Ê√¸±Ò… Ú˝√√˚˛º ˚≈XÓ¬ ¸¬ı«¶§ ’Ô¬ı± øfl¡ø=» ŒÓ¬ÀôL ¤È¬± fl¡Ô± øÚø(Ó¬ˆ¬±Àª fl¡í¬ı ¬Û±ø1 Œ˚ ˝◊√√ ¬ı…±øÒ1 ¬ıø˝√√–õ∂fl¡±˙ñ Ó¬±1 ˜”˘ ¬ıU ˆ¬œ1 ’±1n∏ Œ¸˝◊√√fl¡±1ÀÌ ÒÀ1ñ ˝√√ ά◊Àͬ Œ¸Ú±1 &˘œÓ¬ fl¡ÚÀ‰¬„√√1 ˜‘Ó≈¬…º Ó¬œ¬ıË ≈√‡Œé¬±ˆ¬1 ;±˘±Ó¬ Ó¬±˝◊√√ ¤È¬± ¸˜˚˛Ó¬ ά◊ij±√1 √À1 ¬ıøfl¡¬ıÕ˘ ’±Ò±¬ı±È¬1 ¬Û1±˝◊√√ ά◊ˆ¬øÓ¬ ˚±¬ıÕ˘ øÚÀ«√˙ ø√À˚˛º ˆ¬¢ü ˜ÀÚ±1Ô ˝√√ ’˝√√± Ó¬11 ¬ı±À¬ı ’±Ú ¤fl¡ ¬ı<±‚±Ó¬ ˜±Úø¸fl¡ ’±|˚˛ ¬Û±¬ıÕ˘º ø¬ÛÀÂ√ fl¡ÚÀ‰¬— ‡„√√Ó¬ ά◊Ó¬˘± ˝√√ ¸—ͬÚ1 ø˙ø¬ı1Õ˘ ’±ÀÔŒ¬ıÀÔ ˘ Œ˚±ª± Ó¬1fl¡ fl¡ø1¬ı˘œ˚˛± ˝√√í˘º fl¡ÚÀ‰¬„√√fl¡ Ó¬±˝◊√√ ¤˝◊√√ fl¡Ô± Ê√Ú±˚˛ ’±˝√√Ó¬é≈¬t ˜Úfl¡ õ∂À¬ı±Ò ø√¬ıÕ˘, ¤È¬± øÚˆ«¬1Ó¬± ’±1n∏ ø¬ı‰¬±ø1 ’˝√√± ˆ¬±1Ó¬œ˚˛ Œ¸Ú±¬ı±ø˝√√Úœ1 ŒÊ√±ª±ÀÚ Ó¬1fl¡ ‚1Ó¬ ’fl¡À˘ ¬Û±˝◊√√ Ò«∏Ì fl¡À1º Ó¬±1 Ù¬˘Ó¬ Ó¬±˝◊√√ ˆ«¬Ò±1Ì ‚11 ’˜Ó¬Ó¬ ø¬ı¬ı±˝√√ ¸•Ûiß fl¡1± ˚≈ªÓ¬œ Ó¬1 Ú±1œ1 ›¬Û1Ó¬ ‰¬˘± ’ø¬ı‰¬±11 ’ôLøÚ«ø˝√√Ó¬ ’Ô«fl¡ [ Ó≈¬ø˘¬ıÕ˘ ¸—Àfl¡±‰¬ Úfl¡À1, ø˚Ê√Ú ˝√√±Àάˇø˝√√˜Ê≈√Àª ¤È¬± ¸±˜ôLœ˚˛ ‰¬ø1Sº Â√ø¬ı‡ÚÓ¬ Ó¬1 ’±1n∏ Ó¬±˝◊√√1 ˜±Ó‘¬ ≈√À˚˛± Œ¸Ú±¬ı±ø˝√√Úœfl¡ ‡¬ı1 ø√˚˛± øÚÊ√1 ø¬ÛÓ‘¬› ’±øÂ√˘, ø˚Ê√ÀÚ fl¡Ô±˝◊√√¬ÛøÓ¬ ¬ÛPœfl¡ UȬ± ˜±Ó¬ ø√¬ıÕ˘, ±Ó¬ ˝√√±Ó¬ Œfl¡ª˘ Ò«∏Ìfl¡±1œ ¸øÚfl¡ ’±1n∏ ¸˙¶a ά◊¢∂¬ÛLöœ1 ˜ÀÚ±ˆ¬±Àª˝◊√√ Ú±øÂ√˘, ˘ÀÓ¬ fl¡ÚÀ‰¬„√√1 ø¬ı∏À˚˛ Œ±¬ÛÀÚ ’±øÂ√˘ ø˘—¬ı∏˜…øˆ¬øM√√fl¡ ˙±¸Ú, ˜ÚÚ ’±1n∏ ¸˜±Ê√1 õ∂øÓ¬› ø¬ıÀ∏±√±1º øfl¡˚˛ÀÚ± Ó¬±˝◊√√1 Œé¬±ˆ¬1 ˘é¬… ¬Û±˚˛ Ó¬±Àfl¡ ’±‰¬±ø1 Ó¬±˝◊√√ øÚÊ√1 õ∂¬ı˘ õ∂øÓ¬¬ı±√ ¸±¬ı…ô¶ fl¡À1 Œfl¡ª˘ Ó¬±˝◊√√1 ≈√ˆ«¬±…1 ø¬ı1n∏ÀX Ú˝√√˚˛ñ Œ¸˚˛± ’±È¬±˝◊√√Ó¬Õfl¡ Œ¬ıøÂ√ ŒÓ¬±fl¡ õ∂À˚˛±Ê√Ú ˝√√˚˛, ŒÓ¬øÓ¬˚˛± Œ˜±fl¡ ¤ø1 &ø‰¬ ˚±ª/ fl¡, ¤øÓ¬˚˛± ˜˝◊√√ øfl¡ fl¡À1“±/î 1鬱 fl¡ø1¬ıÕ˘ ’±ø˝√√ Œ˜±fl¡ Ò«∏Ì fl¡À1 ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ˚ø√À˝√√ Ò«∏Ì1 ’±¬Û±Ó¬ [ ¤˝◊√√ ¸1ª ¶§ÀÓ¬±øMê√À1 Ó¬À1 ¬Û≈1n∏∏Ó¬±øLafl¡ ˜ÀÚ±ˆ¬±ªfl¡ øÒ!¬±1 ø√˚˛±ÀȬ± ¬Ûø1¶£≈¬È¬ ˝√√˚˛º ˝√√±Ó¬Ó¬ ø˚ ì¤fl¡ ¬Û±∏G˝◊√√ ø¬ı‰¬±À1 ˜˝◊√√ Œ˜±1 Ê√œªÚÀȬ± Ó¬±1 ‰¬Ó«¬Ó¬ ø√¬ı ˘±À, ’±Ú ¤È¬±˝◊√√ ¸La±¸¬ı±√œ1¬Û1± Œ√˙ SROT ASWINI : manifest A PEER REVIEWED JOURNAL Leesa Gazi / Ó¬˝◊√√ ¤‡Ú ¸≈1 ¬Û‘øÔªœ Ϭˇ±1 ¸À¬Û±Ú Œ√‡í, øfl¡c Œ˚øÓ¬˚˛± Œ˜±1 ] ’±1n∏ ’ôL˘«œÚ [ ˆ¬± ø‡ø1fl¡œ connotation ]º Ó¬±1¬Û±Â√Ó¬ ڱȬ‡Ú ŒÓ¬›“ ø¬ıøˆ¬iß Í¬±˝◊√√Ó¬ õ∂√˙«Ú fl¡ø1øÂ√˘ OF THE J.B. COLLEGE WOMEN CELL latent 1 Œfl¡fœ˚˛ ‰¬ø1Sº ’±RÀ±¬ÛÚfl¡±1œ fl¡ÚÀ‰¬„√√fl¡ ] õ∂øÓ¬øÚøÒQ fl¡À1º ] ¸±1¬ıd ø¬ı‰¬±11 Ó≈¬˘±‰¬ÚœÓ¬ ŒÊ√±‡± ˝√√˚˛, / 172 ¸˜±ÀÚ ¬Û≈1øÌ, Ó¬Ô±ø¬Û ¡Z±1± õ∂‰≈¬1 ά◊¬Ûfl‘¡Ó¬ ˝√√ÀÂ√º ˚ø√› ‰¬˘ø2‰¬S1 ˙«Ú [ ’±1n∏ Œ‰¬Ó¬Ú±fl¡ ¸˜‘X qX fl¡1± ¬ı≈ø˘› fl¡í¬ı ¬Û±ø1º ‰¬˘ø2‰¬S1 Ó¬±øNfl¡ √±˙«øÚfl¡¸fl¡˘ ¬Û1¶Û11 [Œ¬ı1œÊ√ ±Î¬◊ÀȬ Œfl¡±ª± ì ¸±ø˝√√Ó¬… ’±1n∏ √˙«Ú1 ’ôL«Ó¬ ø˝√√‰¬±À¬Û ‰¬˘ø2‰¬S ’Ò…˚˛Úfl¡ ¸±„≈√√ø1 Œ˘±ª± ˝√√ÀÂ√º ‘√˙…fl¡˘±1 √±˙«øÚfl¡¸fl¡À˘ fl¡ø1¬ı ŒÚ±ª1± ø¬ı∏˚˛Ó¬ √±˙«øÚfl¡¸fl¡˘1 ¬ı…±‡…±Ó¬ õ∂ˆ”¬Ó¬ ¬Ûø1˜±ÀÌ ¸˝√√±˚˛ fl¡ø1 ÀÂ√º ¬ıÓ«¬˜±Ú ά◊2‰¬Ó¬1 ø˙鬱Ú≈ᬱÚÓ¬ ‰¬˘ø2‰¬S Ó¬N¸˜”À˝√√ ˜±Ò…˜ÀȬ±1 ’Ò…˚˛ÚÓ¬ ¬ı1„√√øÌ Œ˚±À±ª±1 ˘ÀÓ¬ ¤ÀÚÀ¬ı±1 ¶Û˙«fl¡±Ó¬1 ’±1n∏ ά◊À¬Û鬱 Ò1Ì1 Â√ø¬ı øÚø˜«Ó¬ ˝√√ ’±ø˝√√ÀÂ√ñ ‰¬˘ø2‰¬S1 Ú±1œ¬ı±√œ ¬ı±ƒÒ±1±1 ά◊ÀV˙…˝◊√√ ˝√√í˘ ¤˝◊√√ ¬ı¬Û1œÓ¬…1 ¸˜…fl¡ ’Ò…˚˛Úº |±¬ı… ˜±Ò…˜1 ¸√Ô«fl¡ ˆ”¬ø˜fl¡±1 ¤È¬± õ∂fl¡±˙º 1±Ê√ÕÚøÓ¬fl¡ ’±1n∏ ¸±˜±øÊ√fl¡ ‘√ø©Üˆ¬—œÓ¬ ¤È¬± ¬Ûø1¬ıÓ«¬Ú1 ¸”‰¬fl¡, ˘ÀÓ¬ Ú±1œÀ˚˛ õ∂±¬Û… ˜˚«±√± ’Ê«√ÚÓ¬ ‘√˙… ’øˆ¬¬ı±√Ú Ê√ÀÚ±ª±ÀȬ± ¤˝◊√√ ¸˜˚˛1 ¤È¬± ¶ú1Ìœ˚˛ ¬Ûø1‚Ȭڱñ fl¡±1Ì ¶§œfl‘¡øÓ¬ ¤‡Ú Œ√˙1 õ∂‰¬ø˘Ó¬ ë¬ıœ1±—Ú±ífl¡ ˜=Õ˘ ˜±øÓ¬ ’±øÚ ¸•§Ò«Ú± Ê√ÀÚ±ª±1 ¸˜˚˛Ó¬ ¬Û”Ì« Œõ∂鬱‘˝√√1 √˙«Àfl¡ øÔ˚˛ ˝√√ ˝√√±Ó¬‰¬±¬Ûø1À1 ¬ı“Ȭ± ¢∂˝√√Ì fl¡À1“±ÀÓ¬ ¬Ûø1‰¬±ø˘fl¡±1±fl¡œÀ˚˛ ¤È¬± ά◊É ˆ¬±∏Ì ø√˚˛±1 ˘ÀÓ¬ Â√ø¬ı‡ÚÓ¬ ¶ö±Ú ˘ˆ¬± ≈√1±fl¡œ ˜À˝√√±»¸ªÓ¬ Â√ø¬ı‡Ú Ú±1œ Â√ø¬ıøÚ˜«±Ó¬±1 ˙±‡±Ó¬ Œ|ᬠӬԅø‰¬S1+À¬Û ¬Û≈1¶‘®Ó¬ ˝√√˚˛º ˜À˝√√±»¸ª1 ¸˜±ø5 ’Ú≈ᬱÚÓ¬ ø√À˚˛ ’±1n∏ Œ¸˝◊√√˜À˜« õ∂±¬Û… ¸ij±ÀÚ± õ∂√±Ú fl¡À1º ¬ı±—˘±À√˙1 ¬ıÓ«¬˜±Ú õ∂Ò±Ú˜Laœ Œù´‡ ˝√√±øÂ√Ú±˝◊√√ ˜≈øMê√˚≈Xfl¡±˘œÚ øÚ¬ÛœøάˇÓ¬±¸fl¡˘fl¡ ’˘¬ÛÀÓ¬ ë¬ıœ1±—Ú±í ’±‡…± Œfl¡Ã˙À˘±, ø˚ÀȬ± ˝√√˘œÎ¬◊ά ¬ı± ’Ú…±Ú… ¬Ûø(˜œ˚˛± 1œøÓ¬1 ’Ú≈Ó¬ Â√ø¬ıøÚ˜«±Ó¬±˝◊√√ Úfl¡ø1À˘À˝“√√ÀÓ¬Úº ά◊À~‡… Œ˚ ’±1n∏ fl¡Àͬ±1 ¸•Û±√Ú± 1œøÓ¬ õ∂À˚˛± fl¡1± ˝√√ÀÂ√, √˙«fl¡1 ˜ÀÚ±1?Ú1 ¬ı±À¬ı Œ˘±ª± Ú±˝◊√√ Œfl¡±ÀÚ± ‰¬±=˘…fl¡1 ˝√√±ø¬ı˚˛±¸ ‘√ø©ÜÀ±‰¬1 Ú˝√√˚˛º ’±Úøfl¡ ˆ≈¬Mê√Àˆ¬±œ Ú±1œ1 ¶§œfl¡±À1±øMê√ ¸øißøª©Ü fl¡À1“±ÀÓ¬› ¸•Û”Ì« ˙±˘œÚÓ¬± ˜±Úªœ˚˛ ‘√ø©ÜÀ1 øÚ˜«±Ì fl¡1± Œ˝√√Ó≈¬Àfl¡ñ ˚íÓ¬ ¬Û≈1n∏∏¸≈˘ˆ¬ ‘√ø©Ü ’±1n∏ ¬ı±øÌÊ√…Àfl¡øffl¡ ‰¬˜fl¡ ø√˚˛±1 ’fl¡À̱ ≈√ˆ«¬œ˚˛± Ú±1œ1 ¬ıUÓ¬fl¡ ¸±é¬±» fl¡À1º ŒÓ¬›“À˘±fl¡1 Œfl¡±ÀÚ±Àª ¬ı± Ϭ±fl¡±Ó¬, fl¡˘fl¡±Ó¬±Ó¬, ’Ô¬ı± ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Œfl¡±ª± ¬ı±U˘…, Ú±1œ1 ≈√Àˆ«¬±, ¬Ûø1‰¬˚˛1 õ∂ùü, Ò«∏Ì ’±1n∏ Ú±Ú±Ú ˜˚«±√± ˝√√±øÚfl¡1 ø¬ı∏˚˛¬ıdfl¡ ˘ ≈√˝◊√√ SROT ASWINI 1970 philosophers of film : A 1 √˙fl¡1 ¬Û1± ø‰¬ÀÚ˜±˝◊√√ √±˙«øÚfl¡ ’Ò…˚˛Úfl¡ ¬ı…±¬Ûfl¡ ˝√√±1Ó¬ ’±fl‘¡©Ü fl¡ø1¬ıÕ˘ 1±˝◊√√øÊ√— Â√±˝◊√√À˘k ¤øÂ√˚˛±1 ÚøÓ¬fl¡Ó¬±Ó¬±øάˇÓ¬ ’±1n∏ ¸±˜±øÊ√fl¡ˆ¬±Àª √±˚˛¬ıX Â√ø¬ı1 ˝◊√√øÓ¬˝√√±¸Ó¬ ¸•Û±ø√Ó¬ fl¡ø1 ŒÓ¬›“ ¤‡Ú ˜˜«¶Û˙«œ √ø˘˘ ø˝√√‰¬±À¬Û Â√ø¬ı‡Ú ˚≈&Ó¬±˝◊√√ÀÂ√º √øé¬Ì Ú±1œ1 ˜Ó¬±˜Ó¬ ’±√±˚˛ fl¡1±ÀȬ± ¸˝√√ÀÊ√ Œ¬ı±Ò˜…€, øfl¡c ˚ÀÔ©Ü ¸±ªÒ±ÚÓ¬±À1 ’ªÓ¬œÌ« ˝√√˚˛º ’øÓ¬˙˚˛ ¸˝√√±Ú≈ˆ”¬øÓ¬À1, ’fl‘¡øS˜ ’ôL1—Ó¬±À1 ŒÓ¬›“ Œ¸˝◊√√¸fl¡˘ 75 Œ˚ÃÔ õ∂À˚±Ê√Ú± ø˝√√‰¬±À¬Û øÚø˜«Ó¬ Â√ø¬ı‡Ú ˝√√í˘ ˘œÊ√± ±øÊ√À˚˛ ¤‡Ú ¸≈√œ‚« Ó¬Ô…ø‰¬S øÚ˜«±Ì fl¡À1º ¬ı±—˘±À√˙, ˆ¬±1Ó¬, ø¬ıËÀȬ˝◊√√Ú1 ˆ¬±1Ó¬¬ı±—˘±À√˙1 õ∂Ó¬…ôL “±ªÓ¬ Ê√œªÚ1 ø¬ı˚˛ø˘ Œ¬ı˘± ¬Û±1 fl¡ø1ÀÂ√º PEER REVIEWED JOURNAL ø˜øÚȬ √‚«…1 Â√ø¬ı‡ÚÓ¬ ¬Ûø1‰¬±ø˘fl¡± øÚÀÊ√˝◊√√ ¸±é¬±»¢∂˝√√Ìfl¡±1œ1 1+¬ÛÓ¬ ˜≈øMê√˚≈X1 Ê√œªôL é¬Ó¬ø‰¬˝ê¶§1+¬Û Œ¸˝◊√√¸fl¡˘ Ú±1œ1 ’fl¡øÔÓ¬ fl¡±ø˝√√Úœ ˘ ¤fl¡ ¸¬ı˘ ¸—À˚±Ê√Ú ˝√√ ά◊øͬÀÂ√ ˜”˘Ó¬– ¬Ûø1‰¬±ø˘fl¡±˝◊√√ ¸•Û”Ì« 2019 î] ø¬ıøˆ¬iß ø¬ı∏˚˛Ó¬ ø˚√À1 ‘√ø©ÜøÚÀé¬¬Û fl¡ø1ÀÂ√ ø¸ ˜±Ú≈˝√√1 ˜Ú philosophy of film 1 Ê√±Ú≈ª±1œÓ¬ ’Ú≈øá¬Ó¬ Ϭ±fl¡±1 ’±ôL–1±©Üòœ˚˛ ‰¬˘ø2‰¬S OF THE J.B. COLLEGE WOMEN CELL ] Ù¬ÀȬ±¢∂±øÙ¬fl¡ øÙ¬{√j ’±øª©®±11 1±˝◊√√øÊ√— Â√±˝◊√√À˘k / 173 [2018] º ˝√√ÀÂ√º ¤˝◊√√Ò1Ì1 ¸¬ı«¢∂±¸œ õ∂ªÌÓ¬± Œ1±Ò fl¡ø1¬ıÕ˘ ø‰¬ÀÚ˜±˝◊√√ ¤È¬± Ù¬˘õ∂¸” ά◊¬Û±˚˛ ø√¬ı ¬Û±À1º Ó¬ÀÓ¬±øÒfl¡ Ó≈¬ø˘ÀÂ√º ˜±Úªœ˚˛ õ∂˜”˘…, ø¬ıÀ¬ı‰¬Ú± ˙øMê√, ¬ÛÀ1±¬Ûfl¡±11 Ò±1̱À¬ı±1 ¤˝◊√√ ¬Ûø1Àª˙Ó¬ ‰”¬Î¬ˇ±ôLˆ¬±Àª ’±Sê±ôL Œ˚ÃÚÓ¬±1 Â√˘Ú±˝◊√√ ¸˜±Ê√1 ø1˜±˜˚˛ ¬ı±ƒÒ±1±À¬ı±1 [ ¤ÀÚ Â√ø¬ıÀ˚˛ õ∂¸±ø1Ó¬ fl¡À1º Œ¸˝◊√√ÀȬ± ’±øÊ√1 ¬ÛȬˆ”¬ø˜Ó¬ ‡≈À¬ı˝◊√√ Ê√1n∏1œº ’¬ı±Ò Œˆ¬±¬ı±√, ’ôL–¸±1˙”Ú… ø¬ıÀÚ±√Ú, 1+¬Û Œfl¡±ÀÚ±˜ÀÓ¬ Œ˜˘íE±˜± ’Ô¬ı± ¬Û≈1n∏∏¸≈˘ˆ¬ ‘√ø©Ü1 ˜≈‡±À¬Û鬜 Ú˝√√˚˛º Ú±1œ¬ı±√œ ‰¬˘ø2‰¬S Ó¬N1 ¬Ûø1¸1 ø˚ø‡øÚ ˚≈“Ê√±1n∏ ˜±Úø¸fl¡Ó¬± ¬Û≈ګͬÚ1 õ∂À˚˛±Ê√Ú Œ¸˝◊√√ø‡øÚ ’ڱȬ±˝◊√√ S꘱» ’±R¶ö fl¡ø1 ˚±˚˛, øfl¡c Œ¸˝◊√√ ˚≈“Ê√1 ¬ı±Ó«¬± ¬ı˝√√Ú fl¡ø1ÀÂ√ õ∂√œ¬Û fl≈¡1¬ı±˝√√1 ¤˝◊√√ ¸˜À˚˛±¬ÛÀ˚±œ ‘√˙…fl¡±¬ı…˝◊√√º ¤È¬± fl¡√˚« ¶ú‘øÓ¬1 Œ¬ı±Ê√± ’“±Ó¬1±¬ıÕ˘ ¤˝◊√√ ≈√©Ü‰¬Sê˝◊√√ ’±Úøfl¡ ˜±Ó‘¬Ó¬±øLafl¡ ¬Û1•Û1±À1 ‰¬±ø˘Ó¬ ‡±Â√œ ¸˜±Ê√ÀÓ¬± Œ˚ ’qˆ¬ õ∂ˆ¬±ª Œ¬Û˘±˝◊√√ÀÂ√, Ó¬±À1˝◊√√ ˜”˘¸≈“øÓ¬1 ø‰¬ÀÚ˜±˝◊√√ øfl¡√À1 ¤È¬± ≈√©Ü‰¬Sê õ∂øÓ¬¬Û±˘ÚÓ¬ ’ø˝√√1̱ Œ˚±±˝◊√√ÀÂ√ Œ¸˝◊√√À¬ı±1 ¬ı…±‡…± Úfl¡ø1À˘› ‰¬À˘º ˜±Úªœ˚˛ ˝√+√À˚˛ Œ˚Ú Ê√œªÚ1 õ∂øÓ¬ Ó¬±˝◊√√1 ø¬ıù´±¸ ‚”1±˝◊√√ ’±ÀÚº Œ‰¬ÀÚ˝√√ ’±1n∏ ¸±˝√√‰¬˚« ø√À˚˛, ø¸› Ó¬±˝◊√√1 ¬ı±À¬ı Ê√œªÚÀȬ± ÚÓ≈¬Ú ¸Ó¬…À1 ¬ı≈Ê√±1 Œõ∂1̱ ˝√√ ά◊Àͬº ≈√‡Ú ¬ÛøªS Ó¬≈√¬Ûø1 ¤Ê√Ú fl¡˜«Í¬, ¸1˘ ˚≈ªÀfl¡ Ó¬±˝◊√√1 øÚfl¡È¬ ’Ó¬œÓ¬1 ¸fl¡À˘± fl¡Ô± Ê√±øÚ› ’ڱȬ±fl¡ ø˚ Ò1ÀÌ øÚ–‰¬Ó«¬ fl¡Ô±1 ˜±ÀÊ√À1 Ê√œªÚ1 √˙«Ú, ’¬ı±ø1Ó¬ ¸é¬˜Ó¬± ’±1n∏ Œ¸Ã˚«fl¡ ÚÕfl¡ ά◊¬Û˘øt fl¡ø1¬ıÕ˘ ˆ¬1¸± Œ˚±±˚˛º ˜ÀÚ±1˜ Â√À˚˛± Ó¬±˝◊√√1 ˜Ú õ∂fl‘¡øÓ¬¶ö fl¡ø1¬ı ¬Û1± Ú±øÂ√˘ ˚ø√› ¤Ê√Ú ¬ı˚˛¸¶ö ’g Œ˘±Àfl¡ Ó¬±˝◊√√fl¡ ¸1n∏ ”√1ø̬ıȬœ˚˛± ‡±øÂ√ “±ªÓ¬ Ôfl¡± ’±Rœ˚˛1 ‚1Õ˘ Ó¬±˝◊√√fl¡ øfl¡Â≈√ø√ÚÕ˘ ¬Ûøͬ˚˛±˝◊√√ ø√À˚˛º õ∂fl‘¡øÓ¬ ’±1n∏ Ê√œªÚ˚±S±1 ’øˆ¬:Ó¬±˝◊√√ ’ڱȬ±1 ¶§±ˆ¬±øªfl¡ Ê√œªÚ ø¬ı∏˜˚˛ fl¡ø1 ŒÓ¬±À˘º ø¬ÛÓ‘¬˜±Ó‘¬À˚˛ Ó¬±˝◊√√1 ˜Ú1 ¤È¬± ¬Ûø1ªÓ«¬Ú ø¬ı‰¬±ø1 ’±1n∏ Òø«∏Ó¬ ˝√√˚˛º ’¬Û1±ÒœÀfl¡˝◊√√Ȭ± Ò1± ¬ÛÀ1 ø¬ı‰¬±1Ó¬ Œ√±∏œ ¸±¬ı…ô¶ ˝√√ fl¡±1±√øGÓ¬ ˝√√˚˛€, øfl¡c ¤È¬± ≈√¬ı«˝√√ ’Ù¬ ø√ ’±Ô« ¸ÀôL±∏Ê√Úfl¡ ά◊M√√1 ø√˚˛±1 Œ‰¬©Ü± fl¡ø1ÀÂ√ Œ˜‚±˘˚˛1 Â√ø¬ıøÚ˜«±Ó¬± õ∂√œ¬Û fl≈¡1¬ı±À˝√√ ŒÓ¬›“1 1±©Üòœ˚˛ ¬ı“Ȭ±õ∂±5 ’±1n∏ Œ˚ÃÚ ’±Sê˜Ì1 ¬ıø˘ Œ˝√√±ª± Ú±1œ1 õ∂øÓ¬ ¸˜±Ê√1 ‘√ø©Üˆ¬—œ Œfl¡ÀÚ Î¬◊ø‰¬Ó¬∑ ¤˝◊√√ õ∂ùü1 ¤È¬± Ú±1œ ¸˜±Ê√ ¬ÛÀ√ ˘±ø>Ó¬ Œ˝√√±ª±1 õ∂Ò±Ú fl¡±1Ì ˝√√í˘ ‰¬1˜ ø˘—¬ı∏˜…1 õ∂ˆ¬±ªº õ∂ùü ˝√√˚˛ ø˘—¬ı∏˜… Œfl¡f fl¡ø1 Œ˝√√±ª± Â√ø¬ı1 √±˙«øÚfl¡ ˜±S±› Œ˘‡Ó¬ ˘í¬ı˘œ˚˛±º ˘˚˛º [ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ¸À˝√√ Ú±˝◊√√, ’±øÊ√1 Œˆ¬±¬ı±√œ ¬Û‘øÔªœÓ¬ ≈√¬ı«˘ Œ˘±fl¡¸fl¡À˘˝◊√√ ¸¬ı«±øÒfl¡ ø¬ı¬Û√±¬Ûiß ’±1n∏ Œ|Ìœ øÚø¬ı«À˙À∏ Gaut 3 SROT [2015] ] Ú±1œ1 ≈√Àˆ«¬±fl¡ ˘ øÚø˜«Ó¬ Â√ø¬ıÀ˚˛ ¤˝◊√√ ’Ò…˚˛Úfl¡ õ∂‰≈¬1 ¸±1¬Û±Úœ Œ˚±±˝◊√√ÀÂ√€, ’±1n∏ Ò«∏Ìfl¡ ASWINI Ú±˜1 Â√ø¬ı‡ÚÓ¬º ‰¬˝√√11 ¤È¬± ø¬ıM√√¬ı±Ú ¬Ûø1˚˛±˘1 ¸˝√√Ê√¸1˘ ˚≈ªÓ¬œ ’ڱȬ± ’¬Û˝√+Ó¬ : A PEER REVIEWED JOURNAL discourses ’±UøÓ¬ ø√ÀÂ√, ’±1n∏ ¤˝◊√√ ¬ÛÌ…¸—¶‘®øÓ¬Ó¬ Œˆ¬±˘ ø¬ı˙‘—‡˘±, ’Ó¬…øÒfl¡ Œ˘±ˆ¬, ÚøÓ¬fl¡ Ö˘Ú1 Ê≈√˝◊√√Ó¬ Ú˝√√í˘º ’±øÊ√1 ø√ÚÓ¬ Œˆ¬±…¬ÛÌ…¬ı±À√ Œfl¡ÀÚ√À1 ¬ı±øÌÊ√…gœ õ∂øÓ¬1+¬Û [ ˚≈“Ê√1 Ê√œÌ« ŒÚÀ1øȬˆ¬ ’Ô¬ı± õ∂øÓ¬À˙±Ò¬Û”1Ì1 ˚≈“Ê√Ó¬ Ú˜±1 fl¡±ø˝√√Úœº Â√ø¬ıøÚ˜«±Ó¬±Ê√Ú ˝◊√√˚˛±Ó¬ ’±˝◊√√Úœ ’:±ÀÓ¬˝◊√√ ¸±˜±øÊ√fl¡ õ∂øÓ¬fl¡±11¡Z±1± ≈√ˆ«¬±…1 ¸ÀÓ¬ OF THE J.B. COLLEGE WOMEN CELL ’ڱȬ± ’Ù¬ ø√ ’±Ô« ] ’±¬Û±Ó¬Ó¬– øÚ1Ô«fl¡ ’±1n∏ ’fl¡±˚«fl¡1œ fl¡ø1 image ˝√√í˘ Òø«∏Ó¬± Ú±1œÀ˚˛ øÚÊ√1 ] ¸‘ø©Ü1 ¬ı±À¬ı ˘±˘±ø˚˛Ó¬ / 174 ’ڱȬ± Gaut, Berys Beauvoir Sadr Mulvey ù´±˝√√ø1˚˛±1, ˜ø1˚˛˜ øfl¡˚˛±1í©Ü±ø˜, ’±¬ıı±Â√ ’±1ª±˘±, ŒÊ√…±øÓ¬õ∂¸±√ ˙˝◊√√fl¡œ˚˛±, ά ¬ı1n∏ª±, Ê√±˝ê≈ ˙±ôL±1±˜, øˆ¬ ’À©ÜÚ, Ùˬ±? ‰¬˘ø2‰¬S¬Û?œ Silverman, Kaja ˜≈À‡±¬Û±Ò…±˚˛, ‰¬Gœ Garga, B. D. ¬ı1¬Û”Ê√±1œ, ˜ÀÚ±Ê√ Mulvey õ∂¬ıg õ∂øÓ¬ ¸±˜±Ú… ’±¢∂˝√√ ¸=±ø1Ó¬ fl¡ø1¬ı ¬Û±ø1À˘À˝√√ ¤˝◊√√ ’±À˘±‰¬Ú±1 ˘é¬… ’±1n∏ ά◊ÀV˙… ¬Û”1Ì ˝√√í¬ıº ˝√√ÀÂ√º ’±ôLÊ«√±øÓ¬fl¡ ‰¬˘ø2‰¬S1 ø¬ıô¶‘Ó¬ Œé¬SÓ¬ ¤ÀÚ Î¬◊√±˝√√1Ì ¬ıU Œ¬Û±ª± ˚±¬ıº Œ¸˝◊√√À¬ı±11 ¸˜≈ø‰¬Ó¬ ’Ò…˚˛Ú1 1±Ê√ÕÚøÓ¬fl¡ ¬ı±ô¶ªÓ¬±1 ›¬Û1Ó¬º Ó¬±1 Œfl¡˝◊√√Ȭ±˜±Ú Œ˙˝√√Ó¬œ˚˛± øÚ√˙«ÚÀ˝√√ ¤˝◊√√ Ú±øÓ¬√œ‚« ’±À˘±‰¬Ú±Ó¬ ¶ö±Ú ø√˚˛± ÚÓ≈¬Ú ¬ı…±fl¡1Ì ’±1n∏ ÚÚÓ¬N õ∂À˚˛±À± ¬ı±=Úœ˚˛ ˝√√ ά◊øͬ¬ı ¬Û±À1º Œ¸˝◊√√ÀȬ± ’ªÀ˙… øÚˆ«¬1 fl¡ø1¬ı ¸±˜±øÊ√fl¡ fl¡±˚«fl¡±ø1Ó¬± ’±˙± fl¡ø1¬ı ¬Û±ø1 Ú±1œ¸≈˘ˆ¬ ’±1n∏ ˜±Úªœ˚˛ ‘√ø©ÜÀ1 øÚø˜«Ó¬ ø˙äfl¡˘±1¬Û1±º Ó¬±1 ¬ı±À¬ı ë√˙«Úí1 ¶ú±1Ê√íø¶®, ªíø‰¬À˚˛2‰¬ ˜‡˜˘¬ı±Ù¬, Â√ø˜1± fl≈¡1¬ı±˝√√, õ∂√œ¬Û ±øÊ√, ˘œÊ√± ’±Î¬Î¬◊˝◊√√Ú, Œ˘Â√˘œ ˝√√±Â√±Ú, UÀÂ√˝◊√√Ú ¬ı1n∏ª±, Ê√±˝ê≈ Œ‰¬ÃÒ≈1œ, ’øÚ1n∏X 1±˚˛ ’±øˆ¬˚˛±Î¬, ø˜‰¬±˘ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ˚ , Hamid Reza ¢∂Lö¬Û?œ , Laura , Laura “V 2006 Indiana U.P Gerald Mast and Marshall Cohen, Oxford U.P , Simone de 0 ˝√√±˘Òœ˚˛± ‰¬1±À˚˛ ¬ı±›Ò±Ú ‡±˚˛ ˆ¬± ø‡ø1fl¡œ 1±˝◊√√øÊ√— Â√±˝◊√√À˘k ˆ¬ÀªfÚ±Ô ≈√øÚ˚˛± Ú± ˜±ÀÚ ’2‰¬≈Ó¬ fl¡Ú…± SROT ø√ ά±fl«¡ ά◊˝◊√√G ’ڱȬ± ’Ù¬ ø√ ’±Ô« A The Art of Cinema ˝◊√√Úøˆ¬øÊ√¬ı˘ Philosophy of Cinematic ø¸ÀÚ˜±˚˛ ¬ı˛¬ıœfÚ±Ô ¬ı˛¬ıœfÚ±ÀÔ¬ı˛ ø¸ÀÚ˜± ˝◊√√øG˚˛±Ê√ άȬ±1 άȬ±Â«√ ’Ù¬ ø√ Â√±Ú ’±À¬Û˘ ŒÊ√…±øÓ¬õ∂¸±√1 ¬Û1± Ê√±˝ê≈Ê√±—√±› ’±1n∏ ’Ú…±Ú… Death 24x a Second : S ø√ ά◊˝◊√√G ά◊˝◊√√˘ Œfl¡1œ ’±Â√ 1íÊ√ ASWINI The ø¬Û—fl¡ isual Pleasure and Narrative Cineme”, in ’ø¢ü¶ß±Ú Iranian Cinema : ., 1988 , 2018 , 2011 Ê√˚˛˜Ó¬œ ,

