Pragyan Vol 07, Issue 03

Patron : Dr. Bhuban GogoiAdviser : Dr. Achyut Borthakur, President, ACTA, Tinsukia College Unit

Editor in Chief : Rana K. ChangmaiExecutive Editor : Sushanta KarEditors : Monika Devi, Roshmi Dutta, Mayuri Sharma Baruah, Manashi Rajkhowa,Nilimjyoti Senapati, Surjya Chutia, Dr. Kamalesh KalitaStudents’ Representatives : Nagen Deka, (Magazine Secretaty, TCSU)

Published by : Secretary, Assam College Teachers’ Association (ACTA),Tinsukia College Unit, Tinsukia College, Tinsukia - 786125

Contact : Web : http://sites.google.com/site/pragyan06now ; Blog : http:pragyan06now.blogspot.com ; Cell : 9954226966 email : [email protected] ; [email protected]

Printed at : The Assam Computers (Govt. app ‘A’ Category Press)email : [email protected]/ http://theassamcomputers.webs.comTinsukia - 786125 (Assam)

Editorial Board

00 Editorial01 Editor’s Mail Box02 Campus Update ........................................................../ Surjya Chutia09 Academic World Around10 PanoramaPersonality17 IGP, Kuladhar Saikia, IPS and his Project Prahari... / Mofid Rahman21 Parenting ................................................................./ Nandita G. SarmaExam & Education

22 "‹¸Ú> ëA¡ïÅº Î šìA¢¡ ....../ ³èº : ë™àìW¡ó¡ ëóø¡S¡ ëºr¡Wô¡¤à\¢à¹; ">å : ¹àoà W¡à}³àÒüCareer27 ëA¡[¹Úà¹ ë\¸à[t¡ ........................................./ >ã[º³ ë\¸à[t¡ ëÎ>àš[t¡33 Career TabloidScience & Tech.36 Dead Sea Story ............................................./ Bidyananda Borkakaty39 Genetically Modified Crops : This is the time to ......../ Anirban Ghosh42 l¡üìš[Û¡t¡ W¡àÒã "à¹ç¡ [W¡A¡¹à* "à³à¹ Åyç¡ ................/ ¹ç¡‰ >à¹àÚo ¤¹A¡àA¡[t¡43 ëƒÒ¹ ë¹àK šø[t¡ì¹à‹ ¤¸¯Ñ‚à ....................................../ l¡0 ¹ê¡šàºã KîK44 "àÒü>Ê¡àÒü> "à¹ç¡ ët¡ìJt¡¹ [A¡áå ³t¡àƒÅ¢ ........................./ Ît¡¸ì\¸à[t¡ KîKSocial Science47 Musings in Ideology - I .................................................... / Arup Baishya50 State, Patriarchy and Women in Medieval ..../ Dr. Swarnalata Baruah58 Consumer Protection in India - I ...................................../ Roshmi Dutta60 Offshore Banking ...................................................... / Anita Baruwa64 Indian Philosophy — Its Growth and ................./ Dr. Bondona PuzariLanguage & Literature68 Joymoti : The First Radical Film of India .........................../ Altaf Mazid72 >tå¡> ™åK¹ "[¤Î}¤àƒã "[®¡ì>yã ëÒìºì> ®¡àÒüìKº ........../ Òì¹–ƒø >à= ¤¹k¡àAå¡¹74 "Î³ãÚà "àJ¹ ë\òài¡[>¹ šøÎUt¡ : Ñ¬¹¤o¢ "à¹ç¡ W¡–ƒø[¤–ƒå¹ ......... ¤[”z³àºà ëƒ¯ã80 A¡[¤t¡à : i¡³àW¡ ëÎàìoà¯àº, l¡0 A¡³ìºÅ A¡[ºt¡à, D$_u MH«$dVu, [¤\ÚAå¡³à¹ ®¡j¡àW¡à™¢,

Òü[–ƒ¹à ³åJà\¢ã83 hm°§ _¢Zo PyR> ~mobm h¡ ............................................./ A{^foH$ àgmXStudents’ Column84 Chrome, Cloud and Avatar ............................... / Subhayan Mukherjee86 š¹Ç¡¹à³ Aå¡r¡îº íK[áìºà ................................... /ë³ïWå¡³ã ëQòà¹àìW¡à¯à87 >à¹ã [A¡³à> [>¹àšƒ ....................................../ ³ì>à¹g> ³¹ào (P¡¹ç¡})89 ¹à\A¡>¸à "à¹ Aõ¡ÈA¡>¸à¹ K¿ ..................................... / ÅàÒ[¹oà ¹Ò³à> "àº>à91 A¡[¤t¡à : ¤àÑz¤ ³¹ào, Anurag Rudra

1 / /Vol. VII, Issue - III, March '09

Really, it’s wonderful in online. I am proud for being a part ofPragyan. Thank you, very much !

Dipankar Sarmah, Lecturer in Sociology, Jorhat College, [email protected]

I’m Proud .....

They have been always a true labour of love and highlyinformative. My congratulations !Shantikam Hazarika, Director, Assam Institute of Management, Guwahati

[email protected]

A True Labour of Love

From the information received from Ankur I understandthat you are doing an excellent job. This is also confirmed by thechain of mails with different clippings from different sources.This in turn gives and idea of the wide range of contacts youhave. Keep the good work going.

A Dutch journalist based in Mumbai has published an articleon Social Security agreement signed between India and theNetherlands. I took the initiative and requested the governmentof India to sign an agreement with the Netherlands. The rest ishistory.

You will find the info at: http://mai-india.com/interviews/thanks-to-wahid-saleh-dutch-indians-can-now-enjoy-their-pension-in-their-homeland. Greetings and best wishes,

Wahid Saleh, [email protected] Visit: www.indiawijzer.nl

Keep the Good Work Going ....

It was nice to read the presentissue of Pragyan. Nice effort by theteam Pragyan. It is good to see such anice magazine from Tinsukia, whichotherwise is known only for business/money, not for any good cause. Muchappreciation should be given to theperson/s also who is/are trying topopularise it globally through internetand for maintaining the blog.

Arindam Adhikari, PhD;Institute of Surface Chemistry (YKI),Drottning Kristinas väg 45; SE -11486, Stockholm, Sweden

Visit: www.neindiaresearch.org (commented on Pragyan’s Blog)

Nice Effort by the Team Pragyan

My request to you will be toplease keep on spreadingPragyan to infect the new generationwith the disease of Positivity withcontinous doses of articles based onpositive attitude and success.

Mofid RahmanGVK/ EMRI, Guwahati, Assam

[email protected];Visit : http://tourismassam.blogspot.com

On Positive Attitude and Success

I have just gone through Pragyan.This issue is excellent, I liked the topicsvery much and also proud to bealumnus of Tsk College. Hope we couldcontribute something in near future...Its really great work !!

Kabul Saikia , an alumnus;Tinsukia

[email protected];http://ne-india.ning.com/profile/KabulSaikia

This Vol. 7, Issue-2 is excellent

‘Where Angels Fear to Thread’ is indeed a good article, a mirrorof society. U have traced it well. Good job. I wish u gud luck.

Aditya, HSSLC, 9864831690

Pragyanot aapunar likhatu pohi oti hukhi holu. Aagoloi aapunarhahoxi aaru bolisto lekha pohiboloi paam buli akhare bat saiaasu. I think your article is the best article of this (Vol 7, Issue2) issue.

Monjyoti Chetia, BA III, Tinsukia College, 9706270674

☺ ☺ ☺ ☺

/ 2/Vol. VII, Issue - III, March '10

As per the academic schedule of TinsukiaCollege, the 45th College week was

organized by the College students’ union from20th Dec. to 26th Dec. 2009. The week longprogrammes started with the hoisting of theCollege flag by Smt. Kiran Goswami, VicePrincipal on 20th Dec. morning Dr. A. Borthakur,HoD, History department and also the presidentof ACTA, Tinsukia College unit then initiated theprogramme of Floral Tribute at the martyrs’column. Then the college wall magazine ‘Bhaskar’ was inaugurated by Surjya

Chutia, lecturer, Economicsdepartment. The issue of the magazinewas edited by Sri Nagen Deka, theMagazine secretary of the students’body.

The schedule of the wholeCollege Week included almost all therelevant sport events, literary andcultural competitions amongst thestudents along with other relatedactivities which can prove students’talent in various fields.

On the last day, i.e. on 26th Dec.2009, the open session and prizedistribution ceremony was held at the

I was a student of Tinsukia College and this is my firstchance to read Pragyan after pass out. I found your poemBOIRAGI in a different way. I liked your poem very much Ihope you will continue your writing.

Dibyajyoti Maran, Subhas Chandra Bose Institute of HotelManagement (SBIHM), Kolkata. (9883362338)

This is not a common magazine at all.Our best wishesare always with you. Hope this great venture will continuetill it touches the sky.

Abul Hossain, Principal, Gyan Jyoti Academy, TitaborJorhat, Assam (9957544985)

☺ SMS to Lakhyajyoti Moran ☺

Editors MailboxContd. from Page 1

Surjya Chutia

Ankur Bora, Editor ‘Friends’ andG.S., AFNA Graced the 45th College Week

1


World Human Rights Day Observed by Women’s Cell2

Along with rest of the world the ‘WorldHuman Rights Day’ was also observed at

Tinsukia College on 10th December 2009, with aday long programme. The programme wasorganised by the Cell for Women’s Study andDevelopment (CWSD), Tinsukia College, incollaboration with IQAC of the College. Theprogrammes of the day included a seminar cumawareness camp, inauguration of wall magazine‘Angana’, fruitful discussion on various aspectsof human rights etc.

In this respect a seminar cum open meetingwas held in the Tinsukia College premises underthe presidentship of Sri Rana Kr. Changmai, HoD,English department, of the College. Most of the

teachers’ and students of the College were presentin the meeting.

Sri Anil Hazarika, Sr. Lecturer, PoliticalScience department, Majuli College, Majuli, tookpart in the programme as the key resource person.He delivered a scintillating lecture on the specifictopic ‘The Ramayana and Human Rights’ Heexplained the various aspects of human rightsviolations in the Ramayana era.

Sri Hazarika also expressed the importanceand relevancy of the human rights concepts inour present society. He informed that it has beenproposed to include human rights as a subject inthe educational institutions right from primary tohigh school level for which he solicited opinion

‘Parijat Academy’ which wasdevastated by storm. Sri Boraappreciated ‘Pragyan’ publishedregularly for last seven years andexpressed his desire to work withthe journal jointly for the younggeneration of the North East India.

A colourful culturalextravaganza marked the evening ofthe day where renowned invited artistsalso entertained the audience.

college auditorium under the presidentship of Dr. Bhuban Gogoi,the Principal of the college. Sri Dundubhi Bhattacharyya, Rtd.Principal Senairam H.S. school, Tinsukia, addressed the meetingas the chief guest with his inspiring words. The 31st issue ofthe Tinsukia Collegeannual magazine (session2008-09) edited by PankajGohain, was also formallyinaugurated by SriBhattacharyya in themeeting.

A talk session on aspecific topic was alsoorganized in the same open session meeting by the Students’Union in collaboration with the editorial board of ‘Pragyan’,Tinsukia College. Sri Ankur Bora, the editor ‘FRIENDS’,General Secretary of Assam Foundation of America (AFNA)working as a Sr. Computer Engineer at Dallas Texas, U.S.A.attended the talk session as the key resource person. He delivereda talk on ‘Career opportunities and educational Avenues Abroad’He advised the students of Tinsukia College “have dreams fixyour goals at an early stage. Then be focused and pursue wholeheartedly with perseverance, you desire”.

Sri Bora has designed and developed a web site of Assamesefolktale, the videography of which was highly appreciated byall the audience present in the function. It was unbelievableexperience for the students and teachers when they were shownthe video footage, how Ankur undertook a 13 miles MarathonRace in U.S.A. to raise funds for construction of a building of


on the matter from all concerned. He dwelt ondifferent types of human rights violations takingplace in our society and the measures taken byNational Human Rights commission (NHRC) andthe States Human Rights Commission. He pointedout that nearly 90% of our states’s population isnot aware of the human rights. He stressed theneed for creating mass awareness on human rights.He stated that the NGOs can play a pivotal role tostop human rights violation and make massesaware of the subject. He also spoke on different

Treaties and Acts enacted so far at the internationaland national level on human rights. The lecturesession was followed by a lively interactionsession on the topic between the participants andthe resource person.

The wall magazine ‘Angana’ prepared by themembers of the Women’s Cell was also officiallyinaugurated by Sri Anil Hazarika on that day.

The day long programmes ended with Voteof thanks offered by Rasmita Borkatoky, the Secy,of the Women’s Cell.

An Awarness Camp on HIV/AIDS and Swine Fluheld at the College Premises

3

Under the aegis of the social service branch,Tinsukia College students’ union (TCSU), an

AIDS/HIV and Swine Flu awareness camp wasorganized on 9th December 2009, at the Collegepremises successfully. The main objectives of theprogramme was to create awareness amongst thestudents about the highly infectious diseases.

In this connection an awareness meetingwas held under the chairmanship of Dr. BhubanGogoi, the Principal of the college. Dr. S.Mukherjee and Dr. B. Hussain of LokapriyaGopinath Bordoloi (LGB) Civil Hospital,Tinsukia, took part in the awareness meeting asresource persons. Smt. Anuradha Pathak,Counsellor, HIV/AIDS of the Civil Hospital wasalso present in the meeting. Sri Jiten Gogoi, theSocial Service secretary of the students’ bodyfelicitated the resource persons and guest at thebeginning of the programme. The resource

persons addressed the gathering and informed thatsuch awareness drives have become necessary andmost relevant in present time. They highlightedthe precautions to be taken before and during theoutbreak of the virus in the locality, the symptomsof the affected persons, preventive measures tobe taken in every step of day to day life duringthe outbreak of the virus etc. They also appealedto the participants to keep themselves alert andact promptly to take appropriate measuresespecially to bring the suspected victims to thenearest hospital or health centre and take othermeasures to prevent further spread of the virus.An interaction session was also held regardingthe diseases between the participants and theresource persons. The awareness programmeended with vote of thanks offered by SurjyaChutia, lecturer, Economics department of theCollege.

The College Condoled the Deaths of Dignitaries4

All the teachers, office staffs, students alongwith the Principal and Vice Principal of

Tinsukia College mourned the unfortunate deathsof Smriti Sudha Tarafder, Rtd. teacher Philosophydept. of the college; Jyoti Basu, the Iconic MarxistPatriarch, former CM, West Bengal; GaneshPegu, noted Researcher of Mishing language &culture and Tarini Charan Boruah, noted socialworker, artist of Tinsukia in a condolence meetingheld on 18th January 2010 at the college premises.

The meeting hasexpressed grief over thepassing away ofpersonalities and offeredcondolences to thebereaved families. Themeeting also observedtwo minutes silence andprayed for the eternalpeace of their departed souls.


Under the aegis of social service branch of theTinsukia College Students’ union, in

collaboration with the IQACof the college, a SocialService camp was organizedat the ‘Jagun Wara No-I’village, a border village ofAssam under Tinsukiadistrict from 20th Dec. to 26th

Dec. 2009. The village is oneof the most remote andundeveloped villages ofAssam and the inhabitants of the village belongto the Wara tribes, a minority hill tribes of northeast India.

The team of students, comprising ofBhairab, Jayanta, Nogen, Uma, Bidyut, Medini,Dhanti, Kesla Bandana, Rabi and Profulla under

the guidance of Sri Rana Kr. Changmai, HoD,English dept. and Sri Jiten Gogoi, the secretary,

Social Service, of thestudents’ body constructeda ‘Eco Lodge’ house bytraditional materials likewood, bamboo, cane andpaddy straw in the Waravillage. The team alsorepaired some village pathsand bamboo foot bridge.More over the team made a

survey on the socio-economic conditions of thetribal people and organized cultural exchangeprogrammes within the days. The villagers haveexpressed satisfaction over the performances ofthe team and extended full co-operation withthem.

Social Service Camp at Wara5

The department of Zoology, Tinsukia College,Tinsukia organized the 1st N.C. Bhowmick

Memorial Lecture on Wildlife and EnvironmentalIssue on 1st February at college premises. Aimedat sensitizing young minds, the lecture programmewas designed for the benefit of school students.About 120 students from 8 schools of Tinsukia andDigboi accompanied by their teachers, besidesstudents of our college along with former andpresent teachers of the college participated in theprogramme. Dr. Kashmira Kakaty, a wildlifebiologist presently based at Kathmandu and ShriB.N. Sahoo, Chief Engineer Environment andSafety Division, Oil, Duliajan acted as ResourcePersons while Shri Aniruddha Dey, DFO TinsukiaWildlife Division acted as Moderator.

The programme anchored by Antara Pauland Nisha Agarwal, TDC 2nd year Major studentsbegan with a Bhajan presented by Anee Das, a3rd year Major student, this was followed bySmriti Tarpan. Smt. Jaya Bharali Hazarika, formerHoD and Smt. Dipali Baruah paid tribute to lateBhowmick

Dr. Kashmira Kakaty who did her Ph.D.from Cambridge University dwelt on bio-diversity of Tinsukia District. With her brilliantoratorical skill and slides Dr. Kakaty kept theaudience spell bound. Shri Sahoo delivered onClimate Change and Global warming. In his lucidlanguage, Shri Sahoo explained the role to beplayed by the students at local level. Shri Dey asmoderator also gave a presentation of DibruSaikhowa National Park. There was also a shortpresentation by Shri Rajib Rudra Tariang ofDigboi College on Butterflies. The programmewitnessed a lively interaction from the students.

The 1st N.C. Bhowmick Memorial Lecture onWildlife & Environment

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The programme was marked by the release of twocompiled records of the Department —‘Hornbill’, annual newsletter and ‘Pioneer’, thewall magazine. While releasing the twodocuments, Smt. Jaya Bharali Hazarikaannounced that she will donate Rs 25,000 to theDepartment. While Dr. Rishi Das, Head of theDepartment laid the importance of holding suchstudent-based programme, Shri Anjan Borthakurof the same Department offered the vote of thanks.The programme was supported by Narayan

Chandra Bhowmick, the Managing Trustee ofNCBSF and brother of late Bhowmick was alsofelicitated during the programme.

Late Bhowmick was the founder teacher ofboth Biology and Zoology Department whosecontribution was immense in the field ofBiological Sciences and popularization of basicsciences. Prof Bhowmick was highly dedicatedto his profession. The memorial lecture wasarranged to pay homage to his thoughts.

XOBDO : A Group Discussion on the Online Dictionary of NE India7

The Pragyan Editorial Board of TinsukiaCollege organized a fruitful discussion on 2nd

Feb. 2010, at the College on ‘XOBDO’ the on-line dictionary (www.xobdo.org) containing allthe native languages of North East India.Attending the discussionas the key resourceperson, Shri PriyankuSarma, an alumni ofTinsukia College, one ofthe founder members ofthe on-line dictionarywho is presentlyworking as a lecturer ofForeign Languages atHankuk University ofSouth Korea explained the details of the historyof beginning of the dictionary in the year 2006and its present positions.

It is mentionable here that three individualsnamely — Bikram Mazumder Boruah, Pallav Saikia& Priyanku Sarma initiated to introduce the on-linedictionary in the year 2006. Till date it containswords — Assamese 24101, English 12974, Dimasa2770, Karbi 1545, Meeteitou 963, Tai 920, Bodo

825, Hmar 632, Mising 605, Khasi 405, Kakborak306, Bishnupriya 233, Garo 149, Nagamese 139,Mizo 120, Chakma 87, Apalain 75, Ao 73, Bengali22, Monpa 18, Hindi 2. It may be mentioned herethat recently Sushanta Kar, the executive editor,

Pragyan, was beingincluded as one ofeditors of the XOBDO.Sri Sarma urged thestudents-teachers ofTinsukia College to comeforward and contribute tothe infant on-linedictionary as far aspossible. By replyingmany questions put by

teachers & students present there, Sri Sarma clarifiedthe procedures and techniques to contribute wordsof different languages into the dictionary.

The whole discussion was very fruitful andknowledgeable which has inspired theparticipants present there. Taking part in thediscussion Sushanta Kar said he will happily traincolleagues and students on working with unicodefonts and on XOBDO.

26th January : NCC Unit Adjudged the Best8

Tinsukia College NCC (‘D’ Coy) unit is one ofthe best NCC units under 10th Assam Bn. NCC,

Dibrugarh, which has both the Boys’ and Girls’wings. Apart from the participation in various socialworks and NCC training Camps, the Cadets of the

unit take part regularly in the ‘Independence Day’and ‘Republic Day’ parades organized centrally bythe district authority of Tinsukia. The Cadets of theunit performed well in the last ‘Republic Day’parade on 26th January 2010, where the unit was


adjudged the best unit in the district and awardedthe first prize in its category.

It may be mentioned here that a few studentsof the college were felicitated there by the ChiefGuest Pradyut Bordoloi, Hon’ble Minister,Power, Industry and Commerce, Assam. Amongthem Monu Bora recently won the Silver Medalin Open India Kick-Boxing Championship, 2010at Andhra Pradesh on 6th Jan. Earlier PrincipalDr. Bhuban Gogoi also felicitated him at thecollege premise after hoisting the National Flag.Rajesh Sarkar got Ambedkar Fellowship of Rs.50,000/- for being highest marks holder inCommerce from SC Category in the H.S. Exam

Tinsukia College Geographical Forum (TCGF)is a departmental Forum of the Geography

department, Tinsukia College. The Forum wasestablished in the month of January 2004 underthe initiative and guidance of Late SukhmalBhuyan, Ex. HoD of the department; Rtd. Principali/c of the College and Dr. Bhuban Gogoi formerHoD & present Principal of the College. Since itsinception the Forum has been organizing variousacademic Programmes like seminars,symposia, workshops on relevant topics indifferent times. The departmental wallmagazine ‘The Brahmaputra’ is alsopublished by the Forum regularly wheremany important articles and informations areexhibited by the teachers and students of thedepartment.

The 7th Foundation Day of TCGF wascelebrated in Geography department on 29th

January 2010 with a day long programme.The programme started with the hoisting ofthe Forum’s Flag by Sri H.L. Verma, the presidentof the Forum and HoD of the department in themorning. Sri Verma gave a brief Speech where hedescribed the significance of the Day and appealedto the esteemed members of the Forum to put bestefforts to develop the Forum by contributing moreon various academic activities.

The flag hoisting function was followed byFloral Tribute (Smriti Tarpon) to Late SukhmalBhuyan and recalling his unforgettable

contributions extended to the Forum anddepartment in particular and to the college and thesociety in general. The Floral Tribute programmewas formally initiated by Smti. Kiran Goswami,the Vice Principal of the college.

The popular talk session was then held whichwas officially inaugurated by Dr. Bhuban Gogoi,the principal of the College with a brief speechhighlighting the importance of the Geography

subject and its relevancy in present time. The talkon the topic ‘Namdapha National Park and its bio-diversity’ was delivered by Ranjan Kr. Das, theSecretary of the Forum and Sr. teacher of thedepartment. He explained the topic in a lively andelaborate manner with the help of LCD projector.The talk was followed by a very interestinginteraction session. The day long programmeended with vote of thanks offered by SaurabhBarman, lecturer of the department.

last year. A quiz and Extempore SpeechCompetition was being organised by DistrictAdministration on the Sunday before on theoccasion of Republic Day, where AsmitaGoswami and Anupam Neog got the first andsecond prizerespectivelyin ExtemporeSpeech andA s m i t aGoswami andP r a c h u r y aPran Borajointly won the first prize in the Quiz Competition.

7th Foundation Day of Geographical Forum Observed9


A three day UGC sponsored National Workshop in Mathematicsfor College Teachers at Undergraduate level was organised by

the Department of Mathematics and Internal Quality Assurance Cellof Women’s College, Tinsukia in collaboration with the Departmentof Mathematics, Tinsukia College at Women’s College, Tinsukia on28th, 29th and 30th January, 2010. The workshop was attended byteachers from different colleges under Dibrugarh University. Resourcepersons to the workshop were Dr Nayandeep Baruah, Dr. Bhim PrasadSarma and Dr. Bhupen Deka from Department of MathematicalSciences, Tezpur University, Tezpur and Dr. Baldev Bannerjee, Rtd.Professor of Department of Mathematics, Dibrugarh University. Thetopics discussed in the workshop were ‘Matlab, Mathematica andFinancial Mathematics’ which are recently introduced in the UGsyllabus of Mathematics of Dibrugarh University. This was the first

UGC Sponsored National Workshopon Mathematics

10

ever National workshoporganised in the aforesaidtopics in a college underDibrugarh University.

Socio-Economic Development Organization incollaboration with the MoHR regularly

organizes workshop on imparting Education onHuman Values. It has first organized such eventsin Tinsukia College for the teachersof Primary and ME Schools of thedistrict in Last July, ’09. It has againorganized the same event on last10th and 11th February, ’10. Thistime it was for the teachers of Highand Higher Secondery SchoolTeachers.

Resource persons for thetwo day event were Dr SyedIftikar Ahmed and Dr SushantaBordoloi. Dr Bordoloi delivereda thought provoking lecture onDrug Abuse at the evening sessionof the first day. Dr Ahmed talked on HIV aids inthe same session and again on the morning sessionof day two. His lectures were so pleasant andsimple, yet full of information that perhaps nolistener left the house with any confusion on thesaid topic.

Both the resource persons aremultidimensional personalities. Both worked in therecently released Assamese Film‘BOXUNDHORA’. Dr Ahmed said in the

concluding session that heis presently working on amusic CD with TaraliSharma, where he will singall the Classics of DrBhupen Hazarika. He sanga few from thesecollections in that session.Among others Dr S. H.Rahman, the directorSEDO, Dr Bhuban Gogoi,Principal, Tinsukia College,Smt. Kiran Goswami VP,Tinsukia College also sang

a few classics.It may be mentioned here that Dr Ahmed is

an EC member of Friends of Assam and SevenSisters (FASS) as well. It was he who co-ordinatedall the Recent Space talk with Mick Fincke organised by FASS.

Workshop on Imparting Human Values11

N.B. The Pragyan family congratulates Dr. Iftikar Ahmed for receiving the ‘Tasadduk Yusuf Award’ forbest negative role in ‘Boxundhora’, on 10th March, 2010. The day on which ‘Joymoti’ the first Assamese

film was released 75 years back at a cinema hall in Kolkata.(The Updater teaches Economics)


Seminar on Technology Evolution — Today and our Tomorrow

St. Edmund’s College, Shillong

A seminar on ‘Technology Evolution – Todayand our Tomorrow’ was held at St. Edmund’s

College, Shillong on December 8th’2009organized by St. Edmund’s College. Distinguishedspeakers Sri P. M. Dastidar (IGP, Communication,Assam Police) and Sri Prasanta Barooah (GlobalDeployment Manager, Business Excellence,Nokia Siemens Networks) graced the occasion.Sri Dastidar talked about evolution andrevolutions of Communication technologies whichwe have seen in last couple of decades and futuretechnologies which are going to change our lives.Sri Barooah presented the talk on telephonysystems, technologies, Next GenerationNetworks and spoke how students can chooseright technical domain as their career options.

Sri Barooah also mentioned that thereis a complete paradigm shift in career choiceand there was a time when a person wouldremain in one profession for a lifetime.Several surveys have shown that on anaverage a person changes at least 10professions in his lifetime. Instead ofpreparing a career for life, we have to prepare

The 55th annual technical session of the AssamScience Society was held at Gauhati

University (GU) campus on 15th February,2010.The inaugural session of the Science Society

technical session was graced by Dr RameshChandra Deka, Director, The All India Institute ofMedical Sciences (AIIMS), New Delhi. Addressingthe session he laid stress on identifying the talents

among the students and to stimulate them towardsscience. In today’s world, education and scienceform the backbone of a society, he said.

Addressing the function, GU Vice-ChancellorProf O.K. Medhi made an appeal to the ScienceSociety to give serious thought for popularizingscience education in the State. The ground reality

The 55th Annual Technical Session of the Assam Science Society

Gauhati University, Guwahati

a life of careers. He raised his concern, ARE YOUSTUDENTS from North East FUTURE READY?

