00 Editorial

01 Editor’s Mail Box

02 Campus Update ........................................................../ Surjya Chutia
09 Academic World Around
10 Panorama
Personality
17 IGP, Kuladhar Saikia, IPS and his Project Prahari... / Mofid Rahman
21 Parenting ................................................................./ Nandita G. Sarma
Exam & Education
22 "‹¸Ú> ëA¡ïź δšìA¢¡ ....../ ³èº : ë™àìW¡ó¡ ëóø¡S¡ ëºr¡Wô¡¤à\¢à¹; ">å : ¹àoà W¡à}³àÒü
Career
27 ëA¡[¹Ú๠ë\¸à[t¡ ........................................./ >ã[º³ ë\¸à[t¡ ëÎ>àš[t¡
33 Career Tabloid
Science & Tech.
36 Dead Sea Story ............................................./ Bidyananda Borkakaty
39 Genetically Modified Crops : This is the time to ......../ Anirban Ghosh
42 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 KîK
44 "àÒü>Ê¡àÒü> "à¹ç¡ ët¡ìJt¡¹ [A¡áå ³t¡àƒÅ¢ ........................./ Ît¡¸ì\¸à[t¡ KîK
Social Science
47 Musings in Ideology - I .................................................... / Arup Baishya
50 State, Patriarchy and Women in Medieval ..../ Dr. Swarnalata Baruah
58 Consumer Protection in India - I ...................................../ Roshmi Dutta
60 Offshore Banking ...................................................... / Anita Baruwa
64 Indian Philosophy — Its Growth and ................./ Dr. Bondona Puzari
Language & Literature
68 Joymoti : The First Radical Film of India .........................../ Altaf Mazid
72 >tå¡> ™åK¹ "[¤Î}¤àƒã "[®¡ì>yã ëÒìºì> ®¡àÒüìKº ........../ Òì¹–ƒø >à= ¤¹k¡àA塹
74 "γãÚà "àJ¹ ë\òài¡[>¹ šøÎUt¡ : Ѭ¹¤o¢ "à¹ç¡ W¡–ƒø[¤–ƒå¹ ......... ¤[”z³àºà 냯ã
80 A¡[¤t¡à : i¡³àW¡ ëÎàìoà¯àº, l¡0 A¡³ìºÅ A¡[ºt¡à, D$_u MH«$dVu, [¤\ÚA塳๠®¡j¡àW¡à™¢,
Òü[–ƒ¹à ³åJà\¢ã
83 hm°§ _¢Zo PyR> ~mobm h¡ ............................................./ A{^foH$ àgmX
Students’ Column
84 Chrome, Cloud and Avatar ............................... / Subhayan Mukherjee
86 š¹Ç¡¹à³ Aå¡r¡îº íK[áìºà ................................... /ë³ïW塳ã ëQòà¹àìW¡à¯à
87 >à¹ã [A¡³à> [>¹àšƒ ....................................../ ³ì>à¹g> ³¹ào (P¡¹ç¡})
89 ¹à\A¡>¸à "๠Aõ¡ÈA¡>¸à¹ K¿ ..................................... / ÅàÒ[¹oà ¹Ò³à> "àº>à
91 A¡[¤t¡à : ¤àÑz¤ ³¹ào, Anurag Rudra

Editorial Board
Patron : Dr. Bhuban Gogoi
Adviser : Dr. Achyut Borthakur, President, ACTA, Tinsukia College Unit
Editor in Chief : Rana K. Changmai
Executive Editor : Sushanta Kar
Editors : Monika Devi, Roshmi Dutta, Mayuri Sharma Baruah, Manashi Rajkhowa,
Nilimjyoti Senapati, Surjya Chutia, Dr. Kamalesh Kalita
Students’ 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 : pragyan_tsc50@yahoo.co.in ; pragyan.tsc50@gmail.com
Printed at : The Assam Computers (Govt. app ‘A’ Category Press)
email : assamcomputer@gmail.com/ http://theassamcomputers.webs.com
Tinsukia - 786125 (Assam)
 Keep the Good Work Going .... Nice Effort by the Team Pragyan
From the information received from Ankur I understand It was nice to read the present
that you are doing an excellent job. This is also confirmed by the issue of Pragyan. Nice effort by the
chain of mails with different clippings from different sources. team Pragyan. It is good to see such a
This in turn gives and idea of the wide range of contacts you nice magazine from Tinsukia, which
have. Keep the good work going. otherwise is known only for business/
A Dutch journalist based in Mumbai has published an article money, not for any good cause. Much
on Social Security agreement signed between India and the appreciation should be given to the
Netherlands. I took the initiative and requested the government person/s also who is/are trying to
of India to sign an agreement with the Netherlands. The rest is popularise it globally through internet
history. and for maintaining the blog.
You will find the info at: http://mai-india.com/interviews/ Arindam Adhikari, PhD;
thanks-to-wahid-saleh-dutch-indians-can-now-enjoy-their- Institute of Surface Chemistry (YKI),
pension-in-their-homeland. Greetings and best wishes, Drottning Kristinas väg 45; SE -
Wahid Saleh, Netherland
11486, Stockholm, Sweden
w.saleh@indiawijzer.nl Visit: www.indiawijzer.nl
Visit: www.neindiaresearch.org
A True Labour of Love (commented on Pragyan’s Blog)
They have been always a true labour of love and highly This Vol. 7, Issue-2 is excellent
informative. My congratulations ! I have just gone through Pragyan.
Shantikam Hazarika, Director, Assam Institute of Management, Guwahati This issue is excellent, I liked the topics
shntikamhaz@gmail.com very much and also proud to be
I’m Proud ..... alumnus of Tsk College. Hope we could
Really, it’s wonderful in online. I am proud for being a part of contribute something in near future...
Pragyan. Thank you, very much ! Its really great work !!
Dipankar Sarmah, Lecturer in Sociology, Jorhat College, Jorhat Kabul Saikia , an alumnus;
dipankar_sarmah@rediffmail.com Tinsukia
kabul.saikia@gmail.com;
http://ne-india.ning.com/profile/KabulSaikia
‘Where Angels Fear to Thread’ is indeed a good article, a mirror On Positive Attitude and Success
of society. U have traced it well. Good job. I wish u gud luck. My request to you will be to
Aditya, HSSLC, 9864831690 please keep on spreading
☺ ☺ ☺ ☺ Pragyan to infect the new generation
Pragyanot aapunar likhatu pohi oti hukhi holu. Aagoloi aapunar with the disease of Positivity with
hahoxi aaru bolisto lekha pohiboloi paam buli akhare bat sai continous doses of articles based on
aasu. I think your article is the best article of this (Vol 7, Issue positive attitude and success.
2) issue. Mofid Rahman
Monjyoti Chetia, BA III, Tinsukia College, 9706270674 GVK/ EMRI, Guwahati, Assam
mofid.rahman@gmail.com;
Visit : http://
tourismassam.blogspot.com

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

 Surjya Chutia

1 Ankur Bora, Editor ‘Friends’ and

G.S., AFNA Graced the 45th College Week

A s per the academic schedule of Tinsukia

College, the 45th College week was
organized by the College students’ union from
20 th Dec. to 26 th Dec. 2009. The week long
programmes started with the hoisting of the
College flag by Smt. Kiran Goswami, Vice
Principal on 20th Dec. morning Dr. A. Borthakur,
HoD, History department and also the president
of ACTA, Tinsukia College unit then initiated the
programme of Floral Tribute at the martyrs’
column. Then the college wall magazine
Contd. from Page 1
Editors Mailbox
This is not a common magazine at all.Our best wishes
are always with you. Hope this great venture will continue
till it touches the sky.
Abul Hossain, Principal, Gyan Jyoti Academy, Titabor
Jorhat, Assam (9957544985)
☺ SMS to Lakhyajyoti Moran ☺
I was a student of Tinsukia College and this is my first
chance to read Pragyan after pass out. I found your poem
BOIRAGI in a different way. I liked your poem very much I
hope you will continue your writing.
Dibyajyoti Maran, Subhas Chandra Bose Institute of Hotel
Management (SBIHM), Kolkata. (9883362338)
‘Bhaskar’ was inaugurated by Surjya
Chutia, lecturer, Economics
department. The issue of the magazine
was edited by Sri Nagen Deka, the
Magazine secretary of the students’
body.
The schedule of the whole
College Week included almost all the
relevant sport events, literary and
cultural competitions amongst the
students along with other related
activities which can prove students’
talent in various fields.
On the last day, i.e. on 26th Dec.
2009, the open session and prize
distribution ceremony was held at the

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

/2
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 meeting
as the chief guest with his inspiring words. The 31st issue of
the Tinsukia College
annual magazine (session
2008-09) edited by Pankaj
Gohain, was also formally
inaugurated by Sri
Bhattacharyya in the
meeting.
A talk session on a
specific topic was also
organized 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. ‘Parijat Academy’ which was
attended the talk session as the key resource person. He delivered devastated by storm. Sri Bora
a talk on ‘Career opportunities and educational Avenues Abroad’ appreciated ‘Pragyan’ published
He advised the students of Tinsukia College “have dreams fix regularly for last seven years and
your goals at an early stage. Then be focused and pursue whole expressed his desire to work with
heartedly with perseverance, you desire”. the journal jointly for the young
Sri Bora has designed and developed a web site of Assamese generation of the North East India.
folktale, the videography of which was highly appreciated by A colourful cultural
all the audience present in the function. It was unbelievable extravaganza marked the evening of
experience for the students and teachers when they were shown the day where renowned invited artists
the video footage, how Ankur undertook a 13 miles Marathon also entertained the audience.„
Race in U.S.A. to raise funds for construction of a building of

2 World Human Rights Day Observed by Women’s Cell

A long with rest of the world the ‘World

Human Rights Day’ was also observed at
Tinsukia College on 10th December 2009, with a
day long programme. The programme was
organised by the Cell for Women’s Study and
Development (CWSD), Tinsukia College, in
collaboration with IQAC of the College. The
programmes of the day included a seminar cum
awareness camp, inauguration of wall magazine
‘Angana’, fruitful discussion on various aspects
of human rights etc.
In this respect a seminar cum open meeting
was held in the Tinsukia College premises under
the presidentship of Sri Rana Kr. Changmai, HoD,
English department, of the College. Most of the
teachers’ and students of the College were present
in the meeting.
Sri Anil Hazarika, Sr. Lecturer, Political
Science department, Majuli College, Majuli, took
part in the programme as the key resource person.
He delivered a scintillating lecture on the specific
topic ‘The Ramayana and Human Rights’ He
explained the various aspects of human rights
violations in the Ramayana era.
Sri Hazarika also expressed the importance
and relevancy of the human rights concepts in
our present society. He informed that it has been
proposed to include human rights as a subject in
the educational institutions right from primary to
high school level for which he solicited opinion

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

on the matter from all concerned. He dwelt on
different types of human rights violations taking
place in our society and the measures taken by
National Human Rights commission (NHRC) and
the States Human Rights Commission. He pointed
out that nearly 90% of our states’s population is
not aware of the human rights. He stressed the
need for creating mass awareness on human rights.
He stated that the NGOs can play a pivotal role to
stop human rights violation and make masses
aware of the subject. He also spoke on different
3 An Awarness Camp on HIV/AIDS and Swine Flu
held at the College Premises
U nder the aegis of the social service branch,
Tinsukia College students’ union (TCSU), an
AIDS/HIV and Swine Flu awareness camp was
organized on 9th December 2009, at the College
premises successfully. The main objectives of the
programme was to create awareness amongst the
students about the highly infectious diseases.
In this connection an awareness meeting
was held under the chairmanship of Dr. Bhuban
Gogoi, the Principal of the college. Dr. S.
Mukherjee and Dr. B. Hussain of Lokapriya
Gopinath Bordoloi (LGB) Civil Hospital,
Tinsukia, took part in the awareness meeting as
resource persons. Smt. Anuradha Pathak,
Counsellor, HIV/AIDS of the Civil Hospital was
also present in the meeting. Sri Jiten Gogoi, the
Social Service secretary of the students’ body
felicitated the resource persons and guest at the
beginning of the programme. The resource
4 The College Condoled the Deaths of Dignitaries
A ll the teachers, office staffs, students along
with the Principal and Vice Principal of
Tinsukia College mourned the unfortunate deaths
of Smriti Sudha Tarafder, Rtd. teacher Philosophy
dept. of the college; Jyoti Basu, the Iconic Marxist
Patriarch, former CM, West Bengal; Ganesh
Pegu, noted Researcher of Mishing language &
culture and Tarini Charan Boruah, noted social
worker, artist of Tinsukia in a condolence meeting
held on 18th January 2010 at the college premises.
/Vol. VII, Issue - III, March '10
Treaties and Acts enacted so far at the international
and national level on human rights. The lecture
session was followed by a lively interaction
session on the topic between the participants and
the resource person.
The wall magazine ‘Angana’ prepared by the
members of the Women’s Cell was also officially
inaugurated by Sri Anil Hazarika on that day.
The day long programmes ended with Vote
of thanks offered by Rasmita Borkatoky, the Secy,
of the Women’s Cell.
persons addressed the gathering and informed that
such awareness drives have become necessary and
most relevant in present time. They highlighted
the precautions to be taken before and during the
outbreak of the virus in the locality, the symptoms
of the affected persons, preventive measures to
be taken in every step of day to day life during
the outbreak of the virus etc. They also appealed
to the participants to keep themselves alert and
act promptly to take appropriate measures
especially to bring the suspected victims to the
nearest hospital or health centre and take other
measures to prevent further spread of the virus.
An interaction session was also held regarding
the diseases between the participants and the
resource persons. The awareness programme
ended with vote of thanks offered by Surjya
Chutia, lecturer, Economics department of the
College.
The meeting has
expressed grief over the
passing away of
personalities and offered
condolences to the
bereaved families. The
meeting also observed
two minutes silence and
prayed for the eternal
peace of their departed souls.
/4
 5 Social Service Camp at Wara

U nder the aegis of social service branch of the

Tinsukia College Students’ union, in
collaboration with the IQAC
the guidance of Sri Rana Kr. Changmai, HoD,
English dept. and Sri Jiten Gogoi, the secretary,
Social Service, of the
of the college, a Social students’ body constructed
Service camp was organized a ‘Eco Lodge’ house by
at the ‘Jagun Wara No-I’ traditional materials like
village, a border village of wood, bamboo, cane and
Assam under Tinsukia paddy straw in the Wara
district from 20th Dec. to 26th village. The team also
Dec. 2009. The village is one repaired some village paths
of the most remote and and bamboo foot bridge.
undeveloped villages of More over the team made a
Assam and the inhabitants of the village belong survey on the socio-economic conditions of the
to the Wara tribes, a minority hill tribes of north tribal people and organized cultural exchange
east India. programmes within the days. The villagers have
The team of students, comprising of expressed satisfaction over the performances of
Bhairab, Jayanta, Nogen, Uma, Bidyut, Medini, the team and extended full co-operation with
Dhanti, Kesla Bandana, Rabi and Profulla under them.

6 The 1st N.C. Bhowmick Memorial Lecture on

Wildlife & Environment

T he department of Zoology, Tinsukia College,

Tinsukia organized the 1st N.C. Bhowmick
Memorial Lecture on Wildlife and Environmental
Dr. Kashmira Kakaty who did her Ph.D.
from Cambridge University dwelt on bio-
diversity of Tinsukia District. With her brilliant
Issue on 1st February at college premises. Aimed oratorical skill and slides Dr. Kakaty kept the
at sensitizing young minds, the lecture programme audience spell bound. Shri Sahoo delivered on
was designed for the benefit of school students. Climate Change and Global warming. In his lucid
About 120 students from 8 schools of Tinsukia and language, Shri Sahoo explained the role to be
Digboi accompanied by their teachers, besides played by the students at local level. Shri Dey as
students of our college along with former and moderator also gave a presentation of Dibru
present teachers of the college participated in the Saikhowa National Park. There was also a short
programme. Dr. Kashmira Kakaty, a wildlife presentation by Shri Rajib Rudra Tariang of
biologist presently based at Kathmandu and Shri Digboi College on Butterflies. The programme
B.N. Sahoo, Chief Engineer Environment and witnessed a lively interaction from the students.
Safety Division, Oil, Duliajan acted as Resource
Persons while Shri Aniruddha Dey, DFO Tinsukia
Wildlife Division acted as Moderator.
The programme anchored by Antara Paul
and Nisha Agarwal, TDC 2nd year Major students
began with a Bhajan presented by Anee Das, a
3rd year Major student, this was followed by
Smriti Tarpan. Smt. Jaya Bharali Hazarika, former
HoD and Smt. Dipali Baruah paid tribute to late
Bhowmick

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

The programme was marked by the release of two
compiled records of the Department —
‘Hornbill’, annual newsletter and ‘Pioneer’, the
wall magazine. While releasing the two
documents, Smt. Jaya Bharali Hazarika
announced that she will donate Rs 25,000 to the
Department. While Dr. Rishi Das, Head of the
Department laid the importance of holding such
student-based programme, Shri Anjan Borthakur
of the same Department offered the vote of thanks.
The programme was supported by Narayan
7 XOBDO : A Group Discussion on the Online Dictionary of NE India
T he Pragyan Editorial Board of Tinsukia
College organized a fruitful discussion on 2nd
Feb. 2010, at the College on ‘XOBDO’ the on-
line dictionary (www.xobdo.org) containing all
the native languages of North East India.
Attending the discussion
as the key resource
person, Shri Priyanku
Sarma, an alumni of
Tinsukia College, one of
the founder members of
the on-line dictionary
who is presently
working as a lecturer of
Foreign Languages at
Hankuk University of
South Korea explained the details of the history
of beginning of the dictionary in the year 2006
and its present positions.
It is mentionable here that three individuals
namely — Bikram Mazumder Boruah, Pallav Saikia
& Priyanku Sarma initiated to introduce the on-line
dictionary in the year 2006. Till date it contains
words — Assamese 24101, English 12974, Dimasa
2770, Karbi 1545, Meeteitou 963, Tai 920, Bodo
8 26th January : NCC Unit Adjudged the Best
T insukia College NCC (‘D’ Coy) unit is one of
the best NCC units under 10th Assam Bn. NCC,
Dibrugarh, which has both the Boys’ and Girls’
wings. Apart from the participation in various social
works and NCC training Camps, the Cadets of the
/Vol. VII, Issue - III, March '10
Chandra Bhowmick, the Managing Trustee of
NCBSF and brother of late Bhowmick was also
felicitated during the programme.
Late Bhowmick was the founder teacher of
both Biology and Zoology Department whose
contribution was immense in the field of
Biological Sciences and popularization of basic
sciences. Prof Bhowmick was highly dedicated
to his profession. The memorial lecture was
arranged to pay homage to his thoughts.
825, Hmar 632, Mising 605, Khasi 405, Kakborak
306, Bishnupriya 233, Garo 149, Nagamese 139,
Mizo 120, Chakma 87, Apalain 75, Ao 73, Bengali
22, Monpa 18, Hindi 2. It may be mentioned here
that recently Sushanta Kar, the executive editor,
Pragyan, was being
included as one of
editors of the XOBDO.
Sri Sarma urged the
students-teachers of
Tinsukia College to come
forward and contribute to
the infant on-line
dictionary as far as
possible. By replying
many questions put by
teachers & students present there, Sri Sarma clarified
the procedures and techniques to contribute words
of different languages into the dictionary.
The whole discussion was very fruitful and
knowledgeable which has inspired the
participants present there. Taking part in the
discussion Sushanta Kar said he will happily train
colleagues and students on working with unicode
fonts and on XOBDO.
unit take part regularly in the ‘Independence Day’
and ‘Republic Day’ parades organized centrally by
the district authority of Tinsukia. The Cadets of the
unit performed well in the last ‘Republic Day’
parade on 26th January 2010, where the unit was
/6
adjudged the best unit in the district and awarded last year. A quiz and Extempore Speech
the first prize in its category. Competition was being organised by District
It may be mentioned here that a few students Administration on the Sunday before on the
of the college were felicitated there by the Chief occasion of Republic Day, where Asmita
Guest Pradyut Bordoloi, Hon’ble Minister, Goswami and Anupam Neog got the first and
Power, Industry and Commerce, Assam. Among second prize
them Monu Bora recently won the Silver Medal respectively
in Open India Kick-Boxing Championship, 2010 in Extempore
at Andhra Pradesh on 6th Jan. Earlier Principal Speech and
Dr. Bhuban Gogoi also felicitated him at the A s m i t a
college premise after hoisting the National Flag. Goswami and
Rajesh Sarkar got Ambedkar Fellowship of Rs. Prachurya
50,000/- for being highest marks holder in Pran Bora
Commerce from SC Category in the H.S. Exam jointly won the first prize in the Quiz Competition.

9 7th Foundation Day of Geographical Forum Observed

T insukia College Geographical Forum (TCGF)

is a departmental Forum of the Geography
department, Tinsukia College. The Forum was
contributions extended to the Forum and
department in particular and to the college and the
society in general. The Floral Tribute programme
established in the month of January 2004 under was formally initiated by Smti. Kiran Goswami,
the initiative and guidance of Late Sukhmal the Vice Principal of the college.
Bhuyan, Ex. HoD of the department; Rtd. Principal The popular talk session was then held which
i/c of the College and Dr. Bhuban Gogoi former was officially inaugurated by Dr. Bhuban Gogoi,
HoD & present Principal of the College. Since its the principal of the College with a brief speech
inception the Forum has been organizing various highlighting the importance of the Geography
academic Programmes like seminars,
symposia, workshops on relevant topics in
different times. The departmental wall
magazine ‘The Brahmaputra’ is also
published by the Forum regularly where
many important articles and informations are
exhibited by the teachers and students of the
department.
The 7th Foundation Day of TCGF was
celebrated in Geography department on 29th
January 2010 with a day long programme.
The programme started with the hoisting of
the Forum’s Flag by Sri H.L. Verma, the president subject and its relevancy in present time. The talk
of the Forum and HoD of the department in the on the topic ‘Namdapha National Park and its bio-
morning. Sri Verma gave a brief Speech where he diversity’ was delivered by Ranjan Kr. Das, the
described the significance of the Day and appealed Secretary of the Forum and Sr. teacher of the
to the esteemed members of the Forum to put best department. He explained the topic in a lively and
efforts to develop the Forum by contributing more elaborate manner with the help of LCD projector.
on various academic activities. The talk was followed by a very interesting
The flag hoisting function was followed by interaction session. The day long programme
Floral Tribute (Smriti Tarpon) to Late Sukhmal ended with vote of thanks offered by Saurabh
Bhuyan and recalling his unforgettable Barman, lecturer of the department.

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

10 UGC Sponsored National Workshop
on Mathematics

A three day UGC sponsored National Workshop in Mathematics

for College Teachers at Undergraduate level was organised by
the Department of Mathematics and Internal Quality Assurance Cell
of Women’s College, Tinsukia in collaboration with the Department
of Mathematics, Tinsukia College at Women’s College, Tinsukia on
28th, 29th and 30th January, 2010. The workshop was attended by
teachers from different colleges under Dibrugarh University. Resource
persons to the workshop were Dr Nayandeep Baruah, Dr. Bhim Prasad
Sarma and Dr. Bhupen Deka from Department of Mathematical
Sciences, Tezpur University, Tezpur and Dr. Baldev Bannerjee, Rtd.
Professor of Department of Mathematics, Dibrugarh University. The ever National workshop
topics discussed in the workshop were ‘Matlab, Mathematica and organised in the aforesaid
Financial Mathematics’ which are recently introduced in the UG topics in a college under
syllabus of Mathematics of Dibrugarh University. This was the first Dibrugarh University.„

11 Workshop on Imparting Human Values

S ocio-Economic Development Organization in Both the resource

collaboration with the MoHR regularly multidimensional personalities. Both worked in the
organizes workshop on imparting Education on recently released
persons are

Assamese Film
Human Values. It has first organized such events ‘BOXUNDHORA’. Dr Ahmed said in the
in Tinsukia College for the teachers concluding session that he
of Primary and ME Schools of the is presently working on a
district in Last July, ’09. It has again music CD with Tarali
organized the same event on last Sharma, where he will sing
10th and 11th February, ’10. This all the Classics of Dr
time it was for the teachers of High Bhupen Hazarika. He sang
and Higher Secondery School a few from these
Teachers. collections in that session.
Resource persons for the Among others Dr S. H.
two day event were Dr Syed Rahman, the director
Iftikar Ahmed and Dr Sushanta SEDO, Dr Bhuban Gogoi,
Bordoloi. Dr Bordoloi delivered Principal, Tinsukia College,
a thought provoking lecture on Smt. Kiran Goswami VP,
Drug Abuse at the evening session Tinsukia College also sang
of the first day. Dr Ahmed talked on HIV aids in a few classics.
the same session and again on the morning session It may be mentioned here that Dr Ahmed is
of day two. His lectures were so pleasant and an EC member of Friends of Assam and Seven
simple, yet full of information that perhaps no Sisters (FASS) as well. It was he who co-ordinated
listener left the house with any confusion on the all the Recent Space talk with Mick Fincke
said topic. organised by FASS.„
N.B. The Pragyan family congratulates Dr. Iftikar Ahmed for receiving the ‘Tasadduk Yusuf Award’ for
best 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)
/Vol. VII, Issue - III, March '10
/8
St. Edmund’s College, Shillong
Seminar on Technology Evolution — Today and our Tomorrow

A seminar on ‘Technology Evolution – Today

and our Tomorrow’ was held at St. Edmund’s
College, Shillong on December 8th’2009
a life of careers. He raised his concern, ARE YOU
STUDENTS from North East FUTURE READY?
It may be mentioned here that Sri Barooah
organized by St. Edmund’s College. Distinguished works on line to counsel students of the region
speakers Sri P. M. Dastidar (IGP, Communication, through a web portal: http://
Assam Police) and Sri Prasanta Barooah (Global www.necareerguidance.com, which provides End-
Deployment Manager, Business Excellence, to End Career Guidance where most up-to-date and
Nokia Siemens Networks) graced the occasion. enormous information is available related to
Sri Dastidar talked about evolution and Education & Career for the students hailing from
revolutions of Communication technologies which the North Eastern States of India including teachers,
we have seen in last couple of decades and future parents, guardians, schools, colleges and various
technologies which are going to change our lives. professional institutions. [PEB]
Sri Barooah presented the talk on telephony
systems, technologies, Next Generation
Networks and spoke how students can choose
right technical domain as their career options.
Sri Barooah also mentioned that there
is a complete paradigm shift in career choice
and there was a time when a person would
remain in one profession for a lifetime.
Several surveys have shown that on an
average a person changes at least 10
professions in his lifetime. Instead of
preparing a career for life, we have to prepare

Gauhati University, Guwahati

The 55th Annual Technical Session of the Assam Science Society

T he 55th annual technical session of the Assam

Science 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 Ramesh
Chandra Deka, Director, The All India Institute of
Medical Sciences (AIIMS), New Delhi. Addressing
the session he laid stress on identifying the talents
among the students and to stimulate them towards
science. In today’s world, education and science
form the backbone of a society, he said.
Addressing the function, GU Vice-Chancellor
Prof O.K. Medhi made an appeal to the Science
Society to give serious thought for popularizing
science education in the State. The ground reality
(Contd. on Page 26)

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

 ‘Yes. We Can !’ Were the Buzz Words in the
First North East India International Meet (NEIIM) 2010
‘‘T he ‘yes, we can’ attitude and atmosphere
pervaded discussions on numerous issues
such as healthcare, education, rural development,
tourism, oil industry, threats to River
Brahmaputra, the lifeline of the entire region, etc.
And why not?” This is what Tiamerenla Monalisa
Changkija, the famous poet, writer wrote in
editorial on her paper ‘Nagaland Page’ describing
what NEIIM 2010 was all about. She went on
writing, “….. We have not even begun to
understand the kind of slavery we have been
insidiously forced into and no amount of political
sovereignty can bail us out of this slavery.
Freedom from this slavery lies in our hearts and
minds. And the first step towards freedom from
this slavery is to strive to rid ourselves —
consciously and deliberately — our ignorance
about each other.” NEIIM is actually a platform
for doing away with that ignorance
/Vol. VII, Issue - III, March '10
The first North East India International Meet
(NEIIM), 2010 organised by Friends of Assam
and Seven Sisters (FASS) in collaboration with
Assam Government was held on 11th and 12th
January, 2010 at the Machkhowa ITA Centre for
Performing Arts, Guwahati. Most of the NE Indian
professionals and entrepreneurs who work in the
region and abroad took part in the gala along with
the teachers, faculty members, students, self-help
groups and NGOs of Assam and its neighbouring
states.
Chief Minister Tarun Gogoi inaugurated the
meet on the 11th morning. He appealed to the NE
Diasporas to contribute its might to ensure
development of the region. He laid emphasis on
more investment for leading the State and the NE
region ahead. He said the NE region today needs
expertise and knowledge too to harness its
resources. If its resources are harnessed
/ 10
scientifically, the NE region has the potential to
march ahead and catch up with the advanced areas.
Addressing the function, FASS chairman
and managing director (CMD) Rajen Barua said
that the NEIIM was not an investment summit. It
is a platform to think outside the box. The issues
confronting the NE region could be settled if
discussed in the right perspective. Welcoming the
guests, FASS India president Shantikam Hazarika
said that the people of the NE states should join
hands to lead their region towards progress. He
said, that the biggest asset of the region is its own
people.
The whole meet was divided into eight
plenary sessions. They were as such: the 1st two
simultaneous sessions were on Economic Scenario
of the region and another was being called Youth
Forum. Second two were on Flood and Erosion
problem of the river Brahmaputra and Prospect
of Tourism in the region. There were four plenary
sessions in all in the two. They were on Rural
Health Care, Rural Development, Education and
Petroleum industries of NE India.
In the session meant for youth forum, IIT-
Guwahati, Director, Prof Gautam Barua
inaugurated the faculty connection programme
of the Microsoft for the NE region. The
programme is meant for connecting the teachers
imparting lessons in BS, BCA and MCA courses.
Abu Dhabi-based engineer Bikram Barua,
Monjit Nath of the Microsoft Bangalore, Rasika
Saikia of Google, Mofid Rahman of GVK
Emergency Management and Research Institute
(GVK EMRI), U.K. based Dr Jayanta Biswa
Sharma spoke in the youth forum. The session
was conducted by FASS vice chairman Ankur
Bora.
FASS distributed scholarships to the three
meritorious students of Sipajhar area, namely
Saurav Kumar, Anindita Swarnakar and Kushal
Nath, who have been facing problems in
continuing with their higher education despite
having good academic careers.
FRIENDS — a youth magazine edited by
Ankur Bora got released in that forum. Sushanta
Kar, executive editor of PRAGYAN released the
magazine. This magazine by the non-residents is
11 /
an effort to share and disseminate the knowledge
and experience of the non-residents who are
trained experts and scientists.
Almost all the sessions came out with some
action plans as well. Such as of North East India
Petroleum Association (NEIPA) was formed to
guide the Petroleum industry of the NE region
towards developmental and pro-people activities.
It will act as a voluntary advisory forum on
technical, environmental and developmental
issues which will be available to any private and
public companies, the state governments and the
personnel working in the oil and gas and petro-
chemical sectors. It will try to bridge the existing
gap between the industry and the common people
by addressing key issues concerning environment,
besides providing the required training and
education for employment. The important
speakers of the session on Petroleum Industries
were Bikash Bora, Ex CMD of OIL & ONGC,
Dr G.K. Handique, Director Exploration (Canoro
Oil), Hiren Sarma (Shell Oil, USA), Rajen Barua
(KBR, USA), PK Dutta, (POGL, Guwahati),
Sanjib Barua (New Delhi) among others.
Core Professional Group (CPG) was formed
with resident and non-resident North East Indian
professionals from across the globe, to find out
solutions to the Flood and Erosion problems
created by the Brahmaputra. This group includes
experts like US-based Dr Arvind Phukan and Dr
Deva Bora, Guwahati IIT’s Dr Chandan Mahanta,
Roorkee IIT’s Dr Nayan Sarma and many others,
who are working on the two burning problems of
the state. CPG chairman Dr Arvind Phukan, now
a consultant and a former Professor of the Alaska
University, presented the keynote address in the
session on Flood and erosion.
Assam Development Initiatives (ADI) was
another initiative taken by NEIIM 2010. It will
strive for holistic development of rural Assam but
with the consent and need-based criteria of the
rural people. ADI will act as a facilitator for
ensuring that the needs identified by the villagers
themselves are met with the requisite guidance,
expertise and official involvement.
ADI will works for the holistic development
of rural Assam through model villages. It has
/Vol. VII, Issue - III, March '09
selected a village in North Guwahati and a village
near Khetri as the two model villages and is
looking towards replicating these model villages
across the State.
A dinner cum open air cultural night on the
first 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 Meghalaya
Governor Sri Ranjit Sekhar Mushahari. The focus
area of his lecture was that the region has created
one most successful industry called Terrorism,
which will have to pull down its shutter so that
other economic activities get chances to flourish
here freely. [PEB]

Dr. Stephen Morey leading a Project on Ahom Dictionary

T he Ahom language is an important in Northeastern India’s Assam State.

representative of the Tai-Kadai language The CRCL Ahom Dictionary Resource
family. It is a cousin of modern Thai and Lao, Project — a project under the direction of Dr.
and like them a member of Tai-Kadai’s Stephen Morey is photographing, transcribing,
Southwestern branch. It was formerly the state and translating a more readily accessible copy of
language of the Ahom Kingdom, which dominated the manuscript held by the senior Ahom pandit,
Assam from its founding, traditionally dated to Chow Junaram Sangbun Phukan of Patsako,
1228, through its ultimate absorption into British Sibsagar District, Assam. This sasi bark
India in 1826. manuscript contains nearly 3,000 entries, and may
Ahom is critical for study of Tai-Kadai be the oldest extant dictionary of any Tai-Kadai
languages for several reasons. First, it is relatively family language. It has never been reproduced in
free of the influence of both Mon-Khmer and Indic its entirety. Dr. Stephen Morey has worked
languages. Secondly, Ahom has a long written extensively with languages of this region (see his
tradition, dating back at least five hundred years, Tai and Tibeto-Burman Languages of Assam page
and possibly extending on http://sealang.net/
to the 13th century assam/). Transcription
Sample Pages of Bar Ahom Lexicon
(which would parallel and translation is being
the development of done by Zeenat
Thai script in Thailand). Tabassum of the
Finally, Ahom has Department of
i m p o r t a n t Linguistics, Gauhati
characteristics from the University, and will
viewpoint of historical include a complete
linguistics, including transcription into an
the presence of a Ahom Script font
voicing contrast in stop designed by Dr. Morey.
consonants, and the use Funding is provided by
of initial clusters that CRCL, and by Dr.
are not generally found in other Tai languages. Morey’s DoBeS project.
The 1795 Ahom-Assamese lexicon known This project is enhanced by the SEAlang
as the ‘Bar Amra’ is the most important Ahom- Library’s Ahom Dictionary. The dictionary draws
language reference resource. There are several on several Ahom manuscripts translated by a team
copies (with slight variations) of this document; led by Dr. Morey, relying heavily on the expertise
the best-known is being carefully preserved by of Chaichuen Khamdaengyodtai (Rajabhat
the Department of Historical and Antiquarian University, Chiang Mai), whose experience in
Studies (DHAS) of Pan Bazaar, Guwahati, located reading old Tai manuscripts has been essential.