, 1998 1936 The Second Sex Acoustic Mir , 2016 , 2016 , 1937 , 2018 , 2011 : A , 1985 , 2015 , 1935 PEER REVIEWED JOURNAL , 2015 , 1999 , Penguin, 2005 , 1987 r or : The Female V , 1999 A , Picador Political Histor tillness and the Moving Image Ar t , Cambridge U.P , 1988 , õ∂øÓ¬ˆ¬±¸, OF THE J.B. COLLEGE WOMEN CELL , ’¸˜ õ∂fl¡±˙Ú ¬Ûø1∏√, ., 1985 oice in Psychoanalysis and Cinema y 2015 , I. B. 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COLLEGE WOMEN CELL 1997 ¶§±ø˜˜ Ú±Â√ø1Ú / ] ’±1n∏ 176 ø¬ıù´1 ¸±˜±øÊ√fl¡¸±—¶‘®øÓ¬fl¡ ˝◊√√øÓ¬˝√√±¸fl¡ Œõ∂鬱¬ÛȬ1+À¬Û ¢∂˝√√Ì fl¡ø1ÀÂ√º ŒÓ¬›“ Œ√‡≈ª±˝◊√√ÀÂ√ Œ˚, ¤˝◊√√ ¸˜˚˛ÀÂ√±ª±Ó¬ Ó¬±Àfl¡ fl¡ø1¬ıÕ˘ ŒÓ¬›“ ¬ÛÀ1±é¬ˆ¬±Àª ø¬ı—˙ ˙øÓ¬fl¡±1 ÚÕ¬ı√ı1 √˙fl¡1 ¸”‰¬Ú±À1 ¬Û1± ¬Û1ªÓ«¬œ ≈√Ȭ±˜±Ú ¸˜˚˛1 äº ˝◊√√˚˛±Ó¬ ŒÓ¬›“ øÚÊ√1 Œ‰¬Ã¬Û±˙1 ¸˜fl¡±˘œÚ Ê√œªÚÒ±1±Àfl¡˝◊√√ √±ø„√√ Òø1¬ıÕ˘ ˚P fl¡ø1ÀÂ√º ’ªÀ˙… ÚÓ≈¬ÚQ1 ¬Û1˙ √±Ú fl¡ø1¬ıÕ˘ ¸é¬˜ ˝√√øÂ√˘º ¸±Ò±1Ì ø¬ı‰¬±1Ó¬ ¸—fl¡˘Ú‡Ú1 丘”˝√√ ˝√√ÀÂ√ äfl¡±11 ¸˜fl¡±˘œÚ ŒéSÀÓ¬˝◊√√ Œ˚ ¬Ûø1ªÓ«¬Ú ’±øÚøÂ√˘ ŒÓ¬ÀÚ Ú˝√√˚˛, ¸±˜ø¢∂fl¡ˆ¬±Àª ’¸˜œ˚˛± ‰≈¬øȬä1 ¸—øù≠©Ü ø√˙ÀȬ±Àfl¡± ¬ıU¬Ûø1˜±ÀÌ ¬ıUÀfl¡˝◊√√Ȭ± ø√˙1 ¬Û1± ά◊À~‡À˚±…º ¸—fl¡˘Ú‡Ú1 丘””˝√√1 Ê√ø1˚˛ÀÓ¬ ŒÓ¬›“ Œfl¡ª˘ øÚÊ√1 äfl¡Ôfl¡Ó¬±1 ¬ı…ªÒ±Ú ˘é¬… fl¡1± ˚±˚˛º Œfl¡ª˘ Œ¸˚˛±˝◊√√ Ú˝√√˚˛, ŒÓ¬›“ ˜Úfl¡ø1¬ı˘œ˚˛± Œ˚ õ∂Ô˜ ’±1n∏ ø¡ZÓ¬œ˚˛‡Ú ¸—fl¡˘Ú1 õ∂fl¡±˙1 ˜±Ê√Ó¬ õ∂±˚˛ Ú ¬ıÂ√11 ¤ÀÂ√±ª± √œ‚˘œ˚˛± ¸˜˚˛1 2003 õ∂±˚˛ ¤È¬± √˙fl¡1 ¬Û±Â√Ó¬ õ∂fl¡±ø˙Ó¬ Œ˜Ã‰≈¬˜œ fl¡˘œ1 ø¡ZÓ¬œ˚˛‡Ú ‰≈¬øÈ¬ä ¸—fl¡˘Ú ëÓ‘¬Ó¬œ˚˛Q1 äí ¸—fl¡˘Ú‡ÚÓ¬ ¤È¬±1 ¸g±Ú1 ¬ı±À¬ı˝◊√√ ¤ÀÚ fl¡ø1øÂ√˘ ¬ı≈ø˘ ’Ú≈˜±Ú fl¡ø1¬ı ¬Û±ø1º ø˚À˚˛˝◊√√ Ú˝√√›fl¡ õ∂Ô˜‡Ú ¸—fl¡˘Ú õ∂fl¡±˙1 fl¡1± Œ√‡± Ú±˚±˚˛ ˚ø√› ¸yªÓ¬ ä 1‰¬Ú±1 ŒéSÓ¬ ¬Û1œé¬±øÚ1œé¬±1 ¶§±Ô«Ó¬ ’±1n∏ ’øˆ¬Úª fl¡ÔÚ ˙˘œ 1‰¬Ú± fl¡1± 丘”˝√√ ¸—fl¡˘Ú¬ıX Œ√‡± Ú±˚±˚˛º ¤˝◊√√ÀéSÓ¬ äfl¡±À1 ¶Û©ÜÕfl¡ fl¡íÀÓ¬± ¤Àfl¡± fl¡Ô± ά◊À~‡ ¸—fl¡˘Ú‡ÚÓ¬ ¸—‡…± ˚ÀÔ©Ü fl¡˜, øͬfl¡ Œ¸˝◊√√√À1 õ∂±˚˛ õ∂øÓ¬ÀȬ± äÀ1˝◊√√ ˝◊√√ÀȬ±1 ˘Ó¬ ø¸ÀȬ±1 ¸≈¶Û©Ü ¬Û±Ô«fl¡… ‰¬fl≈¡Ó¬ ¬ÛÀ1º ¸yª¶ö˘Ó¬ øÚÊ√Àfl¡ ’øÓ¬Sê˜ fl¡ø1 Œ˚±ª±1 õ∂˚˛±¸ ‰¬fl≈¡Ó¬ ¬ÛÀ1º Œ¸˝◊√√¬ı±À¬ı ¤˝√√±ÀÓ¬ Œ˚ÀÚÕfl¡ ŒÓ¬›“1 1‰¬Ú±1 ‰≈¬øȬä 1‰¬Ú±1 ŒéSÀÓ¬ ŒÓ¬›“ ¸≈ø‰¬øôLÓ¬ ’±1n∏ ¸≈¬Ûø1fl¡øäÓ¬ˆ¬±Àª ø¬ı∏˚˛ ’±øefl¡ øÚ¬ı«±‰¬Ú fl¡1±1 ˘ÀÓ¬ ά◊À~‡À˚±… ‰≈¬øȬä 1‰¬Ú±À1 ’¸˜œ˚˛± ‰≈¬øȬä1 1‰¬Ú± ¬ıø‰S…1 ø√˙Ó¬ ’ø1˝√√̱ ’±¬ıϬˇ±˝◊√√ÀÂ√º õ∂±˚˛ õ∂øÓ¬ÀȬ± ’±À˘±‰¬ÚœÀ˚˛ ’±¬ıÀϬˇ±ª± 븱ø˝√√Ó¬… ¸—¶‘®øÓ¬ ¸ij±Úí ά◊À~‡À˚±…º ¬ı1fl¡È¬fl¡œ ¬ı“Ȭ±í, ˝◊√√øÓ¬˜ÀÒ… Œfl¡˝◊√√¬ı±È¬±› ά◊À~‡À˚±… ¬ı“Ȭ±1 ¡Z±1± ¸ij±øÚÓ¬ ˝√√ÀÂ√, Œ¸˝◊√√¸˜”˝√√1 øˆ¬Ó¬1Ó¬ ‡Úfl¡ ë¤Ê√Ú Òœ˜±Ú1 Ê√œªÚ¬Û?œí Ú±À˜À1 ’¸˜œ˚˛± ˆ¬±∏±Õ˘ ’Ú≈¬ı±√ fl¡ø1ÀÂ√º ¸±ø˝√√Ó¬…‰¬‰«¬±1 ¬ı±À¬ı ŒÓ¬›“ fl¡±˘ ø¬ı∏˚˛fl¡ ¢∂Lö ˝√√ÀÂ√ñ눬±1Ó¬œ˚˛ ‰¬±1n∏fl¡˘±1 Œ1„√√øÚí, ëø¬ı∏˚˛ fl¡˘±...í ’±1n∏ ë’¸˜1 ’±Ò≈øÚfl¡ ø˙äfl¡˘±í [õ∂fl¡±˙ 2010 Œ˙∏Ó¬í [õ∂fl¡±˙ fl¡±˘ øÓ¬øÚ√Ȭ± √˙fl¡1 ¬Û”À¬ı«º ¤øÓ¬˚˛±Õ˘Àfl¡ ŒÓ¬›“1 õ∂fl¡±ø˙Ó¬ Œ˝√√±ª± ä ¸—fl¡˘Ú Œfl¡˝◊√√‡Ú ˝√√ÀÂ√ñ뢱˜ƒ¬ı±√± Ú±‰¬1 ’Ê«√Ú fl¡ø1ÀÂ√º ¸˜˚˛1 Œ˘À‡À1 fl¡Ô±¸±ø˝√√øÓ¬…fl¡ Œ˜Ã‰≈¬˜œ fl¡˘œ1 ’±Rõ∂fl¡±˙ ˝√√øÂ√˘ ’±øÊ√1 ¬Û1± ˜±ÀÔ± fl¡˘±¸˜±À˘±‰¬fl¡º ά◊ˆ¬˚˛ÀéSÀÓ¬ ŒÓ¬›“ ’øˆ¬Úª ¬ıø˙©Ü… õ∂fl¡±˙1 Ê√ø1˚˛ÀÓ¬ øÚÊ√¶§Ó¬± õ∂√˙«Ú fl¡ø1 ¸Ù¬˘Ó¬± ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ 2011 ‰¬Ú] ’±1n∏ ëŒÙˬ˜1 ¬ı±ø˝√√11 ŒÊ√±Ú±fl¡œ ¬Û1n∏ª±À¬ı±1í [õ∂fl¡±˙ fl¡±˘ ‰¬Ú1 ¬Û1± Œ˜Ã‰≈¬˜œ fl¡˘œ1 õ∂Ô˜‡Ú ‰≈¬øÈ¬ä ¸—fl¡˘Ú 뢱˜¬ı±√± Ú±‰¬1 Œ˙∏Ó¬íº Œ˜Ã‰≈¬˜œ fl¡˘œÀ˚˛ ‰≈¬øȬäfl¡±1 1+À¬Û Œ˚±ª± øÓ¬øÚȬ± √˙fl¡Ê≈√ø1 ¸øSê˚˛ ˝√√ ’±ÀÂ√ ’±1n∏ ¬ıUÀfl¡˝◊√√Ȭ± fl¡Ô± ¸±ø˝√√øÓ¬…fl¡ 1+À¬Û Œ˜Ã‰≈¬˜œ fl¡˘œ1 ¬Ûø1‰¬˚˛1 ≈√Ȭ± ô¶1 ’±ÀÂ√, ˚Ô±SêÀ˜ñ‰≈¬øȬäfl¡±1 ’±1n∏ SROT ‰¬Ú]º ˝◊√√˚˛±1 ά◊¬Ûø1› ŒÓ¬›“ ø¬ıø˙©Ü ø˙äœ ‰¬±˘ˆ¬±√1 √±ø˘1 ’±RÊ√œªÚœ ëά±À˚˛1œ ’¬ı ¤ øÊ√øÚ˚˛±Â√í 1992 2005 2007 ASWINI 1998 ‰¬Ú1 ¬Û1± ‰¬ÚÓ¬ ë1±©Ü™œ˚˛ ˆ¬±∏± ¬Ûø1∏√1 ¬ı“Ȭ±í ’±1n∏ ‰¬ÚÕ˘ 1ø‰¬Ó¬ ’±1n∏ õ∂fl¡±ø˙Ó¬ ’±Àͬ±È¬± ä ¸—fl¡ø˘Ó¬ ˝√√ÀÂ√º ¸—fl¡˘Ú1 äÀfl¡˝◊√√Ȭ± : A ‰¬Ú], ëÓ‘¬Ó¬œ˚˛Q1 äí [õ∂fl¡±˙ fl¡±˘ PEER REVIEWED JOURNAL 1998 ‰¬ÚÕ˘ 1ø‰¬Ó¬ ’±1n∏ õ∂fl¡±ø˙Ó¬ √À˝√√±È¬± ä ¸—fl¡ø˘Ó¬ ˝√√ÀÂ√º 1998 OF THE J.B. 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ά Œ˜Ã‰≈¬˜œ fl¡˘œ, 뢱˜ƒ¬ı±√± Ú±‰¬1 Œ˙∏Ó¬í, ¬Û‘ OF THE J.B. COLLEGE WOMEN CELL 0 11-12ˇ √ / 179 0 9ˇ √ ’¸˝√√ÊÀ¬ı±Ò√ ’±1n∏ ’˜—˘1 ’±˙—fl¡± õ∂fl¡±˙ fl¡ø1ÀÂ√º ¬ı˝√√˘ Œˆ¬±¬ı±√œ¸˜±Ê√À‰¬Ó¬Ú±1 õ∂fl‘¡Ó¬ ¶§1+¬ÛÀȬ±fl¡ ά◊¬Û˘øt fl¡ø1¬ı ¬Û1± Ú±˝◊√√º øfl¡c Ó¬±1 ˜±Ê√Ó¬ ¤fl¡õ∂fl¡±11 ŒÓ¬›“ ¤˝◊√√ ¸1n∏¸≈1± Œ±á¬œøÚˆ¬«1 ¸±—¶‘®øÓ¬fl¡ Ê√œªÚÀ¬ı±Òfl¡ ›Ù¬1±˝◊√√ õ∂øӬᬱ fl¡ø1¬ı ø¬ı‰¬1± ¬Û≈“øÊ√¬ı±√œ ˜±Úø¸fl¡Ó¬±1 Œ¸±˜±˝◊√√ ’˝√√± ¬ı±øÌøÊ√…fl¡ ‘√ø©Üˆ¬—œÀ1 ¬Ûø1‰¬±ø˘Ó¬ õ∂ª˘ ¬Ûø1ªÓ«¬Ú1 õ∂¬ı±˝√√ÀȬ±Àª ëøÙ¬ífl¡ ά◊ø√¢ü fl¡ø1 Ó≈¬ø˘ÀÂ√º ά◊øͬ˘Õ Œ˝√√“ÀÓ¬Úº øfl¡c äÀȬ±1 fl¡±ø˝√√Úœˆ¬±1 ˜±Ê√Ó¬ ¬ıÌ«Ú± fl¡1± ’±1n∏ Œ˙˝√√Ó¬œ˚˛±Õfl¡ fl¡±ø¬ı« ¸˜±Ê√Õ˘ ˝√√ͬ±ÀÓ¬ Œ¸±˜±˝◊√√ ’Ú± ÚÓ≈¬ÚQ˝◊√√ ¤fl¡ õ∂fl¡±11 √œ‚«¶ö±˚˛œ ¬Ûø1ªÓ«¬Ú ¸‘ø©Ü fl¡ø1À˘À˝√√“ÀÓ¬Úº ˝√√˚˛ÀÓ¬± Œ¸˚˛± ¢∂˝√√Ìœ˚˛› ˝√√ ø√¬ıÕ˘ ’±1y fl¡ø1øÂ√˘º ˝√√˚˛ÀÓ¬± ¤˝◊√√ õ∂øSê˚˛± ’¬ı…±˝√√Ó¬ Ô±øfl¡À˘ ¸˜˚˛Ó¬Õ ¤ÀÚ õ∂±ôLœ˚˛ Ê√ÚÊ√œªÚ1 ˜±Ê√Õ˘Àfl¡ ¬Û±ø1øÂ√˘ ’±1n∏ øÚÊ√1 ¬Û1•Û1± ‹øÓ¬˝√√…À¬ı±Ò1 ¸ÀÓ¬ Òœ1 øÓ¬Ó¬ ˝√√À˘› ¤˝◊√√ ÚÓ≈¬Ú ’øˆ¬:Ó¬±fl¡ ͬ±˝◊√√ Ôfl¡± ¤fl¡õ∂fl¡±11 ˜±Úªœ˚˛ ‰¬ø1S˝◊√√ ¸1˘¸˝√√Ê√ fl¡±ø¬ı«Ê√Ú¸˜±Ê√1 ˜±Ê√Ó¬ ø¬ıù´±¸ ’±1n∏ ’±¶ö±À¬ı±Ò1 ¸‘ø©Ü fl¡ø1¬ı fl¡ø1ÀÂ√º √1±‰¬˘ÀÓ¬ fi¬ÛøÚÀ¬ıø˙fl¡Ó¬±1 ¬ı‘˝√√M√√1 ’“±‰¬øÚ1 ’ôL«Ó¬ ˝√√À˘› ¤˝◊√√ fl¡±˚«fl¡˘±¬Û¸˜”˝√√1 ˜±Ê√Ó¬ øÚø˝√√Ó¬ ˝√√ Œ¸˚˛± ŒÓ¬›“ ¸±˜ø¢∂fl¡ˆ¬±Àª fl¡±ø¬ı«¸fl¡˘1 fl¡˘…±Ì ’±1n∏ ά◊M√√À1±M√√1 ø¬ıfl¡±˙1 ¬ı±À¬ı õ∂À˚˛±Ê√Úœ˚˛ ¬ı≈ø˘ ø¬ıÀ¬ı‰¬Ú± ˜±Úø¸fl¡Ó¬±1 ¬Ûø1‰¬˚˛ ˘±ˆ¬ fl¡1±1 ¬ı±À¬ı ŒÓ¬›“À˘±fl¡1 õ∂øÓ¬ ëøÙ¬í1 ˜Ú1 ˜±Ê√Ó¬ ¤È¬± ά◊2‰¬ Ò±1̱À1± ¸‘ø©Ü ˝√√ÀÂ√º Œ‰¬Ó¬Ú±˝◊√√ fl¡±ø¬ı«Ê√ÚÊ√œªÚ1 ›¬Û1Ó¬ ¸√Ô«fl¡ õ∂ˆ¬±ª Œ¬Û˘±˝◊√√ÀÂ√º ¤˝◊√√ÀéSÓ¬ ø˜Â√ÀÚ1œ¸fl¡˘1 ά◊»¸«œfl‘¡Ó¬ ¬ı≈øÊ√ÀÂ√ Œ˚ Ò˜«ø¬ıô¶±11 ά◊ÀV˙…À1 ’±ø˝√√À˘› ŒÓ¬›“À˘±fl¡1 ˜±Ê√Ó¬ Ôfl¡± ˜±ÚªÓ¬±À¬ı±Ò ’±1n∏ ά◊√±1 ø‰¬ôL± ˘é¬… fl¡1± ˚±˚˛º ëøÙ¬í1 ¸ÀÓ¬ ’±Ò≈øÚfl¡Ó¬±1 ¬Ûø1‰¬˚˛ ˝√√ÀÂ√ ø˜Â√ÀÚ1œ¸fl¡˘1 fl¡±˚«fl¡˘±¬Û1 Ê√ø1˚˛ÀÓ¬º ŒÓ¬›“ Ê√ÚÊ√œªÚ1 ˜±Ê√Õ˘Àfl¡±¡ ¤fl¡ √œ‚«¶ö±˚˛œ ’±1n∏ ¬ı…±¬Ûfl¡ ¬Ûø1ªÓ«¬Ú ’±ø˝√√øÂ√˘, Œ¸˝◊√√ø¬ı∏À˚˛ ëøÙ¬í1 ¸:±Ú õ∂øÓ¬øSê˚˛± ¸”SÓ¬ Òœ1 øÓ¬À1 ˝√√À˘› ø˚À¬ı±1 ’±Ò≈øÚfl¡Ó¬±1 ά◊¬Û±√±Ú Œ¸±˜±˝◊√√ ’±ø˝√√øÂ√˘ ’±1n∏ ø˚À¬ı±11 õ∂ˆ¬±ªÓ¬ fl¡±ø¬ı« 똔˘ˆ¬”ø˜í1 ¸±˜±øÊ√fl¡ ¬Ûø1ªÓ«¬Ú1 ’øˆ¬À˘‡1 ¬Û1± øÚ˘Ó¬ Ô±øfl¡À˘› fl¡±ø¬ı« ’±—˘—1 ˜±Ê√Õ˘Àfl¡± ø¬ıøˆ¬iß õ∂¬ı±˝√√Õ˘ ’±ø˝√√ ¬Û1± ¬Ûø1ªÓ«¬ÚÀ¬ı±11 õ∂øÓ¬ ¤Àfl¡¬ı±À1 ¸À‰¬Ó¬Ú Ú˝√√˚˛ ¬ı≈ø˘ fl¡í¬ı ŒÚ±ª±ø1º ˆ¬±1Ó¬¬ı∏«1 Ó¬Ô±fl¡øÔÓ¬ ’ªÀ˙… Œ¸˝◊√√¬ı≈ø˘ ëøÙ¬í ‰¬ø1SÀȬ± ¸±˜±øÊ√fl¡ ¬Ûø1ªÓ«¬Ú ’±1n∏ fi¬ÛøÚÀªø˙fl¡ ˝◊√√øÓ¬˝√√±¸1 ’“±Ó¬Òø1 Œ√˙œ˚˛ Ê√œªÚ Œ‰¬Ó¬Ú± ’±1n∏ ˆ¬±ªÚ±1 ˜±Ê√Õ˘ ’Ó¬œÓ¬ ¬ıÓ«¬˜±Ú1 ¸fl¡À˘±À¬ı±1 õ∂¸e˝◊√√ Œ˝√√˘±1À„√√ ’˝√√±Œ˚±ª± fl¡ø1 Ô±Àfl¡º ¬Û±›“º Ù¬˘¶§1+À¬Û ’Ú… ø˚Àfl¡±ÀÚ± ά◊M√√1fi¬ÛøÚÀªø˙fl¡ ¸±ø˝√√Ó¬…1 ά◊À~‡À˚±… ‰¬ø1S1 √À1 Œ¸˝◊√√¬ı±À¬ı ŒÓ¬›“1 ë’¶§øô¶ífl¡1 Œ¬ı±Ò1 Ê√ij ø√˚˛± ˘é¬… fl¡1± ˚±˚˛º ¤˝◊√√ÀéSÓ¬ äfl¡±À1 ≈√Ȭ± õ∂Ê√ij1 ˜±Ê√Ó¬ õ∂fl¡±ø˙Ó¬ ¡ZiZfl¡ ¬Û1± äÀȬ±1 ¬Ûø1ÌøÓ¬À˚˛ ¸˜±Ò±ÚÒ˜«œ1+¬ÛÓ¬ ¤È¬± ¶§øô¶ õ∂√±Ú fl¡1±Ó¬Õfl¡ ¬Û±Í¬fl¡1 ˜ÚÓ¬ õ∂ùü ¬ı± øÊ√:±¸±1 ø¬ı¬Û1œÀÓ¬ ¬ı1= ¤fl¡õ∂fl¡±11 ˝◊√√—øÓ¬Ò˜«œÓ¬±1 Ê√ø1˚˛ÀÓ¬À˝√√ äÀȬ±1 ¬Ûø1ÌøÓ¬ øÚÀ«√˙ fl¡1± ˝√√ÀÂ√º Œ¸˝◊√√Ù¬±˘1 Œ¬Û±ª± 븱˜1øÌí ¬ı± ëŒ˙∏ ˝√√À˚˛± Œ˙∏ ŒÚ±À˝√√±ª± ¬ıU ¸y±ªÚ±¬Û”¬ı« ’¸•Û”Ì« ¸±˜1øÌí1 ô¶1Õ˘ øÚ˚˛± Ú±˝◊√√º ˝◊√√˚˛±1 ø√~œ1 ¬Û1± ’˝√√± ¤fl¡±˘1 ¬ıg≈ ‰¬˜±„√√1 ˘ÀÓ¬ ˝√√›fl¡ ˜±Úø¸fl¡ô¶1Ó¬ ‹fl¡…À¬ı±Ò fl¡ø1ÀÂ√º Ê√œªÚÒ±1±1 õ∂øÓ¬ ¤È¬± ’õ∂øÓ¬À1±Ò… ’±fl¡∏«Ì Œ¬ı±Ò fl¡ø1ÀÂ√º Œ¸˝◊√√¬ı±À¬ı ¸˜Úœ˚˛± ¬ıg≈ Œ‰¬˜‰¬Ú1 ˘ÀÓ¬ ˝√√›fl¡ ¬ı± Œˆ¬±¬ı±√œ Œ‰¬Ó¬Ú±˝◊√√ ’±øÚ ø√˚˛± ’¬Ûø1ø‰¬Ó¬ Ú±Ú±õ∂fl¡±11 ά◊¬ÛÀˆ¬±1 ¬ÛÔ1 ¸g±Ú ˘±ˆ¬ fl¡1±1 Ê√ø1˚˛ÀÓ¬ ¤ÀÚ ŒÓ¬›“1 ˜±Ê√Ó¬√ ’±Ò≈øÚfl¡Ó¬±1 ø¬ıøˆ¬iß ’±fl¡∏«Ìœ˚˛√ ¸˜˘À¬ı±À1 ‰¬˜fl¡1 ¸‘ø©Ü fl¡ø1ÀÂ√º ø¬ıÀ˙∏Õfl¡ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ øͬfl¡ Œ¸˝◊√√√À1 äÀȬ±1 ¬Ûø1ÌøÓ¬ÀȬ±› äfl¡±À1 ¬Û1•Û1±Ó¬ fl¡±ø˝√√ڜҘœ« ä1 ˜±Ê√Ó¬ Œ√ø‡¬ıÕ˘ äÀȬ±1 ø¡ZÓ¬œ˚˛ˆ¬±Ó¬ ëøÙ¬í1 Ú±øÓ¬ ë˝√√±—ø˜øÊ√íÀ˚˛ &1n∏Q ˘±ˆ¬ fl¡ø1ÀÂ√º ÚÓ≈¬Ú õ∂Ê√ij1 õ∂øÓ¬øÚøÒ1+À¬Û SROT ASWINI : A PEER REVIEWED JOURNAL OF THE J.B. COLLEGE WOMEN CELL / 180 ¶Û˙« Úfl¡1±Õfl¡ Ôfl¡± Ú±˝◊√√º ’±¢∂˝√√œ fl¡ø1 ŒÓ¬±˘±1 õ∂˚˛±¸ ‰¬˘±˝◊√√ÀÂ√º √1±‰¬˘ÀÓ¬ ëøÙ¬í1 ˜±Ê√Ó¬ Ôfl¡± ¤˝◊√√ õ∂‰¬G qˆ¬À¬ı±ÀÒ Ú±øÓ¬ ë˝√√±—ø˜øÊ√íÀfl¡± ˜Ú1 ˜±Ê√Ó¬ ¤fl¡±˘Ó¬ ø˜Â√ÀÚ1œ¸fl¡À˘ fl¡øϬˇ˚˛±˝◊√√ ’Ú√± ’±Ò≈øÚfl¡Ó¬±1 ¸˝√√Ú˙œ˘ ’±1n∏ ˜±Úªœ˚˛ Ò±1±ÀȬ±1 õ∂øÓ¬ ά◊X±1 Œ¬Û±ª±1 ’±˙±› õ∂fl¡±˙ fl¡ø1ÀÂ√º ŒÓ¬›“ øÚÊ√1 ¸œø˜Ó¬ ˙øMê√ ’±1n∏ ¸œ˜±˝√√œÚ Œ¶ß˝√√1 ¬Û1À˙À1 ë˝√√±—ø˜øÊ√í˝√√“Ó¬1 ¤Àfl¡¸˜˚˛ÀÓ¬ ¤˝◊√√À¬ı±1fl¡ ¸±˜ø˚˛fl¡ ¸—fl¡È¬ ¬ı≈ø˘ ˆ¬±ø¬ı ÚÓ≈¬Ú ‰¬±˜1 ˜±Ê√Ó¬ qˆ¬¬ı≈øX1 ά◊√˚˛1 Ê√ø1˚˛ÀÓ¬ Ó¬±1 ¬Û1± ’±1n∏ ά◊ø√¢üÓ¬±1 ¬Û1± ¬Ûø1S±Ì ¬Û±¬ıÕ˘ ¬ı…±fl≈¡˘Ó¬±À1 ¸ÀÓ¬ ¬Û1˜˙øMê√1 ›‰¬1Ó¬ õ∂±Ô«Ú± Ê√Ú±˝◊√√ÀÂ√º øfl¡c Œˆ¬±¬ı±√1 ¶§±Ô«Ó¬ ά◊¢∂Ó¬±, ø˝√√—¶Ó¬±1 fl¡Ô±À¬ı±1 õ∂Ó¬…é¬ fl¡ø1 ά◊ø√¢ü ˝√√ ¬Ûø1ÀÂ√º ŒÓ¬›“1 ˜ÚÓ¬ ¸‘ø©ÜÀ˝√√±ª± ˆ¬˚˛ Œfl¡fœ˚˛ &1n∏Q õ∂√±Ú fl¡ø1ÀÂ√º ¤Ù¬±À˘ Œ˚ÀÚÕfl¡ ëøÙ¬íÀ˚˛ fl¡±ø¬ı« ¸˜±Ê√Õ˘ ’±ø˝√√ ¬Û1± é¬øÓ¬fl¡±1fl¡ ‘√ø©Üˆ¬—œ, Œ˝√√±ª±1 Ê√ø1˚˛ÀÓ¬ ¡ZiZ1 ¸‘ø©Ü fl¡ø1ÀÂ√º ά◊À~‡À˚±… Œ˚ äfl¡±À1 ¤˝◊√√ ¡ZiZfl¡ ¤Àfl¡¸˜˚˛ÀÓ¬ ¬ıø˝√√«¡ZiZ ’±1n∏ ø¬ıfl¡ø˙Ó¬ Œ˝√√±ª± ≈√Ȭ± fl¡±ø˝√√Úœ1 ’¢∂øÓ¬ Œ√‡≈›ª± ˝√√ÀÂ√, ø˚ äÀȬ±1 Œ˙∏Õ˘ ’±ø˝√√ ¤È¬± øÚø«√©Ü ø¬ı≈Ó¬ ˘ ¸•Ûfl«¡œÓ¬ ’±1n∏ ø¡ZÓ¬œ˚˛ÀȬ±fl¡ õ∂Ô˜ÀȬ±1 ¸•x¸±1Ì ¬ı≈ø˘› ’Ú≈ˆ¬ª ˝√√˚˛º ’Ú… ¤fl¡ ά◊À~‡À˚±… øÚ√˙«Úº øfl¡Â≈√˜±Ú ø¬ıÀ˙∏ Ò1Ì1 ¸±‘√˙…1 øˆ¬øM√√Ó¬ ¬Û±Í¬fl¡1 ä≈√Ȭ±fl¡ ¬Û±1¶Ûø1fl¡ˆ¬±Àª ‰≈¬øȬäÀȬ± ø¬ı∏˚˛¬ıd, ‰¬ø1Sø‰SÌ ’±1n∏ ¸À¬ı«±¬Ûø1 Ê√ÚÀ±á¬œ˚˛ Ê√œªÚ‘√ø©Ü1 √iZ±Rfl¡ ά◊¬Û¶ö±¬Û1 ø√˙1 ¬Û1± õ∂fl¡±ø˙Ó¬ ’±1n∏ Œ˜Ã‰≈¬˜œ fl¡˘œ1 Ó‘¬Ó¬œ˚˛‡Ú ä ¸—fl¡˘ÚÓ¬ ¸øißø¬ı√©Ü Œ˝√√±ª± ë1±¬ı“±˝√√1 ø‰¬flƒ¡ø˜fl¡øÚí Ú±˜1 ¸≈Àfl¡Ã˙À˘À1 ¸fl¡À˘± ¬Û±Í¬fl¡1 ˜±Ê√Õ˘ ø¬ıô¶±1 fl¡ø1¬ıÕ˘ ¸é¬˜ ˝√√ÀÂ√º ¢∂˝√√Ì1 Œ¬ıø˘fl¡± ¤È¬± ¡ZiZ1 ¸‘ø©Ü ˝√√ÀÂ√º fl¡í¬ıÕ˘ íÀ˘ Œ¸˚˛±˝◊√√ äÀȬ±À1± ˜”˘ ¡ZiZº ø˚ÀȬ±fl¡ äfl¡±À1 ¬ı± øÚÊ√1 ˜±Ê√Ó¬ ‹øÓ¬˝√√…À¬ı±Ò1 õ∂øÓ¬ Ôfl¡± ’±fl¡∏«Ì1 ’ªÀ˙∏1 ¬ı±À¬ı˝◊√√ ˝√√›fl¡ ŒÓ¬›“1 ‰”¬Î¬ˇ±ôL ø¸X±ôL ø√¬ıÕ˘ ›˘±À˚˛± ˝√√±—ø˜øÊ√À˚˛ ¤¬ı±1 Ô˜øfl¡ 1ÀÂ√º ¤˝◊√√ÀéSÓ¬ ëøÙ¬í1 ¸ÀÓ¬ Ôfl¡± ŒÓ¬›“1 ¸•Ûfl«¡1 ¬ı±À¬ı˝◊√√ ˝√√›fl¡ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Œ¸˝◊√√Ù¬±À˘ Ú1fl¡1 ¬ı±È¬ñíí ¬ı±›“Ù¬±À˘ ŒÚ˚±¬ı± ¬ı±›“Ù¬±À˘ ŒÚ˚±¬ı± Ó¬±1 Ú±˜øÚÀÓ¬ ≈√À˚˛±Ù¬±À˘ ≈√Ȭ± ¬ı±È¬ Ó≈¬ø˜ ˜≈øfl¡Ú ¬Û±˝√√±1ÀȬ± ¬Û±¬ı± ëëŒ˝√√ ¬Ûø¬ıS ’±R±, Œ˚Ú ÒœÀ1 ±˝◊√√ÀÂ√ñ Œ1¬ÛøÌ1 √À1 ¤È¬± fl¡1n∏Ì ¸≈1 ˆ¬±ø˝√√ ’±ø˝√√ÀÂ√º Ó¬±1 Ù¬œÊ√ÚœÀ˚˛ fl¡í1¬ı±1 ¬Û1± fl¡±‰¬±À˝√√«1 ø¬ıÚøÚ1 ¸≈1Ó¬ Ú±˜øÚÓ¬ ø¸ 1 ’±ÀÂ√º ¤È¬± ¬ı±È¬ Œ¸“±Ù¬±À˘ ÀÂ√, ’±ÚÀȬ± ¬ı±›“Ù¬±À˘º ¤ÀÚÀÓ¬ ˆ¬„√√± Œ√±ÀÓ¬±1±1 ŒÈ¬±¬ÛøÚ ’±ø˝√√˘º ’±1n∏ ø¸ ¤È¬± ¸À¬Û±Ú Œ√ø‡À˘ñ≈√Ȭ± ¬ÛÔ1 ’±ø˘ Œ√±À˜±Ê√±Ó¬, ¬Û±˝√√±11 Ò≈“ªø˘fl≈¡“ªø˘ ø‰¬ôL±1 ¬Û±fl¡ ˘± ȬڱȬøÚ1 ˜±Ê√Ó¬ ›À1 øÚ˙± ¸±À1 Ôfl¡±1 ø¬ÛÂ√Ó¬, Œ˙∏ 1±øÓ¬ Ó¬±1 äÀȬ±1 fl¡±ø˝√√Úœˆ¬±1 ˜±ÀÊ√ø√ ’±¬Û±Ó¬ Ê√øȬ˘ ¬ıÌ«Ú±Rfl¡Õ˙˘œÀ1 ≈√Ȭ± ø¬ıÀ˙∏ ¸±˜±øÊ√fl¡ Œõ∂鬱¬ÛȬӬ ’±À˘±‰¬… õ∂Ô˜ÀȬ± ä 1‰¬Ú±1 õ∂±˚˛ ŒÓ¬1 ¬ıÂ√11 ¬Û±Â√Ó¬, Œ¸˝◊√√¬ı±À¬ı fl¡±ø¬ı« ¬Û±˝√√±1 ¤ø1, ¸˜±Ê √Ê√œªÚfl¡ ¬Ûø1Ó¬…± fl¡ø1 ’±Ò≈øÚfl¡Ó¬±1 ˜±Ê√Ó¬ ’±RÊ√±˝√√ SROT ASWINI : A PEER REVIEWED JOURNAL ά Œ˜Ã‰≈¬˜œ fl¡˘œ, 뢱˜ƒ¬ı±√± Ú±‰¬1 Œ˙∏Ó¬í, ¬Û‘ OF THE J.B. 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COLLEGE WOMEN CELL ά Œ˜Ã‰≈¬˜œ fl¡˘œ, ë˜fl¡øE˘í, ¬Û‘ / 182 0 152ˇ Ôfl¡±1 ˜±ÀÊ√ø√ ±ÚÀȬ±Àª Œfl¡øÓ¬˚˛±¬ı± fl¡±À1±ª±1 ˜ÚÓ¬ ’ø‰¬Ú ø˙“˝√√1Ì Ê√±˝◊√√ Ó≈¬ø˘À˘, fl¡±À1±¬ı±1 ˜±fl¡1 ¬Û1± ŒÓ¬›“1 &1n∏ ¸—œÓ¬:1 ›‰¬1 ¬Û±À˘Õº ¤ÀÚ√À1 ¤È¬± 댉¬˝◊√√Ú ø1À˚˛fl¡‰¬Ú˚≈Mê√í õ∂øSê˚˛±1 ˜±ÀÊ√ø√ fl¡1± ¤Ê√Ú Â√±S1 ¬ı…øMê√¸—¢∂˝√√Õ˘, Ó¬±1 ¬Û±Â√Ó¬ Â√±SÊ√Ú1 ¬ıg≈ ±˚˛fl¡¬ı±√…˚Laœ1 ¸—¢∂˝√√Õ˘ ’±1n∏ ŒÓ¬›“1 1±©Ü™¸—‚1 ø¬ıù´ ‹øÓ¬˝√√…1 œÓ¬1 ’±fl«¡±˝◊√√ˆ¬Õ˘, Œ¸˝◊√√ ’±fl«¡±˝◊√√ˆ¬1 ¬Û1± ø˜Î¬◊Àfl¡˘øÊ√©ÜÊ√Ú1 ’ÒœÚÓ¬ Àª∏̱ ¸—œÓ¬ Àª∏fl¡ ø˜Î¬◊øÊ√Àfl¡˘øÊ√©Ü1 Ê√ø1˚˛ÀÓ¬ ë’±ø√˜ Ê√ÚÀ±á¬œ˚˛ Œ˘±fl¡¸—œÓ¬1 Œ˜Ãø‡fl¡ ¬Û1•Û1±í ˙œ∏«fl¡ ˜í˜ífl¡í1 ±ÚÀȬ±Àª ¸—œÓ¬ 1ø¸fl¡Ê√Ú1 ¬ı…øMê√Ó¬ ¸—¢∂˝√√Ó¬ øfl¡Â≈√fl¡±˘ ¬Ûø1 Ôfl¡±1 ¬Û±Â√Ó¬, ¤Ê√Ú øÊ√:±¸≈ ˜≈‡‡Ú1 õ∂øÓ¬26√ø¬ı ¢∂˝√√Ì fl¡ø1 ˘Ó¬ ˘ øÂ√˘º ¤ÀÚ√À1 ’±Ò≈øÚfl¡ ˚±øLafl¡ ¬ı…ª¶ö±1 ˜±Ò…˜Ó¬ ¶ö±˚˛œÕ˝√√ Œ˚±ª± Œ¸˝◊√√ ˜≈*Ó¬±fl¡ ¶ö±˚˛œ fl¡1±1 ˜±ÚÀ¸À1˝◊√√ ëÂ√ø¬ı ’±1n∏ ±Ú ¬ıœ fl¡1± ˚La≈√Ȭ±À1í ±ÚÀȬ± ±Ú±˝◊√√ Ôfl¡± œÓ¬1 fl¡Ô± Ú≈¬ı≈øÊ√À˘› õ∂fl¡±˙ˆ¬—œ1 ’±ôLø1fl¡’À˜±‚ õ∂ˆ¬±ªÓ¬ ø˙“˝√√ø1Ó¬ ˝√√ ά◊øͬøÂ√˘º øÚÊ√1 Ó¬±»é¬øÌfl¡ ’±ø√˜ Ê√ÚÀ±á¬œ˚˛ ˜≈‡‡Ú1 ˜±Ê√Ó¬ Œ√‡± ¬ıø‰S…fl¡ ’Ú≈Ò±ªÚ fl¡ø1 ˜≈*Õ˝√√ ¬Û1± õ∂PÓ¬±øNfl¡Ê√ÀÚ ˜í˜ífl¡í1 ¸˜±Ê√ Ê√œªÚÓ¬ 댘fl¡ƒ’±¬Û1 ¬ıUÓ¬1¬Ûœ˚˛± õ∂À˘¬ÛÓ¬ Í¬Ú Òø1 ά◊ͬ± ¶ú±È«¬ŒÂ√øˆ¬í ˜≈‡À¬ı±11 ø¬ı¬Û1œÀÓ¬ ŒÓ¬›“1 √ŒÎ¬fl¡± õ∂PÓ¬±øNfl¡ ø¬ı∏˚˛±Ê√ÀÚ ˜í˜ífl¡í1 Œ¸˝◊√√ ’ø‰¬Ú’¬ı≈Ê√ ±Ú qøÚ¬ıÕ˘ ¬Û±˝◊√√øÂ√˘º Œ‡±Ê√fl¡±øϬˇ ‚”ø1 Ù≈¬ø1 √˘ÀȬ±1 ˆ¬±1 ˘±Ó¬ ¸øg˚˛± ¬Û1Ó¬ ¬ıø˝√√Õ˘ øÊ√1øÌ ˘øÂ√˘º ¤ÀÚ ¤È¬± ø¬ıÀ˙∏ ¬Ûø1ø¶öøÓ¬Ó¬ ¤Ê√Ú ŒÎ¬fl¡± õ∂PÓ¬±øNfl¡ ø¬ı∏˚˛±1 √˘ÀȬ±fl¡ ¬ı±È¬ Œ√‡≈ª±˝◊√√ ˘ Ù≈¬ø1øÂ√˘º ø√ÚÀȬ± ¤fl¡±Œ¬ıfl“¡± ¬ø˙˘±˜˚˛ ¬ı±ÀȬÀ1 ¤¬ı±1 ˜í˜ífl¡í˝◊√√ ŒÓ¬›“À˘±fl¡1 Œ¸˝◊√√ ≈√«˜ ¬Û±˝√√±1œ˚˛± ’=˘1 &˝√√±À¬ı±1Ó¬ ¤È¬± Œ˜±ø˘Ô1 ¸g±Ú fl¡ø1¬ıÕ˘ ’˝√√± ¬Ûø1ø¶öøÓ¬Ó¬ Œ±ª± ±Ú1 ‚ȬڱÀȬ±Àª˝◊√√ äÀȬ±1 ø¡ZÓ¬œ˚˛ÀȬ± ‚Ȭڱ1 ¸”S¬Û±Ó¬Ó¬ ‚±˝◊√√ ˆ¬”ø˜fl¡± ¢∂˝√√Ì fl¡ø1ÀÂ√º ¸—œÓ¬‰¬‰«¬±1 ’ôL«Ó¬ ëœÓ¬1 øÚ˜«±Ì ’±1n∏ ¬Ûø1Àª˙Úí1 ˘Ó¬ ø1Ê√±¬ı ŒÚ±ª±À1“±º ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ˝◊√√øÓ¬˜ÀÒ… ’ø‰¬Ú õ∂fl‘¡øÓ¬1 ¬Û‘ᬈ¬”ø˜Ó¬ ’±fl¡∏«Ìœ˚˛ Ú¸ø«fl¡Ó¬±fl¡ ά◊¬ÛÀˆ¬± fl¡ø1 ’±1n∏ ‰¬˝√√11 ’±Ò≈øÚfl¡ ø˙˘±˜˚˛ &˝√√±À¬ı±1 ¬ı≈1±˝◊√√ Œ¬Û˘±˝◊√√øÂ√˘º ¸±1œ˚˛ ŒÏ¬Ã1 √À1 ˆ¬œ1 Ú±√1 ά◊M√√±˘ Ò√ıøÚ1 Œ¸˝◊√√ ¸≈À1 Œ˚Ú Œ±ÀȬ˝◊√√ ’1Ì…, ¬Û±˝√√±1À¬ı±1 ’±1n∏ ø¬ıø‰S¬Œ±gÀ¬ı±11 ¸íÀÓ¬ ¬Û±fl¡ ˘±ø ¬Û±˝√√±11 ø¸¬Û±1Õ˘ ø¬ıô¶±ø1Ó¬ ˝√√ ˚±¬ıÕ˘ Òø1øÂ√˘ñ ˆ¬¢ü ’±R±1 ’¬Û±1’ÚôL ø¬ıÚøÚ ¤È¬±À˝√√ Œ˚Ú ¸1øfl¡ ’±ø˝√√øÂ√˘ Ó¬±˝◊√√1 øÚ˜‡œ˚˛± ›“ÀͬÀ1 ’±1n∏ ¸øg˚˛±1 ¬ÛÓ¬—1 √À1 ˆ¬œ1 fl¡1n∏Ì Á¡˜Á¡˜ ˜±Ó¬ ¤È¬±À1 ’±ø√˜ õ∂±Ô«Ú±1 ¤È¬± ±Úº ˆ¬„√√± fl¡ø˘Ê√±1 ŒÚ ±Ú...Œ˘øÚ˚˛±˝◊√√ Œ˘øÚ˚˛±˝◊√√ 1 fl¡±˝√√±øÚ› Ú≈qÚ± ÚÊ√Ú±ñ’ø‰¬Ú ’À√‡± ¤fl¡ 1˝√√¸…‚Ú ˙—‡Ù≈¬˘ ¤¬Û±˝√√1 ¬Û1± ¬ı±ø˜Í¬± Œ˜ÃÀ¬ı±1 ‰≈¬ø˝√√ ‡±¬ıÕ˘ ø√ ˜í˜ífl¡˝◊√√ ±¬ıÕ˘ Òø1øÂ√˘ ¤È¬± Œ√√±Î¬◊ø1˚˛±¬ıÕ˘ Òø1øÂ√˘º ŒÓ¬øÓ¬˚˛±˝◊√√ Œ¬Û±ª±ø˘ÀȬ±fl¡ ¬ı≈fl≈¡Õ˘ Ȭ±øÚ ’±øÚ, Ó¬±˝◊√√1 ¬ı≈fl≈¡1 ¬ı± Òflƒ¡Òfl¡œ˚˛± Ô±Àfl“¡±ÀÓ¬˝◊√√ ˜í˜ífl¡í˝◊√√ fl¡±À¬Û±1 ¤‡ÀÚÀ1 ±Ó¬ ¬ı±øg Œ˘±ª± Œ¬Û±ª±ø˘ÀȬ±Àª fl¡±»Õfl¡ ˝√√ͬ±» ŒÍ¬— Œ˜ø˘ ’±fl¡±˙Ó¬ ø‰¬flƒ¡ø˜flƒ¡ 1±¬ı“±˝√√À¬ı±1 ’“±øfl¡ Ôfl¡±1 Œ¸˝◊√√ Œ‡˘‡Ú ‰¬±˝◊√√ Ù≈¬˘¬Û±ø˝√√À˚˛ ø¬ÛÀÂ√ 1„√√‰≈¬ª± Œ¬ıø˘ÀȬ±Àª ’±fl¡±˙Ó¬ ŒÍ¬— Œ˜˘±1 Œ‡˘‡Ú Œ‰¬±ª±Ó¬À˝√√ ˜Úº ¬Û1± ˜≈‡1 ˜≈øÚ‰≈¬øÚ Œ¬Û±˝√√1Ó¬ ˜í˜ífl¡í1 ˜≈‡‡Ú Œ˚Ú ¤¬Û±˝√√ 1ø„√√˚˛±˘Ù≈¬˘1 √À1 ŒÓ¬Ê√±˘/ 1ø„√√˚˛±˘ ˜í˜ífl¡í˝◊√√ ø˙˘ ¤Â√Ȭ±Ó¬ Œ˝√√˘±Ú ø√ ¬Û±È¬Ó¬ ¬ı˝√√± Œ¬ıø˘1 1„√√± ¬Û1± ˜≈‡‡Ú ‰¬±¬ıÕ˘ Òø1øÂ√˘º äÀȬ±Ó¬ ˜í˜ífl¡í1 ±ÚÀ±ª±1 ¤È¬± ø¬ıÀ˙∏ ‚Ȭڱ1 ά◊À~‡ fl¡1± ˝√√ÀÂ√º ¤Ù¬±˘1 ¬Û1± ¤˝◊√√ SROT ASWINI : A PEER REVIEWED JOURNAL ά Œ˜Ã‰≈¬˜œ fl¡˘œ, ë˜fl¡øE˘í, ¬Û‘ OF THE J.B. 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COLLEGE WOMEN CELL ’±fl¡±˙ √œ5 ͬ±fl≈¡1 / 187 õ∂ô¶±ªÚ± ¸”‰¬fl¡ ˙s – ¸˜˚˛¸±À¬Ûé¬ ø¬ıÀ˙°∏Ì ’± ¬ıϬˇ±¬ıÕ˘ õ∂˚˛±¸ fl¡1± ˝√√ÀÂ√º ø˙q1 ˜Úô¶N1 ¸ÀÓ¬ 1øÊ√Ó¬± ‡≈ª±˝◊√√ ø˙q¸±ø˝√√Ó¬…1 õ∂fl‘¡Ó¬ õ∂À˚˛±Ê√Úœ˚˛Ó¬±1 ø¬ıøˆ¬iß ø√˙¸˜”˝√√ ¸±„≈√√ø1 ¤È¬± ¤˝◊√√ Œ˘‡±ÀȬ±Ó¬ ø¬ıøˆ¬iß ˜Úœ∏œ¸fl¡˘1 ’¸˜œ˚˛± ˆ¬±∏±Ó¬ ø˙q¸±ø˝√√Ó¬… ‰¬‰«¬±1 ¤øȬ ¸˜…fl¡ ø¬ıª1Ì1 ˘ÀÓ¬ fl¡Ú…± ø˚ ˆ”¬ø˜fl¡± ¢∂˝√√Ì fl¡ø1¬ı ¬Û±À1, Œ¸˚˛± ’Ú… ø˚Àfl¡±ÀÚ± ˜±Ò…À˜ ¬Û1± ˆ”¬ø˜fl¡±Ó¬Õfl¡ øÚ–¸ÀÀ˝√√ Œ|ᬺ ø√˙Ó¬ ŒÓ¬›“À˘±fl¡1 ¶§ˆ¬±ªÓ¬ˆ¬±Àª ¸1˘ ˜ÚÀ¬ı±11 ¸ÀÓ¬ ¤fl¡±R ˝√√ ¬Ûø1¬ı ¬Û1± ø˚Àfl¡±ÀÚ± ά◊»fl‘¡©Ü ¸±ø˝√√Ó¬…˝◊√√ Ú≈˝◊√√ fl¡ø1¬ı ŒÚ±ª±ø1º ’Ú¶§œfl¡±˚« Œ˚ Ó¬±˝√√±øÚÀ1¬Û1± ’±øÊ√1 ¤˝◊√√ ¬Û˚«±˚˛Õ˘Àfl¡ fl¡Ú…± ø˙q1 ˜±Úø¸fl¡ ά◊M√√1Ì1 ’±˜±1 ¸˜±Ê√‡ÚÓ¬ fl¡Ú…± ø˙q1 ˜Úô¶N1 øˆ¬i߸≈1œÓ¬± ¬Û≈1n∏∏ ø˙qÓ¬Õfl¡ ¬Û‘Ôfl¡ Ò±1̱À1 Ϭˇ Œ˘±ª± ø¬ı∏˚˛ÀȬ± õ∂øÓ¬1±fl¡œ Ú±1œÀ˚˛ ¤È¬± fl¡Ô± ’Ú≈ˆ¬ª fl¡ø1¬ı ¬Û±À1 Œ˚ ˙˙ª1¬Û1± fl¡À˙±1Õ˘Àfl¡ õ∂ÀÓ¬…fl¡À1 ˜±Úø¸fl¡Ó¬±˝◊√√ ≈√ª±1άø˘ ¬Û±1 ˝√√ fl¡À˙±1 ’øÓ¬Sêø˜ Œ˝√√ ¬Û”Ì« Œ˚êÚõ∂±5 ’Ô¬ı± õ∂±5¬ı˚˛¶®1 ¸œ˜±Ó¬ ά◊¬ÛڜӬ ˝√√˚˛º Œ¸À˚˛À˝√√ ø¬ıÀ˙∏ ¬Û±Ô«fl¡… Œ√‡± Ú±˚±˚˛ ˚ø√› ¤È¬± fl¡Ô± ά◊˘±˝◊√√ fl¡ø1 ‰¬ø˘¬ı ŒÚ±ª±ø1 Œ˚ ¤1±fl¡œ Ú±1œ ˙˙ª1 ¸œ˜± øÚÒ«±1Ì fl¡1± Ú˝√√˚˛€, ’±Àfl¡Ã ø˙q ’ª¶ö±Ó¬ ˘í1±˝◊√√ ˝√√›fl¡ ’Ô¬ı± ŒÂ√±ª±˘œÀ˚˛ ˝√√›fl¡, ˜Úô¶N1 Ò±1̱ÀȬ±1 ¬Û˚«±˚˛ ¸•ÛÀfl«¡ ¤øȬ ¸˜…fl¡ Ò±1̱ ’±À˘±‰¬Ú± fl¡ø1¬ı ø¬ı‰¬1± ˝√√ÀÂ√º ëø˙q¸±ø˝√√Ó¬…í ¬ı≈ø˘ ¸±Ò±1Ìœfl‘¡Ó¬ fl¡ø1 ’¸˜œ˚˛± ˆ¬±∏±Ó¬ ¤ÀÚ ø˙q¸±ø˝√√Ó¬…1 Œˆ“¬øȬ “±ÔøÚ1 ¬Û1± Sê˜ø¬ıfl¡±˙1 õ∂À˚˛±Ê√Úœ˚˛ ¤È¬± ø¬ı∏˚˛º ø˙q ˜±Úø¸fl¡Ó¬±1 ¬ı±À¬ı ’øÓ¬˙˚˛ ά◊¬ÛÀ˚±œ Ó¬Ô± ¸±ø˝√√Ó¬…¸˜”˝√√Àfl¡ Œ‡±ª±Õfl¡, ŒÓ¬›“À˘±fl¡1 ˜±Úø¸fl¡Ó¬±fl¡ ’±fl¡ø«∏Ó¬ fl¡ø1¬ı ¬Û1±Õfl¡ ά◊»fl‘¡©Ü ¸±ø˝√√Ó¬…1 Œ˚±±Ú Òø1¬ı ¬Û1±ÀȬ± ’øÓ¬Àfl¡ ¬Ûø‡˘± ˝◊√√Ó¬…±ø√À¬ı±11 ¸ÀÓ¬ fl¡Ô± ¬Û±øÓ¬¬ı ø¬ı‰¬±À1º ŒÓ¬ÀÚ¶ö˘Ó¬ ¤ÀÚ Œfl¡ÃÓ”¬˝√√˘œ ˜ÀÚ±¬ı‘øM√√1 1øÊ√Ó¬± ø˙q˜ÚÀ¬ı±À1 øÚÊ√1 ’Ê√±øÚÀÓ¬˝◊√√ Œ‰¬Ã¬Û±˙1 õ∂fl‘¡øÓ¬¬Ûø1À¬ı˙fl¡ ’±À¬Û±Ú fl¡ø1 ˘˚˛€, ‰¬1±˝◊√√ø‰¬ø1fl¡øÓ¬, Ù≈¬˘, ’¬Û˚«±5 ’Ú≈¸øg»¸±1 Ê√ij ˝√√ ¸˜˚˛Ó¬ Œ¸˚˛± ¸‘ø©Ü1 Ó¬±Î¬ˇÚ±Õ˘ ¬Û˚«¬ıø¸Ó¬ Œ˝√√±ª±1 ¸y±ªÚ±˝◊√√ Œ√‡± ø√À˚˛º Œfl¡±˜˘’Õ¬ÛÌÓ¬ ˜ÚÀ¬ı±1Ó¬ ’±À¬ı, ’Ú≈1± ˝◊√√Ó¬…±ø√ ø¬ıøˆ¬iß ’Ú≈ˆ”¬øÓ¬1 ¸=±1 fl¡ø1¬ı ¬Û±À1, ˚±1 Ù¬˘Ó¬ ë’øÓ¬ ¬ı±ô¶ªí ¬ı≈ø˘ ’øˆ¬ø˝√√Ó¬ fl¡ø1¬ı ø¬ı‰¬1± Ê√Ó¬‡ÀÚ˝◊√√ ¬ıUÀé¬SÓ¬ ¤fl¡±ôL ’±À¬Û±Ú ˝√√ ¬Ûø1 ŒÓ¬›“À˘±fl¡1 ¤fl¡˜±S øÚˆ«¬1˙œ˘ ˝√√ ¬Û1± ¬ı…øMê√› ’±øÊ√1 ¸˜±Ê√Ó¬ ¸Ó¬ÀÓ¬˝◊√√ ‘√ø©ÜÀ±‰¬1 ˝√√˚˛º ø˙q¸fl¡˘1 Œé¬SÓ¬ øfl¡c ¤˝◊√√ ¸√±¸¬ı«√± ¸ø˝√√±Ú ‘√ø©Üˆ¬—œ ˘À˚˛± ¬ı…øMê√Ó¬ øfl¡Â≈√˜±Ú ¸—fl¡œÌ« ¬Ûø1ø¶öøÓ¬Ó¬ ¬Ûø1 ÷ù´11 fl¡1n∏̱1 ›¬Û1ÀÓ¬ ¤ÀÚ ¤‡Ú ë’øÓ¬ ¬ı±ô¶ªí Ê√Ó¬1 ¬ı±ø¸± ˝√√ ¬Û1±1 ά◊√±˝√√1À̱ ŒÚ±À˝√√±ª± Ú˝√√˚˛º Œ˚ÀÚ ÷ù´11 ’øô¶Q ¸•Ûfl«¡Ó¬ ¬Û±À1“±º Œfl¡±ÀÚ± Œé¬SÓ¬ ’ªÀ˙… ’øˆ¬: ’Ô¬ı± ¬ı˚˛¶® ¬ı…øMê√¸fl¡À˘± ¸˜˚˛ ¸±À¬ÛÀé¬ øÚÊ√1 ’:±ÀÓ¬˝◊√√ ¸±Ò±1ÌÀÓ¬ ¤‡Ú fl¡äÚ±õ∂ªÌ Ê√Ó¬Ó¬ ø¬ı‰¬1Ì fl¡ø1 Ù≈¬À1€, ˚±fl¡ ’±ø˜ ë’øÓ¬ ¬ı±ô¶¬ıí Ê√Ó¬ ¬ı≈ø˘ ’øˆ¬ø˝√√Ó¬ fl¡ø1¬ı ˝√√íÀ˘› ø¡ZÓ¬œ˚˛ ˆ¬±ÀȬ±1 ›¬Û1Ó¬ ø¬ıÀ˙∏Õfl¡ øÚˆ«¬1˙œ˘ ¬ı≈ø˘ fl¡í¬ı ¬Û±ø1º øfl¡˚˛ÀÚ±, ø˙q¸fl¡˘1 ˜ÚÀ¬ı±1 fl¡1± ¸±ø˝√√Ó¬…º ˝◊√√˚˛±À1 ’±Àfl¡Ã õ∂Ô˜ ˆ¬±ÀȬ± ’Ô«±» ø˙q¸fl¡˘1 ¡Z±1± ¸‘ø©Ü Œ˝√√±ª± ¸±ø˝√√Ó¬…¸˜”˝√√ ¬ÛÀ1±é¬ˆ¬±Àª ¤˝◊√√¸˜”˝√√fl¡ ≈√Ȭ± ˆ¬±Ó¬ ø¬ıˆ¬Mê√ fl¡ø1¬ı ¬Û1± ˚±˚˛ñø˙q¸fl¡˘1¡Z±1± ¸‘©Ü ¸±ø˝√√Ó¬… ’±1n∏ ø˙q¸fl¡˘1 ¬ı±À¬ı ¸‘ø©Ü ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ’¸˜œ˚˛± ¸±ø˝√√Ó¬…1 ’Ú…Ó¬˜ &1n∏Q¬Û”Ì« ’— ø˙q¸±ø˝√√Ó¬…1 ø¬ıøˆ¬iß ø√˙¸˜”˝√√ ¸±„≈√√ø1 ’±¬Û±Ó¬– ‘√ø©ÜÓ¬ ø˙q ¸±ø˝√√Ó¬…, fl¡Ú…± ø˙q, ˜±Úø¸fl¡Ó¬±, ά◊M√√1Ì SROT ASWINI : A PEER REVIEWED JOURNAL OF THE J.B. 