SWBTS Style Template
Total Page:16
File Type:pdf, Size:1020Kb

Load more
Recommended publications
-
The Forgotten Saga of Rangpur's Ahoms
High Technology Letters ISSN NO : 1006-6748 The Forgotten Saga of Rangpur’s Ahoms - An Ethnographic Approach Barnali Chetia, PhD, Assistant Professor, Indian Institute of Information Technology, Vadodara, India. Department of Linguistics Abstract- Mong Dun Shun Kham, which in Assamese means xunor-xophura (casket of gold), was the name given to the Ahom kingdom by its people, the Ahoms. The advent of the Ahoms in Assam was an event of great significance for Indian history. They were an offshoot of the great Tai (Thai) or Shan race, which spreads from the eastward borders of Assam to the extreme interiors of China. Slowly they brought the whole valley under their rule. Even the Mughals were defeated and their ambitions of eastward extensions were nipped in the bud. Rangpur, currently known as Sivasagar, was that capital of the Ahom Kingdom which witnessed the most glorious period of its regime. Rangpur or present day sivasagar has many remnants from Ahom Kingdom, which ruled the state closely for six centuries. An ethnographic approach has been attempted to trace the history of indigenous culture and traditions of Rangpur's Ahoms through its remnants in the form of language, rites and rituals, religion, archaeology, and sacred sagas. Key Words- Rangpur, Ahoms, Culture, Traditions, Ethnography, Language, Indigenous I. Introduction “Look on my Works, ye Mighty, and despair! Nothing beside remains. Round the decay of that colossal Wreck, boundless and bare, the lone and level sands stretch far away.” -P.B Shelley Rangpur or present day Sivasagar was one of the most prominent capitals of the Ahom Kingdom. -
Interpretation of Women's Role: an Analysis on Khasi Tribe of Meghalaya
Interpretation of women’s Role: An analysis on Khasi tribe of Meghalaya A Report submitted in partial fulfilment for the award of the Degree of MASTER OF SCIENCE in MSc.Applied Geograpy & GIS by NANDITA MATHEWS pursued in NORTH EASTERN SPACE APPLICATIONS CENTRE To CENTRAL UNIVERSITY OF KARNATAKA Aland Road,Kalaburgi,585311 March 2019 Bonafide Certificate This is to certify that the project report entitled “Interpretation of women’s Role: an analysis on Khasi tribe of Meghalaya” submitted by Nandita Mathews to the North Eastern Space Applications Centre, Umiam, Shillong and Central University of Karnataka,Kalaburgi, in partial fulfillment for the award of the degree M.Sc in Applied Geography and GIS, is a bonafide record of the project work carried out by her under my supervision from 01/12/2018 to 31/03/2019 Dr.J.M Nongkynrih Scientist / SE Division of Remote Sensing North Eastern Space Applications Centre Umiam, Shillong Place: Umiam, Shillong March, 2019 2 Declaration by Author This is to declare that this report entitled " Interpretation of women’s Role: an analysis on Khasi tribe of Meghalaya " has been written by me. No part of the report is plagiarized from other sources. All information included from other sources have been duly acknowledged. I aver that if any part of the report is found to be plagiarized, I shall take full responsibility for it. Nandita Mathews TR2019007 M.Sc Applied Geography and Gis Central University of Karnataka Place: Umiam, Shillong Date: 31/03/2019 3 Acknowledgments I would like to thank Shri. P.L.N Raju, Director,NESAC for giving me an opportunity to pursue my internship in North Eastern Space Application Centre,Umiam. -
Daily Star Weekend Magazine (SWM) in February 9, 2007
Interview Freethinkers of Our Time For over the last one and a half decades Mukto-Mona has been fighting for the development of humanism and freethinking in South Asia. The organisation's member-contributor's included novelist Humayun Azad. In an email conversation with the SWM, three members of mukto-mona.com talk about the state of freedom in Bangladesh, and South Asia in general. Ahmede Hussain 1. How has Mukto-Mona evolved? Can you please explain the idea behind Mukto-Mona for our readers? Avijit Roy: Mukto-Mona came into being in the year 2000, with the intention of debating and promoting critical issues that are of the utmost importance in building a progressive, rational