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

/ 12
Several Ahom books have now been translated
with additional help from a team of Ahom pandits,
led by Junaram Sangbun Phukan, Tileswar Mohan
and Medini Mohan, as well as the Institute of Tai
Studies and Research, Moran, Assam, under the
leadership of Prof. Girin Phukon.
The Ahom Dictionary Resource Project will
finally make the original text available for
research and reference, and will open the door
for comprehensive analysis of Ahom historical
and religious texts.
© Buljit Buragohain,( buljit@gmail.com)

An Assamese NRI’s Success Story :

Ann Arbor’s HandyLab acquired by Medical device firm in $300 Million deal

N ine years ago an NRI Assamese Dr. Kalyan Handique

established a start-up nanotechnology company called
Handylab in Ann Arbor , Michigan after completing his
doctorate degree (Ph.D.) in Chemical engineering from
University of Michigan. Recently, it was announced that
Handylab has been acquired for approximately 300 million
dollars by the multi-billion dollar Medical device company
Becton, Dickinson and Company (BD) of New Jersey. It’s
a real and rare overseas success story of an Assamese, which
should encourage younger generation of the region in
general and the state in particular to think big and dream
even bigger.
This transaction is a great validation for the technology, in order to address the growing
products and the efforts of each and every person that contributed Hospital Acquired Infection market
to HandyLab. His entrepreneurship may encourage younger and other segments of molecular
generation to follow the footsteps of Kalyan. BD, the multi- diagnostics. This deal will
billion dollar Medical Device Company has signed a definitive accelerate the deployment of
agreement to acquire HandyLab to help enhance its molecular HandyLab’s leading molecular
diagnostics business. Michigan-based HandyLab develops and diagnostic platform all across the
manufactures molecular diagnostic assays and automated globe. HandyLab will operate as a
platforms that make molecular testing more efficient and cost subsidiary of BD in Ann
effective. The acquisition grew out of a development and Arbor. [PEB]
© Buljit Buragohain,( buljit@gmail.com) &
distribution agreement the two companies forged earlier this year www.annarbor.com

Arunachali Scientist’s Work Gets US Patent

A ni Taggu, the first software engineer from

Arunachal has made the State proud by
successfully patenting one of his works titled
‘Method and System for Virtual Prototyping’.
The invention is an advanced software
system that enables electronic compilers to create
prototypes of mobile phones, automobile control
system etc., in software, which accelerates
design of embedded systems like mobile phones
drastically. Nowadays, techniques similar to, or
derived from, the patented software system are
fast becoming the standard practice in electronic
design. Taggu is one of the few from the North-
east region of India with sub-specialized US
patents field of computing. Taggu and his five
partners worked for three years before filing for
international patent in 2001 and US patent in
2002. After the successful international class
abstract patent, the US patent office granted him
the US patent number 7613599 recently.

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

 Ani Taggu, an M. Tech from IIT, Kharagpur, a humble background, he is the son of Taling and
is currently a faculty member at Rajiv Gandhi Opet Taggu.„ [PEB]
University in Doimukh. Hailing from Aalo from

Nobel Laureate Ronald Ross

Researched and Practiced in Labac Hospital, Assam.

M alaria has been one of the deadliest

diseases in Northeast till the 50’s of the
twentieth century. It took epidemic form. In the
Pradesh, Ronald
Ross came to
Northeast
hill, dales, valleys and plains, it became a silent through his
killer. Malaria, like cancer, remained enigmatic E u r o p e a n
as its cause was unknown and the treatment connection and
elusive. became a
It was Sir Ronald Ross who after years of doctor in
exploratory study came out with the cause or Labac
causes of the disease which made possible its Hospital.
diagnosis and medicines. He could identify H e
malaria in female encephalitis. Its stringent bite conducted
left the virus in human blood to cause the disease. h i s
In Labac Hospital located in Lakhipur subdivision research
of Cachar, set against the backdrop of lush green work on malaria in the quiet and tranquil
Borail Hill ranges, still hangs on its wall a photo environment of the medical care centre around
framed clipping of a newspaper of late Victoria tea bushes, now mainly meant for the treatment
era that recorded the achievement of Ronald Ross of estate staff members, tea tribe and general
which earned him the coveted Nobel Prize. He is people of the area. He was awarded the coveted
recognized as the first person to find out the causes prize in 1902, an epoch making event in Barak
of malaria. He was associated with Labac Hospital Valley. The microscope which was used by Dr
as a doctor. Ross for his investigative study is still preserved
Born in 1857 in the Almorah city of Uttar in Labac Hospital.„ [PEB]

Uddhab Bharali’s Innovation to Aid Women Entrepreneurs

A large number of women workers of the state have been involved

in making bags and carpets and other objects from easily and locally
available natural resources. But they have to undergo painstaking and
time consuming process of squeezing and grinding the water hyacinth
manually to make bags or carpets.
Now Uddhab Bharali, state’s renowned Innovation wizard has
added one more feather to his cap by successfully inventing an apparatus
which aims at bringing smile to hundreds of such female entrepreneurs.
His new machine will make perfect tapes from dry water hyacinth to
make bags and carpets and other objects. The female entrepreneurs can
now produce a lot of products easily in a much less time and become economically independent.„
© Buljit Buragohain,( buljit@gmail.com)

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

/ 14
 SKC — Profile of a Time Capturer : A Report
Nazrul Haque

T he nameless and faceless Assamese writer mysterious as SKC himself! The few lines coming
Saurav Kumar Chaliha once said about himself- from those characters in the screen assured us about
“some chaps are some what like photographic films, the story telling abilities of the young chap- Noni
willing to record what they see only so long as they Bora! It was a cold Guwahati afternoon and the hall
are left in their light-tight obscurity of the camera was damp and there were better venues for us,
box, and are absolutely no good any more if pulled ninety odd people voluntarily sitting as audience,
out into the open….”, and to be honest, as a fan of to attend as 17th January is also “Silpi Diwas”! But
this great legend, I too never want to disturb the this boy from Golaghat, Noni Bora, who is based
tranquil and intellectually obscure life of his! Since in Pune now, showed us some marvelous cinematic
my childhood I have only read him and in the displays, a wonderful ability of story telling and
process I formed an imaginary persona of his in above all, a heart full of love and devotion to SKC.
my mind, always believing that, this one is the real In many of his writings SKC talks about his
SKC! I grew with such strong “imaginary picture” profound love for his very old Guwahati- a small
about this person that when a few news papers town as calm, peaceful and warm as its residents
declared, at the time when Saurav Kumar Chaliha were. Noni Bora, with extreme care and hard work,
was chosen for the Assam Valley Literary award, portrayed that love with a few early morning, foggy
his actual name to be “Suren Medhi” I felt shots of Panbazar and Mahamaya Cabin- the heart
somewhat disheartened! How and lifeline of a rapidly
can a lovely name, “Saurav”, be degrading city. His camera
something else? So what if moved around many
Suren Medhi is the son of places, buildings,
another great Assamese Kali characters and plots of
Ram Medhi? No one needs to SKC’s stories to look for
know that to enjoy his 60 odd things the writer may had
writings, again and again, and himself witnessed- many
learn something new, every years ago! We were all
time. mesmerized by this show
That is why I was a bit of moving imageries,
apprehensive when I reached portrait by portrait, and I
“Laksmiram Barua Sadan” on still think we would have
that chilly Sunday afternoon of no difficulty in
17th January, 2010. We were all understanding the
there for the screening of Noni messages, even if
Bora’s first attempt in film “S.K.C.Profile of a time
making – “S.KC. Profile of a capturer” were made as a
time capturer”! And the very silent movie! As Orson
first shot made me realize that Welles, the American actor
all my worries were totally and director, rightly said,
misplaced! The film opened “A film is never really
Photo 1: A still from the film ‘Lakhtokiat Golam’
with a stray discussion about made by Altad Mazid on Saurav Kr. Chaliha’s life. good unless the camera is
Saurav Kumar Chaliha, in a an eye in the head of a
dimly lit room occupied by an Photo 2 : A sketch of Saurav Kr. Chaliha by artist poet”! And eyes speak
unknown woman and two men Neel Pawan Baruah. more eloquently than
– an atmosphere as aimless and words.

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

 Making a film about Saurav Kumar Chaliha
is not easy! Firstly, you can’t bring the writer in
front of camera and make him talk, in first person,
about his life and work. And secondly, you need
to be highly sensitive towards his need of
remaining behind the screen and so you neither
can use one of his close family members to reveal
everything about him! And that was reiterated by
another renowned and unconventional Film maker
from Assam, Mr. Altaf Mazid when he narrated,
in the movie, his experiences in making films
about the great legend and what he could learn from
his interaction with the writer. He was one of the
four narrators Noni Bora used to actually tell the
storyline and discuss the life and work of Chaliha.
The other three were Mr. Prabhat Bora, Mr. Apurba
Sharma and Mr. Arindam Barkotoky. All four did
extremely well in discussing the various shades of
Chaliha’s work and they, one by one, revealed to
us the many layers of thought processes that one
encounters while reading his stories.
Noni Bora wisely separated the discussions
into various sub-themes so that the audience can
feel a sense of continuity while watching the
movie. So, Prof. Bora quite eruditely discussed
in detail about the influences of western music
and cinema in Chaliha’s work and he was
extremely eloquent and innovative when he said
that one can feel the divine magic of listening to
Bach or Beethoven while reading some of the
stories of the great writer! Similarly Prof. Apurba
Sharma talked about the influences of Science in
SKC’s creations and he wondered whether we
could have the great fortune to witness some of
his superb writings provided Chaliha would not
have been related to Physics! The creator of
“Lakhtokiat Golam”, another marvelous work on
SKC and his thinking, Altaf Mazid revealed that
Chaliha’s stories are themselves quite cinematic
and any student of film making can effortlessly
visualize the plot and turn the stories into some
beautiful cinemas. However, while replying to the
discussion on the future of SKC, lecturer of ADP
College of Nagaon, Mr. Arindam echoed the
thoughts of countless fans of the writer when he
declared, in a voice laden with true love and
emotion, that Saurav Kumar Chaliha has no past
/Vol. VII, Issue - III, March '10
and no future! SKC is a present, a reality, and so
shall he remain till Assamese people and
Assamese language is alive in our earth! Would
anyone disagree with that?
Noni Bora is a fresh youth and his cinematic
approaches are also very new and full of creative
freshness. ‘S.K.C. Profile of a Time Capturer’ has
some wonderful music and Noni himself collected
those bits, one by one, by searching into the net!
The film was innovative and brilliant from all
angles and everyone in the audience wished Noni
a great future ahead in film making. It shall not
be out of context to mention that Altaf Mazid has
already formed a fan club for the great writer-
‘Saurav Kumar Chaliha Anuragi Sangstha’ and
the film was shown under the banner of this group.
We feel it is a timely and laudable effort. Saurav
Kumar Chaliha never seeks any rewards, publicity
or appreciation and remained throughout his life
like a wise sage in his trademark style of
intellectual carelessness! But Assam needs this
person for its own solace and Chaliha shall always
remain a guide to us in our quest and lust for a
better and meaningful life. Perhaps, that is what
Noni conveyed through his last shot where SKC
himself was standing in the bank of mighty
Brahmaputra like a colossus, a “Mohiruha”! I left
the cold and damp hall in a very positive note
that afternoon as if I have just heard “Eta Bhal
Khobor” (A good news)
The author is a Guwahati based entrepreneur and
member of Saurav Kumar Chaliha Anuragi Sanstha
Picture Speaks
Boa, Sr 85 : The lone speaker of 65,000 years
old ‘Bo’ Language died on January 26th,
2010. She lived in Andaman, India
/ 16
 Mofid Rahman

We Have Them, But ....

What thought would usually come to our mind when
we see a khaki clad Assam Police Officer? For most of us, it
would bring thoughts of a brutally corrupt person who has no humanity
in 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 round
the 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 negative
side of the Assam Police. Thanks mainly to our present standard of Passive Sensationalism mode
of Journalism which could be described to be still in medieval ages compared to the positive or
neutral mode of journalism seen in South India Based print media specially The Hindu and The
Deccan Chronicle. The balance between showing the positive news and negative news have been
tilted so heavily towards the latter that the three decade old terrorism inflicted Assamese society
is always on a depressing mode with every news item or article that they watch or read. This
creates a feeling specially among the young generation that everyone is busy in corrupt practices
and 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 Bajrang
and Operation Rhino’s during the Presidents Rule in the 1990’s, I was always curiously on the
lookout for the positive side of Assam Police and Indian Army with a view that there must be at
least some instances......I still remember being searched at the dead of the night when I was going
to Guwahati Railway Station to catch a train to Hyderabad in 2002, and the Policeman apologizing
with me with some soul stirring words,
“Ki koribi bhaiti, tohotor keitaman dadar karone aaji tuk search koribo loga hoise, beya
napabi....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 privileged
to coordinate with Assam Police for the medico-legal cases involved in Accidental, Violence as
well as Suicide-Poisoning related cases on a daily basis for the last year and a Half. I am very
happy to inform all, that the response and help provided by the Assam Police has been a thoroughly

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

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 patients
b) 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 become
unruly and tried to hurt them.
c) They have even given blood to accident victims
d) 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 acknowledgement
letter from the cured victims and our own cash deposit receipts match to the whole figure of what
was 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 eat
and 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 would
urge the media to kindly report these instances as well to initiate a bond between the civil society and the
Police, 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 become
honest 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 has
brought smiles to poor villagers of 48 remote backward villages in Assam with his noble initiative named
‘Project Prahari’.
Project Prahari : An Acronym for Pragatir Hake Raij
2010 President’s Police Medal winner, most beneficial socio-economic projects taken up
Inspector General of Police, Guwahati, Mr. by Assam Police so far.
Kuladhar Saikia (1959-) is a live example of a Leaders with vision possess the ability to
highly intellectual, compassionate and competent change a hostile situation into an opportunity to
Police Officer who could be a role model for the unite people towards a better future — The father
young generation to take forward the case of of our Nation, Gandhiji, had demonstrated it by
compassionate Policing that the society desires uniting the Indians towards a freedom movement
from the Assam Police. to thwart the barbaric British Rule.
Mr. Saikia has a Masters Degree in Similarly, Mr. Saikia’s initiative for
Economics from Delhi School of Economics under participatory development and community policing
Delhi University and had taught Economics in the supported by the Assam Police — Project Prahari,
prestigious Hindu College in Delhi. He worked as an acronym for Pragatir Hake Raij which means
an officer in the Indian Economic Service and the people’s initiative for progress, has turned into a
Indian Railway Service and later on joined Assam movement towards desired social change from ages
Police as an IPS officer in 1985. He had stints as old evil practices and superstition and towards self
Consultant at World Bank in Washington, DC, USA reliability.
as well. Later on as a prestigious Full bright Fellow It all started with the merciless killing of 5
he went to Pennsylvania State University in the villagers of Thaigerguri, a remote backward village
United States with his field of study as ‘Community in Kokrajhar district on the grounds of witch craft
Policing and Community Development’ and upon in 2000. Posted as DIG at that time, Mr. Saikia
his return to Assam, he implies the knowledge understood that this crime was not because of any
gathered there through an experiment in a remote terrorism related with the Bodoland movement, but
village of Kokrajhar District, which has been so due to the poverty inflicted illiteracy and ignorance
successful that it was replicated in 48 villages all of the villagers. Deeply touched, the brave hearted
across Assam and has turned out to be one of the cop took stock of the situation and thought out ways
/Vol. VII, Issue - III, March '10
/ 18
to get rid of the social malaise related with these
evil practices by involving the whole community
with awareness programs. As people grew aware
of the deadly effects of these social evils, they
themselves took lead in cleansing the society from
the clutches of these social evils borne out of
illiteracy, ignorance and superstition.
Mr. Saikia then tried to make the villagers
economically stable by self-employment by helping
them with information regarding usage of skills and
materials available locally in their village itself.
Buoyed by the overwhelming response and results
of this initiative launched initially in August 2001
in Kokrajhar and slowly replicated in other lower
Assam districts, the DGP Hare Krishna Deka made
it a whole Assam state level initiative involving
the Assam Police towards social economic
development of the backward remote villages.
The ladies took to weaving, Horticultural and
sericulture nurseries, fishery, tailoring, embroidery
to become self reliant. The youth were trained to
drive vehicles, repairing of machines, food
preservation, mushroom production and cultivation
of citrus fruits for commercial purpose, etc. The
rebuilding of old school buildings, library,
community halls, broken bridges, bad roads helped
make the environment cleaner and communication
better.
Significant changes through coordination by
the Assam Police as agents of change whenever
the villagers required help after initial hard work
provided by them, led to the following
Sale of village product through Co-
operative marketing society.
Installation of Solar Lamps for lighting
houses and community centre.
Utilization of low cost sanitary system for
good hygiene.
Construction of earthen dam for
management of natural water resources for
irrigation.
Micro-credit through self help group.
Provision for drinking water facility.
The villages with the following back ground
were chosen:
a) A criminal/terrorist prone area.
b) Communally sensitive pockets.
c) Backward and isolated village with
19 /
predominance of socially under privileged
classes.
The thrust areas under the project include
improvement of the communication system
including roads and water ways, health and
hygiene, formal and informal education, adaptation
of appropriate technology to local needs, etc.
The local police is acting as a catalyst in the
whole process by organising support from different
agencies like District Administration, DRDA,
Health Department, PWD, ASEB, PHE, banks and
other financial institutions.
The various villages which were chosen for
project Prahari and benefited largely were namely,
Muolhoi Village, (N.C. Hills),Dariduri
village, (Goalpara), Bokahola village, (Dibrugarh),
Ning Gam village (Tinsukia), Kamarkuchi village
(Morigaon), Sialmari, Padmabil, Balaphunga,
Lauripara, Nepalpara, Nausali, Athaiabari,
Sinsilibari, Sarfanguri-east, Chirkut, Demdama
Villages, (Kokrajhar), Nilakh Village (Dhemaji),
Bhetapara Village( Sonitpur), Hariamukh Village
(Nagaon), Deulkuchi village (Kamrup), Basdhar
Part-I village (Hailakandi ), Borkola Bagicha
village (Darrang), Baragharia, Bebezia,
Rajapukhuri, Dah Singimari, Singmari Panjan
villages (Golaghat), Tengapathar Village (North
Lakhimpur), Betbari Sarapara, Chipansila Villages,
(Bongaigaon), Madhusoulmari, Naribheta,
Rangapani village (Dhubri) etc. to name a few.
Senior citizens, the village Headman, youth
and women were made leaders of this initiative with
active partnership of self help groups, NGO’s,
Culutural, youth clubs etc. Government
organisations and development agencies have been
involved in capacity building of the villagers
through training and knowledge dissemination.
Social action groups along with the financial
institutions have provided the much needed
economic support.
Notable changes have been :
A) Khagail village, Karimganj district: Dreaded
dacoit turns into a farmer:
Karimganj S.P. approached dreaded dacoit
Netai Mian’s mother and family, offering help in
rehabilitating Netai if he surrendered. Netai and
his men laid down arms after counselling from his
family and were sent to jail as under trials. Most
/Vol. VII, Issue - III, March '09
of the 22 cases against him have been disposed of
and only four cases remain. He has now returned
to farming and is all praise for the police.
B) Twin villages of Bedbari and Charapara,
Bongaigaon: Bridge built in public-police
cooperation
A 30-feet long wooden bridge was built with
Public-police cooperation with the active
participation of both the villagers. The bridge
helped patients to reach hospitals and students to
cycle to their nearest town for their college. With
the bridge, the Police hit two birds with one stone
— along with the faster reach for villagers of both
villages it helped launch counter insurgency
operations in that area.
C) Lakhipar village in insurgency infested Nalbari
district: Ray of hope with prosperity
Project Prahari helped provide employment
to the women folk besides extending facilities of
education, agriculture etc. As part of this project,
the Nablari police set up a primary school at the
village supplying text books to the students. The
police also provided special help to the orphans of
the village. The police under the project provided
mechanical training to seven youths of the village
and gave engagement to 15 youths in different
personnel security agencies. The women with the
help of police set up different weaving units at the
village. The police supply the necessary yarns and
purchase the woven products at remunerative
prices.
D) Bokahulla village, under Khowang Police
Station in Dibrugarh: Volunteerism reaps harvest
Within a year of launch of Project Prahari,
the hundred odd families of the remote village
without a single graduate have developed their area
into a role model, with each villager participating
in the development process. Today, the agricultural
fields of Bokahulla boast of multi-cropping, the
lone lower primary school has undergone a drastic
face-lift, and the severely potholed PWD road
passing through the village now is a lot better, after
locals volunteered labour. In Bipula Nanda
Choudhury, Deputy Superintendent of Police’s
words: “All we did was to motivate the villagers
to do certain things by themselves, without waiting
for the official departments.”
Tie-ups and Partnerships:
/Vol. VII, Issue - III, March '10
The Police have tied up with the Indian
Institute of Technology (IIT), Guwahati, for
transfer of appropriate technology to the remote
villages of the State covered under the Project
Prahari of the Police. The three key areas identified
for transfer of appropriate technology include
designing of bamboo furniture for schools and
primary health centres, improving the traditional
irrigation system used by different ethnic groups
of the State and improving the efficiency of the
looms by using mechanised system without using
power.
Guwahati based Cane and Bamboo
Technology Centre (CBTC) of the United Nations
Industrial Development Organisation (UNIDO) has
also helped Prahari villages by imparting training
in cane and bamboo technology .With the help of
CBTC, police officials set up a plant for recycling
of bamboo wastes to produce charcoal at Prahari
villages.
The Assam Science, Technology and
Environment Council (ASTEC) provided solar
lighting system to Prahari villages, which earlier
did not have electricity connections. ASTEC
Director A.K. Barua, following his meeting with
Prahari officials has provided two solar lamps to
Thaigerguri villages, where the project was first
launched. ASTEC provided rainwater harvesting
system for drinking water facilities in the North
Cachar Hills and Karbi Anglong districts as well
for Prahari villages.
Meghalaya chief minister D.D. Lapang and
officials of the Border Security Force and Assam
Rifles who got to know of it through a presentation
in a Government seminar were all mightily
impressed with the success of this initiative. To
Lapang, the best thing about the presentation was
learning that Prahari was launched “without
spending a penny”.
Project Prahari signifies how with
empowerment of general people through micro
level socio-economic activities, places of terror
could be turned into ideal villages.
“The candle can burn till the last drop
provided someone takes the pain to ignite its tip.”
Visionary leaders like IPS Officer
Kuladhar Saikia are examples of such rare breed
(Contd on page 26 )
/ 20

W here is the wisdom we have lost in
knowledge?
Where is the knowledge we have lost in
information ?
Parenting is something which shows the
way to a happier, healthier and purer future
generation.
Every child that is born on earth, brings
a message from God that, ‘‘He is not yet
disappointed with man. He still has Hope’’.
Parenting is not just giving birth to a child and
looking after its physical needs but also
providing food and nourishment for its mind
and soul. It is the most wonderful yet the most
difficult task. Every parent needs to tell oneself
that they are only custodians of a child who is
actually the property of the creator. It is given
to them to nurture, so that the child can grow
up, to serve society and God himself, and in
doing so, realize their own divinity. Every
parent needs to remind oneself of this duty
given to them and to discharge it with love and
detachment.
The saga of parenting begins with the
child is born into the world, and ends only after
the child grows up, to serve humanity and ably
lead as well as follows : to give and forgive, to
21 /
Nandita G. Sarma
love and be loved, to give joy and be joyous, to
serve and care.
The atmosphere in the home should be such
that it should nourish and develop the values
inculcated in the child, namely — truth, right
conduct, peace, non-violence and love. Parental co-
operation and encouragement are vital for the
programme. Children learn a great deal by observing
and copying what their parents do.
Misbehaving children are ‘discouraged
children’. Their mistaken ideas lead them to
misbehaviour. We cannot be effective parents unless
we address the mistaken beliefs rather than just the
misbehaviour.
Parents should use encouragement to help
children feel, ‘belongingness’ and thereby the
motivation for misbehaving gets eliminated. If our
child makes a mistake, we can teach them how to
correct it. This builds their self esteem and self
confidence, which are essential aspect of self love.
Parents have the primary responsibility to
mould the character of children. Too much freedom
should not be given out of excessive affection.
Children should be taught to exercise self-restraint
and observe discipline in their daily life. If parents
are negligent in bringing up their children in their
most tender years, it will not be easy to correct them
later on.
Correcting negative behaviour is the most
difficult job of parenting, but it is the very core, the
(Contd. on Page 57)
/Vol. VII, Issue - III, March '09
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/Vol. VII, Issue - III, March '10

/ 22
Jr¡ 1 @ "àušøìoàƒ> : "”z[>¢[Òt¡ šøìoàƒ>
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23 /
³Òü ë³à¹ [>‡ý¢¡à[¹t¡ A¡¹oãÚ A¡à³ (assignment)
δšèo¢ A¡ì¹à¡ú
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δšÄ A¡ì¹à¡ú
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"Ò¢t¡àìi¡àì¯ ë³à¹ W¡àA¡[¹¹ šìƒàÄ[t¡t¡ ÎÒàÚ A¡[¹¤¡ú
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A¡¹à "[t¡[¹v¡û¡ ëA¡ïÅìº ë³à¹ ƒºìi¡àA¡ \Úã
/Vol. VII, Issue - III, March '09
 ëÒà¯àt¡ "[¹Òoà
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[A¡ Åà[Ñz t¡=à Û¡[t¡
뮡àK A¡[¹ìá?
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"àìšà>๠šø à š¸
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/Vol. VII, Issue - III, March '10
Revisit the Study Guides and Strategies Web site (SGS - www.studygs.net) and its
latest developments helping learners to succeed. For fifteen years this global
learner-centric public service has been freely accessible without registration, unique
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Topics include learning to learn to test taking; time, project and stress management;
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936 translations in 35 languages: Assamese, Bengali, Burmese, and Malay languages
were added in 2009. In addition, translations were added by our volunteer cadre in
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(India); Hoc Tap Cung Can Chien Luoc (study guides book), Ha Noi, Vietnam;
three webinars co-produced with Innovative Educators of Colorado, USA; 17,200
institutional 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 de
Communication entre Enfants (Slice) project.
Public comment is open for our lab.studygs.net grant application ‘Learning Lab
Designer’ of the 2010 Digital Media and Learning Competition supported by
MacArthur Foundation. Visit, support and comment on our proposal: the SGS
Lab 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 !
SGS academic support resources are free, and freely accessible.
www.studygs.net/enews/
Thank you for your support
joe - (educationally inclined )
Joseph Frank Landsberger
Wisdom to discern the right path
Courage to take it
Discipline of joy to encounter it
mail to : jfl@studygs.net; 651 297 9000 (USA)
Study Guides: research, author, developer http://www.studygs.net
You ( PRAGYAN) are included in my distribution list through
professional associations, site visitors and commentators.
/ 24
 "àìšà>๠šøàš¸ ¤å[º "àšå[> ®¡àì¤ì>? [A¡Ò¹ A¡à¹ìo
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[>‡ý¢¡à[¹t¡ A¡à³ (assignment) "à[ƒ iå¡[A¡ ¹àJA¡¡ú
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/Vol. VII, Issue - III, March '09
 i¡³àW¡ &[l¡W¡ì> "Îó¡º š¹ãÛ¡à-[>¹ãÛ¡àγè Ò A¡ Ji塯ठš¹à K’ºìÒòìt¡>¡?
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"àìšà>๠ëA¡à>ìi¡à "”z[>¢[Òt¡ ºÛ¡¸ &Òü š[¹[Ñ‚[t¡t¡ "à[³ šàát¡ A¡’³¡ú (yû¡³Å@)
(">å¤àƒA¡ Òü}¹à\ã [¤®¡àK¹ ³è¹¤ÿ¤ã "‹¸àšA¡)
Contd. from Page 20 The Human Face of Assam Police
who changed a valley of harsh realities into land Saikiar Ek Dozon Galpa’, ‘Aru Keitaman Galpa’,
of grand prosperity by the sheer empowerment of ‘Hostelor Alarm Ghari’, ‘Aadda’, ‘Galpar Arar
the inflicted uneducated rural people. Manuh’, ‘Akharat Moi aru Ananya’, ‘Marfat
Apart from being a competent Police Officer, Mahanagar’ etc which were published by Lawyer’s
Mr. Saikia is a winner of the Katha Award for Book Stall. His short story collection ‘Akharat Moi
Creative Fiction in 2000. A prolific writer of short Aru Anyanya’ has won the Munin Borkakati Award
stories, Mr. Saikia is often identified as a writer for the best fiction. His one act plays have also
dealing with the problems of urban social life, is received state level awards.
also an innovator in terms of narrative variation. He had written scripts for plays as well.
Saikia’s concentrated detailing of modern existence “Laluk Sola”, directed by Kandarpa Mahanta, is a
has sometimes been compared to the pictures of well acclaimed one. He has also scripted and
famous author, Saurav Kumar Chaliha. His directed two telefilms under Doordarshan.
publication of short stories (total of 14) are: ‘Kula
(The author is presently working as a team leader cum process trainer in Emergency Response Centre
in GVK Emergency Management and Research Institute (GVK EMRI), Guwahati. He is now busy in bringing
out a career guidance booklet for the class VII upwards students in remote villages of Assam to guide them
towards better future. He writes in his blog : http://tourismassam.blogspot.com)
Contd. from Page 9 The Academic World Around
concerning science education in the academic On the topics related to mathematical sciences, 33
institutions of the State is somewhat disappointing. papers were presented, while 57 papers were
The function was also addressed by Science presented on topics of biological science, 26 papers
Society president Prof Dilip Kumar Choudhury, on agriculture and veterinary science topics, 34
among others. In the technical sessions held at nine papers on chemical science topics and 20 papers
different departments of the University, 67 papers on topics related with earth and environmental
were presented on topics related to physical science sciences were presented in the session.
and engineering and 32 papers were presented on © Buljit Buragohain (buljit@gmail.com); Dr Jogen
topics related to medical and Ayurvedic sciences. Kalita, (jogenck@yahoo.co,in)
/Vol. VII, Issue - III, March '10
/ 26
 >ã[º³ ë\¸à[t¡ ëÎ>àš[t¡
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"à[\¹ ™å¯-šø\–µ ¤×ºà}ìÅ íÒ š[¹ìá ‘ëA¡[¹Úà¹[¹Ê¡’¡ú "à³à¹ áày-
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áày-áàyã "à>[A¡ "[®¡®¡à¯A¡ì¹à "à[\* "͚ʡ
"à¹ç¡ Îã[³t¡¡ú ëA¡[¹Ú๠³àì>Òü ë™> &i¡à W¡àA¡[¹,
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[¤[®¡Ä š¹ãÛ¡àt¡ ÅãÈ¢ Ñ‚à> ƒJº A¡¹à ‘볋à’
áày-áàyãÎA¡º¹ ÎàÛ¡à;A¡à¹ìt¡Òü &Òü A¡=à
΃àÚ šøA¡àÅ šàÒü "à[Òìá¡ú ÎA¡ìºàì¹ W¡Aå¡
ëA¡Òüi¡à³à> [>[ƒ¢Ê¡ ‘ëA¡[¹Ú๒¹ *š¹t¡, [k¡A¡
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ƒì¹ ëA¡–ƒøã®è¡t¡ íÒ "àìá¡ú ëA¡Òüi¡à³à> [>[ƒ¢Ê¡
[¤ÈÚ¹ *š¹t¡ "t¡¸à[‹A¡ P¡¹ç ¡ â« , ƒå ¤ ¢ à ¹
šø[t¡ì™à[Kt¡à, >´¬¹ ëA¡[–ƒøA¡ ¤¸¯Ñ‚à ÎA¡ìºà
[³[º &A¡ Å«àι硇ý¡A¡¹ š[¹[Ñ‚[t¡¹ Îõ[Ê¡ íÒìá¡ú
&Òü š[¹ì¤Åt¡ ¤× áày-áàyã¹ Îõ[Ê¡Åãºt¡à,
šø[t¡®¡à ëÒ¹àÒü íKìá, ëA¡[¹Ú๠KØn¡à¹ [>K[>

