Zeitschriftenartikel: „BODOS“

1

Biton, Dr Bibungsar Swargiary. „AN OVERVIEW OF FAIR AND FESTIVALS OF THE BODOS AND PARTICIPATION OF WOMENFOLK“. ShodhKosh: Journal of Visual and Performing Arts 3, Nr. 2 (21.07.2022): 46–56. http://dx.doi.org/10.29121/shodhkosh.v3.i2.2022.139.

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The Bodos are the early settler of North-east India basically Assam and also inhabitants of neighboring countries of India like Nepal, Bhutan, and Bangladesh. Racially the Bodo belongs to the Mongoloid stock of the Indo-Mongoloids or Indo-Tibetans. The Bodos are most adventurous in their cultural activities. The Bodos are most close to nature. Hence, the maximum activities are closed to nature and their livelihood also depends on nature. The observation of the socio-cultural activities and their economy depends on nature. The Bodos observe diverse fairs and festivals at different times or seasons before cultivation, during the cultivation, and after the end of the cultivation. During the observation of the fair and festivals, all the people come to enjoy willingly together. The Bodos are very rich in their culture and tradition which are reflected quite in their fairs and festivals. The fair and festivals of the Bodos mostly related to agriculture and allied activities. These fairs and festivals are classified into three types of Seasonal festivals, Agricultural festivals, and religious festivals. In all the fairs and festivals womenfolk have a big contribution or role in Bodo society. The womenfolk are foremost part of the celebration of the fair and festivals of the Bodos.

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Baro, Dwipen. „THE PORTRAYAL OF ECONOMIC ORIGINAL PICTURE FROM THE NOVELS OF MR LAHARY: SIGNIFICANT REVIEW OF BODOS, DWELERS OF ASSAM“. International Journal of Research -GRANTHAALAYAH 7, Nr. 9 (30.09.2019): 92–101. http://dx.doi.org/10.29121/granthaalayah.v7.i9.2019.564.

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Bodo literature is a developing literature after the Assamese literature in Assam. Monoranjan Lahary is a popular and prominent writer. In the mentioned topic, it will be criticized concerning some economic earning methods and systems inherently followed by the Bodos, portrayed by Monoranjan Lahary in his novels. He has used different kind of original habits of the Bodos, which are not alike to the contemporary dwellers of Assam. In his novel, he reflects the genuine technique or habits of the Bodo people to earn the money. He uses concrete idea in his novels having used the genuine picture. The readers can enjoy and earn knowledge so much, as they have required from the novel of Lahary, about the Bodos. The works and the habits always influenced to other communities to follow the same. This paper attempts to show the nature of living of the Bodos, that the Bodos do physical hard labor, where there was no impact of modernism. In the discussion, the dialogues and the quotations are given in the same language i.e. Bodo, as used in the novels by the novelist Monoranjan Lahary.

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Singh, Dr Oinam Ranjit, und Umananda Basumatary. „The History Of Education And The Literary Development Of The Bodo In The Brahmaputra Valley“. History Research Journal 5, Nr. 5 (27.09.2019): 32–50. http://dx.doi.org/10.26643/hrj.v5i5.7916.

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The education is regarded as the invincible element for the development of a society. Without the progress of education the rate of development index of a particular society cannot be measured. The Bodos are the single largest aboriginal tribe living in the Brahmaputra valley of Assam from the time immemorial. They possessed rich socio-cultural tradition and solid language of their own. In the early 19th century on the eve of British intervention in Assam the condition of education among the Bodos was completely in a stake. It was after the adoption of the education policy in Assam by British Government the ray of educational hope reached to the Bodos. It was undeniable fact that the Christian Missionaries also played an important role in disseminating western education among the Bodos through their evangelical objectives in view. They established many schools in the remote places of the Bodo populated areas to spread the education. Besides that the Christian Missionaries left many literary activities among the Bodos as a credit in their account. These missionary activities awaken the educated elite sections of the Bodos to promulgate social reform movement by the means of literary activities. As a consequence in the early part of the 20th century under the banner of Boro Chatra Sanmilani some of the educated Bodo youths had started to publish series of magazines like Bibar, Jenthoka and Alongbar etc. and many others. This process of literary development among the Bodos stimulated the trend of social awakening and paved encouragement to the new generation towards the path of enlightenment.