It may be mentioned here that Sri Barooahworks on line to counsel students of the regionthrough a web portal: http://www.necareerguidance.com, which provides End-to End Career Guidance where most up-to-date andenormous information is available related toEducation & Career for the students hailing fromthe North Eastern States of India including teachers,parents, guardians, schools, colleges and variousprofessional institutions. [PEB]

(Contd. on Page 26)


‘‘The ‘yes, we can’ attitude and atmosphere pervaded discussions on numerous issues

such as healthcare, education, rural development,tourism, oil industry, threats to RiverBrahmaputra, the lifeline of the entire region, etc.And why not?” This is what Tiamerenla MonalisaChangkija, the famous poet, writer wrote ineditorial on her paper ‘Nagaland Page’ describingwhat NEIIM 2010 was all about. She went onwriting, “….. We have not even begun tounderstand the kind of slavery we have beeninsidiously forced into and no amount of politicalsovereignty can bail us out of this slavery.Freedom from this slavery lies in our hearts andminds. And the first step towards freedom fromthis slavery is to strive to rid ourselves —consciously and deliberately — our ignoranceabout each other.” NEIIM is actually a platformfor doing away with that ignorance

The first North East India International Meet(NEIIM), 2010 organised by Friends of Assamand Seven Sisters (FASS) in collaboration withAssam Government was held on 11th and 12thJanuary, 2010 at the Machkhowa ITA Centre forPerforming Arts, Guwahati. Most of the NE Indianprofessionals and entrepreneurs who work in theregion and abroad took part in the gala along withthe teachers, faculty members, students, self-helpgroups and NGOs of Assam and its neighbouringstates.

Chief Minister Tarun Gogoi inaugurated themeet on the 11th morning. He appealed to the NEDiasporas to contribute its might to ensuredevelopment of the region. He laid emphasis onmore investment for leading the State and the NEregion ahead. He said the NE region today needsexpertise and knowledge too to harness itsresources. If its resources are harnessed

‘Yes. We Can !’ Were the Buzz Words in theFirst North East India International Meet (NEIIM) 2010


scientifically, the NE region has the potential tomarch ahead and catch up with the advanced areas.

Addressing the function, FASS chairmanand managing director (CMD) Rajen Barua saidthat the NEIIM was not an investment summit. Itis a platform to think outside the box. The issuesconfronting the NE region could be settled ifdiscussed in the right perspective. Welcoming theguests, FASS India president Shantikam Hazarikasaid that the people of the NE states should joinhands to lead their region towards progress. Hesaid, that the biggest asset of the region is its ownpeople.

The whole meet was divided into eightplenary sessions. They were as such: the 1st twosimultaneous sessions were on Economic Scenarioof the region and another was being called YouthForum. Second two were on Flood and Erosionproblem of the river Brahmaputra and Prospectof Tourism in the region. There were four plenarysessions in all in the two. They were on RuralHealth Care, Rural Development, Education andPetroleum industries of NE India.

In the session meant for youth forum, IIT-Guwahati, Director, Prof Gautam Baruainaugurated the faculty connection programmeof the Microsoft for the NE region. Theprogramme is meant for connecting the teachersimparting lessons in BS, BCA and MCA courses.Abu Dhabi-based engineer Bikram Barua,Monjit Nath of the Microsoft Bangalore, RasikaSaikia of Google, Mofid Rahman of GVKEmergency Management and Research Institute(GVK EMRI), U.K. based Dr Jayanta BiswaSharma spoke in the youth forum. The sessionwas conducted by FASS vice chairman AnkurBora.

FASS distributed scholarships to the threemeritorious students of Sipajhar area, namelySaurav Kumar, Anindita Swarnakar and KushalNath, who have been facing problems incontinuing with their higher education despitehaving good academic careers.

FRIENDS — a youth magazine edited byAnkur Bora got released in that forum. SushantaKar, executive editor of PRAGYAN released themagazine. This magazine by the non-residents is

an effort to share and disseminate the knowledgeand experience of the non-residents who aretrained experts and scientists.

Almost all the sessions came out with someaction plans as well. Such as of North East IndiaPetroleum Association (NEIPA) was formed toguide the Petroleum industry of the NE regiontowards developmental and pro-people activities.It will act as a voluntary advisory forum ontechnical, environmental and developmentalissues which will be available to any private andpublic companies, the state governments and thepersonnel working in the oil and gas and petro-chemical sectors. It will try to bridge the existinggap between the industry and the common peopleby addressing key issues concerning environment,besides providing the required training andeducation for employment. The importantspeakers of the session on Petroleum Industrieswere Bikash Bora, Ex CMD of OIL & ONGC,Dr G.K. Handique, Director Exploration (CanoroOil), Hiren Sarma (Shell Oil, USA), Rajen Barua(KBR, USA), PK Dutta, (POGL, Guwahati),Sanjib Barua (New Delhi) among others.

Core Professional Group (CPG) was formedwith resident and non-resident North East Indianprofessionals from across the globe, to find outsolutions to the Flood and Erosion problemscreated by the Brahmaputra. This group includesexperts like US-based Dr Arvind Phukan and DrDeva Bora, Guwahati IIT’s Dr Chandan Mahanta,Roorkee IIT’s Dr Nayan Sarma and many others,who are working on the two burning problems ofthe state. CPG chairman Dr Arvind Phukan, nowa consultant and a former Professor of the AlaskaUniversity, presented the keynote address in thesession on Flood and erosion.

Assam Development Initiatives (ADI) wasanother initiative taken by NEIIM 2010. It willstrive for holistic development of rural Assam butwith the consent and need-based criteria of therural people. ADI will act as a facilitator forensuring that the needs identified by the villagersthemselves are met with the requisite guidance,expertise and official involvement.

ADI will works for the holistic developmentof rural Assam through model villages. It has


selected a village in North Guwahati and a villagenear Khetri as the two model villages and islooking towards replicating these model villagesacross the State.

A dinner cum open air cultural night on thefirst night at Green Wood Resort, Khana Para,gave the event a touch of music and fun.

The valedictory session on 12th afternoon

was being graced by His Highness the MeghalayaGovernor Sri Ranjit Sekhar Mushahari. The focusarea of his lecture was that the region has createdone most successful industry called Terrorism,which will have to pull down its shutter so thatother economic activities get chances to flourishhere freely. [PEB]

The Ahom language is an importantrepresentative of the Tai-Kadai language

family. It is a cousin of modern Thai and Lao,and like them a member of Tai-Kadai’sSouthwestern branch. It was formerly the statelanguage of the Ahom Kingdom, which dominatedAssam from its founding, traditionally dated to1228, through its ultimate absorption into BritishIndia in 1826.

Ahom is critical for study of Tai-Kadailanguages for several reasons. First, it is relativelyfree of the influence of both Mon-Khmer and Indiclanguages. Secondly, Ahom has a long writtentradition, dating back at least five hundred years,and possibly extendingto the 13th century(which would parallelthe development ofThai script in Thailand).Finally, Ahom hasi m p o r t a n tcharacteristics from theviewpoint of historicallinguistics, includingthe presence of avoicing contrast in stopconsonants, and the useof initial clusters thatare not generally found in other Tai languages.

The 1795 Ahom-Assamese lexicon knownas the ‘Bar Amra’ is the most important Ahom-language reference resource. There are severalcopies (with slight variations) of this document;the best-known is being carefully preserved bythe Department of Historical and AntiquarianStudies (DHAS) of Pan Bazaar, Guwahati, located

in Northeastern India’s Assam State.The CRCL Ahom Dictionary Resource

Project — a project under the direction of Dr.Stephen Morey is photographing, transcribing,and translating a more readily accessible copy ofthe manuscript held by the senior Ahom pandit,Chow Junaram Sangbun Phukan of Patsako,Sibsagar District, Assam. This sasi barkmanuscript contains nearly 3,000 entries, and maybe the oldest extant dictionary of any Tai-Kadaifamily language. It has never been reproduced inits entirety. Dr. Stephen Morey has workedextensively with languages of this region (see hisTai and Tibeto-Burman Languages of Assam page

on http://sealang.net/assam/). Transcriptionand translation is beingdone by ZeenatTabassum of theDepartment ofLinguistics, GauhatiUniversity, and willinclude a completetranscription into anAhom Script fontdesigned by Dr. Morey.Funding is provided byCRCL, and by Dr.

Morey’s DoBeS project.This project is enhanced by the SEAlang

Library’s Ahom Dictionary. The dictionary drawson several Ahom manuscripts translated by a teamled by Dr. Morey, relying heavily on the expertiseof Chaichuen Khamdaengyodtai (RajabhatUniversity, Chiang Mai), whose experience inreading old Tai manuscripts has been essential.

Dr. Stephen Morey leading a Project on Ahom Dictionary

Sample Pages of Bar Ahom Lexicon


Several Ahom books have now been translatedwith additional help from a team of Ahom pandits,led by Junaram Sangbun Phukan, Tileswar Mohanand Medini Mohan, as well as the Institute of TaiStudies and Research, Moran, Assam, under theleadership of Prof. Girin Phukon.

The Ahom Dictionary Resource Project willfinally make the original text available forresearch and reference, and will open the doorfor comprehensive analysis of Ahom historicaland religious texts.© Buljit Buragohain,( [email protected])

An Assamese NRI’s Success Story :Ann Arbor’s HandyLab acquired by Medical device firm in $300 Million deal

Nine years ago an NRI Assamese Dr. Kalyan Handiqueestablished a start-up nanotechnology company called

Handylab in Ann Arbor , Michigan after completing hisdoctorate degree (Ph.D.) in Chemical engineering fromUniversity of Michigan. Recently, it was announced thatHandylab has been acquired for approximately 300 milliondollars by the multi-billion dollar Medical device companyBecton, Dickinson and Company (BD) of New Jersey. It’sa real and rare overseas success story of an Assamese, whichshould encourage younger generation of the region ingeneral and the state in particular to think big and dreameven bigger.

This transaction is a great validation for the technology,products and the efforts of each and every person that contributedto HandyLab. His entrepreneurship may encourage youngergeneration to follow the footsteps of Kalyan. BD, the multi-billion dollar Medical Device Company has signed a definitiveagreement to acquire HandyLab to help enhance its moleculardiagnostics business. Michigan-based HandyLab develops andmanufactures molecular diagnostic assays and automatedplatforms that make molecular testing more efficient and costeffective. The acquisition grew out of a development anddistribution agreement the two companies forged earlier this year

in order to address the growingHospital Acquired Infection marketand other segments of moleculardiagnostics. This deal willaccelerate the deployment ofHandyLab’s leading moleculardiagnostic platform all across theglobe. HandyLab will operate as asubsidiary of BD in AnnArbor. [PEB]© Buljit Buragohain,( [email protected]) &www.annarbor.com

Ani Taggu, the first software engineer fromArunachal has made the State proud by

successfully patenting one of his works titled‘Method and System for Virtual Prototyping’.

The invention is an advanced softwaresystem that enables electronic compilers to createprototypes of mobile phones, automobile controlsystem etc., in software, which acceleratesdesign of embedded systems like mobile phonesdrastically. Nowadays, techniques similar to, or

Arunachali Scientist’s Work Gets US Patent

derived from, the patented software system arefast becoming the standard practice in electronicdesign. Taggu is one of the few from the North-east region of India with sub-specialized USpatents field of computing. Taggu and his fivepartners worked for three years before filing forinternational patent in 2001 and US patent in2002. After the successful international classabstract patent, the US patent office granted himthe US patent number 7613599 recently.


Ani Taggu, an M. Tech from IIT, Kharagpur,is currently a faculty member at Rajiv GandhiUniversity in Doimukh. Hailing from Aalo from

Malaria has been one of the deadliestdiseases in Northeast till the 50’s of the

twentieth century. It took epidemic form. In thehill, dales, valleys and plains, it became a silentkiller. Malaria, like cancer, remained enigmaticas its cause was unknown and the treatmentelusive.

It was Sir Ronald Ross who after years ofexploratory study came out with the cause orcauses of the disease which made possible itsdiagnosis and medicines. He could identifymalaria in female encephalitis. Its stringent biteleft the virus in human blood to cause the disease.In Labac Hospital located in Lakhipur subdivisionof Cachar, set against the backdrop of lush greenBorail Hill ranges, still hangs on its wall a photoframed clipping of a newspaper of late Victoriaera that recorded the achievement of Ronald Rosswhich earned him the coveted Nobel Prize. He isrecognized as the first person to find out the causesof malaria. He was associated with Labac Hospitalas a doctor.

Born in 1857 in the Almorah city of Uttar

Nobel Laureate Ronald RossResearched and Practiced in Labac Hospital, Assam.

Pradesh, RonaldRoss came toN o r t h e a s tthrough hisE u r o p e a nconnection andbecame adoctor inL a b a cHospital.H econductedh i sr e s e a r c hwork on malaria in the quiet and tranquilenvironment of the medical care centre aroundtea bushes, now mainly meant for the treatmentof estate staff members, tea tribe and generalpeople of the area. He was awarded the covetedprize in 1902, an epoch making event in BarakValley. The microscope which was used by DrRoss for his investigative study is still preservedin Labac Hospital. [PEB]

A large number of women workers of the state have been involvedin making bags and carpets and other objects from easily and locally

available natural resources. But they have to undergo painstaking andtime consuming process of squeezing and grinding the water hyacinthmanually to make bags or carpets.

Now Uddhab Bharali, state’s renowned Innovation wizard hasadded one more feather to his cap by successfully inventing an apparatuswhich aims at bringing smile to hundreds of such female entrepreneurs.His new machine will make perfect tapes from dry water hyacinth tomake bags and carpets and other objects. The female entrepreneurs cannow produce a lot of products easily in a much less time and become economically independent.© Buljit Buragohain,( [email protected])

Uddhab Bharali’s Innovation to Aid Women Entrepreneurs

a humble background, he is the son of Taling andOpet Taggu. [PEB]


The nameless and faceless Assamese writerSaurav Kumar Chaliha once said about himself-

“some chaps are some what like photographic films,willing to record what they see only so long as theyare left in their light-tight obscurity of the camerabox, and are absolutely no good any more if pulledout into the open….”, and to be honest, as a fan ofthis great legend, I too never want to disturb thetranquil and intellectually obscure life of his! Sincemy childhood I have only read him and in theprocess I formed an imaginary persona of his inmy mind, always believing that, this one is the realSKC! I grew with such strong “imaginary picture”about this person that when a few news papersdeclared, at the time when Saurav Kumar Chalihawas chosen for the Assam Valley Literary award,his actual name to be “Suren Medhi” I feltsomewhat disheartened! Howcan a lovely name, “Saurav”, besomething else? So what ifSuren Medhi is the son ofanother great Assamese KaliRam Medhi? No one needs toknow that to enjoy his 60 oddwritings, again and again, andlearn something new, everytime.

That is why I was a bitapprehensive when I reached“Laksmiram Barua Sadan” onthat chilly Sunday afternoon of17th January, 2010. We were allthere for the screening of NoniBora’s first attempt in filmmaking – “S.KC. Profile of atime capturer”! And the veryfirst shot made me realize thatall my worries were totallymisplaced! The film openedwith a stray discussion aboutSaurav Kumar Chaliha, in adimly lit room occupied by anunknown woman and two men– an atmosphere as aimless and

mysterious as SKC himself! The few lines comingfrom those characters in the screen assured us aboutthe story telling abilities of the young chap- NoniBora! It was a cold Guwahati afternoon and the hallwas damp and there were better venues for us,ninety odd people voluntarily sitting as audience,to attend as 17th January is also “Silpi Diwas”! Butthis boy from Golaghat, Noni Bora, who is basedin Pune now, showed us some marvelous cinematicdisplays, a wonderful ability of story telling andabove all, a heart full of love and devotion to SKC.In many of his writings SKC talks about hisprofound love for his very old Guwahati- a smalltown as calm, peaceful and warm as its residentswere. Noni Bora, with extreme care and hard work,portrayed that love with a few early morning, foggyshots of Panbazar and Mahamaya Cabin- the heart

and lifeline of a rapidlydegrading city. His cameramoved around manyplaces, buildings,characters and plots ofSKC’s stories to look forthings the writer may hadhimself witnessed- manyyears ago! We were allmesmerized by this showof moving imageries,portrait by portrait, and Istill think we would haveno difficulty inunderstanding themessages, even if“S.K.C.Profile of a timecapturer” were made as asilent movie! As OrsonWelles, the American actorand director, rightly said,“A film is never reallygood unless the camera isan eye in the head of apoet”! And eyes speakmore eloquently thanwords.

Photo 1: A still from the film ‘Lakhtokiat Golam’made by Altad Mazid on Saurav Kr. Chaliha’s life.

Photo 2 : A sketch of Saurav Kr. Chaliha by artistNeel Pawan Baruah.

Nazrul Haque

SKC — Profile of a Time Capturer : A Report


Making a film about Saurav Kumar Chalihais not easy! Firstly, you can’t bring the writer infront of camera and make him talk, in first person,about his life and work. And secondly, you needto be highly sensitive towards his need ofremaining behind the screen and so you neithercan use one of his close family members to revealeverything about him! And that was reiterated byanother renowned and unconventional Film makerfrom Assam, Mr. Altaf Mazid when he narrated,in the movie, his experiences in making filmsabout the great legend and what he could learn fromhis interaction with the writer. He was one of thefour narrators Noni Bora used to actually tell thestoryline and discuss the life and work of Chaliha.The other three were Mr. Prabhat Bora, Mr. ApurbaSharma and Mr. Arindam Barkotoky. All four didextremely well in discussing the various shades ofChaliha’s work and they, one by one, revealed tous the many layers of thought processes that oneencounters while reading his stories.

Noni Bora wisely separated the discussionsinto various sub-themes so that the audience canfeel a sense of continuity while watching themovie. So, Prof. Bora quite eruditely discussedin detail about the influences of western musicand cinema in Chaliha’s work and he wasextremely eloquent and innovative when he saidthat one can feel the divine magic of listening toBach or Beethoven while reading some of thestories of the great writer! Similarly Prof. ApurbaSharma talked about the influences of Science inSKC’s creations and he wondered whether wecould have the great fortune to witness some ofhis superb writings provided Chaliha would nothave been related to Physics! The creator of“Lakhtokiat Golam”, another marvelous work onSKC and his thinking, Altaf Mazid revealed thatChaliha’s stories are themselves quite cinematicand any student of film making can effortlesslyvisualize the plot and turn the stories into somebeautiful cinemas. However, while replying to thediscussion on the future of SKC, lecturer of ADPCollege of Nagaon, Mr. Arindam echoed thethoughts of countless fans of the writer when hedeclared, in a voice laden with true love andemotion, that Saurav Kumar Chaliha has no past

and no future! SKC is a present, a reality, and soshall he remain till Assamese people andAssamese language is alive in our earth! Wouldanyone disagree with that?

Noni Bora is a fresh youth and his cinematicapproaches are also very new and full of creativefreshness. ‘S.K.C. Profile of a Time Capturer’ hassome wonderful music and Noni himself collectedthose bits, one by one, by searching into the net!The film was innovative and brilliant from allangles and everyone in the audience wished Nonia great future ahead in film making. It shall notbe out of context to mention that Altaf Mazid hasalready formed a fan club for the great writer-‘Saurav Kumar Chaliha Anuragi Sangstha’ andthe film was shown under the banner of this group.We feel it is a timely and laudable effort. SauravKumar Chaliha never seeks any rewards, publicityor appreciation and remained throughout his lifelike a wise sage in his trademark style ofintellectual carelessness! But Assam needs thisperson for its own solace and Chaliha shall alwaysremain a guide to us in our quest and lust for abetter and meaningful life. Perhaps, that is whatNoni conveyed through his last shot where SKChimself was standing in the bank of mightyBrahmaputra like a colossus, a “Mohiruha”! I leftthe cold and damp hall in a very positive notethat afternoon as if I have just heard “Eta BhalKhobor” (A good news)

The author is a Guwahati based entrepreneur andmember of Saurav Kumar Chaliha Anuragi Sanstha

Picture Speaks

Boa, Sr 85 : The lone speaker of 65,000 yearsold ‘Bo’ Language died on January 26th,

2010. She lived in Andaman, India


What thought would usually come to our mind whenwe see a khaki clad Assam Police Officer? For most of us, it

would bring thoughts of a brutally corrupt person who has no humanityin heart and is devoid of social grace. Why there is such a negative brand image of

these government officials who are supposed to be the protectors of our life and property roundthe clock? Don’t we have Honest officers and examples of kindness from them?

We do have them, but…as common people, most of us are provided with only the negativeside of the Assam Police. Thanks mainly to our present standard of Passive Sensationalism modeof Journalism which could be described to be still in medieval ages compared to the positive orneutral mode of journalism seen in South India Based print media specially The Hindu and TheDeccan Chronicle. The balance between showing the positive news and negative news have beentilted so heavily towards the latter that the three decade old terrorism inflicted Assamese societyis always on a depressing mode with every news item or article that they watch or read. Thiscreates a feeling specially among the young generation that everyone is busy in corrupt practicesand dishonesty only— no hope whatsoever of Justice, honesty or kindness !! Our battered society,specially the younger generation needs positive news to get inspired to think afresh, to take charge,to move ahead, to become entrepreneurs.

Being brought up in the generation where as kids we were witness to Operation Bajrangand Operation Rhino’s during the Presidents Rule in the 1990’s, I was always curiously on thelookout for the positive side of Assam Police and Indian Army with a view that there must be atleast some instances......I still remember being searched at the dead of the night when I was goingto Guwahati Railway Station to catch a train to Hyderabad in 2002, and the Policeman apologizingwith me with some soul stirring words,

“Ki koribi bhaiti, tohotor keitaman dadar karone aaji tuk search koribo loga hoise, beyanapabi....Bahiroloi porhiboloi goi aso jetiya, bhal dore porhi taate unnati kor...iyaalai ghuri nahibi!”

Luckily when I relocated back and Joined EMRI 108 Emergency Service, I have the privilegedto coordinate with Assam Police for the medico-legal cases involved in Accidental, Violence aswell as Suicide-Poisoning related cases on a daily basis for the last year and a Half. I am veryhappy to inform all, that the response and help provided by the Assam Police has been a thoroughly

Mofid Rahman

We Have Them, But ....


pleasant one -given the manpower, Transportation and ammunition shortage they are in at present. a) They have taken responsibilities on their own — at their own cost of life and even paying money

to buy medicines for the injured unattended patientsb) They have taken blows to save our paramedics, our own EMT’s (Emergency Medical Technicians)

when public (mostly unemployed youths waiting near pan shops without any activity) have becomeunruly and tried to hurt them.

c) They have even given blood to accident victimsd) They have taken care of property of unattended victims and returned the whole amount ( to the

last 50 paisa found in the wallet) to them when they recover, as the recipients acknowledgementletter from the cured victims and our own cash deposit receipts match to the whole figure of whatwas found in the scene and what was being handed over to the victim by the police.....

e) They have provided their own money to helpless children/relatives of unattended victims to eatand sustain while waiting for help to come their way... the list can drag on and on .....

I know, these instances will never be reported in any of our print or electronic media...... I wouldurge the media to kindly report these instances as well to initiate a bond between the civil society and thePolice, which will only help our society to not only stay secure but prosper as well....

We need to provide these positive news to the young generation so that they are inspired to becomehonest Police Officers themselves and become agents of change for the society.

Here I would like to present the story of an Honest IPS Officer working in Assam Police who hasbrought smiles to poor villagers of 48 remote backward villages in Assam with his noble initiative named‘Project Prahari’.

2010 President’s Police Medal winner,Inspector General of Police, Guwahati, Mr.Kuladhar Saikia (1959-) is a live example of ahighly intellectual, compassionate and competentPolice Officer who could be a role model for theyoung generation to take forward the case ofcompassionate Policing that the society desiresfrom the Assam Police.

Mr. Saikia has a Masters Degree inEconomics from Delhi School of Economics underDelhi University and had taught Economics in theprestigious Hindu College in Delhi. He worked asan officer in the Indian Economic Service and theIndian Railway Service and later on joined AssamPolice as an IPS officer in 1985. He had stints asConsultant at World Bank in Washington, DC, USAas well. Later on as a prestigious Full bright Fellowhe went to Pennsylvania State University in theUnited States with his field of study as ‘CommunityPolicing and Community Development’ and uponhis return to Assam, he implies the knowledgegathered there through an experiment in a remotevillage of Kokrajhar District, which has been sosuccessful that it was replicated in 48 villages allacross Assam and has turned out to be one of the

Project Prahari : An Acronym for Pragatir Hake Raijmost beneficial socio-economic projects taken upby Assam Police so far.

Leaders with vision possess the ability tochange a hostile situation into an opportunity tounite people towards a better future — The fatherof our Nation, Gandhiji, had demonstrated it byuniting the Indians towards a freedom movementto thwart the barbaric British Rule.

Similarly, Mr. Saikia’s initiative forparticipatory development and community policingsupported by the Assam Police — Project Prahari,an acronym for Pragatir Hake Raij which meanspeople’s initiative for progress, has turned into amovement towards desired social change from agesold evil practices and superstition and towards selfreliability.

It all started with the merciless killing of 5villagers of Thaigerguri, a remote backward villagein Kokrajhar district on the grounds of witch craftin 2000. Posted as DIG at that time, Mr. Saikiaunderstood that this crime was not because of anyterrorism related with the Bodoland movement, butdue to the poverty inflicted illiteracy and ignoranceof the villagers. Deeply touched, the brave heartedcop took stock of the situation and thought out ways


to get rid of the social malaise related with theseevil practices by involving the whole communitywith awareness programs. As people grew awareof the deadly effects of these social evils, theythemselves took lead in cleansing the society fromthe clutches of these social evils borne out ofilliteracy, ignorance and superstition.

Mr. Saikia then tried to make the villagerseconomically stable by self-employment by helpingthem with information regarding usage of skills andmaterials available locally in their village itself.Buoyed by the overwhelming response and resultsof this initiative launched initially in August 2001in Kokrajhar and slowly replicated in other lowerAssam districts, the DGP Hare Krishna Deka madeit a whole Assam state level initiative involvingthe Assam Police towards social economicdevelopment of the backward remote villages.

The ladies took to weaving, Horticultural andsericulture nurseries, fishery, tailoring, embroideryto become self reliant. The youth were trained todrive vehicles, repairing of machines, foodpreservation, mushroom production and cultivationof citrus fruits for commercial purpose, etc. Therebuilding of old school buildings, library,community halls, broken bridges, bad roads helpedmake the environment cleaner and communicationbetter.

Significant changes through coordination bythe Assam Police as agents of change wheneverthe villagers required help after initial hard workprovided by them, led to the following

Sale of village product through Co-operative marketing society.Installation of Solar Lamps for lightinghouses and community centre.Utilization of low cost sanitary system forgood hygiene.Construction of earthen dam formanagement of natural water resources forirrigation.Micro-credit through self help group.Provision for drinking water facility.

The villages with the following back groundwere chosen:

a) A criminal/terrorist prone area.b) Communally sensitive pockets.c) Backward and isolated village with

predominance of socially under privilegedclasses.

The thrust areas under the project includeimprovement of the communication systemincluding roads and water ways, health andhygiene, formal and informal education, adaptationof appropriate technology to local needs, etc.

The local police is acting as a catalyst in thewhole process by organising support from differentagencies like District Administration, DRDA,Health Department, PWD, ASEB, PHE, banks andother financial institutions.

The various villages which were chosen forproject Prahari and benefited largely were namely,

Muolhoi Village, (N.C. Hills),Daridurivillage, (Goalpara), Bokahola village, (Dibrugarh),Ning Gam village (Tinsukia), Kamarkuchi village(Morigaon), Sialmari, Padmabil, Balaphunga,Lauripara, Nepalpara, Nausali, Athaiabari,Sinsilibari, Sarfanguri-east, Chirkut, DemdamaVillages, (Kokrajhar), Nilakh Village (Dhemaji),Bhetapara Village( Sonitpur), Hariamukh Village(Nagaon), Deulkuchi village (Kamrup), BasdharPart-I village (Hailakandi ), Borkola Bagichavillage (Darrang), Baragharia, Bebezia,Rajapukhuri, Dah Singimari, Singmari Panjanvillages (Golaghat), Tengapathar Village (NorthLakhimpur), Betbari Sarapara, Chipansila Villages,(Bongaigaon), Madhusoulmari, Naribheta,Rangapani village (Dhubri) etc. to name a few.