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

"àìá, ët¡*òìºàA¡¹ [>\Ѭ šW¡–ƒ, ¹ç¡[W¡ "[®¡¹ç¡[W¡ "àìá¡ú
ÎA¡ìºàìA¡ ë\๠A¡[¹ &ìA¡i¡à šì=ì¹ ™à¤îº ¤à‹¸ A¡¹àìi¡à
l¡àR¡¹ ®å¡º¡ú l¡üZW¡ ³à‹¸[³A¡ ¤à l¡üZW¡t¡¹ ³à‹¸[³A¡t¡ ®¡àº
[¹\àÂi¡ A¡[¹ìºÒü &\> áày ¤à áàyã l¡àv¡û¡¹, Òü[g[>Úà¹
¤à &³.[¤.& Ò’¤ ºà[K¤ ¤å[º W¡[º =A¡à ‹à¹oàìi¡à κह
Î³Ú Ò’º¡ú šøAõ¡t¡ìt¡ áày-áàyãÎA¡ºA¡ [¤[®¡Ä ëÛ¡yt¡
ëA¡[¹Ú๠K[Øn¡¤îº l¡ü;ÎàÒ [ƒ¤ ºàìK¡ú ët¡[t¡Úà ëA¡Òüi¡à³à>
[>[ƒ¢Ê¡ ëÛ¡yt¡ Îõ[Ê¡ ëÒà¯à "t¡¸à[‹A¡ ë¤à\à ƒè¹ Ò’¤,
Å«àι硇ý¡A¡¹ šø[t¡ì™à[Kt¡à ¤Þê¡ Ò’¤, áày-áàyãÎA¡ìº [>\¹
šW¡–ƒ¹ ëÛ¡yt¡ A¡à³ A¡¹à¹ Îåì™àK šà¤, ÎA¡ìºà ëÛ¡yìt¡
볋à "à¹ç ¡ ë™àK¸ ¤¸[v¡û ¡ ¹ γà> šø ì ¤Åt¡ γàì\à
l¡üšAõ¡t¡ Ò’¤¡ú
K[t¡ìA¡, "à³à¹ áày-áàyãÎA¡ìº A¡=àì¤à¹ šå>¹àÚ
®¡à[¤ W¡à¤¹ Ò’º¡ú [>\¹ ë™àK¸t¡à, ¹ç¡[W¡ "à¹ç¡ ÒüZá๠ºKt¡
Î}K[t¡ ¹à[J "àKt¡ãÚàîA¡ [=¹à} A¡¹à l¡ü[W¡t¡ ët¡*ò ®¡[¯È¸ìt¡
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A¡à}[Û¡t¡ ºÛ¡¸ šøà[œ¡t¡ ëA¡àì>à "”z¹àÚ ¤à‹à íÒ [=Ú [ƒ¤
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[W¡ì>³à, ëi¡[º[®¡Å¸>¹ ëA¡[¹Ú๠: Career in Film and Television
ì>³à "à¹ç¡ ëi¡[º[®¡Å¸> -ÿ-ÿ- ¤v¢¡³à> γڹ ƒåÒü \>[šøÚ
Ko³à‹¸³ú ¤t¢¡³à> Òü ëA¡¯º ‘³à‹¸³’ íÒ =A¡à >àÒü,
ÒüÚàA¡ ëA¡–ƒø A¡[¹ &J> [¤Åຠ‘l¡ü샸àK’ K[Øn¡ l¡ü[k¡ìá ™àA¡
&ìA¡ºìK "à[³ ‘[¤ì>àƒ>’ l¡ü샸àK ¤å[º¤ šàì¹à¡ú &Òü
[¤ì>àƒ> l¡ü샸àKt¡ ëA¡[¹Ú๠KØn¡à¹ [¤šåº Îåì™àK "àìá¡ú
[W¡ì>³à "à¹ç¡ [i¡[®¡¹ \Kt¡t¡ A¡à³¹ "®¡à¯ >àÒü¡ú ƒÛ¡t¡à,
šø[t¡®¡à "à¹ç¡ š[¹Åø³ A¡¹à¹ ÎÛ¡³t¡à =à[A¡ìº &Òü ƒåìÚà
ëÛ¡yìt¡ A¡à³ A¡[¹ "=¢, Ζµà>, ëNó๠ÎA¡ìºà šà¤ šà[¹¡ú
[W¡ì>³à "à¹ç¡ ëi¡[º[®¡Å¸>¹ ³àÚàt¡ "à³à¹ ™å¯
šø\–µ ¤à¹ç¡îA¡ìÚ ¤–ƒã¡ú &Òü ëÛ¡yt¡ A¡à³
A¡[¹¤îº ¤×t¡ì¹ ÒüZáà¡ú [A¡”ñ
t¡à¹¤àì¤ ë¤[ᮡàKì¹ ëA¡àì>à
šøÑ[ñ t¡ ¤à [W¡”zà >àÒü¡ú [W¡ì>³à,
[i¡[®¡t¡ A¡à³ A¡¹à ¤å [ ºìº
ÎA¡ìºàì¯ ëA¡¤º ‘"[®¡>Ú’
A¡¹àìÒ ¤å[\ šàÚ¡ú [W¡ì> t¡à¹A¡àÎA¡º¹ [W¡Aô¡-
/Vol. VII, Issue - III, March '10
™å¯A¡ÎA¡ìº &¤à¹ ºÛ¡¸ A¡¹à¹ l¡ü[W¡t¡ ëÅÒt¡ãÚîA¡ ÎQ> W¡[W¢¡t¡
ƒåÒü "γãÚà ™å¯A¡ "o¢¯ ëKàѬà³ã "à¹ç¡ "[Jº KîKîº, [™
yû¡ì³ Îà}¤à[ƒA¡t¡à "à¹ç¡ γà\ìί๠ëÛ¡yt¡ [>\¹ ëW¡Ê¡à
"à¹ç¡ A¡ì³¢ì¹ "à[\ ¹àÊ¡öãÚ ëšøÛ¡àši¡t¡ [a[º[A¡ l¡ü[k¡ìá¡ú ëA¡¯º
ëºJà 볺àì¹* ëA¡ì>îA¡ Îå–ƒ¹ ëA¡[¹Ú๠K[Øn¡¤ šà[¹ t¡à¹
l¡üƒàÒ¹o [¤[ÅÊ¡ [ºJA¡ "¹ê¡š ƒv¡, [™ Òü[t¡³ì‹¸ &A¡
"à”z@¹àÊ¡öãÚ š[¹[W¡t¡ ºà®¡ A¡[¹¤îº ÎÛ¡³ íÒìá¡ú "γãÚà
®¡àÈàt¡ [º[J* ë™ Î–µà>\>A¡ ®¡àì¤ \ã¯> [>¤¢àÒ A¡[¹¤ šà[¹
t¡àì¹à l¡üƒàÒ¹o "à³à¹ "àKt¡ "àìá¡ú ëA¡¯º ëºJà-볺àìA¡
¤õ[v¡ [ÒW¡àì¤ ëºà¯à ‘šøìó¡Å¸ì>º’ ëºJA¡¹ šøAõ¡Ê¡ l¡üƒàÒ¹o
Îà[Ò[t¡¸A¡ ¹gæ Òà\[¹A¡à "à¹ç¡ ΃¸ šøÚàt¡ [W¡ì>-Îà}¤à[ƒA¡
š[¤y A塳๠ël¡A¡à¡ú ëºJà-볺àt¡ Òàt¡ =A¡à, ®¡àÈàt¡ ƒJº
=A¡à áày-áàyãÎA¡ìº ‘ëºJà’ëA¡à ëA¡[¹Ú๠[ÒW¡àì¤ º’¤
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"à[\¹ šõ[=¯ãt¡ ëA¡[¹Ú๠KØn¡à¹ ¤×ìt¡à šì=Òü "àìá, [A¡”ñ
[™ ëA¡àì>à ëÛ¡yìt¡ [>\A¡ šø[t¡Ë¡à A¡[¹¤îº šø[t¡®¡à¹ *š[¹*
A¡ìk¡à¹ š[¹Åø³ A¡[¹¤Òü ºà[K¤ t¡à¹ ëA¡àì>à Kt¡¸”z¹ >àÒü¡ú
"à[³ "àÅàA¡ì¹à [>\Ѭ 볋à, šø[t¡®¡à "à¹ç¡ Åøì³ì¹ "à³à¹
>¯-šø\–µ [¤[®¡Ä ëÛ¡yt¡ [a[º[A¡ l¡ü[k¡ [>\¹ ºKìt¡ ëƒÅ¹
³à> ¤Øn¡à¤¡ú
[³Aô¡[> ëƒ[J ¤× ™å¯A¡-™å¯t¡ãìÚ ‘"[®¡>Ú’ A¡[¹¤îº ³> ë³ìº¡ú
[A¡”ñ ‘t¡à¹A¡à’ ëÒà¯à Òü³à> ÎÒ\ A¡=à >ÒÚ¡ú ‘t¡à¹A¡à’ÎA¡º¹
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/ 28
šàÒ[¹ ™àÚ "à[\¹ t¡à¹A¡àÎA¡ìº [A¡³à> A¡Ê¡ "à¹ç¡ Îà‹>à¹
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ºà[K¤, "à¹ç¡ ºà[K¤ [>Ë¡à "à¹ç¡ í‹™¢¸¡ú "à³à¹ "γt¡ ƒåJ>
³à> ‘[®¡.[W¡.[l¡’t¡ "[®¡>Ú (!) A¡[¹ìºÒü "[®¡ì>t¡à ¤å[º š[¹[W¡[t¡
[ƒÚà [™ šø¯ot¡à [Î ¤×ìÛ¡yt¡ ë>[t¡¤àW¡A¡ šø®¡à¯ 뚺àÒüìá¡ú
"[t¡ ƒå®¡¢àK¸\>A¡ Ît¡¸ ë™ "γ¹ ëA¡àì>à "[®¡ì>t¡à-
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šø[t¡[Ë¡t¡ Ò’¤ š¹à >àÒü¡ú K[t¡ìA¡ [W¡ì>³à¹ "[®¡ì>t¡à Ò’¤
ëJà\àÎA¡ìº Îோàì> ëJà\ [ƒÚà ®¡àº¡ú ³å´à¬ Òüîº KìºÒü ‘[Òì¹à’
Ò’¤ ë>à¯à[¹¡ú šø=ì³Òü [>\ìA¡ &¤à¹ ®¡àºƒì¹ š¹ãÛ¡à A¡¹à
l¡ü[W¡t¡ -ÿ-ÿ- "[®¡>Ú¹ ƒÛ¡t¡à "àìáì>? A¡Ê¡ A¡[¹¤ šà[¹³ì>?
šø[t¡Ë¡à ºà®¡¹ A¡à¹ìo ëÒà¯à ƒãQº Î}Nøà³J> í‹™¢¸ì¹ šà¹ A¡[¹¤
šà[¹³ì>? ™[ƒìÒ l¡üv¡¹Î³èÒ Òü[t¡¤àW¡A¡ ÒÚ ët¡ì”z &QØl¡ã ™å[ò \
ëW¡à¯à ®¡àº¡ú "¯ìŸ &ÒüìÛ¡yt¡ "[®¡>Ú¹ šø[ÅÛ¡o [A¡áå
š[¹³àìo ÎÒàÚA¡ Ò’¤ šà칡ú
[W¡ì>³à "à¹ç¡ [i¡[®¡¹ \Kt¡t¡ "[®¡>ÚA¡ ¤àƒ [ƒ* A¡à³
A¡¹à¹ ¤× ">¸ ëÛ¡y "àìá¡ú &Òüì¤à¹t¡ A¡à³ A¡[¹* šø[t¡Ë¡à
"à¹ç¡ ™Åθà (ºKìt¡ šøW塹 l¡üšà\¢>!) ºà®¡ A¡[¹¤ šà[¹¡ú
[W¡ì>³à "à¹ç¡ [i¡[®¡¹ \Kt¡t¡ ë>š=¸ =à[A¡ ëA¡[¹Ú๠K[Øn¡¤
š¹à ëA¡Òü i ¡à³à> [ƒÅ Ò’º : (1) A¡à[Ò>ãA¡à¹
(2) [W¡y>ài¡¸ ëºJA¡ (3) Î}ºàš ëºJA¡ (4) š[¹W¡àºA¡
(5) Î}Kãt¡ š[¹W¡àºA¡ (6) Î}Kãt¡ ¤¸¯Ñ‚àšA¡ (7) Ŧ -
™”| ã ( Sound Recorder/ Audio Engineer )
(8) [W¡yNøÒoA¡à¹ã (Cinematographer/ Camera Person)
(9) KàÚA¡ (10) ¹ê¡šÎðàA¡à¹ ( Make-up-artist)
(11) ƒõŸÎðàA¡à¹ã A¡ºà [>샢ÅA¡ (Set designer/ Art
designer) (12) δšàƒA¡ (Editor) Òüt¡¸à[ƒ¡ú
[W¡ì>³à¹ Î}Kãt¡¹ ëÛ¡yt¡ ëA¡Òü¤àK¹àA¡ã "γ Δzàì>
Τ¢®¡à¹t¡ãÚ š™¢àÚt¡ šø[t¡Ë¡à ºà®¡ A¡[¹¤îº ÎÛ¡³ íÒìá¡ú 80¹
ƒÅA¡ìt¡ šà¹¤ã> W塺t¡à>àÒü ëÅøË¡ ë>š=¸ Kà[ÚA¡à¹ Ζ
µà>\>A¡ ‘[óá³ ëó¡Ú๒ ¤òi¡à ºà®¡ A¡[¹ ³èº Îòå[t¡¹ [Ò–ƒã á[¤
\Kt¡t¡ "γ¹ >à³ šø[t¡Ë¡à A¡[¹¤îº ÎÛ¡³ íÒ[ạú ®è¡ìš>
FTTI : Courses in Film & Television
Sr.No Course Duration/ title
1. Direction Three Year P.G. Diploma
2. Cinematography Three Year P.G. Diploma
3. Sound Recording & Three Year
Sound Design P.G. Diploma
4. Editing Three Year P.G. Diploma
29 /
Òà\[¹A¡à "à¹ç¡ \å[¤> KàìK¢* Î}Kãt¡¹ ëÛ¡yt¡ Τ¢®¡à¹t¡ãÚ
šø[t¡Ë¡à ºà®¡ A¡[¹ìá¡ú ¤t¢¡³àì>* ëA¡Òü¤àK¹àA¡ã* "γãÚàÒü
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Îó¡ºt¡àì¹ šø[t¡Ë¡à A¡[¹¤îº ÎÛ¡³ íÒìá¡ú &ÒüìÛ¡yt¡
=à*A¡ìt¡ ³>îº "Òà ëA¡Òüi¡à³à> >à³ Ò’º -ÿ-ÿ- Å«àÅ«t¡ã óå¡A¡>,
‹ø硯 óå¡A¡>, A¡º¸ào ¤¹ç¡¯à, "³õt¡ šøãt¡³ "à¹ç¡ l¡ü;šº ų¢à¡ú
ëÎÒüƒì¹ š[¹W¡àº>๠ëÛ¡yt¡ \àÒûå¡ ¤¹ç¡¯à ¤t¢¡³à> Τ¢®¡à¹t¡ãÚ
š™¢àÚt¡ &A¡ [W¡>à[A¡ t¡=à Ζµà>ãÚ >ೡú
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¡[¹Ú๠[ÒW¡àì¤
ëºà¯à¹ A¡=à ®¡à[¤¤ šà칡ú [A¡”ñ t¡à¹ ¤àì¤ A¡Ê¡ "à¹ç¡ Î}Nøà³
A¡[¹¤Òü ºà[K¤ -ÿ-ÿ- ëÎÒüÚà ³>t¡ ¹Jà ®¡àº¡ú
¤t¡¢³à> γÚt¡ [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’¤
šà칡ú
[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 Film
and Television Institute of India ( FTII ) "à¹ç ¡
A¡ºA¡àt¡àt¡ "¯[Ñ‚ t ¡ Satyajit Ray Film and
Television Institute (SRFTI)¡ú FTII ëA¡¯º ®¡à¹t¡ì¹
>ÒÚ, &[W¡Ú๠&J> šø=³ ëÅøoã¹ [W¡ì> ÑH溡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 ÒüÚ๠áày-áàyãÎA¡ìº
[¤ì>àƒ> ³à‹¸³¹ [¤[®¡Ä [ƒÅt¡ Òü[t¡³ì‹¸ šø[t¡Ë¡à ºà®¡ A¡[¹¤îº
ÎÛ¡³ íÒìá¡ú ƒåìÚàJ> [ÅÛ¡à>åË¡à>ìt¡ [¤[®¡Ä šèo¢à}K (Full
Time) "à¹ç¡ ÒÑ÷³¸à[ƒ (Short Term) šàk¡¸yû¡³ "àK¤ìØn¡à¯à
ÒÚ¡ú t¡à¹ W¡³å ÎèW¡ã t¡ºt¡ [ƒÚà Ò’º¡ú
Qualification
Bachelor’s Degree
Bachelor’s Degree
Bachelor’s degree in any discipline
with Physics as a subject at Senior
Secondary (10+2) level
Bachelor’s Degree
/Vol. VII, Issue - III, March '09
 5. Acting Two Year P.G. Diploma Bachelor’s Degree
6. 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 Fine
Arts or equivalent Diploma
7. Animation and One and a half Year Senior Secondary (10 + 2). Preference
Computer Graphics Certificate Course will be given to candidates having
completed Diploma from Fine Arts
colleges.
8. FeatureFilm One year P.G. Bachelor’s Degree
Screenplay Writing Certificate Course

FTTI : Courses in Television

Sr.No Course Duration/ title Qualification
1. Direction One Year P.G. Certificate Course Bachelor’s Degree
2. Electronic One Year P.G.Certificate Course Bachelor’s Degree
Cinematography
3. Video Editing One Year P.G.Certificate Course Bachelor’s Degree
4. Sound Recording & One Year P.G. Certificate Course Bachelor’s Degree with
TV Engineering Physics as a subject at
Senior Secondary (10+2) level

Courses in SRFTI
DURATION Full time course of three years leading to a Post -Graduate Diploma
IN Cinema
Course Structure Integrated Course Structure in 1st Year — 42 weeks Duration (common
for 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 specialisation
Course Content Classroom Lectures, Practical Exercises, Film, Screenings, Interactions
with Professionals
Assessment Attendance Practical Sessionals/ Written Examination
Exercises Projects
Mode of Assessment Continuous
Medium of Instruction English

"γìt¡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®¡Ú
Jr¡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
"γt¡ =à[A¡ ®¡àºƒì¹ A¡à³ A¡[¹ìº &[ƒ> ¹àÊ¡öãÚ ¤à
/Vol. VII, Issue - III, March '10
"à”z@¹àÊ¡öãÚ š™¢àÚt¡ A¡à³ A¡[¹¤îº Îå[¤‹à ëšà¯àìi¡à "δ±¯
>ÒÚ¡ú ëÎÒü ì Û¡yt¡ Òã>³>¸t¡à "ò à t¡¹àÒü [>Ë¡à "à¹ç ¡
&A¡àNøt¡àì¹ A¡à³ A¡[¹ ™à¤ ºàìK¡ú [>³— š™¢àÚ¹ š¹à A¡à³
A¡[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 Îà󡺸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
/ 30
 γà\ [¤`¡à> [Åۡ๠"Nøoã šø[t¡Ë¡à> : Tata Institute of Social Science (TISS)
³à\ [¤`¡à>¹ [ÅÛ¡à ƒà>¹ ëÛ¡yt¡ ëƒÅ¹ [®¡t¡¹ìt¡
&A¡ ">¸t¡³ ÅãÈ¢ š™¢àÚ¹ [ÅÛ¡à>åË¡à> — TISSú ÒüÚàt¡
"àK¤ìØn¡à¯à šàk¡¸yû¡³Î³èÒ¹ ³à\t¡ "ài¡àÒüt¡îA¡ \>[šøÚ
[¤ÈÚìi¡à Ò’º Social Work¡ú Social Work ¹ šàk¡¸yû¡³
Î³àœ¡ A¡¹à ÎA¡ìº A¡³¢-Î}Ñ‚àš>¹ ¤× Îåì™àK ºà®¡ A¡ì¹¡ú
"à³à¹ áày-áàyãÎA¡ìº TISS š¹à Social Work ¹ šàk¡¸yû¡³
NøÒo A¡[¹ [>\¹ ëA¡[¹Ú๠KØn¡à¹ ºKìt¡ γà\¹ šø[t¡ ëίà*
"àK¤Øn¡à¤ šà칡ú W¡¹A¡à¹ã Jr¡t¡ W¡àA¡[¹ ëšà¯à¹ *š[¹* [¤[®¡Ä
NGO γèÒt¡ Social Work ¹ [l¡Nøã‹à¹ãÎA¡º¹ ™ì=Ê¡ W¡à[Òƒà
"àìá¡ú \ã[¯A¡à "à¹ç¡ ëÎ¯à ƒåìÚài¡àì¹ Î}[³Åøo Qi¡à &Òü
ëA¡[¹Ú๹ šø[t¡ "à³à¹ áày-áàyãÎA¡º¹ ƒõ[Ê¡ "àA¡È¢o
A¡[¹ìºà¡ú
TISS t¡ Social Work ¹ Ñ•àt¡A¡ (BSW) "à¹ç¡
Ñ•àt¡ìA¡àv¡¹ (MSW) š™¢àÚt¡ [ÅÛ¡àƒà> A¡¹à ÒÚ¡ú BSW
šàk¡¸yû¡³t¡ >à³ ®¡[t¢¡¹ ¤àì¤ šøà=¢ã
10+ 2 šàk¡¸yû¡³t¡
50% (ST/
S C
¤àì¤
40%)
>´¬¹ ÎÒ l¡üv¡ão¢
Ò’¤ ºà[K¤¡ú
31 /
"à쯃>A¡à¹ã ÎA¡ìº šø=ì³ &i¡à 100 >´¬¹¹ [º[Jt¡ š¹ãÛ¡àt¡
"¯t¡ão¢ Ò’¤ ºà[K¤¡ú [º[Jt¡ š¹ãÛ¡àt¡ l¡üv¡ão¢ÎA¡º šå>¹ GD
(40 >´¬¹¹) "à¹ç¡ ¤¸[v¡û¡Kt¡ ÎàÛ¡à;A¡à¹ (Personal Inter-
view) t¡ "¯t¡ão¢ Ò’¤ ºà[K¤¡ú [º[Jt¡ š¹ãÛ¡à Group Dis-
cussion "à¹ç¡ ÎàÛ¡à;A¡à¹ ºà®¡ A¡¹à Τ¢³kå ¡ >´¬¹¹ [®¡[v¡t¡
δšèo¢ ¹ê¡ìš 볋à t¡à[ºA¡à šøÑtñ ¡ A¡[¹ TISS t¡ šøà=¢ãÎA¡ºA¡
>à³ ®¡[t¢¡¹ ¤àì¤ [>¤¢à[W¡t¡ A¡¹à ÒÚ¡ú
ëÎÒüƒì¹ MA in Social Work (MSW) t¡ >à³
®¡[t¢¡¹ ¤àì¤ "à줃>A¡à¹ã [™ ëA¡àì>à ÅàJ๠ѕàt¡A¡ Ò’¤
ºà[K¤¡ú &Òü šàk¡¸yû¡³t¡ >à³ ®¡[t¢¡¹ ¤àì¤ šøà=¢ã [>¤¢àW¡> šø[yû¡Úà
&ì> ‹¹o¹ :
A¡) Ñ•àt¡A¡ Ñz¹t¡ ºà®¡ A¡¹à >´¬¹¹ *š¹t¡ [®¡[v¡ A¡[¹
(30 >´¬¹¡)ú
J) ¹W¡>à [º[Jt¡ š¹ãÛ¡à (45 >´¬¹)
K) Group Discussion (40 >´¬¹)
Q) ÎàÛ¡à;A¡à¹ (70 >´¬¹)
l¡üìÀJì™àK¸ ë™ ÎàÛ¡à;A¡à¹¹ š™¢àښह ¤àì¤
šøà=¢ãìÚ [º[Jt¡ š¹ãÛ¡à "à¹ç¡ GD t¡ >è¸>t¡³ 45 >´¬¹
(ST / SC 35 >´¬¹) šà¤ ºà[K¤¡ú TISS ¹ Social Work
¹ šàk¡¸yû¡³t¡ t¡à[â«A¡ "à¹ç¡ ¤¸¯Òà[¹A¡ l¡ü®¡Ú [ƒÅ¹ *š¹t¡
P¡¹ç¡â« [ƒ [™ [ÅÛ¡à šøƒà> A¡¹à ÒÚ Òü ÒüÚ๠áày-áàyãÎA¡ºA¡
[™ ëA¡àì>à ëÛ¡yìt¡ A¡à³ A¡¹à¹ ¤àì¤ l¡üš™åv¡û¡ A¡[¹ ët¡à캡ú
ÒüÚ๠íÅ[Û¡A¡ ³à>¹ ¤àì¤ ÒüÚ๠áày-áàyãÎA¡ìº ëA¡¯º
¹àÊ¡öãÚ š™¢àÚìt¡ >ÒÚ "à”z@¹àÊ¡öãÚ š™¢àÚìt¡à [>™å[v¡û¡ ºà®¡
A¡[¹ìá¡ú
&A¡ ¤¸[t¡yû¡³ã [A¡”ñ ¤×³åJã "à¹ç¡ šøt¡¸àÔà> ³èºA¡
ëA¡[¹Ú๹ ¤àì¤ "àNøÒãÎA¡ìº ë™àKàì™àK A¡[¹¤ šàì¹ :
Tata Institute of Social Sciences
Trombay Road, Deonar
Mumbai- 400088
Social Work ¹ P¡¹ç¡â« ¤õ[‡ý¡ ëšà¯à¹ ºìK ºìK
¤× [ÅÛ¡à>åË¡à>t¡ &Òü šàk¡¸yû¡³ ³åA¡[º A¡¹à íÒìá¡ú TISS
t¡ >à³ ®¡[t¢¡¹ Îåì™àK >àšàìº* &Òü [¤ÈÚ¹ [ÅÛ¡àºà®¡¹
"àNøÒãÎA¡ìº "à> l¡üZW¡ š™¢àÚ¹ [ÅÛ¡à šø[t¡Ë¡à>t¡ >à³ ®¡[t¢¡
A¡[¹ Social Work ¹ ëÛ¡yt¡ šøì¤Å A¡[¹¤ šà칡ú ¤×
γÚìt¡ [l¡Nøãt¡îA¡ [>\¹ ƒÛ¡t¡à, š[¹Åø³ A¡¹à¹ Å[v¡û¡ "à¹ç¡
A¡à³¹ šø[t¡ =A¡à l¡üƒ¸³ìÒ &Òü ëÛ¡yt¡ ëA¡[¹Ú๠KØn¡à¹ ¤àì¤
ë¤[á ÎÒàÚA¡ íÒ šì¹¡ú
MSW/ MA in Social Work šàk¡¸yû¡³ "àK¤ìØn¡à¯à
/Vol. VII, Issue - III, March '09
ëA¡ÒüJ>³à> "àKÅà¹ã¹ [ÅÛ¡à>åË¡à>¹ >à³ t¡ºt¡ l¡üìÀJ A¡¹à 5. University of Delhi, Delhi
Ò’º : 6. Jamia Milia Islamia, New Delhi
1. Kurukshetra University 7. Benaras Hindu University, Varanasi
Kurukshetra – 136119 8. MS University, Baroda, Vadodhara- 390002
2. Lucknow University, Lucknow 9. University of Pune, Pune - 411007
3. Devi Ahilya University, Indore 10. Viswa Bharati, Shantiniketan
4. Aligarh Muslim University WB - 731235

\à[³Úà [³[ºÚà ÒüW¡ºà[³Úà :

Social Work "à¹ç¡ Mass Communication [Åۡ๠l¡ü;A¡È¢ ëA¡–ƒø
[³Úà [³[ºÚà ÒüW¡ºà[³Úà l¡üZW¡ [Åۡ๠&A¡ ">¸t¡³ ÅãÈ¢ &[šøº ³àÒt¡ \à[³Úàt¡ >à³ ®¡[v¢¡¹ "à줃> šø-šy
š™¢àÚ¹ [ÅÛ¡à>åË¡à>¡ú &Òü [¤Å«[¤ƒ¸àºÚ¹ ¤× [¤ÈÚ¹ šøƒà> A¡¹à ÒÚ¡ú šø-šy¹ ¤àì¤ ë™àKàì™àK¹ [k¡A¡>à :
šàk¡¸yû¡³ "àK¤ìØn¡à¯à ÒÚ¡ú \à[³Ú๠šàk¡¸yû¡³Î³èÒ¹ [®¡t¡¹t¡ Manager, M/S. Maktaba Jamia Ltd.
[¤ìÅÈ®¡àì¯ \>[šøÚ ƒåi¡à [¤ÈÚ Ò’º -ÿ-ÿ- Social Work "à¹ç¡ Jamia Nagar, New Delhi - 110025
KoÎ}ì™àK (Mass Com.)¡ú &Òü ƒåÒü [¤ÈÚ¹ [ÅÛ¡àƒà>t¡ &Òü \à[³Ú๠KoÎ}ì™àK šàk¡¸yû¡³ "[t¡ l¡üZW¡ Ñz¹¹ "à¹ç¡
[¤Å«[¤ƒ¸àºÚ¹ [¤ìÅÈ Îå>à³ "àìá¡ú [>™å[v¡û¡¹ ëÛ¡yt¡ [¤ìÅÈ Îå>à³ =A¡à¡ú \à[³Ú๠"”zK¢t¡ AJK
Social Work ¹ ëÛ¡yt¡ ÒüÚàt¡ BSW/ MSW ƒåìÚài¡à Mass Communication Research Centre t¡ KoÎ}ì™àK
šàk¡¸yû¡³ "àK¤ìØn¡à¯à ÒÚ¡ú \à[³Úàt¡ Social Work [¤®¡àK¹ [¤ÈÚt¡ šàk¡¸yû¡³ NøÒo A¡[¹ [™ ëA¡àì>à ³à‹¸³ (Media) ët¡
[>\Ѭ Î}Ñ‚àš> ëA¡àÈ (Placement Cell) "àìá¡ (™à¹ ¤àì¤ ÎÒì\ šøì¤Å A¡[¹¤ šà[¹¡ú
ÒüÚ๠š¹à l¡üv¡ão¢ áày-áàyãÎA¡ìº
šàk¡¸yû ¡ ³ Î³àœ¡ A¡¹à¹ šàáìt¡Òü
[>™å[v¡û¡¹ ëÛ¡yt¡ Îå[¤‹à ºà®¡ A¡ì¹¡ú
\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% >´¬¹
ÎÒ l¡üv¡ão¢ Ò’ìº ">¸ ÅàJ๠áày-
áàyãìÚ* >à³ ®¡[t¢¡¹ ¤àì¤ "à줃>
A¡[¹¤ šà칡ú
\à[³Úàt¡ MSW šàk¡¸yû¡³t¡
>à³ ®¡[v¢¡¹ ¤àì¤ &A¡ šøì¤Å š¹ãÛ¡à ">å[Ë¡t¡ ÒÚ¡ú Îà‹à¹oìt¡ >à³®¡[v¢¡¹ ¤àì¤ šøà=¢ã [º[Jt¡ š¹ãÛ¡à "à¹ç¡ ÎàÛ¡à;
\å> ³àÒt¡ &Òü š¹ãÛ¡à ">å[Ë¡t¡ ÒÚ¡ú A¡¹à¹ "¯t¡ão¢ Ò’¤ ºàìK¡ú AJK MCRC t¡ Ñ•àt¡ìA¡àv¡¹
šøì¤Å š¹ãÛ¡àt¡ ¤Ññ[>Ë¡ (Objective) ‹¹o¹ šøÅ— š™¢àÚt¡ (PG) "àK¤ìØn¡à¯à šø‹à> šàk¡¸yû¡³Î³èÒ Ò’º : Mass
=àìA¡¡ú ÒüÚàt¡ γà\ ÎìW¡t¡>t¡à (Social Awareness) Com (2) Development Communication (3) Conver-
Òü}¹à\ã, Reasoning [¤ÈÚ¹ šøÅ— "àìÒ¡ú ÒüÚ๠*š[¹* gent Journalism (4) Broadcast System Maintenance
šøà=¢ãÎA¡ìº 300 Ŧ¹ [®¡t¡¹t¡ ëA¡àì>à &i¡à Îà³à[\A¡ [¤ÈÚ¹ (5) Still Photography (6) Graphics and Animationú
*š¹t¡ &A¡ ¹W¡>à [º[J¤ ºàìK¡¡ú "[‹A¡ t¡=¸¹ ¤àì¤ log on A¡¹A¡ www.jmi.nic.in¡ú
( ëºJA¡ ¹à\>ã[t¡ [¤`¡à> [¤®¡àK¹ šø¤v¡û¡à)