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4

RAMCHIARY, HIMANI. „Territorialisation of Ethnic Space: Politics of Identity among the Bodo Tribes of Assam“. International Review of Social Research 9, Nr. 2 (30.10.2020): 122–35. http://dx.doi.org/10.48154/irsr.2019.0013.

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The relation between region and nation are understood as emerging simultaneously. An understanding of the articulacy of the Bodoland movement which demands a separate homeland in terms of a separate state carved out of Assam in India, demonstrates that, although the Bodoland movement challenges the distribution of autonomy over territory, it reflects in it the Bodo question of identity. This is reflected in the imagined boundaries which endow the problem of land alienation and render it in terms of ethnic space. At the same time, these boundaries present the viable part of being a home to many other communities other than the Bodos. In doing so, the Bodos trace their belongings and affiliations to a tribe. This study is a reflection upon how the Bodoland movement of the twentieth century takes up the issue of tribal land alienation in the proposed Bodo homeland. The paper intends to brings out the relation between land alienation and the government policies of land allotment which are being used for various development purposes.

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RAMCHIARY, HIMANI. „Territorialisation of Ethnic Space: Politics of Identity among the Bodo Tribes of Assam“. International Review of Social Research 9, Nr. 2 (30.10.2020): 122–35. http://dx.doi.org/10.48154/irsr.2019.0013.

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The relation between region and nation are understood as emerging simultaneously. An understanding of the articulacy of the Bodoland movement which demands a separate homeland in terms of a separate state carved out of Assam in India, demonstrates that, although the Bodoland movement challenges the distribution of autonomy over territory, it reflects in it the Bodo question of identity. This is reflected in the imagined boundaries which endow the problem of land alienation and render it in terms of ethnic space. At the same time, these boundaries present the viable part of being a home to many other communities other than the Bodos. In doing so, the Bodos trace their belongings and affiliations to a tribe. This study is a reflection upon how the Bodoland movement of the twentieth century takes up the issue of tribal land alienation in the proposed Bodo homeland. The paper intends to brings out the relation between land alienation and the government policies of land allotment which are being used for various development purposes.

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BRAHMA, MANAJ KUMAR. „The Inter-Relation Of Dress And Culture In Bodo Society“. Think India 22, Nr. 3 (20.09.2019): 506–13. http://dx.doi.org/10.26643/think-india.v22i3.8317.

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Dress and culture is play very important role in Bodo society. From the primitive age to modern, the traditional dresses and ornaments have played a very important role in molding the socio-cultural life of the Bodos. They have their own culture, tradition, belief and customs, etc. The women still wear their traditional dress like- Dokhna, Gamacha, Jwmgra Phali, Sadri and Aronai. The Bodo people weave traditional hand woven dresses such as Dokhna, Sadri, Gamsa and Aronai. The Bodo women are bestowed with expertise in weaving their own traditional dresses. The Bodo women wear Dokhna and Sadri, while men wear Gamsa and Aronai.

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7

Behera, Anshuman. „The Majoritarian Way to Democracy“. Alternatives: Global, Local, Political 42, Nr. 3 (August 2017): 135–45. http://dx.doi.org/10.1177/0304375418757094.

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A minority group’s demand for a separate territory is usually understood as its protest against the majority rule in a democratic setup. While the minority’s demand for a separate territory is against the majority rule, it is certainly not against the principles of majoritarianism. In the process of resisting against the majority rule, the minority aspires to be seen as a majority in an exclusive territorial arrangement that it demands. In this case, the minority takes a majoritarian approach to achieve greater democratic rights. This can be called as majority–minority paradox in a democracy. The present article is an attempt to critically understand the Bodoland conflict in Assam; especially as to how the Bodos demand for an autonomous or separate territory on ethnic lines can be seen as a similarly majoritarian approach to democracy. The demand for a separate territory exclusively for the Bodos revolves around the concept of majoritarianism. This article finds a key contradiction in how majority rule is opposed and simultaneously majoritarianism is practiced by groups demanding a separate Bodoland. This article also investigates militant organizations that are allegedly fighting for the “Bodo” cause including the various factions of the National Democratic Front of Bodoland. It also seeks to investigate what happens to the democratic rights of non-Bodos in the majoritarian “minority” politics of the Bodoland Territorial Area District.