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COLLEGE WOMEN CELL 0 ˘é¬˝√√œ1± √±¸1 / 192 ø˙qά◊¬ÛÚ…±¸1 ¸‘ø©Ü ’±1n∏ ¬Ûø1¬Û”Ì«Ó¬± ¸ÀÓ¬ ˜±Úø¸fl¡ˆ¬±Àª ¤fl¡±R ˝√√ ¬Ûø1¬ıÕ˘ ¸≈À˚± ¬Û±˚˛º ¸˜±Ê√Ê√œªÚÓ¬ Ú±1œ1 ˆ”¬ø˜fl¡± ˝◊√√Ó¬…±ø√ ø√˙¸˜”˝√√ fl¡±ø˝√√Úœ1 Ê√ø1˚˛ÀÓ¬ ¬ıøÌ«Ó¬ Œ˝√√±ª± ¬ı±À¬ı ø˙q¸fl¡˘ Œ¸˝◊√√¸˜”˝√√1 fl¡ø1¬ı¬¬Û±À1º ¬Û‘øÔªœ1 øˆ¬iß õ∂±ôL1 Œ√˙ø¬ı˘±fl¡Ó¬ Ôfl¡± ’±À˜±√õ∂À˜±√1 ¬ı…ª¶ö±, Œ‡˘ŒÒ˜±ø˘1 øˆ¬i߸≈1œÓ¬±, Ú±1œ¸fl¡˘1 Ê√œªÚÕ˙˘œ1 Ò±1̱˝◊√√ ’±˜±1 ¸˜±Ê√1 fl¡Ú…± ø˙q¸fl¡˘1 ˜±Úø¸fl¡ ά◊M√√1ÌÓ¬ õ∂ˆ¬±ª ø¬ıô¶±1 ëø¢∂¶®± ’±1n∏ ˜˝√√±fl¡±˙‰¬±1œíº ø¬ıÊ√˚˛fl‘¡û Œ√ª˙˜«± ’±1n∏ fl≈¡À˘≈ ¬Û±Í¬Àfl¡ fl¡1± ’Ú≈¬ı±√ Œ˝√√˜ ˙˜«± ’Ú”ø√Ó¬ ’±Ú±ÀÓ¬±ø˘ ø˜Ó¬…±À˚˛ˆ¬1 ¬ı1n∏ª±˝◊√√ ¤Àfl¡ Ú±˜ ø√ fl¡1± ’Ú≈¬ı±√ ’±1n∏ ëÈ≈¬Àªø∞I◊ Աά◊ÀÊ√G ˘œÂ√ ’±G±1 √± øÂ√í1 븱ø1fl¡±í Ú±À˜À1 SêÀ˜ 눔¬ˆ«¬ ’øˆ¬˚±Úí ’±1n∏ 뉬fÀ˘±fl¡Õ˘í, Ê≈√˘ ˆ¬±Ì«À1 ë¤1±Î¬◊G √± ªã« ˝◊√√Ú ¤˝◊√√øȬ ŒÎ¬˝◊√√Ê√í 1 ˜À˝√√f Ê≈√˘ ˆ¬±Ì«1 ë¤ Ê√±øÌ« È≈¬ √± Œ‰¬∞I◊±1 ’ª ’±Ô«í ’±1n∏ ëÙˬ˜ ’±Ô« ˜≈Úí1 ’øÚ˘ fl≈¡˜±1 ˙˜«±˝◊√√ fl¡1± ’Ú≈¬ı±√ Œfl¡˝◊√√‡Ú˜±Ú ¢∂Lö ˝√√ÀÂ√ ¤˝◊√√‰¬ øÊ√ Œª˘Â√1 ë√± ˝◊√√Úøˆ¬øÊ√¬ı˘ Œ˜Úí1 Œ˝√√˜¬ı±˘± √±À¸ fl¡1± ’Ú≈¬ı±√ ë’‘√˙… ˜±Úªí, ø¬ı:±Úøˆ¬øM√√fl¡ ά◊¬ÛÚ…±¸À1± ’¸˜œ˚˛± ’Ú≈¬ı±√ ˝√√ÀÂ√º ¤˝◊√√¸˜”˝√√1 øˆ¬Ó¬1Ó¬ ø¬ıÀ˙∏ˆ¬±Àª ά◊À~‡ fl¡ø1¬ı ø¬ı‰¬1± ¤Àfl¡√À1 ø˙q ˜±Úø¸fl¡Ó¬±fl¡ ø¬ı:±Ú1 1˝√√¸…±ª˘œ1 ¸ÀÓ¬ ¬Ûø1‰¬˚˛ fl¡ø1¬ı ¬Û1±Õfl¡ ¬ıUÀfl¡˝◊√√‡Ú ø¬ıù´ø¬ı|n∏Ó¬ ˘¶®11 ¡Z±1± ’Ú”ø√Ó¬ ë1ø¬ıÚÂ√Ú SêÀÂ√±íÀª› ¸fl¡À˘± ¬ı˚˛¸1 ¬Û±Í¬fl¡¬Û±øͬfl¡±Àfl¡ ’±À˜±√ ø√¬ı ¬Û±ø1øÂ√˘º øͬfl¡ fl¡1± ¸±ª˘œ˘ ’Ú≈¬ı±√ ëÚœ˘± ‰¬1±˝◊√√í, œÓ¬± ά◊¬Û±Ò…±˚˛1 ¢∂Lö ë¤Ú Ùˬ±—fl¡1 ά±À˚˛1œí ’±1n∏ ¬ı±¸ôLœ ’±˝◊√√À˘Gí1 ˝√√±1n∏̱1 1øÂ√√1 ’Ú≈¬ı±√ ë1P¡Zœ¬Ûí, Œ˜È¬±1ø˘—fl¡1 ë¬ıv≈ ¬ı±Î«¬í1 1+¬ÛÀfl“¡±ª1 ŒÊ√…±øÓ¬õ∂¸±√ ’±1ª±˘±˝◊√√ øά ‰¬±Àˆ«¬ÚøȬÂ√1 ëÎ¬Ú fl≈¡˝◊√√fl¡À‰¬±È¬í1 ˜À˝√√f ¬ı1±˝◊√√ fl¡1± ¤Àfl¡ Ú±˜1 ά◊¬ÛÚ…±¸, 1¬ı±È«¬ ˘≈˝◊√√ ø©ÜÀˆ¬ÚÂ√Ú1 ëø˜ø©Üø1˚˛±Â√ 1¬ıœÚ Uά1 fl¡±ø˝√√ÚœÀ1 ¸±ø˝√√Ó¬…±‰¬±˚« ˚Ó¬œfÚ±Ô Œ±¶§±˜œ1 ë√¸≈… ¸•±È¬í ’±1n∏ fl¡±ø˘fl¡± ˘± øÚ‰¬±í, ø˜‡≈Àª˘ ˜±ÀÊ√À1 ¸fl¡À˘± ¬ı˚˛¸1 ¬Û±Í¬fl¡¬Û±øͬfl¡±1 ˜ÀÚ±À˚± ’±fl¡«∏Ì fl¡ø1¬ıÕ˘ ¸é¬˜ ¬˝√√øÂ√˘º ’Ú…˝√√±ÀÓ¬ √¸≈… ¸•±È¬ ø¬ıø¬ÛÚ ‰¬f ¬ı1n∏ª±˝◊√√ 똱À‰«¬∞I◊ ’ª Œˆ¬øÚ‰¬í1 ’¸˜œ˚˛± ’Ú≈¬ı±√ 댈¬øÚ‰¬1 ¸±Î¬◊√í õ∂fl¡±˙ fl¡ø1 ø˙q¸±ø˝√√Ó¬…1 ë˜ø11 ¬ı±‚í ’±ø√ ˝√√ÀÂ√ Œfl¡˝◊√√‡Ú˜±Ú õ∂‡…±Ó¬ ø¬ıÀ√˙œ ¢∂Lö1 ¸±ª˘œ˘ ’¸˜œ˚˛± ’Ú≈¬ı±√º ’ª fl≈¡˜±˚˛≈Úí1 ø¬ı1±Ê√ Œ‰¬ÃÒ≈1œ1 ’Ú≈¬ı±√ ëfl≈¡˜±˚˛≈Ú1 ˜±Ú≈˝√√ Œ‡±ª± ¬ı±‚í1 ˘ÀÓ¬ ë1n∏^õ∂˚˛±1 Ú±˝√√1Ù≈¬È≈¬fl¡œí ’±1n∏ Œ˘k˘œÚ ¢∂œÚ1 ë1¬ıœÚ Uάí1 Œ˚±À˙ √±À¸ fl¡1± ’¸˜œ˚˛± ’Ú≈¬ı±√ Uάí, øÊ√˜ fl¡1À¬ıȬ1 ëŒ˜Ú ˝◊√√Ȭ±1 Â√±1 ’±Ô«±1 Œfl¡±Ú±Ú ά˚˛±˘1 ë√± ˘©Ü ªã«í1 1±˚˛ù´±Ú ù´±À˝√√ fl¡1± ’¸˜œ˚˛± ’Ú≈¬ı±√ ëø¬ı˘≈5 Ê√Ó¬í, 1Ê√±1 ë’fl¡Ì˜±øÚ Œfl“¡±ª1í, ¤Ú ÚÂ√Ù¬1 ë¶≈®˘ ¬ı˚˛Ê√í1 øÚø˙ ¬ı1fl¡È¬fl¡œÀ˚˛ fl¡1± ’Ú≈¬ı±√ ëøù´‰¬øfl¡Ú, ˜˝◊√√ ’±1n∏ ¬ıUÀÓ¬±í, Œfl¡ÀÔø1Ì Î¬◊άÀÂ√ fl¡1± ˝◊√√—1±Ê√œ ’Ú≈¬ı±√ ë√± ø˘È¬˘ øõ∂kí1 øÚ1n∏¬Û˜± ¬ı1À±˝√√±ø¤ûÀ˚˛ ’¸˜œ˚˛± õ∂¬ıœÌ± ˙˝◊√√fl¡œ˚˛±˝◊√√ fl¡1± ’¸˜œ˚˛± ’Ú≈¬ı±√ ë’Ê√±Ú Œ√˙Ó¬ ¤ø˘‰¬í, ’±“ÀÓ¬±ª± √… ‰¬ ¤Ê≈√ø¬Û1 ëŒ˘ Œ¬ÛøȬȬ øõ∂kí1 õ∂ˆ¬± ¬ı1√Õ˘1 ëfl¡Ô±¸ø1» ¸±1í, ˜ø˝√√˜ ¬ı1±1 ë¬ıøS‰¬ ¬Û≈Ó¬˘±1 ¸±Ò≈í, ˘≈˝◊√√ Œfl¡1˘1 ë¤ø˘‰¬ ˝◊√√Ú ªG±1À˘Gí1 øˆ¬Ó¬1Ó¬ ά ˙˝◊√√fl¡œ˚˛±˝◊√√ Œfl¡˝◊√√¬ı±‡ÀÚ± ά◊À~‡Úœ˚˛ ’Ú”ø√Ó¬ ø˙q¢∂Lö õ∂fl¡±˙ fl¡ø1 ˜˝√√» ˆ”¬ø˜fl¡± ¬Û±˘Ú fl¡ø1À˘º ¤˝◊√√¸˜”˝√√1 ¸±ø˝√√Ó¬… ‰¬±˘≈fl¡œ˚˛± ’ª¶ö±Ó¬ Ôfl¡± fl¡±˘ÀÓ¬ ’¸˜ õ∂fl¡±˙Ú ¬Ûø1∏√1 ¸ø‰¬¬ı1 ’±¸Ú qªøÚ fl¡ø1 ‰¬f õ∂¸±√ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ά◊ø~ø‡Ó¬ ’Ú”ø√Ó¬ ø˙q¸±ø˝√√Ó¬…¸˜”˝√√1 ’øÒfl¡±—˙ÀÓ¬ ø˙q1 ά◊¬ÛÀ˚±œÕfl¡ ¬ıøÌ«Ó¬ Œ˝√√±ª± Œ√˙ø¬ıÀ√˙1 0 ˜≈fl≈¡ ˜±Òª ˙˜«±1 ëø˝√√ÀÓ¬±¬ÛÀ√˙í, Œ˚±ÀfÚ±1±˚˛Ì Œ±¶§±˜œ1 ë˚˙øô¶˘fl¡1 fl¡±ø˝√√Úœí, øÚ˜«˘ SROT ASWINI : A PEER REVIEWED JOURNAL OF THE J.B. COLLEGE WOMEN CELL 1930 / 193 ‰¬ÚÀÓ¬ ë˜˝◊√√Ú±í[ ‡≈¬ı fl¡˜ ¸˜˚˛1 ¬ı±À¬ı õ∂fl¡±ø˙Ó¬ Œ˝√√±ª± ’±ÚÀfl¡˝◊√√‡Ú˜±Ú ø˙q’±À˘±‰¬Úœ ’±øÂ√˘ 1‚≈Ú±Ô Œ‰¬ÃÒ≈1œ1 ¸•Û±√Ú±Ó¬ Œ˝√√˜‰¬f Œ±¶§±˜œ1 ¸•Û±√Ú±Ó¬ õ∂fl¡±˙ Œ¬Û±ª± ø¡ZÓ¬œ˚˛‡Ú ’¸˜œ˚˛± ø˙q ’±À˘±‰¬Úœ ’±øÂ√˘ ë’fl¡Ìíº ¬Û±Â√Õ˘ ø‰¬1±Ê≈√øVÚ ’±˝√√À˜√, ¬fl‘¡ûfl¡±ôL ¸øÕfl¡ ’±ø√ ¬ÛøGÓ¬¸±ø˝√√øÓ¬…fl¡¸fl¡˘1 ’ª√±ÀÚÀ1 ¸•Û‘Mê√ ˝√√ ¬ÛøGÓ¬ ’±øÂ√˘ õ∂Ô˜ ’¸˜œ˚˛± ø˙q’±À˘±‰¬Úœº Œ√˙í ø˙q’±À˘±‰¬Úœ1 õ∂fl¡±˙ ’±1n∏ ø¬ıfl¡±˙ñ¤øȬ øÚ1ªøÒ Ò±1± ‚11 Ù≈¬˘øÚ1 Ù≈¬˘ ά◊¬Û˝√√±1 ø√¬ı ¬Û1±1 ¸≈1 ’Ú≈ˆ¬ª ˝◊√√Ó¬…±ø√ ø¬ıøˆ¬iß ø¬ı∏˚˛1 õ∂øÓ¬ ’±¢∂˝√√œ fl¡ø1 Ó≈¬ø˘¬ı ¬Û±À1º 1¸ ø¬ı‰¬±ø1 ’˝√√± Œ˜Ã˜±ø‡, ¬Ûø‡˘±1 ¸ÀÓ¬ ›˜˘±1 Œ˝“√√¬Û±˝√√, Œ‰¬Ã¬Û±˙1 ά◊ûÓ¬± ¬Ûø1˜±¬Û1 :±Ú, Ê√ijø√ÚÓ¬ ’±Úñ¤ÀÚ ø¬ı∏˚˛¸˜”À˝√√ fl¡Ú…± ø˙q ¤øȬfl¡ ¬Ûø1Àª˙ ¸À‰¬Ó¬ÚÓ¬±1 õ∂øÓ¬ ¸Ê√± fl¡ø1 ŒÓ¬±˘±1 ˘ÀÓ¬ Ù≈¬˘1 øÚÊ√1 ‚11 Œ‰¬Ã˝√√√Ó¬ ¤‡Ú Ù≈¬˘øÚ ¸‘ø©Ü fl¡1±1 ø˚ ¸≈1 õ∂˚˛±¸, ¸˜˚˛Ó¬ Œ¸˝◊√√ Ù≈¬˘øÚ‡ÀÚ˝◊√√ ’±øÚ ø√˚˛± øÚ˜«˘ ¸˜¸±˜ø˚˛fl¡ ø˚Àfl¡±ÀÚ± ¤øȬ fl¡Ú…± ø˙q1 ˜±Úø¸fl¡Ó¬±fl¡ ’øÓ¬Õfl¡ õ∂ˆ¬±øªÓ¬ fl¡ø1¬ı ¬Û±À1º ˆ¬±À˚˛fl¡ ¬ı±Ìœ1 ¸ÀÓ¬ ά◊À~‡À˚±… ø˙qά◊¬ÛÚ…±¸º øÚfl¡ƒ˘≈ ø¬ÛÚƒ‰≈¬ ¬Û±¬ıƒ˘≈, ¬ıøÓ¬± Ù≈¬fl¡Ú1 ëfl¡fl¡±1 øÊ√ø˜í, 댸±ÌøȬ˝“√√Ó¬1 ø¬Ûflƒ¡øÚflƒ¡ ’±1n∏ ë¬ı±Ú ’±ø˝√√øÂ√˘í ’±ø√ Œfl¡ÀÓ¬fl¡œí, ’ø‰¬Ú Œ˜±˜±˝◊√√À√ά◊1 ëŒÎ¬˜ Œ¬Û˝√√±1 ”√1¬ıœÚí, ˆ¬±1Ó¬œ ¬ı1n∏ª±1 댸±ÌÓ¬Õfl¡À˚˛± √±˜œí ’±1n∏ ëø˜fl≈¡˘ fl¡˜«fl¡±11 댸±ÌøȬ1 ¬Û‘øÔªœí, õ∂øÓ¬ˆ¬± Œ±¶§±˜œ1 댸±ÌÓ¬1± ‰¬±¬Ûø1í, ’1+¬Û± ¬ÛȬ—œ˚˛± fl¡ø˘Ó¬±1 ëfl“¡±˝◊√√ȬӬ ŒÊ√±Ú Ê√±fl¡ Ó¬1±í, ëÊ√˘fl≈¡“ª1œ1 Œ√˙Ó¬í, ë¸À¬Û±Ú1 fl≈¡fl≈¡ˆ¬±í, ’±1n∏ ë’±˝√√ ¬Û‡œ ’±˝√√í, ¸ÀôL±∏ fl≈¡˜±1 øͬfl¡ Œ¸˝◊√√√À1˝◊√√ ˚Ó¬œf fl≈¡˜±1 ¬ı1À±˝√√±ø¤û1 ë¬Û‘øÔªœ1 ˜1˜í, Œ˚±ÀÚ ˙˜«±1 블1n∏˚ ά◊ͬ± Œ√˙1 ø¬ÛÀÚí, ë¤øȬ ø¬ıÀ˙∏ ’±À˘±Î¬ˇÚ ¸‘ø©Ü fl¡ø1¬ıÕ˘ ¸é¬˜ Œ˝√√±ª±1 ˘ÀÓ¬ ø˙qøfl¡À˙±11 ˜±Ê√Ó¬ ’øÓ¬ Ê√Úøõ∂˚˛ ˝√√ ¬Ûø1øÂ√˘º ¸±ø˝√√Ó¬…1 Ê√Ó¬‡ÚÓ¬ Œfl¡ÃÓ≈¬˝√√˘¬Û”Ì« fl¡±ø˝√√Úœ1 ¸1˘ ø¬ıÚ…±¸ Ó¬Ô± ’±fl¡«∏Ìœ˚˛ ά◊¬Û¶ö±¬ÛÚÕ˙˘œ1 ¸˜±˝√√±11 ¸˝√√±˚˛Ó¬ ø˙qά◊¬ÛÚ…±¸º ά 똱ڜ ¬ı±Ìœ ’±1n∏ ¤‡Ú Ù≈¬˘øÚí 1±øÒfl¡± Œ˜±˝√√Ú ˆ¬±ªÓ¬œ1 ëŒÙ“¬UÊ√±ø˘í ˝√√ÀÂ√ ’±ÚÀfl¡˝◊√√‡Ú˜±Ú ά◊À~‡Úœ˚˛ ’±ø˜í, ˘ÑœÚ±Ô Ù≈¬fl¡Ú1 ë¬ı±¬Û≈fl¡Ìí, Œ˝√√±À˜Ú ¬ı1À±˝√√±ø¤û1 븱ά◊√1 ¬Û≈ÀÓ¬Àfl¡ Ú±› Œ˜ø˘ ˚±˚˛í, ˙±ôLÚ≈ Ó¬±˜”˘œ1 ‰¬˚˛√ ’±s≈˘ ˜±ø˘fl¡1 ë¤‡Ú Œ¸±Ì±˘œ ≈√ª±1í, ˙˙œ ˙˜«±1 댘±1 Œ√˙ ˜±Ú≈˝√√1 Œ√˙í, Úœø˘˜± √M√√1 ë˜˝◊√√ ’±1n∏ ˆ”¬íÀª ’¸˜œ˚˛± ø˙qά◊¬ÛÚ…±¸1 Œˆ¬øȬ øϬˇ Ó≈¬ø˘À˘º ¬Û±Â√1 ¸˜˚˛ÀÂ√±ª±Ó¬ Œõ∂˜ Ú±1±˚˛Ì √M√√1 댬۱˝√√11 ¬ı±È¬Ó¬í, ’±˝◊√√Ó¬±í1 Œ¬ı˙Ó¬ Úªfl¡±ôL ¬ı1n∏ª±˝◊√√º ŒÓ¬À‡Ó¬1 ëø˙˚˛±˘œ ¬Û±À˘Õ 1Ó¬Ú¬Û≈1í, ë’±‡11 Ê√‡˘±í ’±1n∏ 눬Ӕ¬fl¡±À1 Ó¬Ô± ˜ÀÚ±¢∂±˝√√œ ά◊¬Û¶ö±¬ÛÚÕ˙˘œÀ1 Ú¬ı…1+¬Û õ∂√±Ú fl¡ø1À˘ 뤇≈√ fl¡fl¡±˝◊√√À√ά◊í, ë¸À¬Û±Ú fl¡fl¡±í ’±1n∏ ëÚ ’±ø˘1 ¸•Û±√Ú±Ó¬ ëfl“¡±ø‰¬ÀÊ√±Úí[ ë’fl¡Ìí[ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ [1932], 1923] 1933] 1888 ˙±ôLÚ≈ Ó¬±˜”˘œ1 똱ڜ ¬ı±Ìœ ’±1n∏ ¤‡Ú Ù≈¬˘øÚí ˙œ«∏fl¡ ø˙qά◊¬ÛÚ…±¸‡øÚ1 ë˜±Úœí ‰¬ø1SÀȬ±Àª ø˙q¸±ø˝√√Ó¬…1 ’Ú…Ó¬˜ ˙±‡± ø˙qά◊¬ÛÚ…±¸¸˜”˝√√1 øˆ¬Ó¬1Ó¬ Œ˜Ãø˘fl¡ fl¡±ø˝√√Úœ, ¸1˘ ¬ı±fl¡…ø¬ıÚ…±¸ SROT ˝√√À1fÚ±Ô ˙˜«±1 ¸•Û±√Ú±Ó¬ ë¬Ûø‡˘±í[ , ˜˝√√±À√ª ˙˜«±1 ¸•Û±√Ú±Ó¬ ë’1n∏Ìí[ ‡Ëœ©Ü±sÀÓ¬ fl¡1n∏̱øˆ¬1±˜ ¬ı1n∏ª±1 ¸•Û±√Ú±Ó¬ õ∂fl¡±˙ Œ¬Û±ª± ë˘í1±¬ıg≈í Ú±˜1 ’±À˘±‰¬Úœ‡ÀÚ˝◊√√ ’±1n∏ ë1—‚1í[ 0 ˆ¬À¬ıf Ú±Ô ˙˝◊√√fl¡œ˚˛±˝◊√√ ë˜1˜1 Œ√ά◊Ó¬±í Ú±˜1 ø˙qά◊¬ÛÚ…±¸‡øÚÀ1 ’¸˜œ˚˛± ø˙q ASWINI : A 1948], PEER REVIEWED JOURNAL 1951] √œÚÚ±Ô ˙˜«±1 ¸•Û±√Ú±Ó¬ ë¬Û±ø1Ê√±Ó¬í º 1916-18 1954 ‰¬Ú1 ¬Û1± Œ¸±Ó¬1 ¬ıÂ√1 fl¡±˘ Òø1 ¸˜¢∂ ’¸˜ÀÓ¬ ’ÀÚfl¡ 1927], ‡Ëœ©Ü±sÓ¬ ’Ó≈¬˘ ‰¬f ˝√√±Ê√ø1fl¡±, ˙1» ¬ı1n∏ª±, 1933] OF THE J.B. COLLEGE WOMEN CELL Ó≈¬˘¸œ Ú±1±˚˛Ì ˙˜«±1 ¸•Û±√Ú±Ó¬ ë’±˜±1 , ø¬ıø1= fl≈¡˜±1 ¬ı1n∏ª±1 ¸•Û±√Ú±Ó¬ ¬Û≈Ú1 [1940] ’±1n∏ ¤˜ ˝◊√√¬ı˱ø˝√√˜ / 194 Œ˘‡øÚ¸˜”˝√√ ¸øißøª©Ü ˝√√ÀÂ√º ’¸˜œ˚˛± ø˙q¸±ø˝√√Ó¬…fl¡ ¤fl¡ ÚÓ≈¬ÚQ1 ˜±S± õ∂√±Ú fl¡1± ά Œ¬Û±ª± ¸±ø˝√√Ó¬…Àfl¡˝◊√√‡Ú1 ά◊¬Ûø1 ëfl¡fl¡±À√ά◊Ó¬±1 ø‰¬øÍ¬í ’±1n∏ ë’±˙±fl¡À1“± ŒÓ¬±˜±À˘±fl¡ ¸fl¡À˘± ˆ¬±À˘ ’±Â√±í˙œ«∏fl¡ ø˙©Ü˝√+©Ü¬Û≈©Ü˜˝√√±≈√©Üí, ë˜1˜í, ë˜1˜1 Œ√ά◊Ó¬±í ’±1n∏ ë¬Û√…1 ŒÒ˜±ø˘í ˙œ«∏fl¡ ˝◊√√øÓ¬¬Û”À¬ı« ¢∂Lö±fl¡±À1 õ∂fl¡±˙ ’±À˜±√1 Œ‡±1±fl¡ Œ˚±±¬ıÕ˘ ¸é¬˜ ˝√√øÂ√˘º ¸—fl¡˘Ú‡øÚÓ¬ ά ’±fl¡±1Ó¬ ø˘‡± ά◊¬ÛÀ√˙˜”˘fl¡ fl¡Ô±À¬ı±À1 Œfl¡ª˘ ø˙q¸fl¡˘Àfl¡ Ú˝√√˚˛, ŒÊ√…ᬸfl¡˘Àfl¡± ¸˜À˚˛ ¸•Û√ ¬ı≈ø˘ ø¬ıÀ¬ıø‰¬Ó¬ ˝√√í¬ı ¬Û1± ά ’¸˜œ˚˛± ø˙q ¸±ø˝√√Ó¬…fl¡ ¸¬ı«ÀÓ¬±fl¡±˘1 ¬ı±À¬ı ά◊»fl‘¡©Ü ˜±S± õ∂√±Ú fl¡ø1 Œ˚±ª± Ó¬Ô± ¸±ø˝√√Ó¬…1 ’˜”˘… ˆ¬À¬ıf Ú±Ô ˙˝◊√√fl¡œ˚˛±1 ø˙q¸±ø˝√√Ó¬… ¸˜¢∂í ˝√√ÀÂ√ ¤‡Ú ’Ú¬ı√… ¸—fl¡˘Úº Œfl¡±ª± ¬ı±U˘… Œ˚ ˘ ¬ı≈øX˜M√√±1 ¬Ûø1‰¬˚˛ ¬ı˝√√Ú fl¡1± ë˙±ôLø˙©Ü˝√+©Ü¬Û≈©Ü ˜˝√√±≈√©Üí ’±1n∏ ë˜˝√√±≈√©Ü1 ≈√©Ü¬ı≈øXí Ú±˜1 øfl¡Ó¬±¬Û ≈√‡ÀÚ± ¸¬ı«ÀÓ¬±fl¡±˘1 ¬ı±À¬ı ¤fl¡ ά◊»fl‘¡©Ü ¬ı1„√√øÌ ’± ¬ıϬˇ±˝◊√√ Ô ÀÂ√º Ó¬≈√¬Ûø1 ˘í1±ø˘fl¡±˘1 øÚÀ«√±∏ ŒÒ˜±ø˘1 ’“±1 ŒÓ¬±˜±À˘±fl¡ ¸fl¡À˘± ˆ¬±À˘ ’±Â√±íÚ±À˜À1 øfl¡Ó¬±¬Û±fl¡±À1 õ∂fl¡±˙ fl¡ø1 ’¸˜œ˚˛± ø˙q¸±ø˝√√Ó¬…1 ˆ“¬1±˘Õ˘ ø˙q¸fl¡˘1 ˜—˘1 ¬ı±À¬ı ø˘‡± ø¬ıøˆ¬iß Î¬◊¬ÛÀ√˙˜”˘fl¡ fl¡Ô±¸˜”˝√√ ëŒÓ¬±˜±À˘±fl¡1 ˆ¬±˘ ˝√√›fl¡í ’±1n∏ ë’±˙±fl¡À1“± ¸•Û±√Ú±Ó¬ õ∂fl¡±˙ Œ¬Û±ª± 븓Ù≈¬1±í Ú±˜1 ø˙q ’±À˘±‰¬Úœ‡ÚÓ¬ õ∂fl¡±ø˙Ó¬ Œ˝√√±ª± ø˙q¸fl¡˘fl¡ ά◊ÀVø˙…, ά◊À~‡Úœ˚˛º ’¸˜œ˚˛± ø˙q¸±ø˝√√Ó¬… ¸—fl¡˘Ú1 Œé¬SÓ¬ 댸±Ì¬Ûø‡˘œí ’±1n∏ ¸—fl¡˘Ú ë1— ’±À˝√√ ¬Û±ø‡ Œ˜ø˘íº ’Ú…˝√√±ÀÓ¬ ëø¬ıUª±Úíº ¸—fl¡˘ÀÚÀ1 ¬Û˚«±5ˆ¬±Àª ¸˜‘X Œ˝√√±ª± Ú±˝◊√√ ’¸˜œ˚˛± ø˙q¸±ø˝√√Ó¬… ˜ÀÚ±1˜ ’±À˘±‰¬Úœ õ∂fl¡±˙ ˝√√øÂ√˘º ¬ı1À±˝√√±ø¤û1 ¸•Û±√Ú±Ó¬ ëÚÓ≈¬Ú ’±øª©®±1í1 ¤øȬ ¸˜œé¬±Rfl¡ ø¬ıÀ˙°∏Ì ¬Û±Â√Õ˘ ’± ¬ıÀϬˇ±ª± ˝√√ÀÂ√º ά◊À~‡À˚±… Œ˚ Œ˝√√±À˜Ú ¬Û1± øÚ˚˛˜œ˚˛±ˆ¬±Àª õ∂fl¡±˙ ¬Û±˝◊√√ Ôfl¡± ˙±ôLÚ≈ Ó¬±˜”˘œ1 ¡Z±1± ¸•Û±ø√Ó¬ ø˙q’±À˘±‰¬Úœ SêÀ˜ 댘ɬ±fl¡í ’±1n∏ 븓Ù≈¬1±í ’±À˘±‰¬Úœ‡ÀÚ ’¸˜œ˚˛± ø˙q’±À˘±‰¬Úœfl¡ ά◊2‰¬ ˜±S± õ∂√±Ú fl¡ø1ÀÂ√º ’Ú”ø√Ó¬ fl¡±ø˝√√Úœ, :±Úø¬ı:±Ú1 ¬ıÓ¬1±, ’fl¡øÌ˝“√√Ó¬1 ≈√©Ü±ø˘ ˆ¬1± fl¡±ø˝√√Úœ ’±ø√À1 ˆ¬1¬Û”1 ˝√√ õ∂fl¡±˙ Œ¬Û±ª± Â√ø¬ı, ø˙q1 ˜Úô¶N1 ¬ı±À¬ı ø¬ıÀ˙∏ ά◊¬ÛÀ˚±œ ά◊¬ÛÀ√˙˜”˘fl¡ ¸•Û±√fl¡œ˚˛, ˝√√±¸…¬ı…—À1 ¬Ûø1¬Û”Ì« äά◊¬ÛÚ…±¸, ’±À˘±‰¬Úœ‡ÀÚ ’¸˜œ˚˛± ø˙q’±À˘±‰¬Úœfl¡ ’øˆ¬ÚªQ õ∂√±Ú fl¡ø1À˘º ’fl¡Ì ø˙q˝“√√Ó¬1 Œ˘‡øÚ Ó¬Ô± ¸•Û±√Ú±Ó¬ õ∂fl¡±˙ Œ¬Û±ª±À1 ¬Û1± ˜±Ê√ÀÓ¬ øfl¡Â≈√ ¬ıÂ√1 ø¬ı1øÓ¬¸˝√√ ¬ıÓ«¬˜±ÚÕ˘Àfl¡ ‰¬ø˘ Ôfl¡± 븓Ù≈¬1±í Ú±˜1 ø˙q Œ¬ÛÃ1±øÌfl¡ fl¡±ø˝√√Úœ, Œ√˙ø¬ıÀ√˙1 ¸±Ò≈, :±Úø¬ı:±Ú1 fl¡Ô± ’±ø√º ëŒÊ√±Ú¬ı±˝◊√√í õ∂fl¡±˙ Œ¬Û±ª±1 ’±Õ˘Àfl¡ ’¸˜œ˚˛± ø˙q’±À˘±‰¬Úœ¸˜”˝√√1 ¸1˝√√ ˆ¬± Œ˘‡±1 ˜”˘ ’±Ò±1 ’±øÂ√˘ ø˙q’±À˘±‰¬Úœ ë√œ¬Ûfl¡íº ά◊À~‡À˚±… Œ˚ Ú¬Û≈1øÌ Œ˘‡fl¡Œ˘ø‡fl¡±1 Œ˘‡øÚ¸˝√√ ¸ÀÃ1Àª ‰¬ø˘ ’±øÂ√˘ ŒÃ1œfl¡±ôL Ó¬±˘≈fl¡√±11 ¡Z±1± ¸•Û±ø√Ó¬ ’¸˜œ˚˛± ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ’¸˜œ˚˛± ˆ¬±∏±1 õ∂Ô˜‡Ú ø˙q¸±ø˝√√Ó¬… ¸—fl¡˘Ú ˝√√í˘ 1963 SROT ‰¬ÚÓ¬ 1P ›Ê√± ’±1n∏ ø¬ı˜˘ Ú±Ô1 Œ˚ÃÔ ¸•Û±√Ú±Ó¬ õ∂fl¡±ø˙Ó¬ ˝√√øÂ√˘ ’±Ú ¤‡Ú ø˙q ASWINI 1984 1991-92 : ‰¬ÚÓ¬ Úªfl¡±ôL ¬ı1n∏ª±1 ¡Z±1± ¸•Û±ø√Ó¬ fl¡±¬ı… ¸—fl¡˘Ú ë˜1n∏ª± Ù≈¬˘í ø¬ıÀ˙∏ˆ¬±Àª A PEER REVIEWED JOURNAL 0 ˙˝◊√√fl¡œ˚˛±1 ¡Z±1± 1ø‰¬Ó¬ ä, ά◊¬ÛÚ…±¸, ’Ú±Ó¬“±1 ڱȬfl¡, ¬Û√… ’±1n∏ ø‰¬øͬ1 ‰¬ÚÕ˘Àfl¡ øfl¡À˙±1¸fl¡˘1 ¬ı±À¬ı ëøfl¡À˙±1í Ú±˜1 ¤‡Ú ¸˜À˚˛±¬ÛÀ˚±œ 1979 1961 ‰¬ÚÓ¬ &ª±˝√√±È¬œ1 ø˙q fl¡˘…±Ì ¸ø˜øÓ¬1 ¡Z±1± õ∂fl¡±ø˙Ó¬ ‰¬ÚÓ¬ Úªfl¡±ôL ¬ı1n∏ª±1 ¡Z±1± ¸•Û±ø√Ó¬ ø˙q’±À˘±‰¬Úœ 2006 OF THE J.B. COLLEGE WOMEN CELL 0 ˙˝◊√√fl¡œ˚˛±1 ëŒÓ¬±˜±À˘±fl¡1 ˆ¬±˘ ˝√√›fl¡í, ë˙±ôL ‰¬ÚÓ¬ ë¬ıÚ˘Ó¬±í1 ¬Û1± õ∂fl¡±˙ Œ¬Û±ª± ëά 1946 1982 ‰¬ÚÓ¬ ¬ı±Ìœ õ∂fl¡±˙1 ¡Z±1± õ∂fl¡±ø˙Ó¬ ‰¬ÚÀÓ¬ ά 1984 0 ˆ¬À¬ıf Ú±Ô ˙˝◊√√fl¡œ˚˛±1 ‰¬Ú ’±1n∏ 0 ˙˝◊√√fl¡œ˚˛±˝◊√√ øÚÊ√1 / 1988 195 ‰¬Ú1 0 øÓ¬øÚ1±fl¡œ ¬Û≈À1±Ò± ¬ı…øMê√1 ’À˝√√±¬Û≈1n∏∏±Ô«fl¡ fl‘¡øÓ¬Q1 ‰¬±ÀÚfl¡œ ’¸˜œ˚˛± ø˙q¸±ø˝√√Ó¬…Ó¬ ¤fl¡ ¬ı…øÓ¬Sꘜ ¸˜˘1+À¬Û ¬Ûø1øÌÓ¬ ˝√√˚˛º ’±øÂ√˘ ŒÓ¬À‡Ó¬1 ¡Z±1± ¸‘©Ü œÓ¬ Ó¬Ô± fl¡ø¬ıÓ¬±¸˜”˝√√º øˆ¬i߸≈1œÓ¬±1 ˜±Ê√ÀÓ¬± ‹fl¡…1 ŒÎ¬±À˘À1 ˜ÚÀ¬ı±1 ¬ı±øg ¬ı±À¬ı 1‰¬Ú± fl¡ø1øÂ√˘√º ø˙q1 ’Õ¬ÛÌÓ¬ ˜ÚÀ¬ı±1Ó¬ ¤fl¡ ’¬ı≈Ê√ ’±À˜±√ Ó¬Ô± ’Ú±ø¬ı˘ ’±Ú1 ¸‘ø©ÜÓ¬ ’ø¡ZÓ¬œ˚˛ ˝√√±Ó¬, ˆ¬ø1í ˝◊√√Ó¬…±øº ¤˝◊√√√¸˜”˝√√1 ά◊¬Ûø1 ˆ¬±À˘˜±Ú fl¡ø¬ıÓ¬±, œÓ¬, ¸±Ò≈, œøӬڱȬ ’±ø› ŒÓ¬À‡ÀÓ¬ ø˙q¸fl¡˘1 ŒÈ¬Ãí, ë1ʱí, ë¬ıg≈í, ë˝√√±˚˛ Ú±ø1fl¡˘1 ø¬Ûͬ±í, ë±Ú qÚ± ˆ”¬Ó¬í, 댸ά◊Ê√œŒ¸Î¬◊Ê√œí, ëÒ≈Úœ˚˛± ˝√√±Ó¬í, ëfl¡±Ì, Ú±fl¡, ˝√√ÀÂ√ SêÀ˜ ë’¸˜œ˚˛± ›˜˘± œÓ¬í, ëfl¡Ô± ¸ø1» ¸±1í, ë˜Ú ά◊1Ìœ˚˛±í, ë¸≈1œ˚˛± ˜±Ó¬ ’±1n∏ ˙±ø˘fl¡œ 1ÀȬà ά 1±©Üòœ˚˛ ¬ı“Ȭ± ˘±ˆ¬ fl¡ø1¬ıÕ˘ ¸é¬˜ Œ˝√√±ª± ’fl¡øÌ˝“√√Ó¬1 ˜±Ê√Ó¬ ëÚœ˘± ¬ı±˝◊√√À√ά◊í ’±1n∏ 댘Ãfl≈¡“ª1œí Ú±À˜À1 ¬Ûø1ø‰¬Ó¬ ¤˝◊√√ ’±È¬±˝◊√√ø‡øÚ√ ø˙q¸±ø˝√√Ó¬… ˚≈˚≈±ôL11 ¬ı±À¬ı ’Ê√1’˜1 ˝√√ 1í¬ıº ’±’˘—fl¡±À1À1 ¸Ê√±˝◊√√ ŒÓ¬±˘± 븜Ӭ± ¸˚˛•§1í ’±1n∏ ø˙q1 ¬ı±À¬ı 1ø‰¬Ó¬ ¤fl¡˜±S ä 댸±ÌøȬ1 ’øˆ¬˜±Úíñ ø‰¬ø1fl¡øÓ¬1 ’¬Û”¬ı« ø¬ıª1Ì √±ø„√√ Ò1± ë¬ı±{√jœøfl¡1 ¬ıÚÓ¬ fl¡ø¬ıÓ¬±1 Ê√ijí Ú±˜1 ¬Û√…ˆ¬±, ’¸˜œ˚˛± ¸±Ê√¬Û±1 ’±1n∏ ’±1n∏ ëŒÊ√±Ú±fl¡œ Ù≈¬˘øÚ1 Œ¸±Ì±˘œ ¬Ûø‡˘±í [’¸•Û”Ì«] ˙œ«∏fl¡ ¸±Ò≈ øÓ¬øÚȬ±, ’¸˜1 Â√ø¬ıø1‡, ‰¬1±˝◊√√ ˝√√˚˛ÀÓ¬± ’Ó≈¬…øMê√ fl¡1± Ú˝√√í¬ıº ŒÓ¬À‡Ó¬1 ¡Z±1± ¸‘©Ü 댂“±1± ά±„√√1œ˚˛±í, ëøÚ˜±Ó¬œ ’±1n∏ 1+¬ÛÀfl“¡±ª1í [’¸•Û”Ì«], õ∂fl¡±1 ø˙q˜±Úø¸fl¡Ó¬±1 ¸ÀÓ¬ ¤fl¡±R ˝√√í¬ı ¬Û1± ¸¬ı«fl¡±˘1 ¬ı±À¬ı ¸À¬ı«±»fl‘¡©Ü ¸±Ò≈ ¬ı≈ø˘ ’øˆ¬ø˝√√Ó¬ fl¡ø1À˘› ëŒÊ√…±øÓ¬ 1±˜±˚˛Ìíº Œ˜È¬±1ø˘—fl¡1 ë¬ıv≈ ¬ı±Î«¬í1 ’¸˜œ˚˛± 1+¬Û±ôL1 ëÚœ˘± ‰¬1±˝◊√√í Ú±˜1 ø‰¬1 Œ¸Î¬◊Ê√ ¸±Ò≈ÀȬ± ¤fl¡ ˝√√ Œ1±ª± 댸±Ì¬Ûø‡˘œí1 ά◊¬Ûø1 ’Ú… ¤fl¡ ’¬Û”¬ı« ¸‘ø©Ü ˝√√ÀÂ√ ¤‡Ú ’¸•Û”Ì« ø˙q¸±ø˝√√Ó¬… ’±õ≠≈Ó¬ fl¡ø1 ’±ø˝√√ÀÂ√º ø˙q˜Úfl¡ ø¬ı˜˘ ’±Ú õ∂√±Ú fl¡1± ≈√‡Ú ø˙qÚ±øȬfl¡± ëøÚ˜±Ó¬œ fl¡Ú…±í ’±1n∏ ’¸•Û”Ì« ø˙q¸fl¡˘1 ¬ı±À¬ı ŒÓ¬À‡Ó¬1¡Z±1± 1ø‰¬Ó¬ ˜±ÀÔ“± ’±1ª±˘±1 ø˙q¸±ø˝√√Ó¬…1±øÊ√À˚˛ ’¸˜œ˚˛± ø˙q¸±ø˝√√Ó¬… Ê√Ó¬‡ÚÓ¬ ¤‡Ú ¸≈fl¡œ˚˛± ’±¸Ú √‡˘ fl¡ø1 ’±ø˝√√ÀÂ√º ¬Ûø1‰¬±˚˛fl¡º ˝◊√√Ó¬…±ø√¸˜”˝√√ ˝√√ÀÂ√ ŒÓ¬À‡Ó¬1 ø˙q¸±ø˝√√Ó¬…1 õ∂øÓ¬ Ôfl¡± ˜±S±øÒfl¡ õ∂œøÓ¬ Ó¬Ô± ≈√¬ı«˘Ó¬±1 ’±“11 √±˚˛¬ıXÓ¬±1 ’±˝◊√√Ó¬±í ’±1n∏ ø˙q˜Úfl¡ ’±À˜±√ ø√¬ı ¬Û1± fl¡ø¬ıÓ¬± ¬Û≈øÔ ë›˜˘± ‚11 ¬Û≈øÔíÀfl¡ Òø1 ø¬ıøˆ¬iß œÓ¬˜±Ó¬fl¡Ô± ά◊¬ÛÀ˚±œÕfl¡ ¸1˘ ˆ¬±∏±Ó¬ ø¬ıøˆ¬iß ’Ú≈˙œ˘Ú, ¬ı±Ú±Ú ’±1n∏ ά◊2‰¬±1Ì1 ˘ÀÓ¬ ’Ú…±Ú… :±Ú¸•Û‘Mê√ ëÚ ø√˚˛± ë’±‡11 Ê√‡˘±í, ˆ”¬Ó¬fl¡ ˆ¬˚˛ Úfl¡1± ø˙q1 fl¡±ø˝√√ÚœÀ1 눬Ӕ¬fl¡±À1 ˆ”¬í Ú±˜1 ø˙q ά◊¬ÛÚ…±¸, fl¡äÚ±1 Ê√Ó¬Ó¬ ø¬ı‰¬1Ì fl¡ø1¬ıÕ˘ ¸é¬˜ ˝√√øÂ√˘º ø¬ıøˆ¬iß ø¬ı∏˚˛1 fl¡Ô±1 ‰¬À˘À1 ’fl¡øÌ˝“√√Ó¬fl¡ :±Ú1 Œ¬Û±˝√√1 댬ıø˘Ù≈¬˘í, ë˜ÚÓ¬ ¬Û1±1 ˙sí, ëfl¡±Ê√ ’±1n∏ fl¡˘˜1 1Ìí ˝◊√√Ó¬…±ø√1 fl¡±ø˝√√Úœ¸˜”˝√√ ¬ÛøϬˇ ’Ô¬ı± ‰¬‰«¬±1¡Z±1± ø˙q¸fl¡˘ ¬Û±Â√Õ˘ ’±fl¡±˙¬ı±Ìœ Œ˚±À õ∂‰¬±ø1Ó¬ ø˙q ڱȬ ¸—fl¡˘Ú ëŒfl¡À1˘≈ª±1 Œ1í˘í, ë˜˝◊√√ È≈¬øÚÀ˚˛ È≈¬ÚÈ≈¬Ú±À˘“±í, fl¡fl¡±˝◊√√À√ά◊í Úªfl¡±ôL ¬ı1n∏ª±˝◊√√º ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ 0 øÚ˜«˘õ∂ˆ¬± ¬ı1√Õ˘À˚˛ ’ôL1 ά◊Ê√±ø1 ’¸˜œ˚˛± ø˙q¸fl¡˘fl¡ ø√ Œ˚±ª± Œfl¡˝◊√√‡Ú˜±Ú ά◊»fl‘¡©Ü ø˙q¸±ø˝√√Ó¬… 1967 ¸—‡…±Ó¬ fl¡˜ ˝√√íÀ˘› ’¸˜œ˚˛± ø˙q¸±ø˝√√Ó¬…1 ’Ú… ¤Ê√Ú ø‰¬1Ú˜¸… ¶©Ü± 1+¬ÛÀfl“¡±ª1 ŒÊ√…±øÓ¬õ∂¸±√ ¬Û”¬ı«ÀÓ¬ ά◊À~‡ fl¡1± ˝√√ÀÂ√ Œ˚ ’¸˜œ˚˛± ø˙q¸±ø˝√√Ó¬…fl¡ õ∂fl‘¡Ó¬±Ô«Ó¬ Úª1+¬Û õ∂√±Ú fl¡ø1øÂ√˘ 뤇≈√ SROT ‰¬ÚÓ¬ ëø‰¬˘ ø‰¬˘ ø‰¬˘±, ¬ı±œ ø˜˘±í Ú±˜1 ø˙q ¬Û≈øÔ‡Ú1 Ê√ø1˚˛ÀÓ¬ ø˙q¸±ø˝√√Ó¬…Ó¬ ASWINI : 1956 A PEER REVIEWED JOURNAL ‰¬ÚÀÓ¬ õ∂fl¡±˙ Œ¬Û±ª± ŒÓ¬À‡Ó¬1 ëø˙˚˛±˘œ ¬Û±À˘Õ 1Ó¬Ú¬Û≈1í ’±1n∏ 15 Ȭ± œÓ¬fl¡ø¬ıÓ¬±1 ’±È¬±˝◊√√Àfl¡Î¬◊Ȭ±˝◊√√ ’fl¡øÌ˝“√√Ó¬fl¡ ¸√±¸¬ı«S OF THE J.B. 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COLLEGE WOMEN CELL / 198 ¬ı1˜≈Õ√, ά √M√√, ¬ıœÀ1fÚ±Ô – Úªfl¡±ôL ¬ı1n∏ª± ø˙q¸±ø˝√√Ó¬… ¸˜¢∂, Ó¬±˜”˘œ, ˙±ôLÚ≈ – ’¸˜œ˚˛± ø˙q¸±ø˝√√Ó¬… ¸˜œé¬±, Œ˜Ã‰¬±fl¡ õ∂fl¡±˙Ú, Ó¬±˜”˘œ, ˙±ôLÚ≈ – Œ±¶§±˜œÀ√ª1 ø˙q¸±ø˝√√Ó¬…, ¸±ø˝√√Ó¬…±‰¬±˚« ˚Ó¬œfÚ±Ô Œ±¶§±˜œ 0– Ê√œªÚ ’±1n∏ ’±‡Ó¬±1, ˜ø¬ıÚ± – ’¸˜Ó¬ ø¬ıÀ√˙œ ø˙q¸±ø˝√√Ó¬…, ø1˜±, ÚÀª•§1, ’øÒfl¡±1œ, Ú ‰¬f – ë˜˝√√±1Ôœí ¶©Ü±1 ø˙q¸±ø˝√√Ó¬… õ∂œøÓ¬, 1œ˚˛¸œ, øάÀ‰¬•§1, õ∂¸— ¬Û≈øÔ Œ˝√√±ª±Ó¬ ¸˝√√±˚˛fl¡ ˝√√˚˛º ¤øȬ ø¬ı∏˚˛, ø˚ ¬Û1¬ıÓ«¬œ ¸˜˚˛Ó¬ ¸øͬfl¡ ¬ÛÔ øÚÀ«√˙Ú±À1 ø˙q¸fl¡˘fl¡ :±Ú¸•Û‘Mê√ ˆ¬øª∏…Ó¬1 ø√˙Ó¬ ’¢∂¸1 ¸‘ø©Ü fl¡ø1 ŒÓ¬›“À˘±fl¡1 ¬ı˚˛¸1 ø¬ıøˆ¬iß ô¶1Ó¬ ŒÓ¬ÀÚ ¸±ø˝√√Ó¬…1 õ∂øÓ¬ ’±fl¡ø«∏Ó¬ fl¡ø1¬ı ¬Û1±ÀȬ± ’øÓ¬˙˚˛ õ∂À˚˛±Ê√Úœ˚˛ ŒÓ¬ÀôL ¤¸˜˚˛Ó¬ ø¸ ‡ø˝√√ ¬Û1±ÀȬ± øÚø(Ó¬º ŒÓ¬ÀÚ√À1˝◊√√ ø˙q˜Úô¶N1 ˆ¬œ1 ¬Û˚«À¬ıé¬Ì1 Ê√ø1˚˛ÀÓ¬ ¸≈¸±ø˝√√Ó¬…1 ¬Ûø1‰¬±ø˘Ó¬ fl¡1±¬ı ¬Û1±1 ’ôLøÚ«ø˝√√Ó¬ 鬘Ӭ± Ô±Àfl¡º ¤È¬± ’A±ø˘fl¡± øÚ˜«±ÌÓ¬ ˜”˘ Œˆ¬øȬÀȬ±Àª ˚ø√ ≈√¬ı«˘ ˝√√˚˛, ˝√√±Ê√ø1fl¡±, ά ˙˝◊√√fl¡œ˚˛±, ˙±øôLÂ√±˚˛± – ø˙q¸±ø˝√√Ó¬…1 Œ˜È¬˜1± ˆ“¬1±˘Ó¬, ø1˜±, ÚÀª•§1, ¬ı1±, õ∂Ù≈¬~ ‰¬f [˜≈‡… ¸•Û±√fl¡], ’±˝√√À˜√ Â√±ø˘˜ ’±ø˘ [¸•Û±√fl¡] – ‹øÓ¬˝√√…– ’¸˜œ˚˛± ¸±ø˝√√Ó¬…, ¬ı1fl¡È¬fl¡œ, ά◊À¬ÛÚ – ’¸˜œ˚˛± ø˙q¸±ø˝√√Ó¬…1 ¸—øé¬5 ˝◊√√øÓ¬˝√√±¸, ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ¬Ûø1S꘱ Œ˝√√ø1ÀȬÊ√ ’±¸±˜, 0 ’±Ú – ø˙q¸±ø˝√√Ó¬… ’±1n∏ Œ¬ıÊ√¬ı1n∏ª±1 ë¬ı≈Ϭˇœ ’±˝◊√√1 ¸±Ò≈í, õ∂:±, SROT 0 fl¡1¬ıœ ŒÎ¬fl¡± – ’¸˜œ˚˛± ’Ú≈¬ı±√ ¸±ø˝√√Ó¬…, õ∂:±, ASWINI 2007 : A PEER REVIEWED JOURNAL 2003 OF THE J.B. COLLEGE WOMEN CELL 1997 2002 2006 2010 2006 1997 2006 / 199 Abstract many punishments and hardships. Knowing how women still struggle with similar injustices, in a woman’ neglected in the legacy of Indian feminism. Kamala Das reflect disobedient colours on the patriarchal canvas, still unnoticed or usually images in the poetry of a medieval Indian woman, Mira Bai and her modern counterpart, very substantial in literary world of female poets India. including political parity begins after Independence which focuses on fair treatment of women at home and outside as the emer their voices against the social evils of ‘ phase is considered to be the mid-eighteenth century when some European colonists raised Key Das. opinion in a patriarchal society through the creative writings of both Mirabai and Kamala mores of the society attempts to reflect on their consciousness of self-identity with a refusal the accepted literary endeavours of a medieval poet, Mirabai and her modern counterpart Kamala Das. It world of female poets India. The present paper places in a critical perspective the life and Despite these convenient academic categories, there is something very substantial in literary categorized on the basis of some noticeable socio-political status women in country ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ W ords: Living in India some 500 years ago, Mirabai was quite a rebel, believing passionately The history of feminism in India is commonly divided into three phases. first The ‘pre’ and ‘post’ Independence phases of Indian feminism are somehow SROT gence of women’ s freedom to choose her own life’ A Equality Mira Bai and Kamala Das : Feministic ASWINI , Expression, Feminism, Freedom, Individuality . The paper explores the struggle of a woman to express her own . Despite these three convenient academic divisions, there is something : A PEER REVIEWED JOURNAL s or ganizations during Quit India Movement and the third phase Appr sati ’, child-marriage etc. The second phase is viewed oach to the Poems of s path and religion. Consequently OF THE J.B. COLLEGE WOMEN CELL A vista of the beautiful psychological A S , Patriarchy tudy Sukanta Ghosh , Self-identity , she suf / 200 fered . renounced by her family her ecstatic devotion to existing social values and traditions. By freely associating with of poetry a highly emotive, lyrical and sensual nature, it also challenged many the popularity and everlasting appeal. Mirabai’ shining example of devotion and her total surrender at the feet absorbed into the image of partaking in the good company of other devotees, until finally she went to the palace. She reportedly spent her later years visiting places associated with Lo, I drank it as the offering to my lord. Y Why must I not hate your palace Rana? this. and also its vigorous defiance of social norms. dedication of her life to the love Lord ecstatic, singing and dancing in public temples, writing her poetry Mirabai went on to live the life she desired. She wandered among those of all castes as an funeral pyre. Narrowly escaping attempts on her life by members of husband’ family deity years later age of 16, by her uncle’ grandmother family of the sixteenth century whose songs are among best known in India. Born into a noble example of a subjective poet: i.e. her own self is raw material. She was the great poetess of the women poets medieval times. Several works like it is not surprising that her story and poetry are still relevant today The above lines are deep and heart-rending. Kicking aside the glories of my ancestors. I go enchanted None dare come in my way by the society to break the conventions and often ignored rigid codes of behaviour set for women Ka T ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ou, sent me the cup of poison to kill After extended conflict with her in-laws, they reportedly