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

/ 32
 Career Quips — An NE Indian Career Blog
Got Ranked as World’s 4th Best Career Blog
w ww.careerquips. blogspot. com —the
career blog which
Prasanta Bora had created
in October, 2007 to help
students from NE in gen-
eral and NEPIF institutes in
particular has been ranked
world’s 4th best career blog
- with a rating of 9.3/10.0
by premier blog reviewing/ ranking authority
Blogged.com, just behind the career blog of
XONGSTHAPON to Facilitate Employment in the Middle-East
A few individuals hailing from the North-
East India, residing in
the Middle-East have created
a group called
XONGSTHAPON to
facilitate employment to the
candidates from the North-
East India in the Middle-East.
Any interested employment seeker may visit
‘Xomidhan’ : A Career Site Launched
S uccessful professionals from the State
whose career interests have dispersed them
across the globe have come
forward to share their
experience and expertise
with the young aspirants of
the region and thus
contribute their share
towards the development of
33 /
giants such as “Monster.com”, “About.com”,
“Indeed.com”. You can check its
Jobs & Careers section listing here.
A recent count shows
www.careerquips. blogspot. com
has some very good statistics: Blog
visits:2,60, 000+ page pm.Blog
members:1786+ (counting). Google
Page Rank:4. All this was achieved
without going for advertising anywhere on the
web for Career Quips!
the group site www.xongsthapon.com
There is already an
immediate need of over a 100 semi-
skilled workers like Electricians,
Plumbers etc. To know more about
this urgent requirement, one can
contact the group immediately at
xongsthapon@gmail.com or at
bikram98@yahoo.com.
the state.
These professionals have joined hands and
heads to launch ‘Xomidhan’, a website
that is helping the young people to
realize their goal. No matter where they
are the need to ‘give back’ to Assam
surfaces every now and then in the
hearts of the expatriates and they have
(Contd. on Page 38)
/Vol. VII, Issue - III, March '09
 γ㠚ø[ÅÛ¡o "à¹ç¡ šø¤Þê¡> ³Òà[¤ƒ¸àºÚ ">åË¡à>ìi¡àì¯ ³[Òºà ΤºãA¡¹o
"γ¹ [>¤>å¯à ™å¯A¡-™å¯t¡ã¹ ¤àì¤ ¤õ[v¡³åJã šø[ÅÛ¡o¹ [>¹Û¡¹ÎA¡º¹ ƒÛ¡t¡à ¤õ[‡ý¡¹ ¤àì¤ šø[ÅÛ¡o šøƒà>
¤¸¯Ñ‚à A¡[¹ "à[Òìá¡ú &Òü ">åË¡à>ìi¡àì¯ šòàW¡ [ƒ>¹ š¹à &¤á¹ãÚà ">åÎèW¡ãt¡ \à[t¡, \>\à[t¡ "à¹ç¡ ">¸à>¸ [šáš¹à
[¤[®¡Ä [¤ÈÚ¹ *š¹t¡ šø[ÅÛ¡o šøƒà> A¡ì¹¡ú šø[ÅÛ¡o šøƒà>¹ ëÅøoã¹ ëºàA¡¹ ¤àì¤ šø[ÅÛ¡o¹ ¤¸¯Ñ‚à
ëÛ¡yt¡ [A¡áå³à> [¤ÈÚ¹ *š¹t¡ P¡¹ç¡â« [ƒÚà ÒÚ : [>¹Û¡¹ [ÅÛ¡à=¢ãÎA¡ºA¡ [¤ìÅÈ š‡ý¡[t¡ì¹ šàk¡ƒà>
[>¤>å¯à ™å¯-γà\t¡ A¡³¢Î}ÑHõ[t¡¹ ¤ã\-ë¹àšo
ASOMI College of Training & Management (Act & M) ¹ "‹ã>t¡ š[¹W¡à[ºt¡ [¤[®¡Ä šø[ÅÛ¡o
yû¡ >} šø[ÅÛ¡o¹ [¤ÈÚ Î³ÚÎã³à ³àáåº yû¡ >} šø[ÅÛ¡o¹ [¤ÈÚ Î³ÚÎã³à ³àáåº
1 A¡à[i¡} &rô¡ ëi¡Òüº[¹} 2 ³àÒ 600.00 14 ó¡ìi¡àNøàó¡ã 6 ³àÒ 1200.00
2 l¡üÄt¡ ÒÑztò¡àt¡ "à¹ç¡ ¤Ñ|[Å¿ 3 ³àÒ 600.00 15 óá’[¹ A¡àºôW¡à¹ šø[ÅÛ¡o 15 [ƒ> 250.00
3 Computer šø[ÅÛ¡o 6 ³àÒ 1800.00 16 ëÒr¡ì³l¡ 뚚๠šøl¡àC 2 ³àÒ 250.00
(Software & Hardware) 17 Òü>ìi¡[¹Ú¹ [l¡\àÒü> 3 ³àÒ 1500.00
4 Aõ¡[È [¤ÈÚA¡ šø[ÅÛ¡o 15 [ƒ> 250.00 &rô¡ ël¡A¡’ì¹W¡>
(ó¡º-³èº,ÅàA¡-šàá[º "à[ƒ) 18 *쯺[l¡} &r¡ ëó¡[¤øìA¡W¡>ô 3 ³àÒ 600.00
5 [¤l¡ü[i¡ A¡àºW¡à¹ô 3 ³àÒ 1800.00 19 ëó¡[¤øA¡ ëšÒü[si¡} 1 ³àÒ ¡600.00
"à¹ç¡ ëÒº=ô ëA¡Ú๠20 A¡àk¡ [³[Ñ|¹ šø[ÅÛ¡o 6 ³àÒ 600.00
6 ³i¡¹ l¡öàÒü[®¡} 1 ³àÒ 600.00 21 QØl¡ã ë³¹à³[t¡ 3 ³àÒ 600.00
7 šÇ¡ šàº> 15 [ƒ> 250.00 22 [W¡[A¡l¡ü[¹[i¡ Kàlô¢¡ 2 ³àÒ 400.00
8 ³åKà Îèt¡à šøÑñt¡A¡¹o 1 ³àÒ 250.00 23 ëW¡ìyû¡ìi¡[¹ìÚºô ëšøAô¡[i¡Wô¡ 6 ³àÒ 1800.00
(Reeling) 24 A¡Òü>๠Îàì\à> "à¹ç¡ 2 ³àÒ 400.00
9 ë³ï šàº> 1 ³àÒ 200.00 ë³ìÒ[r¡ ºìKà¯à šø[ÅÛ¡o
10 šåt¡ºà "à¹ç¡ ó塺 šøÑñt¡A¡¹o 1 ³àÒ 400.00 25 ÑšìA¡> Òü}[ºá 3 ³àÒ 900.00
11 ³¹àšài¡¹ Îà³Nøã šøÑñt¡A¡¹o 1 ³àÒ 250.00 26 í\¯ Î๠šøÑñt¡A¡¹o 15 [ƒ> 250.00
12 Computer ¹ šøà=[³A¡ 1 ³àÒ 900.00 27 ³;θ šàº> 15 [ƒ> 250.00
`¡à> "à¹ç¡ [l¡. [i¡. [š 28 ¹à\ [³Ñ|ã 6 ³àÒ 600.00
13 l¡üƒ¸à> Åθ 15 [ƒ> 250.00 29 šÃബ๠(šà>ã-šàÒüš \àt¡ãÚ) 2 ³àÒ 400.00
30 í¤ƒå¸[t¡A¡ l¡üšA¡¹o [³Ñ|ã 2 ³àÒ 400.00
γà\¹ >¯ÎàÛ¡¹, [>¹Û¡¹ ³[Òºà t¡=à [šá¹š¹à ëÅøoã¹ A¡³¢ã, [\ºà ÎàÛ¡¹t¡à Î[³[t¡, ">¸à>¸ ">åË¡à>-šø[t¡Ë¡à> t¡=à
¤¸[v¡û¡A¡ ACT & M ëÚ *š¹t¡ l¡üìÀJ A¡¹à [¤ÈÚγèÒt¡ ¤¸[v¡û¡A¡ t¡º¹ [k¡A¡>àt¡ ë™àKàì™àK A¡[¹¤îº ">åì¹à‹ \ì>à¯à
¤õ[v¡³åJã šø[ÅÛ¡o šøƒà> A¡ì¹¡ú šø[t¡ìi¡à šø[ÅÛ¡o "๴± Ò’º¡ú
A¡[¹¤îº A¡ì³* 15 ¹ š¹à 20 \> [ÅÛ¡à=¢ã¹ ë™àKƒà> ** šø[ÅÛ¡o ³àáåºt¡ =A¡à-ëJà¯à¹ J¹á ‹¹à ëÒà¯à >àÒü¡ú
"à¯Å¸A¡ãÚ¡ú šø[ÅÛ¡o (Ñ‚ºã¹ ºKìt¡) ¤à š[¹Î¹ìt¡ =A¡à-ëJà¯à¹ Îã[³t¡
"γ¹ [¤[®¡Ä "e¡º¹ ¤à[ΖƒàÎA¡ºA¡ "à³à¹ ">åË¡à>¹ š¹à ¤¸¯Ñ‚à "àìá -ÿ- "à¯Å¸A¡t¡à t¡=à šø=ì³-"Òà šø=ì³- ëšà¯à
¤õ[v¡³åJã [ÅÛ¡à ºà®¡A¡[¹ "àu[>®¢¡¹Å㺠ëÒà¯àt¡ ÎÒàÚ A¡[¹¤îº >ã[t¡ (First-come-first-serve) ">å™àÚã =A¡à¹ ¤¸¯Ñ‚à šøƒà>
γèÒ Jr¡ l¡üÄÚ> [¤ÈÚà, še¡àÚt¡¹ [¤ÈÚ¤¤ãÚà, ÎàÛ¡¹t¡à A¡¹à Ò’¤¡ú
Asomi Building, 4th Floor, Above SBI, ATM; Bharalumukh, Guwahati - 781009, Tele-FAX +91361-2736213;
E-mail : actm_asomi@rediffmail.com, axomi@rediffmail.com
/Vol. VII, Issue - III, March '10
/ 34
35 / /Vol. VII, Issue - III, March '09
 Bidyananda Borkakoty

a Jordanian tourist guide in the bus and also an

armed tourist policeman of Jordan. Immediately
after entering the bus the tourist policeman
greeted us and told us that he will be with us only

A sudden call on my mobile phone one fine

morning and three weeks later, I was
standing at the lowest point on the face of the
to 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 terrain
earth! I was included in a Government of India was undulating, going up and down small barren
business delegation to Egypt and Israel in the sandy hills with no trees or big stones/boulders.
month of February, 2008. I was informed that There were no inhabitants for miles around. The
the delegates will be flown from Delhi to roads were good. The weather was cold on
Jordan by Royal Jordanian Airlines and then February 12. I did not expect that Jordan would
by surface transport — by bus from Queen be so cold. We had to ask the driver to put on the
Alia International Airport, Amman, capital of heating system of the bus.
Jordan to Jerusalem, capital of Israel. The Hashemite Kingdom of Jordan is an
Egypt and Israel are two exciting Islamic country with a small percentage of
countries for me and knowing that we will Christians. It has a population of five million and
drive through the countryside of Jordan made another one million refugees from Iraq. The
me even more excited. After finishing our
business meet in Israel, we again came by
bus from Jerusalem to Amman airport to
take a flight to Cairo, capital of Egypt.
After crossing the Israeli border
through King Hussain Bridge (Allenby
Bridge) crossing point and after the
required visa formalities we had to change
our bus and board a Jordanian bus. After
crossing the ‘no-man’s land’ we entered
the Jordanian border and had a brief stop
for endorsement/checking of our visas and
from this point we were accompanied by

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

/ 36
official language is Arabic. English and French are
widely spoken. Jordan does not have any oil reserve
and 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 an
open society; therefore, women are not required to
cover 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 Middle
East. Amman is the capital of Jordan. According
to our guide Amman is the cleanest city in the
Middle East. Jordanians are as fair as the
Europeans, with a ruddy complexion. I saw that
most of the girls wear pants but cover the head
with a head scarf.
As we were proceeding towards Queen Alia
International Airport, Jordan, our guide stopped at a
point for lunch. And lady luck really smiled on me!
It was a resort on the Dead Sea surrounded by
beautiful landscape and arid hills. I shouted with
delight at seeing the Dead Sea after alighting from
the bus. In fact, I hadn’t expected to touch the water
of the Dead Sea this time since we were in a business
delegation and we didn’t have multiple entry visa
for Jordan. It’s God’s grace that I had the opportunity
to 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 spiritual
landscapes in the world. It is the lowest body of
water on earth, the lowest point on earth, and the
world’s richest source of natural salts, hiding
wonderful treasures that have accumulated
throughout thousands of years.
As its name evokes, the Dead Sea, also known
as the Salt Sea, is devoid of life due to an extremely
high content of salts and minerals which gives its
waters the renowned curative powers, therapeutic
qualities, and its buoyancy. The Dead Sea is the
saltiest lake in the world. It is called ‘dead’ because
the high salinity prevents any fish or other visible
aquatic organism from living in its waters.
Jordan’s Dead Sea coast remains as enticing
to international visitors today as it was to kings,
emperors, traders, and prophets in antiquity. The
leading attraction at the Dead Sea is the warm,
soothing, super salty water itself — more than eight
times saltier than the ocean. The unusually warm,
37 /
incredibly buoyant and mineral-rich waters have
attracted visitors since ancient times, including
King Herod the Great and the beautiful Egyptian
Queen, Cleopatra. All of whom have luxuriated in
the Dead Sea’s rich, black, stimulating mud and
floated effortlessly on their backs while soaking
up the water’s healthy minerals along with the
gently diffused rays of the Jordanian sun.
The salt content of the water is 31.5 per cent. The
water also contains 21 minerals that are essential
for the health and care of the body skin including
high levels of magnesium, sodium, potassium, and
bromine and 12 of these minerals are found in no
other body of water in the world. Dead Sea salts
and mud are internationally recognized as
therapeutic products. They are well known for
reliving pains and sufferings caused by arthritis,
rheumatism, psoriasis, eczema, headache and foot-
ache, while nourishing and softening the skin. They
also provide the raw materials for the renowned
Jordanian Dead Sea bath salts and cosmetic
products marketed worldwide.
Swimming in the Dead Sea is an
incomparable experience. The concentration of
minerals keeps you from sinking; you can stay
afloat as you read a newspaper or drink a cup of
coffee. You can float in the Dead Sea without even
trying, which makes swimming here a truly unique
experience not to be missed.
En route I had noticed a stone marker
indicating ‘Sea Level’, but the Dead Sea itself is
not reached before descending another 400 meters
below this sign. Immediately after descending the
sea level one can feel the pressure on the ears.
Our guide told us that the sunset touching the
distant hills with ribbons of fire across the waters
of the Dead Sea brings a sense of unreality. It is
normally as calm as a millpond, with barely a ripple
disturbing its surface, but it can become turbulent.
During most days, however, the water shimmers
under a beating sun. Where rocks meet its lapping
edges, they become snow-like, covered with a
thick, gleaming white deposit that gives the area a
strange and surreal sense.
A unique combination of several factors
makes up the Dead Sea’s total attraction: the
chemical composition of its water, the filtered
sunrays and oxygen-rich air, the mineral-rich black
/Vol. VII, Issue - III, March '09
mud along the shoreline, and the adjacent fresh of pilgrimage. Bedouin tribes have continuously
water and thermal mineral springs. Skin disorders lived in the area and more recently explorers and
are treated primarily via programmed exposure to scientists arrived to analyze the minerals and
the sun. It is believed that the greater distance which conduct research into the unique climate. Since the
the sun’s rays have to travel — an extra 400 meters 1960s, tourists from all over the world have also
below sea level — enhanced by the heavy ozone explored the Dead Sea region.
layer and water vapour in the region, serves to filter The Dead Sea has an area of 1,050 sq km,
the sun’s rays, thus modifying the harmful with a length of 76 km, and a maximum width of
ultraviolet portion. This permits longer periods of 16 km. The maximum depth is 396 metres. The
exposure to the healing rays of the sun. Dead Sea is geologically part of the Rift Valley
Although sparsely populated and serenely system. The principal source of the Dead Sea is
quiet now, the Dead Sea area has a historical and the Jordan river, but there are other streams feeding
spiritual legacy of its own. It is believed to be the it too. There is no outlet for the lake. Daily seven
site of five Biblical cities: Sodom, Gomorrah, million tons of water evaporates but the minerals
Admah, Zebouin and Zoar. remain, causing the salt content to increase. Among
The history of the Dead Sea is 5,000 years the salts in the Dead Sea are sodium chloride,
old. King David, King Herod, Jesus, and John the magnesium chloride, calcium chloride, potassium
Baptist were closely linked with the Dead Sea and chloride, and magnesium bromide.
its surroundings. The prophets knew it via the The Dead Sea is flanked by mountains to
infamous Sodom and Gomorrah. During Egyptian the east and the rolling hills of Jerusalem to the
rule it is said that Queen Cleopatra obtained west, giving it an almost other-worldly beauty.
exclusive rights to build cosmetic and Extraction of potash, bromine, gypsum, salt and
pharmaceuticals in the area. Later on, the wily other chemical products is one of the few
Nabateans discovered the value of bitumen effective means of utilizing the Dead Sea as a
extracted from the Dead Sea and needed by the resource.
Egyptians for embalming their mummies. Aristotle A series of new roads, hotels and
also wrote about the remarkable waters of the Dead archaeological discoveries are converging to make
Sea. In Roman times the Essenes settled in Qumran this region as enticing to international visitors today
on the Dead Sea’s northern shore and on the heights as of yore. Seaside facilities include modern hotels
of Masada, a small group of rebellious Jewish with therapeutic clinics and restaurant/bathing/
zealots held out against the might of the Roman sports complexes, meeting the needs of day visitors
legion. The remoteness of the region attracted or parties wishing to spend the night amidst one of
Greek orthodox monks since the Byzantine era. the most dramatic and moving landscapes in the
Their monasteries such as Saint George in Wadi world.
Kelt and Mar Saba in the Judean Desert are places
(The author is an engineer by qualification and planter by profession. He is the Chairman of North
Eastern Tea Association (NETA), Executive Member of Assam Tea Planters Association (ATPA) and
Secretary General of Friends of Assam and Seven Sisters (FASS) India Chapter, an International Voluntary
Organisation for North East India.)

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

listened to their hearts’ calling.
“We wanted to apply our knowledge and
expertise, in a concerted way, to the various sectors
that impact the development of that region,” said
Buljit Buragohain, one of the members of the
group.Buljit said that the primary objective of the
group is to contribute to the development of Assam
by targeting the students.
Interested students can get their queries
answered at www.xomidhan.org, and see the vast
world of opportunities lying beyond the
conventional avenues. (PEB)

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

/ 38

T he controversial BT brinjal is about to hit
Indian market. BT brinjal is a genetically
modified form of conventional brinjal. It is
created out of inserting a gene (Cry 1Ac) from
the soili bacterium Bacillus thuringiensis into
Brinjal. The insertion of the gene into the Brinjal
cell in young cotyledons has been done through
an Agrobacterium-mediated vector, along with
other genes like promoters, markers etc.
Scientists claims the BT Brinjal to have
resistance against lepidopteran insects like the
Brinjal Fruit and Shoot Borer and Fruit Borer.
Brinjal was actually originated in India
about 4000 years ago and is being used and
consumed as one of the most common vegetable
ever since. The area under cultivation is
estimated to be around 5 lakh hectares yielding
around 8.2 million metric ton. Brinjal is
cultivated mainly in the states of Andhra
Pradesh, Bihar, Karnataka, Maharastra, Orissa,
Tamilnadu, Uttar Pradesh and West Bengal as
cash crop and the average yield is around 200-
350 quintal per hectare in India. There are many
local varieties grown, apart there are some
improved varieties include Pusa Pruple cluster,
Syamala and Hybrid Varieties include Arka
39 /
Anirban Ghosh
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 genes
of one organism to another. This is usually done
for commercial profits as it has some qualities like
better size, better colour, better pest resistance, quick
production etc. but may not necessarily have good
health values always. The human risks are yet not
fully measured as these are still to be widely used,
but some assumptions can be made. Since it is
unnatural, we are still not sure about the damaging
effects on health caused by it. It may increase the
use of chemicals which may contaminate water
supply and land more vigorously. It certainly will
help in losing bio-diversity in crops. it definitely
have serious environmental concern that include
introduction of modified genes into wild organisms
and will certainly have an adverse effect on bio-
diversity. Since these are new products, it will
certainly bring new toxins and allergens in food
and no one knows what side-effect it will have over
our health. And lastly it will certainly disturb the
ecological balance.
The Bt Brinjal developed by Mahyco,
partnered with Tamil Nadu Agricultural
University, University of Agricultural Sciences
and the Indian Institute of Vegetable Research.
The Greenpeace India commissioned French
Scientist Professor Gilles Eric Seralini, who is also
/Vol. VII, Issue - III, March '09
a member of Committee for Independent Research
and Information on Genetic Engineering, had
carried out an independent assessment on Mahyco’s
dossier on toxicology test submitted to Indian
authorities. He concluded that the BT Brinjals
produce a protein in vegetable cell that induces
antibiotic resistance. This is considered to be the
major problem with health issue. A major
difference in the blood chemistry is observed in
animals after consumption of BT brinjals. Rats fed
Bt brinjal had diarrhoea, increased water
consumption; decrease in liver weight. Feed intake
was modified in broiler chickens. Furthermore, he
considers it potentially unsafe to eat animals with
the health problems that had been fed Bt brinjal.
Studies show that the cry proteins in BT crops
have amino acids which are potential allergens. BT
toxins had caused powerful immune responses and
abnormal cell growth in mice. Studies also show that
some of the genes inserted into GM food have the
capacity to survive during the digestive process and
get transferred to human body and are known to have
transferred themselves into intestinal bacteria.
Moreover genetically engineered seeds are
sterile, which means the instead of keeping a
portion of crop for use in the next year as seed,
farmers have to buy new seeds each time for
production. This will eventually increase the cost
of production which will have an adverse effect
on the world economy and with a major portion of
humankind living below poverty line; the case will
certainly become even more critical.
How-ever in an article published in
www.andhranews.net, Dr. Satbir Singh Gosal,
Additional Director Research Agriculture in Punjab
Agriculture University, claims BT brinjal to be safe
for human consumption. He claims the new
technology would consume less insecticide and
would be more human health friendly.
The ill effects of Genetically modified crops
are not new to humankind. There are several cases
where people have suffered severely and even died
by consume genetically modified crop samples.
A genetically engineered soyabean was found
to cause serious allergic reactions, and bacteria
genetically engineered to produce large amounts of
the food supplement, tryptophan, have produced toxic
contaminants that killed 37 people and permanently
/Vol. VII, Issue - III, March '10
disabled 1,500 more. (Refs: Nordlee, J.A. et al (1996)
THE NEW ENGLAND JOURNAL OF MEDICINE
688; Mayeno, A.N. et al (1994) TIBTECH 12:364.)
Recent studies conducted in the US says that
80% of supermarket milk contained traces of either
medicines, illegal antibiotics used on farms, or
hormones, including genetically engineered bovine
growth hormone (rbGH). The facts show that
regulators are not protecting the public adequately.
(Ref: Epstein, S.S. (1996) INT. JOUR. HEALTH
SERVICES, 26:173.)
In America, thousands of citizens became ill
and a few died from a Genetically modified version
of L-Trytophan. The Japanese company, which
brought the product in the market, had to pay out
$2 billion as compensation. Finally it was taken
off the market. Today, some health practitioners
are returning to non-GMO L-Tryptophan for use
in treating sleep disorders.
In 2006, Japan suspended long grain rice
imports from the US after tests revealed that the
rice contained trace amounts of GMO that were
not approved for human consumption.
However, the following positive impacts are
claimed.
The GM crops contain improved nutrient
contents, improved sensory properties. Not only
pest, disease and herbicide resistance, the GM is
also claimed to be drought resistance. It is further
claimed that GM crops allows greater precision
towards agriculture and reduces the risk of
undesirable traits. These advantages could show
beneficial result in long term to both consumers as
well as producers and environment. An estimated
7.7 billion out of 8.4 billion population of the world
live in developing countries, out of which, about 2
billion of them are children. A major portion of
them do not receive enough food to eat, and suffer
different disease caused by malnutrition. Even
today, malnutrition related death is near about
24000 daily. So, it is claimed that GM crops can
be helpful to eradicate death due to malnutrition
as the wastage of crop, because of the pests, will
be reduced and can reduce the number of people
sleeping hungry.
But, can the harmful effects of the Genetically
Engineered Crops be justified with the above mentioned
positive impacts? This is the time to decide.
/ 40
 [Note: While this write up was in the press, the writer sent this note on latest development on BT
brinjal:
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 BT
brinjal. After a three week long public hearing in different part of the country Shri Ramesh said since the
majority of people are against it, the government has decided to take vigilant step towards it. Moreover, there
is lack of common understanding among the cultivators and scientists regarding the pros and cons of BT
brinjal. Moreover, Shri Ramesh also clarified that the decision is taken only for BT Brinjal and not for other
Genetically 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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(ëº[JA¡à šøàoã[¤`¡à> [¤®¡àK¹ šø¤v¡û¡àú)

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

 ¹ê¡‰ >à¹àÚo ¤¹A¡àA¡[t¡
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[º[>ÚàìW¡ 1758 W¡>t¡ [W¡y : (1) Dermanyssus [W¡y : (3) Tetranychus urticae ([l¡´¬¹ š¹à šøàœ¡¤ÚÑH
šø A ¡à[Åt¡ ët¡ìJt¡¹ gallinae [¤A¡àÅîº [¤[®¡Ä Ñz¹)
™å K à”z A ¡à¹ã Nø ” ‚
‘Systema Naturae’ ¹
ƒÅ³ Î}ÑH¹ot¡ šø=³ìi¡à
W¡àÒã, Acarus siro ¹
[¤ÈìÚ l¡üìÀJ A¡[¹[ạú
뺹ã ëš[l¡K’ >à³¹ [W¡y : (2) Dermacentor variabilis
[W¡y : (4) ¹R¡à W¡à[Ò, (Panomychus
šàÆW¡àt¡¸¹ &\> š[r¡t¡¹ (A¡) šºå (J) [>´£¡ (K) šøàœ¡¤ÚÑH ulmi) A¡) [l¡´¬ (J) ÈË¡-šƒã šºå (K) [>´£¡
³ìt¡, γNø šõ[=¯ãt¡ "[t¡ [W¡A¡¹à "à¹ç¡ (Q) šøàœ¡¤ÚÑH W¡à[Ò
A¡ì³* 30,000
(46 šõË¡àt¡ W¡à*A¡)

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

/ 42

ìt¡¸A¡ ëƒÒì¹ ë¹àK šø[t¡ì¹à‹ã Û¡³t¡à "àìá¡ú
ëƒÒì®¡ìƒ &Òü Û¡³t¡à¹ t¡à¹t¡³¸ ëƒJà ™àÚ¡ú ³à>¯
ëƒÒ¹ l¡üv¡àš "à¹ç¡ "à‰¢t¡àÒü íÒìá "oå\㯠"=¢à;
¤ã\àoåì¤à¹¹ ">åA¡å º š[¹ì¤Å¡ú ëÎìÚìÒ ³à>¯ìƒÒ íÒìá
&Òü ¤ã\àoåì¤à¹¹ l¡üv¡³ ¤àÎÑ‚à>¡ú ¤ã\àoåì¤à¹A¡ ƒ³>
A¡¹à¹ š‡ý¡[t¡ "t¡¸”z \[i¡º "à¹ç¡ ÒüÒòt¡A¡ Ñzì¹ Ñzì¹ ƒ³>
A¡[¹¤îº ëW¡Ê¡à A¡¹à ÒÚ¡ú ëƒÒ¹ &Òü šø [ t¡ì¹à‹ã
Û¡³t¡àìi¡àìA¡ "Î}yû¡à³¸t¡à ë¤àºà ÒÚ¡ú
l¡ü;š[v¡ ">å™àÚã ë¹àK šø[t¡ì¹à‹¹ Û¡³t¡àA¡ ƒåÒü
®¡àKt¡ ®¡Kठšà[¹ -ÿ-ÿ- \–µKt¡ Îèìy ºà®¡ A¡¹à "Î}yû¡à³¸t¡à
"à¹ç¡ ëƒÒ¹ [®¡t¡¹t¡ Îõ[Ê ëÒà¯à "Î}yû¡à³¸t¡à¡ú
\–µKt¡ Îèìy ºà®¡ A¡¹à "Î}yû¡à³¸t¡à Ò’º -ÿ-ÿ-
1) ¤à[Ò¸A¡ ¤ã\àoå šøì¤Åt¡ áູ šø[t¡ì¹à‹
2) ëÅ«t¡ ¹v¡û¡A¡[oA¡à¹ ‡à¹à ¤ã\àoå ‹ÿ¤}Î
3) šàA¡Ñ‚ºã¹ š¹à [>@Î[¹t¡ [¤[®¡Ä šàW¡A¡
¹Î¹‡à¹à ¤ã\àoå ‹ÿ¤}Î, "à¹ç¡
4) ët¡\t¡ =A¡à ¹àÎàÚ[>A¡ šƒà=¢¹‡à¹à ¤à[Ò¸A¡
¤ã\àoå¹ ‹ÿ¤}Îú
šø=ì³Òü ëƒÒ¹ "हoã áàºJì> ¤ã\àoåì¤à¹A¡
ëƒÒ¹ [®¡t¡¹îº ëÎàì³à¯àt¡ ¤à‹à [ƒìÚ¡ú ¤ã\àoå šøì¤Å¹
¤àì¤ ÎA¡ìºàt¡îA¡ δ±à¯>àšèo¢ š= íÒìá >àA¡ "à¹ç¡
³åJ¡ú l¡üÅàÒ-[>ÅàÒ º*ìt¡ ¤àÚå¹ ºKt¡ ">¤¹ìt¡ ¤ã\àoå
"à³à¹ ëƒÒt¡ šøì¤Å A¡[¹ "àìá¡ú ë>à³™åv¡û¡* ëÅÃͶà¹
‡à¹à ëÎì³[A¡ =A¡à >àÎàKÔì¹[ƒ ë™[t¡Úà ¤àÚå šà¹ íÒ
43 /
l¡0 ¹ê¡šàºã KîK
™àÚ ët¡[t¡Úà ëÎÒü ëÎì³[A¡ =A¡à ë>à³ì¤à¹t¡ ¤ã\àoåì¤à¹
ºà[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>ã¹
ºKt¡ [™ì¤à¹ ¤ã\àoå ³åJ KÔ¹t¡ šøì¤Å A¡ì¹, [ÎÒòt¡¹ ιÒ
Î}J¸ìA¡Òü ³åJ KÔ¹¹ ºàº[i¡ìÚ ‹ÿ¤}Î A¡ì¹¡ú ÒüÚ๠*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¡ šøÑà÷ ¯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 ÒÚ
ët¡ì”z Òü ëšàÈA¡¹ ëƒÒ¹ [‡t¡ãÚìi¡à šø[t¡¹Û¡à šøoàºã¹ ΖµåJã>
Ò’¤ ºKà ÒÚ¡ú ÒüÚ๠¤àì¤ ¹v¡û¡ Î}¤Ò> t¡”|ìi¡à Î[yû¡Ú íÒ
l¡üìk¡¡ú Î}¤Ò> t¡”|t¡ ëó¡K’W¡àÒüi¡ >à³¹ ëšàÈA¡ ëA¡àÈì¤àì¹
Î}¤Ò> A¡ºà¹ ¤à[Òì¹* "à> A¡ºàt¡ ¤ã\àoå¹ [Ñ‚[t¡ š¹ãÛ¡à
A¡[¹ =àìA¡¡ú &Òü ëA¡àÈì¤àì¹ ¤ã\àoåì¤à¹ [>\¹ ëA¡àÈ "௹oã¹
[®¡t¡¹t¡ Î峯å àÒü ºÚ "à¹ç¡ ‹ÿ¤}Î A¡[¹ 뚺àÚ¡ú &Òü ¤ã\àoåì¤à¹
™[ƒ ëó¡K’W¡àÒüi¡¹ ‡à¹à ‹ÿ¤}Κøàœ >ÒÚ ët¡ì”z ÒüÒtò ¡ ¹v¡û¡ Îe¡àº>
t¡”|t¡ ëÎà³àÒü šì¹ "à¹ç¡ ºìK ºìKÒü ëšàÈA¡¹ ëƒÒ¹ Τ¢ìÅøÈ
šø[t¡¹Û¡à šøoàºãìi¡à Î[yû¡Ú íÒ l¡üìk¡¡ú &Òü šøoàºãìi¡à δšèo¢
¹àÎàÚ[>A¡ &i¡à ¤¸¯Ñ‚à¡ú &Òü ¹àÎàÚ[>A¡ ¤¸¯Ñ‚๠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¡¹
ëƒìÒ 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 ¤×
(41 šõË¡àt¡ W¡à*A¡)
/Vol. VII, Issue - III, March '09