Senior citizens, the village Headman, youthand women were made leaders of this initiative withactive partnership of self help groups, NGO’s,Culutural, youth clubs etc. Governmentorganisations and development agencies have beeninvolved in capacity building of the villagersthrough training and knowledge dissemination.Social action groups along with the financialinstitutions have provided the much neededeconomic support.Notable changes have been :A) Khagail village, Karimganj district: Dreadeddacoit turns into a farmer:

Karimganj S.P. approached dreaded dacoitNetai Mian’s mother and family, offering help inrehabilitating Netai if he surrendered. Netai andhis men laid down arms after counselling from hisfamily and were sent to jail as under trials. Most


of the 22 cases against him have been disposed ofand only four cases remain. He has now returnedto farming and is all praise for the police.B) Twin villages of Bedbari and Charapara,Bongaigaon: Bridge built in public-policecooperation

A 30-feet long wooden bridge was built withPublic-police cooperation with the activeparticipation of both the villagers. The bridgehelped patients to reach hospitals and students tocycle to their nearest town for their college. Withthe bridge, the Police hit two birds with one stone— along with the faster reach for villagers of bothvillages it helped launch counter insurgencyoperations in that area.C) Lakhipar village in insurgency infested Nalbaridistrict: Ray of hope with prosperity

Project Prahari helped provide employmentto the women folk besides extending facilities ofeducation, agriculture etc. As part of this project,the Nablari police set up a primary school at thevillage supplying text books to the students. Thepolice also provided special help to the orphans ofthe village. The police under the project providedmechanical training to seven youths of the villageand gave engagement to 15 youths in differentpersonnel security agencies. The women with thehelp of police set up different weaving units at thevillage. The police supply the necessary yarns andpurchase the woven products at remunerativeprices.D) Bokahulla village, under Khowang PoliceStation in Dibrugarh: Volunteerism reaps harvest

Within a year of launch of Project Prahari,the hundred odd families of the remote villagewithout a single graduate have developed their areainto a role model, with each villager participatingin the development process. Today, the agriculturalfields of Bokahulla boast of multi-cropping, thelone lower primary school has undergone a drasticface-lift, and the severely potholed PWD roadpassing through the village now is a lot better, afterlocals volunteered labour. In Bipula NandaChoudhury, Deputy Superintendent of Police’swords: “All we did was to motivate the villagersto do certain things by themselves, without waitingfor the official departments.”Tie-ups and Partnerships:

The Police have tied up with the IndianInstitute of Technology (IIT), Guwahati, fortransfer of appropriate technology to the remotevillages of the State covered under the ProjectPrahari of the Police. The three key areas identifiedfor transfer of appropriate technology includedesigning of bamboo furniture for schools andprimary health centres, improving the traditionalirrigation system used by different ethnic groupsof the State and improving the efficiency of thelooms by using mechanised system without usingpower.

Guwahati based Cane and BambooTechnology Centre (CBTC) of the United NationsIndustrial Development Organisation (UNIDO) hasalso helped Prahari villages by imparting trainingin cane and bamboo technology .With the help ofCBTC, police officials set up a plant for recyclingof bamboo wastes to produce charcoal at Praharivillages.

The Assam Science, Technology andEnvironment Council (ASTEC) provided solarlighting system to Prahari villages, which earlierdid not have electricity connections. ASTECDirector A.K. Barua, following his meeting withPrahari officials has provided two solar lamps toThaigerguri villages, where the project was firstlaunched. ASTEC provided rainwater harvestingsystem for drinking water facilities in the NorthCachar Hills and Karbi Anglong districts as wellfor Prahari villages.

Meghalaya chief minister D.D. Lapang andofficials of the Border Security Force and AssamRifles who got to know of it through a presentationin a Government seminar were all mightilyimpressed with the success of this initiative. ToLapang, the best thing about the presentation waslearning that Prahari was launched “withoutspending a penny”.

Project Prahari signifies how withempowerment of general people through microlevel socio-economic activities, places of terrorcould be turned into ideal villages.

“The candle can burn till the last dropprovided someone takes the pain to ignite its tip.”

Visionary leaders like IPS OfficerKuladhar Saikia are examples of such rare breed

(Contd on page 26 )


Where is the wisdom we have lost inknowledge?

Where is the knowledge we have lost ininformation ?

Parenting is something which shows theway to a happier, healthier and purer futuregeneration.

Every child that is born on earth, bringsa message from God that, ‘‘He is not yetdisappointed with man. He still has Hope’’.Parenting is not just giving birth to a child andlooking after its physical needs but alsoproviding food and nourishment for its mindand soul. It is the most wonderful yet the mostdifficult task. Every parent needs to tell oneselfthat they are only custodians of a child who isactually the property of the creator. It is givento them to nurture, so that the child can growup, to serve society and God himself, and indoing so, realize their own divinity. Everyparent needs to remind oneself of this dutygiven to them and to discharge it with love anddetachment.

The saga of parenting begins with thechild is born into the world, and ends only afterthe child grows up, to serve humanity and ablylead as well as follows : to give and forgive, to

love and be loved, to give joy and be joyous, toserve and care.

The atmosphere in the home should be suchthat it should nourish and develop the valuesinculcated in the child, namely — truth, rightconduct, peace, non-violence and love. Parental co-operation and encouragement are vital for theprogramme. Children learn a great deal by observingand copying what their parents do.

Misbehaving children are ‘discouragedchildren’. Their mistaken ideas lead them tomisbehaviour. We cannot be effective parents unlesswe address the mistaken beliefs rather than just themisbehaviour.

Parents should use encouragement to helpchildren feel, ‘belongingness’ and thereby themotivation for misbehaving gets eliminated. If ourchild makes a mistake, we can teach them how tocorrect it. This builds their self esteem and selfconfidence, which are essential aspect of self love.

Parents have the primary responsibility tomould the character of children. Too much freedomshould not be given out of excessive affection.Children should be taught to exercise self-restraintand observe discipline in their daily life. If parentsare negligent in bringing up their children in theirmost tender years, it will not be easy to correct themlater on.

Correcting negative behaviour is the mostdifficult job of parenting, but it is the very core, the

Nandita G. Sarma

(Contd. on Page 57)


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Revisit the Study Guides and Strategies Web site (SGS - www.studygs.net) and itslatest developments helping learners to succeed. For fifteen years this globallearner-centric public service has been freely accessible without registration, uniquein the world of ITC.267 student guides and strategies with over 100 Adobe Flash exercises and games:Topics include learning to learn to test taking; time, project and stress management;reading, writing and problem solving processes. 2009 additions include Interpretivereading, Thinking creatively, Radical thinking, Language learning strategies, Activelearning.936 translations in 35 languages: Assamese, Bengali, Burmese, and Malay languageswere added in 2009. In addition, translations were added by our volunteer cadre inSpanish, Serbian, German, French, Vietnamese, Italian, Persian, Portuguese. Mostpopular languages after English are Spanish, Arabic, Vietnamese, Indonesian,Portuguese, Chinese, Hebrew and Russian.2009 traffic: 7.9 million visitors; 16.5 million page views; 196.4 million hits(Webalizer v 2.01)Publications: columnist “Learning by Design” in the peer-reviewed Tech Trendsof the Association for Educational Communications and Technology; quarterlyseries in Pragyan, an academic journal of Tinsukia College Teachers' Presentation(India); Hoc Tap Cung Can Chien Luoc (study guides book), Ha Noi, Vietnam;three webinars co-produced with Innovative Educators of Colorado, USA; 17,200institutional links to SGS (AltaVista); multiple contributions to vocational/professional publications.Professional travel included the Google Developers Conference, San Francisco;and for Sokol de Paris, France’s Système Ludique Intermédiateur deCommunication entre Enfants (Slice) project.Public comment is open for our lab.studygs.net grant application ‘Learning LabDesigner’ of the 2010 Digital Media and Learning Competition supported byMacArthur Foundation. Visit, support and comment on our proposal: the SGSLab is #365 or keyword search study guides at http://dmlcompetition.net/pligg/.Mail us if you wish to partner in this global open lab project for learners !

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who changed a valley of harsh realities into landof grand prosperity by the sheer empowerment ofthe inflicted uneducated rural people.

Apart from being a competent Police Officer,Mr. Saikia is a winner of the Katha Award forCreative Fiction in 2000. A prolific writer of shortstories, Mr. Saikia is often identified as a writerdealing with the problems of urban social life, isalso an innovator in terms of narrative variation.Saikia’s concentrated detailing of modern existencehas sometimes been compared to the pictures offamous author, Saurav Kumar Chaliha. Hispublication of short stories (total of 14) are: ‘Kula

Saikiar Ek Dozon Galpa’, ‘Aru Keitaman Galpa’,‘Hostelor Alarm Ghari’, ‘Aadda’, ‘Galpar ArarManuh’, ‘Akharat Moi aru Ananya’, ‘MarfatMahanagar’ etc which were published by Lawyer’sBook Stall. His short story collection ‘Akharat MoiAru Anyanya’ has won the Munin Borkakati Awardfor the best fiction. His one act plays have alsoreceived state level awards.

He had written scripts for plays as well.“Laluk Sola”, directed by Kandarpa Mahanta, is awell acclaimed one. He has also scripted anddirected two telefilms under Doordarshan.

(The author is presently working as a team leader cum process trainer in Emergency Response Centrein GVK Emergency Management and Research Institute (GVK EMRI), Guwahati. He is now busy in bringingout a career guidance booklet for the class VII upwards students in remote villages of Assam to guide themtowards better future. He writes in his blog : http://tourismassam.blogspot.com)

Contd. from Page 20 The Human Face of Assam Police

concerning science education in the academicinstitutions of the State is somewhat disappointing.

The function was also addressed by ScienceSociety president Prof Dilip Kumar Choudhury,among others. In the technical sessions held at ninedifferent departments of the University, 67 paperswere presented on topics related to physical scienceand engineering and 32 papers were presented ontopics related to medical and Ayurvedic sciences.

On the topics related to mathematical sciences, 33papers were presented, while 57 papers werepresented on topics of biological science, 26 paperson agriculture and veterinary science topics, 34papers on chemical science topics and 20 paperson topics related with earth and environmentalsciences were presented in the session.© Buljit Buragohain ([email protected]); Dr JogenKalita, ([email protected],in)

Contd. from Page 9 The Academic World Around

(">å¤àƒA¡ Òü}¹à\ã [¤®¡àK¹ ³è¹¤ÿ¤ã "‹¸àšA¡)


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[W¡ì>³à, ëi¡[º[®¡Å¸>¹ ëA¡[¹Úà¹ : Career in Film and Television

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K[t¡ìA¡ "à³à¹ ™å¯A¡-™å¯t¡ãÎA¡ìº [W¡ì>³à "à¹ç¡ [i¡[®¡\Kt¡t¡ =A¡à "Î}J¸ ëÛ¡y¹ š¹à [>\¹ šW¡–ƒ "à¹ç¡ ƒÛ¡t¡à">åÎ[¹ &i¡à ëÛ¡y ¤à[W¡ íº t¡àA¡ [>\¹ ëA¡[¹Úà¹ [ÒW¡àì¤ëºà¯à¹ A¡=à ®¡à[¤¤ šàì¹¡ú [A¡”ñ t¡à¹ ¤àì¤ A¡Ê¡ "à¹ç¡ Î}Nøà³A¡[¹¤Òü ºà[K¤ -ÿ-ÿ- ëÎÒüÚà ³>t¡ ¹Jà ®¡àº¡ú

¤t¡¢³à> Î³Út¡ [W¡ì>³à "à¹ç¡ [i¡[®¡¹ A¡à[¹A¡¹ã [ƒÅt¡šø®è¡t¡ š[¹¤t¢¡> "à[Òìá¡ú ëÎÒü¤àì¤ A¡à[¹A¡¹ã [ƒÅt¡ ƒÛ¡t¡à=A¡à ëºàA¡¹ W¡à[Òƒà "[t¡ÅÚ ¤õ[‡ý¡ šàÒüìá¡ú ëÎÒü ëÛ¡yt¡ëA¡àì>à¤à ®¡àº [ÅÛ¡à>åË¡à>¹ š¹à šø[ÅÛ¡o íº º’ìº [¤ì>àƒ>³à‹¸³t¡ šøì¤Å "à¹ç¡ šø[t¡Ë¡à¹ ëÛ¡yt¡ [¤ìÅÈ ÎÒàÚA¡ Ò’¤šàì¹¡ú

[W¡ì>³à "à¹ç¡ [i¡[®¡¹ [¤[®¡Ä [ƒÅt¡ šø[ÅÛ¡o [ƒÚà ƒåJ>[ÅÛ¡à>åË¡à>¹ A¡=à ÒüÚàt¡ l¡üìÀJ A¡¹à Ò’º¡ú W¡¹A¡à¹ã Jr¡¹&Òü ƒåÒü "Nøoã [ÅÛ¡à>åË¡à> Ò’º ³Òà¹àÊ¡ö¹ šåì>t¡ =A¡à Filmand Television Institute of India (FTII) "à¹ç¡A ¡ºA¡àt¡ àt¡ "¯[Ñ ‚t ¡ Satyajit Ray Film andTelevision Institute (SRFTI)¡ú FTII ëA¡¯º ®¡à¹t¡ì¹>ÒÚ, &[W¡Úà¹ &J> šø=³ ëÅøoã¹ [W¡ì> ÑHæº¡ú ®¡à¹t¡ãÚ á[¤\Kt¡¹ ¤× ¹=ã-³Òà¹=ã FTII ¹ šøàv¡û¡> áày¡ú "à>Òàìt¡SRFTI ëÚ "[t¡ A¡³ [ƒ>¹ [®¡t¡¹ìt¡ [>\¹ &A¡ ÎåA¡ãÚà ³à>[>³¢à> A¡[¹¤îº ÎÛ¡³ íÒìá¡ú ÒüÚà¹ áày-áàyãÎA¡ìº[¤ì>àƒ> ³à‹¸³¹ [¤[®¡Ä [ƒÅt¡ Òü[t¡³ì‹¸ šø[t¡Ë¡à ºà®¡ A¡[¹¤îºÎÛ¡³ íÒìá¡ú ƒåìÚàJ> [ÅÛ¡à>åË¡à>ìt¡ [¤[®¡Ä šèo¢à}K (FullTime) "à¹ç¡ ÒÑ÷³¸à[ƒ (Short Term) šàk¡¸yû¡³ "àK¤ìØn¡à¯àÒÚ¡ú t¡à¹ W¡³å ÎèW¡ã t¡ºt¡ [ƒÚà Ò’º¡ú

Sr.No Course Duration/ title Qualification1. Direction Three Year P.G. Diploma Bachelor’s Degree2. Cinematography Three Year P.G. Diploma Bachelor’s Degree3. Sound Recording & Three Year Bachelor’s degree in any discipline

Sound Design P.G. Diploma with Physics as a subject at SeniorSecondary (10+2) level

4. Editing Three Year P.G. Diploma Bachelor’s Degree

FTTI : Courses in Film & Television


5. Acting Two Year P.G. Diploma Bachelor’s Degree6. Art Direction and Two Year P. G. Diploma Bachelor’s Degree in Architecture/

Production Design Painting/ Applied Arts/Sculpture/Interior Design or related fields in FineArts or equivalent Diploma

7. Animation and One and a half Year Senior Secondary (10 + 2). PreferenceComputer Graphics Certificate Course will be given to candidates having

completed Diploma from Fine Artscolleges.

8. FeatureFilm One year P.G. Bachelor’s DegreeScreenplay Writing Certificate Course

Sr.No Course Duration/ title Qualification1. Direction One Year P.G. Certificate Course Bachelor’s Degree2. Electronic One Year P.G.Certificate Course Bachelor’s Degree

Cinematography3. Video Editing One Year P.G.Certificate Course Bachelor’s Degree4. Sound Recording & One Year P.G. Certificate Course Bachelor’s Degree with

TV Engineering Physics as a subject atSenior Secondary (10+2) level

FTTI : Courses in Television

Courses in SRFTI

"Î³ìt¡à [W¡ì>³à "à¹ç¡ [i¡[®¡¹ [¤[®¡Ä [ƒÅ¹ šø[ÅÛ¡o[ƒÚà &A¡à[‹A¡ šø[ÅÛ¡o šø[t¡Ë¡à> W¡¹A¡à¹ã ¤¸[v¡û¡Kt¡ l¡ü®¡ÚJr¡t¡ K[Øn¡ l¡ü[k¡ìá¡ú W¡¹A¡à¹ã Jr¡¹ P¡¯àÒài¡ã¹ A¡à[Òºãšà¹àt¡"¯[Ñ‚t¡ ‘ë\¸à[t¡ [W¡y¤> [ó¡Âµ Òü>[Ê¡[i¡l¡üi¡’t¡ W¡º[W¡y¹ [¤[®¡Ä[ƒÅ¹ ëA¡Òü¤ài¡à* šàk¡¸yû¡³ "àK¤ìØn¡à¯à ÒÚ¡ú ëÅÒt¡ãÚàîA¡&Òü ">åË¡à>[i¡t¡ Îà-Îå[¤‹à ™ì=Ê¡ ¤õ[‡ý¡ A¡¹à íÒìá¡ú ÒüÚàt¡šø[ÅÛ¡o NøÒo A¡[¹* [¤ì>àƒ> ³à‹¸³t¡ šøì¤Å A¡[¹¤ šà[¹¡ú"Î³t¡ =à[A¡ ®¡àºƒì¹ A¡à³ A¡[¹ìº &[ƒ> ¹àÊ¡öãÚ ¤à

"à”z@¹àÊ¡öãÚ š™¢àÚt¡ A¡à³ A¡[¹¤îº Îå[¤‹à ëšà¯àìi¡à "Î´±¯>ÒÚ¡ú ëÎÒüìÛ¡yt¡ Òã>³>¸t¡à "òàt¡¹àÒü [>Ë¡à "à¹ç¡&A¡àNøt¡àì¹ A¡à³ A¡[¹ ™à¤ ºàìK¡ú [>³— š™¢àÚ¹ š¹à A¡à³A¡[¹ ºà®¡ A¡¹à "[®¡`¡t¡àÒü šàá¹ š™¢àÚt¡ ‘>à³ã-ƒà³ã’šøl¡àA¡W¡> Òàl¡üW¡¹ ºKt¡ A¡à³ ëšà¯à "à¹ç¡ A¡¹à¹ ëÛ¡yt¡™ì=Ê¡ ÎÒàÚ A¡[¹¤¡ú [¤ì>àƒ> ³à‹¸³t¡ "àìá Îàó¡º¸¹ ¤×³åv¡û¡ ƒå¯à¹¡ú šøì¤Å¹ ¤àì¤ ºàìK ³àì=à [>\¹ šø[t¡®¡à,ƒÛ¡t¡à "à¹ç¡ A¡³¢[>Ë¡à¡ú

DURATION Full time course of three years leading to a Post -Graduate DiplomaIN Cinema

Course Structure Integrated Course Structure in 1st Year — 42 weeks Duration (commonfor all students)Specialisation Programme in 2nd and 3rd Year — 84 weeks Duration

Specialisation Offered 1) Direction (2) Cinematography(3) Audiography (4) Editing

No. of Students Maximum 40 students per batch i.e. 8+2 students* per specialisationCourse Content Classroom Lectures, Practical Exercises, Film, Screenings, Interactions

with ProfessionalsAssessment Attendance Practical Sessionals/ Written Examination

Exercises ProjectsMode of Assessment ContinuousMedium of Instruction English


Î³à\ [¤`¡à> [ÅÛ¡à¹ "Nøoã šø[t¡Ë¡à> : Tata Institute of Social Science (TISS)

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J) ¹W¡>à [º[Jt¡ š¹ãÛ¡à (45 >´¬¹)K) Group Discussion (40 >´¬¹)Q) ÎàÛ¡à;A¡à¹ (70 >´¬¹)

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&A¡ ¤¸[t¡yû¡³ã [A¡”ñ ¤×³åJã "à¹ç¡ šøt¡¸àÔà> ³èºA¡ëA¡[¹Úà¹¹ ¤àì¤ "àNøÒãÎA¡ìº ë™àKàì™àK A¡[¹¤ šàì¹ :Tata Institute of Social SciencesTrombay Road, Deonar

Mumbai- 400088Social Work ¹ P¡¹ç¡â« ¤õ[‡ý¡ ëšà¯à¹ ºìK ºìK

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MSW/ MA in Social Work šàk¡¸yû¡³ "àK¤ìØn¡à¯à


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\à[³Úàt¡ MSW šàk¡¸yû¡³t¡>à³ ®¡[t¢¡¹ ¤àì¤ šøà=¢ã Social Work/Sociology/ Psychology/Economics/ Political Science"=¤à ¤å¹gãt¡ Ñ•àt¡A¡ [l¡Nøã‹à¹ã Ò’¤ºà[K¤¡ú Ñ•àt¡A¡ š™¢àÚt¡ 55% >´¬¹ÎÒ l¡üv¡ão¢ Ò’ìº ">¸ ÅàJà¹ áày-áàyãìÚ* >à³ ®¡[t¢¡¹ ¤àì¤ "àì¤ƒ>A¡[¹¤ šàì¹¡ú

\à[³Úàt¡ MSW šàk¡¸yû¡³t¡>à³ ®¡[v¢¡¹ ¤àì¤ &A¡ šøì¤Å š¹ãÛ¡à ">å[Ë¡t¡ ÒÚ¡ú Îà‹à¹oìt¡\å> ³àÒt¡ &Òü š¹ãÛ¡à ">å[Ë¡t¡ ÒÚ¡ú

šøì¤Å š¹ãÛ¡àt¡ ¤Ññ[>Ë¡ (Objective) ‹¹o¹ šøÅ—=àìA¡¡ú ÒüÚàt¡ Î³à\ ÎìW¡t¡>t¡à (Social Awareness)Òü}¹à\ã, Reasoning [¤ÈÚ¹ šøÅ— "àìÒ¡ú ÒüÚà¹ *š[¹*šøà=¢ãÎA¡ìº 300 Å¦¹ [®¡t¡¹t¡ ëA¡àì>à &i¡à Îà³à[\A¡ [¤ÈÚ¹*š¹t¡ &A¡ ¹W¡>à [º[J¤ ºàìK¡¡ú

&[šøº ³àÒt¡ \à[³Úàt¡ >à³ ®¡[v¢¡¹ "àì¤ƒ> šø-šyšøƒà> A¡¹à ÒÚ¡ú šø-šy¹ ¤àì¤ ë™àKàì™àK¹ [k¡A¡>à :

Manager, M/S. Maktaba Jamia Ltd.Jamia Nagar, New Delhi - 110025\à[³Úà¹ KoÎ}ì™àK šàk¡¸yû¡³ "[t¡ l¡üZW¡ Ñz¹¹ "à¹ç¡

[>™å[v¡û¡¹ ëÛ¡yt¡ [¤ìÅÈ Îå>à³ =A¡à¡ú \à[³Úà¹ "”zK¢t¡ AJKMass Communication Research Centre t¡ KoÎ}ì™àK[¤ÈÚt¡ šàk¡¸yû¡³ NøÒo A¡[¹ [™ ëA¡àì>à ³à‹¸³ (Media) ët¡ÎÒì\ šøì¤Å A¡[¹¤ šà[¹¡ú

>à³®¡[v¢¡¹ ¤àì¤ šøà=¢ã [º[Jt¡ š¹ãÛ¡à "à¹ç¡ ÎàÛ¡à;A¡¹à¹ "¯t¡ão¢ Ò’¤ ºàìK¡ú AJK MCRC t¡ Ñ•àt¡ìA¡àv¡¹š™¢àÚt¡ (PG) "àK¤ìØn¡à¯à šø‹à> šàk¡¸yû¡³Î³èÒ Ò’º : MassCom (2) Development Communication (3) Conver-gent Journalism (4) Broadcast System Maintenance(5) Still Photography (6) Graphics and Animationú"[‹A¡ t¡=¸¹ ¤àì¤ log on A¡¹A¡ www.jmi.nic.in¡ú

ëA¡ÒüJ>³à> "àKÅà¹ã¹ [ÅÛ¡à>åË¡à>¹ >à³ t¡ºt¡ l¡üìÀJ A¡¹àÒ’º :

1. Kurukshetra UniversityKurukshetra – 136119

2. Lucknow University, Lucknow3. Devi Ahilya University, Indore4. Aligarh Muslim University

5. University of Delhi, Delhi6. Jamia Milia Islamia, New Delhi7. Benaras Hindu University, Varanasi8. MS University, Baroda, Vadodhara- 3900029. University of Pune, Pune - 41100710. Viswa Bharati, Shantiniketan

WB - 731235

( ëºJA¡ ¹à\>ã[t¡ [¤`¡à> [¤®¡àK¹ šø¤v¡û¡à)


www.careerquips. blogspot. com —thecareer blog which

Prasanta Bora had createdin October, 2007 to helpstudents from NE in gen-eral and NEPIF institutes inparticular has been rankedworld’s 4th best career blog- with a rating of 9.3/10.0by premier blog reviewing/ ranking authorityBlogged.com, just behind the career blog of

Career Quips — An NE Indian Career BlogGot Ranked as World’s 4th Best Career Blog

giants such as “Monster.com”, “About.com”,“Indeed.com”. You can check itsJobs & Careers section listing here.

A recent count showswww.careerquips. blogspot. comhas some very good statistics: Blogvisits:2,60, 000+ page pm.Blogmembers:1786+ (counting). GooglePage Rank:4. All this was achieved

without going for advertising anywhere on theweb for Career Quips!

XONGSTHAPON to Facilitate Employment in the Middle-East

A few individuals hailing from the North-East India, residing in

the Middle-East have createda group calledXONGSTHAPON tofacilitate employment to thecandidates from the North-East India in the Middle-East.Any interested employment seeker may visit

the group site www.xongsthapon.comThere is already an

immediate need of over a 100 semi-skilled workers like Electricians,Plumbers etc. To know more aboutthis urgent requirement, one cancontact the group immediately [email protected] or at

[email protected].

(Contd. on Page 38)

Successful professionals from the Statewhose career interests have dispersed them

across the globe have comeforward to share theirexperience and expertisewith the young aspirants ofthe region and thuscontribute their sharetowards the development of

the state.These professionals have joined hands and

heads to launch ‘Xomidhan’, a websitethat is helping the young people torealize their goal. No matter where theyare the need to ‘give back’ to Assamsurfaces every now and then in thehearts of the expatriates and they have

‘Xomidhan’ : A Career Site Launched


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Î³à\¹ >¯ÎàÛ¡¹, [>¹Û¡¹ ³[Òºà t¡=à [šá¹š¹à ëÅøoã¹¤¸[v¡û¡A¡ ACT & M ëÚ *š¹t¡ l¡üìÀJ A¡¹à [¤ÈÚÎ³èÒt¡¤õ[v¡³åJã šø[ÅÛ¡o šøƒà> A¡ì¹¡ú šø[t¡ìi¡à šø[ÅÛ¡o "à¹´±A¡[¹¤îº A¡ì³* 15 ¹ š¹à 20 \> [ÅÛ¡à=¢ã¹ ë™àKƒà>"à¯Å¸A¡ãÚ¡ú"Î³¹ [¤[®¡Ä "e¡º¹ ¤à[Î–ƒàÎA¡ºA¡ "à³à¹ ">åË¡à>¹ š¹à¤õ[v¡³åJã [ÅÛ¡à ºà®¡A¡[¹ "àu[>®¢¡¹Åãº ëÒà¯àt¡ ÎÒàÚ A¡[¹¤îºÎ³èÒ Jr¡ l¡üÄÚ> [¤ÈÚà, še¡àÚt¡¹ [¤ÈÚ¤¤ãÚà, ÎàÛ¡¹t¡à

A¡³¢ã, [\ºà ÎàÛ¡¹t¡à Î[³[t¡, ">¸à>¸ ">åË¡à>-šø[t¡Ë¡à> t¡=à¤¸[v¡û¡A¡ t¡º¹ [k¡A¡>àt¡ ë™àKàì™àK A¡[¹¤îº ">åì¹à‹ \ì>à¯àÒ’º¡ú** šø[ÅÛ¡o ³àáåºt¡ =A¡à-ëJà¯à¹ J¹á ‹¹à ëÒà¯à >àÒü¡úšø[ÅÛ¡o (Ñ‚ºã¹ ºKìt¡) ¤à š[¹Î¹ìt¡ =A¡à-ëJà¯à¹ Îã[³t¡¤¸¯Ñ‚à "àìá -ÿ- "à¯Å¸A¡t¡à t¡=à šø=ì³-"Òà šø=ì³- ëšà¯à>ã[t¡ (First-come-first-serve) ">å™àÚã =A¡à¹ ¤¸¯Ñ‚à šøƒà>A¡¹à Ò’¤¡ú

³[Òºà Î¤ºãA¡¹o[>¹Û¡¹ÎA¡º¹ ƒÛ¡t¡à ¤õ[‡ý¡¹ ¤àì¤ šø[ÅÛ¡o šøƒà>">åÎèW¡ãt¡ \à[t¡, \>\à[t¡ "à¹ç¡ ">¸à>¸ [šáš¹àëÅøoã¹ ëºàA¡¹ ¤àì¤ šø[ÅÛ¡o¹ ¤¸¯Ñ‚à[>¹Û¡¹ [ÅÛ¡à=¢ãÎA¡ºA¡ [¤ìÅÈ š‡ý¡[t¡ì¹ šàk¡ƒà>

Asomi Building, 4th Floor, Above SBI, ATM; Bharalumukh, Guwahati - 781009, Tele-FAX +91361-2736213;E-mail : [email protected], [email protected]

ASOMI College of Training & Management (Act & M) ¹ "‹ã>t¡ š[¹W¡à[ºt¡ [¤[®¡Ä šø[ÅÛ¡o


A sudden call on my mobile phone one finemorning and three weeks later, I was

standing at the lowest point on the face of theearth! I was included in a Government of Indiabusiness delegation to Egypt and Israel in themonth of February, 2008. I was informed thatthe delegates will be flown from Delhi toJordan by Royal Jordanian Airlines and thenby surface transport — by bus from QueenAlia International Airport, Amman, capital ofJordan to Jerusalem, capital of Israel.

