Saturday, December 27, 2014

Give me the Splendid Sun = Walt Whitman

~~আমাকে দিয়ো সেই প্রচণ্ড মৌন সূর্য (হুইটমেন)~~

আমাকে দিয়ো সেই প্রচণ্ড মৌন সূর্য
তার পূর্ণ জ্যোতিষ্মান রশ্মির সাথে;
আমাকে দিয়ো রসে ভরা বাগানের ফল
লাল পাকা সতেজ শরতের;
আমাকে দিয়ো একটা খোলা মাঠ যেখানে থাকে না কাটা ঘাস;
আমাকে একটা গাছ দিয়ো, দিয়ো চাং পাতা আঙ্গুরের থোপা;
আমাকে দিয়ো গোমধান আর ঘেহু
দিয়ো সন্তুষ্টির শিক্ষা, দিয়ো শান্ত হবে থাকা জন্তুদের;
আমাকে দিয়ো সম্পূর্ণ নি:শব্দ রাত্রিগুলো
মিচিচিপি পশ্চিমের উচ্চভূমির মতো,
আর আমি যেন মাথা তুলে দেখি তারকামণ্ডলে;
আমাকে দিয়ো সূর্যোদয়ের সুগন্ধি সুভাসে ভরা একটি ফুলের বাগান
যেখানে আমি খোজ দিতে পারি নির্বিবোধে।

An Introduction to Buddhism

Assam, Oxom aru Ahom Namor Utpotti

Assam - The Ethnic Corridor of Asia

Thursday, December 25, 2014

Chekhov and the Seagull



 Chekhov and the Seagull

The great Russian writer, Anton Pavlovich Chekhov, is generally considered the greatest short story writer of
the world. Like that of millions of other fans, he is also my most favorite writer. So when my wife one day
suggested that we may go to watch the ‘Seagull’, a play of Chekhov that was being staged in the Alley
Theatre in our home-city, Houston, I jumped on the idea. Besides the joy of entertainment from a famous
play being staged in a world renowned stage, my interest was also literary. So far I was mostly familiar with
Chekhov’s narrative fictions, the short stories, some of which I also have translated into Assamese.
However, I was not quite familiar with any of his dramatic form of literature. So to make the best of things, I
hurriedly picked up, on our way to the show, a copy of Chekhov’s ‘Five Major Plays’ so that I could equip
myself fully well to peek into his literary world while watching the play.


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very close as if the play was performed in our very own drawing room.
I cannot explain the in words the joy
and thrill that I derived from the whole experience of watching the ‘Seagull’.
However, before we talk about the play, we must talk about Chekhov and his life. Chekhov was born in 1860
in Taganrog, a small and declining port on the Sea of Azoz, six hundred miles south of Moscow. In his
childhood, he had to work hard to make living for himself and for his brothers and sisters.
Working on odd jobs, he studied on his own, and graduated from grammar school in 1879. Then he managed a scholarship and studied medical at the Moscow University from which he graduated in 1884. He was a man of many talents and interests. During his short life, Chekhov (1860-1904) played many roles – medical doctor, landowner, environmentalist, social activist and others. In 1890 he made a journey to the Sakhalin island, across Siberia and returned by sea; and in 1891, he completed a tour of Europe where he ‘drank excellent wine and ate oysters’.    e started writing short stories to make a living.    I began to write in 1879. My collected works include short stories and a novel, the Duel. I have also sinned in the realm of drama, although in moderation. Among writers my preference is Tolstoy.” As a matter of fact his prose output was
extraordinary, and he wrote about 600 short stories, thousands of letters, and some dramas.
Literature was however never Chekhov’e main profession. According to his own confession, “Medicine is my lawful wife and literature is my mistress. When I get tried of one I go to the other”. It is interesting to note his remarks about his dramas, “I have also sinned in the realm of drama, although in moderation.” He always considered short story as his main stay and whereas drama was merely his ‘flamboyant, rowdy, impudent, exhausting mistress.” This remark is interesting in view of the fact that today he considered the best playwright next only to Shakespeare.
So far as his short stories are concerned, Chekhov has an uncanny and incomparable ability to write pages where virtually nothing happens. In fact, in many stories, Chekhov’s heroes, like Hamlet of Shakeaspeare, fails to take decisive actions. Yet as you finish the story you are aware that something deep and wonderful about human character has been revealed. Chekhov's sense of mood and characters practically overrides his need to provide a predictable plot. This elusiveness – a feature of both the life and the work – is a large part of what gives him his enduring fascination, as well as his striking modernity. In Chekhov, literature seems to renounce the magic of artifice, ceremony and idealization, and we are faced with a reflection of ourselves in our own ordinariness as well as our strangeness. This ordinariness seems to some extent Chekhov’e birthright. Needless to say that in this he is inevitably the forerunner of many of the later modern writers including Ernest Hemingway and many other modern American writers.
If we analyze his plays, we find that although the form is different, the affect may be similar. Although he was not initially successful in drama, today the modern critics think of him otherwise. Of his seven full-length plays, four (Seagull, Uncle Vanya, Three Sisters and the Cherry Orchard), are most frequently translated and widely produced all over the world, second only to Shakespeare. The influence they have on modern theatre is incalculable. Today, many critics consider Chekhov arguably “the greatest playwright of the modern period”, and they try to find precisely what are secrets of his literary success, and what constitutes his originality as a dramatist.
One of the riddle of this dramas may lie in Chekhov’s failure to adopt a conventional moralizing attitude. Yet some plays have its own unconventional, paradoxical, characteristically Chekhovian moral: Do not moralize. In his dramas, characters move among shadows; the ground is nowhere firm beneath their feet; virtue goes wholly unrewarded. It may be said that like most great writers for theater, Chekhov seems more interested in illuminating the human condition in general than presenting the specific problems of his own society. And Chekhov did indeed have his own special view of mankind. To him human affairs were flatter, duller, less eventful, and less heroic, than they were to earlier playwrights. As a dramatist and short story writer, it may seem that he implies an acceptance of Henry Thoreau’s thesis that “the mass of men leads lives of quiet 