º¤ài¢¡ "àÒü>Ê¡àÒü>A¡ Τ¢A¡àº¹ &K¹àA¡ã "[t¡ÅÚ
šøJ¹ ¤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 γã[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[ạú \[i¡º [¤ÈÚ¤ÑñγèÒ Î¹ºãA¡¹o A¡¹à¹
l¡üš[¹* [¤[®¡Ä [¤ÈÚ¤ÑñγèÒ [>\¹ ¤¸[v¡û¡Kt¡ \ã¯>¹
ºKt¡ t塺>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¡ \–µNøÒo
A¡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¡ 뚚๹ (Scientific papers)
ë™àìK[ƒ¡ú 1921 W¡>t¡ ë>à줺 šå¹ÑH๹ ‡à¹à
ët¡ìJt¡A¡ Ζµà[>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¤îº
ºÚ "à¹ç¡ [šøXi¡> [¤Å«[¤ƒ¸àºÚt¡ "‹¸àš>à A¡ì¹¡ú
1955 W¡>t¡ ët¡ìJìt¡ ÒüÒ Î}Î๠t¡¸àK A¡ì¹¡ú šƒà=¢
[¤`¡à>t¡ "àK¤ìØn¡à¯à šø®è¡t¡ ¤¹R¡[o¹ ¤àì¤ ët¡ìJt¡¹
Ζµà>àì=¢ 2005 W¡>ìi¡à ‘"à”z\¢à[t¡A¡ šƒà=¢ [¤`¡à>
/Vol. VII, Issue - III, March '10
Ît¡¸ì\¸à[t¡ KîK
¤È¢’ [ÒW¡àì¤ šàº> A¡¹à ÒÚ¡ú
ÒàÒüÑH溹 áày \ã¯>t¡ Î¹Ò Î}J¸A¡ [ÅÛ¡ìA¡
"àÒü>Ê¡àÒü>A¡ [A¡”ñ šá–ƒ A¡¹à >à[Ạ— [ÅÛ¡A¡ÎA¡º¹
"à`¡à‹ã> íÒ =A¡à P¡o¹ "®¡à¯¹ ¤à줡ú 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[Ạ"à¹ç¡
ët¡ìJìt¡ Aáàát¡ "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¤ "à줃> A¡[¹* Îó¡º
ë>àìÒà¯àt¡ ³àìW¢¡º NøW¡ì³> >à³¹ &\> ¤Þê塹 šy¹ ë™àìK[ƒ
1902 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 γÚìáà¯à¹
"¯Î¹ ³åÒtè ¡¢ t¡ ët¡ìJìt¡ šƒà=¢ [¤`¡à>¹ \[i¡º [¤ÈÚ¤ÑñγèÒ
íº ³W¡P¡º íÒ =àìA¡ — ët¡ìJt¡¹ *š¹¯àºà ¤à
W塚๮¡àÒü\๠l¡0 Ò’ºà¹¹ "º[Û¡ìt¡¡ú šƒà=¢ [¤`¡à>¹
*š¹t¡ A¡[¹ =A¡à [¤[®¡Ä [ºJà-볺๠A¡àK\γèÒ ët¡ìJìt¡,
¤¸¯Ò๠A¡[¹ =A¡à ëi¡¤åºJ>¹ &i¡à l¡ö’Úà¹t¡ ëÎàì³à¯àÒü
¹àìJ¡ú 닳à[ºìt¡ ëÎÒü l¡ö’Úà¹ìi¡à¹ >à³ ¹à[J[Ạ—
‘Department of Theoritical Physics.’
1904 W¡>t¡ šøì³àW¡>¹ ¤àì¤ ƒJ¢àÑz A¡ì¹àìt¡
0
l¡ Ò’ºàì¹ "NøàÒ¸ A¡ì¹ "à¹ç¡ "àÒü>Ê¡àÒü>¹ [¤ÈìÚ ët¡ìJìt¡
ëi¡àA¡àìi¡à [ºìJ &ì>ƒì¹ :‘‘Although Einstein had
displayed some quite good achievement – but –
he would still have to wait until he has become
fully familiar with mechanical Engineering.’’
/ 44
 '[t¡Òà[ÎA¡ 5J> í¤`¡à[>A¡ 뚚๠šøA¡àÅ ëšà¯à¹
šàát¡ 1905 W¡>¹ ëÅȹó¡àìº "àÒü > Ê¡àÒü ì > ¤ào¢
[¤Å«[¤ƒ¸àºÚ¹ \å[>Ú¹ [ÅÛ¡A¡ šƒ¹ ¤àì¤ "à줃> A¡[¹ìº
— [¤ìÅÈîA¡ "àìš[Û¡A¡t¡à¤àƒ¹ *š¹t¡ šøA¡àÅ ëšà¯à
ëššà¹J>¹ ¤àì¤ ët¡ìJt¡¹ ™ì=Ê "àu[¤Å«àÎ KØn¡ íº
l¡ü[k¡[ạú [¤Å«[¤ƒ¸àºÚ¹ ë¤ï[‡ý¡A¡ γàì\ ët¡ìJt¡A¡ [A¡”ñ
"NøàÒ¸ A¡[¹ìº¡ú [>¹àÅ >îÒ, "àÒü>Ê¡àÒüì> &J> ÒàÒüÑH溹
[ÅÛ¡A¡ šƒ¹ ¤àì¤ "à줃> A¡[¹ìº — "à줃> šyt¡
ët¡ìJt¡¹ šøA¡àÅ ëšà¯à ëššà¹Î³èìÒà Kòà[k¡ [ƒìº¡ú ³åk¡ "à줃>
šy š[¹[Ạ25 J>¡ú ÎàÛ¡à;A¡à¹¹ ¤àì¤ ³ì>à>ãt¡ A¡[¹ìº
3 \>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>¹ã
šÒüÚ>ìA¡Ú๡ú ¤t¢¡³à> γÚìáà¯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¡Ú๹ ¤ÚÎ šøàÚ
še¡àŹ 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¯à
l¡üìÀJì™àK¸ ¤¹R¡[o¹ [¤ÈìÚ `¡à> íÒìÚà, ët¡ìJìt¡ [A¡”ñ
&ìA¡à ³”z¤¸ A¡¹à >à[ạú "à>ìÒ >àºàìK, ³à>¯ γà\¹
ë¤ï[‡ý¡A¡ [ƒÅ¹ &A¡ l¡üìÀJì™àK¸ Ñz´± — ®¡¹ "à¹ç¡ Å[v¡û¡¹
³à\¹ δšA¢¡ìi¡àA¡ (E = mc2) ët¡ìJìt¡ šøàÚ "NøàÒ¸ A¡[¹ìº¡ú
³åk¡ìt¡ ëÎÒü γÚìáà¯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[Ạ—&i¡à A¡à¹oìt¡ — #È¢à¡ú
&ÒüìÛ¡yt¡ γàìºàW¡A¡ÎA¡º¹ šø[t¡ "àÒü>Ê¡àÒüì> ¤¸v¡û¡
A¡ì¹ &ì>ƒì¹ : “To see with our own eyes, to feel
and judge without succumbing to the suggestive
power of the fashion of the day, to be able to express
what ever has seen and felt in a trim sentence or
even in a cunningly wrought word — is that not
glorious? Is it not a proper subject for
congratulation?”
"àÒü>Ê¡àÒü>¹ íÅů "à¹ç¡ íA¡ìÅ๠A¡àºìáà¯àt¡
Òül¡üì¹àšt¡ [®¡ìC¡à[¹Úà> ™åK¹ [ÅÛ¡à š‡ý¡[t¡ šøW¡[ºt¡ íÒ "à[ạú
¤å[‡ý¡\ã¯ãÎA¡ìº "àK¤ìØn¡à¯à [¤[®¡Ä ³t¡àƒÅ¢A¡
ƒÒ¹ W¡Aå¡ì¹ W¡à¤ ë>à¯à[¹ — šøÅ— A¡[¹¤ ë>à¯à[¹¡ú [™ìi¡à
[Åۡस¯Ñ‚à ®¡à¹t¡t¡ "à[\* šøW¡[ºt¡¡ú "àÒü>Ê¡àÒü> &ì>‹¹o¹
[ÅÛ¡à š‡ý¡[t¡¹ ëQ๠[¤ì¹à‹ã "à[ạú áày "¯Ñ‚àìt¡
&ì>‹¹o¹ [ÅÛ¡à š‡ý¡[t¡A¡ ët¡ìJìt¡ NøàÒ¸ A¡¹à >à[ạú
ët¡ìJìt¡ šàáîº &ì>ƒì¹ A¡Ú : “Numerous are the
academic chairs, but rare are wise and noble
teachers. Numerous and large are the lecture halls,
45 /
but far from numerous the young people who
genuinly thirst for truth and justice. Let every man
judge himself, by what he has himself read, not by
what others tell him.”
áàyÎA¡º íÒìá &ìA¡àJ> γà\¹ l¡üÄÚ>¹ ³èº >àÚA¡¡ú
t¡à¹¤àì¤ áàyÎA¡º¹ &A¡ [>\Ѭ 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\¸ "γt¡
[¤[®¡Ä áày Î}Kk¡ì> [®¡¹ A¡[¹ìá[Ò — [A¡”ñ &Òü
Î}Kk¡>γèÒt¡ 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¡à
š‡ý¡[t¡, [ÅÛ¡A¡ÎA¡º "à¹ç¡ Îà³à[\A¡ š[¹ì¤Å¡ú "àÒü>Ê¡àÒüì>
&ÒüìÛ¡yt¡ íA¡ìá : “Interruption of intellectual
training in the formative period of youth – leave a
gap which can hardly be filled later .... The
university courses are being instituted for the
purpose not merely of preparing these young people
for a profession but stimulating them to intellectual
activity. They are to provide work, training and
hygiene in the sphere of mind.”
[ÅÛ¡à "à³à¹ šøìt¡¸A¡\>¹ ¤àì¤ šøìÚà\>ãÚ¡ú A¡à¹o
[ÅÛ¡àÒü "à³àA¡ šøƒà> A¡ì¹ Ѭà‹ã>®¡àì¯ [W¡”zà A¡[¹¤îº, "à³à¹
ƒå¤º¢ t¡àì¤à¹ >àÅ A¡[¹¤îº¡ú γà\A¡ "àK¤Øn¡àÒü [>¤îº¡ú [A¡”ñ
¤t¢¡³à> γÚìáà¯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¡à
šøìÚà\>ãÚ íÒ š[¹ìá¡ú t¡à¹ ó¡ºÑ¬¹¡ê ìš, γà\t¡ ">å¹¡ê š šø®¡à¯
š[¹¤ šà칡ú "àÒü>Ê¡àÒüì> &Òü ëÛ¡yt¡ íA¡ìá :“It is not
enough to teach man a SPECIALITY. Through it,
he may become a kind of useful machine but not a
harmoniously developed personality. It is essential
that students acquire and understanding of and a
lively feeling for values. ... Otherwise, he with his
specialised knowledge .... more clearly remembles
a well trained dog than a harmoniously developed
person.”
Îì–
&ìA¡àJ> [ÅÛ¡à>åË¡à>¹ ³èº ƒà[Úâ« íÒìá áàyÎA¡ºA¡
ë¤ï[‡ý¡A¡ [ƒÅt¡ šàK¢t¡ A¡[¹ Ѭà‹ã> ƒõ[Ê®¡Uã¹ "[‹A¡à¹ã A¡[¹
ët¡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 his
province.... The teacher should be given extensive
liberty in the selection of the material to be taught
and the methods of teaching.”
/Vol. VII, Issue - III, March '09
 ¤å¹gã "à¹ç¡ ®è¡ìKຠ— &Òü ƒåìÚài¡à [¤ÈÚ¹ P¡¹ç¡â«
yû¡ì³ ¤t¢¡³à> [ÅÛ¡à ¤¸¯Ñ‚àγèÒt¡ ÒùàÎ A¡[¹ ">à íÒìá¡ú
¤Òº ƒõ[Ê¡t¡ ‘[¤Å«Åà[”z’¹ ¤àì¤ ¤å¹gã "à¹ç¡ ®è¡ìKຠ"‹¸Ú>
A¡¹àìi¡à ™ì=Ê šøìÚà\>ãÚ¡ú &Òü ëÛ¡yt¡ [¤}Å Å[t¡A¡à¹ "àK¹
A¡àºìáà¯àt¡ "àÒü>Ê¡àÒüì> ¤¸v¡û¡ A¡[¹ìá &ì>‹¹ìo : ‘‘In the
schools History should be used as a means of
interesting progress in civilisation, and not for
inculcating ideals of imperialistic power and
military success. ..... In Geography as well as in
History, a sympathetic understanding of the
characteristics of various peoples be stimulated, and
this understanding should include those peoples,
commonly designated as 'Primitive' or 'backward'.’’
áày γà\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¡>๠ë™àìK[ƒ¡ú áàyÎA¡º¹ "àìºàW¡>๠³à\t¡
&ìA¡ài¡à [¤ÈÚ¤Ññ¹ P¡¹ç¡â« ¤õ[‡ý¡ šàÚ ët¡[t¡Úà — ë™[t¡Úà
áàyÎA¡º [¤ÈÚ¤Ññìi¡à¹ δšìA¢¡ ™ì=Ê `¡à> "àÒ¹o A¡[¹
š[¹šB¡ íÒ šì¹¡ú &ÒüìÛ¡yt¡ [ÅÛ¡à>åË¡à>ìi¡à¹ šå[=®ò¡¹àº¹
P¡¹ç¡â« "š[¹Î㳡ú `¡à>¹ δšìA¢¡ "àÒü>Ê¡àÒüì> ¤¸v¡û¡ A¡[¹ìá
&ì>ƒì¹ : “The wonderful things you learn in your
schools are the work of many generations, produced
by enthusiastic effort and infinite labour in every
country of the world..... All this is put into your hands
as your inheritance in order that you may receive
( ëºJA¡ šƒà=¢ [¤`¡à>¹ šø¤v¡û¡à)
(42 šõˡ๠š¹à) l¡üìš[Û¡t¡ W¡à[Ò "à¹ç¡ [W¡A¡¹à* "à³à¹ Åyç¡
Dermacentor variabilis
l¡üš¤K¢ šø[ÑzK³ài¡à (Prostigmata) @ &Òüìi¡à &i¡à ¤õÒ;
l¡üš¤K¢¡ú l¡ü[Š±ƒ¹ ¤àì¤ "[>Ê¡A¡à¹ã ¤×t¡ W¡àÒã &Òü l¡üš¤K¢¹
"”zK¢t¡¡ú ÒüÒòt¡ì¤àì¹ ëÎl¡ü\ KõÒ, 󡺹 l¡üƒ¸à> "à¹ç¡
ÅθìÛ¡y¹ ¤àì¤ "šA¡à¹ã ¤å[º š[¹K[ot¡ íÒìá¡ú ³A¡¹à¹
ƒì¹ \ຠÎõ[Ê¡A¡à¹ã Tetranychus urticae ëÚ Åθ¹ ™ì=Ê
Û¡[t¡ Îà‹> A¡ì¹¡ú ¹R¡à W¡àÒã, Panomychus ulmi ÒüìÚ
³à>¯ ëƒÒt¡ "àyû¡³oA¡[¹ áູ J\å[º Îõ[Ê A¡ì¹¡ú
l¡üš¤K¢ &[Ê¡K³ài¡à (Astigmata) @ &Òü l¡üš¤K¢¹
W¡àÒãì¤à¹ Åθ¹ l¡üš[¹* ³à>åÒ "à¹ç¡ Q¹W¡ãÚà šøàoã¹ ¤àì¤*
([ºJA¡ >Kòà* W¡Ò¹¹ "[‹¤àÎã¡ú &Òü\> Aõ¡[È[¤`¡à>ã "γãÚà ®¡àÈàt¡ [¤`¡à> [¤ÈÚ¹ &\> º§¡
šø[t¡Ë¡ ëºJA¡ "à¹ç¡ Kì¯ÈA¡¡ú)
/Vol. VII, Issue - III, March '10
it, honour it, add to it and one day faithfully hand it
on to your children.”
Τ¢ìÅÈt¡ &ìA¡àJ> γà\¹ l¡üÄÚ>, ë¤ï[‡ý¡A¡ [ƒÅ¹
"NøK[t¡ ¤à Îà³à[\A¡ Åà[”z [>®¢¡¹ A¡ì¹ γà\J>¹ "=¢>ã[t¡
"¯Ñ‚๠*š¹t¡¡ú "=¢>ã[t¡¹ [ƒÅt¡ "NøK[t¡ >Ò’ìº ¤àA¡ãì¤à¹
A¡à¹A¡ šøàÚ Ñ‚[¤¹ íÒ šì¹¡ú ¤t¢¡³à> γÚìáà¯àt¡ [™ƒì¹
³èº¸¤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¡¹
ƒà[Úâ« ™ì=Ê P¡¹ç¡â«šèo¢ Ò’ìº* Î¹Ò Î}J¸A¡ [ÅÛ¡A¡ "à[=¢A¡
[ƒÅt¡ Τº >ÒÚ¡ú ³àìÒA¡ãÚà ƒ¹³Òà* ët¡*òìºàA¡¹ [>Ú³
³à[ó¡A¡ >ÒÚ¡ú "=¢>ã[t¡¹ ³–ƒà "¯Ñ‚à ƒåìÚàJ> [¤Å«™å‡ý¡
γÚìáà¯àìt¡à šøt¡¸Û¡ A¡¹à íÒ[ạú &º¤ài¢¡ [>ì\*
"à[=¢A¡®¡àì¯ Î¤º >à[ạú t¡=à[š [ÅÛ¡A¡¹ ƒ¹³Ò๠δšA¢¡t¡
¤¸v¡û¡ A¡[¹ìá &ì>ƒì¹ : “In a healthy society, every
useful activity is compensated in a way to permit of
a decent living. The excercise of any socially
valuable activity given inner satisfaction, but it can
not be considered as part of the salary. The teacher
can not use his inner satisfaction to fill the
stomaches of his children.”
&º¤ài¢¡ "àÒü>Ê¡àÒü>¹ [¤[®¡Ä ³t¡Î³èÒ ™[ƒ* [¤}Å
Å[t¡A¡à¹ "à[ƒ®¡àKt¡ "àK¤Øn¡àÒü[áº, t¡à¹ P¡¹ç¡â« "à[\*
"š[¹Î㳡ú ¤t¢¡³à> γÚìáà¯àt¡ &[t¡Úà* šøì™à\¸¡ú
ët¡ìJt¡¹ "àƒÅ¢ "à³à¹ ÎA¡ìºàì¹ ¤àì¤ šàì=Ú Ò*A¡¡ú
"šA¡à¹ã¡ú Mango W¡à[Ò "à³à¹ ¤àì¤ Û¡[t¡ A¡à¹A¡¡ú Psorptes
ovis ëÚ ë®¡¹à, áàKºã, K¹ç¡ìA¡ ‹[¹ ÎA¡ìºàì¤à¹ ëšàÒ>ãÚà
\”ñ¹ Û¡[t¡ Îà‹> A¡[¹¤ šà칡ú
W¡àÒã "à¹ç¡ [W¡A¡¹à¹ γθà [>¹à³Ú¹ l¡üšàÚ [A¡¡?
[>Ú”|o @ W¡àÒã "à¹ç¡ [W¡A¡¹à¹ γθà [>¹à³Ú¹ ¤àì¤
¤¸¯Òê¡t¡ ¹àÎàÚ[>A¡ šƒà=¢ γèÒ Ò’º -ÿ- Dicofol (Kelthane,
Bayer India Limited), Phosalone (Zolone, Aventis
India Limited), Ethion "à¹ç¡ Sulpher "à[ƒ¡ú
t¡=¸Îåy @ 1) Entomology and Pest Management by
L.P. Pedigo (2006 edition)
/ 46

T he title of this write-up has been borrowed
from the book of Debiprasad
Chattopadhyaya, the doyen and the great
thinker of modern Indian philosophy. In his
book he commented, “With the progress of
science becoming ever more spectacular, the
forces wanting to frustrate its basic aspiration
– maiming it and mutilating it – are becoming
all the more menacing. This tends to perplex
the scientific community itself. Absorbed as
the scientists are in their detailed research they
feel bewildered. Why for example should so
much of scientific knowledge threaten the
world with an impending doom, with no more
of any scope for science itself?”1 Here comes
the question of ideology. The scientific
knowledge bereft of a constructive ideological
commitment may cause havoc. Everything
that is solid melts into the air under the modern
technological era and in that case the ideology
having no well defined continuum is
something airy and cannot be grasped and
cherished by the people. If that is so, the
human civilization is destined to doom. But
that is not the case. Humanity always clasped
an ideology. The plain truth is that everything
is ‘soaked in ideology’ whether we realize it
47 /
Arup Baishya
or not. Istvan Meszaros in his book ‘Power Of
Ideology’ pointed out, “to believe that one can
get rid of ideology in our contemporary world -
or indeed in the foreseeable future – is no more
realistic than the idea of Marx’s ‘valiant fellow’
who thought that men were drowned in water
because they were possessed with the idea of
gravity.”2 He rightly opined that the Ideologies
are epochally circumscribed in twofold sense.
First, in that the conflictual orientation of the
various forms of practical social consciousness
remains their prominent features for as long as
societies are divided into classes. And second, that
the specific character of the fundamental social
conflict which leaves the indelible mark on the
contending ideologies in different historical
periods arises from the epochally – not on a short-
term basis – changing character of society’s
productive and distributive practices and from the
corresponding need to subject to radical
questioning of the continued imposition of the
formerly viable mode of socioeconomic and
cultural intercourse as it becomes increasingly
undermined in the course historical development.3
The French revolution and Russian
revolution had left the indelible mark on the
contending ideologies of capitalism and socialism
in the above epochal perspective. But in both the
cases, capitalism not only survived but also
extended its material and ideological sphere of
influence. So in the present context of ideological
/Vol. VII, Issue - III, March '09
substratum of chauvinism, obscurantism,
parochialism, consumerism under global
capitalistic world order, discourse of alternative
route to Marxism and negation of Marxism thereof
have become fashionable in institutional academic
circle. Can we Indians build up a substitute for
Marxism from the materials of our own cultural
heritage? Debiprasad has given categorical
negative answer to this question. And he said, “the
reason for this is quite simple. The road along
which 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 of
dialectical transformation, culminates in Marxism
is not a historical accident. ….. Thus for example
we have in traditional Indian Philosophy potentials
of the dialectical view, associated particularly with
the early Buddhist. We have, moreover, among our
ancient materialists called the Lokayatas or
Caravaks a brilliant anticipation of the explanation
of the origin of consciousness from matter. These
are extremely precious elements in the Indian
cultural heritage and it will be a fatal mistake for
us to remain indifferent to their real significance.
Still, only the most extravagant imagination can
lead us to expect the emergence of dialectical
materialism or materialist dialectics on basis of
some kind of synthesis of the two.” 4 After
revolution in 1922, Lenin also warned that it would
be biggest and grievous mistake a Marxist could
make to think that millions of the people can
extricate themselves from the darkness, ignorance
and superstition only along the straight line of a
purely Marxist education.
But the moot question is, what was the
ideological – organizational orientation, which was
one of the factors to cause the failure of challenge
posed at international and national level to the
prevalent and prominent hegemonic ideology of
capitalism. This failure casts a shadow of defeatist
attitude in the minds of the many proponents of
socialist ideology and imbibed an impression that
the dynamic system of capitalism in spite of its
epochal structural crisis is here to stay for ever and
it is ‘free of ideology’.
In this first part of my article, I just like to
pose the above question which I intend to attempt
/Vol. VII, Issue - III, March '10
to elaborately discuss later from the Indian
perspective with reference to international
situation. This is important because of the fact that,
Chauvinism in the guise of ‘chimerical nationalism’
under abstract universalism of hegemonic
capitalism with structural differential exploitation
cannot be challenged evading an answer to this
question and without remodeling the concept of
ideology based on reality.
The reality unfolds layer after layer. But the
release of energy during unfolding of one layer
affects other layers and conversely the disturbances
in the lower layer effects the topmost layer also.
As all the layers are intertwined, there cannot be
any structural change without a change in its
entirety. The ‘Soviet Russia’ replaced ‘Tzarist
Russia’ but reverted back to the differentially
exploitative capitalist fold without making any
change of structure of ideology. Infallibility of
cleverest central committee could not ensure
‘socialist mass consciousness’ which might have
been developed through many mistakes of the
masses in their socialist practice. Nationalist
struggle in the inter-war and post second world-
war period was the history of the struggles of
various social classes .But this also failed to
generate new ideological base. Indian national
struggle was also the struggles of the bourgeoisie,
the proletariat, the peasantry (peasant-proprietors,
tenants and land labourers), urban and rural middle
classes and ruined middle classes and
handicraftsman, feudal princes, semi-feudal
landlords and others as well as of the interaction
of the Indian nation with the other nations of the
world. The historical resultant of those struggles
and interactions provided movement to Indian
society at a given moment.5 The feudal and semi-
feudal classes and the middle classes under the
leadership of bourgeoisie triumphed in contrast to
awakened lower layers of the Indian society who
were culturally backward, organizationally weaker
and politically less conscious and thus a truncated
nationalism with fragmented differentially
exploited social polity under global capitalist order
have remained in place. No decisive break from
the past and no new ideology generated. Old
hegemonic ideology with new mask is set in
motion.
/ 48
 The fragmented and hierarchical social polity
under the differential exploitation of global
hegemonic capitalistic order hinders the unity of
the masses and all the dominant ideologies rest on
this premise. So, the ideology of genuine
nationalism under real universalism against
chauvinism in the guise of ‘chimerical nationalism’
under abstract universalism cannot emerge until
this hierarchical social polity is adequately
challenged from within. This is a question of
activity of the masses from below to attempt to
break many cleavages of relation of production and
that leads to a interaction of the ideology from
within and relatively from without. The synthesis
of the two produces new mass ideology and culture.
The question is whether this ‘relatively from
without ideology’ is actually from without? If not,
what it is and how it is emerged?
During the epochal structural crisis of
capitalism, the ideology of consumerism of
saleability of everything ‘Even the holy spirit has
its quotation on the stock exchange’ gets radically
questioned from socialist perspective built on
economic emancipation of working class. This
socialist ideology gets mediated through the
Gramsci’s organic intellectuals and interacts with
the ideology of the masses from below.
But this does not guarantee the triumph of
the new ideology and demise of the old. There
are ample opportunities for the capitulation of the
new to the prevailing dominant ideology. Rosa
Luxemburg vividly described it in the passage that
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 Lusxemburg
Reader” edited by Peter Hudis & Kevin B.
Anderson, 10th chapter of “Organisational
Questions of Russian Social Democracy” page
263, para 2 reads “…. This will in the day-to-
(Silchar based author is a well known social science writer and activist of the state)
49 /
says “On the one hand, we have the mass; on the
other, its historic goal, located outside the existing
society. On one hand, we have the day-to-day
struggle; on the other, the social revolution. Such
are the terms of the dialectical contradiction
through which the socialist movement makes its
way. It follows that this movement can best
advance by taking betwixt and between the two
dangers by which it is constantly being threatened.
One is the loss of its mass character; the other the
abandonment of its goal. One is the danger of
sinking back to the condition of a sect; the other,
the danger of becoming a movement of bourgeois
social reform. That is why it is illusory, and
contrary to historic experience, to hope to fix,
once for always, the direction of the revolutionary
socialist struggle with the aid of formal means,
which are expected to secure the labour movement
against possibilities of opportunist digression”.6
How the new ideology emerged in the
backdrop of structural crisis of capitalism in the
past and how this ideology was mediated with the
ideology of the masses and what was its
organizational form? Has the history taught any
lesson which is being accommodated in the present
practice to avoid repetition of the same mistakes
in the future? These are the questions which can
be attempted to answer only through the
postmortem of the past and the present in the Indian
context with reference to international practice.
(to be concluded)
day struggle with the existing order and
therefore only within its framework. The
identification of the great popular mass with a
goal that transcends the whole existing order
and the identification of the day-to-day struggle
with revolutionary upheaval constitute the
dialectical contradiction of the social
democratic movement which must, in the
whole course of its development, work a way
forward logically between the two pitfalls,
between losing its mass character and
abandoning its goal, between relapsing into
sects and declining into bourgeois reform
movement.”
/Vol. VII, Issue - III, March '09

