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There appears to be a globally unifying discourse that suggests Muslim communities are not supportive of girls' education12. This paper aims to destabilize such a discourse by inserting the narratives of Muslim parents pursuing girls' education in Assam's Nagaon district. By paying attention to the concepts of bhal suwali (good girlhood) and bhal ghor (good family) articulated by parents in my study, this paper connects the performances of certain types of gender practices with the pursuit of class aspirations. It shows that good girlhood works as symbolic capital that helps Muslim parents to culturally authorize their daughters as legitimate actors in the field of education, while legitimizing themselves as good family. This paper draws attention to three practices of respectable femininity through which good girlhoods are enacted in the field of education, namely: negotiating poverty respectably, prioritizing gendered discipline, and merging career aspirations with marital prospects. [ABSTRACT FROM AUTHOR]

This essay is based on ethnographic fieldwork carried out among the Dimasas (of Assam and Nagaland) in Northeastern India. This Indigenous group has a system of double descent which places them separately from the other ethnic groups in the Indian subcontinent. In double descent, lineages are drawn through both the paternal and maternal lines of descent. The existing literature suggests that studies on double descent have mostly focused on ethnic groups in Africa, while not much research has been done on Dimasas or other Indigenous groups with double descent in the region. The paper attempts to fill the gap in South Asian anthropological literature on kinship discourses by focusing on the Dimasas of Northeast India. Further, by taking gender as an analytical tool, the paper attempts to explore the complex cultural contours of the double descent system, which intricately gets subsumed within the patriarchal setup in Dimasa society. [ABSTRACT FROM AUTHOR]

This paper delves into the ritualization of menstrual blood within the Indic religious traditions, focusing particularly on the Tantric practices. It further investigates the depiction of Kamakhya, the esteemed Tantric site in Assam, India. The annual menstruation festival at Kamakhya, known as Ambuachi Mela, takes place in June. The "Happy to Bleed" campaign aptly encapsulates the annual menstruation event at Kamakhya, presenting a paradoxical view when compared to the veneration of Lord Ayyappan's shrine in Kerala. This perspective is intertwined with themes of sexual desire and patriarchal views, which manifest to different extents in both contexts. While the patriarchal aspect in Lord Ayyappan's case is evident, in Kamakhya's case, it is perceived as a notion that associates menstrual blood with sacred spaces, supposedly diminishing their sanctity. Such beliefs are labeled as hot, dangerous, and impure. This interpretation of the menstruation paradigm is narrow and flawed, necessitating broader research and understanding. [ABSTRACT FROM AUTHOR]

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This paper traces the movement of "item numbers" from mainstream Bollywood culture to the regional culture of Assam. Given the level of eroticism that is part of such songs, the paper will specifically explore the means of surveillance and control that these "non-normative" cultural texts are subjected to within a local spatial context. By deconstructing this inter-cultural movement of performance, the paper attempts to reveal whether and how cultural appropriation of the "mainstream" by the "periphery" functions to keep the power dynamics of gender and national/sub-national identities intact. Based on visual methodology and textual analysis of Assamese item songs and cringe pop songs, the paper will theorize the regulation of bodies in these spaces. Understanding the renewed relationship between music and bodies in a new context will situate the gendered nature of body-space politics through item numbers. While, on the one hand, the dancing body has the capability to subvert gender norms, on the other hand, the same dancing body is often controlled through hyper-nationalist imaginations. [ABSTRACT FROM AUTHOR]

Rural to urban migration is rampant in India. Cities that are Petri dishes for rapid neo-liberal development can be unforgiving places for the vulnerable migrant population. The question we are looking forward to answering here is, how does neoliberal development in the cities affect and shape the lived experience of the vulnerable in-migrants in the growing cities of India? To explore this question, we have taken the case of migrant women to waste pickers who originate from Barpeta, Assam, and have settled in Lucknow, Uttar Pradesh. These women are placed at the lowest link in the hierarchy of power and economic structures in the urban spaces. They have been working for years, contributing significantly to the waste management of cities by segregation, cleaning, and recycling waste. Under the changing forms of governance, they have been facing a threat to their livelihoods. The paper is based on qualitative data collected through a field study conducted between December 2018 and December 2020 in villages in Barpeta as well as in slums in Lucknow inhabited by these Bengali-speaking Muslim migrants from Barpeta in Lower Assam. Data for this study were collected through the survey (n = 200) including semi-structured interviews (n = 100), follow-up visits (n = 70), and focus group discussions and case studies (n = 30). This paper is an attempt to present a gendered perspective on the trials and tribulations of women waste pickers and their place in the expeditious city space. In addition to the modality of statecraft, we have also explored various social, political, and economic dynamics that further affect them. Based on the findings that emerge from the qualitative data collected from the field, the paper has concluded with some policy recommendations that will help improve the lives of these women waste pickers. [ABSTRACT FROM AUTHOR]