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Literature was in his blood, an interest he inherieted from his parents. Initially, h
About his own writing he wrote “
desperation.” Chekhov continuously suggests the opposite that human existence is more pointless, more frustrating, less heroic, less satisfying than members of his audience may privately conceive.
Some of these, we may try analyze in the Seagull from a close encounter. The plot of the Seagull is indeed very simple. Arkadina, a famous and successful actress, is spending the summer on her brother Sorin’s country estate, accompanied by her lover, a well-known novelist, Triggorin. Her son, Konstantain, himself an aspiring writer, has written a play which is to be performed that evening by Nina, daughter of a neighboring landowner, with whom he is rapturously in love. Masha, the daughter of the state manager, is secretely in love with Konstantain, but Medvedenko, a schoolteacher in the small town, in turn loves her. She confesses this to Dorn, a doctor, who himself has been secretly the lover of her mother Paulina. The Seagull begins with the preparations for the performance of Konstantain’s play...
Thus in one way, we may say that Seagull is a romantic play where almost everybody is in love with somebody else. In another way we may say that it is a play where all the characters are dissatisfied with their lives. Some desire love, some desire success and some desire artistic genius; and no one, however, ever seems to attain happiness. Thus the Seagull may be said to be a tragic play about eternally unhappy people. Then again, others see it as a humorous albeit bitter satire, poking fun at human folly. In fact the play is something more than all these. Behind all these, it deals with human love, human life, art, artists and writers. Typical of many of his plays, the Seagull does not have a single hero or heroine. Instead it has multiple heroes and heroines; the play has two actresses, two heroines, two writers and many lovers. Thus as we go through the drama, we find enough material that deals with basic human love, human life and human folly. Following highlights may make the case more clear.
Love too is inevitably frustrating whether in his stories or in his plays. Chekhov tries to depict the real life instead of what we normally find in books. Thus in Seagull, we find Masha talking to Trigorin about her frustrated love with Konstantain, “I am quite brave so I decided to wrench this love out of my heart and uproot it. Do you know how? By getting married to Medvedenko. Because, when I am married I shan't bother about love, new worries will drive out the old, and anyway it will make a change.”
As said, the cast consists of two writers; one a successful writer and the other a upcoming writer who ultimately committees suicide. Chekhov himself being a sucesfull writer, we find some rare insight into the life of a writer, and allow us to see what stuff writers are really made of.
Nina asks Trigorin the writer to speak how it feels to be a successful writer. Well, the response was again allusive. Trigorin speaks, “Well I am a bit moonstruck too. Haunted day and night by this writing obsession. I must write, I must – Hardly have I ended one story when somehow have to tackle another then a third and fourth on top of that. I am always writing, never stop, can’t help it. What is wonderful and brilliant about that? It is such a barbarous life. Here I am talking to you and getting quite excited, yet I can’t forget for a second that I have an unfinished novel waiting for me. ...I can never relax and forget, I feel I am wasting my time. ... I feel I am taking pollen from my best flowers, treating them tearing them up and stamping on roots – all to make honey that goes to some vague, distant destination. I am mad, I must die. ...Yes writing is pleasant enough... “ At other parts, the play also talks about the upliftment that an artist feels when he is creating. At one point, Dorn talks about what a writer must need to have, “And then work must express a clear, precise idea. You must know why you write or else if you take this picturesque path without knowing where you are going you will lose your way and your gifts will destroy you.” From the above, one would feel as if one is getting the no nonsense real nuts and bolts of a writers life which is a hard life.
And then the Seagull is about common human life and shows that while love may be frustrating, there is enough common love and affection for everybody.


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After seeing the Seagull I suddenly got not only an illuminating light about love and life, Chekhovian style, but also got a very clear sense of the difference in style between his short stories and the dramas. The short story generally deals with a hero, an event or so to say a vertical slice of lie. The Seagull, on the other hand gave us a series of horizontal slices of several many lives. Is that then the basic difference between the two literary forms: the short story and the drama? I would like to explore. If it is, Chekhov’s plays may have more for us because it is no wonder that some critics call his plays ‘centrifugal’ by contrast with other ‘centripetal’ dramas. Anyway, after watching Seagull, I now eagerly wait how and when I see his other major plays such as the ‘The Cherry Orchid,’ and anticipate the joy and thrill it will bring to me.
In conclusion, we may try to see what Chekhov really thought of art itself. He said, “One fine feature of art is that it doesn’t let you lie. You can lie in love, in politics, in medicine; you can fool people and God – such cases do exist – but you can’t lie in art”. The great Russian master, Leo Tolstoy (1828-1910) whom Chekhov considers as the ideal master, also said the same thing about literature according to whom art tells the truth because it "expresses the highest feelings of man." Tolstoy who was much older than Chekhov had great love for Chekhov, but he did not like Chekhov’s plays. Tolstoy told Chekhov once, “A playwright should take the theater-goer by the hand, and lead him in the direction he wants him to go. And where can I follow your character? To the couch in the living-room and back—because your character has no other place to go.” They both—Tolstoy and Chekhov—laughed at these words. Needless to say, Chekhov was hurt. It is said that Chekhov’s only consolataion was that Tolstoy also did not like the plays of Shakeaspeare.