VI
R eligion played an important role in
institutionalizing patriarchy as well as in
determining women's relation with the state and
also their status in the family and society. As
stated earlier, sanskritization spread to the
common people of this region mainly through
the Neo-Vaishnavite or Bhakti movement. This
religion was purely patriarchal specially in
Assam because the mode of bhakti preached
by Sankardeva was dasyabhava, according to
which a devotee was to consider himself as a
servant of God. This religion emphasized on
the worship of a single God namely Vishnu or
his incarnation Krishna. There was no scope
for the worship of any other god or goddess.
Prior to the propagation of this religion, most
of the people of Assam worshipped the mother
goddess with different names and in different
forms, but after the propagation of the new
religion, the worship of the mother goddess was
reduced to the background which had
influenced lowering the social status of women.
Influenced by the anti-woman philosophy
of different Hindu texts, the most prominent
/Vol. VII, Issue - III, March '10
Dr. Swarnalata Baruah
being the Manu Samhita, which was dead against
freedom of women, the Vaishnava preceptors of
Assam considered women as a bar to men’s
spiritual emancipation. In the writings of
Sankardeva and Madhavdeva, there are many
comments derogatory to women. In fact, they
looked upon womens as ‘the other’, meaning
inferior human beings whom they equated with
the Sudras, Yavanas and people of low births, who
could not be trusted.88 Although most of these
comments were translation from original Sanskrit
texts, in their practical life too, the Vaishnava
preceptors were not supporters of women's
freedom. Even Sankaradeva was hesitant to give
initiation to women.
Madhavdeva was a bachelor and usually kept
himself away from the contact of women. Once,
when he was asked by Sankardeva's wife to go to
a place called Sundaridiya, which had a reputation
for its beautiful women, he refused, stating that
all beautiful women are the source of troubles and
sent his disciple Sriram Ata instead.89 At the advice
of Madhavdeva, the latter offered nirmali to
women disciples putting his back to them. 90
Devotion to husband was considered as the most
essential qualification of an ideal woman.
Madhavdeva even suggested Sankardeva's wife
to address her husband as gosai or lord.91 In a
/ 50
biography of Sankardeva and other saints
composed in prose called Katha Guru Charita, it
is mentioned that as long as prosperity is made
available to a wife, she is faithful and good but the
moment she gets her desires fulfilled, she becomes
disregardful of her husband and acts in a way that
jeopardizes his position.92
There was prevalence of polygamy specially
among the upper stratum of the society. The
observation of Shihabuddin Talish ‘few of the men
have two wives only; most have four or five’93, is
not applicable to the common people at large,
Nilambar, the king of Kamata had eight consorts.94
Sukapha the founder of the Ahom kingdom married
four maidens from the Moran and the Barahi
tribes95, Rajeswar Singha (1751-1769), the Ahom
king had twenty four wives.96 After the occupation
of the Ahom capital at Rangpur, the Moamariya
rebel leader Raghv Barbarua uttered with pride ‘I
will take one hundred wives’97. The Vaishnava
preceptors too were in favour of polygamy. Thus
Sankardev's great grandson Purushuttam Thakur,
after the death of his first wife Rebati, married two
brides Lakshmipriya and Rukmini. Chaturbhuj
Thakur, grandson of Sankardeva had three wives
and so had Gopaldeva of Bhabanipur, the founder
of a sub-sect called Kala-samhati.
The Vaishnava preceptors had also supported
seclusion of women. They were no doubt
influenced by the contemporary political and social
condition of india. In north India, in particular,
purdah became a symbol of aristocracy at that time
and as such there was wide prevalence of this
custom among the upper class women. In Assam,
women's safety was threatened as a result of the
long drawn Ahom-Mughal conflict of the 17th
century. In 1616, Satrajit, the thanadar of Pandu
and Guwahati, then under the occupation of the
Mughals, took away three dancers from the Siva
temple at Viswanath 98 , which caused much
commotion in the Ahom court. Such events stood
as obstacles to women's free movements.
That Sakardeva had his moral support to
women's seclusion is reflected in legend described
in the Katha Guru Charit. The legend narrates that
having failed to build a spur on the rivulet Tembuani
in the present district of Kamrup, the people
approached Sankardeva seeking his advice. The
51 /
latter replied that the task could be accomplished if
the first clod of earth for constructing the spur could
be put by a chaste woman, who would be able to
bring water in a pot having holes at its bottom to its
brim. This task could be performed by Radhika Santi,
a women belonging to the Kaivarta caste, who kept
herself so secluded that except on two occasions
when her veil slipped accidentally, she had looks of
her father-in-law and brother-in-law, she had not seen
the face of any other man except her husband.99 The
legend however does not suit a person like
Sankardeva having a scientific outlook. It may be
that his biographers created the story to popularize
among the lower castes and classes the concept of
chastity as well as the segregation of women. Such
a story is also recorded in an Assamese chronicle of
the 17th century relating to the wife of an oil-
pressurer in connection with construction of a road
by the Koch king Naranarayana's younger brother
Gohain Kamal.100
Of course, this conservative outlook of the
Vishnava preceptors had little influence on the
common women as well as the Ahom queens.
During the period of the Mughal wars, the entire
man-power was engaged for the purpose of
defence. As such, the workload of women had
greatly increased, who, besides taking care of their
family, had to extend their service towards the
provision of supplies to the war. This was not
possible if women were kept confined to the four
walls of their homes.
Even in the Satra institution women could not
be kept in entire seclusion. Sankardeva's grand
daughter-in-law Kanaklata and Bhubaneswari,
daughter of Harideva, who was a disciple of
Sankardeva became heads of Purusha and Brahma
Samhatis respectively and greatly contributed
towards the propagation of Neo-Vaishnavism by
establishing a large number of Satras. Still, it will
have to be said that most of the Vaishnava
preceptors did not support women's freedom and
had an attitude of contempt towards them. They
did not allow men and women to sit together in the
Namghars (Prayer houses) to recite prayers and did
not appoint women to any post in the administration
of the satras and Namghars. Following this
tradition, women are still not allowed admission
to the famous Barpeta Namghar in the district of
/Vol. VII, Issue - III, March '09
Barpata. The exception however was
Aniruddhadeva, the founder of the Mayamara
Satra, who permitted both men and women to recite
the name of God sitting together in the Namghar
and even allowed women having some knowledge
of the Bhakti philosophy to participate in higher
religious discourses held at night hours. This must
have been one of the reasons for which
Aniruddhadeva and his satra was greatly ridiculed.
Practice of sati was becoming widely
prevalent in many parts of India in the 17th and
18th centuries. There are records of sati in the
ancient and early medieval period too. Thus, when
Raja Ajit Singh of Marwar died in 1724 sixty-four
women 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 the
custom spread to the Sikhs and the Marathas and
to other parts of India. In Assam this inhuman
practice could not gain ground. Of course, there
are some stray references to this custom. According
to some biographers of Sankardeva, his mother
Satyasandhya mounted on the funeral pyre of her
husband Kusumbar.103 Parijati, the mother of the
Vaishnava preceptor Harideva performed sati at the
death of her husband Ajanabh.104
The Yogini Tantra, composed in Assam in the
16th century, supported the practice of sati.
According to this text, a Brahmin woman should
perform sati ascending the funeral pyre of her
husband and not separately. If the wife has several
children or if she is pregnant, unchaste and
quarrelsome, she should not perform sati. If the
husband dies at a distant place, the wives of the
first three varnas namely Brahmin, Kshyatriya and
Vaisha should perform sati, taking any item of her
husband's belongings. Of course, sati was not
compulsory. A Sudra woman devoted to her
husband could also perform sati by immolating
herself in a separate pyre.105
Remarriage of widows was prevalent among
people of all castes and classes except the Brahmins.
Initially, the Kayasthas also practiced widow
remarriage. It is narrated in a biography of
Sankaradeva that one of his predecessors married a
widow.106 Later however, the Vaishnava reformers
were disfavouring this practice. Ramananda Dvija,
one of the biographers of Sankardeva quoting the saint,
/Vol. VII, Issue - III, March '10
says that even an elite Sudra should not take food
cooked by a widow. In the Brahmin society,
widowhood was a curse as it had been in other parts
of India. The widow was to lead a life of austerity
keeping herself for all the sacrifices she made for her
dead husband. Even then, widowhood became an ideal
and non-Brahmin women also used to follow the
austerity of their Brahmin widowed sisters.
The institution of devadasi or temple girls is
a clear example of sexual exploitation of women
by the state, drawing inspiration from religion. In
India, it has a remote antiquity. Some of the
Puranas recommend the purchase of beautiful girls
for dedication to temples.107 In the Bhavishya
Purana, it is stated that the best way to win
suryaloka is to dedicate bevy of prostitute to solar
temples.108 This custom was prevalent in many parts
of India. For example, when Rajaraja Chola (985-
1040) built the famous Tanjor temple, he provided
the service of no less than four hundred dancing
girls.109 In Assam too, institution of devadasi was
prevalent since early times. In the Tezpur grant of
Vanamalavarmana (c. 835-865), the king is said to
have made a gift of women to the Siva temple at
Harupeswara in Tezpur. The French traveller Jean
Baptist Chevalier visiting Assam in 1755 states that
more than two thousand priests and a large number
of young beautiful girls gave their services to the
temple of Kamakhya.110 Describing the system of
worship in this temple, William Robison in 1841
stated that during day-time, number of pilgrims
visiting the shrine was much less but at night,
countless visitors assembled in the temple campus
as soon as they heard the sounds of the drums to
enjoy the dance performance of the devadasis.111
The institution got patronage from the state. Thus,
the Koch king Naranarayana, while inaugurating
the Kamakhya temple in 1550 after getting it
rebuilt, made gifts of devadasis.112 The Ahom king
Pratap Singha in a like way offered dancers and
musical instruments to the Siva temple at
Negheriting in Dergaon.113 It is learnt that Gadadhar
Singha offered eight devadasis to the Siva temple
of Biswanath in the present district of Sonitpur.114
The devadasis were called in Assam nati or
natini which means a dancer. This implies that they
must have proficiency in the art of dancing and
music. Some of them lived in temple campus as
/ 52
divine prostitutes and some others in the villages
attached to the temples. There was a class of
professional dancers called nat of the Kalita caste
who imparted training on dance to these girls.
When required, they used to come to the temples,
perform their dance and go back with their
guardians. Queen Phuleswari was possible a
devadasi of this type. In the temple of Pari
Hareswara of Dubi in the district of Kamrup, the
instititution of devadasi continued to prevail till
the middle of the last century. It is learnt from two
devadasis of this temple that they had to remain
unmarried following the age old social tradition.115
Initially the devadasis were not looked down
upon because they had to be accomplished and
expert in dance and music. But later, they were
disrespected because many of them under state
patronage had to convert themselves into
prostitutes. In the context, the meaning of the term
nati or natini had also changed its meaning to fere
to vulgar women.
Virgin worship or Kumari puja was another evil
custom which used to receive patronage from the state.
The temple of Kamakhya was the main centre of this
worship. The virgins were sexually exploited by the
priests and members of the upper stratum of the
society. The details of virgin worship are found in the
Yogini Tantra, according to which, by worshipping a
virgin prostitute with offerings of gold, silver and other
articles, one can attain mahasiddhi or salvation from
all sins. In order to popularize this worship the same
text says that there must not be any caste
discrimination in selecting virgin for worship.116
Neo-Vaishnavsim could not check such
exploitation of women. Its cathlocity, humanism,
simple mode of community prayer and the
theatrical performances on religious theme called
Bhaona greatly appealed the common people, who
accepted it as their creed. Besides, the missionary
activities of the Vaishnava reformers, who taught
them improved technique of cultivation and
refinements in the style of living had acted as
additional incentives. But its strong patriarchal
values led to the marginalisation of women in the
ecclesiastical floor. Already with the growth of
institutionalised religion, women lost their earlier
dominant or equal position with men. Now that
Vishnu or Krishna became the only god adorable,
53 /
the devi was ousted from the altar. This had a
demoralizing effect on women, which had social
implications too as it led to the lowering of the
status of women both in the family and the society.
To compensate the loss, many women participated
in the occult practices in which men and women
had equal participation. These practices were
variously called – aritiya as because these were
not sanctioned by the Vedas or by the social laws
of the upper castes, vamachari or left handed in
which pancha makara or five elements were
essential and ratikhowa because these were
performed at night. There are reference to these
practices in the Assamese chronicles. Sometimes,
these practices were used as platform to hatch
conspiracy against the government, as it was done
by one Panimuwa against Premier Purnanada
Buragohain, sometime in 1805.117
VII
The states in medieval Assam like those in
ancient period did not recognize woman’s right of
ownership to land. Of course, under the paik
system even man had not possessed such right
except homestead and gardens because agricultural
land was allotted to a khel as a whole and not to
the paikon individual basis. He could enjoy his
share of two puras (three acres) of vast arable land
so long as he was in service. The moment he retired
from service or died, his share of land passed on to
the khel to which he belonged. Possibly at the death
of her husband, the wife became the owner the
homestead and gardens of her husband, provided
her son was a minor. It is learnt that Gadadhar
Singha donated lands to three poharis or female
petty bealers, all of whom were possibly widows.
Queen Phuleswari, as already state, gifted land to
a Brahmin in the joint name of the couple as dowry
so that the wife could exercise her right to the land
jointly with her husband even during his life-time.
In lower Assam, where Mughal system of
administration with some modifications prevailed,
women of the upper circle seem to have possessed
some rights over land. This is clear from the gift
of a land measuring twenty-two puras made by the
elder wife of Pratap Ballabh Barphukan in January
1805 for the maintenance of a family of paiks which
she had purchased from one Gauri Chandra
Bujarbarua to be donated to the temple of
/Vol. VII, Issue - III, March '09
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 received
from the king sufficient means for their comfortable
maintenance including large grant of land called
mels. These mels were managed by officers like
Barua or Pkukan, where gender disparity in a
patriarchal state is clearly visible. Whereas the
princes and the ministers could enjoy the khats or
lands allotted to them on a hereditary basis, their
female counterparts were deprived of this privilege,
as the mels could be enjoyed by the holder for her
life -time only. It may be mentioned here that the
system of granting land to the royal ladies was
emulated by the Ahoms from their original
homeland. Among the Mughals also there was the
system of assigning lands known as inam to the
royal ladies even though the grantee did not hold
any post. For example, princess Jahanara, the
daughter of Emperor Shah Jahan (1627-1658), was
granted inam by her father at Surat.
Some self-asserting poor women, usually
widows, earned their livelihood resorting to
different vocations. Amongst them, the most
prominent were called poharis. They were petty
dealers trading in various commodities like
arecanut, betelvine, silk, cotton cloth, vegetables,
fruits, fish ect. It is learnt from the Katha Guru
Charit that Brajangi, the widowed mother of the
Vaishnava preceptor Gopaldeva of Bhabanipur,
used to sell different commodities in the market at
Nazirahat near the then Ahom capital at Gargaon.119
Sankardeva at the time of starting for his first
pilgrimage was helped by two poharis of his
locality.120 Gadadhar Singha, during the period of
his concealment took shelter in the house of a
pohari.121As the poharis had some exposure, they
had good knowledge of prevailing political
situation of the country. For having had to compete
in a male world and shoulder the responsibility of
a family single-handed, they had also cultivated
courage and self -confidence. It is because of this
factor that three poharis, as related in traditions,
could once save the life of Gadahar Singha , when
he was about to be arrested by the king’s men. How
one pohari dared to accuse Swargadeo Jayadhvaj
Singha for his failure to check the advance of Mir
/Vol. VII, Issue - III, March '10
Jumla is already described.
Some women served the royal court as nurse
and sometimes they played important role in state
politics. Thus, it was through their nurse that
Naranarayan and Chilarai, while studying at Kasi
(Benaras), came to know that during their absence,
the Koch throne had been usurped by their younger
brother Narasingha. At her suggestion, they come
back to the capital and occupied the throne.122
Queen Phuleswari’s mother served as a nurse of
king Siva Singha, who built a road in her honour
called Dhai Ali.123
Fair looking and intelligent girls got
appointments as royal maids called ligiri. Some of
them came to the good book of the king and if the
latter happened to have children throuhg them, they
were given the status of being his wife of second
order. As the ligiris were wellaware of all happening
in the palace, some of them had also participated in
court intrigues. After the first Moamariya rebellion
in 1769 when king Lakshmi Singha was reinstated
on the throne, several exiled princess had hatched
conspiracies against him, in which many ligiris
named Bhakati, Rangkati, Rupahi, Chandmati,
Sahita and others were associated.124
Unmarried daughters or women of poor served
as 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 he
could sell the entire family or any member of it at his
will. Female slaves like the males were bought and
sold in the open market and their price varied
depending open their castes. High cast adults were
sold for about twenty rupees, boys fifteen and girls
from eight to twelve. But those of the lower castes
did bring more then one third of this estimate.125
During the period 1808-1809, one hundred slaves
were exported from Assam to Bengal126, amongst
whom there must have been a considerable number
of women. Slave girls were attached to the royal
household also there are refernces of kings accepting
slave- girls as their wives. But their childern were not
entitled to property of their father.127
Even in common circle sometimes women
treated by their husbands as commodities who
could be bought and sold. One such record belongs
to the reign of Gadadhar Singha, in which a person
named Jahari sold his wife to one Gangaram Thakur
/ 54
of the Kamakhya temple at rupees eight.128
Marriage was performed by the high caste
Hindus and the Hinduised people of upper circles
through Vedic rites.The Ahoms had their own
system of marriage called Chaklang performed by
their owen priests. It was generally prevalent only
amongst the aristocratic Ahoms. The common
people of all castes and classes usually performed
their marriage rites in a very simple manner.
Among the tribes,the bihu festival offered scope
for free mixing of boys and girls resulting in
Gandharva from of marriage.
There was no system of dowry among the
common people. On the other hand, the groom’s
party had to offer some presents in kind to the bride
and and her family which was called ga-dhan.
Amongst the upper classes, of course, there was
the practice offering gifts to the bride, which
sometimes consisted not only of cattle and horse
but also of one or two villages, as it happened in
case of some Bhuyans. Badan Chandra Barphukan,
while giving his daughter in marriage to
Purnananda Buragohain’s son, gave her such a huge
amount of gift that it caused suspicion in the mind
of the latter that the Barphukan could acquire this
only by exploiting the people of lower Assam.129
When princesses were married, they were gifted
with valuable ornaments, animals and a large
number of attendants.
VIII
There was no provision for imparting
education to the common people in medieval
Assam. When namghars (prayer houses) as a
replica of the satras were established in each
village, people got a chance to get an idea of the
epic character’s like Ramchandra and Sri Krishna
not only through the Kirtana but also through
theatrical performances called Bhaona.The
namghars served as centers of learning for spiritual
education and cultural attainments, but the stage
of the Bhaona was opened only for men,and women
could participate only as spectators. Even the role
of female characters were played by men dressed
as women. This parctice still continues.
Whereas provisions were made in the Mughal
palaces to impart education to the princesses, in
medieval Assam there was no such example.
Consequently there was no literate queen or
55 /
princess who could compose any chronicle or any
literary work. In Mughal India,on the other hand,
we find Babar’s daughter Gulbadan Begum
composing the Humayun Nama, princess
Jahanara,as poetess of high order and Jebunissa, a
very learned lady. Not only the Mughal queens but
even royal nurses had opened schools for girls.
Thus Maham Ananga, Akbar’s foster mother had a
big school under her patronage.130 As because
women of Assam even in the nobility circle were
not given access to education, they could not show
their excellence in any literary composition. Even
then a few of them who belonged mainly to the
family of the Vaishnava preceptors learnt Vaishnava
devotional songs and got some spiritual education.
It is learnt from Vaishnava literature that
Kamalapriya, the daughter of Sankardeva’s
younger brother Ram Rai, who was married to the
Koch general Chilarai was an expert musician.She
could perform bargits (Vaishnava prayer songs) so
exquisitely that Chilarai being moved become
eager to accept the bhakti dharma.131 Padmapriya,
the daughter of Gopaldeva of Bhabanipur
composed a large number of devotional songs.132
She is credited to be the first poetess of Assam.
Dayal, the wife of a Vaishnava disciple named
Telikrishan, was well-known for her porficiency
in performing bargits. She was made
superintendent of one hundred and twenty wives
of the Koch king Lakshminarayan.133
Although some illiterate women exhibited
their intelligence in understanding the essence of
spiritualism . Chandari, a domestic attendant of
Sankardeva’s family pointed out to the omission
of the Kalpataru briksha, when the latter was
drawing the picture of Vaikuntha.134 Hariparva, the
virtuous wife of a Vaishnava disciple named Hazra
Atai implored her husband to distribute all the gifts
he once got from the Koch among the Vaishanva
devotees because a true Vaishnava can serve God
only by serving the devotees.135
Some queens under the aegis of the court
patronized growth and development of Assamese
literature. It was at the inspiration of queen
Phuleswari that the Sailya Parva of the
Mahabharata was translated into Assamese by
Bholanath Dvija and Atmaram Dvija and the
Brahmabaibarta Purana by Kabiraj Chakrabarty.
/Vol. VII, Issue - III, March '09
She also got the dream Kamakumar Haran written
by Kabichandra Dvija and a number of songs
composed by Ramandanda Dvija. The famous book
on elephantology called Hastividyarnava was
written by Sukumar Barkaith under the instruction
of queen Ambika. She was also the source of
inspiration to Kabi Chandra Dvija, Who translated
the Dharma Purana into Assamese. Under the
instruction of Numali Rajmao, a scholar named
Bagish composed the Nitilatankur on the theme of
the Hitopadeha. At the instrucation of queen
Chandraparbha of the Kachari kingdom, who was
acting as regent to her son Sudarpa Narayan (1708-
1720), Bhubaneswar Bachaspati composed a work
called Naradiya Kathamrita.136
IX
As elsewhere, states in Assam with patriarchal
structure and psyche created conditions which led
to the deprivation of women from power politics
and decision making bodies. Religion perpared the
mindset on so strong a basis that both men and
women unhesitatingly accepted gender inequality.
By the end of the 17th century, the Ahomes were
ruling over the entire Brahamaputra valley and
were making their image high by finally defeating
the mighty Mughals in the famous battle of
Saraighat (1671). Meanwhile, the Ahom ruling
class got Hinduised and they attempted to mould
their state in the pattern of powerful Hindu
monarchies of ancient India. But the impact of
Hinduism and that of Hindu monarchical system
did not touch the rock-bottom of the tribal societies
within the state. Whereas many of the tribes
preserved their tribal values and customs, there
were other, who accepted Vaishanvism as their
religion which in its turn had to be modified to suit
their social needs. The latter may be described as
semi-Hinduised tribes where the gender disparity
was less then in the upper castes of the society,
especially the Brahmins. Under these conditions
patriarchy could not assume a from leading to
victimization of women by making them
undesirable members in the family. It is for this
reason that there not a single case of female
infanticide in Assam, not to speak of the medieval
period but even in the modern period of history. In
a like way, the parctice of dowry was limited only
to the aristocratic class and was non-existent among
/Vol. VII, Issue - III, March '10
the common people. On the other hand, among the
tribes, there was the practice of paying ga-dhan or
bride price which made daughters as desirable to
their in-laws as to their parents. Widowhood was
rare in tribal societies as there was never any bar
on widow remarriage. Similarly there was no child
marriage either. This had an indirect influence on
the Brahmins, who along practiced it, with rare
exceptions in case of non-Brahmins.
Women played a major role in the economy
of the state,which was basically agricultural. As
stated earlier, their participation was indispensable
in all stages of cultivation.They also played
important role in the cottage industries like
blacksmithy, bamboo-work, cane-work and
production of silk. But spinning, weaving and
dyeing were their monopoly. Besides, they helped
men in making bows, arrows and gun-power during
the time of war. They did all this in addition to
shouldering the responsibility of managing the
household and taking care of the children,the sick
and the old as well as the domesticated birds and
animal. As a result, men had to concede much
freedom to women regarding not only their
movement in the public but also in some of their
personal matters like choice of husband. This made
them conscious of their own identities in
whatsoever limited form it might befor which they
could take a leading part in the popular rebellion
of the Moamariyas.
On the whole, the position of women in Assam
was relatively better then elsewhere in India. As such,
the British did not have to adopt such measures as
prevention of sati and infanticide as they had to do
in many parts of the country. Besides, with their own
patriarchal outlook, they found the existing situation
regarding position of women in Assam acceptable
to them. As a result, during the early years of british
rule, the position of Assamese women did not
radically change. But with the introduction of female
education in the mid 19th century,the situation
gradually changed. Women grew conscious of their
rights, duties and potentialities, which enabled them
to play a remarkable role in the country’s struggle
for freedom and gradually inspired them to examine
their role as actors and agents of history equally with
men.
/ 56
REFERENCES

88. Srimadbhagavata, being Assamese rendering of the 114. Pabitra Asam (ed.), M. Neog, Jorhat, 1960, p. 184.
original Bhagavata Purana (ed.), K.D. Goswami, 115. Maheswar Neog Rachanavali, Dr. Maheswar Neog
fourth edition, Dibrugarh, 1993,skandha II , v. 181, Publication Trust, Dibrugarh, 1986, p. 184.
p.42. 116. 1/77/31; B.K. Kakati, The mother Goddess
89. Katha Guru Charit, p. 232f. Kamakhya, reprint, Guwahati, 2004, pp.44f.
90. ibid, p. 234. ** pancha makara or five elements mean madya
91. ibid., p.70. (wine), mamsa (meat), matsya (fish), mudra
92. Cited in J. Gogoi Nath, ‘Social Attitude Towards (cooked or ripe food) and maithuna (sexual inter-
Women in Medieval Assam’, Status of women in course).
Assam, (ed.) S.L. Baruah, New Delhi, 1992, p.10. 117. Tungkhungia Buranji, pp. 161f; Satsari Asam
93. Fathiyah, loc.cit., p. 146. Buranji, p. 178; Ahom Buranji ,p. 366.
94. ABSM, p. 12. 118. Prachya Sasanvali, inscription no.150, pp. 139ff.
95. Satsari Asam Buranji, p. 6; Barbarua, op. cit., p.22. 119. pp. 149f.
96 . Bhuyan, Relations, p. 206. 120. Katha Guru Charit, p. 29.
97. Tungkhungia Buranji, p. 65. 121. Barbarua, op.cit., p. 226 (n); Asamar Padya
98. Purani Asam Buranji, p. 83; Ahom Buranji, pp. 99f. Buranji, vv.49-50.
99. pp. 38ff. 122. Darrang Raj Vamsavali, v. 289.
100. ABSM,pp. 32f. 123. Tungkhungia Buranji, p. 37.
101. A.S. Altekar, The Position of Women in Hindu Civi- 124. For detail see S.K. Bhuyan, Konwar Bidroh, Sec-
lization, Delhi, 1983, p. 131. ond edition, Guwahati, 1956.
102. ibid. 125. John M’ Cosh, Topography of Assam, reprint, New
103. Katha Guru Charit , p. 24. Delhi, pp. 26f.
104. S.L. Baruah and M. Gogoi Bargohain , Asamiya 126. Buchanon Hamilton (Francis), An Account of As-
Nari : Atit Aru Bartaman, Guwahati, 2005, p. 66. sam (ed.), S.K. Bhuyan, Guwahati, 1963,p.46.
105. Yogini Tantra, V, vv. 309-313. 127. For details see J. Gogoi Nath, ‘Slaves - The Other
106. Guru Charit by Ramananda Dvija (ed.), M. Neog, Segment of the Society in Per- Colonial Assam’,
Guwahati, 1957, p. 272. Journal of Historical Research, Department of his-
107. Altekar, op.cit., p. 183. tory, Dibrugarh University, Vol.XIV, 2004, pp.49ff.
108. Cited in ibid. 128. Prachya Sasanavali, document of purchase of a
109. ibid. slave, no. 95, p. 72.
110. A. Ray, ‘An Account of Gurgaon, Guwahati and 129. Badan Barphukanar Geet, v. 100.
Rangpur in Mil-Eighteenth Century by Jean- 130. For details see Rekha Mishra, Women in Mughal
Baptiste Chevalier’, Proceeding of the North East India, New Delhi, 1967.
India History Association, 2002, p. 166. 131. Katha Guru Charit, p. 108.
111. William Robinson, A Descriptive Account of As- 132. M.Neog, Asamiya Sahityar Ruprakha, ninth edi-
sam, reprint, Delhi, 1975, p. 258. tion, Guwahati, 2000, p. 164.
112. Darrang Raj Vamsavali (ed.), N.C. Sarma, 133. Katha Guru Charit, pp. 522f.
Guwahati, 1973, v.550. 134. ibid., p. 36.
113. ABSM, p. 37. 135. ibid., p.522.
136. U.C. Guha, op.cit., p.83.
(Contd. on Page 21) Parenting
essence of character building. The two obstacles Normally, people tend to think one way, speak in
for obtaining this goal are : Consistency and another and act in yet another. This is unbecoming
follow through. It takes enormous energy to and hypocritical. Some vital tips on bringing up
change unwanted behaviour in our children. children are — spending more time in taking care
Consistency and awareness of consequences of children, giving children opportunities to achieve
should be the two main strategies for changing a small, small successes, helping them to take and
child’s behaviour. make decisions, educating them with examples and
For consistent parenting — ‘‘Unity of thought, stories and since good books can create miracles,
word and deed is needed. Thoughts, words and encourage children to read. Books are the best
deeds should be in harmony with one another. investment one can ever make.
(The author is a Psychological Counsellor)

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


I n recent years, the whole world is moving
towards the era of Globalisation,
Liberalisation and Privatisation. So the
growing interdependence of the world
economy and International Character have
contributed to the development of the universal
concept that is consumer rights protection and
promotion. The concept of consumerism was
largely invented by Mr. Ralph Nader, the well
known American Advocate. History of
protection of consumer’s rights by law has long
been recognised dating back to 1824. On 15th
March in 1962 President John F. Kennedy of
U.S. called upon the U.S. congress to accord
its approval to the consumer Bill of Rights.
They are (i) right to choice (ii) right to
information (iii) right to safety and (iv) right
to heard. President Yerald R. Ford added one
more right i.e. right to consumer education.
So every year the 15th of March is observed
as the World Consumer Rights Day.
Consumer, clients and customers world
over are demanding value for money in the
form of quality goods and services. Modern
technological developments made a great
impact on the quality, availability and safety
of goods and services. But still consumer are
/Vol. VII, Issue - III, March '10
Roshmi Dutta
greatly affected by exploitative practices.
Exploitation of consumers assumes numerous
forms such as adulteration of food, spurious drugs,
dubious hire purchase plans, high prices, poor
quality, deficient services, deceptive
advertisements, hazardous products, black
marketing and many more. Also with revolution
in information technology new kinds of
challenges one faced by the consumer like Cyber
Crime, Plastic money etc. In this context, the
UNO as well as (local) govts. took the
responsibility to protect the consumers interests
and rights through different policy, legal structure
and administrative framework.
Our country India also passes various acts
to protect the consumer against different forms
of exploitation. Some of the important acts are
Indian Contract Act, 1872, Sale of goods Act
1930, The agricultural Produce (grading and
Marketing Act 1937, Drugs and Cosmetics Act
1940, The Drugs and Magic Remedies
(objectionable advertisement) Act 1954, The
Prevention of Food adulteration Act 1955,
Monopolies and Restricted Trade Practices Act
1969 — it has been repealed by a new Act –
Competition Act 1999. The standards of Weights
and Measures Act 1976, Essential Commodities
Act 1980, Consumer Protection Act (1986) etc.
Certain Govt. departments such as
telecommunications and electricity organises Lok
Adalats from time to time so that the grievances
/ 58
of the consumers relation to their departments can
be solved. The department like Railway want to
made their services efficient and guide the
consumer through information. In the banking
sector Ombudsman are there to speedy redressal
of consumer grievances relating to them own
service sector.
But these agencies are looking their own
interest first and then to the consumer. So
Consumer Protection Act 1986 is moving suitable
for consumers who only protects consumer rights.
The Consumer Protection Act of 1986 was
enacted with an objective to provide better protection
of the interests of the consumers, to make provision
for the establishment of consumer councils and other
authorities for the settlement of consumer disputes.
This act also defines that any person who buys any
goods for a considerations and any service of such
goods with the approval of the buyer are called the
consumers. But CP Amendment Act 2002 state that
exclusion of a person who avails of such service for
any commercial purpose from the category of the
consumer. This Act enshrines the following
rights —
(a) The rights to be protected against the
marketing of goods which are hazardous to
life and property.
(b) The right to be performed about the quality,
quantity, potency, purity standard and price
of goods so as to protect the consumer
against unfair trade practices.
(c) The right to be assumed wherever possible
access to variety of goods at competitive
prices.
(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
(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
59 /
Redressal Adjudicatory bodies established at three
levels i.e. District, State and National. They are
known as District forms, State commission and
National Commission. The District forum can
adjudicate on the matter upto Rs. 20 lacs. State
Commission upto one crore and National
Commission above Rs. one crore. These three
bodies are required to decide complaints as far as
possible within a period of three months from the
date of notice received by the opposite party where
complaint does not require analysis or testing of
commodities and within five months if it requires
analysis or testing of commodities. The Appeals
are allowed within 30 days against the order of the
district forum to the State Commission and against
the order of the State Commission to the National
Commission. Appeal can also be preferred to the
Supreme Court against the order of the National
Commission within a period of 30 days. The
process to file a complaint is very easy. Any
consumer who is affected can file a complaint
according to slab to any of three forum. No legal
practitioner is required to file a complaint. Also
this Act postulates establishment of central
consumer Protection Council and State Consumer
Protection Council for the purpose of spreading
consumer awareness.
Consumer Protection is of special
significance to all of us because we all are
consumers. The need of the hour is for total
commitment to the consumer cause and special
responsiveness to consumer needs. This should
however, proceed in a harmonious manner so that
our society because a better place for all of us to
live in. Our awareness and education is the pillars
to protect our consumer rights. Educated and well
informed consumers are an asset to society. Only
Our awareness and education lay foundation for
building up a superior society. (to be continued)
/Vol. VII, Issue - III, March '09