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Singh, Dr Oinam Ranjit, und Dr Nijwm Gwra Brahma. „Rites And Rituals Of The Bodo In Agricultural Operation“. Think India 22, Nr. 3 (19.09.2019): 257–68. http://dx.doi.org/10.26643/think-india.v22i3.8192.

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The Bodos are agriculturist. They cultivate different kinds of crops like Bawa, Ashu, Sali etc. during the time of summer season.1 No doubt, the Bodos are good cultivator and they are self dependent. In this regard Rev. Sydney Endle says that the Bodos are especially skillful in the construction of irrigation canals and earth-work embankments for diverting water from river beds into their rice fields and their efforts in this direction are very largely aided by their closely ethnic organization.2 It is stated that when they proceeded and settled in the valley of Assam and some parts of North East India, they had crossed their earlier stages of life and became nomadic farmer.3 In earlier time, when they practiced Jhum or shifting cultivation they always tried to find out virgin land which could provide more productivity. With the passage of time, they gave up Jhum or shifting cultivation and started settled agriculture with ploughshare and other allied agricultural implements. However, concrete evidence has not been found so far when the practice of pre-agricultural activities and Jhum cultivation had been abandoned by the Bodos and when they have started agriculture with ploughshare and other agricultural implements. Even today the majorities of the Bodos are cultivators and inhabited in the village. Whenever the rainfall threatens to be below the average, the cultivators with their elders go to the field to bring the water to the paddy field from the nearest river.4

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9

Singh, Dr Oinam Ranjit, und Bidintha Narzary. „Traditional Knowledge On Healing Of The Bodos: Significance And Role In The Society“. History Research Journal 5, Nr. 5 (25.09.2019): 137–47. http://dx.doi.org/10.26643/hrj.v5i5.8054.

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Traditional knowledge refers to the practice of inherited body of customs and belief that has been transmitted from one generation to another, throughout the ages. The traditional healing system and traditional medicines in the Bodo society are deeply rooted with the traditional religion, belief system, customs, social values and ecology which therefore make it necessary to study it in a historical context. The healing practice includes indigenous methods like performing rituals, animal sacrifices and certain characteristic of magico-ritual. The healer in the Bodo community is referred as Oja. They perform the rituals, chant mantras and provides various kinds of medicines, amulets etc. The paper tends to discuss the origin of the traditional healing system among the Bodos and highlight its relevance in the society. The study is based upon the extensive field studies and interviews. Attempts have been made to understand the concept of medicine and healer, globally, in order to study the origin of medicine and traditional healers.

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10

Barmahalia, Faguna. „Revivalism of Bathouism Among the Bodos“. IOSR Journal of Humanities and Social Science 1, Nr. 5 (2012): 42–45. http://dx.doi.org/10.9790/0837-0154245.

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11

Scott, Edward D., und Nancy L. Deutsch. „Conferring Kinship: Examining Fictive Kinship Status in a Black Adolescent’s Natural Mentoring Relationship“. Journal of Black Psychology 47, Nr. 4-5 (19.03.2021): 317–53. http://dx.doi.org/10.1177/00957984211002613.

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This case study examined the way an adolescent Black boy extended his kinship network as a part of navigating and demonstrating agency in mentoring relationships with nonparental adults. We purposively selected one participant, Bodos, from the sample of a larger mixed-method study involving youth, aged 12 to 18 years, in the southeastern United States. Drawing on narrative methodology, we used a holistic-content approach to analyze Bodos’ responses to semistructured interviews. Bodos used several narratives to describe his experiences. We offer three findings: (a) Fictive kinship is a positive feature of Black adaptive culture that can be leveraged by Black youth as a tool for creating a distinct relational dynamic with their mentors, (b) adolescent Black boys possess skills and knowledge that both preexist and emerge within positive mentoring relationships, and (c) youth agency and expectations manifest in mentoring relationships to inform and influence those adults’ significance. This case study furthers the field’s understanding of how cultural practices can positively influence relational development and create a unique relational context and experience.