The Hour Before Dawn


The Hour Before Dawn
Rajen Barua
"The stars were beginning to fade in the in the patch of sky that showed through the trees towering over the rooftops. A lone star flickered to stay alive, fanned by an areca leaf swaying in the breeze. A bird screeched somewhere nearby – cheep- cheep, cheep-cheep, and a child in one of the homes let out a series of long wails. … It seemed as though the bird's call had started the crying, just as the distant howling of foxes had set the neighbourhood dogs barking a few hours ago." …That is how the novel begins, with a description of a pre dawn hour scene in a remote village in Assam.
`The Hour Before Dawn' is a translation of a famous Assamese novel `Ontorip' (projection) by late Dr Bhabendra Nath Saikia, the renowned Assamese writer and film-maker. It is also one of his best novels for which he received several literary awards including the prestigious `Assam Valley Literary Award'. Later Dr. Saikia also made the story into a popular Assamese film `Ognisnan' (fire-bath) which also won him lots of acclaim from critics as well as from his fans.  Now, Ms. Maitreyee Siddhanta, an Assamese house wife from Bangalore translated the full length original novel into English. The book is published by Penguin India. The Book is also available in www.amazon.com and other book-shops for the international readers. (ISBN:9780143063858).
Translating an Assamese novel into English is not easy. The translation  becomes even more difficult if the author happens to be a master craftsman in Assamese like Dr. Saikia whose magic in Assamese writing lies in depicting rural scene and environment with minute details. However, reading the English translation in ‘The Hour Before Dawn’, one would feel that Maitreyee Siddhanta did a good job. In real life, Maiteryee was very much influenced by the Dr. Saikia.  The translation is, as she puts it, "an attempt to bring some of Dr Sakia's magic writing to non-Assamese folks."
The story of the novel is set in pre-independence time in India in a small village in Assam that  reflects the pleasingly pastoral rural life of Assam. Behind its rustic background, it is a  haunting story of conjugal retribution not commonly seen in rural conservative Assamese society. From that aspect the story is a protest against conjugal betrayal. "She had given her husband four children, had bared her body and soul to him. Why then he wants to remarry?" That was the question with which the story unfolds, and that was also the central and lifelong question for Menoka, the heroine of the story. Menoka, unlike a typical Indian housewife, instead of accepting it as her fate, decided to take fate into her own hands. After her initial anguish, she finds new strength, and decided to revolt, and she revolted by embracing an illicit relationship with a village outcast. Thus the story shows not only an woman's inner strength in her darkest hour, but also shows the unforeseen bond that develops between unlikely people in unlikely circumstances. This is a universal theme which would be repeated in any society and in any time.
   One reason of her success may be, besides her mastery in English language, that she translated the novel with her heart.  This success of her translation can be seen for the following few samples, beside the beginning. Here is a scene where Menoka, the housewife, sets out from her house secretly, at dead of one night, for the first illicit encounter with Modon, a village outcast.
"Holding her breath, she slid the bolt with as much care as when taking off a long-worn glass bangle grown tight on one's wrist. She couldn't recall if the door cracked. Very slowly, she opened one plank. No sound yet. She squeezed through the narrow slit and eased it shut. She looked out at the darkness - what should she do now? Which part of the garden should she go? When the pounding of her heart made standing difficult, she sank on to one of the narrow steps leading down from the room. After a while, starlight seemed to dispel the darkness and she could make out the outlines of the familiar trees. Insects screeched all around her, but Menoka heard none of the noise as her ears alerted themselves to catch the slightest hint of one special sound.
Soon an indistinct form approached from the direction of the trees bordering Gojen's backyard. Menoka rose. There was still time; she could still get back to her room. She shut her eyes, drew a deep breath and slowly massaged her heart. Modon stopped a little away from the star-fruit tree. Menoka stepped down and wordlessly walked past him, into the further end of the garden. 
The tips of the bamboo drooped over to kiss the top of the jack-fruit tree. The bheleu stump lay where it was, and Menoka settled herself on one end of it. Modon came up and stood near her. They gazed deeply at each other, fully aware that each could see the other in darkness. .... 
A light, short gust blew, and something creaked in the bamboo grove. Menoka tried to speak, but the words would not come. A night patrol blew his whistle in the distance. This time, she drew herself close to Modon....." (pp 105) 
In these  translations, one can feel equally not only the emotions and excitements of human drama but also some of the magic of the original Assamese writing depicting a moonless starry night scene in a village in Assam where 'areca tree leaf`, ‘bamboo groves', `jack-fruit trees', `bhelu stumps' etc are typical rural scenes full with their own ethnic ethos. Also phrases like ‘fox howling’, ‘dog barking’, 'something creaking in the bamboo grove', 'the tips of the bamboo drooping over to kiss the top of the jack-fruit tree', ‘a night patrol blowing his whistle in the distance’ and others, not only bring alive the realty of a typical village night scenes in Assam with vivid audio-visual imagery, but also they carry their own symbolism.  Critical night scenes like these also make the title of the book "The Hour Before Dawn" very appropriate.
Here is another scene from the novel which shows the unusual courage of an Indian house-wife to speak to her husband. 
`Suddenly, her voice grew sharp again. "But why should I suffer alone? What have I gained from it? Simply suffer until I'm dead? Will I go to heaven then? Will I become a Sita or Sabitiri? For what sin of mine have I burnt in these fires of hell? My parents had taught me to emulate Sita and Sabitri. If I could not quite be like them,

Relevance of Gandhi in Twenty-first Century


Relevance of Gandhi in Twenty-first Century
By Rajen Barua



Looking at the presentstate of affairs in India, the birthplace of Gandhi, one would probably surmise that Gandhism, whatever the term may mean, cannot have any relevance in this twenty-first century. Gandhi is rightly called the Father of the Nation because he single handedly stood up against the mighty British Empire, without any arms, and brought her independence. However, today, just after 60 years of his assassination by a fellow Indian, Gandhi is mostly forgotten and  his relevance questioned even by his ardent devotees. Today Gandhi is remembered in India mostly on his birthday which is celebrated as a national holiday rather as a ritual.

