Jyotiprasad's Feminist Ideas

International Journal of Advanced Science and Technology Vol. 29, No. 2, (2020), pp. 3551 - 3555

JYOTIPRASAD’S FEMINIST IDEAS

DR. ANUSMITA TALUKDAR

Former Research Scholar, Department of Assamese, Gauhati University, Assam, India

Abstract

Jyotiprasad is one of the leading cultural architects of twentieth century Assam. The life span of Jyotiprasad Agarwala (1903-51) corresponds to s historical phase of transaction of Assamese and Indian Society to a modern era. The freedom movement got enriched during this phase and attained intensity through different experiments and achieved the most desired independence amid the tragedies of partition and communal cleansing. This was also a period when both the Assamese and the rest of India attained the consciousness of modern self-entity in all assets of art, literature, science and culture. Jyotiprasad was a true representative of this age of cultural awakening of the Assamese society. His significant role in the woman emancipation movement in the 20th century of Assam makes him an unconscious feminist.

Introduction:

Jyotiprasad Agarwala is one of the most distinguished creative giants of Assam. His writings and activities contributed to the culture and society of Assam have accredited him a distinct position. His literatures are imbibed with the reflection of contemporary issues of his time. His interventions in the fields off plays, songs, poems, short stories, novels and children’s literature added new significance and flavor to the existing tradition of Assamese literature. Literary creations as ways of bringing revolution towards Assamese society helped him to be revered figure in the cultural history of Assam. Hence he is appropriated within the framework of different discourses of nationalism that have emerged in recent years from different perspectives.

By involving women in the socio-political and cultural area Jyotiprasad Agarwala tried to make a room for women in the Public domain. He was considered as Assamese cultural icon, deeply revered for his creative vision and output and is popularly called the “Rupkonwar” of Assamese culture. In fact, he is regarded as the founder of Assamese cinema for “Jaymati” (1935). His death anniversary (17 January) is observed as Silpi Divas (Artists’ Day) in his honor. In his entire life Jyotiprasad Agarwala championed the cause of women.

Jyotiprasad’s feminist ideas:

His understanding of women can be understood through his historic project “Jaymati”. In the days of colonialism Jyotiprasad Agarwala pioneered a cultural revolution and women were not allowed to take part in any public domain. But Jyotiprasad took the vibrant initiative in bringing women out of the four walls of the house. He showed the indomitable zeal and spirit of women by involving them in the socio- political and cultural programs. His famous speech “Aideur Junaki Bat”, reveals his in-depth understanding of women. Jyotiprasad’s creative works, activities are rich sources of his understanding of women. The following lines from “Aideur Junaki Bat” with help in understanding Jyotiprasad’s confidence on women-

“The journey of light of Indian woman is seen to be obstructed by the demon inform of corruption.” In the critical context of national life, contribution of Jaymati, Mulagabhoru and many other women highly accelerated the sentiments of Assamese women. Heroic zeal and dedication of those women inspired

Assamese women to realize their hidden force and proceeded forward with double spirit and stamina. In this period wave of western liberal ideals came to the social life through romanticism brought by Journal like “Junaki” established by Chandra Kumar Agarwala, Laxminath Bezbaruah, Hemchandra Goswami etc.

Jyotiprasad was highly impressed by heroines of the past. Such situation constructed the mindset of Jyotiprasad Agarwala regarding women, look into the polymorphs talent and quality of like Usha, Chitralekkha, Kanchanmati, Rupalim, Labhita etc. Through these characters, Jyotiprasad Agarwala sought to examine soci-political reactions, artistic temperment and sense of love and beauty of women of his time. He tried to show the cultural spirit of women through the female protagonists depicted in his plays.

In this period Jyotiprasad Agarwala was actively involved in the both freedom movement and cultural movement. He endeavored to bring women out of private sphere to public sphere. Under his vibrant initiative, Assamese women came to the open street and took part in the programmers of non–cooperation movement (1920), Civil Disobedience Movement (1931), quit India Movement (1942). Assamese women showed their spirit and stamina by scarifying themselves for the sake of own nation. Jyotiprasad Agarwala deeply realized the dedication, patriotism, spirit, sense of beauty, love and artistic temperament of Assamese women. He saw that Assamese women can make dream in the loom and at the same time they can fight against any sort of discrimination, oppression etc. In the context of contemporary period, he saw Usha, Chitraleka, Sewali, Kanchanmati, Rupalim, Labhita etc among Assamese women.