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12

Basumatary, Swler, und Jhanin Mushahary. „Ethnic Assertion and Electoral Politics of the Bodo Tribe in Assam“. E3S Web of Conferences 399 (2023): 02009. http://dx.doi.org/10.1051/e3sconf/202339902009.

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Ethnic assertion in North East India is widely known political phenomenon. Bodos are one of the largest ethnic groups in North East India, who have asserted for Bodo homeland in Assam for a long time. This paper is an attempt to make a critical analysis of various stages of the Bodo assertion, the rise of Bodo identity consciousness, sub-nationalism, evolution of the Bodo politics and simultaneous participation in electoral politics since Colonial era under different organizations and leadership of the time. Beginning from the first generation Bodo leaders in the first half of the 20th century to the post Independence era and beyond. The study is limited and emphasis only the Bodo assertion and their electoral participation within the limited political and territorial framework of BTC/BTR. BTC/BTR comprises of four districts of Assam i.e. Kokrajhar, Chirang, Baksa and Udalguri. It is administered under the Sixth Schedule of the Constitution of India. It enjoys limited jurisdiction of legislative and executive power under the constitutional framework.This study is analytical in nature includes an observation and critical analysis of the secondary sources. The study has also referred the primary sources for electoral data and statistic from various official sources and records.

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Brahma, Nijra. „The traditional musical instruments of the bodos“. Asian Journal of Research in Social Sciences and Humanities 7, Nr. 7 (2017): 238. http://dx.doi.org/10.5958/2249-7315.2017.00382.3.

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14

Sarma, Pankaj. „UNDERSTANDING THE BODO MOVEMENT: IDENTITY POLITICS AND THE RISE OF POLITICAL VIOLENCE“. International Journal of Social Science and Economic Research 08, Nr. 04 (2023): 667–85. http://dx.doi.org/10.46609/ijsser.2023.v08i04.008.

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The Bodo movement refers to the socio-political mobilization that emerged in the late 20th century in Assam emphasizing the indigenous Bodo community’s aspiration and struggle for the recognition of unique identity, cultural heritage and territorial rights. With its desire to attain greater autonomy and self-determination the movement mobilized the Bodo people through various forms of protests including strikes, rallies and civil disobedience. This paper makes an attempt to analyse how a complex interplay of historical, economic and cultural factors have shaped the trajectory of the movement. Focusing on the exclusivist tendencies generated by the movement the paper makes a critical investigation of the serious implications when a particular ethnic group obsessively pursues its identity politics with definite territorial claim in a multiethnic and multi-cultural society. Territorial claim based on narrow ethnic lines driven by exclusivist tendencies and informed by militant politics renders the other minority communities in the particular living space in a position of grave disadvantage undermining their rights. The paper argues that attempts made by the Bodo leadership to create a homogenous Bodo-inhabited area by carrying out a string of indiscriminate attacks, and process of ethnic cleansing against the non-Bodos in a shared homeland that is characterized by ethnic diversity not only in terms of plurality but of shared geographical and cultural space, essentially problematized the idea of democratic living in a shared homeland

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Bajpai, R. R. N., und Sumita Bajpai. „Some genetic markers among the Bodos of North Bengal, India“. Anthropologischer Anzeiger 48, Nr. 1 (23.03.1990): 25–28. http://dx.doi.org/10.1127/anthranz/48/1990/25.

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16

Hajowary, Tapasi. „THE DANCE FORMS OF A DOUDINI IN KHERAI FESTIVAL OF THE BODOS OF ASSAM: AN ANALYTICAL STUDY FROM RELIGIOUS PERSPECTIVE“. ShodhKosh: Journal of Visual and Performing Arts 3, Nr. 2 (14.07.2022): 22–30. http://dx.doi.org/10.29121/shodhkosh.v3.i2.2022.148.

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The Bodos are important tribes of the North-Eastern India, particularly Assam. They belong to the Indo-Mongolian group of tribes and are inducted as Kiratas. They are mainly scattered in the districts of Kokrajhar, Goalpara, Barpeta, Bongaigaon, Baksa, Dhubri etc. The traditional Bodos celebrate Kherai as one of their significant religious festivals Brahma (2008) 14. They perform Kherai for well-being of their families, to yield good harvest and prosperity of the society. Kherai is a religious custom in which the primitive spiritual almighty is prayed earnestly. It is a prayer institution of Bwrai Bathou or Sibrai, the supreme deity of Kherai festival. Though there are mainly eighteen types of dances associated with Kherai puja but there are some additional dance-drama forms which are also counted after those eighteen dances and the main dancer of the puja is the doudini Brahma (2003) 20.