Egypt and Israel are two excitingcountries for me and knowing that we willdrive through the countryside of Jordan mademe even more excited. After finishing ourbusiness meet in Israel, we again came bybus from Jerusalem to Amman airport totake a flight to Cairo, capital of Egypt.

After crossing the Israeli borderthrough King Hussain Bridge (AllenbyBridge) crossing point and after therequired visa formalities we had to changeour bus and board a Jordanian bus. Aftercrossing the ‘no-man’s land’ we enteredthe Jordanian border and had a brief stopfor endorsement/checking of our visas andfrom this point we were accompanied by

Bidyananda Borkakoty

a Jordanian tourist guide in the bus and also anarmed tourist policeman of Jordan. Immediatelyafter entering the bus the tourist policemangreeted us and told us that he will be with us onlyto help us and not to keep an eye on our activities.

The bus journey itself was very exciting,looking out at the desert landscape. The terrainwas undulating, going up and down small barrensandy hills with no trees or big stones/boulders.There were no inhabitants for miles around. Theroads were good. The weather was cold onFebruary 12. I did not expect that Jordan wouldbe so cold. We had to ask the driver to put on theheating system of the bus.

The Hashemite Kingdom of Jordan is anIslamic country with a small percentage ofChristians. It has a population of five million andanother one million refugees from Iraq. The


official language is Arabic. English and French arewidely spoken. Jordan does not have any oil reserveand their main sources of revenue are phosphate,potash, industry and tourism. It’s a monarchy.Women are found in different walks of life. It’s anopen society; therefore, women are not required tocover the face. Coeducational schools also exist.It’s a semi-desert with pine trees and olive trees.Olive oil is used for cooking.

Jordan is one of the safest places in the MiddleEast. Amman is the capital of Jordan. Accordingto our guide Amman is the cleanest city in theMiddle East. Jordanians are as fair as theEuropeans, with a ruddy complexion. I saw thatmost of the girls wear pants but cover the headwith a head scarf.

As we were proceeding towards Queen AliaInternational Airport, Jordan, our guide stopped at apoint for lunch. And lady luck really smiled on me!It was a resort on the Dead Sea surrounded bybeautiful landscape and arid hills. I shouted withdelight at seeing the Dead Sea after alighting fromthe bus. In fact, I hadn’t expected to touch the waterof the Dead Sea this time since we were in a businessdelegation and we didn’t have multiple entry visafor Jordan. It’s God’s grace that I had the opportunityto see and feel such a marvel as the Dead Sea.

The Dead Sea, 55 km southeast of Amman,is one of the most spectacular natural and spirituallandscapes in the world. It is the lowest body ofwater on earth, the lowest point on earth, and theworld’s richest source of natural salts, hidingwonderful treasures that have accumulatedthroughout thousands of years.

As its name evokes, the Dead Sea, also knownas the Salt Sea, is devoid of life due to an extremelyhigh content of salts and minerals which gives itswaters the renowned curative powers, therapeuticqualities, and its buoyancy. The Dead Sea is thesaltiest lake in the world. It is called ‘dead’ becausethe high salinity prevents any fish or other visibleaquatic organism from living in its waters.

Jordan’s Dead Sea coast remains as enticingto international visitors today as it was to kings,emperors, traders, and prophets in antiquity. Theleading attraction at the Dead Sea is the warm,soothing, super salty water itself — more than eighttimes saltier than the ocean. The unusually warm,

incredibly buoyant and mineral-rich waters haveattracted visitors since ancient times, includingKing Herod the Great and the beautiful EgyptianQueen, Cleopatra. All of whom have luxuriated inthe Dead Sea’s rich, black, stimulating mud andfloated effortlessly on their backs while soakingup the water’s healthy minerals along with thegently diffused rays of the Jordanian sun. The salt content of the water is 31.5 per cent. Thewater also contains 21 minerals that are essentialfor the health and care of the body skin includinghigh levels of magnesium, sodium, potassium, andbromine and 12 of these minerals are found in noother body of water in the world. Dead Sea saltsand mud are internationally recognized astherapeutic products. They are well known forreliving pains and sufferings caused by arthritis,rheumatism, psoriasis, eczema, headache and foot-ache, while nourishing and softening the skin. Theyalso provide the raw materials for the renownedJordanian Dead Sea bath salts and cosmeticproducts marketed worldwide.

Swimming in the Dead Sea is anincomparable experience. The concentration ofminerals keeps you from sinking; you can stayafloat as you read a newspaper or drink a cup ofcoffee. You can float in the Dead Sea without eventrying, which makes swimming here a truly uniqueexperience not to be missed.

En route I had noticed a stone markerindicating ‘Sea Level’, but the Dead Sea itself isnot reached before descending another 400 metersbelow this sign. Immediately after descending thesea level one can feel the pressure on the ears. Our guide told us that the sunset touching thedistant hills with ribbons of fire across the watersof the Dead Sea brings a sense of unreality. It isnormally as calm as a millpond, with barely a rippledisturbing its surface, but it can become turbulent.During most days, however, the water shimmersunder a beating sun. Where rocks meet its lappingedges, they become snow-like, covered with athick, gleaming white deposit that gives the area astrange and surreal sense.

A unique combination of several factorsmakes up the Dead Sea’s total attraction: thechemical composition of its water, the filteredsunrays and oxygen-rich air, the mineral-rich black


mud along the shoreline, and the adjacent freshwater and thermal mineral springs. Skin disordersare treated primarily via programmed exposure tothe sun. It is believed that the greater distance whichthe sun’s rays have to travel — an extra 400 metersbelow sea level — enhanced by the heavy ozonelayer and water vapour in the region, serves to filterthe sun’s rays, thus modifying the harmfulultraviolet portion. This permits longer periods ofexposure to the healing rays of the sun.

Although sparsely populated and serenelyquiet now, the Dead Sea area has a historical andspiritual legacy of its own. It is believed to be thesite of five Biblical cities: Sodom, Gomorrah,Admah, Zebouin and Zoar.

The history of the Dead Sea is 5,000 yearsold. King David, King Herod, Jesus, and John theBaptist were closely linked with the Dead Sea andits surroundings. The prophets knew it via theinfamous Sodom and Gomorrah. During Egyptianrule it is said that Queen Cleopatra obtainedexclusive rights to build cosmetic andpharmaceuticals in the area. Later on, the wilyNabateans discovered the value of bitumenextracted from the Dead Sea and needed by theEgyptians for embalming their mummies. Aristotlealso wrote about the remarkable waters of the DeadSea. In Roman times the Essenes settled in Qumranon the Dead Sea’s northern shore and on the heightsof Masada, a small group of rebellious Jewishzealots held out against the might of the Romanlegion. The remoteness of the region attractedGreek orthodox monks since the Byzantine era.Their monasteries such as Saint George in WadiKelt and Mar Saba in the Judean Desert are places

of pilgrimage. Bedouin tribes have continuouslylived in the area and more recently explorers andscientists arrived to analyze the minerals andconduct research into the unique climate. Since the1960s, tourists from all over the world have alsoexplored the Dead Sea region.

The Dead Sea has an area of 1,050 sq km,with a length of 76 km, and a maximum width of16 km. The maximum depth is 396 metres. TheDead Sea is geologically part of the Rift Valleysystem. The principal source of the Dead Sea isthe Jordan river, but there are other streams feedingit too. There is no outlet for the lake. Daily sevenmillion tons of water evaporates but the mineralsremain, causing the salt content to increase. Amongthe salts in the Dead Sea are sodium chloride,magnesium chloride, calcium chloride, potassiumchloride, and magnesium bromide.

The Dead Sea is flanked by mountains tothe east and the rolling hills of Jerusalem to thewest, giving it an almost other-worldly beauty.Extraction of potash, bromine, gypsum, salt andother chemical products is one of the feweffective means of utilizing the Dead Sea as aresource.

A series of new roads, hotels andarchaeological discoveries are converging to makethis region as enticing to international visitors todayas of yore. Seaside facilities include modern hotelswith therapeutic clinics and restaurant/bathing/sports complexes, meeting the needs of day visitorsor parties wishing to spend the night amidst one ofthe most dramatic and moving landscapes in theworld.

(The author is an engineer by qualification and planter by profession. He is the Chairman of NorthEastern Tea Association (NETA), Executive Member of Assam Tea Planters Association (ATPA) andSecretary General of Friends of Assam and Seven Sisters (FASS) India Chapter, an International VoluntaryOrganisation for North East India.)

listened to their hearts’ calling.“We wanted to apply our knowledge and

expertise, in a concerted way, to the various sectorsthat impact the development of that region,” saidBuljit Buragohain, one of the members of thegroup.Buljit said that the primary objective of the

group is to contribute to the development of Assamby targeting the students.

Interested students can get their queriesanswered at www.xomidhan.org, and see the vastworld of opportunities lying beyond theconventional avenues. (PEB)

(Contd. from Page 33) ‘Xomidhan’ : A Career Site Launched


The controversial BT brinjal is about to hitIndian market. BT brinjal is a genetically

modified form of conventional brinjal. It iscreated out of inserting a gene (Cry 1Ac) fromthe soili bacterium Bacillus thuringiensis intoBrinjal. The insertion of the gene into the Brinjalcell in young cotyledons has been done throughan Agrobacterium-mediated vector, along withother genes like promoters, markers etc.Scientists claims the BT Brinjal to haveresistance against lepidopteran insects like theBrinjal Fruit and Shoot Borer and Fruit Borer.

Brinjal was actually originated in Indiaabout 4000 years ago and is being used andconsumed as one of the most common vegetableever since. The area under cultivation isestimated to be around 5 lakh hectares yieldingaround 8.2 million metric ton. Brinjal iscultivated mainly in the states of AndhraPradesh, Bihar, Karnataka, Maharastra, Orissa,Tamilnadu, Uttar Pradesh and West Bengal ascash crop and the average yield is around 200-350 quintal per hectare in India. There are manylocal varieties grown, apart there are someimproved varieties include Pusa Pruple cluster,Syamala and Hybrid Varieties include Arka

Navneet, Pusa Hybrid 5 and 6 etc.The artificial alternation of DNA structure in

crops/vegetables is known as Genetic Modification.This is usually done by transferring individual genesof one organism to another. This is usually donefor commercial profits as it has some qualities likebetter size, better colour, better pest resistance, quickproduction etc. but may not necessarily have goodhealth values always. The human risks are yet notfully measured as these are still to be widely used,but some assumptions can be made. Since it isunnatural, we are still not sure about the damagingeffects on health caused by it. It may increase theuse of chemicals which may contaminate watersupply and land more vigorously. It certainly willhelp in losing bio-diversity in crops. it definitelyhave serious environmental concern that includeintroduction of modified genes into wild organismsand will certainly have an adverse effect on bio-diversity. Since these are new products, it willcertainly bring new toxins and allergens in foodand no one knows what side-effect it will have overour health. And lastly it will certainly disturb theecological balance.

The Bt Brinjal developed by Mahyco,partnered with Tamil Nadu AgriculturalUniversity, University of Agricultural Sciencesand the Indian Institute of Vegetable Research.

The Greenpeace India commissioned FrenchScientist Professor Gilles Eric Seralini, who is also

Anirban Ghosh


a member of Committee for Independent Researchand Information on Genetic Engineering, hadcarried out an independent assessment on Mahyco’sdossier on toxicology test submitted to Indianauthorities. He concluded that the BT Brinjalsproduce a protein in vegetable cell that inducesantibiotic resistance. This is considered to be themajor problem with health issue. A majordifference in the blood chemistry is observed inanimals after consumption of BT brinjals. Rats fedBt brinjal had diarrhoea, increased waterconsumption; decrease in liver weight. Feed intakewas modified in broiler chickens. Furthermore, heconsiders it potentially unsafe to eat animals withthe health problems that had been fed Bt brinjal.

Studies show that the cry proteins in BT cropshave amino acids which are potential allergens. BTtoxins had caused powerful immune responses andabnormal cell growth in mice. Studies also show thatsome of the genes inserted into GM food have thecapacity to survive during the digestive process andget transferred to human body and are known to havetransferred themselves into intestinal bacteria.

Moreover genetically engineered seeds aresterile, which means the instead of keeping aportion of crop for use in the next year as seed,farmers have to buy new seeds each time forproduction. This will eventually increase the costof production which will have an adverse effecton the world economy and with a major portion ofhumankind living below poverty line; the case willcertainly become even more critical.

How-ever in an article published inwww.andhranews.net, Dr. Satbir Singh Gosal,Additional Director Research Agriculture in PunjabAgriculture University, claims BT brinjal to be safefor human consumption. He claims the newtechnology would consume less insecticide andwould be more human health friendly.

The ill effects of Genetically modified cropsare not new to humankind. There are several caseswhere people have suffered severely and even diedby consume genetically modified crop samples.

A genetically engineered soyabean was foundto cause serious allergic reactions, and bacteriagenetically engineered to produce large amounts ofthe food supplement, tryptophan, have produced toxiccontaminants that killed 37 people and permanently

disabled 1,500 more. (Refs: Nordlee, J.A. et al (1996)THE NEW ENGLAND JOURNAL OF MEDICINE688; Mayeno, A.N. et al (1994) TIBTECH 12:364.)

Recent studies conducted in the US says that80% of supermarket milk contained traces of eithermedicines, illegal antibiotics used on farms, orhormones, including genetically engineered bovinegrowth hormone (rbGH). The facts show thatregulators are not protecting the public adequately.(Ref: Epstein, S.S. (1996) INT. JOUR. HEALTHSERVICES, 26:173.)

In America, thousands of citizens became illand a few died from a Genetically modified versionof L-Trytophan. The Japanese company, whichbrought the product in the market, had to pay out$2 billion as compensation. Finally it was takenoff the market. Today, some health practitionersare returning to non-GMO L-Tryptophan for usein treating sleep disorders.

In 2006, Japan suspended long grain riceimports from the US after tests revealed that therice contained trace amounts of GMO that werenot approved for human consumption.

However, the following positive impacts areclaimed.

The GM crops contain improved nutrientcontents, improved sensory properties. Not onlypest, disease and herbicide resistance, the GM isalso claimed to be drought resistance. It is furtherclaimed that GM crops allows greater precisiontowards agriculture and reduces the risk ofundesirable traits. These advantages could showbeneficial result in long term to both consumers aswell as producers and environment. An estimated7.7 billion out of 8.4 billion population of the worldlive in developing countries, out of which, about 2billion of them are children. A major portion ofthem do not receive enough food to eat, and sufferdifferent disease caused by malnutrition. Eventoday, malnutrition related death is near about24000 daily. So, it is claimed that GM crops canbe helpful to eradicate death due to malnutritionas the wastage of crop, because of the pests, willbe reduced and can reduce the number of peoplesleeping hungry.

But, can the harmful effects of the GeneticallyEngineered Crops be justified with the above mentionedpositive impacts? This is the time to decide.


[Note: While this write up was in the press, the writer sent this note on latest development on BTbrinjal:

Responding to the widespread protest throughout the country, Minister of forest and environment Shri.Jairam Ramesh has announced that government is not in a hurry to permit commercial cultivation of BTbrinjal. After a three week long public hearing in different part of the country Shri Ramesh said since themajority of people are against it, the government has decided to take vigilant step towards it. Moreover, thereis lack of common understanding among the cultivators and scientists regarding the pros and cons of BTbrinjal. Moreover, Shri Ramesh also clarified that the decision is taken only for BT Brinjal and not for otherGenetically Modified Crops like rice, cabbage etc.

A, battle has been won but the war is still on. Never mind – together we can make it happen.](The author is an alumni of Tinsukia College and now works at Chittaranjan Loco Works, West Bengal.

For more articles on Environmental Issues, please logon at his site :http://sites.google.com/site/planetgreenactnow & http://blogofanirban.blogspot.com)

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™àÚ ët¡[t¡Úà ëÎÒü ëÎì³[A¡ =A¡à ë>à³ì¤à¹t¡ ¤ã\àoåì¤à¹ºà[K ‹ì¹¡ú šàát¡ =å-ëJA¡à¹ ¤à ëÅRå¡>¹ ‡à¹à ëšàÈìA¡ &Òü¤ã\àoåì¤à¹ "òàt¡¹àÒü šk¡àÚ¡ú "à>Òàìt¡ ëJà¯à ¤Ññ ¤à šà>ã¹ºKt¡ [™ì¤à¹ ¤ã\àoå ³åJ KÔ¹t¡ šøì¤Å A¡ì¹, [ÎÒòt¡¹ Î¹ÒÎ}J¸ìA¡Òü ³åJ KÔ¹¹ ºàº[i¡ìÚ ‹ÿ¤}Î A¡ì¹¡ú ÒüÚà¹ *š[¹*šàA¡Ñ‚ºãt¡ =A¡à &[W¡l¡ "à¹ç¡ l¡ü;ìÎW¡ìA¡* ¤ã\àoå ‹ÿ¤}Î A¡¹àt¡"[¹Òoà ë™àKàÚ¡ú íƒ[>A¡ ³ºt¡¸àK "à¹ç¡ šøÑ÷à¯¹ ‡à¹à* ¤×¤ã\àoå ëƒÒ¹ š¹à l¡ü[ºÚàÒü š[k¡*¯à ÒÚ¡ú &Òü [J[>ìA¡Òü šøà=[³A¡šø[t¡¹Û¡à šøoàºã ¤å[º* ëA¡à¯à ÒÚ¡ú ™[ƒ ëA¡àì>à ¤ã\àoåì¯&Òü šøà=[³A¡ šø[t¡¹Û¡à šøoàºã "[t¡yû¡³ A¡[¹¤îº ÎÛ¡³ ÒÚët¡ì”z Òü ëšàÈA¡¹ ëƒÒ¹ [‡t¡ãÚìi¡à šø[t¡¹Û¡à šøoàºã¹ Î–µåJã>Ò’¤ ºKà ÒÚ¡ú ÒüÚà¹ ¤àì¤ ¹v¡û¡ Î}¤Ò> t¡”|ìi¡à Î[yû¡Ú íÒl¡üìk¡¡ú Î}¤Ò> t¡”|t¡ ëó¡K’W¡àÒüi¡ >à³¹ ëšàÈA¡ ëA¡àÈì¤àì¹Î}¤Ò> A¡ºà¹ ¤à[Òì¹* "à> A¡ºàt¡ ¤ã\àoå¹ [Ñ‚[t¡ š¹ãÛ¡àA¡[¹ =àìA¡¡ú &Òü ëA¡àÈì¤àì¹ ¤ã\àoåì¤à¹ [>\¹ ëA¡àÈ "à¯¹oã¹[®¡t¡¹t¡ Îå³å àÒü ºÚ "à¹ç¡ ‹ÿ¤}Î A¡[¹ ëšºàÚ¡ú &Òü ¤ã\àoåì¤à¹™[ƒ ëó¡K’W¡àÒüi¡¹ ‡à¹à ‹ÿ¤}Îšøàœ >ÒÚ ët¡ì”z ÒüÒòt¡ ¹v¡û¡ Îe¡àº>t¡”|t¡ ëÎà³àÒü šì¹ "à¹ç¡ ºìK ºìKÒü ëšàÈA¡¹ ëƒÒ¹ Î¤¢ìÅøÈšø[t¡¹Û¡à šøoàºãìi¡à Î[yû¡Ú íÒ l¡üìk¡¡ú &Òü šøoàºãìi¡à Î šèo¢¹àÎàÚ[>A¡ &i¡à ¤¸¯Ñ‚à¡ú &Òü ¹àÎàÚ[>A¡ ¤¸¯Ñ‚à¹ ³èº l¡üšàƒà>ƒåi¡à¹ >à³ Ò’º &[–i¡ì\> "à¹ç¡ &[–i¡¤[l¡¡ú

¤ã\àoåì¤à¹ ëšàÈA¡¹ ëƒÒ¹ "}K >ÒÚ¡ú ÒüÒòìt¡ &ì>[A¡áå³à> šø’[i¡> Î}ìÅÃÈo A¡ì¹ [™ ëšàÈA¡¹ ëƒÒ¹ ¤àì¤&ìA¡¤àì¹Òü "[W¡>àA¡ã¡ú &Òü "[W¡>àA¡ã šø’[i¡>ì¤à¹A¡ ëšàÈA¡¹ëƒìÒ NøÒo >A¡ì¹¡ú &Òü "[W¡>àA¡ã šø’[i¡>ì¤à¹ìA¡ &[–i¡ì\>ë¤àºà ÒÚ¡ú Îà‹à¹oìt¡ &[–i¡ì\> šø’[i¡> "=¤à ¤× ÅA¢¡¹à¹‡à¹à K[k¡t¡¡ú &[–i¡ì\[>A¡ šƒà=¢ì¤à¹¹ ë³ï[ºA¡ ®¡à¹ ¤×



º¤ài¢¡ "àÒü>Ê¡àÒü>A¡ Î¤¢A¡àº¹ &K¹àA¡ã "[t¡ÅÚšøJ¹ ¤å[‡ý¡\ã¯ã ëºàA¡ ¤à ‘[\[>ÚàW¡’ [ÒW¡àì¤ "àJ¸à

[ƒÚà ÒÚ¡ú "àìš[Û¡A¡t¡à¤àƒ "à¹ç¡ "àÒü>Ê¡àÒü> —&ìA¡i¡à ³å‰à¹ Òü[š[k¡-[Î[š[k¡¡ú t¡=à[š "àÒü>Ê¡àÒü>A¡"A¡º &\> šƒà=¢[¤ƒ [ÒW¡àì¤ "àJ¸à [ƒÚàìi¡à Î³ã[W¡>>ÒÚ; ët¡ìJt¡ &ìA¡‹àì¹ šà¹³ào[¯A¡ [>¹Ñ|ãA¡¹o, ‹³¢[>¹ìšÛ¡t¡à t¡=à ³à>¯ "[‹A¡à¹¹ ÎìšìÛ¡ =A¡à ÎìW¡t¡A¡¤¸[v¡û¡ "à[áº¡ú \[i¡º [¤ÈÚ¤ÑñÎ³èÒ Î¹ºãA¡¹o A¡¹à¹l¡üš[¹* [¤[®¡Ä [¤ÈÚ¤ÑñÎ³èÒ [>\¹ ¤¸[v¡û¡Kt¡ \ã¯>¹ºKt¡ tå¡º>à A¡[¹ l¡üšÑ‚àš> A¡[¹¤ š¹àìi¡à ët¡ìJt¡¹&A¡ l¡üìÀJì™àK¸ [ƒÅ "à¹ç¡ "à>¹ ¤àì¤* ">åA¡¹oãÚ¡ú

Î}ìÛ¡šìt¡, 1879 W¡>t¡ \à³¢à>ãt¡ \–µNøÒoA¡¹à "àÒü>Ê¡àÒü> "à”z\¢à[t¡A¡ [¤`¡Î³à\t¡ Î³àƒ¹ ºà®¡A¡ì¹ 1905 W¡>t¡ šøA¡àÅ ëšà¯à ët¡ìJt¡¹ '[t¡Òà[ÎA¡5 J> í¤`¡à[>A¡ ëššà¹¹ (Scientific papers)

ë™àìK[ƒ¡ú 1921 W¡>t¡ ë>àì¤º šå¹ÑHà¹¹ ‡à¹àët¡ìJt¡A¡ Î–µà[>t¡ A¡¹à ÒÚ¡ú [A¡áå ¤á¹ \å[¹J[¤Å«[¤ƒ¸àºÚt¡ [ÅÛ¡A¡t¡à A¡¹à¹ šàát¡ 1933 W¡>t¡\à³¢à>ã t¡¸àK A¡[¹ "àì³[¹A¡à ™åv¡û¡¹àÊ¡öt¡ ¤Î[t¡ A¡[¹¤îººÚ "à¹ç¡ [šøXi¡> [¤Å«[¤ƒ¸àºÚt¡ "‹¸àš>à A¡ì¹¡ú1955 W¡>t¡ ët¡ìJìt¡ ÒüÒ Î}Îà¹ t¡¸àK A¡ì¹¡ú šƒà=¢[¤`¡à>t¡ "àK¤ìØn¡à¯à šø®è¡t¡ ¤¹R¡[o¹ ¤àì¤ ët¡ìJt¡¹Î–µà>àì=¢ 2005 W¡>ìi¡à ‘"à”z\¢à[t¡A¡ šƒà=¢ [¤`¡à>

¤È¢’ [ÒW¡àì¤ šàº> A¡¹à ÒÚ¡úÒàÒüÑH æº¹ áày \ã¯>t¡ Î¹Ò Î}J¸A¡ [ÅÛ¡ìA¡

"àÒü>Ê¡àÒü>A¡ [A¡”ñ šá–ƒ A¡¹à >à[áº — [ÅÛ¡A¡ÎA¡º¹"à`¡à‹ã> íÒ =A¡à P¡o¹ "®¡à¯¹ ¤àì¤¡ú NøãA¡ ®¡àÈà¹¤¸àA¡¹o¹ [ÅÛ¡A¡ ë™àìáó¡ ël¡ìK>Òà=¢ >à³¹ [ÅÛ¡A¡\ì>"àÒü>Ê¡àÒü>A¡ ³åìk¡Òü W¡Aå¡šà[¹ ëƒ[J¤ š¹à >à[áº "à¹ç¡ët¡ìJìt¡ AÃ¡àát¡ "àÒü>Ê¡àÒü>¹ l¡üš[Ñ‚[t¡A¡ íº ¤¸v¡û¡ A¡[¹[áº&ì>ƒì¹ — “Your presence in the class destroy

the respect of the students.”

