Journal of Xi'an University of Architecture & Technology ISSN No : 1006-7930
REFLECTION OF FEMINIST CONSCIOUSNESS IN MODERN ASSAMESE POETRY
Shikhamoni Saharia
Research Scholar
Department of Assamese
Gauhati University
Abstract: The topic of feminism is relevant for discussion in the literature of all times and
every language of the world. The discussion of this topic reflects the status of women in a
society in parallel with the changing aspects of literature. In the changes that occurred in the
subjects of literature brought by World War II, women-centric thoughts and discussions
gained some importance. The women of today's world play a significant rolein the changing
thought process of society. Consequently, the poets of the modern period try to delineate the
women-centric thoughts, women's problems, expression of their feelings and emotions etc. in
their poetry. Although modern Assamese poetry displayed some considerable changes after
World War II, it has not been able to be completely free from feminist thoughts and
consciousness because the structure of the Assamese society, as a part of the Indian society,
is still very patriarchal.Consequently, the status of women is still a topic of discussion in
literature. This research paper aims to discuss the reflection of feminism in modern Assamese
literature since 1940s. The objective is to cast light upon how the feminist consciousness
finds an echo in the works of some of the instrumental poets of Assamese literature. By
giving a close reading of some of the selected poems of these poets, this paper shows how
these poets portray variousissues pertaining to women such as freedom of women, women
related social ailments or maladies, the dignity of women, women's psychological aspects etc.
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The significance of this paper lies in its attempt to show the thoughts and consciousness of
the 21 century women in the poems written in the backdrop of the feudal period.
Keywords: Women, Feminism, Modern Literature, Assamese poetry.
Introduction : Nobody in this world is born as a woman; rather women are created in this
world or the society imposes womanhood. Therefore, Simon de Beauvoir, one of the
instrumental figures in developing the ideology of feminism, while trying to discuss the main
topic of discussion vis-a-vis women which is the imposition of socially constructed
womanhood on people, says “One is not born, but rather becomes a woman” (The Second
Sex, 1949). According to John Charvet, the notion or belief of equality between men and
women is feminism. The feminists uphold the belief that women have equal power as men
have and both are free human beings. Both men and women have independent essence. The
belief in this fundamental equality is the reason behind the claim for women’s equal rights
with men. The feminist consciousness first flourished in the European countries during the
seventeenth and eighteenth centuries. As a result of the publication of some significant works
such as Mary Wollstonecraft’s A Vindication of Rights of Women (1972), J.S. Mill's The
Subjection of Women (1869), Simone de Beauvoir’s The Second Sex(1949) etc. the feminist
consciousness emerged in Western countries and with its development through different
phases, it has created a havoc in the entire world. In the developed countries like the USA,
Great Britain, France etc. feminism has been evolved as a strong social movement.
Although Assamese poetry emerged as a distinct form towards the last decade of the
nineteenth century, it showed development in a full-fledged form since the beginning of the
twentieth century. During this century, people tried to look at the changing thought process,
ideas, consciousness etc. from new perspectives and by giving up the earlier thinking, started
a new kind of interpretation and analysis. Along with the development in the field of science,
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philosophy, psychology, medical science etc., the industrial growth in European countries
and the political influence of different countries etc. of the nineteenth century, emerged in a
new form in the twentieth century. In the war torn world of the post two world wars, the
whole world was engulfed by uncertainty. Disappointment and frustration increased among
people, economic imbalance, political instability reached a new height and the competition
for power exhibition etc. brought a threat to the entire human civilization. All these changes
influence the realm of literature which find an echo in the writings of both male and female
writers.
Objective:This research paper aims to discuss the reflection of feminism in modern
Assamese literature since the 1940s. The objective is to cast light upon how the feminist
consciousness finds an echo in the works of some of the instrumental poets of Assamese
literature.