A n offshore bank is a bank located outside
the country of residence of the depositor,
typically in a low tax jurisdiction that provides
financial and legal advantages. These
advantages include: greater privacy, low or no
taxation, easy access to deposits (at least in
terms of regulation) and protection against
local political or financial instability. While
the term originates from the Channel Islands
being “offshore” from the United Kingdom,
and most offshore banks are located in island
nations, the term is used to refer to such banks
regardless of location, including Swiss banks
and those of other landlocked nations such as
Luxembourg.
Offshore banking emerged due to
restrictive regulations governing certain
transactions. Growth of offshore banking was
encouraged by certain jurisdictions which saw
opportunities to enhance their economic
development and job creation capabilities.
These were – favorable regulatory and tax
environment, infrastructure supports like
telecommunication & transportation as well
as development of talent pool and expansion
of services from booking of loans and deposits
units to full fledged banking services like
/Vol. VII, Issue - III, March '10
Anita Baruwa
Trade Finance, Wealth Management and Treasury
Management
Although offshore banks may decide not to
report income to other tax authorities, and have
no legal obligation to do so as they are protected
by bank secrecy, this does not make the non-
declaration of the income by the tax-payer or the
evasion of the tax on that income legal. Following
September 11, 2001, there have been many calls
for more regulation on international finances,
these being possible crossroads for major illegal
money flows. Defenders of offshore banking have
criticised these attempts at regulation. They claim
the process is prompted, not by security and
financial concerns, but by the desire of domestic
banks and tax agencies to access the money held
in offshore accounts. They cite the fact that
offshore banking offers a competitive threat to
the banking and taxation systems in developed
countries, suggesting that Organisation for
Economic Co-operation and Development
(OECD) countries are trying to stamp out
competition.
In the offshore banking business, centres
and banks must constantly evolve to remain
competitive because centres with poor reputation
are less likely to attract business. Centres must
have an available talent pool. Government
policies must be supportive to the continuing
development of the centres. Banks operating in
reputable jurisdictions stand a better chance of
/ 60
success provided they have skilled professionals
and product offering that continues to meet the
needs of their clients.
Statistics concerning offshore banking:
Offshore banking is an important part of the
international financial system. Experts believe that
as much as half the world’s capital flows through
offshore centers. Tax havens have 1.2% of the
world’s population and hold 26% of the world’s
wealth, including 31% of the net profits of United
States multinationals. According to Merrill Lynch
and Gemini Consulting’s “World Wealth Report”
for 2000, one third of the wealth of the world’s
“high net-worth individuals”—nearly $6 trillion
out of $17.5 trillion—may now be held offshore.
Some $3 trillion is in deposits in tax haven banks
and the rest is in securities held by international
business companies (IBCs) and trusts. According
to the IMF, between $600 billion and $1.5 trillion
of illicit money is laundered annually, equal to 2%
to 5% of global economic output. Today, offshore
is where most of the world’s drug money is
allegedly laundered, estimated at up to $500 billion
a year, more than the total income of the world’s
poorest 20%. Add the proceeds of tax evasion and
the figure skyrockets to $1 trillion. Another few
hundred billion come from fraud and corruption.
“These offshore centers awash in money are the
hub of a colossal, underground network of crime,
fraud, and corruption” commented Lucy Komisar
quoting these statistics. Among offshore banks,
Swiss banks hold an estimated 35% of the world’s
private and institutional funds (or 3 trillion Swiss
francs), and the Cayman Islands (1.9 trillion US
dollars in deposits) are the fifth largest banking
centre globally in terms. State Bank of India opened
the first Offshore Banking Unit (OBU) in India at
the SEEPZ Special Economic Zone, Mumbai on
17th July 2003 - another landmark in the history
of India’s Financial Sector.
Advantages of offshore banking: Offshore
banking business continues to evolve as financial
institutions strive to meet their clients’ needs
keeping in view technological and IT
developments, globalization of business, integrated
global solutions and competitive value proposition.
• Offshore banks can sometimes provide access
to politically and economically stable
61 /
jurisdictions. This will be an advantage for
residents in areas where there is risk of
political turmoil, who fear their assets may
be frozen, seized or disappear (corralito for
example, during the 2001 Argentine economic
crisis). However, developed countries with
regulated banking systems offer the same
advantages in terms of stability.
• Some offshore banks may operate with a
lower cost base and can provide higher
interest rates than the legal rate in the home
country due to lower overheads and a lack
of government intervention. Advocates of
offshore banking often characterise
government regulation as a form of tax on
domestic banks, reducing interest rates on
deposits.
• Offshore finance is one of the few
industries, along with tourism, in which
geographically remote island nations can
competitively engage. It can help
developing countries source investment and
create growth in their economies, and can
help redistribute world finance from the
developed to the developing world.
• Interest is generally paid by offshore banks
without tax being deducted. This is an
advantage to individuals who do not pay
tax on worldwide income, or who do not
pay tax until the tax return is agreed, or who
feel that they can illegally evade tax by
hiding the interest income.
• Some offshore banks offer banking services
that may not be available from domestic
banks such as anonymous bank accounts,
higher or lower rate loans based on risk and
investment opportunities not available
elsewhere.
• Offshore banking is often linked to other
structures, such as offshore companies,
trusts or foundations, which may have
specific tax advantages for some
individuals.
• Many advocates of offshore banking also
assert that the creation of tax and banking
competition is an advantage of the industry,
arguing with Charles Tiebout that tax
competition allows people to choose an
/Vol. VII, Issue - III, March '09
 appropriate balance of services and taxes.
Critics of the industry, however, claim this
competition as a disadvantage, arguing that
it encourages a “race to the bottom” in
which governments in developed countries
are pressured to deregulate their own
banking systems in an attempt to prevent
the offshoring of capital.
Apart from the above, competition among
offshore centres and offshore banks have produced
positive results like - Lower “onshore” tax rates,
Development of new financial products, Efficient
international capital flows, Financing of the
industrial development of South East Asian
countries in the 1980’s and 1990’s, Current
financing of China and India’s development.
Disadvantages of offshore banking: •
Offshore banking has been associated in the past
with the underground economy and organized
crime, through money laundering. Following
September 11, 2001, offshore banks and tax havens,
along with clearing houses, have been accused of
helping various organized crime gangs, terrorist
groups, and other state or non-state actors.
However, offshore banking is a legitimate financial
exercise undertaken by many expatriate and
international workers.
• Offshore jurisdictions are often remote, so
physical access and access to information
can be difficult. Yet in a world with global
telecommunications this is rarely a problem
for customers. Accounts can be set up
online, by phone or by mail.
• Offshore private banking is usually more
accessible to those on higher incomes,
because of the costs of establishing and
maintaining offshore accounts. However,
simple savings accounts can be opened by
anyone and maintained with scale fees
equivalent to their onshore counterparts.
The tax burden in developed countries thus
falls disproportionately on middle-income
groups. Historically, tax cuts have tended
to result in a higher proportion of the tax
take being paid by high-income groups, as
previously sheltered income is brought back
into the mainstream economy. The Laffer
curve demonstrates this tendency.
/Vol. VII, Issue - III, March '10
• Offshore bank accounts are sometimes
touted as the solution to every legal, financial
and asset protection strategy but this is often
much more exaggerated than the reality.
Regulation of offshore banks: Offshore
banks have come under hard international scrutiny
with regard to their – Business practices,
Contribution to international efforts such as fights
against money laundering and terrorism financing,
Their role in international financial stability,
Compliance with other international standards set
by G10, OECD, etc institutions.
In the 21st century, regulation of offshore
banking is allegedly improving, although critics
maintain it remains largely insufficient. The quality
of the regulation is monitored by supra-national
bodies such as the International Monetary Fund
(IMF). Banks are generally required to maintain
capital adequacy in accordance with international
standards. They must report at least quarterly to
the regulator on the current state of the business.
Since the late 1990s, especially following
September 11, 2001, there have been a number of
initiatives to increase the transparency of offshore
banking, although critics such as the Association
for the Taxation of Financial Transactions for the
Aid of Citizens (ATTAC) non-governmental
organization (NGO) maintain that they have been
insufficient. A few examples of these are:
• The tightening of anti-money laundering
regulations in many countries including
most popular offshore banking locations
means that bankers are required, by good
faith, to report suspicion of money
laundering to the local police authority,
regardless of banking secrecy rules. There
is more international co-operation between
police authorities.
• In the US the Internal Revenue Service
(IRS) introduced Qualifying Intermediary
requirements, which mean that the names
of the recipients of US-source investment
income are passed to the IRS.
• Following 9/11 the US introduced the USA
PATRIOT Act, which authorises the US
authorities to seize the assets of a bank,
where it is believed that the bank holds
assets for a suspected criminal. Similar
/ 62
 measures have been introduced in some havens in some foreign countries. The
other countries. Organisation for Economic Cooperation and
• The European Union has introduced sharing Development (OECD) has strongly supported the
of information between certain move saying that a crackdown on tax havens and
jurisdictions, and enforced this in respect cross border tax evasion will help developing
of certain controlled centres, such as the UK countries to raise more revenues to pay for much-
Offshore Islands, so that tax information is needed schools, roads and hospitals.
able to be shared in respect of interest. The USA has resolved to put a shutter on the
European Savings Tax Directive: In their country’s loopholes in tax laws and has proposed
efforts to stamp down on cross border interest to outlaw three offshore tax-avoidance techniques,
payments EU governments agreed to the the use of which has given a specific company the
introduction of the Savings Tax Directive in the scope of saving tax worth $190 billion in one
form of the European Union withholding tax in July decade. The Obama government will limit tax
2005. A complex measure, it forced EU resident concessions like expense deductions for American
savers depositing money in any country other than companies, deferring of tax on foreign profits and
the one they are resident in to choose between halting abusive foreign tax credit. The burden of
forfeiting tax at the point of payment, or allowing proof will be on individuals when assets are
notification by the offshore banks to tax authorities allegedly hidden in offshore bank accounts.
in their country of residence. This tax affects any India should be equally determined to take
cross border interest payment to an individual such stringent measures to unearth thousands of
resident in the EU. crores of rupees in the form of such hidden assets
Furthermore the rate of tax deducted at source in foreign banks. In response to a public interest
will rise in 2008 and again in 2011, making litigation and query made by the Supreme Court
disclosure increasingly attractive. Savers’ choice of India, the Centre has indicated that many Indians
of action is complex; tax authorities are not might have parked their huge sums of illicit money
prevented from enquiring into accounts previously in the LGT bank of Lichenstein in Germany. The
held by savers which were not then disclosed. German authorities have recently given a list of
Recent Steps: After the unanimous decision account holders of that bank to India. India’s
in G-20 summit of London in early April, 2009 income tax department has raised a demand of Rs
the member countries appear to have resolved, 71,848 crore against only one such wrong-doer
either willingly or under political and economic among hundreds on the basis of seized documents
pressures, to take specific steps to demolish tax and materials.
(Acknowledgments : newspapers and internet)
(The author teachers Economic)

(Contd. from Page 67) Indian Philosophy : Its Growth and Development
devotee from the ocean of birth and death. The love reveal themselves as aspects of one life. Absolute
of God is the supreme love and every other form of it monism is therefore the completion of the dualism
is an imperfect manifestation of this supreme love. with which the devotional consciousness starts. In
Out of the four kinds of devotees — the suffering, the Gita and absolutism of the Upanishads is tinged
the seeker for truth, the self-interested and the wise; with theism Lord Krishna is a personal God. He is
the last one is the best. He alone knows that the Lord the creator, eternal and imperishable and yet. He takes
pervades the entire universe. He knows that all is birth in the world to preserve Dharma when it is going
trunig on God like pearl on a string. Gita holds that down. The Gita is not a systematic philosophical
when devotion is perfect then the individual and his work, but a mystic poem. (to be concluded)
God become suffused into one spiritual ecstasy and
(The author teaches Philosophy)

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


T he practical and the religious tendencies
of the Upanishads are so developed as not
to supersede the teachings of the earlier
thinkers. The cold flawless perfection was no
doubt a magnificent explanation of the world,
but it was not quite suited to be a transforming
power of life. The Gita is an application of the
Upanishaic ideal to the new situations which
arouse at the time of Mahabharata. In adopting
the idealism of the Upanishads to a theistically
minded people it attempts to desire a religion
from the Upanishad philosophy. It shows that
the reflective spiritual idealism of the
Upanishads has room for the living warm
religion of personal devotion. The absolute of
the Upanishads is revealed as the fulfilment of
the reflective and the emotional demands of
the human nature. This change of emphasis
from the speculative to the practical, from the
philosophical to the religious is also to be found
in the latter Upanishads. The Gita attempts a
spiritual synthesis which it carries into the life
blood of the Indian people. The traditional
account of the relation between the Gita and
the Upanishads is contained in the passage too
familiar for the quotation that “The Upanishads
/Vol. VII, Issue - III, March '10
Dr. Bondana Puzari
are the cows, Krishna is the milker, Arjuna the calf
and the necter-like is the excellent milk”.
Bhagavad Gita literally means “The Lord's
song” i.e. the philosophic discourse of Lord
Krishna 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 mass
of Vedic literature and Upanishads, the Gita is also
a fusion of various trends of philosophical ideas.
Scholars who believe in the synthetic view of
philosophy in Gita hold that the germ of vedic cum
Upanishadic philosophy and other later thought
like Samkhya are all harmonized and consistently
upheld in Gita. The authority of the Vedas has
neither been challenged nor accepted in toto in
Gita. The Gita records due reverence to the intuitive
relations of the Vedas. The Gita delineates itself
from and reminds the Vedic philosophers that
material happiness should not be made the summon
bonum of life.
The Gita does not give much importance to
Vedic Gods. The ultimate reality as approached
here as in the Upanishads by the two ways of an
analysis of the objective and the subjective. The
Gita distinguishes between the finite or the
impermanent and the infinite or the permanent;
whatever is limited or transitory is not real. All
becoming is an untenable contradiction.
Transitoriness marks all things on earth. The
ultimate being of reality is not the ever changing
/ 64
Prakriti. It is the supreme Brahman. This eternal
spirit dwells in the beings and is therefore not a
qualitatively distinct other than to the finite. The
Gita believes in the reality of an infinite being
underlying and animating all finite existences. In
the spirit of the Upanishads the Gita identifies the
two principles of the Atman and the Brahman.
Behind the fleeting senses and the body there is the
Atman; behind the fleeting objects of the world there
is Brahman. The two are one, being the identical
nature. The reality of this is matter of each man's
experience to the realized for himself. Any
endeavour to define the underchanging in terms of
the changing fails. There is no attempt in the Gita
to prove that the absolute discerned by intuition is
the logical foundation of the world though this is
implied in it. Of the world is to be an experience
and not a chaotic confusion then we require the
reality of an unconditioned absolute.
The Gita reiterates the Upanishadic principle
that the real is the immutable self-existence behind
the cosmic world with its space, time and causality.
The Gita asserts the truth of an advaita or non-
dualism in philosophy. The Supreme Brahman is
the immutable self-existence. It is the highest status
and supreme goal of the soul's movement in time
though it is itself no movement, but a status original,
eternal and supreme. In the unalterable eternity of
Brahman all the moves and evolves is founded. By
it they exist; they cannot be without it; and
determines nothing. The two, Brahman and the
world, seem to be opposed in feature. Even though
we repudiate the reality of Samsara and look up it
as a mere shadow, still there is the substance of
which it is the shadow. The world of Samsara shows
its unreality by its constant struggle to overreach
itself, but the absolute Brahman is its own end and
looks to no end beyond itself. The metaphysical
idealism of the Upanishads transformed in the Gita
into a theistic religion proving room for love, faith,
prayer and devotion. So long as we do not have the
vision of the absolute, but are working from the side
of the eurpirical world, we can account for it only
on the theory of the supreme Godhead of
Purusottama. The impersonality of the absolute is
not its whole significance for man.
The Gita, anxious to adopt the Upanishadic
idealism to the daily life of mankind; supports a
65 /
divine activity and participation in nature it tries to
give us a God who satisfies the whole being of man,
a real which exceeds the mere infinite and the mere
finite. The supreme soul is the origin and cause of
the world, the indivisible energy prevailing all life.
The personal Purusottama is from the religions point
of view higher than the immutable self-existence
untouched by the subjective and the objective
appearance of the Universe. He ever ready to help
these in distress. The impersonal absolute is
envisaged as Purusottam for the purpose of religion.
The idea of Purusottama is not a wilful self-
deception accepted by the weak heart of man while
the dry light of reason gives us a featureless reality.
Spiritual intuition reveals to us a God who is both
personal and impersonal. The theory of avatara are
generally limited manifestations of the supreme,
though the Bhagavata makes an exception in favour
of Krishna and makes him a full manifestations. The
form given to him is indicative of his self-
comprehensiveness. The peacock feathers of his
head are the variegated colours which flood man's
eyes. The colour of his complexion is that of the
sky, the garland of wild flowers typifies the grandeur
of the solar and the stellar systems. The flute he
plays upon is that by which he gives forth his
message. The yellow garments with which he decks
his person is the halo of light which pervades space,
the mark on his chest is the emblem of the devotion
of the devotee which he proudly wears out of love
to man. He stands in the devotee's heart and so great
is his grace to man that his feet, which symbolize
it, are put one over the other so that they may have
their full effect. Krishna, in the opinion of the author
of the Gita, is the Purusottama.
The theory of avataras brings to mankind a new
spiritual message. The avataras are the militant God's
struggling against sin and evil, death and destruction.
The theory of avatara is an eloquent expression of
the law of the spiritual world. If God is looked upon
as the saviour of man. He must manifest himself
whenever the forces of evil threaten to destroy human
values. According to Hindu mythology, whenever the
forces of vice and wickedness, a Ravana or a Krishna
are in the ascendant, the representatives of the moral
order, Indra, Brahman etc. along with Earth which is
said to suffer most go to the court of Heaven and cry
a loud for the world redeemer. The work of
/Vol. VII, Issue - III, March '09
redemption however is a constant activity, through
on occasions it becomes accentuated. The
philosophical intellect tries to relate the avataras or
the ideal of perfection, to the great onward mark of
the world. The superior souls who focused
representative ages in their own selves became the
embodiment of God in a spiritual sense. The example
of man who established supremacy over their nature
and made their outward substance reveal the God
within are more effective for struggling individuals.
Purusottama is not a remote phenomenon, is some
supreme state beyond us all, but is in the body and
heart of every man and thing. He maintains all
existence in relation to one another. The world of
soul and matter is the effect of his nature. God does
not create the world out of nothingness or a void, but
from his own being. In the pralaya condition the
whole world including jives exists in the divine in a
subtle state. In the manifested state they are cut off
from one another and forget their identity of source.
All this is his sovereign Yoga.
The Gita is not a book on metaphysics but
essentially one on ethics and religion. It lays down
the different paths of realization of God. The Gita
represents unique synthesis of Action, Devotion and
Knowledge. Man is complex of intellect, will and
emotion, he is a being who thinks, wills and feels.
Intellect has given rise to the philosophy of
Knowledge, will to the philosophy of Action and
emotion to the philosophy of Devotion. Man seeks
the true delight of his being through reason, will
and emotion. He can reach the end by a knowledge
of the supreme reality or by love and adoption of
the supreme person, or by the subjection of his will
to the divine purpose. The end is the same whichever
standpoint we adopt. The Gita is emphatic that no
side of conscious life can be excluded, God himself
is Sat, Cit, Anand; Reality, Truth and Bliss. The
absolute reveals itself to those seeking for
knowledge as the eternal light, clear and radiant as
the Sun at noon day in which there is no darkness;
to those struggling for virtue as the eternal
righteousness, steadfast, and impartial; to those
emotionally inclined as Eternal love and Beauty of
holiness. Even as God combines in himself wisdom,
goodness and holiness, so men should aim at the
integral life of spirit. The Gita tries to harmonize
the different ideals of life current at the same time.
/Vol. VII, Issue - III, March '10
The Gita's intellectual enquiry, strenuous self-
sacrifice, fervent devotion ceremonial observance and
Yogic exercises were looked upon as affording access
to the divine. The Gita synthesizes them all and shows
the exact place and value of each of them. The Gita
recognizes that different men are led to the spiritual
vision by different approaches, some by the
perplexities of the moral life, some by the doubts of
the intellect and some by the emotions demands for
perfection. Different people attain the same goal of
salvation by the three different paths of knowledge,
action and devotion. All these three are ultimately
stand 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 the
balance of mind, the higher perspective of action
which comes through detachment. The yogi is the
ideal ascetic who curbs his passions and maintains
calmness in cold and heat, in joy and sorrow, in
honour and dishonour. A Yogi is a sthita-prajna-one
firmly rooted in higher reason and unmoved by the
pairs of opposites. He attains to the highest state of
Brahman where he is bewildered and from which he
never falls down. The Yogi's ideal is self-realization
which can not be attained without knowledge. Yoga
bereft of knowledge is an impossibility. We may
weaken the power of the senses by fasting and
abstaining from necessities, but unless we rise above
the relish and the desire, the psychological attachment
to the sense objects, we are not true yogis. The logical
mind tries to grasp the totality of things and finds no
rest until it is anchored in the truth. The Gita
recognizes two kinds of knowledge that which seeks
to understand the phenomena of existence externally
through intellect and that which by the force of
intuition grasp the ultimate principle behind the
apparent series.
The intellectual apprehension of the details of
existence is called Vijnana as distinct from Jnana
or the integral knowledge of the common foundation
of all existence. These two are only different sides
of one pursuit. All knowledge is knowledge of God.
It is as a means of mental training that the Gita
accepts the Yoga system. The Yoga discipline gives
the directions by which we can lift ourselves from
our mutable personality into a super normal attitude
where we possess the key which is the secret of the
whole play of relations. While admitting the
/ 66
relevance of the Yoga discipline for spiritual training
in some cases the Gita is not unconscious of its
danger. By mere fasting and such other methods
we may only weaken the powers of the senses, while
our relish for sense objects may be intact, what is
wanted is control of senses and indifference to the
attraction of material objects. This is possible only
with the rise of knowledge. How high the Gita places
knowledge can be found in the following lines,
“Even the most sinful man can cross over the
ocean of Samsara by means of the boat of
knowledge alone as a fire well-kindled reduces
fuel to ashes, so the fire of knowledge reduces all
actions to ashes. The culmination of action is in
knowledge. Having obtained knowledge one soon
embraces peace. There is nothing purer than
knowledge.”
At the time of the Gita many different views
of right conduct prevailed — the vedic theory of
the observance of rites and ceremonies, the
Upanishadic doctrine of a search after truth, the
Buddhistic idea of the giving up of all actions and
the theistic view of the worship of God. The Gita
tries to sound them all into a consistent system.
Through divine service or karma we can reach the
highest. Karmayoga is not opposed to Jnanayoga.
On the other hand Jnanayoga is possible only when
the latter is attained. No embodied being can
completely renounce actions. The universe itself
depends on actions. The Gita recognizes that it is
through work that we are brought into relation with
the rest of the world. The individual aspires after
spiritual happiness, but he can not derive it from
the material element of the world. The highest
satisfaction can come only when the individual
ceases to look upon himself as an independent agent
and feels the God in his infinite grace guides the
world. The spirit in man is satisfied if it sees the
spirit in the world. Good work is that which helps
us to the liberation of the individual and the
perfection of spirit. Right conduct is whatever
expresses our real unity with god, man and nature.
Wrong conduct is whatever does not bring out this
essential structure of reality. The unity of the
universe is the basic principle. Good is whatever
advances towards completeness and evil is whatever
is inconsistent with it. The finite centre should look
upon themselves as members of an organism and
67 /
work for the sake of the whole. The false claim to
absoluteness and the wrong view that his
independence is limited by that of other should
abandoned. The true idea is likasamgraha or the
solidarity of the world. The spirit of the whole works
in the world. The good man should co-operate with
it and aim at the welfare of the world. The Gita
repudiates the notion of the individual claim.
The Gita requires us to develop a spirit of
detachment and indifference to the results of action,
the spirit of yoga or impartiality. Giving up acts out
of ignorance is tyaga mixed with tamas, giving up
acts out of ignorance is tyaga mixed with tamas;
giving up acts out of fear of consequences such as
bodily suffer is tyaga with rajas in it, doing work in a
spirit of detachment without fear of consequences in
the best form, since it has more of sattva in it. The
Gita asks us to act in a way when action does not
bind. The Lord himself acts for the sake of humanity.
Though from the absolute standpoint he is self-
contained and desireless. He has always something
to accomplish in the world. The free souls have also
the obligation to help others to discover the divine in
themselves. Service to humanity is worship of God.
The Gita draws a distinction between sannyasa and
tyaga. Sannyasa is renouncing all interested works;
tyaga is giving the fruit of all work. The Gita does
not ask us to abhor the common business of life, but
demands the suppression of all selfish desires. The
Gita transforms the Vedic theory of sacrifice and
reconciles it with true spiritual knowledge. The
sacrifices, the attempt to develop self-restraint and
self-surrender. The true sacrifice is the sacrifice of
the sense delights. The Gita recommends not the
annihilation of all desires, but the merging of all desire
in one supreme desire, the desire for the development
of spiritual life. All actions should be inspired by this
supreme desire. The betterment of our spiritual life
is the single motive and the only end prescribed for
all our actions. Again Bhakti is defined as
disinterested service to God. Disinterested action is
not possible without knowledge. Therefore Bhakti
like Niskama Karma can be performed only by a true
jnani. The object of devotion is the personal God,
the Purusottama on whose mercy the devotee has to
throw himself utterly. Absolute dependence and utter
faith are very necessary. The Lord himself lift up his
(Contd. on Page 63)
/Vol. VII, Issue - III, March '09
 Altaf Mazid

(Altaf Mazid is a Guwahati-based renowned Assamese

Critic-filmmaker. He needs no introduction. Only the last January
he received two national film awards. While his writings fetched him the
best 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 of
the original film.
Altaf Mazid made his first documentary on Jyotiprasad Agarwalla in early eighties. Researching
further on the film over the next couple of years, Mazid increasingly began to look at ‘Joymoti’ as not just
an interesting state artifact, but also a nationally significant piece of Indian culture. That convinced him
that ‘Joymoti’ had to be made available to a wider audience. But his problem was that the original film
itself had been in very bad shape. In the early 1970s, Hridayananda Agarwalla, Jyotiprasad’s youngest
brother, found seven reels of the lone print of Joymoti while cleaning the junk out of his garage. The
condition of the reels was one of near-depletion. Hridayananda Agarwalla engaged Dr. Bhupen Hazarika
as director for a long documentary, Rupkonwar Jyotiprasad aru Joymoti (1976), in which the reels were
incorporated. That way the reels were saved.
Altaf Mazid attended his first International Film Festival of India in 1986, in Hyderabad. There, he
saw a restored old French film, and started thinking about the restoration of Joymoti. He tried several times
to persuade the related people, as well as the government. In 2000, when he had his own editing set up, he
began thinking about making a subtitled copy of Joymoti. He got a video copy of Dr. Bhupen Hazarika’s
documentary and pulled the Joymoti portion into his own computer. The reels were disorganized and in an
as-they-were-found condition. Furthermore, several portions of the film were made to freeze, in order to
accommodate 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 translation
of 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 version
of the two-hour-plus original. According to him, “… that is sufficient to know the film completely.” The
whole project cost him Rs 16,000.00. The team he worked with was consisting of three. His wife Zabeen
Mazid 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.

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

/ 68
 The restored film made its international premier in the film festival of ‘Bollywood and Beyond’ at Stuttgart
in 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 screening
of ‘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)

I n the history of Indian cinema are a few

filmmakers who, by virtue of their creative
ability, intense labour and extraordinary
perseverance, have come to be considered genius.
D G Phalke, V Shantaram, Pramathesh Barua,
Himansu Roy, Ritwik Ghatak, Satyajit Ray are
some such figures. Travelling through the little
roads of Assam, we find another member of that
pantheon: Jyotiprasad Agarwalla (1903-51), one of
the greatest cultural figures to have been produced
by the state. He made only two films, far less than
other filmmakers, yet with his first film alone he
could be distinguished as a radical auteur of all
India. Nevertheless, he is little known.
Joymoti, released in 1935, added a new
chapter 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 its
attempts to create a cultural world using the
elements of Assamese society. It is the only work
of its kind of that period.
Biographers of Jyotiprasad Agarwalla are often
mystified with the diversity of his interests. From a
playwright in his mid-teens, to a popular dramatist,
to a newspaper editor; first a student of law, then of
music; composing tunes originally by blending local
and Western music, later writing revolutionary
poems and songs; writing children’s literature, then
art criticism, then intellectual essays. Jyotiprasad
established a makeshift studio to make the first
Assamese feature film, and later transformed the
space into a cultural centre dedicated to the causes
of the people. He organised a volunteer force for M
K Gandhi’s Salt March; he was labelled by the
imperial government as an absconder, surrendered,
and was imprisoned twice. He joined in the
Communist-led uprising of 1942; he resigned from
a government body in order to protest the
compulsory contribution by the government to the
World War II effort; he was president of the first
Indian People’s Theatre Association (IPTA)
conference in Assam. The list is endless. One
constant remains throughout, however: politics was
inseparable from Jyotiprasad’s works, whether in
poetry or drama, dance or theatre, music or moving
image. Throughout his varied career, we see the same
conscientious artist striving to express himself in
aesthetic terms – with a worldview of his own,
immersed in deep love for Assamese literature and
culture.
The making of the film Joymoti is remarkable
on many counts, yet two things are particularly
striking. First was the form of the constructed
imagery that discarded norms of Indian cinema
(read: ‘faded photocopy of spicy Hollywood’) that
had been prevalent since its birth in 1912. Second
was the director’s inflexible determination in
achieving the concept of that form in the truest
possible way. These two intertwined,
complimentary aspects cannot be discussed
separately. For revealing the natural life of a
particular region of Assam, Jyotiprasad decided he
would have to develop his own style rather than
import elements from elsewhere. Established actors
are far removed from the types of characters
essential for a lifelike portrayal; studios based in
other parts of the country are either too busy
producing films for mass consumption, or too
incapable of feeling the pulse of the alien concepts
espoused by Jyotiprasad.
Jyotiprasad wished to follow the doctrine of
cinematic realism as expressed by the Russian
filmmaker Lev Kuleshov (although back then, the
term in vogue was ‘innovative cinema’). Kuleshov
demanded that all things theatrical be banished from
films, so as to make way for the aesthetic value of
documentary truth, montage and real-life material.
His ideas of a new film culture were founded as per
changes that had occurred in the Soviet Union after

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

the revolution in 1917. Jyotiprasad came across these
ideas while studying in London. He was a visitor to
the German government-founded UFA studio in
Berlin for six months. There, he took up the idea of
‘innovative cinema’, as something capable of
embracing the spirit of anti-colonial uprising in India.
For his active role in the non-cooperation movement
against the British, he had been officially declared
an absconder prior to his journey to the West. For
him, there was no question: only now could a new
culture begin.
The content of Joymoti is also innovative: a
widely popular legend of a 17th century princess
of the Ahom dynasty who died of the torture meted
out by a puppet king. Joymoti had remained silent
about her husband, who had fled the state and
whom the king had wanted to kill as a competitor
of the throne. The oppression and passive resistance
of the film’s story paralleled the situations prevalent
in India during 1930s British rule. Thus, the
realistic depiction in the film was a political
approach, contradicting the theatrical style of
acting, costume and sets, which at the time were
the dominant features of Indian films. Cinematic
content of productions in other Indian regions were
also overtly religious, based on mythology.
Contrary to such films, Joymoti was based on real
historical materials – although history books are
silent about a particular lady named Joymoti.
Assamese studio : While Jyotiprasad pursued
Kuleshov’s ideas on film making, he increasingly
wanted the culture of film to take hold in Assam.
He was perfectly capable of organising financing
that could have allowed him to shoot his film in
any major studio in Calcutta or Pune, but his
ideology barred him from doing so. The idea
subsequently arose of establishing his own studio
in Assam.
Jyotiprasad was deeply sceptical about any
misrepresentation of the traditional culture of his
land. He also felt that, as cinema had already
attained worldwide popularity, without a film
making centre the people of Assam would lag
behind culturally.
The studio in Bholaguri was a large concrete
platform, with open-air enclosures of bamboo mats
and banana plants. It used the sun as its only source
of light. Jyotiprasad floated newspaper
/Vol. VII, Issue - III, March '10
advertisements for actors and actresses, mentioning
brief outlines of the film and descriptions of the
characters. His idea was to get ‘types’ for his
characters, not seasoned artists, even offering
remunerations for successful candidates. One of
his preconditions was that potential actors needed
to be from ‘respectable’ family backgrounds, as
opposed to those from red-light areas that had been
used during the 1930s in Calcutta. After a
prolonged search and detailed interviews, he
brought together the chosen ones to acquaint them
with his characters as well as with the techniques
of film making, with an eye towards establishing a
film industry in Assam. Few of them had ever even
seen a film. He sought out a trio, Bhupal Shankar
Mehta and the Faizi Brothers, from Lahore as
cameraman and sound-recordists. He brought to
Guwahati those individuals who were still fresh
and yet to be weighed down by the commercially-
dominant Hindustani cinema (the term Jyotiprasad
used in his writings), whose hub at that time was
in Lahore, across the expanse of the Brahmaputra,
Ganga and Indus plains, in Punjab.
Jyotiprasad designed the set using bamboo hats
and mats, deer and buffalo horns, Naga spears, and
other traditional materials. A museum-like property
room was also created, where the director culled
traditional costumes, ornaments and handicrafts for
the set’s decor. For developing film, ice was brought
from Calcutta by steamer, train and automobile.
Joymoti might have allowed Jyotiprasad to
project the political values of the ‘Assamese’
screen-images. But compared to the works of other
film making regions of undivided India, it was a
disaster in terms of technical quality – particularly
sound. The cheap battery-operated sound-recording
system chartered from Lahore turned out to be quite
inadequate, which he found out only at the editing
table in Lahore during ‘post-production’. With
limited money, he could not return to Assam for
re-recording. In that part of then-India, there was
no possibility of getting another Assamese-
speaking person. Finding no other option,
Jyotiprasad accepted the default output and dubbed
about thirty characters with his own voice,
including those of the female characters.
Back home, there existed just two cinema
houses in the then-undivided Assam, in Guwahati
/ 70
and Shillong. These were highly inadequate to
ensure a return on his investments. He proceeded
to build a movie theatre for himself in Tezpur, and
arranged a number of itinerant shows around the
state. People turned out in large numbers to witness
the marvel of Assamese moving images, besides
paying homage to the legendary protagonist
namesake. Nonetheless, the audience failed to
appreciate its merits, partially due to naiveté in
recognising the film’s realistic approach.
Although he had been an heir to his family
fortune, Joymoti left Jyotiprasad bankrupt. Despite
his pre-eminence, he was never a representative of
the film trade, nor was he able to change the course
of mainstream film making. Four years later, in
1939, he made his second and last film, Indramalati.
It was shot in a Calcutta studio with an eye towards
the box-office.
Although he was able to recoup his original
productions costs, proceeds from Joymoti never
materialised, and Jyotiprasad shuttered his studio
thereafter.
Regional realism : Discussions about
realism in Indian cinema (here confined to
‘nationalist’ and socially conscious films that have
been regarded as landmark Indian works) usually
start with four films made within a four-year
period prior to 1947. They are Bimal Roy’s
Udayer Pathe (1944) and its remake, Humrahi
(1945), Chetan Anand’s Neecha Nagar (1945),
and K A Abbas’ Dharti Ke Lal (1946). After
Independence, this list would include Bimal Roy’s
Do Bigha Zamin (1953) and Satyajit Ray’s Pather
Pachali (1955), this last of which opened a new
discourse on ‘regional reality’.
With the exception of Pather Pachali, this list
includes several dominant themes and oppositions:
the struggles between the haves and have-nots, the
country and the city, and the tenant or peasant and
the landlord or moneylender. In format, the films
are characteristic in turning to Hollywood as a
model – although this dynamic still takes place
within the Bombay mode of production. There are
no radical stylistic departures in demand for
realism. The actors in these films were mostly
established stars, although studios tried to refashion
them as ‘common’ men and women.
Jyotiprasad Agarwalla
71 /
Jyotiprasad Agarwalla’s Joymoti has yet to
figure in discussions related to realism and Indian
cinema. This oversight may be partly due to the
film having been made in a marginal-language area,
and partly due to non-circulation of the film since
its release in 1935. When compared with those
films listed above, Joymoti appears as perhaps the
most pioneering work in depicting realism in Indian
cinema – both in concept, and in the persistence in
realising that concept. Even the phrase ‘regional
reality’, which has been used for Pather Pachali,
perhaps could be redefined by going back to this
work of Jyotiprasad’s.
Joymoti may also be seen as India’s first
feminist film. Three of the film’s female characters
– Joymoti herself, her close friend Seuti, and the
king’s mother – were against the royal court’s
politics. Although they were not vocal in their
disagreement, their tactical and silent protests are
quite noteworthy. Furthermore, viewers see a host
of women joining them, all of which are unusually
realistic female depictions. Indian cinematic women
were otherwise painted as mother, goddess, vamp,
prostitute, hunterwali, et al – full of grace, beauty
and seduction (See Himal Nov-Dec 2005, “’She’ and
the Silver Screen”). Jyotiprasad’s care in his
depictions of his female protagonists can be traced
from 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 in
determining the stories’ major events. After Joymoti,
however, the Indian woman would have to wait until
the 1950s to appear in her full, real form on movie
screens of the Subcontinent.
It is not appropriate to say that Jyotiprasad
Agarwalla of Assam needs to be re-discovered by
the world of Southasian cinema, because he was
never discovered in the first place. It is time, in the
rush of today’s Hindi/Hindustani film world to
embrace the world market, to look back at an
unsung director who was a true pioneer of realism.
It is even possible that digging so far into the past
will inform current media practitioners in a way
that their own future works may steer closer to
reality, and away from the frivolity to which many
seem to have succumbed.
/Vol. VII, Issue - III, March '09