As a matter of fact, India is not following any of Gandhi's teachings which are mostly confined to text books. As a military super power in Asia, India is definitely not following the teachings of Ahimsa (non violence) in dealing with its neighbors, be it Pakistan, Bangladesh (East Pakistan) or China; nor it is practicing non violence in dealings with its numerous insurgencies be it in Kashmir, Punjab, central India or in the North Eastern states of Assam, Manipur, Nagaland or Mizoram. In fact, since independence, the country has witnessed many violent communal riots in this multi communal country. Two of countries prime ministers, two more Gandhis, Indira Gandhi and Rajiv Gandhi (not related to Mahatma Gandhi) were assassinated by countrymen in broad daylights. Gandhi's message of 'swabalambi', self sufficiency with home spun 'khadi' cloth is not used now a days even as a social slogan. Statistics show that the country is definitely not following ‘sarvodaya’, a broad Gandhian term meaning 'universal upliftment' or 'progress of all' reaching the masses and the downtrodden. On the contrary, India today has the unique distinction of being the only country in the world which has the richest man in the world while at the same time more than 30 per cent of its population lives in dire poverty where films like ‘Slum Dog Millionaire’ shows the embarrassing reality of other India. To say the least, Gandhism is under severe test in India if not already dead. If one takes a survey, most Indians would probably say that Gandhism is a flop ideology just like communism and it is, at best, not practical in this twenty-first century India.
From the above, it would however be wrong to premise that Gandhism is dead in the world. Today, Gandhism may be a very confused ‘ism’ in India where politicians use the term merely as a slogan and the common man make it out of reach by making Gandhi an unwilling ‘avatara. But the same may not be true outside India. Like Buddhism, which is mostly prevalent now a days outside the country of its birth, Gandhism today is alive and well outside India. In fact today there is hardly any country in the world where some activities are not going on along Gandhian lines. There are very few countries in the world where something or the other is not being done, achieved or organized in the name of Gandhi. In short, there is a global non-violent awakening and awareness after Gandhi. The name of Mahatma Gandhi transcends the bounds of race, religion and nation-states, and has emerged as the prophetic voice of the twenty-first century. Today, Gandhi is remembered for his passionate adherence to the practice of non-violence and his supreme humanism, in every corner of the world.
One would wonder, what may be the relevance of Gandhi in this all-pervading materialistic, agnostic and consumerist culture? What is the significance of Gandhi to the modern world and what is the secret of his success? Gandhi has been a great light for the Tibetan leader Dalai Lama who puts Gandhi's success in right perspective. He said, "Many ancient Indian masters have preached ahimsa, non violence as a philosophy. That was mere philosophical understanding. But Mahatma Gandhi, in this twentieth century, produced a very sophisticated approach because he implemented that very noble philosophy of ahimsa in modern politics, and he succeeded. That is a very great thing."
And that is precisely the greatness of Gandhi and that is the message of Gandhi to the modern world. In the past century many places in the world have been drastically changed through the use of brute force, by the power of guns – the Soviet Union, China, Tibet, Burma, many communist countries in Africa and South America. But eventually the power of guns will have to be changed by the will of the ordinary people. As Dalai Lama said, "We have big war going on today between world peace and world war, between the force of mind and force of materialism, between democracy and totalitarism." To fight these big wars the common ordinary people in this modern age need Gandhism.
If we try to analyze the secrets of Gandhi's success, we would probably find Faith and Action and Populism, the three most important aspects of his life. Gandhi's extra ordinary communion with the masses of ordinary people was another of his secrets. In contrast to many of our present day leaders of this highly democratic world, Gandhi was a true leader and friend of the people.
Disaku Ikeda, the Japanese Buddhist leader who takes great inspiration from Gandhi has this to say about him. "His activism is not mere action but contains many aspects of a spiritual 'practice' that is inspired by the inner urging of the conscience. “
The phenomenal success Gandhi registered in far away South Africa fighting for human rights and civil liberties has great significance when we find that later his teachings were adopted not only by Nelson Mandela, the South African freedom fighter, but it was also subsequently revealed that the former South African president De Klerk was greatly influenced by Gandhi's principles.
In fact, from Dalai Lama to Desmond Tutu and from Martin Luther King to Nelson Mandela, many world leaders were inspired by Mahatma Gandhi, all in their own different ways.
Dr. Martin Luther King was very much inspired by Gandhi. Like Gandhi, King liked Thoreau's idea – ‘that men should not obey evil or unjust laws’; and he found that Gandhi had won freedom for his country from British rule acting on that very principle. Like Thoreau, Gandhi believed that men should gladly go to jail when they break such laws. He told the people of India to resist the British by peaceful means only. They would march, they would sit down or lie down in the streets, they would strike, they would boycott (refuse to buy) British goods, but they would not resort to violence. There is great resonance of the historic Salt March at Dandi with the courageous Montgomery Bus Boycott against racial segregation in United States. Dr King said, "……..If humanity is to progress, Gandhi is inescapable. He lived, thought, acted and inspired by the vision of humanity evolving toward a world of peace and harmony."
Barack Obama, the present US President, sees Mahatma Gandhi as an inspiration and has a portrait of the apostle of peace in his office. He commented, "In my life, I have always looked to Mahatma Gandhi as an inspiration, because he embodies the kind of transformational change that can be made when ordinary people come together to do extraordinary things."
Aung San Suu Kyi, the Burmese leader under house arrest, derives great deal of inspiration from Gandhi. From Gandhi she learnt that for a doctrine of peace and reconciliation to be translated into practice, one absolute condition needed is fearlessness. Aung San Suu Kyi knows this. One of her essays opens with the statement that "it is not power that corrupts, but it is fear." It is from Gandhi that Jawaharlal Nehru and all the Indian leaders for independence learnt how 'not to fear' the British gun. Nehru also described him as “A powerful current of fresh air … like a beam of light."
And so Gandhism is alive and well in the modern world. He has inspired and will continue to inspire many political, social and religious leaders all over the world. Whether is Joan Baez , the Czech human rights activist, or Cesar Chavez, the social activists in California, or Joanna Macy, the activist, or Mubarak Awad, the non violent Palestine leader and many others get different inspiration from Gandhi in their fight.
Thich Nhat Kanh, the Vietnamese Buddhist leader takes great inspiration from Gandhi's action which stresses on the process more than the end. Nhat said, "I think we may fail in our attempt to do things, yet we may succeed in correct action when the action is authentically non violent, based on understanding, based on love." And that is Gandhism.
Gandhi left many valuable sayings for the modern man to fight for goodness in society in a non violent way. "Good" Gandhi said "travels at a snails pace." "Non violence" Gandhi said 'is a tree of slow growth. It grows imperceptibly but surely." And then "Mere goodness is not of much use." Gandhi stated. "Goodness must be joined with knowledge, courage and conviction. One must cultivate the fine discriminating quality which goes with spiritual courage and character." The modern man can also take great wisdom from what Gandhi said the seven social sins: Politics without principles; Wealth without work; Commerce without morality; Education without character; Pleasure without conscience; Science without humanity; Worship without sacrifice.
Was Gandhi a Saint? Gandhi objected when people called him "a saint trying to be a politician." He said he would rather be "a politician trying to be a saint." Gandhi was not a Saint. He was a common man, but a common man in modern world in the footsteps of Buddha and Jesus. He said, "I have nothing new to teach the world. Truth and Non-violence are as old as the hills". It may be said that, after the great Buddha and Jesus, Gandhi once again demonstrated that non-violence could also be an effective instrument of social change in modern times. Gandhi successfully demonstrated to a world, weary with wars and continuing destruction that adherence to Truth and Non-violence is not meant for individual behavior alone but can be applied in global affairs too.
If we say that the twenty-first century is the century of the common man, then we see that Gandhism has even more relevance in this age, and Gandhi will inspire generations of individuals fighting for goodness of the society. If today we find that Gandhism is in severe test in countries like India, it is not because there is certain inherent weakness in Gandhism, but it is because we have not seen in India strong leaders with the required courage and conviction to fight the evils in society. We may borrow Gandhi’s own words on Ahimsa, and say that Gandhism is only for the courageous people.
I would like to conclude with a tribute to Gandhi that Albert Einstein gave: "Generations to come, it may be, will scarce believe that such one as this ever in flesh and blood walked upon this earth".