Main Discussion : Women like Virginia Woolf, a pioneer of novel ideasin the realm of
literature, by declaring around December 1920 that the world had changed, paved the way for
looking at literature from a new perspective. At such a time, by revealing the exploitative
nature of age-old social traditions and rituals, the effort to determine the status of women in
literature also emerged in a new form. The discussion about the social status and position of
women in the freedom struggle pioneered by M.K. Gandhi and the Congress party during the
colonial period also emerged. Without directly being related to the Western thought of
feminism, the Indian women tried to achieve the right of enfranchisement, economic rights
etc. Despite the political independence of India in 1947, Indian women did not achieve
freedom and independence the way they wanted. In 1967, Indira Gandhi set a new benchmark
for the achievement of women in our country by becoming the first woman Prime minister in
India. As a state of India, Assam was also an integral part of all these events. Just like the
way Assamese identity was formed in the undivided Assam through the Independence
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movement, similarly, Indian nationalism was also flourishing during that time. Some of the
prominent Assamese writers, by delineating the social picture of this time, enriched the
Assamese literature. Although the range offered by poetry to discuss any thought and
consciousness is narrow than the other genre of literature, modern Assamese poetry hasn't
failed in giving the feminist consciousness the proper place.
The prominent Assamese poet Debokanto Boruah (1914-) wrote poetry at the
transitional time from romantic poetry to modern poetry. By mixing the subject matters of
both the romantic and modern periods, he wrote the poem titled "Ami Duwar Mukoli Koru”
(We Open the Door)and thereby sowed the seeds of modern poetry in Assamese literature. It
is his writing through which various feminist thoughts and consciousness entered modern
Assamese poetry. At the initial phase of modern Assamese poetry, the poetry of the poets
who brought progressive thoughts such as Amulya Boruah (1922), Bhovananda Dutta (1918),
etc. also deal with woman-centric consciousness. The sadness and pang hidden at the deep
corner of the filthy lives of the prostitutes came to the notice of modern poets like Amulya
Boruah. In the twentieth century, a group of aristocratic men emerged who were immersedin
the warmth of the soft body of the prostitutes who bear the mark of the industrial age of the
twentieth century. Even today's society cannot be free from this social ailment. A close
reading of the poem “Beyshya” (Prostitute) enables us to understand the profound grief arisen
out of these woman related social ailments. For getting into the profession of prostitution,
these women fell into trouble because they felt the need for Freud's sexual theory, easy
methods for contraception, abortion etc. Women are an integral part of the modern lifestyle.
Without them, the Indian civilization cannotprogress. These prostitutes are the symbol of the
exploited and the marginalised section of our society. Towards the end of the poem, by
calling the prostitutes Nirbhik Birongona (Fearless Fighter), the poet describes: “Who says
that you are a fighter?/ You are the critical strategic point of the proletariat’s class struggle
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against the bourgeoisie/ You are the fearless fighter of the naked civilization of the twentieth
century” (“ Kune koi tumi birongona?/ Tumie dhonik homprodaior birudhe bonuar shreni
hongramor/ Eta xonkotpurno ‘strategic point’/ Tumi kuri xotikar nogno xobhyotar nirbhik
birongona”; my trans.)
Another poet who portrays the problems of women in poetry is Hem Boruah. Just
like the prostitutes represent the marginalised and exploited section of our society, the social
injustice, oppression, struggles etc.are represented by the widows. Their presence is not
welcomed on any auspicious occasion. Hem Boruah clearly understood how a widow, by
overcoming the struggles of life, try to live her life with the memory of the pleasant time
spent with the husband and by embracing the only child. This understanding resulted in the
immortal poem “Momotar Sithi” (Momota’s Letter). Despite being a male person, hisminute
analysis of the happiness, sadness and lifestyle of womenin his poetry is commendable and
hence, his name has become irreplaceable in the edifice of Assamese poetry. Momota is a
young widow whose only support for survival is the memory of her deceased husband and
her child. Without her husband, she is so lonely in this world that she sometimes gets
irritated: . "He doesn't even leave me / Sometimes I feel very angry;/ You are not here with
me, that’s why” (“ Si muk ekebare Erike nidie / (Ketiaba mur je eman khong uthe ;/ Tumi nai
nohoi xeikarone”; my trans.) However, the mother’s heart can’t think of living without her
child.Apart from these problems, a young widow has to tolerate the hunger of physical desire
sometimes. These psychological problems of women are also portrayed by the poet with
symbolism.
In the subject of women empowerment, the section of women which comes
first is the women labourers for whom, it is not the equal rights, rather survival with a two
times meal remains the sole aim of life. Many modern Assamese poets try to portray the
problems of this section of women who are exhausted in their continuous struggle of life.