and secular society, but usually are ignored in the man stream Bangladeshi and South Asian media. For example, consider the question: Does one need to adhere to a religious doctrine to live an honest, decent and fulfilled life? This may seem like an off-the-track topic to many, but at the same, we cannot deny that this is a very critical and crucial question. It was 2000. I was very active on the net and writing in several e-forums simultaneously on topics pertaining to rationalism, humanism and science. One such e-forum which I came across at that time was News From Bangladesh (NFB) which regularly published debates between believers and rationalists like me. Although only a handful in number, I discovered, I was not alone. I met a few more expatriate Bangladeshi writers (of whom some constitute today Mukto-Mona’s advisory and editorial board) who also thought in same way about religious doctrine and conventional beliefs. -
Numbers in Bengali Language
NUMBERS IN BENGALI LANGUAGE A dissertation submitted to Assam University, Silchar in partial fulfilment of the requirement for the degree of Masters of Arts in Department of Linguistics. Roll - 011818 No - 2083100012 Registration No 03-120032252 DEPARTMENT OF LINGUISTICS SCHOOL OF LANGUAGE ASSAM UNIVERSITY SILCHAR 788011, INDIA YEAR OF SUBMISSION : 2020 CONTENTS Title Page no. Certificate 1 Declaration by the candidate 2 Acknowledgement 3 Chapter 1: INTRODUCTION 1.1.0 A rapid sketch on Assam 4 1.2.0 Etymology of “Assam” 4 Geographical Location 4-5 State symbols 5 Bengali language and scripts 5-6 Religion 6-9 Culture 9 Festival 9 Food havits 10 Dresses and Ornaments 10-12 Music and Instruments 12-14 Chapter 2: REVIEW OF LITERATURE 15-16 Chapter 3: OBJECTIVES AND METHODOLOGY Objectives 16 Methodology and Sources of Data 16 Chapter 4: NUMBERS 18-20 Chapter 5: CONCLUSION 21 BIBLIOGRAPHY 22 CERTIFICATE DEPARTMENT OF LINGUISTICS SCHOOL OF LANGUAGES ASSAM UNIVERSITY SILCHAR DATE: 15-05-2020 Certified that the dissertation/project entitled “Numbers in Bengali Language” submitted by Roll - 011818 No - 2083100012 Registration No 03-120032252 of 2018-2019 for Master degree in Linguistics in Assam University, Silchar. It is further certified that the candidate has complied with all the formalities as per the requirements of Assam University . I recommend that the dissertation may be placed before examiners for consideration of award of the degree of this university. 5.10.2020 (Asst. Professor Paramita Purkait) Name & Signature of the Supervisor Department of Linguistics Assam University, Silchar 1 DECLARATION I hereby Roll - 011818 No - 2083100012 Registration No – 03-120032252 hereby declare that the subject matter of the dissertation entitled ‘Numbers in Bengali language’ is the record of the work done by me. -
Tribal Healing Practices Theoretical Perspective on Folk Practices of the Tribals
Tribal Healing Practices Introduction: Folk healing practices had its origin since time unknown. It is believed that human evolution had its origin in the tribal society. People in the traditional period were unable to explain the cause of natural calamity as well as the diseases that inflicted them. Therefore, men in the tribal societies started to create numerous ways and practices that were believed to heal the sufferers. The healers gained a superior position in the society and claimed to possess the power by which men could be healed from his suffering. Therefore, it is very important to study the tribal healing practices as it is from these practices that many contemporary healing practices are inspired to heal the people across the world. Theoretical Perspective on folk practices of the Tribals: Different theorists in the anthropological as well as sociological dimension did studies based on the tribal practices. These practices included the various life patterns, medical system, healing mechanisms, food habits, dressing patterns and so on. Theorists such as Edward Tylor introduced the concept of animism. According to the concept of animism, the non-material elements also contain spiritual essence. It is an indigenous tribal practice. In his 1871 book Primitive Culture, in which he defined it as "the general doctrine of souls and other spiritual beings in general." According to Tylor, animism often includes "an idea of pervading life and will in nature i.e., a belief that natural objects other than humans have souls. Animism focused on all approaches to healing which are connected with the soul. It promotes that we are answerable for each and everything. -