Demystifying Dr. Bhupen Hazarika:


                             Demystifying Dr. Bhupen Hazarika:
          Review of the Book Edited and Published By Tej Hazarika
                                                                                 Rajen Barua
Dr. Bhupen Hazarika (1926–2011) is generally remembered by the general public as the legendary singer, composer and film director from Assam.  In fact, he was a lyricist, musician, singer, poet, writer, activist, peace-maker, film-maker and much more.  Mostly however he will be remembered as the greatest singer not only in Assam but also in  West Bengal and Bangladesh. His songs, marked by humanity and universal brotherhood, gave voices to many regional and ethnic aspirations of the common people of the region that won him the hearts of the millions of Assamese and Bengali fans all over.
            However, the above is a profile of what Bhupen Hazarika is and how the generel public  perceive him. This however  does not tell us anything about how he became such a great artist, what inspired him to be such and what inner struggle he had to go through in the process. Most importantly we hardly know much about his ‘Dr’ title that he acquired and how he obtained the same and why. There are also many other facts about his life which the common people do not know.
Now, Tej Hazarika, his son and who is also a fan of Bhupen Hazarika has edited and published the book, “Demystifying Dr. Bhupen Hazarika”. The book has done a great service to the millions of his fans. For the first time, the book has published not only a copy of the Thesis of his Doctorate degree from Columbia University in 1952, but also gave some valuable insight how  and why he did it. The title of his Thesis was: “Proposals for Preparing India’s Basic Educators to use Audio-Visual Techniques in Adult Education”. From the title of the thesis itself we know the visionary and compassionate Bhupen Hazrika who was dreaming the upliftment for India’s teeming millions, in his word, ‘the grey haired farmer with sweet on his brow’, ‘the unemployed rickshaw puller in Benares’ or ‘the laborer in Mumbai’. 
Editing the book, Tej Hazarika rightly stated, " the subject of the thesis is still relevant, it spoke of conditions today - a treasure waiting to be published.  and it is that impetus which inspired Tej to publish the book with the thesis with the hope that his fans will understand Bhupem Hazarika better.
The book also had a valuable write up by Dr Dilip Dutta about the artist’s life story following the musical roots of Bhupen Hazarika which give us a snapshot of the environment  of his youth.
For the Assamese people, Bhupen Hazarika represented something more and something bigger.  For us, he was our unofficial cultural and musical ambassador to the world. For almost half a century or more, through his music, he had popularized the Assamese and in fact the North East Indian musical melodies to India, Bangladesh and beyond; and in the process he also carried with him the Assamese cultural and musical identity and the very psyche and aspiration of the Assamese people.
I am sure millions of fans of Dr Bhupen Hazarika will like the book.

BARACK OBAMA AND THE AMERICAN DREAM


BARACK OBAMA AND THE AMERICAN DREAM
(The Inside of the American Politics)
Rajen Barua

It is time to congratulate President Barack Obama, for we Americans have elected him for the Presidency for a second four-year term. Millions are rejoicing in his victory and many more millions in the world are simply relieved at the election outcome.

Barack Obama came from a working class environment and he is an embodiment of the American dream. Four years ago, people all over the world greeted Barack Obama's election with euphoria, because by electing the first-ever black person as President, the Americans have inspired the world and have shown that the so called American dream is alive and well in America. Now by re-electing Obama for a second term of office, the Americans have reassured the world that his color of the skin doesn't matter for the American public, and that his vision for the future and his action items resonated well with the majority of Americans. The second term election of Barack Obama as the President has however much deeper significance for America and as well as for the world at large.

First, just to have a perspective, it is important to note that he is only the third Democratic President, after Roosevelt (1936) and Clinton (1996) to be elected for a second term.

Second, this election has proved the strength of the oldest and the greatest democracy of the world, 'by the people', one more time, and that money and power, after all, cannot buy the American election. While both sides spent millions of dollars, the Republicans spent high dollars with the backing of Wall Street and the Corporate America, and the Democrats spent lower dollars backed by millions of individual middle class Americans. The outcome showed that the American election is still the election by the common people, the middle class, conducted under strict democratic rule of the law, and not by money or power. It is indeed a significant characteristic of this world's leading democracy for other nations to emulate.

Third, it is to be noted that besides fighting against higher Republican dollar, the middle class Americans were able to elect Barak Obama against heavy odds of current high unemployment and a weak US economy – a persistent attacking point for the opposition party. This simply showed that the majority of Americans decided to look at Obama’s  long term vision rather than the price of gas at the pump station.  The majority has shown more faith in Barak Obama to fix the economy and to take the USA to a better future, than the Republicans, and they simply wanted to give him more time to finish the job that he started. This is a great relief to Obama and to those millions who support his vision.

Fourth, it is significant, and to Obama’s credit, to note that he won the election with the majority votes of the following groups: African-Americans (93%), Asian Americans (73%), Hispanics (71%), Jews (70%), Women (55%), the Young (55%) and the highly educated white professionals, gays and lesbians, and other minority groups. One may wonder which group did not vote for him. The obvious missing group, of course, is the White male. Yes, Obama lost the White general male votes significantly; he received only 39% of their votes. Now before we jump into any conclusion of racial undertones, let us also note the fact that no Democratic Presidential candidate has ever received a majority of the White male votes since 1972; the highest percentage ever received was by Jimmy Carter (47%) in 1976; and note also the fact that Obama received exactly the same percentage of White male votes that President Bill Clinton received in 1992 (39%). In fact in some localities, received majority white male votes. This simply goes to reveal that it is not because of race or the color of his skin that Obama did not receive the majority White male votes; it is entirely because of ‘something else’, and that ‘something else’ is the essence of the conservative Republican Party which the party is trying to realize.