attempted to poison ika, Ragagovinda, Gar , Mirabai was only 4 or 5 years old when her mother died. Moving in with Her true devotion towards Lord . She enraged her in-laws by openly disdaining wealth, refusing to worship the SROT , and defying their expectations to immolate herself as a , the child became enthralled with and intensely devoted to Lord Krishna. . This incurred the wrath of family ASWINI Krishna . s arrangement, she was married to a prince, who died just three : The intensity of Mira’ A PEER REVIEWED JOURNAL Krishna va-gita , Mira violated the existing social norms for which she was there. Her poetry and Krishna Krishna s devotional fervour not only led to the production Raga-V They depict the tenderness of a woman’ s devotion which was expressed in her poetry Apparently Rana wanted to put a stop all OF THE J.B. COLLEGE WOMEN CELL . Soon she acted as a rebel, not hesitating saved her and she was allowed to leave ihaga , especially of the new king. She says: , her personality and life became a ( are attributed to her Mystic Songs of Meera: Narsiji Ki Maher sadhus ( Mystic Songs of Meera: , and making pilgrimages in Gir . She is the most celebrated and saints expressing dhar sati gave her immense on her husband’ Dwarka o, Gitagovinda Krishna / . She is an 201 . She was s family 48) [1] s heart . and 25) At s , get the emotional stability relationship. She is frustrated in her childhood as well when she matures. could not against the male- dominated society as a rebellious poet who is very much aware of the liberation all women. She revolts women’ brought social criticism. While Mirabai herself acted as a rebel, her basic attitude towards devoted to Lord may have for felt a deep sense of physical loneliness and longing but were also afraid that their husbands even of being abandoned by their familes. In the absence husbands, women not only social law and makes love the be-all end-all of life. is free from any consideration of loss and gain. She defies the society go beyond more satisfying than that offered by drugs or psycho- analysis. It was invisible armour I writes in an article all her misery for her identity of self. In this effort, she suffers from a mild nervous breakdown. She forgets The third volume of her poetry there is a note of subjectivism. It takes us to the deepest emotions woman’ Play House and Other Poems Das’ a writer in her literary works. She asserts, “When I write about other people, do not feel fulfilled as She has dismantled the barrier between private and public self by baring her soul herself crises, becomes a major theme. Her creative sensitivity is strongly committed to her personality feminine, lyrical English poetry and at home for her short stories in Malayalam. courage of her beliefs and convictions. She is known internationally for profoundly She has brought much credit to herself by virtue of her originality and content. It is rooted in stems from the Indian environment reflects its moods. in English Language. No doubt her poetry is language, but Indian sensibility age as Kamala Das did in our times. is one of the leading poets Indian Poetry applied in a more humane and liberal manner represents a voice of protest against it and suggests that these values need to be modified or tradition about woman’ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ s poems i.e. . I don’ There is protest, experiment and faith in the poetry of Kamala Das. She search W She was perhaps the most vigorous woman of medieval times who challenged her Mirabai is at her best in giving expression to the women’ Madness was the best escape for unhappy girl that I was. It offered an s role in society was traditional. ith the poet, Kamala Das, her private life, particularly under strain of psychological SROT gotten them or sought solace in the company of other women. Her poetry , despair and grief. It is like an escape from her worries anxieties. She t find my face floating above words...” ASWINI Krishna Summer in Calcutta Blitz s role and behaviour pattern in family society : : A . She gave a poetic shape to all her feelings and emotions. as her lover and husband also the way of life she adopted PEER REVIEWED JOURNAL (1973) refer to the revelations of herself. In all these volumes, The Old Play House and Other Poems . She is a dejected lover who in search of secure (1965), T o some extent it shows how powerful was the . OF THE J.B. COLLEGE WOMEN CELL The Descendants All the three major volumes of Kamala s deep sense of loneliness, , novelty (1967) and shows Kamala Das , daring and the . s inner being. Y / et Mirabai 202 The Old , . (Summer she says, “Now that I Love poems, she describes woman’ the feelings of her heart. She is a rebel, who struggles for cause woman. In many and propriety identity and to be her authentic self even if this involves breaking the moulds of traditional ethics honesty and truthfullness with which she asserts her right to exist as an individual a distinctive male-dominated society Her rebellious attitude is evident when she starts wearing male dresses and moves around the women. Kamala Das’ revolt against conventionalism and the restraints which society has been imposing upon the experiences which had affected her most till time of writing this poem. It is a poem given us a self-portrait and the anatomy of her mind, recounting major incidents life little girl hid herself in the dark, weeping: Nobody could see her wore to conceal my real self. Inside it, underneath the brave smiles and braver talk, a All mine, mine alone. Becomes mine, its distortions, queernesses Any language I like? The speak Everyone of you? Why not let me speak in Why not leave me alone, critics, friends, visiting cousins, English is not your mother-tongue. Don’t write in English, they said; It is a piece of self-revelation: collection that are more forceful and integrated. the psychological processes behind feminity and masculinity wife, mother exists with man. In her poetry because feminist philosophy declares independence from man while Kamala Das’ the place of woman in a male dominated society offers an example of her personal experience in life. Her subject matter mainly wanders around love, sex, deprivation, fulfilment, separation and the death processes of day to life. It girl fantasies, of eternal, bloodless and unrequited love. This collection is full the images mind and body at a time when Indian women poets were still expected to write about teenage certainties offered by an archaic, and somewhat sterile, aestheticism for independence of ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Being a realist, Kamala Das represents reality as it is. She is very honest in depicting Her rebellious attitude is depicted in the poem. In this short poem, Kamala Das has Her first book, in Calcutta SROT , middle aged matron and above all woman as an untiring seeker of the nature . Her poetry voices a protest against the restrictions of our society ASWINI : 30) She confesses her experience of love with astonishing candidness: s feminism or her advocacy for the rights of women clearly appears here. . Her poetry has a special force and appeal for us primarily because of the Summer in Calcutta : A Y PEER REVIEWED JOURNAL ou curled like an old mongrel/My life lies, content/In you....”[4] , several faces of Eve are exhibited, woman as sweet heart, flirt, s lust for love which is very passionate. In the poem was a promising start. She abandoned the An Intr . She cannot be called a staunch feminist, OF THE J.B. COLLEGE WOMEN CELL oduction ( Summer in Calcutta: . There are many poems in her is one of them: . [2] . / 203 s woman 59) [3] In Love attitude of defence. Bruce King reflecting upon the works Kamala Das says: situations in her personal life. These quickly shift and assume new postures, of woman in her male-dominated society of Southern India. It canters on sexual insufficiency for the gratification In the poem space by being set in situations rather than observing or alluding to their environment. [5] brings a sense of locality in her poems...... Das’ showed how an Indian woman poet could create a space for herself in the public world. She or ignored emotions could be expressed in ways which reflect the true voice of feeling; she self-revelation are means of self-assertion. Das opened areas in which previously forbidden frustrations and challenge of the socio-moral laws prevalent then. whosoever touches these poems a woman. Her poetry depicts her own inner Softer forms T Nailed no, not W them. Kamala Das describes the plight of women: but in soft beds and pillows. They are never redeemed of their plight. None comes to protect their men. They are crucified like Jesus Christ. not actually on the cross, surface level. Even then they feel hurt emotionally; women regard themselves as nailed by liberation. They are often hurt by their husbands though there is not any scar or bruise on the The weight of my breasts and womb crushed me. But my sad woman-body felt so beaten. Bedroom and closed the door For I asked for love, not knowing what else to ask are not taken into account. It is evident from the poem that woman still in grip of woman is expected to play certain conventional roles and her own wishes aspirations protest against the domination of male and consequent dwarfing female. The the actors which act their parts in dark with all lights shut out. is the poet’ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ o crosses, but to soft beds and against e have lain in every weather , he drew a youth of sixteen into the W Kamala Das’ She feels herself all alone in the world. It is appropriate to say of her poems that The poem riting is a means of creating place in the world; use personal voice and SROT s mind in which floating sensations, regrets and stray thoughts memory are The Descendants . ASWINI All her works of poetry reflect the confessional tone feelings such The Old Play House s poetry of : A PEER REVIEWED JOURNAL she describes the plight of all women. She talks women’ , He did not beat me fers a poetic model of feminine mind confronted by the is the finest lyric in collection. The Play House s poems assume their location; create OF THE J.B. COLLEGE WOMEN CELL ( Summer in Calcutta ( The Descendants The poem is the poet’ / 204 : 59-60) : 8)[6] s s their insensitivity to female sensibility exposes the hypocrisy of men, their possessiveness and obsession with female body ( Questions I mumbled incoherent replies. to all your Became a dwarf. I lost my will or reason Cowering beneath your monstrous ego, I T I was taught to break saccharine into your Y slavery of man. She is still regarded as the second sex: Mirabai —, Summer in Calcutta, “ —, Summer in Calcutta, “ Kamala Das, “ —, Bruce W the personal and public life have given their poetry a special flavour to be tasted. ability to provide social critique and the representation of self that crosses boundaries between unconcerned about what others think of them. The emotive quality their poems, style. One thing is sure: they are far ahead of their respective times in depicting ideas, bound conservative society which of course, was always harsh on their unconventional life trend started by them has now become almost the vogue. They criticized tradition- women poets particularly hesitated to deal with. Both of them thus are trend setters and the frankness and truthfullness in the treatment of a subject which was almost taboo denying them emotional bond when they sincerely long for Kamala Das aims to jolt men and awaken them how they exploit feminine chastity by have made her a controversial figure because of the views which she has expressed in them. achievements. She has also written a number of miscellaneous essays which, like her poems —, The Old Play House and Other Poems, “ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ The Old Play House and Other Poems o of ou called me wife, orks Cited The Descendants, “ fer at the right moment vitamins In her short stories too, Kamala Das is concerned with the sad plight of woman. She Kamala Das and Mirabai are thus revolutionary poets who started the trend towards Kamala Das is not recognized as a prose writer in comparison to her poetical , 2006), 46. Bombay King, Longman, 1973), 1 V SROT .K.Subramanian, The Invisible Poet tea and ASWINI , Calcutta, Madras, 1987) 152. Modern Indian Poetry in English The Descendants : A In Love An Intr PEER REVIEWED JOURNAL 1. Mystic Songs of Meera .” Blitz (30 oduction ”, (New Delhi: Everest Press, 1965), 30. . ” (Calcutta : : 1 ”, (New Delhi : Everest Press, 1965), 59. April 1977: 17). 1)[7] The Old Play House OF THE J.B. COLLEGE WOMEN CELL (Delhi: Oxford University Press, , (New Delhi : W riters . W orkshop, 1967), ” (Madras : Orient Abhinav , Publications, / 205 , Key focus on her struggle and reformations for women emancipation. Ramabai was opposed to the then orthodox Hindu social norms. This paper is an attempt advocate for the rights and welfare of widowed women child brides India. high cast Brahmin family and was the pioneer of women emancipation. She an towards the empowerment of women especially in field education. She belongs to a Abstract a woman the chance to make her voice strong” the art of her life. a social reformer to honor her life by dealing with passion which comes from the ways of can be translated as “delight giver”. This paper is an attempt to present her contributions name ‘Ramabai’ where the term ‘Rama’ means ‘Bright” the rights and welfare of widowed women child brides India. She got her and was the pioneer of women emancipation. Ramabai a prominent advocate for the weapons to champion rights of women. She belongs a high caste Brahmin family life for the upliftment of women’ points out the limitations of then nationalist society in India. Ramabai devoted her entire criticising the caste system and raising question against gender discrimination which actually role in reforming the position of women then Indian Hindu society by vehemently Introduction: ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ W ords: Pandita Ramabai is a prominent social figure who makes her remarkable contributions Ramabai Sarasvati is a 19 “ A T It is not strange, my countrymen, that voice small, for you have never given SROT W ribute to the omen Empowerment, Social Reformation, Child ASWINI The Government of India honored her as, “The : A PEER REVIEWED JOURNAL Pandita Ramabai s social position. Her writings and radical views are just like th century prominent social figure who plays a significant W oman of the Millennium : OF THE J.B. COLLEGE WOMEN CELL 1 . In other words, the term ‘Ramabai’ W W idow omen of the Millennium”. , T Rosemin Pandita Ramabai ribute, Millennium / 206 Akht ara Sanskrit verses. She acquired Hindu Law nature as she was fond of studying the Dharma Shastras, Mahabharata and books and the assembly of Pandits gave his reasons for teaching wife. He quoted ancient education. In the words of Ramabai, “My father appeared before guru, head priest, influenced by the ideals of her father honored her the title of ‘Pandita’ and highest 'Sarasvati' Ramabai was totally called social norms not only applicable to high caste women but also the of Brahma and without which liberation becomes impossible for a woman. Analysis as a social reformer Hindu orthodox society for women emancipation and to explore the struggle of Pandita Ramabai as a widow in Aims and Objectives question arose in her mind that for what reason she was not allowed to study the the Shastras in the women rights. She was requested to deliver a lecture on pardah duties as it mentioned emancipation through their upliftment in the form of women education and attainment the sufferings of Hindu women and child bride which compelled her to raise voice for right. Ramabai travelled for years in various parts of India. She got the opportunity seeing America: Conditions of Life in the United states Ramabai Thr The High Caste Hindu W orthodox Brahmin society in the form her works like- then the the study the were totally deprived of their social as well religious life they don’t have any right to have the privilege to go heaven only as slave of their husbands. attain women whether they belong to high caste or low were worse than demon. to the the other book declared as being unrighteous.” contradictory statements about almost everything. What one book said was most righteous, ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ V dharma shastras edanta. But, by criticising all these social norms she began to read the Upanisads and moksha shastras. Dharma Shastras, the Purans In the 19 This paper is an attempt to present the life of Pandita Ramabai as a struggling woman where she found totally a different picture. In the words of Ramabai, “While reading V V edas and the SROT edas and the . At the age of 20 she becomes a Sanskrit scholar as could quote 18,000 or liberation only by the worship of their husbands. Moreover ough Her Own W But to deliver her worthful speech, she needs a deep study of the ASWINI th century Hindu orthodox society the position of women was not up to . I came to know many things which never before. There were V . V : This paper will also analyse the contributions of Pandita Ramabai edanta which are the only keys to attainment of knowledge edanta. Ramabai expressed her thoughts and views against the A PEER REVIEWED JOURNAL omen, Pandita Ramabai’