[¤[®¡Ä ">åË¡à>t¡ W¡àA¡[¹¹ ¤àì¤ "àì¤ƒ> A¡[¹* Îó¡ºë>àìÒà¯àt¡ ³àìW¢¡º NøW¡ì³> >à³¹ &\> ¤Þêå¡¹ šy¹ ë™àìK[ƒ1902 W¡>t¡ "àÒü>Ê¡àÒüì> ¤ào¢ W¡Ò¹¹ ëšìi¡si¡ "[ó¡W¡ &i¡àt¡ëA¡¹àoã¹ W¡àA¡[¹ &i¡à šàÚ¡ú "[ó¡W¡¹ A¡à³¹ Î³Úìáà¯à¹"¯Î¹ ³åÒèt¢¡t¡ ët¡ìJìt¡ šƒà=¢ [¤`¡à>¹ \[i¡º [¤ÈÚ¤ÑñÎ³èÒíº ³W¡P¡º íÒ =àìA¡ — ët¡ìJt¡¹ *š¹¯àºà ¤àWå¡šà¹®¡àÒü\à¹ l¡0 Ò’ºà¹¹ "º[Û¡ìt¡¡ú šƒà=¢ [¤`¡à>¹*š¹t¡ A¡[¹ =A¡à [¤[®¡Ä [ºJà-ë³ºà¹ A¡àK\Î³èÒ ët¡ìJìt¡,¤¸¯Òà¹ A¡[¹ =A¡à ëi¡¤åºJ>¹ &i¡à l¡ö’Úà¹t¡ ëÎàì³à¯àÒü¹àìJ¡ú ë‹³à[ºìt¡ ëÎÒü l¡ö’Úà¹ìi¡à¹ >à³ ¹à[J[áº —‘Department of Theoritical Physics.’

1904 W¡>t¡ šøì³àW¡>¹ ¤àì¤ ƒJ¢àÑz A¡ì¹àìt¡l¡0 Ò’ºàì¹ "NøàÒ¸ A¡ì¹ "à¹ç¡ "àÒü>Ê¡àÒü>¹ [¤ÈìÚ ët¡ìJìt¡ëi¡àA¡àìi¡à [ºìJ &ì>ƒì¹ :‘‘Although Einstein haddisplayed some quite good achievement – but –he would still have to wait until he has becomefully familiar with mechanical Engineering.’’

Ît¡¸ì\¸à[t¡ KîK


'[t¡Òà[ÎA¡ 5J> í¤`¡à[>A¡ ëššà¹ šøA¡àÅ ëšà¯à¹šàát¡ 1905 W¡>¹ ëÅÈ¹ó¡àìº "àÒü>Ê¡àÒ üì> ¤ào¢[¤Å«[¤ƒ¸àºÚ¹ \å[>Ú¹ [ÅÛ¡A¡ šƒ¹ ¤àì¤ "àì¤ƒ> A¡[¹ìº— [¤ìÅÈîA¡ "àìš[Û¡A¡t¡à¤àƒ¹ *š¹t¡ šøA¡àÅ ëšà¯àëššà¹J>¹ ¤àì¤ ët¡ìJt¡¹ ™ì=Ê "àu[¤Å«àÎ KØn¡ íºl¡ü[k¡[áº¡ú [¤Å«[¤ƒ¸àºÚ¹ ë¤ï[‡ý¡A¡ Î³àì\ ët¡ìJt¡A¡ [A¡”ñ"NøàÒ¸ A¡[¹ìº¡ú [>¹àÅ >îÒ, "àÒü>Ê¡àÒüì> &J> ÒàÒüÑHæº¹[ÅÛ¡A¡ šƒ¹ ¤àì¤ "àì¤ƒ> A¡[¹ìº — "àì¤ƒ> šyt¡ët¡ìJt¡¹ šøA¡àÅ ëšà¯à ëššà¹Î³èìÒà Kòà[k¡ [ƒìº¡ú ³åk¡ "àì¤ƒ>šy š[¹[áº 25 J>¡ú ÎàÛ¡à;A¡à¹¹ ¤àì¤ ³ì>à>ãt¡ A¡[¹ìº3 \>A¡¡ú t¡à[ºA¡àt¡ "àÒü>Ê¡àÒü>¹ >à³ [A¡”ñ "”z®å¢¡v¡û¡ >Ò’º¡ú

K[ot¡ ÅàÑ|t¡ &\> l¡üìÀJì™àK¸ ¤¸[v¡û¡ íÒìá ëÒ>¹ãšÒüÚ>ìA¡Úà¹¡ú ¤t¢¡³à> Î³Úìáà¯àt¡ ‘Chaos theory’ >àì³ì¹\>à\àt¡ &A¡ t¡â«¹ &K¹àA¡ã \–µƒàt¡à [ÒW¡àì¤ ët¡ìJt¡A¡ Ko¸A¡¹à ÒÚ¡ú 1905 W¡>t¡ ëÒ>¹ã šÒüÚ>ìA¡Úà¹¹ ¤ÚÎ šøàÚše¡àÅ¹ l¡ü‡ý¢¡t¡¡ú 1906 W¡>t¡, Wå¡Òü\à¹ìºr¡¹ &i¡à ëšìi¡si¡"[ó¡W¡¹ ëA¡¹àoã &\ì> "àìš[Û¡A¡t¡à¤àƒ¹ *š¹t¡ "àK¤ìØn¡à¯àl¡üìÀJì™àK¸ ¤¹R¡[o¹ [¤ÈìÚ `¡à> íÒìÚà, ët¡ìJìt¡ [A¡”ñ&ìA¡à ³”z¤¸ A¡¹à >à[áº¡ú "à>ìÒ >àºàìK, ³à>¯ Î³à\¹ë¤ï[‡ý¡A¡ [ƒÅ¹ &A¡ l¡üìÀJì™àK¸ Ñz´± — ®¡¹ "à¹ç¡ Å[v¡û¡¹³à\¹ Î´šA¢¡ìi¡àA¡ (E = mc2) ët¡ìJìt¡ šøàÚ "NøàÒ¸ A¡[¹ìº¡ú³åk¡ìt¡ ëÎÒü Î³Úìáà¯à¹ Î¹Ò Î}J¸A¡ ³å‹àóå¡i¡à [¤`¡à>ãìÚ"àÒü>Ê¡àÒü>¹ ¤¹R¡[o¹ [¤ÈìÚ `¡àt¡ íÒìÚà ët¡ìJt¡A¡ NøàÒ¸A¡¹à >à[áº —&i¡à A¡à¹oìt¡ — #È¢à¡ú

&ÒüìÛ¡yt¡ Î³àìºàW¡A¡ÎA¡º¹ šø[t¡ "àÒü>Ê¡àÒüì> ¤¸v¡û¡A¡ì¹ &ì>ƒì¹ : “To see with our own eyes, to feeland judge without succumbing to the suggestivepower of the fashion of the day, to be able to expresswhat ever has seen and felt in a trim sentence oreven in a cunningly wrought word — is that notglorious? Is it not a proper subject forcongratulation?”

"àÒü>Ê¡àÒü>¹ íÅÅ¯ "à¹ç¡ íA¡ìÅà¹ A¡àºìáà¯àt¡Òül¡üì¹àšt¡ [®¡ìC¡à[¹Úà> ™åK¹ [ÅÛ¡à š‡ý¡[t¡ šøW¡[ºt¡ íÒ "à[áº¡ú¤å[‡ý¡\ã¯ãÎA¡ìº "àK¤ìØn¡à¯à [¤[®¡Ä ³t¡àƒÅ¢A¡ Îì–ƒÒ¹ W¡Aå¡ì¹ W¡à¤ ë>à¯à[¹ — šøÅ— A¡[¹¤ ë>à¯à[¹¡ú [™ìi¡à[ÅÛ¡à¤¸¯Ñ‚à ®¡à¹t¡t¡ "à[\* šøW¡[ºt¡¡ú "àÒü>Ê¡àÒü> &ì>‹¹o¹[ÅÛ¡à š‡ý¡[t¡¹ ëQà¹ [¤ì¹à‹ã "à[áº¡ú áày "¯Ñ‚àìt¡&ì>‹¹o¹ [ÅÛ¡à š‡ý¡[t¡A¡ ët¡ìJìt¡ NøàÒ¸ A¡¹à >à[áº¡úët¡ìJìt¡ šàáîº &ì>ƒì¹ A¡Ú : “Numerous are theacademic chairs, but rare are wise and nobleteachers. Numerous and large are the lecture halls,

but far from numerous the young people whogenuinly thirst for truth and justice. Let every manjudge himself, by what he has himself read, not bywhat others tell him.”

áàyÎA¡º íÒìá &ìA¡àJ> Î³à\¹ l¡üÄÚ>¹ ³èº >àÚA¡¡út¡à¹¤àì¤ áàyÎA¡º¹ &A¡ [>\Ñ¬ ƒõ[Ê®¡Uã =à[A¡¤ ºà[K¤¡ú&ì>‹¹o¹ ƒõ[Ê®¡Uã KØn¡ íº ë¤ï[‡ý¡A¡ A¡á¹t¡¹ ë™àìK[ƒ¡ú&Òü[J[>ìt¡ l¡üìÀJ A¡[¹¤ šà[¹ ™[ƒ* "à³à¹ ¹à\¸ "Î³t¡[¤[®¡Ä áày Î}Kk¡ì> [®¡¹ A¡[¹ìá[Ò — [A¡”ñ &ÒüÎ}Kk¡>Î³èÒt¡ ëA¡ì>‹¹o¹ ë¤ï[‡ý¡A¡ A¡á¹; íÒìá — [ÎìÚà&A¡ [¤W¡à™¢¸ [¤ÈÚ¡ú t¡=à[š áàyÎA¡º¹ ë¤ï[‡ý¡A¡ ƒõ[Ê®¡Uã KØn¡ëºà¯àt¡ šì¹àÛ¡®¡àì¯ ÎÒàÚ A¡¹à l¡ü;ÎìA¡Òüi¡à íÒìá — [ÅÛ¡àš‡ý¡[t¡, [ÅÛ¡A¡ÎA¡º "à¹ç¡ Îà³à[\A¡ š[¹ì¤Å¡ú "àÒü>Ê¡àÒüì>&ÒüìÛ¡yt¡ íA¡ìá : “Interruption of intellectualtraining in the formative period of youth – leave agap which can hardly be filled later .... Theuniversity courses are being instituted for thepurpose not merely of preparing these young peoplefor a profession but stimulating them to intellectualactivity. They are to provide work, training andhygiene in the sphere of mind.”

[ÅÛ¡à "à³à¹ šøìt¡¸A¡\>¹ ¤àì¤ šøìÚà\>ãÚ¡ú A¡à¹o[ÅÛ¡àÒü "à³àA¡ šøƒà> A¡ì¹ Ñ¬à‹ã>®¡àì¯ [W¡”zà A¡[¹¤îº, "à³à¹ƒå¤¢ºt¡àì¤à¹ >àÅ A¡[¹¤îº¡ú Î³à\A¡ "àK¤Øn¡àÒü [>¤îº¡ú [A¡”ñ¤t¢¡³à> Î³Úìáà¯àt¡ [ÅÛ¡à š‡ý¡[t¡¹ ™ì=Ê "à³èº š[¹¤t¢¡>íÒìá¡ú šøìt¡¸A¡\ì> &ìA¡à &ìA¡ài¡à [¤ÈÚt¡ [¤ìÅÈ`¡ ëÒà¯àìi¡àšøìÚà\>ãÚ íÒ š[¹ìá¡ú t¡à¹ ó¡ºÑ¬¹ê¡ìš, Î³à\t¡ ">å¹ê¡š šø®¡à¯š[¹¤ šàì¹¡ú "àÒü>Ê¡àÒüì> &Òü ëÛ¡yt¡ íA¡ìá :“It is notenough to teach man a SPECIALITY. Through it,he may become a kind of useful machine but not aharmoniously developed personality. It is essentialthat students acquire and understanding of and alively feeling for values. ... Otherwise, he with hisspecialised knowledge .... more clearly rememblesa well trained dog than a harmoniously developedperson.”

&ìA¡àJ> [ÅÛ¡à>åË¡à>¹ ³èº ƒà[Úâ« íÒìá áàyÎA¡ºA¡ë¤ï[‡ý¡A¡ [ƒÅt¡ šàK¢t¡ A¡[¹ Ñ¬à‹ã> ƒõ[Ê®¡Uã¹ "[‹A¡à¹ã A¡[¹ët¡àºà¡ú &ÒüìÛ¡yt¡ [ÅÛ¡A¡ÎA¡º¹ ƒà[Úâ« ™ì=Ê¡ú "àÒü>Ê¡àÒüì>¤¸v¡û¡ A¡[¹ìá¡ : “The teacher be a kind of Artist in hisprovince.... The teacher should be given extensiveliberty in the selection of the material to be taughtand the methods of teaching.”


¤å¹gã "à¹ç¡ ®è¡ìKàº — &Òü ƒåìÚài¡à [¤ÈÚ¹ P¡¹ç¡â«yû¡ì³ ¤t¢¡³à> [ÅÛ¡à ¤¸¯Ñ‚àÎ³èÒt¡ ÒùàÎ A¡[¹ ">à íÒìá¡ú¤Òº ƒõ[Ê¡t¡ ‘[¤Å«Åà[”z’¹ ¤àì¤ ¤å¹gã "à¹ç¡ ®è¡ìKàº "‹¸Ú>A¡¹àìi¡à ™ì=Ê šøìÚà\>ãÚ¡ú &Òü ëÛ¡yt¡ [¤}Å Å[t¡A¡à¹ "àK¹A¡àºìáà¯àt¡ "àÒü>Ê¡àÒüì> ¤¸v¡û¡ A¡[¹ìá &ì>‹¹ìo : ‘‘In theschools History should be used as a means ofinteresting progress in civilisation, and not forinculcating ideals of imperialistic power andmilitary success. ..... In Geography as well as inHistory, a sympathetic understanding of thecharacteristics of various peoples be stimulated, andthis understanding should include those peoples,commonly designated as 'Primitive' or 'backward'.’’

áày Î³à\¹ ³à>[ÎA¡ l¡ü;A¡È¢t¡à ¤õ[‡ý¡ šàÚ — `¡à>"àÒ¹o¹ ë™àìK[ƒ¡ú `¡à> "àÒ¹o A¡[¹¤ šà[¹ "‹¸Ú> "à¹ç¡[¤[®¡Ä "àìºàW¡>à¹ ë™àìK[ƒ¡ú áàyÎA¡º¹ "àìºàW¡>à¹ ³à\t¡&ìA¡ài¡à [¤ÈÚ¤Ññ¹ P¡¹ç¡â« ¤õ[‡ý¡ šàÚ ët¡[t¡Úà — ë™[t¡ÚàáàyÎA¡º [¤ÈÚ¤Ññìi¡à¹ Î´šìA¢¡ ™ì=Ê `¡à> "àÒ¹o A¡[¹š[¹šB¡ íÒ šì¹¡ú &ÒüìÛ¡yt¡ [ÅÛ¡à>åË¡à>ìi¡à¹ šå[=®ò¡¹àº¹P¡¹ç¡â« "š[¹Îã³¡ú ¡à>¹ Î´šìA¢¡ "àÒü>Ê¡àÒüì> ¤¸v¡û¡ A¡[¹ìá&ì>ƒì¹ : “The wonderful things you learn in yourschools are the work of many generations, producedby enthusiastic effort and infinite labour in everycountry of the world..... All this is put into your handsas your inheritance in order that you may receive

it, honour it, add to it and one day faithfully hand iton to your children.”

Î¤¢ìÅÈt¡ &ìA¡àJ> Î³à\¹ l¡üÄÚ>, ë¤ï[‡ý¡A¡ [ƒÅ¹"NøK[t¡ ¤à Îà³à[\A¡ Åà[”z [>®¢¡¹ A¡ì¹ Î³à\J>¹ "=¢>ã[t¡"¯Ñ‚à¹ *š¹t¡¡ú "=¢>ã[t¡¹ [ƒÅt¡ "NøK[t¡ >Ò’ìº ¤àA¡ãì¤à¹A¡à¹A¡ šøàÚ Ñ‚[¤¹ íÒ šì¹¡ú ¤t¢¡³à> Î³Úìáà¯àt¡ [™ƒì¹³èº¸¤õ[‡ý¡ íÒìá — i¡A¡à¹ šøìÚà\>ãt¡à ÎA¡ìºà ³à>åÒ¹ ¤àì¤¤õ[‡ý¡ šàÒü l¡ü[k¡ìá¡ú "à³à¹ ®¡à¹t¡ãÚ Î³à\ ¤¸¯Ñ‚àt¡ [ÅÛ¡A¡¹ƒà[Úâ« ™ì=Ê P¡¹ç¡â«šèo¢ Ò’ìº* Î¹Ò Î}J¸A¡ [ÅÛ¡A¡ "à[=¢A¡[ƒÅt¡ Î¤º >ÒÚ¡ú ³àìÒA¡ãÚà ƒ¹³Òà* ët¡*òìºàA¡¹ [>Ú³³à[ó¡A¡ >ÒÚ¡ú "=¢>ã[t¡¹ ³–ƒà "¯Ñ‚à ƒåìÚàJ> [¤Å«™å‡ý¡Î³Úìáà¯àìt¡à šøt¡¸Û¡ A¡¹à íÒ[áº¡ú &º¤ài¢¡ [>ì\*"à[=¢A¡®¡àì¯ Î¤º >à[áº¡ú t¡=à[š [ÅÛ¡A¡¹ ƒ¹³Òà¹ Î´šA¢¡t¡¤¸v¡û¡ A¡[¹ìá &ì>ƒì¹ : “In a healthy society, everyuseful activity is compensated in a way to permit ofa decent living. The excercise of any sociallyvaluable activity given inner satisfaction, but it cannot be considered as part of the salary. The teachercan not use his inner satisfaction to fill thestomaches of his children.”

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The title of this write-up has been borrowedfrom the book of Debiprasad

Chattopadhyaya, the doyen and the greatthinker of modern Indian philosophy. In hisbook he commented, “With the progress ofscience becoming ever more spectacular, theforces wanting to frustrate its basic aspiration– maiming it and mutilating it – are becomingall the more menacing. This tends to perplexthe scientific community itself. Absorbed asthe scientists are in their detailed research theyfeel bewildered. Why for example should somuch of scientific knowledge threaten theworld with an impending doom, with no moreof any scope for science itself?”1 Here comesthe question of ideology. The scientificknowledge bereft of a constructive ideologicalcommitment may cause havoc. Everythingthat is solid melts into the air under the moderntechnological era and in that case the ideologyhaving no well defined continuum issomething airy and cannot be grasped andcherished by the people. If that is so, thehuman civilization is destined to doom. Butthat is not the case. Humanity always claspedan ideology. The plain truth is that everythingis ‘soaked in ideology’ whether we realize it

or not. Istvan Meszaros in his book ‘Power OfIdeology’ pointed out, “to believe that one canget rid of ideology in our contemporary world -or indeed in the foreseeable future – is no morerealistic than the idea of Marx’s ‘valiant fellow’who thought that men were drowned in waterbecause they were possessed with the idea ofgravity.”2 He rightly opined that the Ideologiesare epochally circumscribed in twofold sense.First, in that the conflictual orientation of thevarious forms of practical social consciousnessremains their prominent features for as long associeties are divided into classes. And second, thatthe specific character of the fundamental socialconflict which leaves the indelible mark on thecontending ideologies in different historicalperiods arises from the epochally – not on a short-term basis – changing character of society’sproductive and distributive practices and from thecorresponding need to subject to radicalquestioning of the continued imposition of theformerly viable mode of socioeconomic andcultural intercourse as it becomes increasinglyundermined in the course historical development.3

The French revolution and Russianrevolution had left the indelible mark on thecontending ideologies of capitalism and socialismin the above epochal perspective. But in both thecases, capitalism not only survived but alsoextended its material and ideological sphere ofinfluence. So in the present context of ideological

Arup Baishya


substratum of chauvinism, obscurantism,parochialism, consumerism under globalcapitalistic world order, discourse of alternativeroute to Marxism and negation of Marxism thereofhave become fashionable in institutional academiccircle. Can we Indians build up a substitute forMarxism from the materials of our own culturalheritage? Debiprasad has given categoricalnegative answer to this question. And he said, “thereason for this is quite simple. The road alongwhich Marx and Engels move is not accidental one.The heritage of classical German philosophy,British political economy and French socialism,which, through the tremendous process ofdialectical transformation, culminates in Marxismis not a historical accident. ….. Thus for examplewe have in traditional Indian Philosophy potentialsof the dialectical view, associated particularly withthe early Buddhist. We have, moreover, among ourancient materialists called the Lokayatas orCaravaks a brilliant anticipation of the explanationof the origin of consciousness from matter. Theseare extremely precious elements in the Indiancultural heritage and it will be a fatal mistake forus to remain indifferent to their real significance.Still, only the most extravagant imagination canlead us to expect the emergence of dialecticalmaterialism or materialist dialectics on basis ofsome kind of synthesis of the two.”4 Afterrevolution in 1922, Lenin also warned that it wouldbe biggest and grievous mistake a Marxist couldmake to think that millions of the people canextricate themselves from the darkness, ignoranceand superstition only along the straight line of apurely Marxist education.

But the moot question is, what was theideological – organizational orientation, which wasone of the factors to cause the failure of challengeposed at international and national level to theprevalent and prominent hegemonic ideology ofcapitalism. This failure casts a shadow of defeatistattitude in the minds of the many proponents ofsocialist ideology and imbibed an impression thatthe dynamic system of capitalism in spite of itsepochal structural crisis is here to stay for ever andit is ‘free of ideology’.

In this first part of my article, I just like topose the above question which I intend to attempt

to elaborately discuss later from the Indianperspective with reference to internationalsituation. This is important because of the fact that,Chauvinism in the guise of ‘chimerical nationalism’under abstract universalism of hegemoniccapitalism with structural differential exploitationcannot be challenged evading an answer to thisquestion and without remodeling the concept ofideology based on reality.

The reality unfolds layer after layer. But therelease of energy during unfolding of one layeraffects other layers and conversely the disturbancesin the lower layer effects the topmost layer also.As all the layers are intertwined, there cannot beany structural change without a change in itsentirety. The ‘Soviet Russia’ replaced ‘TzaristRussia’ but reverted back to the differentiallyexploitative capitalist fold without making anychange of structure of ideology. Infallibility ofcleverest central committee could not ensure‘socialist mass consciousness’ which might havebeen developed through many mistakes of themasses in their socialist practice. Nationaliststruggle in the inter-war and post second world-war period was the history of the struggles ofvarious social classes .But this also failed togenerate new ideological base. Indian nationalstruggle was also the struggles of the bourgeoisie,the proletariat, the peasantry (peasant-proprietors,tenants and land labourers), urban and rural middleclasses and ruined middle classes andhandicraftsman, feudal princes, semi-feudallandlords and others as well as of the interactionof the Indian nation with the other nations of theworld. The historical resultant of those strugglesand interactions provided movement to Indiansociety at a given moment.5 The feudal and semi-feudal classes and the middle classes under theleadership of bourgeoisie triumphed in contrast toawakened lower layers of the Indian society whowere culturally backward, organizationally weakerand politically less conscious and thus a truncatednationalism with fragmented differentiallyexploited social polity under global capitalist orderhave remained in place. No decisive break fromthe past and no new ideology generated. Oldhegemonic ideology with new mask is set inmotion.


(Silchar based author is a well known social science writer and activist of the state)

The fragmented and hierarchical social polityunder the differential exploitation of globalhegemonic capitalistic order hinders the unity ofthe masses and all the dominant ideologies rest onthis premise. So, the ideology of genuinenationalism under real universalism againstchauvinism in the guise of ‘chimerical nationalism’under abstract universalism cannot emerge untilthis hierarchical social polity is adequatelychallenged from within. This is a question ofactivity of the masses from below to attempt tobreak many cleavages of relation of production andthat leads to a interaction of the ideology fromwithin and relatively from without. The synthesisof the two produces new mass ideology and culture.The question is whether this ‘relatively fromwithout ideology’ is actually from without? If not,what it is and how it is emerged?

During the epochal structural crisis ofcapitalism, the ideology of consumerism ofsaleability of everything ‘Even the holy spirit hasits quotation on the stock exchange’ gets radicallyquestioned from socialist perspective built oneconomic emancipation of working class. Thissocialist ideology gets mediated through theGramsci’s organic intellectuals and interacts withthe ideology of the masses from below.

But this does not guarantee the triumph ofthe new ideology and demise of the old. Thereare ample opportunities for the capitulation of thenew to the prevailing dominant ideology. RosaLuxemburg vividly described it in the passage that

says “On the one hand, we have the mass; on theother, its historic goal, located outside the existingsociety. On one hand, we have the day-to-daystruggle; on the other, the social revolution. Suchare the terms of the dialectical contradictionthrough which the socialist movement makes itsway. It follows that this movement can bestadvance by taking betwixt and between the twodangers by which it is constantly being threatened.One is the loss of its mass character; the other theabandonment of its goal. One is the danger ofsinking back to the condition of a sect; the other,the danger of becoming a movement of bourgeoissocial reform. That is why it is illusory, andcontrary to historic experience, to hope to fix,once for always, the direction of the revolutionarysocialist struggle with the aid of formal means,which are expected to secure the labour movementagainst possibilities of opportunist digression”.6

How the new ideology emerged in thebackdrop of structural crisis of capitalism in thepast and how this ideology was mediated with theideology of the masses and what was itsorganizational form? Has the history taught anylesson which is being accommodated in the presentpractice to avoid repetition of the same mistakesin the future? These are the questions which canbe attempted to answer only through thepostmortem of the past and the present in the Indiancontext with reference to international practice.(to be concluded)

References :1. Musings in Ideology – page 7;2. The Power Of Ideology – Istvan Meszaros –

page – 10;3. Ibid, page -13;4. Musing in Ideology – page 84;5. Recent Trends in Indian Nationalism – page 2;6. The Power of Ideology – Istvan Meszaros –

page -314.In the book titled “The Rosa LusxemburgReader” edited by Peter Hudis & Kevin B.Anderson, 10th chapter of “OrganisationalQuestions of Russian Social Democracy” page263, para 2 reads “…. This will in the day-to-

day struggle with the existing order andtherefore only within its framework. Theidentification of the great popular mass with agoal that transcends the whole existing orderand the identification of the day-to-day strugglewith revolutionary upheaval constitute thedialectical contradiction of the socialdemocratic movement which must, in thewhole course of its development, work a wayforward logically between the two pitfalls,between losing its mass character andabandoning its goal, between relapsing intosects and declining into bourgeois reformmovement.”


VI

Religion played an important role ininstitutionalizing patriarchy as well as in

determining women's relation with the state andalso their status in the family and society. Asstated earlier, sanskritization spread to thecommon people of this region mainly throughthe Neo-Vaishnavite or Bhakti movement. Thisreligion was purely patriarchal specially inAssam because the mode of bhakti preachedby Sankardeva was dasyabhava, according towhich a devotee was to consider himself as aservant of God. This religion emphasized onthe worship of a single God namely Vishnu orhis incarnation Krishna. There was no scopefor the worship of any other god or goddess.Prior to the propagation of this religion, mostof the people of Assam worshipped the mothergoddess with different names and in differentforms, but after the propagation of the newreligion, the worship of the mother goddess wasreduced to the background which hadinfluenced lowering the social status of women.

Influenced by the anti-woman philosophyof different Hindu texts, the most prominent

being the Manu Samhita, which was dead againstfreedom of women, the Vaishnava preceptors ofAssam considered women as a bar to men’sspiritual emancipation. In the writings ofSankardeva and Madhavdeva, there are manycomments derogatory to women. In fact, theylooked upon womens as ‘the other’, meaninginferior human beings whom they equated withthe Sudras, Yavanas and people of low births, whocould not be trusted.88 Although most of thesecomments were translation from original Sanskrittexts, in their practical life too, the Vaishnavapreceptors were not supporters of women'sfreedom. Even Sankaradeva was hesitant to giveinitiation to women.