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Among them, Kekhob Mohonto (1926) is one. A significant poem by the poetis Xunjira
Mahir Nari (Xunjira Aunt’s Navel)that focuses on the struggle of the rustic women . The
poem is based on the struggle of a rustic woman labourer. Xunjira aunt is not only the
representative of the economically deprived section of the society, rather she is also a victim
of the superstitions ingrained in the patriarchal society: ” Whose/ Blouseless body is covered
by Riha/ whose skin colour is neither very dark nor very light/. Due to men’s desire, she puts
ashes on her teeth/ And blacken it”.( “ Jar/ Blouse nohowa deha kebol rihare dhoka/ Magur
boron, jar/ Puruxor mon gole buli, jui la lepi/ Kola kora duyupari dant;” my trans) But this
Xunjira Aunt is very own to the people of the village.She works as a weaver in someone’s
home, while in others' home, she is the company in husking rice in Dhekixal. Despite the
strenuous struggle of her life, a fresh smile is always present on her face. She hides the
burning of her stomach with a mask. She represents the Dalit, exploited, and poor section of
our society. Xunjira aunt is a symbol of the society's destitute human beings who cultivate in
other's land, have to struggle for two meals a day, but are replete with love and care. The true
spirit of humanity is found among these people. In this poem, the poet also touches upon the
struggle that the middle classhas to go through in their lives.
In the poetry of Nilmoni Phukon, another pioneer of modern Assamese poetry, the
strenuous struggling life of the woman labourers finds an echo.Without the presence of this
section of women, our society is incomplete. Without their development, our societywill not
be prospered. In the poem titled, “Muthi Muthi Koi Kati Tur Dhekiar Anguli” (Cutting Your
Fingers that Sells Fistful of Ferns), poet depicts the struggle of the life of a destitute rustic
woman labourer. Devastated by poverty, her home is in a corner of a village of Assam. Amid
the jealousy and murder of modern society, her husband has been lost somewhere.She is fed
up in her waiting for her husband's return. Without any earning source, she comes out to sell
a fistful of ferns and arums at the dark corner of a market. By plucking ferns in a fist with her
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wrinkled hands, she sells it by sitting at the corner of the market.“Cutting Your Fingers that
sells fistful of ferns/ Only you sell by sitting in the dark of queen crape myrtle/ Sister, your
home is in which village/ Do people die in your village/ Are Madder trees planted in the
earth-embankment there / Are fishes kept in the village’s ponds/ Have your husband/
Returned” ( Muthi muthikoi kati tur dhekiyar anguli/ Aajaror andharot toye becho / Bai tur
kun gaon ot ghor/ Morene manuh tat/ Dhapot ruwone aakon gos / Pukhurit jiyawone mas/
manuhtu baru tor ahilne ghuri”; my trans) .This rustic woman has to live with the hope of her
husband’s return.Just like seeds are preserved in the shells of gourd, she preserves the dreams
of her happy days. In our society, a section of women is still living who is far away from the
right of women. If this section of women doesn’t progress, then the dream of India’s
development will not come into fruition. Another famous feminist poem by Nilomoni Phukon
is “Dyukhon Duwar Meli Thobi" (Open Both the Doors). The poem is situated at the feudal
time. In the Hindu religion, by considering women as a source of strength, Durga, Saraswati
and Kali are worshipped. But in a country like India, women are seen used as an object. In
the royal palaces also, women were humiliated and neglected. To satisfy their sexual needs,
Kings used to use their female attendants and dancers as objects of enjoyment. By focusing
on this feudal mentality of the Ahom kings, Nilomoni Phukon wrote this poem. The poem
depicts the young female attendants of theAhom King Gourinath Singha whose lives were
ruined by the lust of the king.