a reputation as Sanskrit scholar or ds: Selected W Ananta Shastri Dongre as he emphasized on women as other epics and orthodox high caste society that 2 Ramabai found two things which are common OF THE J.B. COLLEGE WOMEN CELL orks, etc. The W s A

Ramabai was very studious by T American Encounter estimony r ongs Of Indian W . In 1878 Calcutta University 4 In that period women ,

Pandita Ramabai’ , they will also shudras All these so / omanhood, 3 V 207 , Pandita They can edas and Dharma . One s had to face the criticism of her contemporary social reformers. Christianity she can transform and uplift the downtrodden women of India by following ideals she deeply influenced by Jesus’ and writing English as a result she became interested in studying help from the members of Parthana Samaj. Gradually she acquired skill speaking two years of togetherness. Then she came to Poona with her daughter where got the stayed in the Silchar district of nor was he molested by anyone after this. He became known as an orthodox reformer women and Shudras to learn Sanskrit Puranic literature. So they did not put him out of caste, authorities, and succeeded in convincing the guru chief Pandits that it was not wrong for the reformations of women and children in India but also Britain as well. with the Government of India’ of women and discouragement child marriage. In the same year marriage. It was the first Indian feminist or Samaj in Pune which mainly gives emphasis on women’ family died, she was the sixth child and lost her mother scholar as well an educationist at the early age. In 1874, when she was 16 years old, her widows and orphans gives emphasis for their basic education. Ramabai became a especially in the field of education. In Poone and Bombay Ramabai founded centres for of the social reformers who influenced her to do something for empowerment women of India and she set her mind to do something for them. She came into contact with some Ramabai came into touch with Mr contemporary figures because of her critique and question about gender discrimination. Hindu society vehemently criticise her marriage. She becomes a discomfort figure for system. In other words, it is a direct protest against Indian Hindu caste But, orthodox was a Shudra by caste. Her marriage is great example of her reformations against caste in that period there was not a single school for girls as well women. in the societies of that period. Ramabai acquired her unique knowledge from mother as should not be a barrier for the development of women’ that he makes his determination for child education. Her father believes religious pursuit wife, Laxmibai, Ramabai’ social norms the women and Shudras are not allowed to learn Puranic literature. He tried to convince the chief Pandits that it is unjust because of religious pursuit and Ananta Shastri was very liberal for womanhood, so he lifted womanhood out of depression. ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Being an activist for the rights of women, in 1882 Ramabai founded Being a widow herself Ramabai could realise the horrible conditions of widows Though Ramabai belongs to a high caste she married Bipin Bihari Madhavi who SROT . In 1883 she converted to Christianity and became “Mary Rama” for which ASWINI : A s mother was only 9 years old and impressed him in a firm manner PEER REVIEWED JOURNAL s Commission on Education. She rasied her voice not only for Assam with her husband. She lost husband just after the s treatment with the Samaritan women and she realised that . Allen, a Baptist Missionary during the period when she ganization. OF THE J.B. COLLEGE WOMEN CELL Arya Mahila Samaj aims at the protection s condition which was actually happened s education and repression of child , father and sisters of famine. The New , Ramabai get involved T o the commission T estament where Arya Mahila / 208

His .” 6 5 famine which she had gone through and lost her hearings. can help the other women. But, unfortunately she could not become a doctor because of go England with her daughter is because she felt the needs to become a doctor so that American society book book and used this amount to build a residential school for Hindu widows. Ramabai, in her the keystone of her social reformations as she collects around thirty thousand through this vehemently criticized by the Brahmanical patriarchy in Maharastra. But this work becomes are considered the greatest sinner the king shall cause fallen women to be eaten by dogs in outskirts of town. They Hindu Shastras don’t deal kindly with these women. The law of the commands that any one making ef by the Hindus in my own country eyes of society considered outcastes and cruel, were kind to these unfortunate women , degraded in the should be done to reclaim the so called fallen women, and that Christians, whom Hindus the words of Ramabai, “Here, I for first time in my life came to know that something distinction between the ideology of orthodox Hindu society and that Christianity far as the question of treatment women is concerned there Ramabai finds a vivid is a home for high caste widows. In Sarada Sadan Ramabai when she observed the changes the first organization to provide a formal school education along with vocational learning. It established a home of learning for widows which was named as “Sarada Sadan” them to face the challenges of their life and live lives independently is apart from high caste Hindu homes, where she trained the child widows in order to prepare may awaken in their hearts a desire to do likewise.” countrywomen, in their own languages, this wonderful story one common aim; namely am deeply impressed by and interested in the work of Queen deal with mail doctors. Therefore, she insisted on the medical education of women in India. India as she was able to realise the problems of native women who felt very discomfort well. She also raised her voice in support of the need and importance lady doctors she brings to light the need of female teacher training program and inspectress school as taken by the ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Pandita Ramabai’ V In She gets the opportunity to travel England in 1883 and reason she wanted Ramabai established a home for Hindu widows especially child widows, which In 1886 Ramabai went to ictoria was fully influenced by her reformations for the women empowerment. So America, Ramabai wrote the book SROT American women for the fellow -beings. . I had never heard or seen anything of the kind done for this class women ASWINI . fort to turn them from the evil path they had chosen in their folly s : , the good of their fellow beings. It is my dream someday to tell A American PEER REVIEWED JOURNAL . I had not heard anyone speaking kindly of them, nor seen , and not worthy of compassion.” America where she was very impressed by the steps

Encounter gives emphasis on the status of women in The High Cast OF THE J.B. COLLEGE WOMEN CELL 8 Therefore, in the words of Ramabai, “I W estern , in the hope of that recital W

Hindu women omen, who seem to have 7 . In 1889, Ramabai which was / 209 . The . In Mukti Mission. orphans, child widows and other women gave them a new life in Sarada Sadan of Maharastra and in that dangerous situation Ramabai rescued many outcast children, their position thethen orthodox Hindu society their position is society? How the Hindu widows, more precisely social norms and so on forth. It discusses the questions like how women can uplift and the blind. provide housing, education, vocational training and medical services for the widows, orphans another organization called “The Mukti Mission”. The main task of ‘The Mission’ is to honorable taste.” are getting unruly in this school of ours. Y have no love songs to sing, comic bites say; but we sing hymn and feel quite contended. the impish nature of my girls come in to room and we sing together as best can. of the approach her girls, child widows towards life, she said, “ I can see a change in widows were diminished by the social norms as a result of which they deprived from standpoint it can be admitted that since in period the positions of women mainly about Pandita Ramabai besides her selfless reformations and struggles. Here, from one question may arise that in the phases of Indian history why we are not able to know much realise their horrible situations under the social norms of Hindu orthodox society voice for the women education as well empowerment of child widow she can the education of child widow India. She was first courageous soul who raised her widows and the child are very remarkable. She was pioneer in movement of Conclusion society “Kaiser -I-Hind” medal for her great contributions and reformations to the orthodox Hindu for the issuance of a stamp Pandita Ramabai. In 1919, Ramabai was awarded by Caste presented the various stages of Ramabai’ with the questions of caste system and gender in Hindu society published soon after her death. translated the Bible to Marathi language from original Hebrew and Greek which was Christianity after studying the Bible. She is first woman Bible translator in India. from S ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ou see they do not allow women to sing :they think it is a bad thing in house wife. But we

Hindu women t.Mary’ . T he struggle of Pandita Ramabai as a widow and her contributions to the lives In 1989, for the appreciations of her work The Indian Government gives approval Ramabai, after receiving the scholarship to study in England she became educated After her death ‘The S tr SROT ee Dharma Niti s Home in ASWINI 9 In order to extend the work of ‘Sarada Sadan’ Ramabai introduced deals with the treatment of Hindu widows by community : W A PEER REVIEWED JOURNAL antage and Cheltenham Ladies College where she converted to and T imes of India’ The High Caste Hindu W W s life and her ideology e are going to turn the side and make it a good honored her as the makers of modern India. . In 1896 a sever famine covered the villages OF THE J.B. COLLEGE WOMEN CELL omen , the child widows can uplift . Ramabai in his work . these two works deal These two books also / 210 . But one , by the High We Butler W women emancipation. uncomfortable for her contemporaries as being a widow she was struggling best the their positions as well rights. In that situation the raising voice of Pandita Ramabai became Condensed book. Ibid.p.10 Ibid.p.9 Ibid.p.9 Condensed book. Ibid. p.22 Butler Ibid. p.1 ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ orks Cited , Clementina. Pandita Ramabai Sarasvati.Fleming. H.Revell Company , Clementina. Pandita Ramabai Sarasvati.Fleming. H.Revell Company Publishing.Pp.15-16 Publishing.p.3 1 SROT ASWINI Autibiography Pandita Ramabai Autibiography Pandita Ramabai : A PEER REVIEWED JOURNAL OF THE J.B. COLLEGE WOMEN CELL . Nasik. Paul Thanasingh at Genesis . Nasik. Paul Thanasingh at Genesis . Newwork.p.19 . 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67] º ˝◊˜±Ú øÀÚ ‚11 øˆ¡Ó¡1Ó¡ ’±¡ıX ˜±˘± Œ˚Ú ˜‘̱ø˘Úœ˝“Ó¡1 À1˝◊ ¶§±ÒœÚ˜Ú± : A º ˜±˘±˝◊ fl¡±äøÚfl¡ ’Ú≈˜±Ú1 øˆ¡øMÓ¡ ά◊ÀMøÊÓ¡ ˝ ˜‘̱ø˘Úœ1 ‚1Õ˘ Œ˚±ª±1 PEER REVIEWED JOURNAL OF THE J.B. COLLEGE WOMEN CELL 71]º øfl¡À˙±1 ˜Ú1 fl¡äÚ±1 Êø1˚˛ÀÓ¡ / 217 Cole, Luella and Irma Nelson Hall. Berk, Laura E. ˙˝◊fl¡œ˚˛±, ˆ¡À¡ıf Ú±Ô. ˙˝◊fl¡œ˚˛±, Ó¡1n∏Ì, ’±ø. õ∂±¸—øfl¡ È¡œfl¡± Crow ˚±˚˛º [˙˝◊fl¡œ˚˛±¡ ø¡ıfl¡±˙ ¸±ÒÚ fl¡À1º ø¡Û˚˛±ÀÊ ø‰¡ôLÚ1 ¸•Ûfl¡π˚˛ ¤˝◊ Ó¡NÀfl¡ 븗:±Ú±Rfl¡ Ó¡Ní ¡ı≈ø˘ ÊÚ± [ ŒÓ¡›“1 ˜ÀÓ¡ ø˙qÀª Œˆ¡ÃøÓ¡fl¡, ¸±˜±øÊfl¡ ’±1n∏ Ò±1̱Rfl¡ ¡Ûø1Àª˙1 ø¡ıøˆ¡iß Î¬◊¡Û±±Ú1 ˘Ó¡ Œ˝±ª± øSê˚˛± 1 õ∂¸e ¸”S ¸y±ªÚ±Àfl¡ ¡ı˝Ú fl¡À1º ¸±Ô«fl¡ 1+¡Û±˚˛Ì fl¡1± ø˙ÀÈ¡±Àª ’¸˜œ˚˛± ¸±ø˝Ó¡…Ó¡ ˜Úô¶±øNfl¡¡’±ôL¸—À˚±œ ø˙1 ’Ò…˚˛Ú1 ˆ¡øª∏…Ó¡ ’±1n∏ ¸≈fl¡œ˚˛± ’±˚˛Ó¡Ú ±Ú fl¡À1º ¸±˜ø¢∂fl¡ˆ¡±À¡ı ˆ¡À¡ıf Ú±Ô ˙˝◊fl¡œ˚˛±˝◊ äÓ¡ ‰¡ø1S1 ˜Úô¶±øNfl¡ ’ª¶ö±1 ¤ÀÚ ‘ø©ÜÀ1 ’¸˜œ˚˛± øfl¡À˙±1 Œfl¡øffl¡ ä1 ¡Û‘ᡈ”¡ø˜Ó¡ ˆ¡À¡ıf Ú±Ô ˙˝◊fl¡œ˚˛±1 äfl¡ ά◊Õ˜˝Ó¡œ˚˛± ¡ıø˙©Ü… õ∂±˚˛À¡ı±1 ‰¡ø1SÀ1 ˜±Úø¸fl¡ ø˙1 ¡ıÌ«Ú±1 ˜±ÊÓ¡ Ú±1œ ˜Úô¶N ø¡ı‰¡±11À˝ ’øÒfl¡ ¸y±ªÚ± Œ‡± Œ¡Û±ª± ˚±˚˛º ø‰¡S±˚˛Ì fl¡1± ˝Àº ¡ı˚˛¸1 À˘À‡À1 ¤ÀÚ ¡ıU øfl¡À˙±1œ ‰¡ø1S ’¸˜œ˚˛± ά◊¡ÛÚ…±¸Ó¡ Œ‡± Œ¡Û±ª± ˚±˚˛ ˚ø› Samsad English-Bengali Dictionary Piaget, Jean. Hurlock, Elizabeth B. ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Action º 1920 , Lester D. and W Sahitya Samsad Kolkata. 2002. New co. New Jersey 1968. London. 2002. ] ’±1n∏ ¸—øSê˚˛± ¡ı± øSê˚˛± ¸•Û±Ú [ ¸±g… w˜Ì õ∂˝1œ ‰¡ÚÓ¡ ø¡Û˚˛±ÀÊ Àª∏̱˜”˘fl¡ Ó¡N1 Œˆ¡øÈ¡Ó¡ ø˙q1 ø‰¡ôLÚ ¸•Ûfl¡π˚˛ Œ˜Ãø˘fl¡ Ó¡N ’±¡ıIˇ±˝◊ø¢º inston New SROT The Language and Thought of the Child Y ø˙q ˜ÀÚ±ø¡ı:±Ú ’±1n∏ øÚÀ«˙Ú± . ŒÊ…±øÓ¡ õ∂fl¡±˙Ú &ª±˝±È¡œ. Child Development ork. 1955. ASWINI . ŒÊ…±øÓ¡ õ∂fl¡±˙Ú, ˝31 ø˙q ˜ÀÚ±ø¡ı:±Ú ’±1n∏ øÚÀ«˙Ú± Alice Crow Y Adolescent Development . ŒÊ…±øÓ¡ õ∂fl¡±˙Ú &ª±˝±È¡œ. ork.6th P : A PEER REVIEWED JOURNAL , An Outline of General Psychology . 1963. Berk(9 2010 Psychology of Adolescence (5 th 2006 ed.), edited by Birendramohan Dasgupta. Shishu Operation th . ed.).PHI Learning Private Limited Delhi. 2014. .

41 (2 OF THE J.B. COLLEGE WOMEN CELL 2014 ] nd ]1 Œ˚±ø :±Ú ’±˝1Ì fl¡À1 Ó¡Ô± ø‰¡ôLÚ1 ed.). McGraw-Hill Book Company . ø¡ı…± ˆ¡ªÚ Œ˚±1˝±È¡. (3 . rd ed.). London Routledge Classies (5 th . Littlefield, ed.). Rinehart and 2014 / . Adams & 218 refashioning of the self and rewriting one’ multiple layers of meaning in the context novel. The act giving birth runs parallel with Kaberi as she journeys towards “motherhood” – something which in itself is fraught with male voices to the background. It explores psychological evolution of protagonist novel one such emer assertive authorial voices who write powerful woman-centred novels. Jahnavi Barua’ contemporary North East Indian writing there is no dearth of female self-representation with self-definition, reconstructing their feminine selves and recreating the experience. In the story into history and rectify misrepresentations, women writers produce texts that aim at canon being almost exclusively thronged by male writers. In a bid to write the female side of Key writing itself, the process of bringing forth a text. level, the paper seeks to establish that this is a text which self conscious about act of parallel with refashioning of the self and rewriting one’ fraught with multiple layers of meaning in the context novel. The act giving birth runs protagonist Kaberi as she journeys towards “motherhood” – something which in itself is relegating the male voices to background. It explores psychological evolution of reading Baruah’ Jahnavi Baruah’ representation with assertive authorial voices who write powerful woman-centred novels. Abstract: ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ W Rebirth ords: The representation of women in literature has a lopsided history In contemporary North East Indian writing there is no dearth of female self- SROT Mothering a

Mothering, Identity as a text which gives voice to the feminine perspective while relegating ging voice that demands to be heard. s novel s is one such emer ASWINI Rebir : Jahnavi Barua’ A PEER REVIEWED JOURNAL th as a text which gives voice to the feminine perspective while , Rewriting, Reconstruction, Self-representation T ging voice that demands to be heard. ext: Rewriting Identity in s identity as a woman. On another level, the paper OF THE J.B. COLLEGE WOMEN CELL s Rebirth This paper aims at reading Barua’ s identity as a woman. On another This paper aims at , with the literary Anindita Kar / 219 s is s process of bringing forth a text. seeks to establish that this is a text which self conscious about the act of writing itself, questioning, remembering, repeating – goes into the making of a text. The creative process Everything that writing eccompasses – thinking, feeling, introspecting, retrospecting, point suffers from intrauterine growth retraction(IUGR). swings and tensed state of mind affects the normal growth foetus. The baby at one in the process through act of storytelling itself? she is pregnant, along with those which remembers from her past, and thus heal herself it? Or is it a need of the mother to retell those experiences which she going through even as lot of questions. Does the child, at this prenatal stage, truly need to know what Kaberi tells answered. The foetus does listen, and partially understand. This brings us to the next things as the mother and absorbes them in process. The first question, therefore, is affected by what the mother goes through, her mental state, and that it experiences same fell asleep halfway learns about the Chakravehu from stories that In the Mahabharata we have tale of and intrapersonal conversation. thoughts through her account Kaberi manages to traverse a liminal space between interpersonal almost deconstructs the opposition between private and public. Externalizing her directly addresses the reader feasible. Ramatoulaye addresses if the reader is allowed privilege to eavesdrop. which itself is carried out at an intrapersonal level, because the child not yet born. It as intruding upon the private space of mother and child, that she is overhearing a conversation of the text, which is unborn child, not reader apart from other such second person narratives is the intended listener of story (although it is an innovation in the fiction produced our part of world), but what sets Barua’ This can be answered saying that Kaberi was so lonely she had no one else to talk to. situation. The first question that comes to the mind is why she chose baby as her audience. fascinating on first glance because it is unusual, but not sensible or feasible in a practical to her unborn child revealing mind the baby in womb, appears be novel and to overburden the foetus with her problems? ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ s choice of second person narrative technique is not the first its kind in fiction On a symbolic level, the foetus can be seen as an unborn text, text in making. Several other questions can be raised. Is the foetus sentient enough to understand? Mariama Ba’ The narrative technique employed in the novel, where a pregnant woman is talking If on a SROT

W ASWINI inter . Even in our times it is believed that the health of foetus does get s ’ s Night a T So Long a Letter Aissatou, but it is written in the form of a letter : A PEER REVIEWED JOURNAL , and hence she does not feel left out. raveler Abhimanyu who, while still in his mother is another such example, but here the narrative employs the second person narrative where Arjuna told, but only partially since his mother There is enough evidence that Kaberi’ W OF THE J.B. COLLEGE WOMEN CELL e might ask ourselves, why the necessity . The reader gets a feeling that she is The narrative technique , and hence seems / , the “you” 220 ’ s womb, s mood say you are ten inches long now; that beginning to grow hair on your head and have writing a book for children. holds a book together as well. denseness I begin to see… your backbone…(Barua 29) foetus. As her eyes are eagerly fixed on the monitor talks of the growth foetus, and it is not plainly incidental but intentional. are passages where Kaberi is found talking about the development of her book just after she appears, the book is conceived around same time as baby bring into the centre in my paper herself by the end of book. made her make newer perspectives on old matters and people, gave authority over it itself must have been experiencing along with the mother process. This constant going back to the past and reiterating hurtful things baby which At the end of journey happens, along with Kaberi’ the foetus to shut his ears. your ears, you must.”(64) In the course of rest novel though, Kaberi never asks ignorant as I had been so will allow you to listen a few things, but when ask shut of her saying such things to the child that Kaberi adds, “I would not want you ever be as credibility to the entire narratorial process. It is almost as an afterthought, and a justification times we can find what be called the shadow of author makes some awkwardly uncomfortable revelations – those about sex, for instance. space, thus imbuing it with a strange temporal elasticity from the past, not only her own but also of those around novel takes place during the months of her pregnancy until time she is in labour others allays pain.”(Ba 20) them. She needs a sympathetic ear full of struggles, resistance, the need to trespass. is a lonesome activity ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ One can hardly ignore the resonances of word “spine” here. The spine is what I strain to see and when she runs a finger in curve over line of lightness ‘There.’ Kaberi’ Something which is somewhat peripheral in the book, but I have sought to It is a book where one does not find much action but reflection. But the little that On a few occasions, nonetheless, the narrative seems unconvincing, when Kaberi The narrator confronts her own experiences a second time in the process of retelling SROT s first sighting of the baby happens time she under Dr ASWINI . Joseph sounds satisfied. ‘Can you see the spine there?’ , both for male and female writers, but the writer it is more : A , she not only gives birth to a baby but is herself reborn in the PEER REVIEWED JOURNAL s musings, is enough for the repair and reconstruction of her self. The entire book is written in Kaberi’ A couple of months later And only a few pages later , is the fact that Kaberi also working on a book. , her baby cannot but listen to musings. “Confiding in , her doctor guides them to the “spine” of OF THE J.B. COLLEGE WOMEN CELL , Kaberi tells her unborn child, “They . , Kaberi reveals to us that she is , are squeezed into this narrative , helped her weigh things better ’ s intervention trying to give , and grows with it. s voice, and although the goes an ultrasound. / , narratives 221 At such There As it , 1 “being born is one thing, claiming ownership of one’ testify and though the journey can be painful, there is relief freedom on other end. the ‘writing cure’ available to woman writers. It shows that writing itself is a liberating process, 'the talking cure' (Freud) for herself, Jahnavi Barua’ achievements, particularly women’ however oblique, towards the lack of proper documentation when it comes to women’ recorded in a book, compact disc or on film.” (24). I feel this again is an authorial indication, even remember when it was that we did, unlike today every move a baby makes is us – took our first steps,…spoke words and no one bothered to document or passed without leaving any evidence of its existence. “W At some point quite early in the novel, Kaberi regrets fact that her childhood and Joya’ writing itself, the female writer text’ from the inner private space to outer public domain. There are many instances where the various stages of its development and post-production state as well, when it travels pre-production stage when the ideas form and develop finally realize into book form, as symbolic of the female writer fatherless existence. hand in hand, both almost orphaned at birth as Kaberi chooses to bring them forth into a that “Children need a father”(200), Kaberi’ compromised with their respective husbands because of the fear society the baby are in their embryonic stage. occasions. She deliberately keeps Ron outside of the creative process when book and other sources, Kaberi does not choose to tell him, and Ron is taken by surprise on both without the knowledge of her husband, Ron. In both cases Ron discovers news from received from her editor telling that the editing of book will start shortly eyebrows.” Just one paragraph later she intimates the child about an email that has ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ 13). s self-reflexivity about woman’ T , it is the “rebirth” or “second coming” which of primal importance, because owards the end Kaberi mothers a baby Whereas “birth” is a primary needed financial independence.”(Das 221) life, her book will bring an independent identity as a writer and also the much and anticipates change. a therapeutic cathartic tool, where the very act of writing symbolizes transgression “What is writing if not the act of giving birth, painful yet liberating, and it works like Just as Kaberi through her meandering narration to the foetus chooses what is called While at times the narrative device fails to convince us, it does not fail us when seen Kaberi is mothering not only a child but also text, both in the absence of and SROT ASWINI : A PEER REVIEWED JOURNAL ’ ’ s preoccupations with an unborn text, and related concerns. While Kaberi’ s engagement with writing itself, its foetal state which is the s texts that have been lost in history s writing comes to the fore. It is engaged with act of , originatory event, in this novel, as the title itself would While both Kaberi’ s baby and her book see the light of day almost , a book, and new self as well, thus claiming s child will finally bring love to her desolate OF THE J.B. COLLEGE WOMEN CELL s text shows its self-consciousness about s birth is another e grew up without fuss, the two of s and Preetha’ .” (Rimmon-Kennan . , and their belief . / s mothers 222 s s Rimmon-Kennan, Shlomith. “Narration, Doubt, Retrieval: Das, Ba, Mariama. W mastery over her life in the end. different times and spaces arrive at a wholesome understanding, Kaberi gains sense of reconstitution of self. In a sustained effort to piece together varied experiences spread across her verbalization of thoughts. In the novel narration plays a crucial role in retrieval and since she speaks to an unborn foetus there is hardly any scope for dialogue) allows space ownership of all the above. Calvino, Italo. Barua, Jahnavi. ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ orks Cited Anup Kumar 20107077 Nar Archana Nor V intage, 1998 SROT rative th-Eastern So Long a Letter If On a W Rebirth ASWINI T . “W , vol.4, no.2, 1996, pp. 109-123. alukdar riting the ‘Self

inter Indian W . Penguin , 2010. : A The novel which appears to be Kaberi’ PEER REVIEWED JOURNAL , Ajanta Press, 2015, pp. 216-222 ’ s Night a T . T ritings in English: Modes and Concerns, ranslated by Modupe Bode-Thomas, Heinemann, 1981. ’: The Female Psyche in Jahnavi Barua’ raveller . T OF THE J.B. COLLEGE WOMEN CELL ranslated by Harcourt Brace Jovanovich. 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COLLEGE WOMEN CELL ‰¬ÚÓ¬ :±Ú¬ÛœÍ¬1 ¸ij±Úœ˚˛ ˜”øÓ«¬ Œ√ªœ ¬ı“Ȭ± õ∂±5 [1987] ¤˝◊√√ Ò±1±1 ά◊¬ÛÚ…±¸ ¸‘ø©Ü1 õ∂Ô˜ / 224 ¬Û”Ê√± ¬ı1± ˜˜Q ’±ø√ &ÀÌÀ1 õ∂:±ª±Ú ά◊8˘ ¬ı…øMê√Qfl¡ ˜ÀÚ±1˜ fl¡Ôfl¡Ó¬±À1 fi¬ÛÚ…±ø¸fl¡±˝◊√√ ø‰¬S±˚˛Ì fl¡ø1ÀÂ√º é≈¬^ ¸˜ô¶ ˆ¬±ªÚ± ¬Ûø1Ó¬…± fl¡ø1 Ê√œªÚ1 ’±UøÓ¬ ø√˚˛± ø¬ı”√∏œ Ú±1œ ¸Q± ëŒ^ìÛ√œí1 ’±R¸—˚˜, ¸Ó¬œQ, fi¬ÛÚ…±ø¸fl¡±˝◊√√ ÚÓ≈¬Ú 1+¬ÛÓ¬ Œ^ìÛ√œfl¡ ¬Û±Í¬fl¡1 ¸˜œ¬ÛÓ¬ √±ø„√√ Òø1ÀÂ√º Ò˜« ¸—¶ö±¬ÛÚ1 ¬ı‘˝√√» ¶§±Ô«1 Ó¬±Î¬ˇÚ±Ó¬ ¬ıœˆ¬»¸ Ú±1fl¡œ˚˛ ’Ò…±À˚˛À1 é¬Ó¬ø¬ıé¬Ó¬ ˚±:À¸Úœ1 ˜Ú¸˜œé¬Ì1 õ∂øÓ¬ÀȬ± ø√˙1 ¸”ѱøÓ¬¸”Ñ ø¬ıÀ˙°∏ÀÌÀ1 ˘±>Ú±À1 Ê√Ê«√ø1Ó¬ ˝√√, &Ìœ:±Úœ ø¬ı√* ¬ıœ1¬Û≈1n∏∏ ŒÊ√…ᬸfl¡À˘À1 ¸˜±ø¬ı©Ü 1±Ê√¸ˆ¬±ÀÓ¬ ø¬ı¬ı¶a Œ˝√√±ª±1 √À1 ë˚±:À¸Úœí1 ˜±ÀÊ√À1 ¢∂øÔÓ¬ ˝√√ÀÂ√ Œ^ìÛ√œ1 ˚La̱˜˚˛ Ê√œªÚ1 Ê√œ˚˛± Â√ø¬ıº ¬Û=¬ÛøÓ¬ Ôfl¡± ¸ÀQ› ’¬Û˜±Ú ά◊¬ÛÚ…±¸1 ˜±ÀÊ√À1º ë¬Û¿í ¸ij±ÀÚÀ1 ø¬ıˆ”¬ø∏Ó¬ ά◊øάˇ˙±1 õ∂øÔÓ¬˚˙± ¸±ø˝√√øÓ¬…fl¡1±fl¡œ1 ˚≈Ê√˚˛œ ¸‘ø©Ü ˆ¬±¬ı’Ú≈ˆ”¬øÓ¬fl¡ ’Ó¬…ôL ¸—À¬ı√Ú˙œ˘ˆ¬±Àª ˜˜«c√ 1+¬ÛÓ¬ ’øˆ¬¬ı…ø?Ó¬ fl¡ø1ÀÂ√ fi¬ÛÚ…±ø¸fl¡±˝◊√√ ë˚±:À¸Úœí fl¡œøÓ«¬º ˜˝√√±ˆ¬±1Ó¬1 fl¡±˘Ê√˚˛œ ‰¬ø1S Œ^ìÛ√œ1 ˜˝√√Qfl¡ ά◊æ±ø¸Ó¬ fl¡ø1 ˜Úô¶±øQfl¡ ‘√ø©Üˆ¬—œÀ1 Ú±1œ ˝√+√˚˛1 ¬ı“Ȭ±õ∂±5 ’±1n∏ ¸±1˘± ά◊øάˇ˚˛± ά◊¬ÛÚ…±¸ ë˚±:À¸Úœí õ∂øÓ¬ˆ¬± 1±˚˛1 ¸±ø˝√√øÓ¬…fl¡ Ê√œªÚ1 ’ø¬ı¶ú1Ìœ˚˛ ’±1n∏ ëfl¡±˙œfl¡Ú…± ’•§±í [ [2008]º ¬ı1±1 ëŒ^ìÛ√œí [ ’—fl¡Ú fl¡ø1 ¸±•xøÓ¬fl¡ ¸˜˚˛Õ˘Àfl¡ ’¸˜œ˚˛± ˆ¬±∏±Ó¬ øÓ¬øÚ‡Ú ø‰¬M√√±fl¡∏«fl¡ ά◊¬ÛÚ…±¸ 1ø‰¬Ó¬ ˝√√ÀÂ√º ñ 1¬ıœf ë˜˝√√±ˆ¬±1ÀÓ¬1 √¬Û«ÀÚí ˝◊√√Ó¬…±ø√ ά◊¬ÛÚ…±¸ ¤˝◊√√ Œé¬SÓ¬ ά◊À~‡À˚±… ¸‘ø©Üº [˜Ê≈√˜√±1, ¬Û‘. ¸‘Ê√Ú fl¡ø1ÀÂ√º Ó¬≈√¬Ûø1 ¸˜À¬ı˙ ¬ı¸≈1 ë˙±•§í, ¸Ó¬…Ê√œªÚ √±¸1 뉬fˆ¬±± Œ^ìÛ√œí, ˝√√œÀ1Ú ¸±Ú…±˘1 [ ’Ú±˚«1 ¸•xœøÓ¬ ’±1n∏ ¸æ±ªÚ± Œ‰¬©Ü±1 fl¡±ø˝√√ÚœÀ˚˛ ¸˜fl¡±˘œÚ õ∂±¸—øfl¡Ó¬± ¬ı˝√√Ú fl¡À1º ’Ú±ø√ ‰¬±U1 ë¬ı1n∏Ìí ¬Û±G1 ë¸5ø¸g≈í [ ˜˝√√±ˆ¬±1Ó¬œ˚˛ Ó¬Ô± ¬ıø√fl¡ Œõ∂鬱¬ÛȬӬ ά◊øάˇ˚˛± ˆ¬±∏±Ó¬ õ∂øÓ¬ˆ¬± 1±˚˛1 ë˚±:À¸Úœí [ ø¬ı≈û ¸‡±1±˜ ‡±ÀGfl¡±À1 ë˚˚±Ó¬œí ˙œ∏«fl¡ ά◊¬ÛÚ…±¸1 ¬ı±À¬ı ˆ¬±∏±ÀÓ¬ Ú˝√√˚˛€, ˆ¬±1Ó¬1 ’Ú…±Ú… õ∂±ôLœ˚˛ ˆ¬±∏±ÀÓ¬± ¬ıU¸—‡…fl¡ Œ¬ÛÃ1±øÌfl¡ ά◊¬ÛÚ…±¸ 1ø‰¬Ó¬ ˝√√ÀÂ√º ˜±1±Í¬œ ˆ¬±∏±Ó¬ ëfl≈¡?¬Û‘øÔªœ1 fl‘¡ûøõ∂˚˛±í [ ëfl‘¡ûø¬ıÀû±¬ı±¸≈À√ªí [ ˚√±ø˝√√ Ò˜«¸… ¢≠±øÚí [ ¸±•xøÓ¬fl¡ ¸˜˚˛Õ˘Àfl¡ 1ø‰¬Ó¬ Œ˝√√±ª± Œ¬ÛÃ1±øÌfl¡ ά◊¬ÛÚ…±¸1±øÊ√1 øˆ¬Ó¬1Ó¬ ˜±øÌfl¡ ˙˝◊√√fl¡œ˚˛±1 ëø¬ÛÓ¬±˜˝√√1 ˙1˙˚…±í Ú¬ıœÚ ô¶1 ’øÓ¬ ¶Û©Üº ¬ı„√√˘± ¸±ø˝√√Ó¬…ÀÓ¬± ¬Û≈Ú1 øÚ˜«±Ì ˙˘œÀ1 ά ë˜˝√√±1Ôœí [ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ 1989], 1993], ˜˝√√±ˆ¬±1Ó¬1 ˚≈Ê√˚˛œ ‰¬ø1S Œ^ìÛ√œ1 ’øˆ¬˙5 Ê√œªÚ “±Ô±fl¡ ¬Û≈Ú1 øÚ˜«±Ì ˙˘œÀ1 ˜˜«¶Û˙«œ 1+¬ÛÓ¬ ¬ıœÀ1Ú ¬ı1fl¡È¬fl¡œ1 ëø¬ÛÓ¬±˜˝√√í [ ëÊ√1±¸gí [ ¤ÀÚ Ò1ÌÀ1 ¸˜À±Sœ˚˛ ø¬ı∏˚˛¬ıd1 ’±Ò±1Ó¬ ¸‘©Ü 1992] SROT 1996] 1981-82] ά◊¬ÛÚ…±¸‡Ú1 Ê√ø1˚˛ÀÓ¬ Œ¬ÛÃ1±øÌfl¡ ά◊¬ÛÚ…±¸1 Ò±1±fl¡ ¸˜‘X fl¡À1º ’¸˜œ˚˛± ¸±ø˝√√Ó¬…Ó¬ ASWINI [2001], 2007], 1990], 2010], 2011] ¸±ôLÚ±˜˚˛œ ˜Ê≈√˜√±11 ë˚±:À¸Úœí : A ˜≈øÚf Ú±Ô ˙˜«±1 ëfl¡±˘¢∂ô¶ Œõ∂ø˜fl¡± Œ√ª˚±Úœí [ fl¡˘…±Ìœ ˜˝√√ôL1 ë¬ıÀ√˝√√œí [ PEER REVIEWED JOURNAL ë˜˚˛í ˝◊√√Ó¬…±ø√ ά◊¬ÛÚ…±¸ 1ø‰¬Ó¬ ˝√√ÀÂ√º Ÿ¬ø∏ ’ô¶… ’±1n∏ ¶aœ Œ˘±¬Û±˜≈^±1 ’±˚« ’±1n∏ œÓ¬±˘œ ¬ı1±1 ë¬ı≈XÊ√±˚˛±í ˝◊√√Ó¬…±ø√ ά◊À~‡À˚±…º Œfl¡ª˘ ’¸˜œ˚˛± Ê√˚˛¿ Œ±¶§±˜œ ˜˝√√ôL1 ë±g±1œí [1991], 1998], ˙±ôLÚ≈ ’±‰¬±˚«1 ë˙fl≈¡ôL˘±í1 ˜±Ê√Ó¬ Œ¬ÛÃ1±øÌfl¡ Œ‰¬Ó¬Ú±1 ‡À«ù´1 ˆ”¬¤û±1 ë˚≈ª1±Ê√í OF THE J.B. COLLEGE WOMEN CELL 2008], 1974 1991 [1999] 0 ‰¬Ú1 :±Ú¬ÛœÍ¬ ¬ı“Ȭ±À1 ¸ij±øÚÓ¬ ˝√√ÀÂ√º ά √œ¬Ûfl¡ ‰¬f˝◊√√ õ∂±˚˛ ŒÎ¬1fl≈¡ø1 ά◊¬ÛÚ…±¸1 ‰¬ÚÓ¬ :±Ú¬ÛœÍ¬1 ¸ij±øÚÓ¬ ˜”øÓ«¬ Œ√ªœ [2010] 0 ˜±ø˘Úœ1 ëø¬ıÀ√˝√√ ÚøÚœí ’±1n∏ ά [1998], , ¬Û~¬ıœ ŒÎ¬fl¡± ¬ı≈Ê√1¬ı1n∏ª±1 2005], 0 1985], ˜±ø˘Úœ1 ë˚±:À¸Úœí 202-203]º ¬ı±1±˜ Ú±Ô1 ë˚√± ‡À«ù´1 ˆ”¬¤û±1 / Ú1ø¸—˝√√ ‰¬1Ì 225 [2009] Œ‰¬Ã¬Û±À˙ ’±ªø1 Òø1 ¸±˝√√±˚… õ∂√±Ú fl¡ø1ÀÂ√º ¬Û≈Ú1 øÚ˜«±Ì ˙˘œÀ1 fi¬ÛÚ…±ø¸fl¡±˝◊√√ ¤˝◊√√ õ∂¸—ÀȬ± √±ø„√√ ¶§˚˛•§1± 1±Ê√fl¡Ú…±1 ø˚ ˘7¡¡¬±Ê√Úfl¡ øÚ–¸˝√√±˚˛ ’ª¶ö± Œ¸˚˛± Œ˚Ú ¤Ê√±fl¡ w˜À1À˝√√ ά◊¬Û˘øt fl¡ø1 ˚±:À¸Úœfl¡ ¸—À¬ı√Ú˙œ˘Ó¬±À1 Œ˘ø‡fl¡±˝◊√√ ά◊¬Û¶ö±¬ÛÚ fl¡ø1ÀÂ√º Œ˝√√Ê√±1Ê√Ú 1Ê√±˜˝√√±1Ê√±1 fl¡±˜±Ó≈¬1 ‘√ø©Ü1 ¸ij≈‡Ó¬ ¤1±fl¡œ ˝√√À˚˛±, ˜˝◊√√ ŒÓ¬›“Ó¬ ¬ı1˜±˘… ’¬Û«Ì fl¡ø1 Œ˜±1 ’±R±fl¡ fl¡˘≈ø∏Ó¬ fl¡ø1¬ı ŒÚ±ª±À1“±ºí [1±˚˛, ¬Û‘. ’øÓ¬ ¸≈øÚ¬Û≈̈¬±Àª ’—fl¡Ú fl¡ø1ÀÂ√ñ ëøfl¡c ’±øÊ√ ’Ê≈√«Ú1 ¬ı±À√ Œfl¡±ÀÚ±¬ı± Œ¬ıÀ˘À ˚ø√ ‰¬Ó«¬ ¬Û”1Ì fl¡ø1 ¸Ù¬˘ ¸øißøª©Ü fl¡1± ˝√√ÀÂ√º ¶§˚˛•§11 ¬Û”À¬ı« ’Ê≈√«Ú1 ˜‘Ó≈¬… ¸—¬ı±À√ ˚±:À¸Úœ1 ˜ÚÓ¬ ¸‘ø©Ü ’ôL¡Z«iZ1 Â√ø¬ı fi¬ÛÚ…±ø¸fl¡±˝◊√√ ¬Û1˜±R±1 ŒÊ√…±øÓ¬˜«˚˛ ¸N±1 ˜±Ê√Ó¬ ’ª±˝√√Ú fl¡ø1 ¬Û”Ì«Ó¬± ˘±ˆ¬ fl¡1±1 ø‰¬S fi¬ÛÚ…±ø¸fl¡±˝◊√√ ’—fl¡Ú fl¡ø1ÀÂ√º ’Ê≈√«Ú1 õ∂øÓ¬ Ôfl¡± Œõ∂˜1 ˜±ÀÊ√À1› fl‘¡û Œõ∂˜À1˝◊√√ Œ˚Ú Á¬—fl¡±1 ’Ú≈1øÌÓ¬ ˝√√ÀÂ√º Œ^ìÛ√œ1 ¬Û±øÔ«ª ¸N±˝◊√√ Œ˘ø‡fl¡±˝◊√√ ˆ¬ª±Ú ’±1n∏ ˆ¬Mê√1 øÚ©®˘≈∏ ¶§«œ˚˛ Œõ∂˜1 ˜±Ò≈˚«… ¬Û±Í¬fl¡1 ¸˜œ¬ÛÓ¬ ά◊¬Û¶ö±¬ÛÚ fl¡ø1ÀÂ√º ˚±:À¸Úœ1 ’±1yøÌ1 ¬Û1± Œ˙∏Õ˘Àfl¡ fl‘¡û ’±1n∏ ˚±:À¸Úœ1 øڔϬˇ ¸•Ûfl«¡1 ø¬ıøˆ¬iß fl¡äø‰¬S ¸—À˚±Ê√Ú1 Ê√ø1˚˛ÀÓ¬ fi¬ÛÚ…±ø¸fl¡±˝◊√√ fl‘¡û ’±1n∏ fl‘¡û±1 ’øˆ¬iß ’¬Û±øÔ«ª ¸•Ûfl«¡1 ø‰¬S ά◊æ±ø¸Ó¬ fl¡ø1 Ó≈¬ø˘ÀÂ√º ά◊¬ÛÚ…±¸‡Ú1 õ∂¸—1 ¸ÀÓ¬ fl‘¡ûÀ1± ˜±Úªœ Ê√œªÚ1 ‰¬1˜ ˘é¬… Ò˜« 1鬱 ’±1n∏ ¸—¶ö±¬ÛÚ1 ¸±˚≈Ê√…À1 Ê√ij± ’ø¢ü¸y≤Ó¬± ¸≈˘é¬Ì±, ŒÓ¬Ê√ø¶§Úœ ˚±:À¸Úœ1 ˜±Ò…À˜ø√ ¬Û‘øÔªœÓ¬ ≈√©Ü1 ø¬ıÚ±˙ ’±1n∏ Ò˜«1 ¸—¶ö±¬ÛÚ1 ëfl‘¡û±í ’Ô«±» Œ^ìÛ√œ1 ’±øRfl¡ ¸•Ûfl«¡1 ’øˆ¬Úª fl¡äø‰¬S1 ’—fl¡Úº ø¬ÛÓ‘¬1 ’¬Û˜±Ú1 õ∂øÓ¬À˙±Ò ˘í¬ıÕ˘ ¬ıøÌ«Ó¬ ά◊¬ÛÚ…±¸‡ÚÓ¬ Œ˘ø‡fl¡±˝◊√√ ’øÓ¬ ¸˝√+√˚˛Ó¬±À1 ’—fl¡Ú fl¡ø1ÀÂ√º ¸ij±Ú, ø¬ıάˇ•§Ú± ¬ı…øÓ¬À1Àfl¡ ¤Àfl¡± Ú˝√√˚˛ ¬ı≈ø˘ Œ^ìÛ√œ1 ˜Ú1 ’±Àé¬¬Û ’±1n∏ ˜ÀÚ±À¬ı√Ú±fl¡ õ∂Ô˜ ¬Û≈1n∏∏Ó¬ Ê√œ˚˛±˝◊√√ Ôfl¡± fl¡±˘ÀÂ√±ª±Ó¬ ¸œ˜±˝√√œÚ ˚La̱˘±>Ú±1 ¸±1Ó¬ ’±fl¡F Î≈¬¬ı ˚±:À¸Úœ1 ¬ı±À¬ı Œ¸˝◊√√ øÚÀ¬ı√Ú fl¡ø1ÀÂ√º ¸˜À˚˛ Œ^ìÛ√œfl¡ Œ√ªœ1 ˜˚«±√±À1 ’˘—fl‘¡Ó¬ fl¡ø1À˘›, ë¬Û=¸Ó¬œí1 ˜±Ê√Ó¬ ¶ö±Ú ø√À˘› fl¡ø1¬ıÕ˘ ¸é¬˜ ˝√√˚˛ ŒÓ¬ÀôL ŒÓ¬›“1 Ê√œªÀÚ ¸±Ô«fl¡Ó¬± ˘±ˆ¬ fl¡ø1¬ı ¬ı≈ø˘ Œ^ìÛ√œÀ˚˛ ¬Û1˜ ¬ıËp¡1 ¬Û±√¬ÛÓ¬ ’‚«… ¬Û1± øÚ–¸‘Ó¬ ¸—‚±Ó¬˜˚˛ Ê√œªÚ ¬Ûø1S꘱1 ’±Rfl¡Ô±˝◊√√ ˚ø√ ¸‡± fl‘¡û1 ø˝√√˚˛±Ó¬ ¤øȬ U˜≈øÚ˚˛±˝√√À1± ά◊À^fl¡ ¸—¬Û‘Mê√ ¬ı…?Ú±fl¡ ’øÓ¬ ˜˜«¶Û˙«œ 1+¬ÛÓ¬ fi¬ÛÚ…±ø¸fl¡±˝◊√√ ’øˆ¬¬ı…Mê√ fl¡ø1ÀÂ√º ˚±:À¸Úœ1 é¬Ó¬ø¬ıé¬Ó¬ ˝√+√˚˛1 ’¸±1Ó¬±€, Œõ∂˜ˆ¬±˘À¬Û±ª±Ó¬…± ’±ø√1 ’Ô«˝√√œÚÓ¬±fl¡ ˘ ˚±:À¸Úœ1 ø˚ ά◊¬Û˘øt ˝√√ÀÂ√, Œ¸˝◊√√ fl¡±1n∏Ì…À1 ’¬Û˜±Ú˘±>Ú±À1 ˜ø∏˜”1 ˝√√ Ê√œªÚ±ªÓ«¬1 ’øôL˜ é¬ÌÓ¬ ά◊¬ÛڜӬ Œ˝√√±ª±1 ¬Ûø1À˙∏Ó¬√ ¬ÛøÓ¬¬ÛPœ1 ¸•Ûfl«¡1 Œ¬Û±‡± Œ˜ø˘ÀÂ√º ¬Û=¬ÛøÓ¬1 ‰¬1ÌÓ¬ ¸˜¢∂ Ê√œªÚ øÚÊ√Àfl¡ ά◊»¸«± fl¡1± ¸ÀQ› ›À1 ¬ı…—ø¬ı^√+¬Û, ά◊Ê√±ø1 øõ∂˚˛Ó¬˜ ¸‡± ëfl‘¡ûífl¡ ¸À•§±ÒÚ fl¡ø1 ø˘‡± ø‰¬øͬ‡Úfl¡ ’±|˚˛ fl¡ø1À˚˛ ά◊¬ÛÚ…±¸‡Ú1 fl¡±ø˝√√Úœˆ¬±À Ê√œªÚ fl¡±ø˝√√Úœ ¬ıÌ«±˝◊√√ ’Ó¬œÓ¬ Œ1±˜LöÀÚÀ1 ˝√+√˚˛Ó¬ ¬Û≈?œˆ”¬Ó¬ ˝√√ Ôfl¡± ˜ÀÚ±fl¡©Ü, ˜±Ú’øˆ¬˜±Ú, ’øˆ¬À˚± ø‰¬øͬ1º ¶§«±À1±˝√√Ì1 ’øˆ¬˜≈À‡ ˚±S±1Ó¬ ˝√√ ø˝√√˜±˘˚˛1 ¬Û±√À√˙Ó¬ ø¬ÛÂ√ø˘ ¬Ûø1 Œ1±ª± ˚±:À¸ÚœÀ˚˛ ¸˜¢∂ ø¬ı∏˚˛¬ıd1 ’±À˘±‰¬Ú± ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ¶§˚˛•§1 ¸ˆ¬±Ó¬ ά◊¬Ûø¶öÓ¬ ¬Û≈1n∏∏¸fl¡˘1 Œ˘±˘≈¬Û ‘√ø©Ü1 ¸˜œ¬ÛÓ¬ ˚±:À¸Úœ1 ’¸˝√√±˚˛ ’ª¶ö±fl¡ ’øÓ¬ õ∂øÓ¬ˆ¬± 1±˚˛1 ë˚±:À¸ÚœíÓ¬ Œ^ìÛ√œ1 ¶§˚˛•§11 ά◊¬Û˘À鬅 ’±À˚˛±øÊ√Ó¬ ά◊»¸ª˜≈‡1 ¬Ûø1Àª˙1 ¬ıU˘ ¬ıÌ«Ú± ά◊¬ÛÚ…±¸‡Ú1 ¤fl¡ ’Ú…Ó¬˜ ά◊À~‡Úœ˚˛ ø√˙ ¸˜¢∂ ’±˚«±ªÓ«¬1 Œ|ᬠ¬Û≈1n∏∏ ëfl‘¡ûí ’±1n∏ ^n∏¬Û√ ÚøÚœ õ∂øÓ¬ˆ¬± 1±˚˛1 ’øˆ¬Úª ¸‘ø©Ü ë˚±:À¸Úœí ά◊¬ÛÚ…±¸1 ’±1yøÌÀÓ¬ fi¬ÛÚ…±ø¸fl¡±˝◊√√ ¸—À˚±Ê√Ú fl¡ø1ÀÂ√ ¤‡Ú SROT ASWINI : A PEER REVIEWED JOURNAL OF THE J.B. 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New Media Rockstars: Akana, Liza Koshy and Lilly Singh, in one of the most influencial social media spaces, ords: This paper examines the role played by three prominent coloured women, namely traditions of their culture” and refuses to subordinate the rights interests of women supposed reified notions of culture, engages more ruthlessly with cultural stereotypes, “[I]t is time for elaborating a version of multiculturalism that dispenses with The present generation of entertainers wields the powerful medium social media SROT Y Multiculturalism, Mixed Race, Social Media, Humour ouT ASWINI ubers exercise a great deal of power ith great power comes responsibility Y ouT ube comedians use their global reach and own techniques of utilizing Y : ouT A PEER REVIEWED JOURNAL ube is one such platform that facilitates this fluid interaction in - Anne Phillips, W ith a viewership of millions people from all across the Y ouT The Colour ube Multiculturalism W ferences in colour OF THE J.B. COLLEGE WOMEN CELL . But as Uncle Ben from .” In the process of making their These first generation mixed ed , culture and other systems ithout Cultur , Ethnic S W omen of Reetuparna Dey tereotyping, Spider / 229 e As such . -man This , being anti-feministic having multiculturalism is handled by the first generation mixed-race or coloured young women This article shall specifically make an attempt at analyzing how the problematic of many sensitive issues get dealt with by these new age performers through their art styles. receiving much criticism from the majority ethnic equality and right to stay rooted their particular cultural identities. But it has been sacrificing their own. This ensures a form of cultural diversity that gives space for racial and the majority White population without being assimilated into new culture by way of American Indians, Hispanics, etc) of ideology lets the immigrants (Asians, Mexicans, etc.) and minority groups (African coexist without being forced to lose their respective cultural identities in the process. This view that in a society all cultures, races and ethnicities should be respected allowed to conversations which people in general are unwilling or too afraid and anxious to talk about. response has always been unfailingly positive but they have facilitated the initiation of such them about these serious topics without sounding boring or offensive. It is not as if the renditions they try to reach out millions of people and through the use comedy educate relationships, racism, sexism, feminism, depression, human behavior have been, for years, touching up on many kinds of sensitive issues such as death, loss, arena to reach out their audiences. The three women that this article seeks highlight that artists, entertainers, performers, social media influencers, etc., have found a near perfect cyber crimes due to the cloak of invisibility found in this virtual space, it cannot be denied turn to impart, receive and process all kinds of information. nation but the whole global populace. Whoever had an access to internet power in with different strategies of communication not just the population in their locality or direct contact was needed. People were now being able to adopt identities and experiment less threatening as interactions were now being made through the buffer of screens and little people in power politicians, businessmen, and the entertainment industry run by rich stakeholders; basically unchartered territories which could earlier be accessed only by intellectuals, academicians, T on anything and everything through the various social media spaces such as, Facebook, by social media guidelines) handed out to the youths explore and express their opinions the significance and complexities of multiculturalism. effective their use of humour is while spreading awareness among common people regarding Koshy and Lilly Singh (aka IISuperwomanII), will be systematically studied to show how through comedy ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ witter , Instagram and most definitely American and Canadian citizenships, who utilize their channels on One such debatable issue is multiculturalism. In simple words multiculturalism the In the recent decade, there has been a decided rise in autonomy (albeit monitored SROT . It was possible because this cyber space virtual and as such, a little . In this article, the endeavors of three women namely ASWINI 1 and anti-American : A PEER REVIEWED JOURNAL Y America, Canada, Europe or ouT 2 according to their perception. Owing the changing White community of ube. This allows them to venture out on previously OF THE J.B. COLLEGE WOMEN CELL Although there has been a rise in America on the grounds of it Australia to coexist with , etc. In their hilarious , Y Anna ouT ube to educate Akana, Liza / Americans, 230 while being cast in movies, seeing roles formerly assigned to her go hundred million views. Having a mixed race background, she has faced racial discrimination 18, 1989) has over two million subscribers in her The effects on their overall psychological and emotional growth put into by their can also not be dismissed as being entirely harmless. The stereotypical categories they are etc. Some of these behaviors meted out to them often cannot be categorized as racism but face a subtle form of segregation owing to their external appearances, surnames, food habits, weak, or docile, delicate…or whatever…is the allure of Akana questions this harmful tendency to “romanticize an entire race as being submissive, or them exotic objects of worship and exploitation alike, in turn, leading to their dehumanization. fever” complicates the way sexualized schoolgirls, etc. is also increasingly problematic. This obsession termed “yellow she portrays how the complete other spectrum of fetishizing when they don’t fulfill the idea of who you think should be.” (02:05). to exist in a grey space if they did not perform accordingly further criticizes this need to project their own ideas of ethnicity on such groups forcing them actual “white washing” instead of what the running definition it is believed to be. She of the nation they are born in and as such tune with cultural practices there. immigrants, especially the first generation youths born out of such parents. They are citizens magically vanished. One such interesting issue is the liminal space allotted to mixed-race misrepresentation, stereotyping, or victimization formerly plaguing the minority groups have them. But this unfortunately does in no way mean that the problems of racism, minded about differences in various cultures and as such is more accepting respectful of times it may not be too wrong to assume that the general public has become more open of tamper with storylines of non-American origins by casting Caucasian actors to play the roles women which suits the Hollywood standards better to their dissimilarities in colour these “white-washed myopic their vision is, contrary to what they often portray themselves be. Conversely failure to which disqualifies them from being termed a “true” Asians (and other non-American minority groups) to meet a certain “ethnic stereotype”, “not termed “white washed” for having just one she points out how the non-Asian White community pushes her into a space where is ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Asian, Asian enough.” She goes on to say that this behavior reflects upon their expectations of Asian Girl American actress, filmmaker In another video titled, “Why Guys Like African, Indian and other race characters. SROT White ASWINI Asians” must not be fully assimilated in to the American peers while growing up have shown to detrimental : A Asian females are viewed through the lens of Eurocentrism making PEER REVIEWED JOURNAL , facial features, culture, etc. Hollywood is famously known to , comedian and author Asian parent which according to them makes her Asian Girls”, through her comedic skills, OF THE J.B. COLLEGE WOMEN CELL . In a video titled, ‘Am I Y Akana terms this to be the example of ouT ube channel which boasts of two Asian women.” (01:08). On the 3 , often throwing “slurs at them Anna Kay . Asian girls as geishas, maids, Asian. White community owing This highlights how Akana (born White White / American 231 W Y ashed?’ August et they Sikh from India born and brought up in Canada. Canadian Superwoman and discussions. group, minority or otherwise, and succeeds in hosting this topic up for further conversations skillfully touch up on this sensitive issue without as much offending any particular cultural she is being a biracial person herself. Koshy Asian and there was no box for mixed race as an option. be conducted; she would not know which option to select as was both Caucasian and kids, or white kids, brown kids like herself (her father is Indian), Hispanic kids based on skin colour groups back in school, probably making a sly hint at the automatic segregation done by body “T afro” but on other times would be quite manageable; much like would not conform to any specific cultural stereotype. Her hair often turn into a “baby identity crisis from a very young age. would jokingly call her their “little Mexican daughter” causing to experience a sort of Her white grandfather would refer to her as a “coffee coloured grandchild” and parents she was adopted or whether a white woman actually stealing Mexican child away White mother Koshy then relates her experiences as a child with different skin colour than that of to her cultural identity such as, “racially ambiguous, ethnically mysterious, curiously racialized.” smooth milk chocolate.” (00:46). She then enumerates the various jargonistic terms attached chocolate dad and my white mom swirling together to make me - a rich, creamy comically breaks it down for the viewers saying, “…you have heard story of my dark etc., and act shocked when she tells them her true mixed identity People assume her cultural background to be Mexican, Polynesian, Colombian, Brazilian, video titled, “Mixed Kids Problems Growing Up Multicultural”, she talks about being “brown”. people and effectively utilizes this virtual platform to deal with a myriad of topics. In one such style, self-deprecating comedy full of puns, she reaches out to almost all age groups Y Little Brown Girl making them easy target for emasculation. be weak and as such, unfit for the hegemonic masculine standards of contrary ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ouT elephone Conversation” she categorizes the colour gradation of dif . Koshy points out how dif uber with sixteen million subscribers and two billion views. Asian kids. But it was confusing for her especially when the ethnicity surveys would Lilly Singh, better known by her In the end she urges everyone to embrace their own cultures and be proud of it as Elizabeth Shaila Koshy Asian men must face the exact opposite problem for they are similarly assumed to SROT ’ s. ASWINI When they would go out together : , culture, race, etc. A PEER REVIEWED JOURNAL ferent it was for her as a mixed race child to relate and form , better known as Liza Koshy T Y o complicate things further ouT ube name “IISuperwomanII”, is a first generation As such she would befriend everyone be it the , albeit in a light hearted tone, manages to OF THE J.B. COLLEGE WOMEN CELL W , they would often be asked to clarify if ith fourteen million subscribers to her W , is a twenty three year old W ith her extremely slapstick . Using food analogy she , her external appearance ole Soyinka in the poem American men, thus African ferent parts of her / 232 Ameican . , white person based on impertinent the questions and assumptions sound when an immigrant similarly asks them to a such question hurled her way to bring things into perspective. She purposely highlights how racist, these mannerisms are disrespectful. Singh then presents a reverse scenario for every a culture unnecessary regressive forms of otherizing the immigrants as it makes need to educate oneself about from innocent curiosity to learn about a different culture. In reality these are troublingly her systematically enumerates all the half-informed and inappropriate questions often thrown at forced her to an early marriage for that being the strict Indian tradition everywhere, she names into English ones for ease of pronunciation to assuming that Singh’ identity and categorizes it into separately held stereotypical views. Right from changing Indian subtle and troubling ways in which the Eurocentric gaze tries to posses Indian/immigrant community psychologically ingrained need to assimilate an exotified standard of beauty into their own and simple attempt at emulating a trait of the opposite race that they like or more craze amongst the white skinned populace to achieve a perfect tan. Whether it is conscious cultures are; brown skinned people’ 163). In the light of this comment, one may realize how complex these aspects diverse community exists in the midst of others and is inescapably influenced by them.” (Parekh perceived to be. In or artficially her white friends would invest time and money on getting their bodies tanned under the sun would refrain from going out in the beach without proper cover lest they get a tan. Ironically minds. This institutionalization was so deep that even a lot of her grown up Indian friends community in Canada would try to drill this idea of a lighter skin tone into their children’ her to match up the standards of a fair skinned Indian beauty to a channel called Popsugar channel from all over the world, she acts, collaborates, directs, and even writes. In an interview kind of identity crisis that uproots them entirely makes them foreign to their own systems and customs. Thus, this automatically leads a also not fully assimilated into their own culture because, being born in a different nation pronged manner – one, they are not welcomed into the dominant culture; and two, reasons. This liminal space occupied by them often results in racial segregation a two true citizens of the nation they are in and also cannot dismiss their racial identity for obvious immigrants positions them in a problematic grey area where they are not fully accepted as immigrants. Class for Racist People”, she foregrounds an issue of culture and nationality faced by the ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ . On an overt level these unsolicited assumptions and questions seem harmless, germinating In her video titled, “Real Things White People Have Said to Me”, she points out the SROT , one cannot plainly say . Although she is a Canadian, also ethnically Indian. This highlights the idea of multiculturalism being not as simplistic it is often ASWINI Rethinking , thus falling back on age old stereotypes repeatedly American culture stereotypes. In another video titled, “A : A PEER REVIEWED JOURNAL , she talks about how although her parents would never pressurize