After all is said and done, the conservative Republican Party is overwhelmingly white and basically Christian, the group that practically was in control of traditional America for the last 200 years, since the birth of the nation in 1776 till about the 1960s. Now that control is shrinking due to various reasons. According to the 2011 census, 63% of the US population is white; 17% Hispanic and 13% black, and with the growing Hispanic population and the influx of new immigrants, it is simply a question of time when the Whites will become a minority. And this election has proved that if a strong visionary leader like Obama can create the right coalition of all the minority groups along with the moderate Whites, the Whites do not have to be a numerical minority to lose that power.

So the conservative Whites need to do a double soul searching which way to go, because that soul searching may sometimes lead to the wrong side. When Republican George Bush won the Presidency in 2001, many conservative Republicans looked at it as their last ditch opportunity to gain that losing control. Many think that waging of the Iraq War, (the ‘dumb’ war in the words of Obama) was in part of that effort. That war, also supported by the UK (Tony Blair), may also be looked at as an effort to regain the lost control of the Anglo-Saxon heritage in the Middle East.  The prescribed imperative is to divide the world into ‘good’ and ‘evil’ camps, wage wars, and continue the process by policing the world with military might. One may see here the divine  combination of Christianity, Capitalism and Just War (Dharma Yuddha) for the future of human civilization. The foundation of the traditional America is based on the similar principles that resulted in the bloodshed of 200,000 Red Indians and many displaced. Fortunately, most Americans of 21st century think otherwise and could not accept the Iraq War, and the vision collapsed. Looking at the election from that angle, Obama’s victory this time may signal the final blow to the possible white Anglo-Saxon supremacy under the Republicans. 

This time also the Republicans are soul searching, and are in fact swinging in the pendulum. Even without the concept of war, they are apparently isolating themselves more and more from the progressive realty of the 21st century America with their outdated 'conservative' social values of bygone days.  Conservative white talk show hosts such as Rush Limbaugh and others also have helped indirectly in Obama’s win, without their knowing, by stone walling the Republican Party for many years from connecting with the common moderate middle class American people and the minorities. If the Republicans are yet baffled at the election results, it simply shows that they are out of touch with the real America.

It was Bill Clinton who as a white did some soul searching and have addressed the obvious issue for the all whites when he said that ‘an America without a white majority is a worthy destiny’. As he put it a year ago to a small gathering of black columnists, “Along with our founding, which was an act of genius, and the freeing of slaves in the Civil War and the long civil rights movement, this will arguably be the third great revolution of America, if we can prove that we literally can live without having a dominant European culture.”  

In the meantime, the election results have showed that the Democratic party, under the progressive leadership of Barack Obama, is becoming the progressive Peoples party of the USA with the support of the moderate whites, the minorities and the immigrants. President Obama is ready to move for the future with his new vision. The issues on the table are the tax reforms for fare share for all, liberal health care system (Obama Care) for all, building an intellectual infra structure for educational opportunities for the middle class, a balanced energy plan, a meaningful environmental policy  and many others.  While the majority agrees that the country is not in its best right now, they also feel that under the leadership of Barak Obama, the country is definitely in the direction and in the right path for recovery.

On the international front, many agrees that Barak Obama is already doing a better job in foreign affairs where he is pursuing a progressive and humanistic policy of trying to resolve critical issues through dialogue rather than thru confrontation, supporting and encouraging democracy with pragmatism, and trying to treat all countries as equal partners rather than the USA taking a position of policing the world with its military might. In the coming years, we are definitely going to see more of his engaged foreign policy rather aggressively.

With that in view, it is no wonder that the President has already visited Myanmar, the country which is just opening its doors for democracy.  This is what he said in Rangoon addressing the new democratic government, “When I took office as President . I sent a message to those governments who ruled by fear: We will extend a hand if you are willing to unclench your fist. So today I have come to keep my promise promise and extend the hand of friendship.”  This is a message of hope and support to all emerging democratic countries in the world. A democratic Burma has lot of promises for gain for India and the North East India in particular in the form of more opportunities for business and cultural exchange taking advantage of a new Look East policy for India that is fast evolving.

In the coming years, we can look forward to a world of less confrontation and of more dialogue to resolve critical issues within reasonable limits. We can look forward to an agenda for democratic base rather than military might.  We can have our faith in him. Obama was humble to state on his victory  “Whether I earned your vote or not, I have listened to you, I have learned from you, and you made me a better president,” he said. “And with your stories and your struggles, I return to the White House more determined and more inspired than ever.”  

In the words of Michele Obama, his wife, "Barack knows the American Dream because he's lived it, and he wants everyone in this country to have that same opportunity, no matter whom we are, or where we're from, or what we look like, or who we love. He believes that when you've worked hard, and done well, and walked through that doorway of opportunity, you do not slam it shut behind you. You reach back, and you give other folks the same chances that helped you succeed." She also explained about that American dream, "We learned about dignity and decency, that how hard you work matters more than how much you make, that helping others means more than just getting ahead yourself. We learned about honesty and integrity; that the truth matters; that you don't take shortcuts or play by your own set of rules, and success doesn't count unless you earn it fair and square. We learned about gratitude and humility; that so many people had a hand in our success, from the teachers who inspired us to the janitors who kept our school clean, and we were taught to value everyone's contribution and treat everyone with respect."

It is inspiring to know that a great part of Obama’s American dream was inspired by Mahatma Gandhi on whom he commented thus, "In my life, I have always looked to Mahatma Gandhi as an inspiration, because he embodies the kind of transformational change that can be made when ordinary people come together to do extraordinary things."  The President Barack Obama also quoted Gandhi most recently in his address at the United Nations General Assembly in New York. “It’s time to heed the words of Gandhi: ‘Intolerance is itself a form of violence and an obstacle to the growth of a true democratic spirit.’ Together, we must work towards a world where we are strengthened by our differences, and not defined by them,” said Mr. Obama recently as he called for greater tolerance in the wake of an anti-Islam video that sparked violence across the Muslim world.  This is the type of democracy that should be which is not dominated by the pure majority. This is the type of democracy that Henry David Thoreau idealized for, this is the type of democracy Gandhi voiced for and Martin Luther King Jr dreamed for America.  This is radically opposite the Republican, the white Christian message who would like to see things all in black and white. 