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H$aZm Mm{hE Wm..... na _¢Zo Vmo PyR> H$m ghmam {b`m... Am¡a ~moP Vbo X~ J`m hÿ±Ÿ& CR>Zo {H$ {hå_V ~mH$s h¡ Š`m|{H$ Bg
BZ g~Ho$ ~mX ^r BZ bmoJm| Zo ^r _wPo _m\$ H$a {X`m.... g~Zo ~mV H$m gwHy$Z h¡ {H$ _¢Zo PyR> _| ^r H$^r {H$gr H$m ~wam Zht
_m\$ H$a {X`m Š`mo§{H$ _¢ CÝht H$m IyZ hÿ±..... BVZm Hw$N> hmoZo {H$`m `m ~wam gmoMm ^r Zht..... Z AnZo n[adma H$m, Z XmoñVm|
Ho$ ~mX ^r bmoJ _wPgo ß`ma H$aVo h¢, _oar qMVm H$aVo h¡..... H$m Am¡a Z hr AnZo ß`ma H$m..... hm± _¢Zo H$^r {H$gr H$m ~wam
Amoôôh Zht..... H¥$n`m Eogm _V H$s{OE Amn bmoJŸ& Amn Zht {H$`m...... na hm± _¢Zo PyR> ~mobm h¡.....
bmoJ Vmo _wPgo ZmamO hmoBEŸ& Amn bmoJ Vmo _wPo ~wam H${h`o....
(A{^foH$ àgmX {Xëbr Ho$ ahZo dmbo h¡ Am¡a `o Xmo ãbJ _o| {bIm H$aVo h¢ :
1) http://ab8oct.blogspot.com, 2) http://kuchbaat.blogspot.com)

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

 JwbXñVm-E-gm`oar
D$_u MH«$dVu
h_Zo {OÝXJr
. go d\$m
. ~hþV H$s h¡,
na J_m| Ho$ {gdm Hw$N> {_bm Zht h¡,
ëA¡à¹àW¡
Vwåh| nmH$a OrZo H$m Z`m _H$gX nm`m, i¡³àW¡ ëÎàìoà¯àº
na A§V VH$ Vwåhmam gmW Zht {_bm ! ¤¹Èåo [ƒ "à[áº
**** ëƒï[¹ "à[Òìºà "àì¯Kt¡ [t¡[t¡-¤å[¹
g_§Xa H$s bham| _| N>mB© OdmZr, Jå[º í= iå¡[šìi¡à
Yam _| ~gr h¡ {Xbm| H$s admZr, ëƒ[Jìºà ët¡à³àA¡
g^r IobVo h¢ Iob Bg O_rZ na,
.
{OÝXJr H$s gmar naoem{Z`m| H$mo N>mo‹S>H$a ! šàKº íÒ ™à³
.
**** ë™[t¡Úà ëƒìJà ët¡à³à¹ ëÎÒü
Z X[a`m d\$mAm| H$m H$^r éH$Vm, [¤Å«[¤J¸àt¡ Òòà[Ò
Z B§gmZ _mohã~V _| H$^r PwH$Vm,
Im_moe h¢ h_ {H$grH$s Iwer Ho$ {bE, ë³àîº W¡àÒü =A¡à ëáà¯àºãì¤à¹A¡
na CÝh| bJVm h¡ h_mam {Xb Zht XwIVm ! [A¡ƒì¹ ¤å\à*
&³å[k¡ ëšø³¹ ¤àì¤ ët¡à³à¹
(H$d{`Ìr D$_u MH«$dVu Amï´>o{b`m Ho$ Hw$BÝgb¡ÊS> àXoe H$s
Q>mCZg{dbm _o§ ahVr h¡Ÿ& CZH$s ãbmJ h¡ http://seaware- [W¡¹[ƒ>¹
babli.blogspot.com)
³Òü [®¡Jà¹ã

Aõ¡Ì¡Wè¡Øl¡à¹ t¡ºt¡ ë\à>àA¡ ¤åi¡ºà¹ Òà[¤ÚàÎ

ëA¡àì>à[ƒ> \ã >å[k¡º
&i¡à ®¡R¡à ¤ài¡ ƒ[ºÚàÒü [ƒ³ ëA¡[t¡Úà¤à
l¡ A¡³ìºÅ A¡[ºt¡à K[t¡¹ç¡‡ý¡ \ã¯>¹ ºàÒüóô¡ i¡àÒü³ [W¡³ô
0

¹à[t¡šå¯à ë™[t¡Úà "à¹ç¡ >Ê ë¤i¡à[¹

¹’ƒì¤à¹ ëƒï[¹ ëƒï[¹ šõ[=¤ãt¡ [\¹àÒü[Ò
ët¡[t¡Úà ³Òü l¡ü³ º*ò &i¡à ®¡R¡à ¤ài¡¹ tå¡[³ Òòà[Ò =àA¡à
"àÅàì¤à¹ ë™[t¡Úà A¡à[–ƒ A¡à[–ƒ ®¡àK[¹ šì¹, ‹å>ãÚà W¡Aå¡\å[¹t¡ ëJ[º =àA¡A¡
ët¡[t¡Úà ³Òü [¤áà[¹ ™à*ò &W¡š¹à šA¡à ³à[i¡ šà>ã¹ t¡º¹, ®¡àºìšà¯à¹ [¤Èàƒ
&i¡à ®¡R¡à ¤ài¡ ëšà> A¡[¹¤îº¡ú
³¹³ì¤àì¹ ë™[t¡Úà K஡¹ç¡ ëÒà¯à¹ ¤àt¡[¹ šàÒü l¡üÅàÒ ÎºàÒü KàÒü ë™à¯à
ët¡[t¡Úà t¡àÒü¹ ëA¡àºàt¡ ëºiå¡ ëÎtå¡ íÒ š¹à "à¯Ò Î}Kãt¡
[ųºå t塺àì¤àì¹ [¤áàì¹ &i¡à \š} \š}îA¡ ¤å\à->å¤å\๠ëA¡à¹àW¡
ëÒì´¬ºãÚàÒü ó塹à *®¡i¡>ã¹ ëÎòàt¡¡ú
tå¡[³ "à[Ò¤àìáà>ô &Òü³ày tå¡[º íºìáà &. [W¡. ë¤ÃA¡
"à[³ ƒåìÚàÒü &ìA¡ºìK ë™à¹à [ƒ³, ëšà¹à ³àá¹ ëÎà¯àƒ¡úú
&i¡à ®¡R¡à ¤ài¡ &ÒüJ> "àA¡àŹ t¡ºìt¡¡úú
(A¡³ìºÅ A¡[ºt¡à ®è¡ìKຠ[¤®¡àK¹ šø¤v¡û¡à,
i¡³àW¡ ëÎàìoà¯àº ¹ÎàÚ> [¤®¡àK¹ A¡³¢W¡à¹ã)

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

/ 80
 ÎìÒ[º γà[º γàW¡à¹
[ÅA¡à¹ A¡à[Ò[> (A¡à¤¸ >ài¡¸)
[¤\ÚA塳๠®¡j¡àW¡à™¢ Òü[–ƒ¹à ³åJà\¢ã
ÎìÒ[º:
š[¹Åøç¡t¡ \ìº ³àá Îòàt¡à¹ A¡àiå¡A¡ ÅÒì¹¹ šøàoìA¡ì–ƒø, [t¡>t¡à¹à ëÒàìi¡ìº,
"๠A¡ìt¡à ëQàºà\ìº ³;θ [ÅA¡à¹ "àìºà-"òà‹àì¹¹ [l¡ìÑHàì=ìA¡,
³àìá¹à* "à\A¡àº ÒìÚìá ®¡à¤åA¡ &ìÎ ëÅà>àÒü Kà> ¹[R¡> ëšàÅàìA¡,
"àìN—ÚàÑ| Òàìt¡ tå¡[º [>ìÚìá ƒå¤¢à¹ "à\* &ìÎ[á ....
[A¡”ñ ëA¡àì>à[ƒ> &³> ÒÚ>à,
³àìá¹à &J> &ìt¡à "àÒà´¶A¡ >Ú
®å¡ìº =à[A¡ Kàì>,
³àìá¹ ³àìÚ¹ "àìá t¡ã¤ø šåyìÅàA¡ ºàθ³[Ú Òàθ³Úã Åøã³Úã ¹èìš ....
\º\ Δ|àÎ A¡àìA¡ ¤ìº ³ÒàÅÚ¡? "à[³ &J> [³Îô ÎìÒºã, [>Òü>ã šƒ¤ã,
³àìá¹ \k¡ì¹ ºÛ¡ Îè왢¹ "àìºàA¡
\à[> >à ët¡à³à¹ >à³
¹à\๠ƒå’Òàt¡ ‹>夢ào [ƒìZá [ÅÇ¡ Aõ¡Ì¡à, ëA¡Úà [A¡´¬à A¡¹¤ã¡ú
yìÚàƒÅ ¤;Îì¹¹ "àìºà-ëƒJà ëW¡àìJ [A¡”ñ ëA¡à=àÚ ë™> ëƒìJ[á ....
[¤Å«\Ú >à³ t¡à¹ l¡àA¡ >à³ [¤Ç¡ Åå‹àÒü [>ì\¹ ³ì> ....
³à=àÚ ³åAå¡i¡ ¹àR¡à šà[J¹ šàºìA¡ γàºã :
ëA¡> Jà[º ëW¡ìÚ =àìA¡à?
ÎÒÎà t¡\¢>ã tå¡ìº l¡üv¡¹ A¡àáàØl¡ A¡ìºì\ š[Øl¡ ëÎìA¡“¡ ÒüÚà¹,
l¡àìA¡ t¡àì¹ Aõ¡Ì¡A¡àÚ A¡àìºà [¤‹¤à¹à >àW¡ìt¡ šà[¹>àìA¡à!
KÒ> "¹o¸ >ƒã š¤¢t¡ šàÒàØl¡ ët¡à³à¹ Kºà ëW¡>à >Ú,
t¡à¹ç¡ìo¸¹ ëÅ¸ ¤ã왢 ®¡¹šå¹ ™à¹à t¡¤å KàìÚ¹ KÞê¡ ëA¡> ëW¡>à ³ì> ÒÚ!
ÎìÒºã :
ÒüÅà¹àÚ šø[t¡Åøç¡[t¡ ëÎà>àºã íÅŤ "à\ ëA¡> "à³à¹ >àìW¡¹ t¡àº ëA¡ìi¡ ™àÚ ....
³åìá ™àì¤ Å¹ãì¹¹ Qàì³¹ º¤o ¤à¹¤à¹ ëA¡> Ѭ¹¹è‡ý¡ ÒìÚ ™àÚ,
"®¡à줹 Qì¹ ‹à> W¡à캹 l¡ü;Τ ëW¡>àKàì>¹ A¡[º* "A¡à¹ìo Ò[¹ìÚ ™àÚ "¤ìW¡t¡ì>
P¡[º >Ú, ëÅà>à ™àì¤ šà[J¹ Aè¡\> "à[³ Jà[º ëW¡ìÚ ¹Òü ët¡à¹ ³åJšàì> ....
"¤ìÅìÈ ¹v¡û¡Û¡Ú "àÅøÚ [Å[¤ì¹ [A¡ >à³ ët¡à³à¹? =àìA¡àÒü ¤à ëA¡à=àÚ?
[¤Ç¡¹ >¹³ Òàìt¡ l¡ü‡ý¡t¡ [šÑzº
ëá캹 [k¡A¡à>à Jåòì\ &A¡à >ƒãt¡ãì¹
³à-¤à¤à¹ ëW¡àìJ c¡ì¹ ëºà>à "Åøç¡\º

"๠A¡ìt¡à ¹v¡û¡ W¡àÒü ¹à\[Î}ÒàÎì>¡? ³àìá¹ ¹ê¡šìA¡ ëºJà Qõo๠A¡[¤t¡à
Ѭ욗¹ [¤[\ ºàÒü>, A¡ìt¡à ƒè¹ ëi¡ö>¡? šàk¡ A¡ì¹ ëƒìJ [>ìt¡ šàì¹à ³à>¸¤¹
³à-¤à¤à ¹ìÚìá Qì¹ ëáìº ¹oàUì> "¹ìo¸¹ Åà[”z "àì> Τåì\¹ [W¡t¡à
¤ºå>, ¹à\à[‹¹à\, A¡J> &ìº>¡? ³à>åìȹ A¡àÄà ëÅàì> [l¡óå¡-[źW¡¹¡úú
([¤\Ú ëšÅàÚ Îà}¤à[ƒA¡, ë>ÅàÚ A¡[¤¡ú =àìA¡> [źW¡ì¹)

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

"àìáà ëA¡> &A¡à ¤ìÎ &Òü ÎÞ꡸àÚ?
γàºã :
"à[³ γàºã, ³àìÚ¹ ëƒ*Úà >à³,
¤Þê塹à "àÎì¤ &Jå[>, t¡t¡Û¡o ¤ìÎ &A¡à,
\–µ[ƒ> "à³à¹ "à\ ....
tå¡[³ [A¡ Kà> KàÒüì¤ "à\ìA¡¹ ÎÞ꡸àÚ?
ÎìÒºã :
ëÎà³v¡ ë³ìÚ tå¡[³ &A¡à ëA¡> &ìº?
ÎÞ꡸à줺à ÅÒì¹¹ &Òü ëÒàìi¡ìº ....
γàºã :
"à[³ ët¡à ">àÒåt¡à, ¹¤àÒåt¡à, "¤à[f¡t¡à¹ ƒìº
¤òà[W¡ìÚ ¹àJ๠˜¡ìo "à[³ [W¡¹˜¡[o ëKït¡³ã³à¹ A¡àìá,
[>ìÚìá ëA¡àìº tå¡ìº "®¡[K>ã &Òü ÅAå¡”zºàìA¡,
t¡¤å* šàÒü[> ÎåìJ¹ ëJòà\, ëƒ[J[> ëÎﮡàìK¸¹ ³åJ!
[áº ë™ \–µºKì> "àÑzàAåò¡ìØl¡¹ "[®¡Åàš!
ÎìÒºã :
ëA¡> ƒà* >à ‹¹à "à³àÚ?
ëA¡> ¹àìJà? >à ¤ºà A¡=à ¤åìA¡¹ ³àìc¡ ‹ì¹?
γàºã :
¤à¤à¹ ¤¸¤Îà \à[>, t¡ì¤ ³à ë™ >Ú [>ì\¹ "à³à¹,
šàØl¡à¹ ëºàìA¡ ¤ìº t¡àÒü,
ëA¡àì>à &A¡ Åãìt¡¹ 뮡àì¹, ¤à¤à &ì>[Ạ"à³àÚ ¤à[Øl¡,
W¡i¡ \Øl¡àì>à >¸àA¡Øl¡à KàìÚ, [k¡A¡ 뙳> A¡ì¹ šìØl¡ =àìA¡
ë>}[i¡ Òüòƒå¹, Aå¡A塹 áà>à "¤ìÒºàÚ šì=¹ ‹àì¹ ....
Kà[Øl¡ ëW¡ìš &ìºà ¤à[Øl¡, &ìºà ëÎÒü ë³ìÚ,
¤ƒìº ëKº t¡à¹ š[¹W¡Ú,
¤åìA¡¹ ³àìc¡ "òàA¡ìØl¡ ‹È¹, ™ìâ—, ÎåìJ ³à>åÈ A¡ì¹ ....
ÑHæº šà[k¡ìÚ ¤Øl¡ A¡ì¹¡ú
[A¡”ñ ëA¡> \à[> Aõ¡[y³t¡à¹ њŢ ">审è t¡ ÒÚ ëÎÒü ¤à;Î캸?
ëA¡> \à[> δšìA¢¡¹ K®¡ã¹t¡àÚ šøì¤Å A¡¹ìt¡ šà[¹>à ....
ët¡à³àÚ ëA¡> &t¡ A¡=à ¤ìº >Ê¡ A¡[¹ ët¡à³à¹ γÚ,
ëW¡>à ëW¡>à ³åJ, l¡àìA¡ A¡àìá "àÚ ....
¤ìºà >à ëA¡ tå¡[³?
¤Þê塹à &ìÎ šØl¡ìºà ¤ìº ....
ÎìÒºã :
"à\ "๠KàÒü¤ >à Kà> "à[³,
ët¡à¹ l¡à> Kàì>¹ ' A¡àìºà \Øl¡æº,
¤å[c¡ìÚìá šøàìo¹ šø=³ ëšøì³¹ tå¡Òü ë™ ó¡Îº,
ë™ï¤ì>¹Òü ¹[R¡> \ìº, 뮡ìÎ[áºà³ ƒå\> [³ìº,
®¡à[¤[> ë™ [ó¡ì¹ šàì¤à, "à¤à¹ 냤 ®å¡ìº¹ ³àÅåº!
γàºã :
ë¤Å ët¡à, t¡ì¤ W¡àìºà "à³à¹ Îàì=,
®å¡ìº¹ ³àÅåº [ƒìÚàJì> ëÎ=àÚ "à\ ¹àìt¡,
ÎìÒºã :
>à ëÎ ÒÚ>à γàºã,
ëA¡l¡ü ³à>ì¤ >à "à\ "à³à¹ A¡=à "à[³ ë™ "à\ &A¡à !
ëA¡>Òü ¤à A¡¹[¤ Û¡³à?
šàì¹[> ë™ ³à [ƒìt¡ ët¡àì¹ ëA¡àº &A¡[ƒ>,
¤àì‹[> t¡à¹ &A¡iå¡Aå¡* áåòìØl¡ ëó¡ìº [ƒìt¡,
ëÎÒü A¡[k¡> šì=¹ ‹èºà¹ šì¹,
>¹³ [ÅÅå¹ A¡àÄà c¡ì¹ !
γàºã :
™[ƒ "à[³ ¤[º t¡à샹, ™[ƒ "à[³ ÎàÛ¡ã [ƒÒü,
³àìÚ¹ ëÎÒü ë³ìÚ ÒìÚ ™[ƒ š[¹W¡Ú [ƒÒü,
™[ƒ &A¡¤à¹ l¡à[A¡ ³à ¤ìº ....
®å¡ìº ™àÒü Τ, ®å¡ìº ™à* Τ,
¤òà[W¡ "à³¹à ƒå\ì> "à¤à¹ >tå¡> A¡ì¹¡ú

(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¡ò๠A¡ºA¡àt¡àÚ¡ú [>ì\¹
ëºJà Îà[\ìÚ ¹àìJ> &Òü Τ ¤ÃìK : 1) http://sonartoree.blogspot.com, 2) http://krishnokolee.blogspot.com,
3) http://nayontara.blogspot.com)

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

/ 82

^r PyR> ~mobm h¡ AmnZo ? Oê$a ~mobm hmoJm....
A~ Bg Xw{Z`m _| amOm h[aíM§Ð Vmo H$moB© hmoVm Zht
(AJa h¡ Vmo `o _oam H$gya Zht h¡)Ÿ& _¢Zo ^r ~mobm h¡
PyR>..... g~go..... AnZo _m± nmnm go, AnZo ^mB©-~hZm|
go, AnZo XmoñVm| go, AnZo [aíVXmam| go, ha CZ bmoJm| go
Omo _wPo OmZVo h¡, Cggo {Oggo _¢ ß`ma H$aVm Wm Am¡a
CZgo ^r Omo _wPo MmhVo Wo `m A^r ^r em`X MmhVo
h¢..... na BZ g~go ~‹T>H$a _¢Zo PyR> ~mobm h¡ IwX go.....
EH$ PyR> H$s Xw{Z`m _| OrVm Am ahm Wm, Z OmZo
H$~go.... Z OmZo Š`m| ? Š`m {_b ahm Wm _wPo PyR>r
Xw{Z`m _| Or H$a ? Š`m| H$a ahm Wm _¢ Eogm ? Am{Ia Š`m|
_¢Zo ~Zm`t EH$ PyR>r, H$mën{ZH$ Xw{Z`m ? bmoJm| H$m Ü`mZ
AmH${f©V H$aZo Ho$ {bE ? `m {\$a YmoIm Xo ahm Wm _¢ ? hm±
YmoIm hr Xo ahm Wm _¢ na Xygam| H$mo Zht IwX H$mo..... hm±
IwX H$mo hr YmoIm Xoo ahm Wm Am¡a IwX YmoIo _| Or ahm Wm
{H$ Am¡am| H$mo YmoIm Xo ahm hÿ±Ÿ& na Am{Ia Eogm _¢Zo {H$`m
Š`m| ? Bg Š`m| H$m Odm~ AmO _oao nmg Zht {_b ahmŸ&
naoemZ hmo J`m hÿ± Bg Š`m| go..... `o Š`m| Z _wPo amVm| H$mo
R>rH$ go gmoZo Xo ahm h¡ Am¡a Z {XZ _| M¡Z go OmJZo hr Xo
ahm h¡Ÿ& H$~ VH$ `o Š`m| S>amEJm _wPo ? H$~ VH$ ?
EH$ Va\$ Vmo _¢ H$hZm Wm {H$ _¢ Cggo ~hþV ß`ma
H$aVm hÿ±Ÿ& Am¡a Xygar Va\$ Cgo nmZo Ho$ {bE PyR> H$m
ghmam {b`mŸ& dmo ^r Eogo PyR> H$m {H$ H$moB© ^r OmZH$a
Z\$aV Ho$ {gdm Am¡a Hw$N> ^r Zht H$aoJm _wPgoŸ& EH$ nyar
83 /
A{^foH$ àgmX
{H$ nyar H$mën{ZH$ Xw{Z`m hr ~Zm br _¢ZoŸ& H$mën{ZH$ nmÌ
J‹T> {XE AnZo {X_mJ _|Ÿ& CZHo$ gmW OrZo bJmŸ& CZHo$ gmW
{_bH$a Cgo nmZo Ho$ ~mao _| gmoMZo bJm, ßbmZ H$aZo bJmŸ&
na Š`m {_bm ? ha {XZ Am¡a H$mo{ee Ho$ gmW dmo Xya hr Vmo
hmoVr J`rŸ& Eogr Xyar {H$ {Ogo H$moB© Zht {_Q>m gH$VmŸ& {H$VZo
hr {Jao PyR>m| H$m ghmam {b`m _¢ZoŸ& ha H$X_ na Cggo PyR>
H$hmŸ& ha H$X_ na Cgo YmoIm {X`m Am¡a _¢ H$hVm Wm {H$ _¢
Cggo ß`ma H$aVm hÿ±..... Š`m `hr Wm _oam ß`ma ? {g\©$ EH$
YmoIm, nmZo H$s bbH$, `o g~ OmZZo Ho$ ~mX Vmo {H$gr H$mo
^r _wPgo Z\$aV H$aZr Mm{hE, K¥Um H$aZm Mm{hE _wPgo.....
na dmo Vmo Z\$aV ^r Zht H$aVr _wPgoŸ& H$hVr h¡ Omo hmo J`m
Cgo ^yb OmD±$Ÿ& Cgo Cgo Bgr ~mV go g§Vwï>r h¡ {H$ _¢ AnZo
PyR> H$mo AmO ñdrH$ma ahm hÿ±Ÿ, IwX H$mo ~XbZo H$s H$mo{ee
H$a ahm hÿ±Ÿ& na Cgo _wPgo Z\$aV H$aZr Mm{hE WrŸ& _wPo
^bm-~wam H$hZm Mm{hE Wm, na CgZo Zht H$hmŸ& Amoôh
Zht..... Eogo Vmo _¢ H$^r ~Xb hr Zht nmD§$JmŸ& Eogo _| Vmo _¢
IwX H$s ZOa _| {Ja OmD§$JmŸ& _wPo IwX go hr K¥Um hmoZo
bJoJrŸ& Zht Zht Cgo _wPo Z\$aV H$aZr Mm{h`o..... _¢ CgHo$
_m\$s Ho$ AhgmZ Vbo X~Zm Zht MmhVm.....
_oao XmoñV Omo _wPo BVZm MmhVo h¡ _¢Zo CÝh| ^r PyR> _|
aImŸ& CZHo$ gmW ^r YmoIm {H$`mŸ& na Š`m| ? {g\©$ CZHo$
~rM AnZr PwR>r gmI ~ZmZo Ho$ {bE.... ? CZHo$ Ü`mZ H$m
H|$Ð _¢ ahÿ± {g\©$ Bg{bE ? Cgr ghmZw^y{V nmZo Ho$ {bE ?
Am¡a BVZm OmZZo Ho$ ~mX ^r dmo _wPo _m\$ H$a aho h¢..... Am¡a
_oam gmW Xo aho h¡..... Zht XmoñVm| H¥$n`m Eogm _oao gmW _V
H$amo...... H$_ go H$_ Vw_ bmoJ Vmo _wPgo Z\$aV H$amo.....
_oao nmnm-_m±, ^mB©-~hZ, [aíVoXma.... g~go _¢Zo PyR>
(79 n¥ð>m na)
/Vol. VII, Issue - III, March '09

N ow as all technogeeks will be aware of,
the next big thing to watch out for on the
technology front in 2010 is ... amongst other
things ... the much awaited Google Chrome
OS. Hopefully, it will join forces with all things
bright and beautiful to deal irreversible
damage to current segment leaders Microsoft
and its minions. So what is actually so great
about this OS? Apart from being free and open-
source, the Google Chrome OS will be a
completely browser based operating system.
Bemused? Here’s a simple explanation.
Consider your daily computer usage now.
You load your operating system,and then you
want to check your mail, your facebook
account etc... so you connect to the internet,
and ... accomplish your tasks. Infact, in today’s
world, there is very little we do on our
machines apart from watching movies, playing
games, listening to music, and/or opening
Office for managing our documnets/
spreadsheets/presentations ... which we do
OFF the net. Most things require us to connect
to the net and then proceed with whatever tasks
we have at our hands. The Google Chrome OS
plans to take this idea another step ahead.
How? By making the entire OS load from the
/Vol. VII, Issue - III, March '10
Subhayan Mukherjee
net through a browser! So your computer remains
eternally connected to the web, and “boot”ing
would refer to loading the operating system from
the web iteself. Once loaded, you can access your
document, games, files ... whatever you need from
the web.
Google has infact, already made advances
in this direction by their Google Docs service
which allows you to store your Office work on
the net instead of your own hard drive. This not
only minimises the need of big MBs of disk spaces
but also protects your files from system crashes
... becuse you can always access your files using
a different system! What you use to access your
files is immaterial ... it is how you access it!
Anoher service that Google, and others have
started is online storage and sharing of your
photos and videos. We have today services like,
Picasa Web Albums, Flickr, Photobucket, You
Tube, Metacafe for these purposes.
This fascinating concept is called “Cloud
Computing” ... computing not on your machine,
but accessing the “Cloud” somewhere up there
(referring to the net) and then doing whatever you
want. Cloud Computing today is getting much
acclaim and recognition as a viable alternative
to, and as a viable upgrade from our current
computing methods.
So what actually happens in Cloud
Computing is that you log in to the Cloud and
accomplish your tasks. Say, now, you have an
/ 84
account in Facebook, or Google, and once you log
in, you get “onto” the cloud to interact with people,
in an essentially same yet different manner! With
the advent of faster net-connections, even voice-
chatting and video-chatting will become all the
more common in the future, and the “virtual” cloud
life will become increasingly real and merge with
our real life.
What am I heading at?
Simply the fantastic concept utilised in the
latest Hollywood thriller, Avatar, the story of a man
leading two parallel lives simultaneously, one, his
real 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 from
tribals has been used in various movies and novels
before and, if you are aware of poltical incidences
in and around Lalgarh, West Bengal, you can
actually see striking similarities of fiction with fact!
What is essentially different is the setting more so
than the story. It is indeed the setting of the story
that 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 Jake
enters his Avatar’s body and interacts with the
[PS: the concept of two-lives also draws upon the ancient Vedic concept of the atman or the soul of
a 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. He
writes in his blog: http://wramblingz.blogspot.com)
(86 šõˡ๠š¹à) š¹Ç¡¹à³ Aå¡r¡îº íK[áìºà
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[W¡[¹} A¡[¹ l¡ü[k¡¤¡ú ë³à¹ ºK¹ ëA¡Òü\ì> "¯ìŸ ®¡Ú A¡¹à
>à[ạú A¡à¹o ët¡*òìºàìA¡ "àKìt¡ ëA¡Òü¤à¤àì¹à íKìá¡ú
³Òü*ò ët¡*òìºàA¡¹ šàìá-šàìá ¤¹ óè¡[t¢¡ì¹ íK[áìºà¡ú t¡àt¡
=A¡à l¡àR¡¹ [źìA¡Òüi¡à ³à>¹ óò¡àA¡ìt¡ "àìá šè\๠тº¡ú
t¡àìt¡ Òà\à¹-Òà\๠³à>åìÒ šè\à A¡ì¹¡ú ³åk¡¹ *š¹t¡ &i¡à
Îå–ƒ¹ š[¹ì¤Å¡ú
[A¡”ñ "à[\ ƒåJ¹ [¤ÈÚ íÒ š[¹ìá¡ú ëÎÒü š[¤y Ñ‚à>J>A¡
( ëº[JA¡à Ñ•àt¡A¡ 1³ ¤È¢, A¡ºà [¤®¡àK¹ áàyã¡ú)
85 /
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, or
they see your name in gray signifying offline.
Similarly, when Jake is not logged into his Avatar,
the natives cannot interact with him. Suppose they
move his senseless body to a different location, so
when he now logs in he is aware of the changes in
the from of change in his geographical position.
Coming back to the Gtalk analogy, your friends
may send messasges to you when you are offline,
but it is only when you log in that you get to see
the changes in the form of new messages!
So it is akin to one person living two lives
simulatenously! OK, not simultaneously but having
two forms of existence at an instant to choose from!
This is exactly the thing Cloud Computing also
brings about. One life of yours is the “online” one
and the, other the “offline” one. And today, one
cannot deny that the entire humankind is headed that
way! As these two lives continue to exist, it is
possible 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 the
true world and in here is the dream”!!!
íº "à[\ ÈØl¡™”|¹ Îõ[Ê íÒ š[¹ìá¡ú š¹Ç¡¹à³ Aå¡r¡¹ A¡àÈìt¡
&i¡à ¤õÒ; >ƒã ¤àÞê¡ [ƒ \º[¤ƒå¸; šøA¡¿ Ñ‚àš>¹ šøÑ[ñ t¡ W¡ìºà¯à¹
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&i¡à l¡àR¡¹ [¤šƒ "à[Ò š[¹¤¡ú ¡
/Vol. VII, Issue - III, March '09

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shahrinainblog.blogspot.com/ 2) http://shahrinarahman.wordpress.com)

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

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/Vol. VII, Issue - III, March '10
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Street
Anurag Rudra
There is no fragrance of flowers
People do not fashion some things
Anymore. Somewhere winter
Lazes around, like an idle snake
In hibernation, refusing to stir
Thunders taunt with no promise
Of rain. Everything is stoned

Crows head home like failed

J¤¹ A¡àA¡t¡t¡ l¡ü^º ÒèºÑ‚éº -ÿ-ÿ- Clerical missions. The sky is
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Clandestine gazes exchange
ët¡à³à¹ ÒꡃÚt¡ A¡ºšt¡ãÚà [¤Èàƒ Messages in twilight.Only
... ƒåJì¤à¹ ën¡ï The street bears silent testimony
To a stray catfight.
ën¡ïì¤à¹ Ŧ
Ŧì¤à¹ ë™[t¡Úà A¡[¤t¡à Somewhere a lovelorn loafer
P¡[\ [ƒ*ò ët¡à³à¹ ƒå*òk¡t¡ Seduces passing women
A¡[¤t¡à¹ &J> >ƒã With a sly smile.
ët¡à³à¹ ÒꡃÚt¡ A¡ºšt¡ãÚà [¤Èàƒ¡ú (Anurag is B.A. 2nd year student at Cotton College,
Guwahati. He write in his blog : http://
(¤àÑz¯ Ñ•àt¡A¡ 2Ú ¤È¢ A¡ºà [¤®¡àK¹ áày¡ú) anuragunplugged.blogspot.com)

If you want to talk with writers and contributors please dial or mail @
Rana K. Changmai 9435134539 roshmi_dutta121@yahoo.in
Surjya Chutia 954456991 Dr. Bondona Puzari 9435335771
Sushanta Kar 9954226966 Altaf Mazid : altafmazid@gmail.com
(email : karsushanta40@gmail.com) Bontimala Devi 9435135049
Joseph Frank Landsberger Anirban Ghosh : ringmaster_ind@yahoo.co.in
: email : jfl@studygs.net Rudra Narayan Borkakoti : rnbk_agri@yahoo.co.in
Nazrul Haque : nazrulhaque@gmail.com Bidyananda Borkakaty : barkakoty@yahoo.co.in
Mofid Rahman : mofid.rahman@gmail.com Tomas Sonowal 9954670662
Nilim Jyoti Senapati 9435134783 Dr. Kamalesh Kalita 9435132745
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Anita Baruwa : nei1@rediffmail.com Bijoy Kr. Bhattacharjee 9954159829
Satya Jyoti Gogoi 9954620345 Urmi Chakraborty : urmichakraborty@gmail.com
Harendra Nath Borthakur 0374-2345801 Indira Mukherjee : indira.mukerjee@gmail.com
Arup Baisya : 9435073117 Abhishek Prashad : ab8oct@gmail.com
baisya_arup@rediffmail.com Subhayan Mukherjee : shoobhayan@gmail.com
Roshmi Dutta 9435531540 Anurag Rudra : anuragakarony@gmail.com

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