Multcultaralism, . s obsession with white skin and a similar converse . OF THE J.B. COLLEGE WOMEN CELL Bhikhu Parekh had said, “Every cultural , the rest of Indian This double identity of s parents must have . If not exclusively Geography / 233 s , Conclusion as articulated in her body of work mainly Phillips (in “Distinguished Lecture in Public 1. Notes the voices of them all. and marginalized to exercise their freedom of expression; these women have become the stronghold of political groups so far handling similar topics. Being a vast platform comparatively less scrutinized and free from marginalized communities from all across the globe have come up with their own methods of discussions related to this matter ways to deal with the issue of multiculturalism and in turn have opened up a new space for genre. community needs to be encouraged as well thoroughly analyzed an upcoming prominent change in the mindset. population and open their eyes to the necessity of conversations leading a positive problem in closed circles. It is the need of hour to place this crisis front global as in the rest of world, it is not enough to be content with successfully addressing like these where racially (and culturally) based communalism is raging rampant both in India highlight these burning issues in a manner most palatable to the modern viewership. In times women in the new media thus assumes great importance as they utilize their creativity to exercise of the term that is needed instead its eradication. The role vocal and strong wrongly so) as being anti-men. This only goes to show that it is the proper understanding and in nature, it must not be forgotten that even feminism has been brutally disapproved of (and racial conflicts in all their subtleties. 2. cited by them. Also see, hl1277. Identity 3. multiculturalism/. Mind During 2018, pp. 855 – 883. Accessed 1 May 2019. ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ , Anna April 23, 2019. www Adolescence: As thoroughly highlighted and criticised by both Chandran Kukkathas (in Multiculturalism is a much needed medicine to cure the disease of intra and inter- See e. g., Gonzalez, Mike. “Multiculturalism and the Fight for See e. g., Benner .” W The Heritage Foundation, SROT Multuculturalism W illiams, R Akana, Liza Koshy and Lilly Singh are names which have stood up in their own ASWINI Accessed 1 May 2019. American Psychological yan P A That is why the work done by these entertainers of Meta-Analytic Review : , A Aprile D., et al. “Racial/Ethnic Discrimination and PEER REVIEWED JOURNAL . “Defend ithout Cultur Af . Other similar speakers, performers and entertainers from .americanmind. or Although it has often been criticized as being anti-feministic fairs: Is Feminism Bad for Multiculturalism?”) and America – Defeat Multiculturalism.” , no. 1277, 23 Nov Y ouT Is Multiculturalism Bad for W ube has become a tool of the formerly voiceless e Association, x.doi.or ) while dealing with Susan Okin’ .” OF THE J.B. COLLEGE WOMEN CELL American g/essays/defend-america-defeat- . 2016. www

Psychologist g/10.1037/amp0000204. .report.heritage.or America’ omen?, , vol. 73, no. 7, The W s ideologies / s National American 234 Y ell-Being ouT as duly Anne ube g/ Akana, W V Akana, Phillips, Phillips, Parekh, Bhikhu. Koshy POPSUGAR. “Embracing My Indian Heritage with Lilly Singh | Pretty Unfiltered.” IISuperwomanII. “Real Kukathas, Chandran. “Distinguished Lecture in Public ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ olpp, Leti. “Feminism versus Multiculturalism.” orks Cited , Liza. “Mixed Kid Problems | Growing Up Multicultured.” Anna. “Why Guys Like Anna. “Am I 2001, pp.1 www Multiculturalism.” Ethnicities, vol. 8. No. 3, 2008, pp. 291-301. Macmillan, 2000. www 1 May 2019, youtu.be/8koUCYtNSa4. youtu.be/-ZkphjQUvzc. zWFQ1uiD8LA. Multiculturalism?” youtu.be/0q5oCema_-I. Anne, and Sawitri Saharso. “Guest Editorial: Anne. SROT .jstor .jstor Multiculturalism W ASWINI Rethinking Multiculturalism: Cultural Diversity and Political Theor .or .or 181-1218. g/stable/23889928. g/stable/40441286. White : Things A PEER REVIEWED JOURNAL Public W JST ashed?” Asian Girls // White People Have Said to Me.” OR Affairs Quar ithout Cultur , www Y ouT Anna .jstor ube terly , 1 May 2019, youtu.be/UTPbrWsLUcg. OF THE J.B. COLLEGE WOMEN CELL e .or Akana.” . Princeton UP Columbia Law Review , vol. 15, no. 2, 2001, pp. 83-98. g/stable/1 The Rights of Af fairs: Is Feminism Bad for Y ouT 123774. ube , 2007. W Y Y , 1 May 2019, youtu.be/ ouT ouT omen and the Crisis of ube, ube, 1 May 2016, JSTOR , vol. 101, no. 5, 1 May 2019 / 235 , Y ouT JST ube OR y , , , . university story of a young Nigerian woman, Ifemelu, who migrates to the United States attend for which she won the 2013 National Critics Circle Fiction Introduction the r simply because it is the life they want to lead. Key of colour and gender inequality in relation to the out to reveal aims to focus upon the challenges faced by female This research study undertakes Chimamanda Ngozi in the literary theories of migration, where women are seen to reconfigure their identities. Apart from all this, women’ the wider spectrum of migration phenomena that seems to affect every corner globe. a result, the figures of migrant identities have emerged and gained immediate prominence in third world—started to leave their usual abode in search of new jobs and opportunities. transport and communication, thousands of people in each country—especially from the beginning of their appearance in the universe. Abstract ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ W oom. W ords: Americanah Migration is one of the distinguishing features mankind that started from very I admir . Upon her arrival, Ifemelu encounters an alien culture that exposes to a myriad Chimamanda Ngozi SROT omen’ Adichie’ W omen, Identity e women who live life on their own terms. Not to make a point, but ASWINI s vision on how female is a 2013 novel by the Nigerian author Chimamanda Ngozi s Migration and Diaspora: : A PEER REVIEWED JOURNAL s migration and multicultural diaspora gained a new prominence , Diaspora, Migration, Multiculturalism African immigrants respond to their experience Adichie’ W W OF THE J.B. COLLEGE WOMEN CELL ith the development of modern means African immigrants. And often the world doesn’ est. Adichie’ s —Chimamanda Ngozi Americanah A ward. s Americanah A Ritushmita Sharma Americanah S The research also set tudy of t give them / (2013) and 236 Adichie, tells the Adichie As and voiceless. Adichie’ nature of female feminism. Chimamanda Analysis other in order to liberate themselves from such oppressive structures. this study attempts to show how these women strive create awareness amongst each biasness, racism, cultural and economic backwardness affect their immigrant status. Thus black women as a liberating effect upon them it occurs primarily through the uprooting of Chimamanda Ngozi nation that contains foreign customs, family values and structures, language laws. impacts both male and female characters in various ways. on the throne of racism as one challenges faced by . .” This review by Emily Rabateou is of importance to this research study for it helps build Americanah book is about the immigrants’ refers to the challenges of being an immigrant. Emily pointed out that “Beyond race, race issues through the blog features is brilliant. Then in a review to this novel, Emily Rabateou giving a brief outline of the novel. S. Sabo pointed out that Chimamanda’ in his review of concerned with making a positive turn in the human race through resistance to racism. Half of a Y at in the of liberation for women via interrogating the challenges faced by female African immigrants. The research study shows how the idea of migration may serve as a kind of gender oppression plight of dif faced by female female protagonist here. So the research study as a whole examines various challenges women. However crisis. of problems from financial constraints to racism, which resulted in her a total sense existential writings about ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ African Literature: ferent experiences of female W Along with other female immigrants, we get to see their disadvantaged positions as Americanah Migration is essentially a life changing experience for people immigrating to foreign The primary aim of this research work is to provide a clearly spelt out vision on est as reflected in Chimamanda African women and at the same time advocates need to free them from all sorts s works from a postcolonial perspective. In analysing SROT ellow Sun is unique among the booming canon of immigrant literature last generation Therefore, this research is underscored via the theoretical discourse of African immigrants were reviewed. Linda African immigrants in African immigrants in ASWINI Americanah , resistance to foreign domination is seen be projected through the Adichie of is an exemplary that subverts the notion . and A Adichie leans towards a feminist perspective by describing the complex Case S : A The Thing PEER REVIEWED JOURNAL , S. Sabo provided an in-depth analysis of fers a new perspective where she views migration in terms of tudy of Chimamanda Ngozi quest; self-intervention, which is the African immigrants’ Ar America. America and Britain as reflected in this novel. ound Y Adichie’ our Neck While doing so, she attempts to voice for the OF THE J.B. COLLEGE WOMEN CELL s novel expose how key factors like gender Y , she discusses how the theory is Americanah ohannes in “A African immigrants and how it Adichie’ Adichie’ African women are inferior s manner of discussing s . In this regard, other African immigrants W American subject. Postcolonial Look s Purple Hibiscus, orks” focuses on Americanah / 237 African Again The by lives in here with reference to the novel identities are often deployed to shield black immigrants from racism, the research undertaken level. her braids in order to attend an interview her braids out when she went for job interviews, and then Ifemelu was also forced to undo denied opportunities because of the texture their hair is a controversial topic since it used as form of discrimination. colour racist world. their racial and ethnic identities are viewed as potential sources of discrimination. to them. immigrants, domestic roles were no longer the only occupational opportunities available to them. Social change in more power and autonomy in both their public private lives through these social changes. as it did for women. order into that required the women to stay within domestic context. In their attempts assimilate families were presented with a country that no longer maintained the traditional family structures groups of immigrants from around the world. historic turning point in and Nationality we all know today would not have been made possible without the signing of Immigration This argument can be substantiated when Ifemelu says: black colour onset Ifemelu encountered racism in America with the hope of better education prospects. in corruption. In order to solve the problem of missing out on her studies, aunty Uju based interrupted as a result of chronic lectures’ strikes in Nigerian government riddled with old world beliefs and values by exposure to new ideas. ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ America arranger for her to get a scholarship, and she, therefore, leaves Nigeria and I only became black when came to I came from a country where race was not an issue. did think of myself as black American society . However This research study contextualises racial and ethnic identities in shaping , other facial features like hair America. Americanah The question of This instance is suggestive of the dominant race factor in SROT , and it is only upon arrival in America represented a nation of opportunity and freedom that was not available As a student of Nsukka University , the ef America evidently impacted the lives of immigrant women, as their traditional Act by President L ASWINI While the literature on black immigrant groups has posited that ethnic As men lost their traditional modes of power , immigrant families experienced a breakdown in traditional patriarchal foregrounds the struggles of Ifemelu and her attempts coping in a fects of this breakdown did not have the same positive ef African immigrants has been a subject of great debate on global American history as : A PEER REVIEWED JOURNAL Americanah , eyes and nose determines race. In America. Back in Nigeria, Ifemelu was oblivious of her yndon Baines Johnson in 1965. America that she becomes aware of her blackness. . This is a form of racism that intertwined with also posits that how for some America. (290) America opened its doors to welcome huge As a result of the social change, immigrant , Ifemelu’ OF THE J.B. COLLEGE WOMEN CELL As we find in the novel, from very . For example, aunty Uju had to take s studies have been constantly The multicultural African women have been America. , women started to gain This act presented a Americanah African women, African women’ Along with skin America that fect for men, / 238 , ‘hair To ’ financially a relationship with Bartholomew W herself from male superiority by pursuing her career successfully which forced her flee to aunty Uju, we witness how she had to face gender discrimination back in her homeland discrimination, their stable and secure status enables them to search for jobs. In case of documentation and so in this case although confronted by several challenges like racial immigrants who used the proper procedure to get place as experienced by most characters. immigrants follow the proper immigration procedure, African people. In regard to out that through towards blacks since they give loans and mortgages to white people only and in favour of the whites. precarious condition of a female into the dark tunnel of immigration” (201). This instance is a clear indication regarding committal. recruiters upon realising that she is non-American, but rather an hoped to be recruited for a job. The contrary happens and her explanation this is that the she experienced the burden of racial discrimination during school career fair when them to be the object of discrimination in eyes White people. In case Ifemelu, African women. and therefore the emphasis not to wear braids is a stereotype that placed mainly upon stereotyping. institutionalised racism through her blog posts. One of posts reads: use of ‘blog’ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ illow not smart enough to be doctors . (327) because their name sounds white and black teachers don’t tell kids that they are white folk for driving while and black companies don’t choose not to hire somebody sentences than black criminals for the same crime and police officers don’t stop precisely because they are white and black juries don’t give criminals worse American communities and white folks don’t get denied bank loans mortgages the power . but racism is about power of a group and in . From this excerpt, it is clear that government organs are portrayed as totally biased Chimamanda The figure of a black migrant identity cannot escape the ‘blackness’ which subjects Thus, migration served as a positive factor in the life of Uju she has been successful SROT . According to her Aunty Uju walked out of this relationship and is lucky enough to find love in The ar is praiseworthy . How? Americanah ASWINI gument here is that one’ Adichie’ W America. In consequence, she ends up in this new space liberating : ell, white folks don’ A PEER REVIEWED JOURNAL T , their main fear is if they hired her African immigrants, , Chimamanda Ngozi op most institutions like the banking sector are also prejudiced s manner of discussing race issues through her protagonist’ . In the novel we find how Ifemelu tackles issue of African immigrant. , a Nigerian man who exploits her physically as well s hairdo has nothing to do with their performance, Aunty Uju and Ifemelu are good examples of t get treated like shit in upper OF THE J.B. COLLEGE WOMEN CELL Adichie has a philosophy that if Adichie gives us a vision to the reality of America, it’ America. It is clear they had legal W , they would have to “descend est may not be such a hostile African ended up being non- . s the white folks who have Aunty Uju initially got into . So we can make -class / 239 African- African s create a forum to share experiences getting the worldview on racism. The nature of whites attack white superiority like attacking racist attitudes through blog posts. She sets up the which she uses to immigrants in Conclusion of migration upon women. not as victims, but victors when faced by these challenges indicates the positive impact of on experiences of immigrants in a global context. The fact that her female characters end up and then faced challenges as immigrants. In a way Through Ifemelu the She lets the African immigrants from being victims of racism through reversals portraying whites as racists. descent especially women in the space of from racism to hair issues. Ifemelu ends up gaining voice and speaks for people of The blog plays a therapeutic role in that the posts dissect and analyze experiences ranging blacks to share their experience, which provides them with a sense of belonging and solidarity urging them to resist stereotypes. It also acts as a platform for forming alliances that allow to their racist attitude. The blog is used as a mode of communicating among black people the order by ‘othering’ mockery of them through reversals in that the attention shifts from black to white. She subverts that rejects stereotyping of becomes the most powerful tool in confronting racism since it acts as a form of resistance dismantle the ideas of racial discrimination faced by black people, she sets up a blog. This tackled by black migrant like aunty Uju and Ifemelu quite well. In case of Ifemelu, in order to joo” shocked to hear her aunty identify herself over the phone by pronouncing name as “you- shocked to discover the while in straddling between two cultures. This is seen in language, names and lifestyle. Her aunty Uju America is perplexed by the observations she makes which are indicators of individuals to fit in is by acculturation resulting the erosion of retaining their to come out of the domination patriarchy ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Africans under

instead of “oo-joo” ( This research study is sought to examine the challenges under In The most challenging issue for all black immigrants is race and racism. This matter

America as a country presents challenges in terms of female Africa was a true image of an Americanah SROT African woman speak for herself and not be spoken by the white female. African culture and embracing America. Ifemelu takes lead to respond these challenges by subtle resistance ASWINI W estern eyes. African woman gains agency them not by stereotyping as they do to Adichie creates space for women agency and subverts the stereotypes , . She critiques their mannerisms, hypocritical nature and is able to American experience that has completely transformed her Adichie created characters that migrate from : A Americanah PEER REVIEWED JOURNAL Africans. By posting blogs on white racist attitudes she makes a 9). African woman but upon meeting her America. Ifemelu changes the conversation of . American culture. , OF THE J.B. COLLEGE WOMEN CELL , this in itself is transformative. Adichie has been able to create awareness African culture. Ifemelu on arrival in The only way for immigrants Africans but in response gone by female African immigrants Africa to the , Ifemelu is / 240 African African . She is W est . Sabo, S. “Chimamanda Ngozi Ramazanoglu, Caroline. Adichie, Chimamanda Ngozi. W vision on advocates for a complementary male-female relationship and that she has clearly spelt out identity Y African S stereotyping ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ohannes, Linda. “A orks Cited . So it can be said that London, 2003. Print. s W : W A Feminism and the Contradictions of Oppr W PEER REVIEWED JOURNAL orks”. eb. 16 Nov eb. 30 Nov . “ Adichie leans towards an Americanah. Adichie’ Americanah MA .lnkedn.com/n/linda-yohannes-coserta-5637a01 Thesis. . 2017. .2017.