Let us hope more Americans will listen to his voice in the coming years. Because whether one is a minority or majority, America has a lot to gain as the world democratic leader  from his Presidency; the peace loving citizens of the world has lo to gain from his Presidency from the second term.

The Phonetics of the Assamese Language


The Phonetics of the Assamese Language
-        Rajen Barua

Assamese is the major language spoken in the state of Assam in North East India. It is the eastern-most branch of the Indo-Aryan (IA) group of languages which is a branch of the greater Indo-European (IE) language group. The phonetics of the Assamese language is somewhat different from other IA languages in India (Sanskrit, Hindi, Punjabi, Bengali etc) chiefly for four reasons. (1)Assamese language has developed, over the years, in comparative isolation from other IA languages in India. (2)Assamese language was influenced heavily by the Tibeto-Burman and other languages of NE, while other IA languages in mainland India were not. (3)The IA languages in mainland India, on the other hand, were influenced heavily by the Dravidian languages while Assamese was not. (4)The branch of Aryans that emigrated to Assam in pre-historic times, were basically pre-Vedic Aryans, because of which Assamese still retain some of the characteristics of the original phonetics of the Indo-European group of languages which other IA languages in India seem to have lost. In the table below, we summarize the basic phonemes of the Assamese language as the Assamese speak today, and give a brief explanation of the same with nearest IPA symbols and English sounds.
Note 1: In the Sanskrit language, the two vowels v and vk corresponding to  Assamese, A and Aa, are called Hrosso (short) ‘Ah’ and Dirgho (long) ‘Ah’ respectively. In Sanskrit, as well as in Hindi and other IA languages, the pronunciation of Hrosso ‘Ah’ (v ) is like ‘u’ as in ‘up’, and that of Dirgho ‘Ah’ (vk) is like ‘a’ as in the word ‘calm’. Because of this, the letter v is represented by the Roman letter ‘a’ in Hindi or Sanskrit. However, in Assamese, the pronunciation of Hrosso ‘Ah’ (A) is like ‘o’ as in ‘Boy’.  In Bengali also, it is like the Assamese (i.e. A is pronounced like ‘o’ as in Boy). Writing on this characteristics of Assamese and Bengali, Baden Powell wrote,”In Assam and Bengal, the ‘o’ sound is generally the result of the dialectic pronunciation of the ‘a’ in the Sanskrit alphabets. Thus Bhagadutta is pronounced as Bhogodotto, and accordingly so written…” (‘The Village Community’). Thus correct representation of the Assamese A is by the Roman letter ‘o’, although many Assamese loosely use ‘a’ for A trying to imitate Hindi and Sanskrit blindly. This however creates a phonetic confusion, and when Assamese write (‘a’ for A) in words like Anjali (A&jlE^) Anil (Aenl), Amio (AemR), the non-Assamese Indian speakers mis-pronounce these words as Aa&jlE, Aaenl, AaemR^, reading ‘a’ for ‘u’ as in ‘up’. To avoid this confusion and to retain the proper Assamese pronunciation, Assamese should write ‘o’ for A and thus spell these words as Onjoli, Onil and Omio etc. Late Omio Kumar Das was one, who probably realized this error and used to spell his name correctly as Omio.
Note 2: Assamese has two /o/ sounds. One is like o (A) as in ‘boy’ and the other is like ò (A’) as in ‘bone’. In Hindi and Bengali, the ‘ò’  (A’)  sound is represented by the letter  (    v )  and  (o) respectively, and is represented by the letter ‘o’. In Assamese, (o) has a different sound which we represent here by the letter ‘w’. (See note 8 below).

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Sl #

Assam-ese Script

Roman Script

Pronunciation
(As in )

IPA Symbol

Typical Asm. Word

Assmese Pronunciation

Meaning

Note
Vowels : Assamese has eight (8) vowel phonemes
1
A
o
o in organ
ɔ
Akra
okora
ignorant
1,2
2
A’
ò
o in over
O
l’ra
lòra
boy
1,2
3
Aa
a
a in arm
Λ
panE
pani
water
1
4
hH,%
i
i in in
Ι
nEla
nila
blue
3
5
w
e
a in act
æ
qml
mel
meeting
4
6
w’
è
e in egg
e
qdL
dèx
country
4
7
iH,[
u
u in put
u
juhH
jui
fire
3
8
o
w
w in swan
w
olg
wlog
obeisance
8
Consonants: Assamese has 22 consonant phonemes

1
k
k
k in kick
k
k’la
kòla
deaf

2
K
kh
kh in  backhand
kh
Kraeh
khorahi
bamboo basket
5
3
g
g
g in go
g
grm
gorom
hot

4
G
gh
gh in doghouse
gh
Gr
ghor
house
5
5
\  Z
ng
ng in song
ŋ
ia\r
KZ
dangor
khong
big
anger

6
c,C, å«
s
s in sun
s
ecnaek, Ceb

sinaki, sobi
known, picture
6
7
j,J,R
j
z in zoo
z
jpna
Red

jopona
jodi
gate
if
7
8
t,f
t
t in toy
t
tra
tora
star
10
9
T,F
th
th in lefthand
th
qFla
thela
to push
5
10
d,i
d
d in dog
d
edn
din
day
10
11
D,I
dh
dh in mudhouse
dh
Duel
dhuli
dust
5
12
n.N
n
n in noon
n
nK
nokh
nail