Rakam Land Tenure in Nepal
13 SACRAMENT AS A CULTURAL TRAIT IN RAJVAMSHI COMMUNITY OF NEPAL Prof. Dr. Som Prasad Khatiwada Post Graduate Campus, Biratnagar [email protected] Abstract Rajvamshi is a local ethnic cultural group of eastern low land Nepal. Their traditional villages are scattered mainly in Morang and Jhapa districts. However, they reside in different provinces of West Bengal India also. They are said Rajvamshis as the children of royal family. Their ancestors used to rule in this region centering Kuchvihar of West Bengal in medieval period. They follow Hinduism. Therefore, their sacraments are related with Hindu social organization. They perform different kinds of sacraments. However, they practice more in three cycle of the life. They are naming, marriage and death ceremony. Naming sacrament is done at the sixth day of a child birth. In the same way marriage is another sacrament, which is done after the age of 14. Child marriage, widow marriage and remarriage are also accepted in the society. They perform death ceremony after the death of a person. This ceremony is also performed in the basis of Hindu system. Bengali Brahmin becomes the priests to perform death sacraments. Shradha and Tarpana is also done in the name of dead person in this community. Keywords: Maharaja, Thana, Chhati, Panju and Panbhat. Introduction Rajvamshi is a cultural group of people which reside in Jhapa and Morang districts of eastern Nepal. They were called Koch or Koche before being introduced by the name Rajvamshi. According to CBS data 2011, their total number is 115242 including 56411 males and 58831 females. However, the number of Rajvamshi Language speaking people is 122214, which is more than the total number this group. -
Diachrony of Ergative Future
• THE EVOLUTION OF THE TENSE-ASPECT SYSTEM IN HINDI/URDU: THE STATUS OF THE ERGATIVE ALGNMENT Annie Montaut INALCO, Paris Proceedings of the LFG06 Conference Universität Konstanz Miriam Butt and Tracy Holloway King (Editors) 2006 CSLI Publications http://csli-publications.stanford.edu/ Abstract The paper deals with the diachrony of the past and perfect system in Indo-Aryan with special reference to Hindi/Urdu. Starting from the acknowledgement of ergativity as a typologically atypical feature among the family of Indo-European languages and as specific to the Western group of Indo-Aryan dialects, I first show that such an evolution has been central to the Romance languages too and that non ergative Indo-Aryan languages have not ignored the structure but at a certain point went further along the same historical logic as have Roman languages. I will then propose an analysis of the structure as a predication of localization similar to other stative predications (mainly with “dative” subjects) in Indo-Aryan, supporting this claim by an attempt of etymologic inquiry into the markers for “ergative” case in Indo- Aryan. Introduction When George Grierson, in the full rise of language classification at the turn of the last century, 1 classified the languages of India, he defined for Indo-Aryan an inner circle supposedly closer to the original Aryan stock, characterized by the lack of conjugation in the past. This inner circle included Hindi/Urdu and Eastern Panjabi, which indeed exhibit no personal endings in the definite past, but only gender-number agreement, therefore pertaining more to the adjectival/nominal class for their morphology (calâ, go-MSG “went”, kiyâ, do- MSG “did”, bola, speak-MSG “spoke”). -
State, Power and Ethics of Governance: a Kamata-Koch Experience Dr