Madhavdeva was a bachelor and usually kepthimself away from the contact of women. Once,when he was asked by Sankardeva's wife to go toa place called Sundaridiya, which had a reputationfor its beautiful women, he refused, stating thatall beautiful women are the source of troubles andsent his disciple Sriram Ata instead.89 At the adviceof Madhavdeva, the latter offered nirmali towomen disciples putting his back to them.90

Devotion to husband was considered as the mostessential qualification of an ideal woman.Madhavdeva even suggested Sankardeva's wifeto address her husband as gosai or lord.91 In a

Dr. Swarnalata Baruah


biography of Sankardeva and other saintscomposed in prose called Katha Guru Charita, itis mentioned that as long as prosperity is madeavailable to a wife, she is faithful and good but themoment she gets her desires fulfilled, she becomesdisregardful of her husband and acts in a way thatjeopardizes his position.92

There was prevalence of polygamy speciallyamong the upper stratum of the society. Theobservation of Shihabuddin Talish ‘few of the menhave two wives only; most have four or five’93, isnot applicable to the common people at large,Nilambar, the king of Kamata had eight consorts.94

Sukapha the founder of the Ahom kingdom marriedfour maidens from the Moran and the Barahitribes95, Rajeswar Singha (1751-1769), the Ahomking had twenty four wives.96 After the occupationof the Ahom capital at Rangpur, the Moamariyarebel leader Raghv Barbarua uttered with pride ‘Iwill take one hundred wives’97. The Vaishnavapreceptors too were in favour of polygamy. ThusSankardev's great grandson Purushuttam Thakur,after the death of his first wife Rebati, married twobrides Lakshmipriya and Rukmini. ChaturbhujThakur, grandson of Sankardeva had three wivesand so had Gopaldeva of Bhabanipur, the founderof a sub-sect called Kala-samhati.

The Vaishnava preceptors had also supportedseclusion of women. They were no doubtinfluenced by the contemporary political and socialcondition of india. In north India, in particular,purdah became a symbol of aristocracy at that timeand as such there was wide prevalence of thiscustom among the upper class women. In Assam,women's safety was threatened as a result of thelong drawn Ahom-Mughal conflict of the 17thcentury. In 1616, Satrajit, the thanadar of Panduand Guwahati, then under the occupation of theMughals, took away three dancers from the Sivatemple at Viswanath98, which caused muchcommotion in the Ahom court. Such events stoodas obstacles to women's free movements.

That Sakardeva had his moral support towomen's seclusion is reflected in legend describedin the Katha Guru Charit. The legend narrates thathaving failed to build a spur on the rivulet Tembuaniin the present district of Kamrup, the peopleapproached Sankardeva seeking his advice. The

latter replied that the task could be accomplished ifthe first clod of earth for constructing the spur couldbe put by a chaste woman, who would be able tobring water in a pot having holes at its bottom to itsbrim. This task could be performed by Radhika Santi,a women belonging to the Kaivarta caste, who keptherself so secluded that except on two occasionswhen her veil slipped accidentally, she had looks ofher father-in-law and brother-in-law, she had not seenthe face of any other man except her husband.99 Thelegend however does not suit a person likeSankardeva having a scientific outlook. It may bethat his biographers created the story to popularizeamong the lower castes and classes the concept ofchastity as well as the segregation of women. Sucha story is also recorded in an Assamese chronicle ofthe 17th century relating to the wife of an oil-pressurer in connection with construction of a roadby the Koch king Naranarayana's younger brotherGohain Kamal.100

Of course, this conservative outlook of theVishnava preceptors had little influence on thecommon women as well as the Ahom queens.During the period of the Mughal wars, the entireman-power was engaged for the purpose ofdefence. As such, the workload of women hadgreatly increased, who, besides taking care of theirfamily, had to extend their service towards theprovision of supplies to the war. This was notpossible if women were kept confined to the fourwalls of their homes.

Even in the Satra institution women could notbe kept in entire seclusion. Sankardeva's granddaughter-in-law Kanaklata and Bhubaneswari,daughter of Harideva, who was a disciple ofSankardeva became heads of Purusha and BrahmaSamhatis respectively and greatly contributedtowards the propagation of Neo-Vaishnavism byestablishing a large number of Satras. Still, it willhave to be said that most of the Vaishnavapreceptors did not support women's freedom andhad an attitude of contempt towards them. Theydid not allow men and women to sit together in theNamghars (Prayer houses) to recite prayers and didnot appoint women to any post in the administrationof the satras and Namghars. Following thistradition, women are still not allowed admissionto the famous Barpeta Namghar in the district of


Barpata. The exception however wasAniruddhadeva, the founder of the MayamaraSatra, who permitted both men and women to recitethe name of God sitting together in the Namgharand even allowed women having some knowledgeof the Bhakti philosophy to participate in higherreligious discourses held at night hours. This musthave been one of the reasons for whichAniruddhadeva and his satra was greatly ridiculed.

Practice of sati was becoming widelyprevalent in many parts of India in the 17th and18th centuries. There are records of sati in theancient and early medieval period too. Thus, whenRaja Ajit Singh of Marwar died in 1724 sixty-fourwomen ascended his funeral pyre.101 In a like way,at the death of Raja Budh Singh of Bundi, eighty-four women became satis. From the Rajputs thecustom spread to the Sikhs and the Marathas andto other parts of India. In Assam this inhumanpractice could not gain ground. Of course, thereare some stray references to this custom. Accordingto some biographers of Sankardeva, his motherSatyasandhya mounted on the funeral pyre of herhusband Kusumbar.103 Parijati, the mother of theVaishnava preceptor Harideva performed sati at thedeath of her husband Ajanabh.104

The Yogini Tantra, composed in Assam in the16th century, supported the practice of sati.According to this text, a Brahmin woman shouldperform sati ascending the funeral pyre of herhusband and not separately. If the wife has severalchildren or if she is pregnant, unchaste andquarrelsome, she should not perform sati. If thehusband dies at a distant place, the wives of thefirst three varnas namely Brahmin, Kshyatriya andVaisha should perform sati, taking any item of herhusband's belongings. Of course, sati was notcompulsory. A Sudra woman devoted to herhusband could also perform sati by immolatingherself in a separate pyre.105

Remarriage of widows was prevalent amongpeople of all castes and classes except the Brahmins.Initially, the Kayasthas also practiced widowremarriage. It is narrated in a biography ofSankaradeva that one of his predecessors married awidow.106 Later however, the Vaishnava reformerswere disfavouring this practice. Ramananda Dvija,one of the biographers of Sankardeva quoting the saint,

says that even an elite Sudra should not take foodcooked by a widow. In the Brahmin society,widowhood was a curse as it had been in other partsof India. The widow was to lead a life of austeritykeeping herself for all the sacrifices she made for herdead husband. Even then, widowhood became an idealand non-Brahmin women also used to follow theausterity of their Brahmin widowed sisters.

The institution of devadasi or temple girls isa clear example of sexual exploitation of womenby the state, drawing inspiration from religion. InIndia, it has a remote antiquity. Some of thePuranas recommend the purchase of beautiful girlsfor dedication to temples.107 In the BhavishyaPurana, it is stated that the best way to winsuryaloka is to dedicate bevy of prostitute to solartemples.108 This custom was prevalent in many partsof India. For example, when Rajaraja Chola (985-1040) built the famous Tanjor temple, he providedthe service of no less than four hundred dancinggirls.109 In Assam too, institution of devadasi wasprevalent since early times. In the Tezpur grant ofVanamalavarmana (c. 835-865), the king is said tohave made a gift of women to the Siva temple atHarupeswara in Tezpur. The French traveller JeanBaptist Chevalier visiting Assam in 1755 states thatmore than two thousand priests and a large numberof young beautiful girls gave their services to thetemple of Kamakhya.110 Describing the system ofworship in this temple, William Robison in 1841stated that during day-time, number of pilgrimsvisiting the shrine was much less but at night,countless visitors assembled in the temple campusas soon as they heard the sounds of the drums toenjoy the dance performance of the devadasis.111

The institution got patronage from the state. Thus,the Koch king Naranarayana, while inauguratingthe Kamakhya temple in 1550 after getting itrebuilt, made gifts of devadasis.112 The Ahom kingPratap Singha in a like way offered dancers andmusical instruments to the Siva temple atNegheriting in Dergaon.113 It is learnt that GadadharSingha offered eight devadasis to the Siva templeof Biswanath in the present district of Sonitpur.114

The devadasis were called in Assam nati ornatini which means a dancer. This implies that theymust have proficiency in the art of dancing andmusic. Some of them lived in temple campus as


divine prostitutes and some others in the villagesattached to the temples. There was a class ofprofessional dancers called nat of the Kalita castewho imparted training on dance to these girls.When required, they used to come to the temples,perform their dance and go back with theirguardians. Queen Phuleswari was possible adevadasi of this type. In the temple of PariHareswara of Dubi in the district of Kamrup, theinstititution of devadasi continued to prevail tillthe middle of the last century. It is learnt from twodevadasis of this temple that they had to remainunmarried following the age old social tradition.115

Initially the devadasis were not looked downupon because they had to be accomplished andexpert in dance and music. But later, they weredisrespected because many of them under statepatronage had to convert themselves intoprostitutes. In the context, the meaning of the termnati or natini had also changed its meaning to fereto vulgar women.

Virgin worship or Kumari puja was another evilcustom which used to receive patronage from the state.The temple of Kamakhya was the main centre of thisworship. The virgins were sexually exploited by thepriests and members of the upper stratum of thesociety. The details of virgin worship are found in theYogini Tantra, according to which, by worshipping avirgin prostitute with offerings of gold, silver and otherarticles, one can attain mahasiddhi or salvation fromall sins. In order to popularize this worship the sametext says that there must not be any castediscrimination in selecting virgin for worship.116

Neo-Vaishnavsim could not check suchexploitation of women. Its cathlocity, humanism,simple mode of community prayer and thetheatrical performances on religious theme calledBhaona greatly appealed the common people, whoaccepted it as their creed. Besides, the missionaryactivities of the Vaishnava reformers, who taughtthem improved technique of cultivation andrefinements in the style of living had acted asadditional incentives. But its strong patriarchalvalues led to the marginalisation of women in theecclesiastical floor. Already with the growth ofinstitutionalised religion, women lost their earlierdominant or equal position with men. Now thatVishnu or Krishna became the only god adorable,

the devi was ousted from the altar. This had ademoralizing effect on women, which had socialimplications too as it led to the lowering of thestatus of women both in the family and the society.To compensate the loss, many women participatedin the occult practices in which men and womenhad equal participation. These practices werevariously called – aritiya as because these werenot sanctioned by the Vedas or by the social lawsof the upper castes, vamachari or left handed inwhich pancha makara or five elements wereessential and ratikhowa because these wereperformed at night. There are reference to thesepractices in the Assamese chronicles. Sometimes,these practices were used as platform to hatchconspiracy against the government, as it was doneby one Panimuwa against Premier PurnanadaBuragohain, sometime in 1805.117

VIIThe states in medieval Assam like those in

ancient period did not recognize woman’s right ofownership to land. Of course, under the paiksystem even man had not possessed such rightexcept homestead and gardens because agriculturalland was allotted to a khel as a whole and not tothe paikon individual basis. He could enjoy hisshare of two puras (three acres) of vast arable landso long as he was in service. The moment he retiredfrom service or died, his share of land passed on tothe khel to which he belonged. Possibly at the deathof her husband, the wife became the owner thehomestead and gardens of her husband, providedher son was a minor. It is learnt that GadadharSingha donated lands to three poharis or femalepetty bealers, all of whom were possibly widows.Queen Phuleswari, as already state, gifted land toa Brahmin in the joint name of the couple as dowryso that the wife could exercise her right to the landjointly with her husband even during his life-time.In lower Assam, where Mughal system ofadministration with some modifications prevailed,women of the upper circle seem to have possessedsome rights over land. This is clear from the giftof a land measuring twenty-two puras made by theelder wife of Pratap Ballabh Barphukan in January1805 for the maintenance of a family of paiks whichshe had purchased from one Gauri ChandraBujarbarua to be donated to the temple of


Hayagriba Madhava at Hajo.118

The consorts of the king, the queen-mother,the king’s grandmother, step-mothers, sisters,daughters, daughters-in-low and nurses receivedfrom the king sufficient means for their comfortablemaintenance including large grant of land calledmels. These mels were managed by officers likeBarua or Pkukan, where gender disparity in apatriarchal state is clearly visible. Whereas theprinces and the ministers could enjoy the khats orlands allotted to them on a hereditary basis, theirfemale counterparts were deprived of this privilege,as the mels could be enjoyed by the holder for herlife -time only. It may be mentioned here that thesystem of granting land to the royal ladies wasemulated by the Ahoms from their originalhomeland. Among the Mughals also there was thesystem of assigning lands known as inam to theroyal ladies even though the grantee did not holdany post. For example, princess Jahanara, thedaughter of Emperor Shah Jahan (1627-1658), wasgranted inam by her father at Surat.

Some self-asserting poor women, usuallywidows, earned their livelihood resorting todifferent vocations. Amongst them, the mostprominent were called poharis. They were pettydealers trading in various commodities likearecanut, betelvine, silk, cotton cloth, vegetables,fruits, fish ect. It is learnt from the Katha GuruCharit that Brajangi, the widowed mother of theVaishnava preceptor Gopaldeva of Bhabanipur,used to sell different commodities in the market atNazirahat near the then Ahom capital at Gargaon.119

Sankardeva at the time of starting for his firstpilgrimage was helped by two poharis of hislocality.120 Gadadhar Singha, during the period ofhis concealment took shelter in the house of apohari.121As the poharis had some exposure, theyhad good knowledge of prevailing politicalsituation of the country. For having had to competein a male world and shoulder the responsibility ofa family single-handed, they had also cultivatedcourage and self -confidence. It is because of thisfactor that three poharis, as related in traditions,could once save the life of Gadahar Singha , whenhe was about to be arrested by the king’s men. Howone pohari dared to accuse Swargadeo JayadhvajSingha for his failure to check the advance of Mir

Jumla is already described.Some women served the royal court as nurse

and sometimes they played important role in statepolitics. Thus, it was through their nurse thatNaranarayan and Chilarai, while studying at Kasi(Benaras), came to know that during their absence,the Koch throne had been usurped by their youngerbrother Narasingha. At her suggestion, they comeback to the capital and occupied the throne.122

Queen Phuleswari’s mother served as a nurse ofking Siva Singha, who built a road in her honourcalled Dhai Ali.123

Fair looking and intelligent girls gotappointments as royal maids called ligiri. Some ofthem came to the good book of the king and if thelatter happened to have children throuhg them, theywere given the status of being his wife of secondorder. As the ligiris were wellaware of all happeningin the palace, some of them had also participated incourt intrigues. After the first Moamariya rebellionin 1769 when king Lakshmi Singha was reinstatedon the throne, several exiled princess had hatchedconspiracies against him, in which many ligirisnamed Bhakati, Rangkati, Rupahi, Chandmati,Sahita and others were associated.124

Unmarried daughters or women of poor servedas domestic attendants in the houses of the rich.Sometimes the entire family served a master as slaves,who had full right over them all, so much so, that hecould sell the entire family or any member of it at hiswill. Female slaves like the males were bought andsold in the open market and their price varieddepending open their castes. High cast adults weresold for about twenty rupees, boys fifteen and girlsfrom eight to twelve. But those of the lower castesdid bring more then one third of this estimate.125

During the period 1808-1809, one hundred slaveswere exported from Assam to Bengal126, amongstwhom there must have been a considerable numberof women. Slave girls were attached to the royalhousehold also there are refernces of kings acceptingslave- girls as their wives. But their childern were notentitled to property of their father.127

Even in common circle sometimes womentreated by their husbands as commodities whocould be bought and sold. One such record belongsto the reign of Gadadhar Singha, in which a personnamed Jahari sold his wife to one Gangaram Thakur


of the Kamakhya temple at rupees eight.128

Marriage was performed by the high casteHindus and the Hinduised people of upper circlesthrough Vedic rites.The Ahoms had their ownsystem of marriage called Chaklang performed bytheir owen priests. It was generally prevalent onlyamongst the aristocratic Ahoms. The commonpeople of all castes and classes usually performedtheir marriage rites in a very simple manner.Among the tribes,the bihu festival offered scopefor free mixing of boys and girls resulting inGandharva from of marriage.

There was no system of dowry among thecommon people. On the other hand, the groom’sparty had to offer some presents in kind to the brideand and her family which was called ga-dhan.Amongst the upper classes, of course, there wasthe practice offering gifts to the bride, whichsometimes consisted not only of cattle and horsebut also of one or two villages, as it happened incase of some Bhuyans. Badan Chandra Barphukan,while giving his daughter in marriage toPurnananda Buragohain’s son, gave her such a hugeamount of gift that it caused suspicion in the mindof the latter that the Barphukan could acquire thisonly by exploiting the people of lower Assam.129

When princesses were married, they were giftedwith valuable ornaments, animals and a largenumber of attendants.

VIIIThere was no provision for imparting

education to the common people in medievalAssam. When namghars (prayer houses) as areplica of the satras were established in eachvillage, people got a chance to get an idea of theepic character’s like Ramchandra and Sri Krishnanot only through the Kirtana but also throughtheatrical performances called Bhaona.Thenamghars served as centers of learning for spiritualeducation and cultural attainments, but the stageof the Bhaona was opened only for men,and womencould participate only as spectators. Even the roleof female characters were played by men dressedas women. This parctice still continues.

Whereas provisions were made in the Mughalpalaces to impart education to the princesses, inmedieval Assam there was no such example.Consequently there was no literate queen or

princess who could compose any chronicle or anyliterary work. In Mughal India,on the other hand,we find Babar’s daughter Gulbadan Begumcomposing the Humayun Nama , princessJahanara,as poetess of high order and Jebunissa, avery learned lady. Not only the Mughal queens buteven royal nurses had opened schools for girls.Thus Maham Ananga, Akbar’s foster mother had abig school under her patronage.130 As becausewomen of Assam even in the nobility circle werenot given access to education, they could not showtheir excellence in any literary composition. Eventhen a few of them who belonged mainly to thefamily of the Vaishnava preceptors learnt Vaishnavadevotional songs and got some spiritual education.It is learnt from Vaishnava literature thatKamalapriya, the daughter of Sankardeva’syounger brother Ram Rai, who was married to theKoch general Chilarai was an expert musician.Shecould perform bargits (Vaishnava prayer songs) soexquisitely that Chilarai being moved becomeeager to accept the bhakti dharma.131 Padmapriya,the daughter of Gopaldeva of Bhabanipurcomposed a large number of devotional songs.132

She is credited to be the first poetess of Assam.Dayal, the wife of a Vaishnava disciple namedTelikrishan, was well-known for her porficiencyin performing bargits. She was madesuperintendent of one hundred and twenty wivesof the Koch king Lakshminarayan.133

Although some illiterate women exhibitedtheir intelligence in understanding the essence ofspiritualism . Chandari, a domestic attendant ofSankardeva’s family pointed out to the omissionof the Kalpataru briksha, when the latter wasdrawing the picture of Vaikuntha.134 Hariparva, thevirtuous wife of a Vaishnava disciple named HazraAtai implored her husband to distribute all the giftshe once got from the Koch among the Vaishanvadevotees because a true Vaishnava can serve Godonly by serving the devotees.135

Some queens under the aegis of the courtpatronized growth and development of Assameseliterature. It was at the inspiration of queenPhuleswari that the Sailya Parva of theMahabharata was translated into Assamese byBholanath Dvija and Atmaram Dvija and theBrahmabaibarta Purana by Kabiraj Chakrabarty.


She also got the dream Kamakumar Haran writtenby Kabichandra Dvija and a number of songscomposed by Ramandanda Dvija. The famous bookon elephantology called Hastividyarnava waswritten by Sukumar Barkaith under the instructionof queen Ambika. She was also the source ofinspiration to Kabi Chandra Dvija, Who translatedthe Dharma Purana into Assamese. Under theinstruction of Numali Rajmao, a scholar namedBagish composed the Nitilatankur on the theme ofthe Hitopadeha. At the instrucation of queenChandraparbha of the Kachari kingdom, who wasacting as regent to her son Sudarpa Narayan (1708-1720), Bhubaneswar Bachaspati composed a workcalled Naradiya Kathamrita.136

IXAs elsewhere, states in Assam with patriarchal

structure and psyche created conditions which ledto the deprivation of women from power politicsand decision making bodies. Religion perpared themindset on so strong a basis that both men andwomen unhesitatingly accepted gender inequality.By the end of the 17th century, the Ahomes wereruling over the entire Brahamaputra valley andwere making their image high by finally defeatingthe mighty Mughals in the famous battle ofSaraighat (1671). Meanwhile, the Ahom rulingclass got Hinduised and they attempted to mouldtheir state in the pattern of powerful Hindumonarchies of ancient India. But the impact ofHinduism and that of Hindu monarchical systemdid not touch the rock-bottom of the tribal societieswithin the state. Whereas many of the tribespreserved their tribal values and customs, therewere other, who accepted Vaishanvism as theirreligion which in its turn had to be modified to suittheir social needs. The latter may be described assemi-Hinduised tribes where the gender disparitywas less then in the upper castes of the society,especially the Brahmins. Under these conditionspatriarchy could not assume a from leading tovictimization of women by making themundesirable members in the family. It is for thisreason that there not a single case of femaleinfanticide in Assam, not to speak of the medievalperiod but even in the modern period of history. Ina like way, the parctice of dowry was limited onlyto the aristocratic class and was non-existent among

the common people. On the other hand, among thetribes, there was the practice of paying ga-dhan orbride price which made daughters as desirable totheir in-laws as to their parents. Widowhood wasrare in tribal societies as there was never any baron widow remarriage. Similarly there was no childmarriage either. This had an indirect influence onthe Brahmins, who along practiced it, with rareexceptions in case of non-Brahmins.

Women played a major role in the economyof the state,which was basically agricultural. Asstated earlier, their participation was indispensablein all stages of cultivation.They also playedimportant role in the cottage industries likeblacksmithy, bamboo-work, cane-work andproduction of silk. But spinning, weaving anddyeing were their monopoly. Besides, they helpedmen in making bows, arrows and gun-power duringthe time of war. They did all this in addition toshouldering the responsibility of managing thehousehold and taking care of the children,the sickand the old as well as the domesticated birds andanimal. As a result, men had to concede muchfreedom to women regarding not only theirmovement in the public but also in some of theirpersonal matters like choice of husband. This madethem conscious of their own identities inwhatsoever limited form it might befor which theycould take a leading part in the popular rebellionof the Moamariyas.

On the whole, the position of women in Assamwas relatively better then elsewhere in India. As such,the British did not have to adopt such measures asprevention of sati and infanticide as they had to doin many parts of the country. Besides, with their ownpatriarchal outlook, they found the existing situationregarding position of women in Assam acceptableto them. As a result, during the early years of britishrule, the position of Assamese women did notradically change. But with the introduction of femaleeducation in the mid 19th century,the situationgradually changed. Women grew conscious of theirrights, duties and potentialities, which enabled themto play a remarkable role in the country’s strugglefor freedom and gradually inspired them to examinetheir role as actors and agents of history equally withmen.


REFERENCES

88. Srimadbhagavata, being Assamese rendering of theoriginal Bhagavata Purana (ed.), K.D. Goswami,fourth edition, Dibrugarh, 1993,skandha II , v. 181,p.42.

89. Katha Guru Charit, p. 232f.90. ibid, p. 234.91. ibid., p.70.92. Cited in J. Gogoi Nath, ‘Social Attitude Towards

Women in Medieval Assam’, Status of women inAssam, (ed.) S.L. Baruah, New Delhi, 1992, p.10.

93. Fathiyah, loc.cit., p. 146.94. ABSM, p. 12.95. Satsari Asam Buranji, p. 6; Barbarua, op. cit., p.22.96 . Bhuyan, Relations, p. 206.97. Tungkhungia Buranji, p. 65.98. Purani Asam Buranji, p. 83; Ahom Buranji, pp. 99f.99. pp. 38ff.100. ABSM,pp. 32f.101. A.S. Altekar, The Position of Women in Hindu Civi-

lization, Delhi, 1983, p. 131.102. ibid.103. Katha Guru Charit , p. 24.104. S.L. Baruah and M. Gogoi Bargohain , Asamiya

Nari : Atit Aru Bartaman, Guwahati, 2005, p. 66.105. Yogini Tantra, V, vv. 309-313.106. Guru Charit by Ramananda Dvija (ed.), M. Neog,

Guwahati, 1957, p. 272.107. Altekar, op.cit., p. 183.108. Cited in ibid.109. ibid.110. A. Ray, ‘An Account of Gurgaon, Guwahati and

Rangpur in Mil-Eighteenth Century by Jean-Baptiste Chevalier’, Proceeding of the North EastIndia History Association, 2002, p. 166.

111. William Robinson, A Descriptive Account of As-sam, reprint, Delhi, 1975, p. 258.

112. Darrang Raj Vamsavali (ed.), N.C. Sarma,Guwahati, 1973, v.550.

113. ABSM, p. 37.

114. Pabitra Asam (ed.), M. Neog, Jorhat, 1960, p. 184.115. Maheswar Neog Rachanavali, Dr. Maheswar Neog

Publication Trust, Dibrugarh, 1986, p. 184.116. 1/77/31; B.K. Kakati, The mother Goddess

Kamakhya, reprint, Guwahati, 2004, pp.44f. ** pancha makara or five elements mean madya

(wine), mamsa (meat), matsya (fish), mudra(cooked or ripe food) and maithuna (sexual inter-course).

117. Tungkhungia Buranji, pp. 161f; Satsari AsamBuranji, p. 178; Ahom Buranji ,p. 366.

118. Prachya Sasanvali, inscription no.150, pp. 139ff.119. pp. 149f.120. Katha Guru Charit, p. 29.121. Barbarua, op.cit., p. 226 (n); Asamar Padya

Buranji, vv.49-50.122. Darrang Raj Vamsavali, v. 289.123. Tungkhungia Buranji, p. 37.124. For detail see S.K. Bhuyan, Konwar Bidroh, Sec-

ond edition, Guwahati, 1956.125. John M’ Cosh, Topography of Assam, reprint, New

Delhi, pp. 26f.126. Buchanon Hamilton (Francis), An Account of As-

sam (ed.), S.K. Bhuyan, Guwahati, 1963,p.46.127. For details see J. Gogoi Nath, ‘Slaves - The Other

Segment of the Society in Per- Colonial Assam’,Journal of Historical Research, Department of his-tory, Dibrugarh University, Vol.XIV, 2004, pp.49ff.

128. Prachya Sasanavali, document of purchase of aslave, no. 95, p. 72.

129. Badan Barphukanar Geet, v. 100.130. For details see Rekha Mishra, Women in Mughal

India, New Delhi, 1967.131. Katha Guru Charit, p. 108.132. M.Neog, Asamiya Sahityar Ruprakha, ninth edi-

tion, Guwahati, 2000, p. 164.133. Katha Guru Charit, pp. 522f.134. ibid., p. 36.135. ibid., p.522.136. U.C. Guha, op.cit., p.83.

essence of character building. The two obstaclesfor obtaining this goal are : Consistency andfollow through. It takes enormous energy tochange unwanted behaviour in our children.Consistency and awareness of consequencesshould be the two main strategies for changing achild’s behaviour.

For consistent parenting — ‘‘Unity of thought,word and deed is needed. Thoughts, words anddeeds should be in harmony with one another.

Normally, people tend to think one way, speak inanother and act in yet another. This is unbecomingand hypocritical. Some vital tips on bringing upchildren are — spending more time in taking careof children, giving children opportunities to achievesmall, small successes, helping them to take andmake decisions, educating them with examples andstories and since good books can create miracles,encourage children to read. Books are the bestinvestment one can ever make.

(Contd. on Page 21) Parenting

(The author is a Psychological Counsellor)


In recent years, the whole world is movingtowards the era of Globalisation,

Liberalisation and Privatisation. So thegrowing interdependence of the worldeconomy and International Character havecontributed to the development of the universalconcept that is consumer rights protection andpromotion. The concept of consumerism waslargely invented by Mr. Ralph Nader, the wellknown American Advocate. History ofprotection of consumer’s rights by law has longbeen recognised dating back to 1824. On 15thMarch in 1962 President John F. Kennedy ofU.S. called upon the U.S. congress to accordits approval to the consumer Bill of Rights.They are (i) right to choice (ii) right toinformation (iii) right to safety and (iv) rightto heard. President Yerald R. Ford added onemore right i.e. right to consumer education.So every year the 15th of March is observedas the World Consumer Rights Day.

Consumer, clients and customers worldover are demanding value for money in theform of quality goods and services. Moderntechnological developments made a greatimpact on the quality, availability and safetyof goods and services. But still consumer are

greatly affected by exploitative practices.Exploitation of consumers assumes numerousforms such as adulteration of food, spurious drugs,dubious hire purchase plans, high prices, poorquality, deficient services, deceptiveadvertisements, hazardous products, blackmarketing and many more. Also with revolutionin information technology new kinds ofchallenges one faced by the consumer like CyberCrime, Plastic money etc. In this context, theUNO as well as (local) govts. took theresponsibility to protect the consumers interestsand rights through different policy, legal structureand administrative framework.