The recent developments in the evolution of 'labor history' as an academic field have injected new direction into theories of Gender, Sex and Bodies. Incidents of sexual violence and gender oppression have long been a brutal part of human history. In contemporary times, plantation societies are finally receiving critical attention as historians embark on gendered reappraisals of history, especially in countries like India. This article sets out to retrieve several accounts of sexual violence in the tea plantations of Assam during the colonial period. It also shows how the colonial masters (Sahibs) of the tea gardens have oppressed/sexualized the bodies of men/women workers in the tea gardens of Assam. An attempt is also made to reconstruct the forgotten stories of two tea-garden working-class women, Mangri Orang alias Malati Mem and Durgi Bhumij alias Durgi Mem, who were sexually abused by the European tea planters. From their objectification as sexualized bodies, the duo later showed their abilities of agency when they joined India's freedom struggle and transformed into freedom fighters. The paper analyzes the connections between oppressed/sexualized bodies of women tea plantation workers and the colonial capitalist patriarchy in the history of Assam. [ABSTRACT FROM AUTHOR]

The role of education in the development of a nation is well recognized all over the world. It is regarded as a way of social transformation as it enhances knowledge and skills of both men and women. But it has been observed that over the last few decades women have been trying to become compatible with men in all aspects of life but still there exist inequalities in some of the sectors and education sector of India is no exception to this. Gender inequality in higher education is considered to be an obstacle in the overall progression of the system of education in India and the state of Assam is no exception to this. In this paper an attempt has been made to showcase the status of gender wise enrollment in the institutes of higher learning within the state of Assam. [ABSTRACT FROM AUTHOR]

India is a male dominant country where male recognizes as more capable than woman. From the very beginning men are considered as bread winners and women are expected to take care of the house and raise children. This paper throws light on the role played by gender discrimination in the forms of various socio-economic tradition, mythology and in the epic and literature about women's position degradation, gender discrimination in various field like, education, decision making power, experience of domestic violence and various schemes under state government for empowering women are discussed on special reference to Assam using secondary data obtained from various sources. The study reveals that development process in the state is not gender neutral, women enjoy quite inferior status to men. In comparison to other prevailing social problems in India, gender discrimination is not considered to be a very serious problem especially in Assam. But it has weakened the strength of the female community of India. [ABSTRACT FROM AUTHOR]

Copyright of Conhecimento & Diversidade is the property of Conhecimento & Diversidade and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

How do we remember and write about powerful women and the impacts they have had on history? Who tells their stories, and to whose advantage are those narratives constructed? And what happens if we look carefully and acknowledge that when they enter historical narratives, many of these "women" are not adults, but actually relatively young girls? Rani Rasmani Dasi (1793–1861) and Bar-rajā Phuleshwari Kunwari (also known as Phulmati and Pramateshwari) (d. 1731) are each remembered as powerful women influencers of popular religion in South Asia, though in very different ways. These two "queens" were each remarkable women who variously defied, upended, and upheld common assumptions and narratives about caste, gender, power, and religion in Hindu society in early modern India. This study critically investigates the work of Rasmani and Phuleshwari's many chroniclers, biographers, and hagiographers, questioning received narratives and attempting to construct a glimpse of them as living girls and women. What do we actually know about them, about their activities and motivations? And what can we know, when so much of the evidence is unreliable? Thrust into unfamiliar social, political, and religious environments as young girls, they grew into deeply religious women who used their considerable influence and resources to promote their own visions of divine power. They also became full participants in and beneficiaries of problematic power structures of domination and exploitation. But with closer investigation, it appears that much of what we think we know about these women is incomplete or, in the case of Phuleshwari, completely unreliable. [ABSTRACT FROM AUTHOR]

This article articulates how an epistemology of ignorance structures the postcolonial metropolitan critic's knowledge about a particular fraught state in India, Assam. Using the term agnotology, coined by Robert Proctor, rather than agniology, it examines two novels, Missing by Bengali writer Sumana Roy and The House with a Thousand Stories by Assamese novelist and poet Aruni Kashyap, to show that, despite their crucial differences in form, style, and narration, both novels use a locally inflected English language to tell stories about how rumor and gossip destroy families and communities living in the shadow of insurgencies and state violence. The Anglophone metropolitan postcolonial critic's often-shallow knowledge about a region, its literature and deep politics, and their many rationalizations about why it is so, dovetails with the manner in which lies, exaggerated and fake news, shape and produce what counts as knowledge in these Indian Anglophone novels. Both works evoke the failure of a poetics and politics of familial and extrafamilial relations to underline how death and the disappearance of women from families, from society, and from the news enable a comparison of the inventive engagements with gender to understand the relationship of ignorance to truth. [ABSTRACT FROM AUTHOR]

Gender equality and women empowerment are the growing issues in these days. The 3rd goal of Millennium Development Goal is to promote gender equality and empowerment. The basic indicators of status of empowerment of women are access to education, decision making power, employment etc. It is often the minority community who were at disadvantage position in society. Women in the Muslim communities fare badly too. They are not just a minority, but the marginalised majority. There are numbers of problems and grievances of Muslim women. The Muslim backwardness in the country can evidently see as they lack behind the majority community both educationally and economically. This paper is an attempt to study the scenario of empowerment of the Muslim women in Hailakandi district of Assam. It seeks to contribute with new insights into their social and economic life and suggest measures to bridge the gap between men and women in Muslim communities. [ABSTRACT FROM AUTHOR]