Karatoya: NBU J. Hist. Vol. 7 : 52-58 (2014) ISSN : 2229-4880 State, Power and Ethics of Governance: A Kamata-Koch Experience Dr. Bijoy Kumar Sarkar The Kamata-Koch kingdom was included originally in the ancient kingdom of Kamarupa extending from the eastern part of the Brahmaputra valley up to Karatoya. It was from the thirteenth to the fifteenth century A.O. that the whole tract seems to have formed a kingdom and the name had been changed from Kamarupa to Kamata. In the 1 Baharistan-i-Ghayabi , the country is mentioned as Kamata. The name Koch Behar is, however, comparatively ofrecent origin. The history of the Kamata-Koch territory may be obtained since the fall of the Khen dynasty (II 85-1498) in the hands of Hussain Shah, ruler of Gauda. With the decline of the Khen dynasty, a Koch chieftain Visva Sim ha succeeded in establishing the Kamata-Koch kingdom in 1515 extending from the river Karatoya in the west to the Badnadi in the east with his capital at Kamatapura. Visva Simha's son and successor Maharaj a Naranarayana ( 1533/34-1587) is said to have made away a part of his kingdom extending from the Sankosa in the west to the Badanadi in the east in 1581 to his nephew Raghudeva. The successors of the main line of the Koch dynasty after Naranarayana continued to rule the western part of the old kingdom, i.e. the Kamata-Koch kingdom with the river Sankosa as its eastern boundary till 12th September, 1949 when its administration was transferred to the Government of India. -
Cultural Factors of Christianizing the Erstwhile Lushai Hills (1890-1940)
Mizoram University Journal of Humanities & Social Sciences (A Bi-Annual Refereed Journal) Vol IV Issue 2, December 2018 ISSN: 2395-7352 eISSN:2581-6780 Cultural Factors of Christianizing the erstwhile Lushai Hills (1890-1940) Zadingluaia Chinzah* Abstract Alexandrapore incident became a turning point in the history of the erstwhile Lushai Hills inhabited by simple hill people, living an egalitarian and communitarian life. The result of the encounter between two diverse and dissimilar cultures that were contrary to their form of living and thinking in every way imaginable resulted in the political annexation of the erstwhile Lushai Hills by the British colonial power,which was soon followed by the arrival of missionaries. In consolidating their hegemony and imperial designs, the missionaries were tools through which the hill tribes were to be pacified from raiding British territories. In the long run, this encounter resulted in the emergence and escalation of Christianity in such a massive scale that the hill tribes with their primal religious practices were converted into a westernised reli- gion. The paper problematizes claims for factors that led to the rise of Christianity by various Mizo Church historians, inclusive of the early generations and the emerging church historians. Most of these historians believed that waves of Revivalism was the major factor in Christianizing the erstwhile Lushai Hills though their perspectives or approach to their presumptions are different. Hence, the paper hypothesizes that cultural factors were integral to the rise and growth of Christianity in the erstwhile Lushai Hills during 1890-1940 as against the claims made before. Keywords : ‘Cultural Factors of Conversion,’ Tlawmngaihna, Thangchhuah, Pialral, Revivals. -
Taking Root in Bangladesh
The Newsletter | No.53 | Spring 2010 24 The Focus: ‘Indigenous’ India Taking root in Bangladesh Mymensingh, Chittagong and in particular Dhaka in ever Recently, a Garo friend of mine became increasing numbers. They leave their villages to look for work or to follow higher education (at colleges and universities). Exact a high-profi le adivasi representative. fi gures are not known but during my last visit I understood that ever increasing numbers of young people are leaving for Dhaka or other He’s considered by (non-Garo) donors, big cities, in search of jobs in domestic service, beauty parlours, or the garment industry. Each village that I visited had seen dozens politicians, academics and media to be of its young people leave. Villagers told me amusing stories about these migrants returning to their homes in the villages during an important spokesperson for indigenous Christmas holidays, with their trolley bags and mobile phones, as if they had come straight from Dubai. people(s) and is frequently consulted Only a minority of Garos are citizens of Bangladesh. The large on a variety of ‘indigenous’ issues. When majority live in the Garo Hills in India (and the surrounding plains of Assam). An