Our country India also passes various actsto protect the consumer against different formsof exploitation. Some of the important acts areIndian Contract Act, 1872, Sale of goods Act1930, The agricultural Produce (grading andMarketing Act 1937, Drugs and Cosmetics Act1940, The Drugs and Magic Remedies(objectionable advertisement) Act 1954, ThePrevention of Food adulteration Act 1955,Monopolies and Restricted Trade Practices Act1969 — it has been repealed by a new Act –Competition Act 1999. The standards of Weightsand Measures Act 1976, Essential CommoditiesAct 1980, Consumer Protection Act (1986) etc.Certain Govt. departments such astelecommunications and electricity organises LokAdalats from time to time so that the grievances

Roshmi Dutta


of the consumers relation to their departments canbe solved. The department like Railway want tomade their services efficient and guide theconsumer through information. In the bankingsector Ombudsman are there to speedy redressalof consumer grievances relating to them ownservice sector.

But these agencies are looking their owninterest first and then to the consumer. SoConsumer Protection Act 1986 is moving suitablefor consumers who only protects consumer rights.

The Consumer Protection Act of 1986 wasenacted with an objective to provide better protectionof the interests of the consumers, to make provisionfor the establishment of consumer councils and otherauthorities for the settlement of consumer disputes.This act also defines that any person who buys anygoods for a considerations and any service of suchgoods with the approval of the buyer are called theconsumers. But CP Amendment Act 2002 state thatexclusion of a person who avails of such service forany commercial purpose from the category of theconsumer. This Act enshrines the followingrights —

(a) The rights to be protected against themarketing of goods which are hazardous tolife and property.

(b) The right to be performed about the quality,quantity, potency, purity standard and priceof goods so as to protect the consumeragainst unfair trade practices.

(c) The right to be assumed wherever possibleaccess to variety of goods at competitiveprices.

(d) The right to be heard.(e) The right to seek redressal against unfair

trade practices.(f) The right to consumer education.

It also provides for consumer disputes

Redressal Adjudicatory bodies established at threelevels i.e. District, State and National. They areknown as District forms, State commission andNational Commission. The District forum canadjudicate on the matter upto Rs. 20 lacs. StateCommission upto one crore and NationalCommission above Rs. one crore. These threebodies are required to decide complaints as far aspossible within a period of three months from thedate of notice received by the opposite party wherecomplaint does not require analysis or testing ofcommodities and within five months if it requiresanalysis or testing of commodities. The Appealsare allowed within 30 days against the order of thedistrict forum to the State Commission and againstthe order of the State Commission to the NationalCommission. Appeal can also be preferred to theSupreme Court against the order of the NationalCommission within a period of 30 days. Theprocess to file a complaint is very easy. Anyconsumer who is affected can file a complaintaccording to slab to any of three forum. No legalpractitioner is required to file a complaint. Alsothis Act postulates establishment of centralconsumer Protection Council and State ConsumerProtection Council for the purpose of spreadingconsumer awareness.

Consumer Protection is of specialsignificance to all of us because we all areconsumers. The need of the hour is for totalcommitment to the consumer cause and specialresponsiveness to consumer needs. This shouldhowever, proceed in a harmonious manner so thatour society because a better place for all of us tolive in. Our awareness and education is the pillarsto protect our consumer rights. Educated and wellinformed consumers are an asset to society. OnlyOur awareness and education lay foundation forbuilding up a superior society. (to be continued)

(The author teaches Political Science)References :1. Cosumer Protection Act (a note on third amendment and scope for further Amendments :

P.V.V. Satyanarayanmurthy)2. Consumer Protection in India (Some Reflections), S.S.Singh and Sapna Chadah


An offshore bank is a bank located outsidethe country of residence of the depositor,

typically in a low tax jurisdiction that providesfinancial and legal advantages. Theseadvantages include: greater privacy, low or notaxation, easy access to deposits (at least interms of regulation) and protection againstlocal political or financial instability. Whilethe term originates from the Channel Islandsbeing “offshore” from the United Kingdom,and most offshore banks are located in islandnations, the term is used to refer to such banksregardless of location, including Swiss banksand those of other landlocked nations such asLuxembourg.

Offshore banking emerged due torestrictive regulations governing certaintransactions. Growth of offshore banking wasencouraged by certain jurisdictions which sawopportunities to enhance their economicdevelopment and job creation capabilities.These were – favorable regulatory and taxenvironment, infrastructure supports liketelecommunication & transportation as wellas development of talent pool and expansionof services from booking of loans and depositsunits to full fledged banking services like

Trade Finance, Wealth Management and TreasuryManagement

Although offshore banks may decide not toreport income to other tax authorities, and haveno legal obligation to do so as they are protectedby bank secrecy, this does not make the non-declaration of the income by the tax-payer or theevasion of the tax on that income legal. FollowingSeptember 11, 2001, there have been many callsfor more regulation on international finances,these being possible crossroads for major illegalmoney flows. Defenders of offshore banking havecriticised these attempts at regulation. They claimthe process is prompted, not by security andfinancial concerns, but by the desire of domesticbanks and tax agencies to access the money heldin offshore accounts. They cite the fact thatoffshore banking offers a competitive threat tothe banking and taxation systems in developedcountries, suggesting that Organisation forEconomic Co-operation and Development(OECD) countries are trying to stamp outcompetition.

In the offshore banking business, centresand banks must constantly evolve to remaincompetitive because centres with poor reputationare less likely to attract business. Centres musthave an available talent pool. Governmentpolicies must be supportive to the continuingdevelopment of the centres. Banks operating inreputable jurisdictions stand a better chance of

Anita Baruwa


success provided they have skilled professionalsand product offering that continues to meet theneeds of their clients.

Statistics concerning offshore banking:Offshore banking is an important part of theinternational financial system. Experts believe thatas much as half the world’s capital flows throughoffshore centers. Tax havens have 1.2% of theworld’s population and hold 26% of the world’swealth, including 31% of the net profits of UnitedStates multinationals. According to Merrill Lynchand Gemini Consulting’s “World Wealth Report”for 2000, one third of the wealth of the world’s“high net-worth individuals”—nearly $6 trillionout of $17.5 trillion—may now be held offshore.Some $3 trillion is in deposits in tax haven banksand the rest is in securities held by internationalbusiness companies (IBCs) and trusts. Accordingto the IMF, between $600 billion and $1.5 trillionof illicit money is laundered annually, equal to 2%to 5% of global economic output. Today, offshoreis where most of the world’s drug money isallegedly laundered, estimated at up to $500 billiona year, more than the total income of the world’spoorest 20%. Add the proceeds of tax evasion andthe figure skyrockets to $1 trillion. Another fewhundred billion come from fraud and corruption.“These offshore centers awash in money are thehub of a colossal, underground network of crime,fraud, and corruption” commented Lucy Komisarquoting these statistics. Among offshore banks,Swiss banks hold an estimated 35% of the world’sprivate and institutional funds (or 3 trillion Swissfrancs), and the Cayman Islands (1.9 trillion USdollars in deposits) are the fifth largest bankingcentre globally in terms. State Bank of India openedthe first Offshore Banking Unit (OBU) in India atthe SEEPZ Special Economic Zone, Mumbai on17th July 2003 - another landmark in the historyof India’s Financial Sector.

Advantages of offshore banking: Offshorebanking business continues to evolve as financialinstitutions strive to meet their clients’ needskeeping in view technological and ITdevelopments, globalization of business, integratedglobal solutions and competitive value proposition.

• Offshore banks can sometimes provide accessto politically and economically stable

jurisdictions. This will be an advantage forresidents in areas where there is risk ofpolitical turmoil, who fear their assets maybe frozen, seized or disappear (corralito forexample, during the 2001 Argentine economiccrisis). However, developed countries withregulated banking systems offer the sameadvantages in terms of stability.

• Some offshore banks may operate with alower cost base and can provide higherinterest rates than the legal rate in the homecountry due to lower overheads and a lackof government intervention. Advocates ofoffshore banking often characterisegovernment regulation as a form of tax ondomestic banks, reducing interest rates ondeposits.

• Offshore finance is one of the fewindustries, along with tourism, in whichgeographically remote island nations cancompetitively engage. It can helpdeveloping countries source investment andcreate growth in their economies, and canhelp redistribute world finance from thedeveloped to the developing world.

• Interest is generally paid by offshore bankswithout tax being deducted. This is anadvantage to individuals who do not paytax on worldwide income, or who do notpay tax until the tax return is agreed, or whofeel that they can illegally evade tax byhiding the interest income.

• Some offshore banks offer banking servicesthat may not be available from domesticbanks such as anonymous bank accounts,higher or lower rate loans based on risk andinvestment opportunities not availableelsewhere.

• Offshore banking is often linked to otherstructures, such as offshore companies,trusts or foundations, which may havespecific tax advantages for someindividuals.

• Many advocates of offshore banking alsoassert that the creation of tax and bankingcompetition is an advantage of the industry,arguing with Charles Tiebout that taxcompetition allows people to choose an


appropriate balance of services and taxes.Critics of the industry, however, claim thiscompetition as a disadvantage, arguing thatit encourages a “race to the bottom” inwhich governments in developed countriesare pressured to deregulate their ownbanking systems in an attempt to preventthe offshoring of capital.

Apart from the above, competition amongoffshore centres and offshore banks have producedpositive results like - Lower “onshore” tax rates,Development of new financial products, Efficientinternational capital flows, Financing of theindustrial development of South East Asiancountries in the 1980’s and 1990’s, Currentfinancing of China and India’s development.

Disadvantages of offshore banking: •Offshore banking has been associated in the pastwith the underground economy and organizedcrime, through money laundering. FollowingSeptember 11, 2001, offshore banks and tax havens,along with clearing houses, have been accused ofhelping various organized crime gangs, terroristgroups, and other state or non-state actors.However, offshore banking is a legitimate financialexercise undertaken by many expatriate andinternational workers.

• Offshore jurisdictions are often remote, sophysical access and access to informationcan be difficult. Yet in a world with globaltelecommunications this is rarely a problemfor customers. Accounts can be set uponline, by phone or by mail.

• Offshore private banking is usually moreaccessible to those on higher incomes,because of the costs of establishing andmaintaining offshore accounts. However,simple savings accounts can be opened byanyone and maintained with scale feesequivalent to their onshore counterparts.The tax burden in developed countries thusfalls disproportionately on middle-incomegroups. Historically, tax cuts have tendedto result in a higher proportion of the taxtake being paid by high-income groups, aspreviously sheltered income is brought backinto the mainstream economy. The Laffercurve demonstrates this tendency.

• Offshore bank accounts are sometimestouted as the solution to every legal, financialand asset protection strategy but this is oftenmuch more exaggerated than the reality.

Regulation of offshore banks: Offshorebanks have come under hard international scrutinywith regard to their – Business practices,Contribution to international efforts such as fightsagainst money laundering and terrorism financing,Their role in international financial stability,Compliance with other international standards setby G10, OECD, etc institutions.

In the 21st century, regulation of offshorebanking is allegedly improving, although criticsmaintain it remains largely insufficient. The qualityof the regulation is monitored by supra-nationalbodies such as the International Monetary Fund(IMF). Banks are generally required to maintaincapital adequacy in accordance with internationalstandards. They must report at least quarterly tothe regulator on the current state of the business.

Since the late 1990s, especially followingSeptember 11, 2001, there have been a number ofinitiatives to increase the transparency of offshorebanking, although critics such as the Associationfor the Taxation of Financial Transactions for theAid of Citizens (ATTAC) non-governmentalorganization (NGO) maintain that they have beeninsufficient. A few examples of these are:

• The tightening of anti-money launderingregulations in many countries includingmost popular offshore banking locationsmeans that bankers are required, by goodfaith, to report suspicion of moneylaundering to the local police authority,regardless of banking secrecy rules. Thereis more international co-operation betweenpolice authorities.

• In the US the Internal Revenue Service(IRS) introduced Qualifying Intermediaryrequirements, which mean that the namesof the recipients of US-source investmentincome are passed to the IRS.

• Following 9/11 the US introduced the USAPATRIOT Act, which authorises the USauthorities to seize the assets of a bank,where it is believed that the bank holdsassets for a suspected criminal. Similar


havens in some foreign countries. TheOrganisation for Economic Cooperation andDevelopment (OECD) has strongly supported themove saying that a crackdown on tax havens andcross border tax evasion will help developingcountries to raise more revenues to pay for much-needed schools, roads and hospitals.

The USA has resolved to put a shutter on thecountry’s loopholes in tax laws and has proposedto outlaw three offshore tax-avoidance techniques,the use of which has given a specific company thescope of saving tax worth $190 billion in onedecade. The Obama government will limit taxconcessions like expense deductions for Americancompanies, deferring of tax on foreign profits andhalting abusive foreign tax credit. The burden ofproof will be on individuals when assets areallegedly hidden in offshore bank accounts.

India should be equally determined to takesuch stringent measures to unearth thousands ofcrores of rupees in the form of such hidden assetsin foreign banks. In response to a public interestlitigation and query made by the Supreme Courtof India, the Centre has indicated that many Indiansmight have parked their huge sums of illicit moneyin the LGT bank of Lichenstein in Germany. TheGerman authorities have recently given a list ofaccount holders of that bank to India. India’sincome tax department has raised a demand of Rs71,848 crore against only one such wrong-doeramong hundreds on the basis of seized documentsand materials.

(Acknowledgments : newspapers and internet)

measures have been introduced in someother countries.

• The European Union has introduced sharingof information between certainjurisdictions, and enforced this in respectof certain controlled centres, such as the UKOffshore Islands, so that tax information isable to be shared in respect of interest.

European Savings Tax Directive: In theirefforts to stamp down on cross border interestpayments EU governments agreed to theintroduction of the Savings Tax Directive in theform of the European Union withholding tax in July2005. A complex measure, it forced EU residentsavers depositing money in any country other thanthe one they are resident in to choose betweenforfeiting tax at the point of payment, or allowingnotification by the offshore banks to tax authoritiesin their country of residence. This tax affects anycross border interest payment to an individualresident in the EU.

Furthermore the rate of tax deducted at sourcewill rise in 2008 and again in 2011, makingdisclosure increasingly attractive. Savers’ choiceof action is complex; tax authorities are notprevented from enquiring into accounts previouslyheld by savers which were not then disclosed.

Recent Steps: After the unanimous decisionin G-20 summit of London in early April, 2009the member countries appear to have resolved,either willingly or under political and economicpressures, to take specific steps to demolish tax

devotee from the ocean of birth and death. The loveof God is the supreme love and every other form of itis an imperfect manifestation of this supreme love.Out of the four kinds of devotees — the suffering,the seeker for truth, the self-interested and the wise;the last one is the best. He alone knows that the Lordpervades the entire universe. He knows that all istrunig on God like pearl on a string. Gita holds thatwhen devotion is perfect then the individual and hisGod become suffused into one spiritual ecstasy and

reveal themselves as aspects of one life. Absolutemonism is therefore the completion of the dualismwith which the devotional consciousness starts. Inthe Gita and absolutism of the Upanishads is tingedwith theism Lord Krishna is a personal God. He isthe creator, eternal and imperishable and yet. He takesbirth in the world to preserve Dharma when it is goingdown. The Gita is not a systematic philosophicalwork, but a mystic poem. (to be concluded)

Indian Philosophy : Its Growth and Development

(The author teachers Economic)

(The author teaches Philosophy)

(Contd. from Page 67)


The practical and the religious tendenciesof the Upanishads are so developed as not

to supersede the teachings of the earlierthinkers. The cold flawless perfection was nodoubt a magnificent explanation of the world,but it was not quite suited to be a transformingpower of life. The Gita is an application of theUpanishaic ideal to the new situations whicharouse at the time of Mahabharata. In adoptingthe idealism of the Upanishads to a theisticallyminded people it attempts to desire a religionfrom the Upanishad philosophy. It shows thatthe reflective spiritual idealism of theUpanishads has room for the living warmreligion of personal devotion. The absolute ofthe Upanishads is revealed as the fulfilment ofthe reflective and the emotional demands ofthe human nature. This change of emphasisfrom the speculative to the practical, from thephilosophical to the religious is also to be foundin the latter Upanishads. The Gita attempts aspiritual synthesis which it carries into the lifeblood of the Indian people. The traditionalaccount of the relation between the Gita andthe Upanishads is contained in the passage toofamiliar for the quotation that “The Upanishads

are the cows, Krishna is the milker, Arjuna the calfand the necter-like is the excellent milk”.

Bhagavad Gita literally means “The Lord'ssong” i.e. the philosophic discourse of LordKrishna to persuade the reluctant Arjuna to fight.It is the most popular and secret book of the Hindus.It is the greatest Sanskrit epic. As in the vast massof Vedic literature and Upanishads, the Gita is alsoa fusion of various trends of philosophical ideas.Scholars who believe in the synthetic view ofphilosophy in Gita hold that the germ of vedic cumUpanishadic philosophy and other later thoughtlike Samkhya are all harmonized and consistentlyupheld in Gita. The authority of the Vedas hasneither been challenged nor accepted in toto inGita. The Gita records due reverence to the intuitiverelations of the Vedas. The Gita delineates itselffrom and reminds the Vedic philosophers thatmaterial happiness should not be made the summonbonum of life.

The Gita does not give much importance toVedic Gods. The ultimate reality as approachedhere as in the Upanishads by the two ways of ananalysis of the objective and the subjective. TheGita distinguishes between the finite or theimpermanent and the infinite or the permanent;whatever is limited or transitory is not real. Allbecoming is an untenable contradiction.Transitoriness marks all things on earth. Theultimate being of reality is not the ever changing

Dr. Bondana Puzari


Prakriti. It is the supreme Brahman. This eternalspirit dwells in the beings and is therefore not aqualitatively distinct other than to the finite. TheGita believes in the reality of an infinite beingunderlying and animating all finite existences. Inthe spirit of the Upanishads the Gita identifies thetwo principles of the Atman and the Brahman.Behind the fleeting senses and the body there is theAtman; behind the fleeting objects of the world thereis Brahman. The two are one, being the identicalnature. The reality of this is matter of each man'sexperience to the realized for himself. Anyendeavour to define the underchanging in terms ofthe changing fails. There is no attempt in the Gitato prove that the absolute discerned by intuition isthe logical foundation of the world though this isimplied in it. Of the world is to be an experienceand not a chaotic confusion then we require thereality of an unconditioned absolute.

The Gita reiterates the Upanishadic principlethat the real is the immutable self-existence behindthe cosmic world with its space, time and causality.The Gita asserts the truth of an advaita or non-dualism in philosophy. The Supreme Brahman isthe immutable self-existence. It is the highest statusand supreme goal of the soul's movement in timethough it is itself no movement, but a status original,eternal and supreme. In the unalterable eternity ofBrahman all the moves and evolves is founded. Byit they exist; they cannot be without it; anddetermines nothing. The two, Brahman and theworld, seem to be opposed in feature. Even thoughwe repudiate the reality of Samsara and look up itas a mere shadow, still there is the substance ofwhich it is the shadow. The world of Samsara showsits unreality by its constant struggle to overreachitself, but the absolute Brahman is its own end andlooks to no end beyond itself. The metaphysicalidealism of the Upanishads transformed in the Gitainto a theistic religion proving room for love, faith,prayer and devotion. So long as we do not have thevision of the absolute, but are working from the sideof the eurpirical world, we can account for it onlyon the theory of the supreme Godhead ofPurusottama. The impersonality of the absolute isnot its whole significance for man.

The Gita, anxious to adopt the Upanishadicidealism to the daily life of mankind; supports a

divine activity and participation in nature it tries togive us a God who satisfies the whole being of man,a real which exceeds the mere infinite and the merefinite. The supreme soul is the origin and cause ofthe world, the indivisible energy prevailing all life.The personal Purusottama is from the religions pointof view higher than the immutable self-existenceuntouched by the subjective and the objectiveappearance of the Universe. He ever ready to helpthese in distress. The impersonal absolute isenvisaged as Purusottam for the purpose of religion.The idea of Purusottama is not a wilful self-deception accepted by the weak heart of man whilethe dry light of reason gives us a featureless reality.Spiritual intuition reveals to us a God who is bothpersonal and impersonal. The theory of avatara aregenerally limited manifestations of the supreme,though the Bhagavata makes an exception in favourof Krishna and makes him a full manifestations. Theform given to him is indicative of his self-comprehensiveness. The peacock feathers of hishead are the variegated colours which flood man'seyes. The colour of his complexion is that of thesky, the garland of wild flowers typifies the grandeurof the solar and the stellar systems. The flute heplays upon is that by which he gives forth hismessage. The yellow garments with which he deckshis person is the halo of light which pervades space,the mark on his chest is the emblem of the devotionof the devotee which he proudly wears out of loveto man. He stands in the devotee's heart and so greatis his grace to man that his feet, which symbolizeit, are put one over the other so that they may havetheir full effect. Krishna, in the opinion of the authorof the Gita, is the Purusottama.

The theory of avataras brings to mankind a newspiritual message. The avataras are the militant God'sstruggling against sin and evil, death and destruction.The theory of avatara is an eloquent expression ofthe law of the spiritual world. If God is looked uponas the saviour of man. He must manifest himselfwhenever the forces of evil threaten to destroy humanvalues. According to Hindu mythology, whenever theforces of vice and wickedness, a Ravana or a Krishnaare in the ascendant, the representatives of the moralorder, Indra, Brahman etc. along with Earth which issaid to suffer most go to the court of Heaven and crya loud for the world redeemer. The work of


redemption however is a constant activity, throughon occasions it becomes accentuated. Thephilosophical intellect tries to relate the avataras orthe ideal of perfection, to the great onward mark ofthe world. The superior souls who focusedrepresentative ages in their own selves became theembodiment of God in a spiritual sense. The exampleof man who established supremacy over their natureand made their outward substance reveal the Godwithin are more effective for struggling individuals.Purusottama is not a remote phenomenon, is somesupreme state beyond us all, but is in the body andheart of every man and thing. He maintains allexistence in relation to one another. The world ofsoul and matter is the effect of his nature. God doesnot create the world out of nothingness or a void, butfrom his own being. In the pralaya condition thewhole world including jives exists in the divine in asubtle state. In the manifested state they are cut offfrom one another and forget their identity of source.All this is his sovereign Yoga.

The Gita is not a book on metaphysics butessentially one on ethics and religion. It lays downthe different paths of realization of God. The Gitarepresents unique synthesis of Action, Devotion andKnowledge. Man is complex of intellect, will andemotion, he is a being who thinks, wills and feels.Intellect has given rise to the philosophy ofKnowledge, will to the philosophy of Action andemotion to the philosophy of Devotion. Man seeksthe true delight of his being through reason, willand emotion. He can reach the end by a knowledgeof the supreme reality or by love and adoption ofthe supreme person, or by the subjection of his willto the divine purpose. The end is the same whicheverstandpoint we adopt. The Gita is emphatic that noside of conscious life can be excluded, God himselfis Sat, Cit, Anand; Reality, Truth and Bliss. Theabsolute reveals itself to those seeking forknowledge as the eternal light, clear and radiant asthe Sun at noon day in which there is no darkness;to those struggling for virtue as the eternalrighteousness, steadfast, and impartial; to thoseemotionally inclined as Eternal love and Beauty ofholiness. Even as God combines in himself wisdom,goodness and holiness, so men should aim at theintegral life of spirit. The Gita tries to harmonizethe different ideals of life current at the same time.

The Gita's intellectual enquiry, strenuous self-sacrifice, fervent devotion ceremonial observance andYogic exercises were looked upon as affording accessto the divine. The Gita synthesizes them all and showsthe exact place and value of each of them. The Gitarecognizes that different men are led to the spiritualvision by different approaches, some by theperplexities of the moral life, some by the doubts ofthe intellect and some by the emotions demands forperfection. Different people attain the same goal ofsalvation by the three different paths of knowledge,action and devotion. All these three are ultimatelystand synthesized and this synthesis is called Yoga.The literal meaning of the word ‘Yoga’ is union i.e.of the individual with the Absolute. It means thebalance of mind, the higher perspective of actionwhich comes through detachment. The yogi is theideal ascetic who curbs his passions and maintainscalmness in cold and heat, in joy and sorrow, inhonour and dishonour. A Yogi is a sthita-prajna-onefirmly rooted in higher reason and unmoved by thepairs of opposites. He attains to the highest state ofBrahman where he is bewildered and from which henever falls down. The Yogi's ideal is self-realizationwhich can not be attained without knowledge. Yogabereft of knowledge is an impossibility. We mayweaken the power of the senses by fasting andabstaining from necessities, but unless we rise abovethe relish and the desire, the psychological attachmentto the sense objects, we are not true yogis. The logicalmind tries to grasp the totality of things and finds norest until it is anchored in the truth. The Gitarecognizes two kinds of knowledge that which seeksto understand the phenomena of existence externallythrough intellect and that which by the force ofintuition grasp the ultimate principle behind theapparent series.

The intellectual apprehension of the details ofexistence is called Vijnana as distinct from Jnanaor the integral knowledge of the common foundationof all existence. These two are only different sidesof one pursuit. All knowledge is knowledge of God.It is as a means of mental training that the Gitaaccepts the Yoga system. The Yoga discipline givesthe directions by which we can lift ourselves fromour mutable personality into a super normal attitudewhere we possess the key which is the secret of thewhole play of relations. While admitting the


relevance of the Yoga discipline for spiritual trainingin some cases the Gita is not unconscious of itsdanger. By mere fasting and such other methodswe may only weaken the powers of the senses, whileour relish for sense objects may be intact, what iswanted is control of senses and indifference to theattraction of material objects. This is possible onlywith the rise of knowledge. How high the Gita placesknowledge can be found in the following lines,“Even the most sinful man can cross over theocean of Samsara by means of the boat ofknowledge alone as a fire well-kindled reducesfuel to ashes, so the fire of knowledge reduces allactions to ashes. The culmination of action is inknowledge. Having obtained knowledge one soonembraces peace. There is nothing purer thanknowledge.”

At the time of the Gita many different viewsof right conduct prevailed — the vedic theory ofthe observance of rites and ceremonies, theUpanishadic doctrine of a search after truth, theBuddhistic idea of the giving up of all actions andthe theistic view of the worship of God. The Gitatries to sound them all into a consistent system.Through divine service or karma we can reach thehighest. Karmayoga is not opposed to Jnanayoga.On the other hand Jnanayoga is possible only whenthe latter is attained. No embodied being cancompletely renounce actions. The universe itselfdepends on actions. The Gita recognizes that it isthrough work that we are brought into relation withthe rest of the world. The individual aspires afterspiritual happiness, but he can not derive it fromthe material element of the world. The highestsatisfaction can come only when the individualceases to look upon himself as an independent agentand feels the God in his infinite grace guides theworld. The spirit in man is satisfied if it sees thespirit in the world. Good work is that which helpsus to the liberation of the individual and theperfection of spirit. Right conduct is whateverexpresses our real unity with god, man and nature.Wrong conduct is whatever does not bring out thisessential structure of reality. The unity of theuniverse is the basic principle. Good is whateveradvances towards completeness and evil is whateveris inconsistent with it. The finite centre should lookupon themselves as members of an organism and

work for the sake of the whole. The false claim toabsoluteness and the wrong view that hisindependence is limited by that of other shouldabandoned. The true idea is likasamgraha or thesolidarity of the world. The spirit of the whole worksin the world. The good man should co-operate withit and aim at the welfare of the world. The Gitarepudiates the notion of the individual claim.