In his time Jyotiprasad Agarwala saw the heroic zeal of women like Kiranmoyee Agarwala, Hemanta Kumari Devi Bordoloi, Chandrapracha Saikiani, Pushpalata Das, Rajabala Das, Nalinibal Devi, Guneswar Devi, Krishna Maya Dahal, Kanaklata, and many other women who dared toface any danger for the sake own motherland. Through their revolution against British power, they showed their power and force not only to British imperialism but also to the existing patriarchal society. They proved that women are not inferior than men. They are not less strong physically and mentally than men. Women like Chandra Prabha Saikiani dared to challenge the patriarchal society through her famous in the session of “Asom Sahitya Sabha” held at Nagaon in 1925.

Jyotiprasad championed the cause of women by involving them in the cultural activities also. In the days of colonialism women were hardly allowed to take part in the socio-cultural programs. In this period woman characters in dramas were performed by males. Women had to enjoy the cultural programs from a separate area or partition of bamboo reed. But in this situation of patriarchal system Jyotiprasad dared to involve women in the socio-cultural programs. Women in the cultural revolution of Jyotiprasad were active missionaries. He tried to establish the identity of Assamese nation by cultural resistance in the days of colonialism. Sonit Kunwari, the maiden play is the product of such cultural nationalism of Jyotiprasad. He transmitted the cultural nationalism through his ideal artist “Chitralekha”. To him Chitralekha is the earliest artist in Indian history. Jyotiprasad was highly influenced by Chitralekha the historic artist of Indian culture. In 1924 Jyotiprasad established “Chitralekha Natyasangha”. He collected women artist for that professional theatre group in those days when women were not allowed to take part in the public programs.

The socio-political and cultural position of women in the abroad made Jyotiprasad Agarwala to compare the position of women in Assam. In abroad, Jyotiprasad Agarwala developed and intimacy with Nora trench, a cultural and educated girl. In Edinburgh, Jyotiprasad Agarwala had opportunity to spend many memorable moments with Nora Trench. They spent time in discussing socio-cultural matter.

Jyotiprasad Agarwala was highly appreciated by the cultural spirit of Nora. He used to say about her in his letters to his brothers and friends in Assam. Nora Trench gave him a valuable book named –“The Theatre Art”. This famous book on drama had far reaching impact upon artist Jyotiprasad Agarwala. The way of life of Nora Trench, artistic temperament, liberal orientation helped him in understanding women.

Isabella Bain, an old woman in Edinburgh helped Jyotiprasad Agarwala to understand cultural enjoyed by women in Europe. In Edinburgh Jyotiprasad Agarwala stayed in the house of Isabella Bain and she provided her piano to him and with the help of it Jyotiprasad Agarwala composed many famous songs. Isabella Bain loved. Jyotiprasad Agarwala as her son and advised him to carry on his study along with music. So her assistance and cultural spirit and artistic temperament had a positive influence upon Jyotiprasad Agarwala. In this context of social environment in Europe, Jyotiprasad Agarwala surely thought the condition faced by women in colonial Assam. In Berlin, he had deep friendship with other women. During the training period in the UFO studio of Berlin, Jyotiprasad Agarwala came into the close contact with veteran Indian actress, Devika Rani. In this period she was in the film “Light of Asia”. Jyotiprasad Agarwala had opportunity to learn many things about film making from Devika Rani. She invited him to do cinematic work in Bombay. But he preferred to do work in Assam instead of other place.

Thus, the contemporary positive environment for women in abroad and close contact with a good number of progressive women highly encouraged Jyotiprasad Agarwala to understand women. He endeavored to create a certain environment for women to prove themselves as an integral part of the society. He tried to do something different from earlier and then social system. He also tried established women in the higher position through involving them in the political, cultural areas. In the patriarchal society, where women are mechanized and commoditized through cultural and emotional slogan for material benefit. So, in order to stand against such bias society Jyotiprasad Agarwala launched cultural movement to mobilize women. He took revolutionary step in publicizing the cultural talent of women through opening the first opening the first women orchestra in the session of “Asom Sahitya Sabha” in 1936 held in Tezpur.