international border has separated the Bangladeshi I visited Bangladesh last year, my friend Garos from the hill Garos since 1947. Partition resulted in a much stricter division than ever before. Although trans-boundary mobility and his wife asked me to stay with them. has never stopped, Indian and Bangladeshi Garos increasingly developed in diff erent directions. Bangladeshi Garos were more As a result of their generous off er, I gained oriented towards Dhaka, infl uenced by Bengali language and culture, and obviously aff ected by the distinct political developments before unexpected insights into current changes and after the independence war of 1971. -
Phonology of Marathi-Hindi Contact in Eastern Vidarbha
Volume II, Issue VII, November 2014 - ISSN 2321-7065 Change in Progress: Phonology of Marathi-Hindi contact in (astern Vidarbha Rahul N. Mhaiskar Assistant Professor Department of Linguistics, Deccan Collage Post Graduate and Research Institute, Yerwada Pune Abstract Language contact studies the multilingualism and bilingualism in particular language society. There are two division of vidarbha, Nagpur (eastern) and Amaravati (western). It occupied 21.3% of area of the state of Maharashtra. This Area is connected to Hindi speaking states, Madhya Pradesh and Chhattisgarh. When speakers of different languages interact closely, naturally their languages influence each other. There is a close interaction between the speakers of Hindi and local Marathi and they are influencing each other’s languages. A majority of Vidarbhians speak Varhadi, a dialect of Marathi. The present paper aims to look into the phonological nature of Marathi-Hindi contact in eastern Vidarbha. Standard Marathi is used as a medium of instruction for education and Hindi is used for informal communication in this area. This situation creates phonological variation in Marathi for instance: the standard Marathi ‘c’ is pronounced like Hindi ‘þ’. Eg. Marathi Local Variety Hindi pac paþ panþ ‘five’ cor þor þor ‘thief’ Thus, this paper will be an attempt to examine the phonological changes occurs due to influence of Hindi. Keywords: Marathi-Hindi, Language Contact, Phonology, Vidarbha. http://www.ijellh.com 63 Volume II, Issue VII, November 2014 - ISSN 2321-7065 Introduction: Multilingualism and bilingualism is likely to be common phenomenon throughout the world. There are so many languages spoken in the world where there is much variation in language over short distances. -
The TAI AHOM Movement in Northeast India: a Study of All Assam TAI AHOM Student Union
IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 23, Issue 7, Ver. 10 (July. 2018) PP 45-50 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org The TAI AHOM Movement in Northeast India: A Study of All Assam TAI AHOM Student Union Bornali Hati Boruah Research Scholar Dept. of Political science Assam University, Diphu campus, India Corresponding Author: Bornali Hati Boruah Abstract: The Ahoms, one of the foremost ethnic communities in the North East India are a branch of the Tai or Shan people. The Tai Ahoms entered the Brahmaputra valley from the east in the early part of the thirteenth century and their arrival heralded a new age for the people of the region. The ethnic group Tai Ahoms of Assam has been asserting their ethnic identity more than a century old today. The Ahoms who once ruled over Assam seek to maintain their distinct identity within the larger Assamese society. The Tai Ahoms of Assam faced a lot of problem after independence in different aspects. Moreover, though once Tai Ahoms ancestors were ruling race but today they have been squarely backward .They have been recognized as one of the Other Backward Classes (OBC) category. As a measure to solve their multifold and multifaceted demands, the ethnic group Tai Ahoms has been struggling through their organizations. In present time, All Tai Ahom Student Union (ATASU) has been very much concerned about the various problems of Tai Ahoms community. While struggling for the overall development of the Tai Ahom community, rightly or wrongly the All Tai Ahom Student Union has been raising political issues and thus got involved in the politics of the state despite being a non-political organization.