13
p
p
p in pipe
p
pap
pap
sin

14
P
ph
ph in uphold
ph
Pul
phul
flower
5
15
b
b
b in baby
b
qbel
bèli
sun

16
B
bh
bh in abhor
bh
Bal
bhal
good
5
17
m
m
m in moon
m
manuh
manuh
man

18
r
r
r in roar
r
rja
roja
king

19
l
l
l in lull
l
lta
lota
creeper

20
X
w
w in award
w
duXar
duwar
door
8
21
s,S,L
x
x in xor (Russian)
ch in Loch (Scottish)
χ
qLS, es
xèx, xi

finish, he
9
22
h
h
h in hot
h
hat
hat
hand

23
~
¨
nasal

k~kal
kökal
waist
11













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Note 3.  Assamese does not have long or short vowels for /i/ or /u/ although different letters are there for long and short vowels. These different letters are used rather loosely, and the spelling does not reflect the pronunciation.
Note 4. Assamese has two ‘e’ sounds like the English words ‘get’ and ‘gate’. However, these are not differentiated in Assamese traditional spelling or in any Assamese dictionaries; one has simply to know when speaking. In Roman script writing, we differentiate these for the foreign speakers, writing one as ‘e’ as in ‘get’ and the other as ‘è’ as a in ‘gate’. Assamese ears are very sensitive to these two ‘e’ sounds as in words: qbl (‘bel’ = a fruit) and qb’l (‘bèl’ = bell).
Note 5. These aspirated phonemes (kh, gh, th, dh, ph, bh) are not there in English in normal usage. However, in the sample words shown, these phonemes are pronounced. English speakers should be careful not to pronounce these as simple unaspirated k, g, t, d, p, b.
Note 6,  Assamese has many letters for the /s/ sound (c,C,å«), but only one phoneme, all of which sound like ‘s’ as in the word ‘sun. Assamese use ‘sh’ or ‘ch’ sounds only in foreign words. However, highly educated scholars of Sanskrit pronounce the conjunt •c  and •C as ts (alveolar) or occasionally, tsh (alveopalatal), eg  iH•c (utso ~ utsho), iH•carN (utsaron ~ utsharon), hH•Ca (itsa ~ itsha) etc.
Note 7  Assamese has only one /j/ sound which is pronounced like soft ‘z’ as in the word ‘zoo’, although there many letters to represent this sound (j,J,R) etc. Assamese use /j/ as in ‘John’ sound only in foreign words.
Note 8.  This is another unique sound in Assamese of which there is no exact equvalent in English or in any other Indian languages. Assamese (o) sounds  somewhat like the semi-vowel ‘w’ as in words ‘swine’, ‘war’ etc. But in Assamese it is used both as a full vowel (o) as well as a consonant (X). In other IA languages, the consonant (X) is not there and the (o) is pronounced like Assamese (A’) (as  in ‘bone’) and is represented by the letter ‘o’. In Bengali for instance, o is a pure vowel, (but) like o as in ‘stone’, ‘bone’ etc”- “Learn Bengali for English Speakers”- Dr. Suniti Kumar Chatterji). In Assamese, this (o) sound is made by making the lips a bit more closed and the mouth a bit more round while making the sound ‘o’ as in ‘bone’.  Proper sound of (o) is heard in such typical Assamese words as : wpor (opr=above), wla (ola=be ready), wlog (olg=welcome), wroni (oreN =veil) etc.
Note 9. Assamese has this guttural fricative / χ / sound as represented by this IPA (International Phonetic Alphabet) letter. This is not found in any of the Tibeto-Burman languages of North East nor in any major IA languages in India except in Kashmiri, Sinhalese and in some minor languages of West India and some languages of the Himalayas. However, this sound is there in many languages of Europe, and the Assamese sound is similar to the guttural sound in such languages as Russian, German, Scottish, Greek, Czech, Polish, Swedish etc.  In Russian and Greek, this sound is represented by the letter x [Greek: Veexo (cough); Xorrah (country) etc; Russian: Xolm (hill); Xor (chorus); Xam (crude person)]. In German, Scottish and other languages, this sound is represented by the letter ‘ch’ :Bach (brook), Loch (pool of water) etc. Besides, the guttural kh sound is also found in Arabic language in such words as khabar, khatam etc.
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 Note 10.  The IA languages of India (Sanskrit, Hindi etc), the cerebral pronunciations of t, th, d, dh and n are there mainly due to the influence of the Dravidian languages of the South. In Assamese (as well as in Bengali), the cerebral pronunciations are not there. In this respect, Assamese is like the IE languages of Europe (English etc), and has only the mixed dental series (t, th, d, dh & n) although there are two sets of symbols for these letters both of which sound the same.
Note 11: Assamese also use the nasal notation (Í), called ‘sondrobindu’ above vowels as well as consonants in the Assamese script. But in Romanization, the sign   ( ¨ )  for (Í) will be shown above vowels only Eg. esh~t = xihöt, (they), qto~ = teŵ (he); sca~ = xösa (true); gao~ = gaŵ (village) etc.

Following are some typical Assamese words selected in random showing the basic  sounds of the language:
amar   (Aamar) : our barixa (baerSa) : rainy season
bhoiam (QBR^am ) : plains doxa    (dLa) : fate
dhauti (DaaiHet ) : earnest desire èdin  (wedn) : one day
ebar     (wbar) : one time gwhali (qgahael) : (cow shade)
ghonai (GnahH ) : frequently
hajòrika  (hajerka) : common last name in Assam.
ilahi (hHlaeh ) : excessive, expensive jòlòkia  (jlkER^a) : chilli
kopal (kpal) : forehead, fate khura (Kura) : uncle,  hoof on animal, leg
lakhuti (laKuef)  : walking stick mòtòlia  (mtlER^a) : intoxicated.
Nam-Ghwxa (namqGaSa) : a famous religious book in Assam.
oxom (Asm) : Assamese name of the state of Assam
òjuhat (Ajuhat) : excuse pòtion (petR^n) : convince
phulam (Pulam) : flowery raxi  (raLE): sign of the zodiac
swtal (qcatal) : court yard twmar (qtamar) : your
thoronga (Fr\a ) : stiff upai (iHpaR^) : means, solution
wlwta (oqlafa) : opposite
xongkordew (LZkrqdX) : famous religious guru of Assam.
xiwoxagor (eLXsagr) : name of a town in Assam
Note: The article has been prepared in consultation with the following books on Assamese language.
(1)  Assamese: Its Formation and Development – Dr. Banikanta Kakoty
(2)  The Structure of Assamese – Dr. Golok Ch. Goswami
(3)  Oxomiya Bhaxar Ussaorn – Dr. Golok Ch. Goswami
(4)  Oxomiya Bhaxar Moulik Bisar – Debananda Bhorali
(5)  Various Writings of Dimbeswar Neog, Kaliram Medhi etc
(6)   A Pronouncing Dictionary of American English – Kenyon & Knott