Journal of Xi'an University of Architecture & Technology ISSN No : 1006-7930

REFLECTION OF FEMINIST CONSCIOUSNESS IN MODERN

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 . 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.

Volume XIII, Issue 3, 2021 Page No: 216 Journal of Xi'an University of Architecture & Technology ISSN No : 1006-7930

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,

Volume XIII, Issue 3, 2021 Page No: 217 Journal of Xi'an University of Architecture & Technology ISSN No : 1006-7930

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, was also an integral part of all these events. Just like the

way Assamese identity was formed in the undivided Assam through the Independence

Volume XIII, Issue 3, 2021 Page No: 218 Journal of Xi'an University of Architecture & Technology ISSN No : 1006-7930

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

Volume XIII, Issue 3, 2021 Page No: 219 Journal of Xi'an University of Architecture & Technology ISSN No : 1006-7930

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.

Volume XIII, Issue 3, 2021 Page No: 220 Journal of Xi'an University of Architecture & Technology ISSN No : 1006-7930

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

Volume XIII, Issue 3, 2021 Page No: 221 Journal of Xi'an University of Architecture & Technology ISSN No : 1006-7930

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

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

Volume XIII, Issue 3, 2021 Page No: 222 Journal of Xi'an University of Architecture & Technology ISSN No : 1006-7930

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

Volume XIII, Issue 3, 2021 Page No: 223 Journal of Xi'an University of Architecture & Technology ISSN No : 1006-7930

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.

Volume XIII, Issue 3, 2021 Page No: 224 Journal of Xi'an University of Architecture & Technology ISSN No : 1006-7930

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.

Volume XIII, Issue 3, 2021 Page No: 225