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[ ¸≈1 Œfl“¡±ª1 1948 ASWINI ’±1n∏ ŒÊ√…±øÓ¬õ∂¸±√1 ’¸•Û”Ì« ¸‘ø©Ü ˝√√À˘› Ó¬±1 ˜±ÀÊ√ø√ ڱȬ…¬õ∂øÓ¬ˆ¬±1 ڱȬ‡øÚ 1‰¬Ú± fl¡À1º ‡øÚfl¡1 ڱȬfl¡ ÚÓ≈¬Ú ¬Û≈1øÌ1 ¸—‚±Ó¬ ’±1n∏ ÚÓ≈¬Ú1 Ú±˜Ó¬ ø¬ıfl‘¡øÓ¬ ] ŒÊ√…±øÓ¬õ∂¸±√1 ڱȬ…fl¡±1 Ê√œªÚ1 ¸±˝√√ø¸fl¡Ó¬˜ fl¡œøÓ«¬º øÚ˜±Ó¬œ fl¡˝◊√√Ú± ¸≈1 Œfl“¡±ª1 : A ڱȬ‡øÚ PEER REVIEWED JOURNAL øÚ˜±Ó¬œ fl¡˝◊√√Ú± [1. ŒÊ√…±øÓ¬õ∂¸±√1 ’¸•Û”Ì« ڱȬ…1‰¬Ú±º fl¡Úfl¡˘Ó¬±1 Ê√œªÚfl¡ Œfl¡f fl¡±À1„√√1 ø˘ø1œ 1936 1 ’±√˙«À1˝◊√√ 1‰¬Ú± fl¡1± ˘øˆ¬Ó¬± 1+¬Û±˘œ˜ ]1 ڱȬ…1œøÓ¬ ’±ÚÀfl¡˝◊√√‡Ú ڱȬfl¡Ó¬Õfl¡ ¸•Û”Ì« ¬Û‘Ôfl¡º ڱȬfl¡Ó¬ Œ¸˚˛± ø¬ı‰¬±ø1 Œ¬Û±ª± Ú±˚±˚˛º 2 ڱȬfl¡œ˚˛ fl¡˘±Œfl¡Ã˙˘1 Œé¬SÓ¬ ŒÊ√…±øÓ¬õ∂¸±√1 OF THE J.B. COLLEGE WOMEN CELL [ 1 ø¬ÛÂ√1 fl¡±ø˝√√Úœ ¬ı≈ø˘ ڱȬ…fl¡±À1 øÚÀÊ√ ά◊À~‡ 1938 ] ڱȬ…fl¡±11 ’¬Û”¬ı« ¸‘ø©Üº ˆ¬œ1 Œõ∂˜1 Œ¸±Ì¬Ûø‡˘œ Œ¸±Ì¬Ûø‡˘œ 1929 1 ŒÊ√…±øÓ¬õ∂¸±√1 ˝√√±Ó¬Ó¬ ø¬ı˚˛±ø~Â√1 Ì ø¬ıõ≠ª 1 ˜±ÀÊ√ø√ ڱȬ…fl¡±À1 ‰¬Ú1 ¬Û1± / 244 ìڱȬfl¡‡Ú 1940 ˜±Úª ¸˜±Ê√1 ˝√√Àfl¡ ø˙äœ1 Ó¬…±1 ø˚ ˜˝√√Q Ó¬±fl¡ ڱȬ…fl¡±À1 ¸≈1ˆ¬±Àª √±ø„√√ Òø1ÀÂ√º Œ¸Ã˚« ’±1n∏ ˜±Ò≈˚« ¸‘ø©ÜÀÓ¬ ’±Ú Ê√œªÚ1 ¸±Ô«fl¡Ó¬± ø¬ı‰¬±ø1 ¬Û±˚˛º ڱȬ‡øÚÓ¬ ø‰¬SÀ˘‡±1 Ê√ø1˚˛ÀÓ¬ ì ¬ıø˝√√ œÓ¬ ±˝◊√√ÀÂ√º ά◊∏± ’øÚ1n∏X˝◊√√ Œ˚øÓ¬˚˛± ø‰¬SÀ˘‡±fl¡ Œõ∂˜±¶Û√1 fl¡Ô± ¸≈øÒÀÂ√ ŒÓ¬øÓ¬˚˛± ø‰¬SÀ˘‡±˝◊√√ fl¡ÀÂ√ ’øÓ¬Sê˜ fl¡ø1 ά◊∏± ’øÚ1n∏X1 ø˜˘Ú ‚Ȭ±˝◊√√ ’±R¸cø©Ü ˘øˆ¬ ø‰¬SÀ˘‡±˝◊√√ ’±Rø¬ıÀˆ¬±1 ˝√√ Ù≈¬˘øÚ1 Â√1 Ó¬˘Ó¬ Ó‘¬û±Ó¬ ¬ı≈1 Ôfl¡± ¤fl¡ ø˙äœ ’±R±, ø˚ ’±Ú1 ¸≈‡Ó¬ ¸√±˚˛ ¸≈‡∏œº Œ¸À˚˛À˝√√ ¸fl¡À˘±À¬ı±1 ¬ı±Ò± ø¬ıø‚øÚ Ú±È¬…fl¡±ø˝√√Úœ1 ’“±Ó¬ ÒÀ1±Ó¬±º ڱȬ‡øÚÓ¬ ø‰¬SÀ˘‡± Œ¸Ã˚« Œ‰¬Ó¬Ú±Ê√øÚÓ¬ ¤fl¡ ø˙äœ ¸M√√±1 õ∂Ó¬œfl¡º ø˚ Ú±1œ ‰¬ø1S¸˜”˝√√ ˘øˆ¬Ó¬±Ó¬ ά◊;˘ ˝√√ ά◊øͬÀÂ√º ¬Û”̱«e1+¬ÛÓ¬ õ∂fl¡±˙ ‚øȬÀÂ√º ¸˜±Ê√, ¬Ûø1Àª˙, ¬Ûø1ø¶öøÓ¬ ’±1n∏ øÚÊ√± ¬ı…øMê√˜Ú1 ¸ÀÓ¬ ˚≈“øÊ√ ˝√√±1 ˜Ú± ¤˝◊√√ ‰¬ø˘ Ôfl¡± ø¬ıøˆ¬iß ˆ¬±ª1 ¬ı≈1¬ı≈1øÌ ŒÊ√…±øÓ¬õ∂¸±√1 ڱȬ…‰¬ø1S ø‰¬SÀ˘‡±1 ¬Û1± SêÀ˜ ’±¬ı±øϬˇ ˘øˆ¬Ó¬±Ó¬ ˘øˆ¬Ó¬± ’±ø√ Ú±1œ ‰¬ø1S¸˜”˝√√ ŒÊ√…±øÓ¬õ∂¸±√1 ’¬Û”¬ı« ¸‘ø©Üº Ú±1œ˜Ú1 ’±fl¡±—˙± ’±1n∏ ŒÓ¬›“À˘±fl¡1 ˜Ú˝√√ÚÓ¬ øˆ¬Úƒ ‘√ø©ÜÀfl¡±ÀÌÀ1 ø¬ı‰¬±1 fl¡ø1¬ıÕ˘ õ∂˚˛±¸ fl¡ø1ÀÂ√º ø‰¬SÀ˘‡±, Œ˙ª±˘œ, fl¡±=Ú˜Ó¬œ, 1+¬Û±˘œ˜, øÚ˜±Ó¬œfl¡˝◊√√Ú±, ˜±Úø¸fl¡ ¸˜g, ˙±1œø1fl¡ ¸˜g Ó¬±1 ά◊ÀV˙… Ú˝√í√¬ı› ¬Û±À1º ˙±1œø1fl¡ ¸•§g ‚ÀȬ ’±1n∏ ˜±Úø¸fl¡ ¸˜g ˝√√í¬ı˝◊√√ ˘±ø¬ı ¬ı≈ø˘ ¸˜±ÀÊ√ Òø1 ˘˚˛, øÚÀV«√˙ fl¡À1º ˆ¬±˘À¬Û±ª± Œ˚øÓ¬˚˛± Ó¬±˝◊√√fl¡ ø¬ı¬ı±˝√√ ’±1n∏ ˆ¬±˘À¬Û±ª±1 ¬Û±Ô«fl¡…1 fl¡Ô± ¸≈øÒøÂ√˘, ŒÓ¬øÓ¬˚˛± fl¡±=ÀÚ fl¡øÂ√˘ ì õ∂øÓ¬ Ôfl¡± fl¡±=Ú˜Ó¬œ1 ¤˚˛± Œé¬±ˆ¬1À˝√√ õ∂fl¡±˙º fl¡±=Ú ’±1n∏ ’Úe1 ¬Û”¬ı«1 ¬õ∂Ì˚˛1 fl¡Ô± Ê√±øÚ¬ı ¬Û±ø1 ¸≈À1 ŒÓ¬›“fl¡ ˆ¬±1Ó¬œ˚˛ ’±˙« ÚœøÓ¬À¬ı±ÒÓ¬¡ Œ˜±˝√√¢∂ô¶ ¤1±fl¡œ Ú±1œ Œ˚Ú ’Ú≈˜±Ú ˝√√˚˛, øfl¡c ¸˜±Ê√¬ı…ª¶ö±1 fl¡1±¬ı ŒÚ±ª±À1º ‰¬1n∏fl¡ ¸≈øÒ ‰¬±Î¬◊˘ Ú¬ı˝√√±˚˛º fl¡ÀÂ√ ì ’øÒfl¡ &1n∏Q ø√À˚˛º Œ¸À˚˛ ˜±fl¡ Œ√ά◊Ó¬±fl¡1 ˝◊√√26√±1 ø¬ı1n∏ÀX ˚±¬ı øÚø¬ı‰¬1± fl¡±=Ú˜Ó¬œÀ˚˛ Œõ∂ø˜fl¡ ’Úefl¡ Ó¬Ô±fl¡øÔÓ¬ ˆ¬±1Ó¬œ˚˛ ’±√˙« 1œøÓ¬ÚœøÓ¬Ó¬ Œ˜±˝√√¢∂ô¶ ¤1±fl¡œ Ú±1œº ø˚ ¬ı…øMê√Ó¬ ¸≈‡Ó¬Õfl¡ ¸˜±Ê√1 ÚœøÓ¬fl¡ √À1 øÚ©Û±¬Û Ú±1œÀ˚˛ Œfl¡ª˘ Œõ∂˜±¶Û√1 ¸≈‡1 fl¡±1ÀÌ ’±R¬ıø˘√±Ú ø√ Ô í˘º ’±Ú˝√√±ÀÓ¬ fl¡±=Ú˜Ó¬œ ŒÓ¬ÀôL Œ√‡± ˚±˚˛ Œ˚ 1±Ê√¬ı—˙1 ’øˆ¬Ê√±Ó¬¬Û”Ì« ¬ı…øMê√Àfl¡øffl¡ ˜±Úø¸fl¡Ó¬±, ’˝√√—fl¡±1, √y1 ›‰¬1Ó¬ Œ˙ª±˘œ1 Œ¬ı±11 ø¬ı∏À˚˛ fl¡±=Ú˜Ó¬œÀ˚˛ ø˚ ˜≈Mê√ fl¡ÀF õ∂fl¡±˙ fl¡ø1ÀÂ√, Ó¬±1 ˜±ÀÊ√ø√À˚˛ ŒÊ√…±øÓ¬õ∂¸±√1 ڱȬfl¡Ó¬ Ú±1œ1 ¬Û≈ø˝√√ 1‡± Œé¬±ˆ¬fl¡ ˜≈Mê√ fl¡ÀF õ∂fl¡±˙ fl¡ø1ÀÂ√º øÓ¬Àfl¡ Ú±1œ1 ›¬Û1Ó¬ Ê√±ø¬Û ø√˚˛± ¸˜±Ê√1 ¤˝◊√√ fl≈¡¸—¶®±1 ø√˚˛± Ú±˝◊√√º ¸˜±Ê√1 ¬ı±Àg±Ú1 ¬Û1± ˜≈Mê√ ˝√√í¬ı ŒÚ±ª±ø1À˘› fl¡±=Ú˜Ó¬œÀ˚˛ 1œøÓ¬ÚœøÓ¬1 õ∂øÓ¬ ˜ÚÓ¬ ¬Û1± ˜≈Mê√ ˝√√í¬ı Ú±˝◊√√º fl¡±1Ì fl¡±=Ú˜Ó¬œÀ˚˛ ¬¬õ∂øÓ¬øÚøÒQ fl¡1± ˆ¬±1Ó¬œ˚˛ ¸˜±Ê√ ¬ı…ª¶ö±˝◊√√ Ú±1œfl¡ ¬ı…øMê√¶§±ÒœÚÓ¬± fl¡±=Ú˜Ó¬œ1 ø‰¬ôL±Ó¬ ¸˜±Ê√1 õ∂øÓ¬ Œé¬±ˆ¬ õ∂fl¡±ø˙Ó¬ ˝√√ÀÂ√, Ó¬Ô±ø¬Û √À1 Ú±1œÀ˚˛± ¬ı±Àg±Ú1 ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ˆ¬±˘ ˜˝◊√√ ¸fl¡À˘±Àfl¡ ¬Û±›“º ø‰¬SÀ˘‡±1 ø¬ÛÂ√Ó¬ ˚ø√ ŒÊ√…±øÓ¬õ∂¸±√1 ŒÊ√…±øÓ¬õ∂¸±√1 õ∂Ô˜ ڱȬfl¡ ŒÊ√…±øÓ¬õ∂¸±√1 ¸1˝√√ˆ¬± ڱȬfl¡1 Œfl¡fœ˚˛ ‰¬ø1S ˝√√ÀÂ√ Ú±1œº õ∂øÓ¬‡Ú ڱȬfl¡ÀÓ¬ ŒÓ¬›“ Ú±1œfl¡ øˆ¬Úƒ ¤˚˛± Œ˚Ú ’±˜±1 ˆ¬±1Ó¬œ˚˛ ¸˜±Ê√¬ı…ª¶ö±˝◊√√ øÚ˚˛øLaÓ¬ Ú±1œ˜Ú1 Œé¬±ˆ¬1 ¤fl¡ ¶£≈¬ø˘—º ˚ø√› ’±˜±1 Œ√˙1 ŒÂ√±ª±˘œÀ˚˛ ˚±Àfl¡ ˝◊√√26√± ’ªÀ˙… Ó¬±Àfl¡ ˆ¬±˘ ¬Û±¬ı ¬Û±À1, øfl¡c ø¬ı˚˛± SROT ASWINI : A î ¤˚˛±˝◊√√ ø˙䜸M√√±, ø˚ ¬ı…øMê√ ¸M√√±1 ά◊X«Ó¬ ¸fl¡À˘±À1 Ê√œªÚÓ¬ ˙±øôL, PEER REVIEWED JOURNAL Œ˙±øÌÓ¬ fl≈¡“ª1œ î [ fl¡±À1„√√1 ø˘ø1œ fl¡±À1„√√1 ø˘ø1œ ڱȬfl¡1 ø‰¬SÀ˘‡± ˝√√ÀÂ√ ڱȬ‡Ú1 Œfl¡fœ˚˛ ‰¬ø1S ’±1n∏ OF THE J.B. COLLEGE WOMEN CELL î [ , ¬Û‘. fl¡±À1„√√1 ø˘ø1œ 1 Œ˙ª±˘œ ’±1n∏ fl¡±=Ú˜Ó¬œÕ˘ Œ‰¬±ª± ˝√√˚˛, 18] fl¡±=Ú˜Ó¬œ1 ¤˝◊√√ ά◊øMê√1 Ê√ø1˚˛ÀÓ¬ , ¬Û‘. 29] ø¬ı¬ı±˝√√1 ¡Z±1±˝◊√√ / 245 ¸Ú…¸fl¡˘1 ¸ÀÓ¬ Œ˝√√±ª± ’±Ê√±√ ø˝√√ ŒÙ¬ÃÊ√1 ˚≈“Ê√Ó¬ ¸Ú… ¸fl¡˘ ø¬Û‰¬ U“˝√√øfl¡ ’˝√√±Ó¬ ˘øˆ¬Ó¬±˝◊√√ ˚≈X1 Ú±‰«¬ ø˝√√‰¬±À¬Û øÚÀ˚˛±øÊ√Ó¬ ˝√√˚˛ ’±1n∏ Ó¬±ÀÓ¬ ’±Ê√±√ ø˝√√ ŒÙ¬ÃÊ√1 ¸ÀÓ¬ ¬Ûø1‰¬˚˛ ‚ÀȬº ø¬ıËøȬÂ√1 Œ±1± fl¡ø1¬ıÕ˘ fl≈¡F±À¬ı±Ò fl¡1± Ú±˝◊√√º ˜˝√√±R± ±gœ1 ’ø˝√√—¸± ’±À±˘ÚÓ¬ ø¬ıù´±¸œ ˘øˆ¬Ó¬± ‚Ȭڱ1 ¬Û±fl¡‰¬SêÓ¬ ¬Ûø1 ¸˜±Ê√1 ˆ¬˚˛Ó¬ ’Ú…±˚˛1 ˝√√Àfl¡ ˜±Ó¬ ˜±øÓ¬¬ıÕ˘ ˆ¬˚˛ fl¡1± Œ±˘±¬Û1 √À1 ˆ¬G ¶§À√˙ Œõ∂ø˜fl¡fl¡ Ó¬±˝◊√√ Ó¬…± ˘øˆ¬Ó¬±1 ¤˝◊√√ ά◊øMê√1 ¬Û1±˝◊√√ õ∂øÓ¬¬ı±√œ ø‰¬ôL±Ò±1±1 ¬Ûø1‰¬˚˛ Œ¬Û±ª± ˚±˚˛º øÓ¬Àfl¡ Œõ∂˜±¶Û√ ˝√√íÀ˘› ŒÎ¬fl¡±1 øÔ˚˛ ˝√√í¬ıÕ˘ ˜ÚÓ¬ ¬ı˘ Ú±˝◊√√, ¬ı≈fl≈¡Ó¬ ˙øMê√ ø¸ ’±øÊ√1 ŒÎ¬fl¡± ˝√√í¬ı˝◊√√ ŒÚ±ª±À1 ˜±Ú≈˝√√1 øÚ¬Û1±Òœ øÚ˜±ø‡Ó¬1 ›¬Û1Ó¬ ’Ú…±˚˛’Ó¬…±‰¬±11 ø¬ı1n∏ÀX øÚÊ√1 ¸≈‡¸•Û√, ’±Úøfl¡ Ê√œªÚÀfl¡± ø√ ø˚ ’Ú…±˚˛, ’±˝◊√√Ú1 Œ√˙1 ‰¬ø˘ Ôfl¡± ’Ú…±˚˛ øÚ˚˛˜fl¡±1Ì, ˜≈‡« ¸˜±Ê√1, ¸—fl¡œÌ« ˜Ú1 ˆ¬»¸Ú± fl¡ø1ÀÂ√ ì ‚È¬± ’Ú…±˚˛1 ø¬ı1n∏ÀX õ∂øÓ¬¬ı±√ fl¡ø1¬ıÕ˘ ¸±˝√√¸ Úfl¡1± Œ±˘±¬Û1 √À1 ø˙øé¬Ó¬ ŒÎ¬fl¡±‰¬±˜fl¡ ˘øˆ¬Ó¬±˝◊√√ Ó¬œ¬ıˈ¬±Àª ¤ÀÚÀfl¡±ª± ˜±Ú≈˝√√1 ‚1Ó¬ Ú±Ô±Àfl¡±º ˇ ø¬ıõ≠ªœ ¸M√√±1 ¬ıœÊ√ Œ1±¬ÛÚ ˝√√øÂ√˘ ¬ı≈ø˘ øÚ–¸√√ÀÀ˝√√ fl¡í¬ı ¬Û±ø1º ¶§±øˆ¬˜±ÚÓ¬ ’±‚±Ó¬ fl¡ø1ÀÂ√º Œ¸À˚˛ Ó¬±˝◊√√ ˜≈Mê√ fl¡ÀF ˝◊√√˚˛±1 õ∂øÓ¬¬ı±√ fl¡ø1ÀÂ√ ˘± ˝√√ÀÂ√º øfl¡c ˝◊√√—1±Ê√1 ¬ı˝√√Ó¬œ˚˛± ’±1n∏ ’±øˆ¬Ê√±Ó¬…1 Œˆ¬˜Ó¬ ø¬ı«Ó¬ Œ˜ÃÊ√±√±1Ìœ1 fl¡È≈¬ fl¡Ô±˝◊√√ ˘øˆ¬Ó¬±1 fl¡ø1¬ı øÚø¬ı‰¬1± ˘øˆ¬Ó¬± ¤1±fl¡œ ¸±˝√√¸œ Ú±1œº ‚Ȭڱ1 ¬Û±fl¡‰¬SêÓ¬ ¬Ûø1 Ó¬±˝◊√√ Œ˜ÃÊ√±√±11 ‚1Ó¬ ’±|˚˛ ˘¬ı ˘øˆ¬Ó¬±1 ø¬ıõ≠ªœ ˜Ú1 ¬Ûø1‰¬˚˛ Œ¬Û±ª± ˚±˚˛º ¸Ó¬…, ’±√˙« ’±1n∏ ¶§±øˆ¬˜±Ú1 fl¡±1ÀÌ Œfl¡±ÀÚ± fl¡Ô±Ó¬ ’±À¬Û±‰¬ ø¸À˚˛ ˘øˆ¬Ó¬±1 ˜±ÀÊ√À1 ¬Û”Ì« ø¬ıfl¡±˙ ‚øȬÀÂ√º ŒÊ√…±øÓ¬õ∂¸±√1 ¬Ûø1˘º ˝◊√√øÓ¬Àˆ¬Ú ¬ı…øMê√Àfl¡øffl¡Ó¬±1 ¬Û1± ˜≈Mê√ ˝√√í¬ı ŒÚ±ª±ø1À˘º ¸—¢∂±˜1 ø˚ ¤øȬ ø¬ıõ≠ªœ ¸M√√± ’±ø˜ ˝◊√√øÓ¬Àˆ¬Ú1 ˜±Ê√Ó¬ õ∂Ô˜ ’ª¶ö±Ó¬ Œ√‡± ¬Û±˝◊√√øÂ√À˘± Œ¸˚˛± ˝◊√√˜±ÚÀÓ¬ ’ôL øÚÊ√À1 õ∂øÓ¬ø˝√√—¸±1 Ê≈√˝◊√√Ó¬ ˝◊√√øÓ¬Àˆ¬Ú øÚÀÊ√ Ê√±˝√√ í˘º øÓ¬Àfl¡ Ú±1œÀ˚˛ øÚÊ√± õ∂±¬Û… ’øÒfl¡±11 fl¡±1ÀÌ fl¡1± fl¡ø1ÀÂ√º ¤˝◊√√ø‡øÚÕ˘Àfl¡ øͬÀfl¡˝◊√√ ’±øÂ√˘, øfl¡c Œ˙∏Ó¬ 1+¬Û±˘œ˜1 õ∂øÓ¬ Ó¬±˝◊√√ ø˚ ’Ú…±˚˛ fl¡ø1À˘ Ó¬±1 ¬Ûø1ÌøÓ¬Ó¬ ¶§œfl¡±1 fl¡ø1 ˘í¬ı ¬Û1± Ú±˝◊√√º Œ¸À˚˛ ˜ø̘≈*1 √À1 ø¬ıù´±¸‚±Ó¬fl¡, fl¡±¬Û≈1n∏∏, ˆ¬G Œõ∂ø˜fl¡1 ø¬ı1n∏ÀX Ó¬±˝◊√√ ø¬ıÀ^±˝√√ ˜ø̘≈*1 ¬ı±√M√√±º øÓ¬Àfl¡ ¬ı±√M√√± ø˝√√‰¬±À¬Û 1+¬Û±˘œ˜1 õ∂øÓ¬ Œõ∂˜fl¡ Ó¬±˝◊√√ Œfl¡øÓ¬˚˛±› ø¬ıÀ^±∏˝√√ fl¡ø1ÀÂ√, Œ¸˚˛± ¤1±fl¡œ Ú±1œÀ˚˛ øÚÊ√± õ∂±¬Û… ’øÒfl¡±11 fl¡±1ÀÌ fl¡1± ø¬ıÀ^±˝√√º fl¡±1Ì ˝◊√√øÓ¬Àˆ¬Ú ’±øÂ√˘ ¬ıø˘ ˝√√í˘ 1+¬Û±˘œ˜º ’±Ú˝√√±ÀÓ¬ ˝◊√√øÓ¬Àˆ¬ÚÕ˘¡ ˚ø√ Œ‰¬±ª± ˝√√˚˛ ŒÓ¬ÀôL Œ√‡± ˚±˚˛ Œ˚ ˜ø̘≈*1 ø¬ı1n∏ÀX Ó¬±˝◊√√ ø˚ ¬Û1±Ê√˚˛ ¬ı1Ì fl¡ø1ÀÂ√º ˝◊√√˚˛±1 ˜”˘ÀÓ¬ ˝√√í˘ ˝◊√√øÓ¬Àˆ¬Úº ˝◊√√øÓ¬Àˆ¬Ú1 ø˝√√—¸±1 √±ª±Ú˘ ’±1n∏ ¸˜±Ê√1 fl≈¡¸—¶®±11 Ú±˝◊√√ øͬÀfl¡˝◊√√ øfl¡c ˚±1 ¬ı±À¬ı 1+¬Û±˘œÀ˜ øÚÊ√± ¬ı…øMê√¶§±Ô«fl¡ Ó≈¬2‰¬ :±Ú fl¡ø1øÂ√˘, ŒÓ¬›“À˘±fl¡1 ›‰¬1ÀÓ¬ Œ˙∏Ó¬ ˜ø̘≈*1 √À1 ’¸≈1 ˜Ú ¸≈1 fl¡ø1 Ó≈¬ø˘¬ıÕ˘ ¸é¬˜ ˝√√øÂ√˘º ›‰¬1Ó¬ Ó¬±˝◊√√ ¬Û1±Ê√˚˛ ¶§œfl¡±1 fl¡1± ’±1n∏ ¸˜±Ê√1 ¬ı±À¬ı øÚÊ√± ¬ı…øMê√¶§±Ô«Àfl¡± Ê√˘±?ø˘ ø√¬ıÕ˘ fl≈¡F±À¬ı±Ò Úfl¡1± ¤1±fl¡œ Ú±1œº ˚±1 Œ˜ÃÚ ¬ı…øMê√Q˝◊√√ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ì ŒÊ√…±øÓ¬õ∂¸±À√ fl¡±=Ú˜Ó¬œ ’±1n∏ ˝◊√√øÓ¬Àˆ¬Ú1 Ê√ø1˚˛ÀÓ¬ Ú±1œ1 ø˚ ¤fl¡ ø¬ıõ≠ªœ ¸M√√±fl¡ √±ø„√√ Òø1ÀÂ√, ŒÊ√…±øÓ¬õ∂¸±√1 ¸“‰¬± fl¡Ô± fl¡í¬ıÕ˘ fl¡±1 ¸±˝√√ Ú˝√√í¬ıº ....‚À1 ‚À1 ‡≈øÊ√ ‡±˜º ˘≈˝◊√√Ó¬Ó¬ Ê√“±¬Û ø√ ˜ø1˜Õº ŒÓ¬› ˜˝◊√√ SROT ø˚ ŒÎ¬fl¡±1 ’ôL1Ó¬ ø¬ıõ≠ª1 Ê≈√˝◊√√ ;˘± Ú±˝◊√√, ø¸ ’±øÊ√1 ø√Ú1 ŒÎ¬fl¡± ˝í√√¬ı˝◊√√ ŒÚ±ª±À1º 1Ê√±1 ASWINI 1+¬Û±˘œ˜ : A PEER REVIEWED JOURNAL Ó¬ 1+¬Û±˘œ˜ ’±1n∏ ˝◊√√øÓ¬Àˆ¬Ú ≈√Ȭ± øˆ¬iß Ú±1œ¸M√√±º ˝√√ÀÂ√ ’±À¬Û±ÚÊ√Ú î [ ˘øˆ¬Ó¬± , ¬Û‘. 25 ] ’±Ú˝√√±ÀÓ¬ ¸˜±Ê√¬ı±√1 fl¡Ô± Œfl¡±ª± øfl¡c ¸˜±Ê√Ó¬ OF THE J.B. COLLEGE WOMEN CELL ˘øˆ¬Ó¬± ڱȬ‡øÚÓ¬ ’±1yøÌÀ1 ¬Û1± Œ˙∏Õ˘Àfl¡ ºî [ ˘øˆ¬Ó¬± / 246 , ¬Û‘. 32 ] Ê√˚˛ ø˝√√ƒ ’±¬ı±øϬˇ ˚±¬ı˝◊√√ ˘±ø¬ıº ˚≈X fl¡1±, fl¡1± õ∂±Ì¬ÛÀÌ ˙Sn∏fl¡ Ò√ı—¸ fl¡1±º ’±¬ı±Ï¬ˇ±º Ê√˚˛ ø˝√√ƒ ø¬ı1n∏ÀX é¬œÌ ø¬ıÀ∏±√±1 õ∂fl¡±˙ fl¡ø1À˘› ‰¬ø1S ≈√øȬ ˜≈Mê√ õ∂øÓ¬¬ı±√œ Ú±1œ fl¡FÕ˘ ά◊M√√1Ì Ú‚øȬ˘º ¸˜±Ê√Ó¬ øÚÊ√1 ø¶öøÓ¬ ¬ıÊ√±˝◊√√ 1±ø‡¬ı ŒÚ±ª±ø1À˘º ŒÊ√…±øÓ¬õ∂¸±À√ fl¡±=Ú˜Ó¬œ ’±1n∏ ˝◊√√øÓ¬Àˆ¬Ú1 ˜±ÀÊ√À1 ’Ú…±˚˛1 ¤Àfl¡±1±fl¡œ Ú±1œº Œ¸À˚˛ fl¡±=Ú˜Ó¬œ1 √À1 Ú±1œÀ˚˛ ¸˜±Ê√1 1œøÓ¬1 ø¬ı1n∏ÀX ˜≈Mê√ fl¡ÀF Œé¬±ˆ¬ õ∂fl¡±˙ fl¡ø1À˘› 1+¬Û±˘œ˜ ’±ø√1 √À1 Ú±1œ¸fl¡˘ Ó¬…±1 ˜˝√√QÀ1 ˜˝√œ√˚˛±Ú ˝√√íÀ˘› ¸˜±Ê√1 √±¸Q1 ¬Û1± ˜≈Mê√ ˝√√í¬ı ŒÚ±ª±1± øÚÊ√1 ¬ı…øMê√Ó¬ ¸≈‡Ó¬Õfl¡ ’±Ú1 Ê√œªÚ1¬ ˜±Ò≈˚« õ∂√±ÚÀÓ¬ ˚±1 Ê√œªÚ ά◊»¸ø«Ó¬º ’±Ú˝√√±ÀÓ¬ Œ˙ª±˘œ, fl¡±=Ú˜Ó¬œ, ά◊¬Û¸—˝√√±1 Ú±1œ1 õ∂øÓ¬¬ı±√œ ¸M√√±1 ¤fl¡ ˜≈Mê√ õ∂fl¡±˙º Úfl¡1± Ê√±Ó¬œ˚˛À¬ı±Ò ¸•Ûiß ¤1±fl¡œ ¸“‰¬± ’Ô«Ó¬ ¶§À√˙ Œõ∂ø˜fl¡º øÓ¬Àfl¡ ˘øˆ¬Ó¬± ˝√√í˘ ŒÊ√…±øÓ¬õ∂¸±√1 ڱȬfl¡Ó¬ fl¡ø1¬ı øÚø¬ı‰¬1± ˘øˆ¬Ó¬± ¤1±fl¡œ ø¬ıõ≠ªœ ¸M√√±1 ¸±˝√√¸œ Ú±1œº Œ√˙1 ˝√√Àfl¡ õ∂±Ì ’±UøÓ¬ ø√¬ıÕ˘ fl≈¡F±À¬ı±Ò ˘ÀÂ√º Œ√‡± ˚±˚˛ Œ˚ ڱȬ‡øÚ1 ’±1yøÌ1 ¬Û1± Œ˙∏Õ˘Àfl¡ ¸Ó¬… ’±1n∏ ’±√˙«1 fl¡±1ÀÌ Œfl¡±ÀÚ± fl¡Ô±Ó¬ ’±À¬Û±‰¬ ˜‘Ó≈¬…1 ’±˜≈UÓ«¬Ó¬ fl¡¬Û±˘Ó¬ Œ√˙1 ˜±øȬ1 øÓ¬˘fl¡ ’±1n∏ ’¸˜1 ¸≈ª√œ ¸≈1œ˚˛± Ú±˜ qøÚ ˜‘Ó≈¬…fl¡ ’±Àfl“¡±ª±ø˘ Ó≈¬ø˘øÂ√˘ ì ˝√√±Ó¬Ó¬ ¬ı≈fl¡ ˘ ˙Sn∏¬Ûé¬fl¡ øÚÒÚ fl¡ø1¬ı1 ¬ı±À¬ı ¸Ú…¸fl¡˘fl¡ ά◊¡Z±Mê√ ˆ¬±∏ÀÌÀ1 ¤ÀÚ√À1 ’Ú≈õ∂±øÌÓ¬ fl¡ø1 ¬ı1n∏ª±√, ˆ¬À¬ıÚ 1 õ∂¸—¸”S ’ªø¶öøÓ¬ ’—fl¡Ì fl¡ø1ÀÂ√ Œ¸˚˛± SêÀ˜ ø¬ıfl¡±˙ ‚øȬ õ∂˜±Ì ø√ í˘º øÓ¬Àfl¡ fl¡FÕ˘ ¬Û˚«ªø¸Ó¬ ˝√√í˘º Œ√˙1 ˝√√Àfl¡ õ∂±Ì ’±UøÓ¬ ø√˚˛± ˘øˆ¬Ó¬±˝◊√√ Œ˙∏ ˜≈UÓ«¬Õ˘Àfl¡ ¸˜±Ê√Ó¬ Ú±1œ¸M√√±1 ά◊¬Ûø¶öøÓ¬1 ŒÊ√…±øÓ¬õ∂¸±√1 ¤˝◊√√ õ∂À‰¬©Ü±˝◊√√ ¬Û”Ì«Ó¬± ¬Û±À˘º ¸Ó¬…, ’±√˙«, Ú…±˚˛1 ˝√√Àfl¡ õ∂øÓ¬¬ı±√ fl¡1± ˘øˆ¬Ó¬± ¤øȬ ˜≈Mê√ Ú±1œ ¬ı1n∏ª±√, õ∂√√±√ fl≈¡˜±1 √M√√, ¬ıœÀ1f Ú±Ô[¸•Û±.]– ’±1ª±˘± ŒÊ√…±øÓ¬õ∂¸±√ – ¸˝√√±˚˛fl¡ ¢∂Lö¬Û?œ 3 2 ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ √√ õ∂√√±√ fl≈¡˜±1 ¬ı1n∏ª±, ˜À˝√√f ¬ı1±, õ∂√√±√ fl≈¡˜±1 ¬ı1n∏ª±,√√ ά◊ø~ø‡Ó¬, ¬Û‘. ’±À˘±‰¬Ú±1 ’ôLÓ¬ fl¡í¬ı ¬Û±ø1 À˚ ŒÊ√…±øÓ¬õ∂¸±√1 ø‰¬SÀ˘‡± ¸≈1 Œ‰¬Ó¬Ú±Ê√øÚÓ¬ ¤fl¡ ø˙䜸M√√±º √ √ √ ºî [ SROT ë ¤À‡±ÀÊ√± Ú±ø˝√√¬ı±º ¬Û±Â√Õ˘ ’±øÊ√1 ˚≈X øÊ√øfl¡¬ı˝◊√√ ˘±ø¬ıº ’¸˜Õ˘ ڱȬ…ø˙äœ ŒÊ√…±øÓ¬õ∂¸± ˘øˆ¬Ó¬± – – – – – ASWINI ŒÊ√…±øÓ¬˜Úœ∏± ˘øˆ¬Ó¬± 1+¬Û±˘œ˜ õ∂¸— ŒÊ√…±øÓ¬õ∂¸± fl¡±À1„√√1 ø˘ø1œ ŒÊ√…±øÓ¬˜Úœ∏± Œ˙±øÌÓ¬ fl≈¡“ª1œ , ¬Û‘. Œ˙±øÌÓ¬ fl≈¡“ª1œ 1+¬ÛÀfl“¡±ª1 ŒÊ√…±øÓ¬õ∂¸±√ : 57 A , ’¸˜ õ∂fl¡±˙Ú ¬Ûø1∏√, &ª±˝√√±È¬œ, ¬Ó‘¬Ó¬œ˚˛ ¸—¶®. PEER REVIEWED JOURNAL , ’¸˜ õ∂fl¡±˙Ú ¬Ûø1∏√, &ª±˝√√±È¬œ, ¬¤fl¡±√˙ ¸—¶®. 137 , ¬Û‘. ] Œ˙∏Ó¬ Œ±1± ¸Ú…1 ¬ı≈fl¡1 &ø˘Ó¬ ˘øˆ¬Ó¬±1 ˜‘Ó¬≈… ˝√√˚˛º øfl¡c ˘øˆ¬Ó¬±˝◊√√ í √, √, ¬ıÚ˘Ó¬±, øά¬ıËn∏άˇ, Ó¬‘Ó¬œ˚˛ õ∂fl¡±˙, ¬ 129 1+¬ÛÀfl“¡±ª1 ŒÊ√…±øÓ¬õ∂¸±√ , ’¸˜ õ∂fl¡±˙Ú ¬Ûø1∏√, &ª±˝√√±È¬œ, ¬Û=˜ ¸—¶®. , ’¸˜ õ∂fl¡±˙Ú ¬Ûø1∏√, &ª±˝√√±È¬œ, ¬Ó‘¬Ó¬œ˚˛ õ∂fl¡±˙, 1 ¬Û1± ’±1y fl¡ø1 √, ¬ıÚ˘Ó¬±, øά¬ıËn∏άˇ, ø¡ZÓ¬œ˚˛ ¬Ûø1ªøÒ«Ó¬ ¸—¶®. ¬ , ’¸˜ õ∂fl¡±˙Ú ¬Ûø1∏√, &ª±˝√√±È¬œ, ¬ ˘øˆ¬Ó¬± OF THE J.B. COLLEGE WOMEN CELL ˘øˆ¬Ó¬± , ¸•Û±. ¬ıœÀ1fÚ±Ô √M, ¬Û‘. Ó¬ ¬Û”Ì«Ó¬± ¬Û±˝◊√√ÀÂ√º Õ˘Àfl¡ ŒÊ√…±øÓ¬õ∂¸±√1 ڱȬfl¡Ó¬ Ú±1œ1 ø˚ 2003 2006 2012 2000 2001 2012 1994 139 / 247 ˘øˆ¬Ó¬± Ó¬ Key within. especially pleasant details of the daily happenings in lives all characters novel and what the title or its cover suggests; it is rather very beautifully written, embellished with all in it and live by its dictates. Mamang Dai’ arts and so on, amidst the human society of subtle differences, be it language, beliefs, attitudes, religion, cuisines, social habits, music, belonging to dif in turn make a society beautiful and also how the multicultural aspect enable people novel. It attempts to show how a society is inherently multicultural, the cultural diversities of the multicultural by analyzing relationships between different characters within north Indian counterparts hold the crux of novel. The paper seeks to represent ideas protagonists from the northeast region and their somewhat failed relationships with people of Dai’ it one of the most sought after cities for people coming from other parts India. Mamang structure, the opportunities on work front and that of its being Capital India, make diversity and a city like Delhi with its burgeoning influence in terms of vast geographical process of living within it so much dynamic. The Indian society is known for its unity in to the same background or culture. It is this multicultural aspect of society that makes Abstract ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Interpr “ From Delhi, the North-East was like a map of mountains and rivers on another planet.” S W tupid Cupid ords: Culture, the very word strikes as dynamic and connoting ideas which are an amalgam A society is formed out of a totality individuals; everyone not necessarily belonging Arunachal Pradesh who seek refuge and make Delhi their home. , the protagonist or narrator SROT eting the Multicultural thr Multiculturalism, Beliefs, Social Habits, ferent regions of the country ASWINI is a novel which delineates the notions of cultural crisis faced by Mamang Dai’ : A PEER REVIEWED JOURNAL — , Adna. S . It is the essence which holds world; we dwell tupid Cupid s second novel, , come together and bridge the gap that persists s Adna’ S OF THE J.B. COLLEGE WOMEN CELL tupid Cupid s roots were located in the greens and W omen ough the S tupid Cupid Raginee Mahanta is much more than W omen in The female / 248 (Dai 27). The city is a complete contrast to their simple and serene lifestyle at the hills. never seen so many people in my life! Where do they bury them? When die, I mean...” for the first words she uttered upon reaching city were, “What a lot of people! I have Jia, both young and energetic humans. Delhi. Opening prospects for her kith and kin from the hills, guest house catering to the needs of lovers and friends, located on a quiet lane in South always felt for Although the novel is more about Delhi, presence of cosmopolitan outlook of the city in the national capital, Delhi. Delhi, for mountains of of their cultural difference they brought, from the bustling city Delhi: columns for the local daily in hills. coming of Jia, that of living life without regrets. She first employed Hotel is an effort to let young couples relax and enjoy some moments of love, belonging her deceased aunt’ Amine, her childhood friend, lived in Delhi with husband, Rizvi. with her the traits of native culture. It is in friend to come together form one whole. upon this new venture in Delhi. The present day society is such that multiple cultures are seen ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ articles that were anti everything. (Dai 26) unknown village, had it not been for the fact that Jia was a reporter who wrote would have been another typical, stolid, intractable tribal woman living in some which appeared to be tangled against her sandals at the heels. In our hometown she dressed in the most improbable clothes——a bright sarong that flapped audibly and lugging her bags. I noticed a few people looking. She was short and square gave the impression of a rock jutting out water as she bore down on me, plastic packets full of home-made preparations. She was named after a river My cousin arrived by train with a sack of rice and an assortment bundles They say Delhi is a very rude city same for me. (Dai 12) recreation and every other thing that would entitle them to live in the city dislike of the place, fought for their jobs and living quarters, travel the people saying these things were from other states who, despite their a crumbling city The above lines show how very different these people from the hills were Adna’ SROT Arunachal Pradesh and she, in the pursuit of a better living, comes settles s friend, a married man, is another reason for her leaving roots to embark Adna never for ASWINI s bungalow into a new space for entertaining guests. Adna’ . There is no more culture. I also heard all of this back then. But : s life became a little more relaxing. Jia is young girl who wrote A PEER REVIEWED JOURNAL gets her roots and is very proud of culture. She opens a . Jia, too felt a bit out of place in the crowded city Delhi The descriptions of Jia’ ... Therefore, when Adna smells of hope and everything nice utopian. And it’ s so polluted! Y OF THE J.B. COLLEGE WOMEN CELL oyo, her distant cousin and it is with the Adna shifted to Delhi, she brought Arunachal Pradesh as an essence is Amine that Adna makes place for All the history is gone. It s arrival evoke the strong sense Amine helped her refashion Adna found a home as The Four Seasons . It was the / , but she 249 Y oyo and scenario back in Itanagar shocked Jia is when she told that they will have to buy water drink. That was not the narrator explains all the tiny details of surviving in city and most that terrified or rather migration does not guarantee her a complete freedom from the patriarchal norms and also from the text reveal how coming to Delhi is a dif on their own feet. are independent and engaged in corporate sectors, fulfilling every bit of their desire to stand did works completely related to the soil and household chores. But, here in city which brings forth prejudices amongst the elders in her Adna is different in her outlook towards life; she liberal and wishes to be a part of the city cruelties of the city and instead asked them to get married settle in localities. But, expectations of their tribal society fulfil their desires as well enabled them to escape from the patriarchal, traditional, familial norms of their society from the Northeast, they are independent and at same time do not cater to prescribed yet repelling each other boast of, both these relationships evoke a whole new idea of two cultures coming together very new and hazy these relationships are in the present time. Mareb’ from the city also show a confluence of emotions emerging between two different cultures. settle amidst its core. The women characters and their relations to male counterparts ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ 14) the trees and puff at our cigarettes. It was all very different from where I came. (Dai faces... dusty trees in full bloom... Coming out of restaurants we would stand under the heavy evenings, filled with diesel fumes and smoke, heat burning our small town, being a total stranger among strangers was relief and pleasure... I like ... this anonymity was the very thing I liked. else, but there it was. settlement of the country Assam, Manipur and Sikkim, we mingled with others from every small town so many of us in the city now were turned into a motley caravan of pilgrims eager to reach the capital. There parts to Delhi, as if the revelation of differences has cast a spell on us all, and we ‘Oh, the North-East is a dif and hostels, focussed on study the city offers to anyone. (Dai 13-14) s relationship with Rohit and However The city is hence, portrayed as the confluence of different tribes coming together to SROT ASWINI , Adna’ . Migrating to Delhi helped them understand and somehow partially . Both Mareb and s dream of a freedom and escape in Delhi is only an illusion for her : W . A Another contrast comes with the fact that women in hills PEER REVIEWED JOURNAL e landed up in universities and training institutes, shared flats . W ferent country altogether , from Mizoram, Meghalaya, Nagaland, e could have opted for a dif . The elders of their village always warned them about the Adna's relationship with her married friend show how , career Adna represent the other type of tribal women , chance, opportunity and all the rest that ferent sort of experience altogether for OF THE J.B. COLLEGE WOMEN CELL After the watchful expectations of a