Among the modern Assamese poets, Nirmol Probha Bordoloi portrayed exceptional
female characters in her poetry. By selecting female characters from epics like the Ramayana
and the Mahabharata , Nirmol Probha Bordoloi analysed the feelings and emotions of
women anew. In her poems, Draupadi represents the entire section of women. There is not
any difference between the dreams and emotions hidden in Draupadi’s heart and the dreams
and emotions of other women. A woman can feel emptiness despite living amid all material
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comforts and opulence and that emptiness is the emptiness of love. A woman can imagine the
existence of her lover in her heart even after marriage. There is not any restriction there. But,
she has to suppress all these emotions and feelings and is compelled to live with the pang of
physical desire because she is the one who is imposed upon the responsibility to maintain
social order and rituals. Through the character of Draupadi, Bordoloi gives a psychological
analysis of women. Dr. Satyendranath Sharma comments on the poetry of Bordoloi as
follows: “In the courtyard of Assamese poetry, Nirmol Probha Bordoloi, by depicting the
natural beauty of the feelings hidden in women’s heart and the dirt , environment and the
limited life of the bygone, future and the present days in the ceaseless poetical metre situate
herself in a distinguished position”(“ Adhunik asomiya kobitar prangonot Nirmal Prabha
Bordloi ye nari monor komal hridoyanubhutir prakritik xobha, bigoto samaj, onagoto din aru
bortomanor kledakto , poribesh aru simito jibonok muktok chondor aabarito goitre Prakash
kori swakiyo sthan uliyai loise”; my trans) Another significant woman-centric poem by
Bordoloi is “Gandhari”. To pay respect to her husband’s blindness, Gandhari too embraced
blindnessby covering her eyes with a piece of cloath. Despite being a mother of hundred
sons, Gandhari was not able to enjoy the bliss of motherhood because among her hundred
sons, not even one sonobeyed her order. The position that Gandhari deserved as a mother, her
sons did not want to give her that position. Therefore, Gandhari was not able to stand with
pride in her motherhood. Many women in today’s generation are deprived like Gandhari. ` In
our society, a woman “who does not havethe right to motherhood, does not have a claim/ how
can she be called a mother/ I am only the mother of the palace/ Duaghter in law in the Palace,
wife of the king” (“ Jar matrittwar adhikar nai/ Dabi nai/ Kenekoi hobo pare matri teor nam/
Matro moi rajmata/ Rajbadhu, rojar grihini”; my trans) Bordoloi’s“Sita” is another poetic
form of feminist consciousness. In the poem, the character of Sita does not accept a deprived
life like Draupadi and Gandhari. Rather in her character, the readers find a protest against the
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injustice done on the educated women of today’s world. Sita is not compelled to prove her
virginity by going through repeated ordeals. Hence, the poetess’ Sita is adamant.
A well-known poetess of the 1980s is Korobi Deka Hazarika. Some of her
anthologies of poetry are Xubakhiyo Ji Jontrona(The Suffering which is Fragrant ), Matir
pora Megholoi (From the Soil to the Cloud), Suli Nabadhiba Jagyaseni (Don’t Bind Your
Hair Jagyaseni) etc. Suli Nabadhiba Jagyaseni is one of her prominent feminist poems. In
this poem, the rebellious spirit of the Draupadi is reflected. The way Draupadi bear the
humiliation, she herself becomes a rebel. For that, she doesn’t need the help of others.
Through the rebellious voice of Draupadi, today’s women should be awakened. It is only
through logically contemplating the justice and injustice, today’s women can be empowered.
For that, the woman should be an educated ideal woman.
Conclusion : This research paper gives an analysis of the feminist consciousness reflected in
the poems of six prominent modern Assamese poets. Although this paper doesn’t deal with
the poems written in the twentieth century, an observation of these poems clearly shows the
portrayal of women’s rebellious spirit. Despite the passage of time, the exploitation, injustice
and oppression done on women have not changed much. Therefore, in the poetry of the
contemporary time, along with portraying women in a rebellious spirit, women are requested
to protest against the injustice done to them. The Indian Constitution guarantees equality for
all Indian women(Article 14), zero discrimination by the State(Article 15 (1)), equal
opportunities (Article 16). Equal pay for equal work (39 D). Moreover, it has given the power
to the state to make provisions for women and children (Article 15(3)) and to nullify the
actions that may harm the dignity of women (15 (A)). Through these legal procedures,
society has become a little bit aware of women’s independence and consequently, along with
the social status of women, their psychological aspects are well portrayed in the realm of
literature.
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Reference :
Barua, Bhaben. Osomiya Kobita: Rupantoror Porbo . Grantha Prakashan, 2002.
Hazarika, Karabi Deka. Asomiya Kabita . Banlata Prakashan, 2002.
Hazarika, Karabi Deka. Asamiya Kabi Aru Kabita . Students’ Emporium, 1994.
Pujari, Arcchana. Asamiya Kabitar Vichar-Visleson . Jyoti Prakashan, 2006.
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