The Gita requires us to develop a spirit ofdetachment and indifference to the results of action,the spirit of yoga or impartiality. Giving up acts outof ignorance is tyaga mixed with tamas, giving upacts out of ignorance is tyaga mixed with tamas;giving up acts out of fear of consequences such asbodily suffer is tyaga with rajas in it, doing work in aspirit of detachment without fear of consequences inthe best form, since it has more of sattva in it. TheGita asks us to act in a way when action does notbind. The Lord himself acts for the sake of humanity.Though from the absolute standpoint he is self-contained and desireless. He has always somethingto accomplish in the world. The free souls have alsothe obligation to help others to discover the divine inthemselves. Service to humanity is worship of God.The Gita draws a distinction between sannyasa andtyaga. Sannyasa is renouncing all interested works;tyaga is giving the fruit of all work. The Gita doesnot ask us to abhor the common business of life, butdemands the suppression of all selfish desires. TheGita transforms the Vedic theory of sacrifice andreconciles it with true spiritual knowledge. Thesacrifices, the attempt to develop self-restraint andself-surrender. The true sacrifice is the sacrifice ofthe sense delights. The Gita recommends not theannihilation of all desires, but the merging of all desirein one supreme desire, the desire for the developmentof spiritual life. All actions should be inspired by thissupreme desire. The betterment of our spiritual lifeis the single motive and the only end prescribed forall our actions. Again Bhakti is defined asdisinterested service to God. Disinterested action isnot possible without knowledge. Therefore Bhaktilike Niskama Karma can be performed only by a truejnani. The object of devotion is the personal God,the Purusottama on whose mercy the devotee has tothrow himself utterly. Absolute dependence and utterfaith are very necessary. The Lord himself lift up his

(Contd. on Page 63)


Altaf Mazid

(Altaf Mazid is a Guwahati-based renowned AssameseCritic-filmmaker. He needs no introduction. Only the last January

he received two national film awards. While his writings fetched him thebest film critic award, his "Boliay Pitaier Sohoki Sootal" in Assamese won the best

anthropological/ethnographic film award.We feel proud to have his write up for ‘Pragyan’. Here he writes on Jyoti Prashad’s creative struggle

for the film ‘Joymoti’. We would prefer to write a few lines on Altaf’s own struggle for the restoration ofthe original film.

Altaf Mazid made his first documentary on Jyotiprasad Agarwalla in early eighties. Researchingfurther on the film over the next couple of years, Mazid increasingly began to look at ‘Joymoti’ as not justan interesting state artifact, but also a nationally significant piece of Indian culture. That convinced himthat ‘Joymoti’ had to be made available to a wider audience. But his problem was that the original filmitself had been in very bad shape. In the early 1970s, Hridayananda Agarwalla, Jyotiprasad’s youngestbrother, found seven reels of the lone print of Joymoti while cleaning the junk out of his garage. Thecondition of the reels was one of near-depletion. Hridayananda Agarwalla engaged Dr. Bhupen Hazarikaas director for a long documentary, Rupkonwar Jyotiprasad aru Joymoti (1976), in which the reels wereincorporated. That way the reels were saved.

Altaf Mazid attended his first International Film Festival of India in 1986, in Hyderabad. There, hesaw a restored old French film, and started thinking about the restoration of Joymoti. He tried several timesto persuade the related people, as well as the government. In 2000, when he had his own editing set up, hebegan thinking about making a subtitled copy of Joymoti. He got a video copy of Dr. Bhupen Hazarika’sdocumentary and pulled the Joymoti portion into his own computer. The reels were disorganized and in anas-they-were-found condition. Furthermore, several portions of the film were made to freeze, in order toaccommodate extra voiceovers. Most of these are in Dr. Bhupen Hazarika’s voice. He deleted those patches,and re-edited the pieces back into order. Pradip Acharya, a professor of English, did the English translationof the dialogue and songs. They spent many weeks of sleepless nights – the dialogues were quite inaudible.

Altaf couldn’t restore the whole film. He did just the seven reels, or 60 minutes – a shorter versionof the two-hour-plus original. According to him, “… that is sufficient to know the film completely.” Thewhole project cost him Rs 16,000.00. The team he worked with was consisting of three. His wife ZabeenMazid and Pradip Acharya accompanied him throughout the restoration journey.

It is a multi-lingual column. Our valued writers can contribute write-ups in any of the fourlanguages —English, Assamese, Bengali and Hindi. — Editor.


The restored film made its international premier in the film festival of ‘Bollywood and Beyond’ at Stuttgartin 2006. Subsequent screenings were made in Asiatiea film idale (Encounter with Asian Cinema) in Rome,Munich Film Festival and Asian Cinefan in Delhi among others. This March it would be screened at ‘Hollywood’.

The Society of Cinema and Media Studies (SCMS) of Northwestern University has invited the screeningof ‘Joymoti’ in sync with their 50th anniversary international conference to be held from March 17 to 21, 2010:Altaf Mazid writes regularly in his blog: 1) http://assammovies.blogspot.com (2) www.cultureunplugged.com/storyteller/AltafMazid — Editor)

In the history of Indian cinema are a fewfilmmakers who, by virtue of their creative

ability, intense labour and extraordinaryperseverance, have come to be considered genius.D G Phalke, V Shantaram, Pramathesh Barua,Himansu Roy, Ritwik Ghatak, Satyajit Ray aresome such figures. Travelling through the littleroads of Assam, we find another member of thatpantheon: Jyotiprasad Agarwalla (1903-51), one ofthe greatest cultural figures to have been producedby the state. He made only two films, far less thanother filmmakers, yet with his first film alone hecould be distinguished as a radical auteur of allIndia. Nevertheless, he is little known.

Joymoti, released in 1935, added a newchapter in the chronicles of Indian cinema,primarily in the discourse of realism. Further,Jyotiprasad was the only political filmmaker of pre-independent India, though there were many in post-independent India, starting with Ritwik Ghatak.Above all else, Joymoti is a nationalist film in itsattempts to create a cultural world using theelements of Assamese society. It is the only workof its kind of that period.

Biographers of Jyotiprasad Agarwalla are oftenmystified with the diversity of his interests. From aplaywright in his mid-teens, to a popular dramatist,to a newspaper editor; first a student of law, then ofmusic; composing tunes originally by blending localand Western music, later writing revolutionarypoems and songs; writing children’s literature, thenart criticism, then intellectual essays. Jyotiprasadestablished a makeshift studio to make the firstAssamese feature film, and later transformed thespace into a cultural centre dedicated to the causesof the people. He organised a volunteer force for MK Gandhi’s Salt March; he was labelled by theimperial government as an absconder, surrendered,and was imprisoned twice. He joined in theCommunist-led uprising of 1942; he resigned froma government body in order to protest the

compulsory contribution by the government to theWorld War II effort; he was president of the firstIndian People’s Theatre Association (IPTA)conference in Assam. The list is endless. Oneconstant remains throughout, however: politics wasinseparable from Jyotiprasad’s works, whether inpoetry or drama, dance or theatre, music or movingimage. Throughout his varied career, we see the sameconscientious artist striving to express himself inaesthetic terms – with a worldview of his own,immersed in deep love for Assamese literature andculture.

The making of the film Joymoti is remarkableon many counts, yet two things are particularlystriking. First was the form of the constructedimagery that discarded norms of Indian cinema(read: ‘faded photocopy of spicy Hollywood’) thathad been prevalent since its birth in 1912. Secondwas the director’s inflexible determination inachieving the concept of that form in the truestpossible way. These two intertwined,complimentary aspects cannot be discussedseparately. For revealing the natural life of aparticular region of Assam, Jyotiprasad decided hewould have to develop his own style rather thanimport elements from elsewhere. Established actorsare far removed from the types of charactersessential for a lifelike portrayal; studios based inother parts of the country are either too busyproducing films for mass consumption, or tooincapable of feeling the pulse of the alien conceptsespoused by Jyotiprasad.

Jyotiprasad wished to follow the doctrine ofcinematic realism as expressed by the Russianfilmmaker Lev Kuleshov (although back then, theterm in vogue was ‘innovative cinema’). Kuleshovdemanded that all things theatrical be banished fromfilms, so as to make way for the aesthetic value ofdocumentary truth, montage and real-life material.His ideas of a new film culture were founded as perchanges that had occurred in the Soviet Union after


the revolution in 1917. Jyotiprasad came across theseideas while studying in London. He was a visitor tothe German government-founded UFA studio inBerlin for six months. There, he took up the idea of‘innovative cinema’, as something capable ofembracing the spirit of anti-colonial uprising in India.For his active role in the non-cooperation movementagainst the British, he had been officially declaredan absconder prior to his journey to the West. Forhim, there was no question: only now could a newculture begin.

The content of Joymoti is also innovative: awidely popular legend of a 17th century princessof the Ahom dynasty who died of the torture metedout by a puppet king. Joymoti had remained silentabout her husband, who had fled the state andwhom the king had wanted to kill as a competitorof the throne. The oppression and passive resistanceof the film’s story paralleled the situations prevalentin India during 1930s British rule. Thus, therealistic depiction in the film was a politicalapproach, contradicting the theatrical style ofacting, costume and sets, which at the time werethe dominant features of Indian films. Cinematiccontent of productions in other Indian regions werealso overtly religious, based on mythology.Contrary to such films, Joymoti was based on realhistorical materials – although history books aresilent about a particular lady named Joymoti.

Assamese studio : While Jyotiprasad pursuedKuleshov’s ideas on film making, he increasinglywanted the culture of film to take hold in Assam.He was perfectly capable of organising financingthat could have allowed him to shoot his film inany major studio in Calcutta or Pune, but hisideology barred him from doing so. The ideasubsequently arose of establishing his own studioin Assam.

Jyotiprasad was deeply sceptical about anymisrepresentation of the traditional culture of hisland. He also felt that, as cinema had alreadyattained worldwide popularity, without a filmmaking centre the people of Assam would lagbehind culturally.

The studio in Bholaguri was a large concreteplatform, with open-air enclosures of bamboo matsand banana plants. It used the sun as its only sourceof light. Jyotiprasad floated newspaper

advertisements for actors and actresses, mentioningbrief outlines of the film and descriptions of thecharacters. His idea was to get ‘types’ for hischaracters, not seasoned artists, even offeringremunerations for successful candidates. One ofhis preconditions was that potential actors neededto be from ‘respectable’ family backgrounds, asopposed to those from red-light areas that had beenused during the 1930s in Calcutta. After aprolonged search and detailed interviews, hebrought together the chosen ones to acquaint themwith his characters as well as with the techniquesof film making, with an eye towards establishing afilm industry in Assam. Few of them had ever evenseen a film. He sought out a trio, Bhupal ShankarMehta and the Faizi Brothers, from Lahore ascameraman and sound-recordists. He brought toGuwahati those individuals who were still freshand yet to be weighed down by the commercially-dominant Hindustani cinema (the term Jyotiprasadused in his writings), whose hub at that time wasin Lahore, across the expanse of the Brahmaputra,Ganga and Indus plains, in Punjab.

Jyotiprasad designed the set using bamboo hatsand mats, deer and buffalo horns, Naga spears, andother traditional materials. A museum-like propertyroom was also created, where the director culledtraditional costumes, ornaments and handicrafts forthe set’s decor. For developing film, ice was broughtfrom Calcutta by steamer, train and automobile.

Joymoti might have allowed Jyotiprasad toproject the political values of the ‘Assamese’screen-images. But compared to the works of otherfilm making regions of undivided India, it was adisaster in terms of technical quality – particularlysound. The cheap battery-operated sound-recordingsystem chartered from Lahore turned out to be quiteinadequate, which he found out only at the editingtable in Lahore during ‘post-production’. Withlimited money, he could not return to Assam forre-recording. In that part of then-India, there wasno possibility of getting another Assamese-speaking person. Finding no other option,Jyotiprasad accepted the default output and dubbedabout thirty characters with his own voice,including those of the female characters.

Back home, there existed just two cinemahouses in the then-undivided Assam, in Guwahati


and Shillong. These were highly inadequate toensure a return on his investments. He proceededto build a movie theatre for himself in Tezpur, andarranged a number of itinerant shows around thestate. People turned out in large numbers to witnessthe marvel of Assamese moving images, besidespaying homage to the legendary protagonistnamesake. Nonetheless, the audience failed toappreciate its merits, partially due to naiveté inrecognising the film’s realistic approach.

Although he had been an heir to his familyfortune, Joymoti left Jyotiprasad bankrupt. Despitehis pre-eminence, he was never a representative ofthe film trade, nor was he able to change the courseof mainstream film making. Four years later, in1939, he made his second and last film, Indramalati.It was shot in a Calcutta studio with an eye towardsthe box-office.

Although he was able to recoup his originalproductions costs, proceeds from Joymoti nevermaterialised, and Jyotiprasad shuttered his studiothereafter.

Regional realism : Discussions aboutrealism in Indian cinema (here confined to‘nationalist’ and socially conscious films that havebeen regarded as landmark Indian works) usuallystart with four films made within a four-yearperiod prior to 1947. They are Bimal Roy’sUdayer Pathe (1944) and its remake, Humrahi(1945), Chetan Anand’s Neecha Nagar (1945),and K A Abbas’ Dharti Ke Lal (1946). AfterIndependence, this list would include Bimal Roy’sDo Bigha Zamin (1953) and Satyajit Ray’s PatherPachali (1955), this last of which opened a newdiscourse on ‘regional reality’.

With the exception of Pather Pachali, this listincludes several dominant themes and oppositions:the struggles between the haves and have-nots, thecountry and the city, and the tenant or peasant andthe landlord or moneylender. In format, the filmsare characteristic in turning to Hollywood as amodel – although this dynamic still takes placewithin the Bombay mode of production. There areno radical stylistic departures in demand forrealism. The actors in these films were mostlyestablished stars, although studios tried to refashionthem as ‘common’ men and women.Jyotiprasad Agarwalla

Jyotiprasad Agarwalla’s Joymoti has yet tofigure in discussions related to realism and Indiancinema. This oversight may be partly due to thefilm having been made in a marginal-language area,and partly due to non-circulation of the film sinceits release in 1935. When compared with thosefilms listed above, Joymoti appears as perhaps themost pioneering work in depicting realism in Indiancinema – both in concept, and in the persistence inrealising that concept. Even the phrase ‘regionalreality’, which has been used for Pather Pachali,perhaps could be redefined by going back to thiswork of Jyotiprasad’s.

Joymoti may also be seen as India’s firstfeminist film. Three of the film’s female characters– Joymoti herself, her close friend Seuti, and theking’s mother – were against the royal court’spolitics. Although they were not vocal in theirdisagreement, their tactical and silent protests arequite noteworthy. Furthermore, viewers see a hostof women joining them, all of which are unusuallyrealistic female depictions. Indian cinematic womenwere otherwise painted as mother, goddess, vamp,prostitute, hunterwali, et al – full of grace, beautyand seduction (See Himal Nov-Dec 2005, “’She’ andthe Silver Screen”). Jyotiprasad’s care in hisdepictions of his female protagonists can be tracedfrom his very first play, written at the age of 14.Throughout his subsequent decades of playwriting,there is one binding commonality through his plays:the critical hand that the female characters have indetermining the stories’ major events. After Joymoti,however, the Indian woman would have to wait untilthe 1950s to appear in her full, real form on moviescreens of the Subcontinent.

It is not appropriate to say that JyotiprasadAgarwalla of Assam needs to be re-discovered bythe world of Southasian cinema, because he wasnever discovered in the first place. It is time, in therush of today’s Hindi/Hindustani film world toembrace the world market, to look back at anunsung director who was a true pioneer of realism.It is even possible that digging so far into the pastwill inform current media practitioners in a waythat their own future works may steer closer toreality, and away from the frivolity to which manyseem to have succumbed.


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(A¡[¤t¡à áàØl¡à* &Òü ëº[JA¡à¹ ÎUãìt¡ * ¹Þê¡> [Åì¿ Î³à> Òàt¡¡ú ‘>Ú>t¡à¹à’ >àì³ &A¡ Kàì>¹ ¤¸à“¡ "àìá t¡òà¹ A¡ºA¡àt¡àÚ¡ú [>ì\¹ëºJà Îà[\ìÚ ¹àìJ> &Òü Î¤ ¤ÃìK : 1) http://sonartoree.blogspot.com, 2) http://krishnokolee.blogspot.com,3) http://nayontara.blogspot.com)


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Now as all technogeeks will be aware of,the next big thing to watch out for on the

technology front in 2010 is ... amongst otherthings ... the much awaited Google ChromeOS. Hopefully, it will join forces with all thingsbright and beautiful to deal irreversibledamage to current segment leaders Microsoftand its minions. So what is actually so greatabout this OS? Apart from being free and open-source, the Google Chrome OS will be acompletely browser based operating system.

Bemused? Here’s a simple explanation.Consider your daily computer usage now.

You load your operating system,and then youwant to check your mail, your facebookaccount etc... so you connect to the internet,and ... accomplish your tasks. Infact, in today’sworld, there is very little we do on ourmachines apart from watching movies, playinggames, listening to music, and/or openingOffice for managing our documnets/spreadsheets/presentations ... which we doOFF the net. Most things require us to connectto the net and then proceed with whatever taskswe have at our hands. The Google Chrome OSplans to take this idea another step ahead.How? By making the entire OS load from the

net through a browser! So your computer remainseternally connected to the web, and “boot”ingwould refer to loading the operating system fromthe web iteself. Once loaded, you can access yourdocument, games, files ... whatever you need fromthe web.

Google has infact, already made advancesin this direction by their Google Docs servicewhich allows you to store your Office work onthe net instead of your own hard drive. This notonly minimises the need of big MBs of disk spacesbut also protects your files from system crashes... becuse you can always access your files usinga different system! What you use to access yourfiles is immaterial ... it is how you access it!Anoher service that Google, and others havestarted is online storage and sharing of yourphotos and videos. We have today services like,Picasa Web Albums, Flickr, Photobucket, YouTube, Metacafe for these purposes.

This fascinating concept is called “CloudComputing” ... computing not on your machine,but accessing the “Cloud” somewhere up there(referring to the net) and then doing whatever youwant. Cloud Computing today is getting muchacclaim and recognition as a viable alternativeto, and as a viable upgrade from our currentcomputing methods.

So what actually happens in CloudComputing is that you log in to the Cloud andaccomplish your tasks. Say, now, you have an

Subhayan Mukherjee


account in Facebook, or Google, and once you login, you get “onto” the cloud to interact with people,in an essentially same yet different manner! Withthe advent of faster net-connections, even voice-chatting and video-chatting will become all themore common in the future, and the “virtual” cloudlife will become increasingly real and merge withour real life.

What am I heading at?Simply the fantastic concept utilised in the

latest Hollywood thriller, Avatar, the story of a manleading two parallel lives simultaneously, one, hisreal life, and the other his Avatar’s life!

Avatar is not a new story! The same old story-line of land accqusition by a powerful race fromtribals has been used in various movies and novelsbefore and, if you are aware of poltical incidencesin and around Lalgarh, West Bengal, you canactually see striking similarities of fiction with fact!What is essentially different is the setting more sothan the story. It is indeed the setting of the storythat makes Avatar so fascinating.

Coming back to the the two-lives concept.When Jake Sully’s mind enters his Avatar’s body,it is akin to you logging into Google/Facebook,and interacting with people there! Just as Jakeenters his Avatar’s body and interacts with the

natives! The moment he leaves his Avatar’s body,that life temporarily stops. Here’s an analogy.

You are not logged into Gtalk. Your friends,who are logged in, don’t see you on their lists, orthey see your name in gray signifying offline.Similarly, when Jake is not logged into his Avatar,the natives cannot interact with him. Suppose theymove his senseless body to a different location, sowhen he now logs in he is aware of the changes inthe from of change in his geographical position.Coming back to the Gtalk analogy, your friendsmay send messasges to you when you are offline,but it is only when you log in that you get to seethe changes in the form of new messages!

So it is akin to one person living two livessimulatenously! OK, not simultaneously but havingtwo forms of existence at an instant to choose from!

This is exactly the thing Cloud Computing alsobrings about. One life of yours is the “online” oneand the, other the “offline” one. And today, onecannot deny that the entire humankind is headed thatway! As these two lives continue to exist, it ispossible that the separation between “online” and“offline” will cease to exist. To put it in Jake’s words“Everything is backwards now, like out there is thetrue world and in here is the dream”!!!

[PS: the concept of two-lives also draws upon the ancient Vedic concept of the atman or the soul ofa person residing in different bodies ... (though not at the same time!)]

(A resident of Kolkata, Subhayan Mukerjee is 2nd semester student in BITS Pilani, Rajasthan. Hewrites in his blog: http://wramblingz.blogspot.com)

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¹ê¡šà A¡º[Îi¡à šàìÅ >à[³ìÚ ¹àJº¡ú "à³à¹ [¤Ñ¶ìÚ¹ëQà¹ A¡àìi¡[> t¡J>*¡ú ‘‘ëƒJÎ? "à[³ [A¡”ñ A¡Òü[Îºà³,šì¹¹ ¤à¹ "àÒüìº "à³àì¹ ë™> ³ì> =àìA¡¡ú óå¡ºKåºà> [A¡A¡¹[Îºà? "à³àì¹ ët¡à [W¡>ìt¡ šà¹ºà >à!?’’ ‘‘>à, "àÎìº"ì>A¡[ƒ> ÒìÚ ëKìá, [W¡>ìt¡ šà[¹[> t¡àÒü¡ú ®¡àº "àátå¡[³?’’ ‘‘Ò¸à, "à[³ ®¡àº "à[Î¡ú &J> ëA¡à> AÃ¡àìÎ \à[>tå¡[³?’’ ‘‘AÃ¡àÎ >àÒü>¡ú’’ ‘‘®¡àº¡ú "à[³ ët¡à "à¹ šØl¡ìt¡šà¹ºà³ >à¡ú’’ [¤Ñ¶Ú³àJà A¡ìq¡ ¤[º, ‘‘ëA¡>!?’’ ë³ìÚi¡à¹³åìJ Jà[>A¡i¡à [¤Èpt¡à³àJà [Ñ¶t¡ Òà[Î á[Øl¡ìÚ šìØl¡¡ú‘‘A¡º[Îi¡à ¹àÒüJà "à[Î ? tå¡[³ ƒòàØl¡à*¡ú’’

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"à[³ [¤Ñ¶ìÚ [¤³èØn¡ ÒìÚ ™àÒü¡ú ¹ê¡šà "à¹ "à³à¹ ¤ÚÎ&A¡Òü¡ú šì>¹ìt¡ šà šØl¡ì¤ "à³àìƒ¹¡ú "à¹, "à¹, "à\¹àìt¡ [A¡ >à, ¹ê¡šà¹ [¤ìÚ ! &i¡à [A¡®¡àì¤ Î´±¤ !! "à[³[‡‹àNøÑz®¡àì¤ \à>ìt¡ W¡àÒü & A¡=à¡ú š[ÆW¡ì³¹ n¡ìº šØl¡à Îèì™¢ ¹á[Øl¡ìÚ ™à*Úà "à[¤ì¹¹ ³t¡Òü, ¹ê¡šà¹ Å¸à³¤ìo¢¹ ³åJÅøãìt¡[¤Èpt¡à "à¹ "ÎÒàÚt¡à¹ "òà‹à¹ ë>ì³ "àÎìt¡ =àìA¡¡úëÎ [A¡ ¤ºìt¡ ëW¡ìÚ[áº, "à[³ ">å³à> A¡¹ìt¡ ëšì¹[áºà³,"à¹ Î´±¤t¡ ëÎ\>¸Òü "à[³ š¹à[\ìt¡¹ ³t¡ ëW¡àJ >à[³ìÚ[>Òü¡ú

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"à[³ [k¡A¡ \à[> >à, "à[³ ëA¡> [>ì\ìA¡Òü &\>¸ ƒàÚãA¡¹[á¡ú n¡àA¡àÚ [ó¡¹¤à¹ Î³Ú "à[³ "¤ìW¡t¡ì>Òü ¹ê¡šàìA¡Jåò\[áºà³¡ú t¡àìA¡ šàÒü[>¡ú \à[> >à, "à³à¹ *š¹ t¡à¹ šøW¡r¡"[®¡³à> ÒìÚ[áº¡ú ÒÚt¡ ëÎ ëW¡ìÚ[áº, "à[³ t¡à¹ Ñ¬š—KåìºàìA¡ ë®¡ìR¡ ™à*Úà ë=ìA¡ ¤òàW¡àìt¡ šà¹¤¡ú [A¡”ñ, "à[³šà[¹[>¡ú ¹ê¡šà, tå¡[³ [A¡ \à>ìt¡, tå¡[³ "à³à¹ ³ì‹¸ Ûå¡‰ìâ«¹"¤Ñ‚à> \à[>ìÚ [ƒìÚá? \à>ìt¡ tå¡[³? "à\ã¤ì>¹ \>¸t¡à¹ Îà³ì> "à[³ š¹à[\t¡Òü ¹ìÚ ëKºà³, "à\ã¤ì>¹ ³t¡Òü¡ú

& Kì¿¹ ¹à\A¡>¸à ëA¡, "à¹ Aõ¡ÈA¡ A¡>¸à ëA¡, [>[ÆW¡t¡(&¹ š¹ šõË¡àìt¡ ëƒJå>)


ët¡*ò¹ "š³õtå¡¸[¤Èàƒ >ƒãt¡ Kà ‹åÒü "àìá &\>ã Kà®¡¹ç¡

&i¡à ¹R¡Wå¡¯à "àì¤[º¹ [Îšà¹¹ š¹à®ò¡à[Ò "à[Òìá "à> &\àA¡ Kà®¡¹ç¡¹ Òòà[Ò, [W¡d¡¹-¤àJ¹

Òòà[Òt¡ [¤Èàƒ

[¤Èàƒ >ƒãt¡ š[¹ "š³õtå¡¸ ÅÎ¸¤¹oãÚà &i¡à ë¤[º¹Kà®¡¹ç¡\>ã l¡ü[i¡ K’º A¡\ºà í>¹ "[¤Åøà”z ëÎòàt¡t¡

J¤¹ A¡àA¡t¡t¡ l¡ü^º ÒèºÑ‚éº -ÿ-ÿ-&"àA¡àÅ [¤ÈÄt¡àì¹ ët¡*ò¹ "š³õtå¡¸¡ú

ët¡à³à¹ Òê¡ƒÚt¡ A¡ºšt¡ãÚà [¤Èàƒ... ƒåJì¤à¹ ën¡ïën¡ïì¤à¹ Å¦Å¦ì¤à¹ ë™[t¡Úà A¡[¤t¡àP¡[\ [ƒ*ò ët¡à³à¹ ƒå*òk¡t¡A¡[¤t¡à¹ &J> >ƒãët¡à³à¹ Òê¡ƒÚt¡ A¡ºšt¡ãÚà [¤Èàƒ¡ú

ƒå[i¡ Wå¡[i¡ A¡[¤t¡àì¹ ....¤àÑz ³¹ào

There is no fragrance of flowersPeople do not fashion some thingsAnymore. Somewhere winterLazes around, like an idle snakeIn hibernation, refusing to stirThunders taunt with no promiseOf rain. Everything is stoned

Crows head home like failedClerical missions. The sky isCrimson with the dying dayClandestine gazes exchangeMessages in twilight.OnlyThe street bears silent testimonyTo a stray catfight.

Somewhere a lovelorn loaferSeduces passing womenWith a sly smile.

StreetAnurag Rudra

(¤àÑz¯ Ñ•àt¡A¡ 2Ú ¤È¢ A¡ºà [¤®¡àK¹ áày¡ú)

(Anurag is B.A. 2nd year student at Cotton College,Guwahati. He write in his blog : http://anuragunplugged.blogspot.com)

Rana K. Changmai 9435134539Surjya Chutia 954456991Sushanta Kar 9954226966

(email : [email protected])Joseph Frank Landsberger: email : [email protected] Haque : [email protected] Rahman : [email protected] Jyoti Senapati 9435134783Dr. Rupali Gogoi 9435131075Anita Baruwa : [email protected] Jyoti Gogoi 9954620345Harendra Nath Borthakur 0374-2345801Arup Baisya : 9435073117

[email protected] Dutta 9435531540

[email protected]. Bondona Puzari 9435335771Altaf Mazid : [email protected] Devi 9435135049Anirban Ghosh : [email protected] Narayan Borkakoti : [email protected] Borkakaty : [email protected] Sonowal 9954670662Dr. Kamalesh Kalita 9435132745

[email protected] Kr. Bhattacharjee 9954159829Urmi Chakraborty : [email protected] Mukherjee : [email protected] Prashad : [email protected] Mukherjee : [email protected] Rudra : [email protected]

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Pragyan Vol 07, Issue 03

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