,’ community there was an exodus from our ferent life, been some place W ith not much certainty to . The following words Arunachal, / 250 , women Adna: the family again. Mareb’ of her own aunt, who married outside the community and was never ever mentioned in such marriages are disowned or looked down upon with contempt. people who marry outside their religion or community are never acknowledged and rather challenge to the culture of both women back in Itanagar the most. Both these relationships defy dictates of society and hence, they pose a case of married a man from her native place, but still loved non tribal mate Delhi and in the For instance, cross cultural marriages are not a part of the tribal culture, and so, Mareb traditions and strongly believed love is not to be tainted by culture, religion or any such thing. from Delhi. Both of them are representative the modern women who do not conform to are both starry-eyed when they first set foot on the city gap that exists between a migrant woman’ oppression done on the basis of patriarchal norms. Dai, in be acknowledged that women’ very idea of migration brings forth questions on the identity northeast women. It is to their marginalised status. This may constitute a threat to his cultural identity”(W it is to stress the fact that for racist, culture of Other which is not natural or biological but contained in language, religion, tradition, national origin; there is a subtle hint that relationship beyond what is already there. through life. too clings to her desires for Rohit and is devasted trapped in own labyrinthine walk conforming to her community’ the inherent reality idea of the multicultural. “T castle of illusion perishes, thus. sealed by her status of being a north-eastern and therefore, she is deceived in love ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ is universal and so its recognition. (Barry 19) often many additional relationships within extended families... The fact of difference normative expectations to the roles of husbands and wives, parents children societies... every society recognises relations of marriage and kinship, attaches expectations of behaviour appropriate to the sexes than do contemporary western social organisation, and most societies have far more elaborate differentiated The distinction between male and female is everywhere a basic building block of Adna, she completely left her home to unite with married friend, whom loved Adna and Mareb are both blinded by their illusory love for illicit partners. They The question of race is also addressed in the novel which turn helps articulate SROT Adna’ ASWINI . s own love story is such that her married friend never talks of taking their s story on the other hand is dif : A Adna’ o speak of cultural racism is to insist on an image racial dif PEER REVIEWED JOURNAL

is also made clear through the actions of city dwellers. The s standards, yet she is unable to love her husband, Dayud. She s experiences of oppression are varied when it comes to s friend later deserts her in the end. Although not clearly mentioned in the novel, yet s aspirations and expectations from the city erbner 141-142). Racism defines the migrant OF THE J.B. COLLEGE WOMEN CELL ferent, for she is trapped in a marriage , falling in love with non-tribal men S . In the northeast tribal societies, tupid Cupid , irreconcilable with his own, Adna mentions the story Adna’ highlights the huge s fate is hence, / 251 ference , the feminists, environmentalists, religious groups and perspectives or values already existing in the culture. members seek to challenge the existing basis of culture and how reconstitute distinct trying to reconstitute it, fall under the category of perspectival diversity who tend to criticise the central, dominant principles and values of a culture thereby phenomenon is termed as subcultural diversity of living, like the Punks (Dick Hebdige on Subculture) embody this first form and instance, the gays and lesbians, youth cultures those who follow unconventional standards a common culture; yet, subtle differences are found amidst their beliefs and practices. For three most common forms are: first, the members of a society expresses the idea of cultural diversity taking up dif emer trying to match the standards of city nationality are thought of by the city-dwellers in Delhi and it also poses a question regarding their Go back to your own... Desh!” (Dai 52). This comment highlights the way north-easterners their rightful place in the cab, woman blurts out a very racist remark, “Hey you! Jao! herself in the back seat and refuses to give up cab. cousin Jia and her friend TD try to hire a cab for themselves rude woman dumps arrived immigrants, such long established communities like the Jews, some radical thoughts. The third form of cultural diversity is that which includes the newly origins who take up a certain aspect from the society which they believe need to be given many instances of such kind discrimination, one instance will be the time when North Indians in ways that the North-east migrants can never do. In belonging to the North-East. These other communities have freedom merge with caste and ethnicity many other communities in India which are discriminated against on the grounds of religion, from their North Indian counterparts and are hence viewed as ‘others’. are more adversely affected by its essence. The north east migrants seen as being different experiences of north eastern people dwelling in Delhi. ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ welcome criticism. (Parekh 168). each other provided, of course, that none is too overbearing and self-righteous to of them could have generated on their own... communities educate and even ‘civilize’ each other traditions interrogate, challenge and probe each other mutually beneficial dialogue. Dif ged and Bhikhu Parekh in his essay Thus, Delhi is a city full of varied aspects related to cultures coming together and Cultural diversity creates a climate in which different cultures can engage . SROT ’ s ideas, and often throw up wholly new ideas sensibilities that none ASWINI , yet their nationality and origin are not as much questioned those : A PEER REVIEWED JOURNAL ferent artistic, literary , . From culture, the very idea of multicultural Political Theor . Secondly OF THE J.B. COLLEGE WOMEN CELL An instance, from this segment will be ferent forms in a modern society W As if not satisfied with taking away omen in Delhi from the North-east , borrow and experiment with y and the Multicultural Society , a society consists of members , even though they share broadly , musical, moral and other

people of S tupid Cupid, Although there are African/ Caribbean . These kinds of Amish and the / 252 there are Adna’ . The s , , Barry W peripheral spaces. load of the cultural baggage and is visible also connotes the very idea of culture. physical appearance, everything falls under the umbrella term of culture, because that which experiences that exist in a modern society living by dif Gypsies, and various religious communities that are well organised, entertaining as Parekh, Bhikhu. Dai, Mamang. things beautiful at the same time act Therefore, a society is inherently multicultural and it the cultural diversities which make captures the mind of distressed youths, enslaving them to possibilities incomprehensible. The drug business is another variant of sub-culture as it works in the underground and are also victims of cultural differences, a culture newly emerging amidst the younger punks. Therefore, Multicultural societies are those which include two or more cultural communities. Modood, ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ orks Cited , Brian. Macmillan, 2000. and the Politics of Anti-Racism. Blackwell Publishers, 2001. Mamang Dai’ T SROT ariq and ferent systems of beliefs and practices. Cultur S tupid Cupid. ASWINI Rethinking Multiculturalism: Cultural Diversity and Political Theor W e and Equality: erbner Pnina. s novel : A PEER REVIEWED JOURNAL , S Penguin Books, 2009. tupid Cupid Adna, Mareb, Jia, and even s Debating Cultural Hybridity as a barrier to An Egalitarian Critique of Multiculturalism. Zed Books, 2015. . From emotions to the very idea of a person’ has bits of all the three forms multicultural W OF THE J.B. COLLEGE WOMEN CELL omen are hence, more burdened with the the merging of denizens belonging to This form is called communal diversity Amine, who is killed in the end , Multicultural Identities / 253 y. s . Abstract Featur Repr to show the ways of representation women, their position in patriarchal society including superstition, witchcraft, infanticide, child marriage, labour etc. The paper tries depicted in the film are very realistic and related to present day social problems of compassionate, resilient etc. women represented in has to sacrifice her three newborn babies at the suggestion of husband’ gives birth to a vegetable called woman marries her daughter Bonlotika with a python. her to death with a shows a darker gives happy endings to the folktales aiming at interest of children. But among the children of Konwari and Lakshminath Bezbaroa. named of Assamese feature film who have a long tradition of oral culture till the present time. Bhaskar Hazarika’ immense. folktales to the development of language as well literature a race or community is There is an evil stepmother into one. separate from each other ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Assam. Hazarika adapted four tales from the popular book of Bur Folktales are the milestones of culture and tradition a race. The contribution esentation of Kothandi Assam is very rich in folkculture and it a land of various tribes ethnic groups SROT e Film hi Aair Sadhu T , macabre side of the tales with a realistic twist. awoir Sadhu. ASWINI is female centric as all the stories revolve round on women characters. dheki Kothanodi Assam generation after generation. In Kothanodi Kothanodi , Hazarika distorted and re-imagined them has entangled (them) The four stories adapted in the film are: : (rice grinder), whereas Dhaneswari, a proud, greedy and rich A (191 PEER REVIEWED JOURNAL , Senehi who tortures her stepdaughter Although the tales are set in distant past of 1) compiled by renowned literary figure of The stories of ou tenga (English: W embody dif omen in Bhaskar : (elephant apple) while Malati, another poor woman A Revisit to River of Fables Bur ferent characteristics like vengeful, greedy OF THE J.B. COLLEGE WOMEN CELL hi Aair Sadhu Another miserable woman Keteki ) (2015) is based on the folktales Assamese Folktales Bur T seem to be very popular hi ejimola, Champawati, Ou Though all the tales are T Aair Sadhu, ejimola and bludgeons Asssamese folktales, Hazarika’ Assam, yet the issues Himakhi Phukan s uncle. Assam, / Bezbaruah Kothanodi 254 All these Rasaraj s debut Assam , and s , to the rest of India. macabre. Originally ending aiming at the interest of children whereas Hazarika turns tales more grim and make the film very realistic. In Assamese culture bringing various local things: dress, food habit, belief system etc. that his film with a little modification incorporating some of own thoughts. He presented the known as “Sadhukotha”. Bhaskar Hazarika adapted some popular the storehouse of knowledge and moral lesson. in nature circulated hereditarily from one generation to the other oral form. They are important parts of the folklore. Folktales refer to traditional narratives usually anonymous behavior of a race. It is the reflection cultural heritage Folktale one tradition of a race or society marker of a race or country superstition etc. depicted in the film dominant in the film. the central characters are female as well mothers. The theme of motherhood is very serious issues related to women and the social problems. The film is female-centric since all sense that unlike others, it is not only literal adaptation, but also tries to highlight on some Although there are many film adaptations of of outside her borders, mostly a land of witchcraft and magic, animism wild tribes” ( Assamese writer sums up the ideas of non-Assamese people about sorcery and it remains mysterious for the people outside of tries to link all the tales by intermixing characters and scenes. reimagined all the tales and added more dark, macabre realistic twist to them. He also the well known from the famous book of tales depicted in the film: Bhaskar Hazarika’ literary sources like novel, short story than a fine piece of literature. There are lot films which the adaptations different Key the theme of motherhood in film. ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Assam W ords: Every race and society has its own folklore. Just like language stands as the identity This paper primarily aims to study the position of women in Literature and film have a close relation as the script story of is no other 41). SROT Folktales, Motherhood, S T ill today ASWINI Assamese writer Kothanodi The film shows the culture and tradition of s debut feature , the tales are separate from each other but in , Assam along with the North Eastern states seems to be mysterious : Assamese folktales named A T PEER REVIEWED JOURNAL ejimola . It will also explore the themes like motherhood, child marriage, , similarly . It carries the rich tradition, rites, belief system, habits and Buri Air Sadhu, , , , poem, folktale etc. Kothanodi Ou Konwari Rasaraj tepmother , folklore works as the indicator of culture and Assamese folktales, Laksminath Bezbaroa. Bhaskar Hazarika is based on Assam is very rich in folktales and here it , Infanticide, Child Marriage, Labour , OF THE J.B. COLLEGE WOMEN CELL Champawati, Bezbaroa ends each tale with a happy Bur Assamese-born writer and filmmaker hi Aair Sadhu Assamese folktales. Assam. Hem Baroa, a notable Assam is a land of magic and Assam very picturesquely

T Kothanodi awoir Sadhu Assam: “She is known, Assamese folktales in Kothanodi, Assamese society as (191 1) compiled by is unique in the / are adapted 255 Hazarika The four Folklor e . chiefly regarded as a tragedy and myth of unbearable suf ironically world. female protagonist. Thousands of variants “Cinderella” tale are known all through the which embodies the utmost cruelty of a stepmother and subsequent triumph eponymous and bitter is immediately built up in the mind. Indeed, it famous story of “Cinderella” Whoever learns about the story of mother figure. She pummels the entry of a ghost like figure to scene and Senehi’ stepmother at a very young age. In Kothanodi and the ideal figure of a mother destroyed but not defeated. Presenting this tale, the film questions idea of motherhood seen as a kind of resistance against the evil and it manifests wise-saying that man can be is a resistance under stepdaughter a distant trip plots to murder for business trips frequently “T realism. So, when it is seen for the first time, eyes get stunned with fear wedding, and an acquittal. The film is the amalgamation of macabre, irrationality magical absence of her husband. and it remains the most popular widely read book among children of tales, solve the mystery of the various scenes. For instance, intermixes all the four tales and entangles into one. Some of characters overlap across of it highlights such as infanticide, witchcraft etc. are very relevant with the present day problems and abundance of folktales in of Fables Assam appears throughout the film. The very title of film, focusing the river oriented people. The mighty Brahmaputra which is lifeblood of Assamese Fund’ by the renowned first publication in 191 ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Assam where the significance of ejimola”, the cruel stepmother Senehi hates and tortures her stepdaughter T s Post Production Fund ejimola The tragic story of “T

Kothanodi symbolizes the significance of river in , no one wishes to name his/her daughters as SROT A as it is shown that wards in 63 . She beats and ASWINI Assamese writer exhibits the four eerie acts: a murder of daughter Champawati -laid in the tale. ou tenga 1. T T Kothanodi : rd ejimola so ruthlessly that no one can imagine such cruelty from a A ejimola’ National Film PEER REVIEWED JOURNAL . Once, Senehi, taking the advantage of her husband’ Assam. T ejimola” is very popular among the children of T A whereas ejimola with a T ejimola is forced to do all the household drudgeries by her ward for 2015. . ejimola so that she can get free from the shackle of T The issue of child labour is also brought into the fore in . T s father Devinath who is a merchant (Adil Hussain) goes Kothanodi ejimola’ , Dr ejimola, the very image of stepmother as cruel, ruthless Bur is directed by Bhaskar Hazarika and its script written Kothanodi The reincarnation of Although the film is set in long past, still themes . hi Arupa Patangia Kalita. It won the T ejimola’ A Aair Sadhu s father enters into the story of Keteki, trying to wards. a slight addition is made to the original tale by dheki Assamese culture or it may mean the richness lies. The film also won the Best Feature Film in OF THE J.B. COLLEGE WOMEN CELL s friendship with Bonlotika blends two The setting of the film is rural (rice grinder) to death accusing falsely s midnight meetings with him who acts contains thirty (30) stories all total T ejimola. fering of a stepdaughter T ejimola again and can be Kothanodi The tale of “T , a rebirth, an unusual , in English, Assam since its . In the story of T Asian Cinema ejimola in the s absence in / ejimola” is Assam but , still there 256 Assam, River . of and he does nothing without taking permission from his and he suggests Poonai to bury them after their birth. has immense faith in his uncle she will bring blessings to their life. to the girl child after testing her in his odd way and tells them that name is Bhagyawati and the couple, Malati-Poonai’ Malati stands as an ideal enduring extreme cruelty and injustice. Patience is always rewarded any cost. No mother can tolerate the act of sacrificing her offspring again and whereas when she gives birth fourth time to a girl child that resolves save her newest born at heart aches sacrificing three of her newborns and patience has almost crossed the limit (uncle). rescue her newest born from the grip of husband Poonai (Kapil Bora) and his parts of This tale shows the problem of witchcraft and superstition still exists in some remote her craving to be a mother of the Keteki’ tenga Keteki in the course of doing business with her heed of their teasing. Coincidentally follows her everywhere she goes and the village children make fun of it but never pays husband drives her out from home as well the village to suffer alone. The to the medical science, is beyond wife’ the case of childbirth regarding matter girl or boy child which practically according instead of a baby human flesh and blood. Patriarchal society always accuses women in the director as in original tale; there is no mention of birth girl child Bhagyawati. this tale, we come across the glorification of girl child which may be deliberate on part story of Keteki is that she gives birth to a vegetable called and her sufferings due to the grudge of patriarchal society is portrayed. The miserable life Dhoneswari as mother is subjected to criticism. In another scene, a weaver named Keteki to die terribly in the grasp of a wild python. Her greed turns into her enemy Greed makes man blind and it happens with Dhoneswari. She puts forward her dear daughter daughter Champawati whom a deity which proves to be fatal her daughter marries her daughter Bonlotika to a python in the hope that serpent will bring wealth noteworthy as the film questions age-old notions about femininity and maternal figure. as the co-partner in act of murder ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ T awoi and together they try to draw the child out of vegetable finally there is a rebirth The representation of women characters in Meanwhile, in another village a rich and greedy mother Dhoneswari (Seema Biswas) Assam. In the fourth scene, another mother Malati (Asha Bordoloi) resolves to The , Poonai murders his three boy children one after another SROT T s of awoi fspring as a beautiful girl child which gives her unbounded pleasure fulfilling ASWINI of Poonai foretells that the baby boys would be ominous for their lives : A . PEER REVIEWED JOURNAL The rebirth of Keteki’ s Patience also gets rewarded. Thus, , in disguise of a python, brought abundance wealth. , the merchant Devinath, i.e. . Indeed, she is jealous of the fate her co-wife’ T T ejimola. awoi s ability has been proved as well-wisher for them. In . He tries to unfold the mystery of s of OF THE J.B. COLLEGE WOMEN CELL . Suspecting that Keteki is a witch, her fspring is a kind of miracle in the film. Kothanodi T awoi . At last, According to the instructions ou tenga seems to be unusual but T . ejimola’ As a mother Malati’ T awoi (elephant apple), . Here, the role of gives blessing s father meets / 257 ou tenga T awoi ou s s Das, Jogesh. Bezbaroa, Lakshminath. W sphere of society and it is successfully represented in the film. women in the presentation of unconventional acts by mother figures. Moreover more space throughout the film. Thus we see valorization of women in The idea of patriarchy is not found as prominent in the film women characters are given of the importance girl child which in a way criticizes negligence India. tenga hateful. For Dhoneswari, wealth is more important than the life of her daughter the stepmother is not only cruel but also inhuman as her act of infanticide heinous well Here, motherhood is depicted not as ideal, af www http://thewire.in/12252/the-river-of-fables- Kothanodi http://scroll.in>FilmandTv>Grim Fairy Kothanodi deviant characters. and also Malati to some extent. The other two mothers, Dhoneswari Senehi are rather of blamed as a witch. The film sheds little light upon very sensitive and recurring social issue procure love from her husband because she cannot give him the right inheritance. So, is and care. But they are too weak to raise voice against the patriarchal figure. Keteki cannot hand Keteki and Malati, as mothers suffer a lot. Their hearts are abound with maternal love Patriarchal domination is not shown prominently in and superstitious people in the rural parts of Assam has passed the “Prevention and Protection from and NGOs to stop such type of primitive savage acts. Recently the present day also. Some awareness programmes have been organized by government ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Assam i.e. witchcraft. orks Cited .apotpourriofvestiges.com as a girl child and Malati’ Utube. Mahanta, Kopil Bora, , Dir Assam is believed to have more liberty in household matters as well the SROT Folklor . Bhaskar Hazarika. Perf. ASWINI At the end, e of : W Bur Assam. A PEER REVIEWED JOURNAL itchcraft has been practiced for a long time among the illiterate hi Kothanodi Asha Bordoloi, et el. Metanormal Motion Pictures, 2015. s fourth girl child as the harbinger of blessings are symbolic Aair Sadhu. New Delhi. National Book T Adil Hussain, Seema Biswas, Zerifa ale celebrates the joy of femininity fectionate and selfless. In the story of “T Assam. Guwahati. Bina Library OF THE J.B. COLLEGE WOMEN CELL W Kothanodi itch-hunting occurs times and again in W itch Hunting Bill” in 2015. T except in the case of Keteki rust, 1972. Print. , 2002. Print. , the government of Kothanodi . The rebirth of , the position of W . On the other ahid, Urmila / 258 ejimola”, through ou have been taken in the position of Hindu women as far proprietary rights, marital relations are accorded a lower status than men. But times have changed as Geographically stereotypes of women as passive victims or natural peacemakers tend to be reproduced. protracted conflicts. In cases where the gendered nature of these conflicts is considered, without any complaints. The states in the North-East of India have been subject to multiple when she has to start her life all over again in a new place, adapting the circumstances Life for a woman has transitory roles beginning from her birth, especially after marriage, Introduction Keywords: experience of her land and its influence in writing. husband to gradually have a status of her own. courageous manner taking along her yet to be born baby and surpassing indifferent to show how Kaberi, the protagonist, learns about her individuality and accepts it in a liberation. The change takes place in the inner self of protagonist. This paper is an attempt fields. lacked in providing platform for female figures, whether politically natural for the North-East to serve as her favorite literary setting. has never writer has emerged as one of the strongest voices from this region and therefore it is only from this region who suddenly had to experience living with her husband in Bangalore. The world, is inhabited by more than two hundred fascinating Abstract ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Kaberi, the Modern Indian Female Self: Rebirth North-East India, considered as one of the culturally distinguishable part SROT North-East, , men and women share the same space, but everywhere in world, is a refreshing reconnaissance of the turbulent topic revolving around female ASWINI W : Jahnavi Barua’ A PEER REVIEWED JOURNAL omen, V oice, Liberation, Individuality The paper will also try to highlight the writer OF THE J.B. COLLEGE WOMEN CELL s Rebirth

tribes. Jahnavi Barua covers a lady Ratnasree Borthakur Altekar says, “…changes , socially or in literary A S tudy of / 259 ’s Analysis : and public life are concerned.”( her newly emerged self. unborn child and her self-realization forms the core of novel. In end she is in love with negotiates between them in turbulent waters of human relationships. Her narrative to her henceforth, Kaberi, the protagonist’ and agency in the world. of the complexities human mind, supplying answers to questions surrounding identity Lacan’ the promises of motherhood and betrayal her love, has been shown meticulously situations. The inner conflicts and confusions within the protagonist, when she tried to balance shared the pain and prowess shown by a woman in most bizarre but utterly possible live and most importantly with her yet to be born baby woman has: with her parents, friends, in-laws, family-like-neighbors, her region which takes the readers through different dimensions of all relationships a and the national struggle for independence. such background not only contributed to literature but also participated in social movements that they got the suitable environment to give shape their creativity Devi and Bishnupriya was lucky enough to be born in liberal families. It but obvious convert, and a regular contributor to Orunodoi; on the other hand, women writers like families or were Christian converts. Nedhi Levi Farell stands to be the first Assamese women writers to contribute East India was not conducive for women’ coming of the the author strands that make up the modern Indian female self. compromiser and always laying herself down for sacrifice also will depict the many also tries to reveal that a woman can think for her woman has got the capacity to handle situations that always turn women learns to accept her misfortune rather than mourning over it and also portrays how a comparison with the status of women in entire India. This paper tries to show how a a perception that the status of women is higher in North Eastern region country society methods. It is largely based on secondary ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ s in Guwahati but suddenly has to shift Bangalore after her marriage. The author s Psychoanalytic theory has attempted to provide the means form an understanding . This article adopts various methods including the descriptive as well analytical Jahnavi Barua, a woman writer from North-East, opts to write about of W oman’ ’ SROT s own perceptions of being a woman and attaining respectable place in the American Baptist Missionaries. It points to the fact social system in North- s writing in North-East begun after the advent of British and with ASWINI : A Rebirth PEER REVIEWED JOURNAL The Position of W uses the narrative technique of interior monologue and s, inner and outer world is brought to forefront as she s contribution to literature from within.

sources. Assamese literature were either from af OF THE J.B. COLLEGE WOMEN CELL An attempt will also be made to highlight omen in Hindu Civilization, , and herself. self rather than playing the role of a The protagonist, Kaberi, s against her . Educated women from Assamese Christian . / x). The earliest This paper 260 There is . fluent T arini Bangalore. Belonging to the tea gardens of her story put in perspective. Probably this stands to be the reason behind being able connect with people may be on the surface, there is universality to human emotion that only art can truly she writes about life instead. She tries to show her readers that no matter how different combination of influences does not isolate the human experience from culture or politics but we defined by where grow up or the company keep? Jahnavi Barua, through tradition and history are all condemned to the seldom-visited annals of human memory? T were created of different flesh” (Barua 23). Joya at least had the guts to opt for what she towards life. Kaberi realizes knows this well and therefore remarks “Joya was my friend…we Joya are two different women characters portrayed in the story with opposite attitudes men, the women folk have been marginalized from decision making bodies. Kaberi and diverse fields. However killing, child marriages, etc,. women here are also free from the evil practices like dowry work on the fields and helped in generating income along with their male counterparts; remarks: “may be it was because of the small town I came from…”. (Barua14) she found it difficult to communicate and match up the strata of people there. She were together reason for her husband’ pregnancy to anyone, not even her husband because she did want be the unborn child to express and share her longings. Kaberi wished not reveal the news of talking about all the small things…” (Barua 3). She could find no one more suitable than her yet to be born baby: “I could not bear look at the dining table where we had sat together She realizes that she keeps on feeling the absence of Ron and speaks this out in front her work out as he leaves her for another woman just their long-cherished child is conceived. is definitely a rebirth. is set apart from the conventionalism, therefore name of book tallies with story to the women usually portrayed in writings of North-East writers. Barua’ a patient and obedient daughter wife. Her passivity comes across as sharp contrast her life, suppressed individuality and had let others make decisions for husband is part of. Kaberi, the narrator space in Richmond Road of Bangalore. She assimilates into a corporate culture that her ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ext analysis Kaberi, a young woman married to Ranjit, has shift from Guwahati, Is it true that the North-East is defined only by its insur Apart from doing household chores, the women of North-East have shared There is a feeling of loss in the very beginning. Kaberi’ Rebirth SROT , Kaberi was reluctant to socialize especially with the friend circle of Ron as ASWINI . , unfortunately s return. She did not want to seek solace in sympathy : A PEER REVIEWED JOURNAL A number of daughters this region has achieved great feats in , interests the readers as a woman who has, throughout , in spite of the social and economic equality with Assam, she was bound to move into the concrete OF THE J.B. COLLEGE WOMEN CELL , sati, female feticide, honor s marriage with Ron does not gency , while its culture, art, . She has been . / When they Assam, to 261 s heroine Are . It has probably changed her attitude towards yet to be born child. She assures child and male co-workers. But mainly because of the presence all male figures right from her father to husband free from her husband’ life’ within and outside the story words like Assamese tongues into a foreign language” writes Murli Melwani, reviewer of a story for the stories. They are not descriptive. serve as a metaphor or encapsulate theme to this. “The obvious one is her command over English. The second choice of titles monotonous as there is always a change in situations, places and events. a drive to Mysore with Preetha; positivism in relationships. The tone of the story is not in the world”. (Barua 18) She talks about dreams that can be “dreamt color” 31); could experience words like expectations as Kaberi speaks about “is an unfashionable word story or the plot, I would write about it, not other way around….” human condition and I remain focused on that. If any social cause is essential to the character chooses to stay an exception saying, “I don’t want pick up on any trend. I write about the the scenic beauty of create a unique flavor of writing that is very enjoyable. Barua, even, does not fail to describe to drop. The little details of the variety trees, flowers and birds that show up in her stories openly flaunting his extra-marital af Kaberi’ Kavita Kane writes, “…as they say years of her absence. Ron, on the other hand, leaves Kaberi for a dif Joya is shown to have a loving and caring husband, who laments her death after so many her parents has its toll on as well. This lack of love that she ha one devoid of communication. Her father rarely did demonstrate his love and the rift between Kaberi a passive woman. is shown to have difficult relationship with her parents, her solace. Similarly even after her immense suf desired whereas Kaberi’ Choden’ her pregnancy falls on his years. There is a certain similarity between this story and Kunzeng ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ s incidences of both Ron leaving and herself being pregnant. But Kaberi could not be s husband makes a sudden selfish return on knowing about her pregnancy Preetha comments “Who needs men anyway?”(Barua 44) after Kaberi shared her There is the maturity of expression in works Barua. are several aspects Barua’ Barua also portrays the rift in family and lack of love which long run make s . The third, the subtle aspect is how she has been able to infuse rhythms of The Cir SROT Ma s style of narration is unhurried and yet the speed storytelling never seems , Mahi ASWINI cle of Karma. Assam. , Kaberi too dares to decide her fate. , Jethai s memories. Ron emer s decisions were mostly taken by the ones attached to her : A T PEER REVIEWED JOURNAL fering. . somo ultimately find The positivity that lies in the story cannot be ignored. Barua give the essence of presence an The story there portrays the undying capacity of a woman The protagonist fair , the wife is last to know . ges s out, all on her own strength, the shelter of

OF THE J.B. COLLEGE WOMEN CELL out as a caring husband after the news of T somo deals with the hardships, created s .”( felt all throughout her life Menaka’ Assamese lady both Apart from these we ferent woman. s Choice . The usage of / . Moreover 262 , while ,143). As ’s s , at a time when she really needs them. In fact, Kaberi’ bond that she has with her people. Her silent mother and aunt uncle reach out to Das, Ira. Barua, Jahnavi. Altekar as confident and courageous. of a woman who is caught up in the age-old custom being submissive, but finally emerges scenery based in Bangalore, keeps up the spirit of North-East representation beautiful refuses to succumb her husband’ again. Kaberi transforms from a vulnerable wife to an independent woman, woman who able to accept Ron anymore as she discloses her awareness of not stepping back the dark couple. Rather she leaves it open-ended with a strong suggestion that Kaberi may not be of the other woman, Barua does not end her book with a possible reconciliation between Conclusion Kaberi emerge as a new person. somewhere else. Family bonding, love and trust on others as well her own self finally help “around and go home” (Barua 195), she dared to realize that her refuge has shifted was completely lonely and even though her mother stays. This unconditional love gives immense strength to Kaberi at a point of time when she make her realize that “there is always a home” (Barua 195) for wherever family not give up on her or distance themselves from towards her and the unhappy truths of marriage no doubt shocks family Her contact with her family back home after father journey towards becoming a strong woman. it enough.”(Barua 169) Kaberi realizes the importance of love and familial bonding in her darkness-or maybe it is light –that I love you my child. saying: “I am going to tell every day ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ W orks Cited , the political situation, traditions and customs, but most importantly , Journal of Scientific and Research Publication. 2013. Print. Even though Ron confesses of moving out the house and probably life A.S. S SROT tatus of W The Position of W Rebirth ASWINI omen: Nor . New Delhi:Penguin Books, 2010. Print. : A PEER REVIEWED JOURNAL omen in Hindu Civilization th Eastern Region of India versus s self-centered demands. Barua’ , as long I live, and even after die, from that great OF THE J.B. COLLEGE WOMEN CELL . Rather they enfold her in their midst and ’ s memories make her feel like turning Y ’ s death makes her realize the strong s revelation about Ron’ ou can never love too much. Or say .Delhi: MB Publishers, 2016. W eb. 1 Oct. 2018. s story . International , in the portrayal , even though , but they do / s behavior 263 Datta, Unmana. Melwani, Murli. 30 Sep. 2018. Kolas, Kane, Kavita Kakoty Ramdev ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Ashish. , Monali. March 1, 2012.W with her unborn child, thr 29 Sep. 2018. S , Darshana. tor SROT y . . Lanka’ The Indian Short S W Jahnavi Bar ASWINI W omen, Peace and Security in Nor A omen in Nor New V Assam of all her Musings s Princess : A eb. 1 Oct. 2018. PEER REVIEWED JOURNAL oice ua’ Adds to the Richness and V . New Delhi: Rupa Publications, 2017. Print. s Rebir theast India tory in English. n.d. ough the journey of her pr th is a haunting stor . Indian . Deccan Chronicle. 6 Sep, 2015. OF THE J.B. COLLEGE WOMEN CELL theast India Y W outh.n.d.W eb. 29 Sep. 2018. y of one woman’ ariety of the egnancy . Zubaan. 2017. eb. 29 Sep. 2018. . W Assamese Shor omen’ s r / elationship 264 s web. 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COLLEGE WOMEN CELL

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COLLEGE WOMEN CELL / 269 Œ˚ ø˚ ¸±Ô«fl¡ Î◊¬¬ÛÚ…±¸ Œfl¡Ã˙˘1 √é¬Ó¬± Œ√ªœ ¸Ù¬˘ ‰¬ø1S ø‰¬S±—fl¡ÀÚ ¤‡Ú ¸±Ô«fl¡ Î◊¬¬ÛÚ…±¸ Œ˝√√±ª±Ó¬ ¸˝√√±˚˛ fl¡ø1ÀÂ√º ‰¬ø1S˝◊ Ò1± ø√À˚˛º ¤‡Ú ¸±Ô«fl¡ Î◊¬¬ÛÚ…±¸ ‰¬ø1S ø‰¬S±—fl¡Ú1 ›¬Û1Ó¬ ¬ıU ¬Ûø1˜±ÀÌ øÚˆ¬«1˙œ˘º ’±˙±¬Û”Ì«± ¬¬ıø˙©Ü…¸˜”˝√√1 ¸íÀÓ¬ ¸—øÓ¬ 1±ø‡ fi¬ÛÚ…±ø¸fl¡±˝◊ õ∂øÓ¬ÀȬ± ‰¬ø1S ¸‘ø©Ü fl¡À1“±ÀÓ¬ ¬Û±Í¬fl¡1 ‰¬fl≈¡1 ¸˜≈‡Ó¬ Œ¸˝◊ ’±ø√ õ∂ÀÓ¬…fl¡À1 øÚÊ√ ¤fl¡ ‘√ø©Üˆ¬—œ ’±ÀÂ√º õ∂øÓ¬ÀȬ± ‰¬ø1SÀ1 Œfl¡Ó¬À¬ı±1 ø¬ıÀ˙∏ ¬ıø˙©Ü… Ê√˚˛fl¡±˘œ, øÚÓ¬±˝◊ fl≈¡G˝√√ Ê√Ȭ±, Úœ˘±•§1 ¬ı±Ú±øÊ√«, ¸±ÒÚ, ¸1˘, ˜≈fl≈¡ ˜≈‡±Ê√π, ˘Ñœfl¡±ôL ˆ¬ª±Ó¬±1 1 ¬Û±√Ȭœfl¡± – õ∂øÓ¬|n∏øÓ¬í ˚Ô±Ô«ÀÓ¬ ¤fl¡ fl¡±˘Ê√˚˛œ ¸‘ø©Üº ¤˝◊ ¸M√√± ¶§±ÒœÚº ø¬ıøˆ¬iß 1±©Ü™œ˚˛ ’±1n∏ ’±ôL–1±©Ü™œ˚˛ ˆ¬±∏±Õ˘ ’Ú”ø√Ó¬Œ˝√√±ª± ¤˝◊1±fl¡œ Î◊¬¬ÛÚ…±ø¸fl¡±1 ëõ∂Ô˜ Œ√ªœÀ˚˛ ’±Rõ∂øӬᬱ1 ¬ı±È¬Ó¬ Œ‡±Ê√ ø√À˚˛º Œ˝√√±ª± Î◊¬¬ÛÚ…±¸1 fl¡F¶§1º ¬ı— ¸˜±Ê√ ’±1n∏ Ú±1œ1 ¤fl¡ ¸—fl¡È¬ Ê√øȬ˘ ¸øgé¬Ì1 fl¡±˘ÀÓ¬˝◊ ’±˙±¬Û”Ì«± ¸Ó¬…Ó¬± Î◊¬√‚±È¬Ú fl¡1± õ∂Ô˜ ¸±ø˝√√øÓ¬…fl¡ ’±˙±¬Û”Ì«± Œ√ªœ ø¬ı—˙ √˙fl¡1 ø¬ıøˆ¬iß ¸—fl¡È¬fl¡±˘œÚ ¸˜˚˛Ó¬ õ∂¶£”¬øȬӬ ø˘‡ÚœÀ˚˛ ¬ı— ¸˜±Ê√1 ’±Î¬ˇ•§1¬Û”Ì« Œ˜±˝√√Ê√±˘ øÂ√ißøˆ¬iß fl¡ø1 õ∂fl‘¡Ó¬ 1+¬Û Î◊¬√„√√±˝◊ Òø1ÀÂ√º ¤˝◊ Î◊¬¬Û¸—˝√√±1 ’ˆ¬…±À¸À1º ’øˆ¬:Ó¬±À1 ˙s1 ‰¬±Ó≈¬˚«À1 ¤‡Ú ¸±Ô«fl¡ Î◊¬¬ÛÚ…±¸ ëõ∂Ô˜ õ∂øÓ¬|n∏øÓ¬í 1‰¬Ú± fl¡ø1ÀÂ√ øÚÊ√1 ¬Ûø1˙œø˘Ó¬ Œ√ªœÀ˚˛ ¸Ó¬…ªÓ¬œ1 Ê√ø1˚˛ÀÓ¬ Ê√œªÚ1 ˆ¬œ1Ó¬˜ fl¡é¬Ó¬ õ∂Àª˙ fl¡ø1 Ê√œªÚ ’±1n∏ Ê√Ó¬ ¸•§gœ˚˛ ¬ı±ô¶ª ¶§fl¡œ˚˛ Î◊¬æ√±ªÚ±À1 fl¡1± Ê√œªÚ1 ø¬ıøˆ¬iß ø√˙1 ˙øäfl¡ 1+¬Û±˚˛Ì1 ›¬Û1Ó¬À˝√√ Ó¬±1 ¸Ù¬˘Ó¬± øÚˆ¬«1 fl¡À1º ’±˙±¬Û”Ì«± Œé¬SÓ¬ ¸˝√√±˚˛ fl¡ø1ÀÂ√º Î◊¬¬ÛÚ…±¸ ø˚À˝√√Ó≈¬ Ê√œªÚ1 fl¡˘±Rfl¡ õ∂fl¡±˙, øÓ¬Àfl¡ ˆ¬œ1Ó¬±Õ˘ õ∂Àª˙ fl¡ø1 Úfl¡1±Õ˘Àfl¡ ˜±Úø¸fl¡ ’±¢∂˝√√ ’È≈¬È¬¬ Ô±Àfl¡º ø¬ıøˆ¬iß ô¶11 ‰¬ø1S ø‰¬SÀÌ fl¡±ø˝√√ÚœÀȬ±1 ¸Ù¬˘ ’¢∂øÓ¬1 ’øÓ¬ ¸≈1ˆ¬±Àª ’±˚˛M√√ fl¡ø1¬¬ı…ª˝√√±1 fl¡ø1ÀÂ√º Î◊¬¬ÛÚ…±¸1 fl¡±ø˝√√Úœˆ¬± ¤ÀÚ√À1 ’±¬ı±øϬˇÀÂ√ Œ˚ ¬Û±Í¬Àfl¡ Œ˙∏ 3 2 5 4 Œ√ªœ, ’±˙±¬Û”Ì«± – õ∂Ô˜ õ∂øÓ¬|n∏øÓ¬, õ∂fl¡±˙, ¤øõ∂˘ ¸˝√√±˚˛fl¡ ¢∂Lö – Œ√ªœ, ’±˙±¬Û”Ì«± – ¬ıfl≈¡˘ fl¡Ô±, õ∂Ô˜ õ∂fl¡±˙, øάÀ‰¬•§1, Œ√ªœ, ’±˙±¬Û”Ì«± – ¸≈ªÌ«˘Ó¬±, õ∂Ô˜ õ∂fl¡±˙, ÚÀª•§1, ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ º ’±˙±¬Û”Ì«± Œ√ªœ, õ∂Ô˜ õ∂øÓ¬|n∏øÓ¬, ¬Û‘ᬱ Ú— º ’±˙±¬Û”Ì«± Œ√ªœ, õ∂Ô˜ õ∂øÓ¬|n∏øÓ¬, ¬Û‘ᬱ Ú— º ’±˙±¬Û”Ì«± Œ√ªœ, õ∂Ô˜ õ∂øÓ¬|n∏øÓ¬, ¬Û‘ᬱ Ú— º ’±˙±¬Û”Ì«± Œ√ªœ, õ∂Ô˜ õ∂øÓ¬|n∏øÓ¬, ¬Û‘ᬱ Ú— º ’±˙±¬Û”Ì«± Œ√ªœ, õ∂Ô˜ õ∂øÓ¬|n∏øÓ¬, ¬Û‘ᬱ Ú— ¸‘ø©Ü˙œ˘Ó¬± Œfl¡ª˘ ˜±Ú≈˝√√1 ø¬ı1˘ ¤fl¡À‰¬øȬ˚˛± ¸•Û√º ’±˙±¬Û”Ì«± Œ√ªœ ¤1±fl¡œ Î◊¬2‰¬ô¶11 ¸±ø˝√√øÓ¬…fl¡º ¬ı±—˘± ¸±ø˝√√Ó¬… Ê√Ó¬Ó¬ ’±˙±¬Û”Ì« Œ√ªœ1 ¬ëõ∂Ô˜ õ∂øÓ¬|n∏øÓ¬í ¤øȬ Î◊¬»fl‘¡©Ü ¸‘ø©Üº ŒÓ¬›“1 é≈¬1Ò±1 fl¡±ø˝√√Úœ, ‰¬ø1S, ¬Ûø1Àª˙ ¸‘ø©Ü ’±ø√ ¸±Ô«fl¡ Î◊¬¬ÛÚ…±¸ 1‰¬Ú±1 Î◊¬¬Û±√±Úº ¤˝◊ Œfl¡Ã˙˘¸˜”˝√√ Î◊¬¬ÛÚ…±ø¸fl¡±˝◊ SROT ASWINI : A PEER REVIEWED JOURNAL 15 151 339 3 151 1997 1999 OF THE J.B. COLLEGE WOMEN CELL 1979 / 270 Ph.: 7635982895 Scholar in the Department of Jagannath Barooah College (Autonomous), Jorhat. He is currently enrolled as a Research Mr Ph.: 9435096604 winner Jagannath Barooah College (Autonomous), Jorhat. She is Dayang Dhansiri Upatyaka Dr Ph.: 8876076881 University Ms Jyotimanjuri Kalita Ph. : 9706356958 Dibrugarh University Dr Ph. : 9435351255 (Amalgamated), Jorhat. He is a noted political and cultural activist, lexicographer Dr Devabrata Sharma Ph. : 9954065796 (Govt. of India, MHRD) for the year 2017-2018. University Dr Ph. : 7002376505 recipient of the literary pension from Government Philosophy of Dergaon Kamal Dowerah College, Dergaon. He is a prolific writer and Dr Ph. : 17155873200 Fox Ms ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Papori Borah Shakuntala Bora Jyotir Girish Baruah Panchanan Hazarika Anindita Neogy V alley , 2019 and a member of , Dibrugarh, . She is the visiting professor (Indian) of Indian Council Philosophical Research ekha Hazarika SROT , Appleton, and is Secretary of the CONTRIBUTORS IN THE CURRENT ISSUE ASWINI has just completed her doctoral research at the Department Of is a retired , Dibrugarh, Anaam is an Assam. : A is a Research Scholar in the Department Of History PEER REVIEWED JOURNAL is currently serving as the Principal of Jorhat College is Associate Professor in the Department of Philosophy is an Assamese, Dibrugarh University is serving as the Cultural Chair / Media Coordinator of Indus Associate Professor and Head, Department of Assamese Language V Assam. Assistant Professor in the Department of ice Principal and former Head of the Department W isconsin Dance Council, USA. OF THE J.B. COLLEGE WOMEN CELL Advisory Board, Sahitya Assam. . Akademy , Dibrugarh / Assamese, Assamese, Assamese, 271 , Gauhati A . ward . Mahapurusha Srimanta Sankaradeva Ms Ms Nazma Ph.: 8588978684 Haryana. Ms Lopamudra Baruah Ph.: 9818976497 Industries (CII), Delhi. Ms Banajyotsna Baruah Ph.: 9957927284 Barua Girls' College, Jorhat. Mr Ph.: 9101276323 Srimanta Sankaradeva Dr Ph.: 9864892300 Ph.: 9589914477 Mass Communication at Indira Gandhi National School, Dr Ph.: 9678859473 University Ms Pranjuri Goswami Ph.: 9508162452 Ms Madhuchanda Kaushik Ph.: 9957048723 ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Karabi Konch Manash Pratim Goswami Jogesh Changmai A yousr T itabar . SROT ee Dowara Y asin . Assam. ASWINI is currently working as an is an V is an is is an M. Phil Research Scholar in the Department of Sociology Associate Professor in the Department of Sociology : iswavidyalaya, Nagaon, A Assistant Professor in the Department of Education, Devicharan is working as the Principal Researcher at Gartner Inc., Gurgaon, is currently working as a Manager in the Confederation of Indian PEER REVIEWED JOURNAL Assistant Professor in the Department of Social is from the Department of Philosophy is an V Assistant Professor Department of Journalism and iswavidyalaya, Nagaon, Assistant T OF THE J.B. COLLEGE WOMEN CELL Assam. ribal University T eacher in the Rangajan Girls' High Assam. , Amarkantak (MP) . W , Mahapurusha ork, Dibrugarh / 272 , Mr Ph.: 9954071200 North East India. Ms Mitra Phukan Ph.: 9612171051 issues. (NEHU), Shillong, Meghalaya. She is also a prolific writer on historical social and cultural Dr Manorama Sharma Mr Ph.: 9435050168 writing. Barooah College (Autonomous), Jorhat. She is a Sahitya Ms Shamim Nasrin Ph.: 9476570504 Ph.: 88767271 English, Gauhati University Ms Ph.: 9265483601 Barooah College (Autonomous), Jorhat. Mr Ph.: 9706205051 Barooah College (Autonomous), Jorhat. He is a popular writer of short stories in Ms Sewali Gogoi Ph.: 7086802254 for S Ms Rosemin Ph.: 9435565733 College, Dergaon. ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Manoj Borpujari

Sukanta Ghosh Anindita Kar Akashdipta tudies in Philosphy SROT Akhtara 14 ASWINI Thakur is currently enrolled as a Ph.D. Research Scholar in the Department of is an is an award winning Guwahati based writer is an is an is a national award winning film critic based in Guwahati, is a Ph.D Research Scholar in the Department of Philosophy , Dibrugarh University retired as Professor of History from the North Eastern Hill University Assistant Professor in the Department of : is an A Associate Professor in the Department of PEER REVIEWED JOURNAL , Guwahati, Assistant Professor in the Department of Philosophy Assistant Professor in the Department of Physics, Jagannath Assam. . OF THE J.B. COLLEGE WOMEN CELL Akademi award winner for children's , translator Assamese, Jagannath Assamese, Jagannath , and columnist of / Assamese. 273 Assam. , Centre , DKD Mahapurusha Srimanta Sankaradeva Ms Ratnashree Borthakur Ph.: 8638687274 of English, Dibrugarh University Ms Himakhi Phukan Ph.: 8876532772 Department of English, Dibrugarh University Ms Raginee Mahanta Ph.: 6001687937 College. Dr Ph.: 9101660619 Department of English in the same university Learning (DODL), Dibrugarh University Ms Ritushmita Sharma Ph.: 8399070454 of English, Dibrugarh University Ms Reetuparna Dey Ph.: 9365820799 College (Autonomous), Jorhat. Ms Hirumoni Dihingia Ph.: 8638598306 Ms Puja Bora Ph.: 6003542389 ME School, Dibrugarh, ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ Bornali Gogoi SROT is an ASWINI is an Assistant Professor in the Department of is currently enrolled as an M. Phil. Research Scholar in the Department is currently enrolled as an M. Phil. Research Scholar in the Department Assam. : Assistant Professor in the Department of is currently working as an is currently enrolled as an M. Phil. Research Scholar in the A is currently serving as counselor in the Department of Distance PEER REVIEWED JOURNAL is a Ph.D. Research Scholar in the Department of English, , Dibrugarh, , Dibrugarh, V iswavidyalaya, Nagaon, . She enrolled as a Ph.D. Research Scholar in the . Assam. Assam. , Dibrugarh, OF THE J.B. COLLEGE WOMEN CELL Assistant Assam. Assamese, Jagannath Barooah T eacher at the Jamira Gohain Assam. Assamese, Nakachari / 274 ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ ○ SROT ASWINI : A PEER REVIEWED JOURNAL OF THE J.B. COLLEGE WOMEN CELL / 26