“Jaymati”, the first Assamese cinema is a remarkable milestone in the history of women movement of greater North-East Region and India. Jaymati, being the first Assamese cinema flourished a new nationalistic spirit in the days of freedom movement for the independence of India. Jaymati can be considered as the revolutionary chapter in the history of feminist movement of Assam. In the critical transition of political system of Ahom Kingdom, Jaymati stood against the contemporary political discrimination through non-violent means. She silently suffered all sorts of physical and mental humiliation till death for the save of the future of Nation. Heroic zeal and patriotism of Jaymati, gave the suitable opportunity to Jyotiprasad Agarwala to understand the role of women in nation building process in the burning days of freedom struggle for the independence of India. It is significant to mention that the story of Jaymati was less popular till the writings of Laxminath Bebaruah and the film on Jaymati made by Jyotiprasad Agarwala. In the days of freedom movement Jyotiprasad tried to sensitize Assamese women and people in general by showing patriotism and national responsibility of Jaymati. His political vision behind the making of Jaymati was to visualize the power and patriotism of women. He wanted to prove that like men women also has equal contribution to the national building process. In order to rediscover and reorient the spirit and talent of women Jyotiprasad Agarwala decided to make the first cinema ob “Jayamati” by women artists.

Agarwala’s ‘Lobhita’ is a realistic play written in the later part of his life. His ideological perspectives are very clearly rendered in this play. There is a criticism against ‘Lobhita’ that the play is not

3553 ISSN: 2005-4238 IJAST Copyright ⓒ 2020 SERSC International Journal of Advanced Science and Technology Vol. 29, No. 2, (2020), pp. 3551 - 3555 based on reality. The play conveys that Lobhita and her villagers were aware about the communist activities. Jyotiprasad Agarwala knew many women political activists through the experience of the movement of 1942. All those experiences inspired him to create a character like Lobhita. It shows the women of Assam as having the strength and courage to protect the insolence.

The common girl Lobhita has the nationalist feelings towards her Nation. That is why she becomes a nurse to serve the victims of the war. Her participation in the movement of Azad Hind Fauj led by Lieutenant Baruah finally gives the courage to fight against the British. The death of Lobhita, in the play, throws light on the sacrifices of the lives of common masses for the sake of their nation. Assamese women of pre independent period came forward for protecting their nation as there was less discrimination between men and women. Kanaklata Baruah and Bhogeswari Phukanani were the significant examples in front of the Assamese. Their stories of sacrifices inspired Jyotiprasad Agarwala to idealize the characteristics of Assamese women. Therefore he adopted the character of Lobhita from among the common village girls to inspire the generation of his times. Lobhita provides evidence of the rise of feminist consciousness. The character of Lobhita shows the significance of such historical glories. Her character thus able to portray the scene of Indian nationalism, Assamese nationalism and the rise of cultural nationalism.

In the burning days of Civil-disobedience Movement courageous girl like Aideu Handique, Dineswari Rai Bhuyan and othger women artists silently started another movement against anti-women laws and norms in the society. With the help of a few people of upper middle class section, Jyotiprasad Agarwala was encouraged to run a new cultural movement by involving women in cinema making process. Therefore, the progressive role of certain families gads a far reaching impact upon the socio-cultural movement launched by Jyotiprasad Agarwala. In this context, example of queen mother Khireswari from Borgohain family of Golaghat can be mentioned with high esteem.

Conclusion :

Agarwala’s understanding of women can be discussed that is he provided remuneration to both female and male artists. Providing wages or remuneration to male artists’ was not such a serious concern to discuss, since men’s labour where were considered as wageable in that period. Men had enjoyed equal right and they had control our any resources.

Being a fellow struggler of Chandraprabha Saikiani Jyotiprasad was seriously concerned with the gender discrimination in the existing Patriarchal society. In order to remove the gender biasness and discrimination he wanted woman to go forward in the all spheres. He dared to give women the training on horse riding even in those days when women were prohibited to take part in any public program. He took up humble initiative in bringing women from the Nikamul Satra to take part in movement against the British imperialism. Under his vibrant initiative women came to the open Street to take part in the political activities against British power. He leaded women in the public programs. Jyotiprasad Agarwala’s understanding of women can be understood through such activities in the freedom movement for the independence of India. He was a feminist activist who proved the essence and power of women in the contemporary male dominant society. Jyotiprasad Agarwala tried to prove that women are also capable for culture. His revolutionary initiative of involving women in the national building process has brought him close of the liberal feminist.

From the above discussion it can be consolidated that Jyotiprasad Agarwala’s literacy contributions are very significant and have utmost social relevance in the life of all people living in their respective societies. 3554 ISSN: 2005-4238 IJAST Copyright ⓒ 2020 SERSC International Journal of Advanced Science and Technology Vol. 29, No. 2, (2020), pp. 3551 - 3555

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