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Narzary, Nobin. „Analyzing the Role of English ‘Loan Lexis’ in the Process of Language Change in Contemporary Bodo Linguistic Community“. Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, Nr. 3 (11.04.2021): 5527–39. http://dx.doi.org/10.17762/turcomat.v12i3.2216.

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Language grows, evolves and develops over a period of time. Reading through old English writings even the native speakers of today would struggle understanding them. No language (including Bodo) is exempt from this fact. According to Edward Sapir an American Linguist, Language contact is one of the main reasons behind such change in a particular linguistic community. Darwin says that ‘languages tended to change in the direction of having shorter easier forms, and that it could be explained by natural selection.’ My close observation lead me to discover that there are numerous English ‘loan words that the ‘Bodos’ use in their conversations. This is a case not only of one linguistic community but of most North East Indian linguistic communities; we can’t deny the fact that English Loan words have found great usage in our conversations, TV shows, songs, films and functions. This practice has to a certain extent ushered in some changes in contemporary Bodo linguistic community. Edward Sapir talks about how one linguistic community borrows vocabulary from another in the process of cultural and social interaction; this he says has been a common phenomenon among linguistic communities in the history and continues to prevail as a common practice till today. In my paper I discuss the causes of such a practice and their possible pros and cons with special reference to Contemporary Bodo linguistic community.

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Brahma, Sansuma, und Rajesh Kumar. „The Bodos in the Brahmaputra Valley: People, Language, and Culture“. Journal of Exclusion Studies 12, Nr. 1 (2022): 1–22. http://dx.doi.org/10.5958/2231-4555.2022.00001.8.

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19

Brahma, Nijra, und Dr Luke Daimary. „The Traditional Agricultural Tools and Technology used by the Bodos.“ IOSR Journal of Humanities and Social Science 22, Nr. 05 (Mai 2017): 65–72. http://dx.doi.org/10.9790/0837-2205086572.

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20

Brahma, Dr Sekhar. „MARRIAGE SYSTEM OF THE BODOS AND ASSOCIATED RITES AND RITUALS“. IOSR Journal of Humanities and Social Science 22, Nr. 06 (Juli 2017): 58–63. http://dx.doi.org/10.9790/0837-2206025863.

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21

Swargiary, Prithwiraj, und Amarjyoti Mahanta. „Changing Pattern of Farm and Non-Farm Livelihood among the Bodos: A Study in Bodoland Territorial Areas of Assam, India“. Asian Journal of Agriculture and Rural Development 10, Nr. 2 (03.09.2020): 671–81. http://dx.doi.org/10.18488/journal.ajard.2020.102.671.681.

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The objective of this paper is to examine the pattern and intensity of inter-generational and intra-generational changes in livelihood, taking the case of the Bodos, the largest scheduled tribe of Assam, India. The data for the study has been collected from 1161 randomly selected Bodo households in Bodoland Territorial Area Districts of Assam. The intensity of inter-generational and intra-generational livelihood changes has been measured through a rate developed for the purpose. Further, the association between the livelihood attributes has also been tested. The study finds that the intensity of intra-generational livelihood change is less than that of the inter-generational change. Livelihood change is more prominent from the farm to the non-farm sector. Though livelihood changes have taken place between the generations, the sectoral selection of livelihood by the present generation is closely associated with the livelihood of the preceding generation. Steps for infrastructure development to unfold farm and non-farm sources of income are required. Agro-based industrial units should be promoted, and required skill development initiatives should be taken so those poor households can diversify their livelihood portfolios.

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Baro., Maneswar. „FOOD-HABITS AND TRADITIONAL KNOWLEDGE SYSTEM OF BODOS OF ASSAM: A STUDY.“ International Journal of Advanced Research 4, Nr. 8 (31.08.2016): 1769–74. http://dx.doi.org/10.21474/ijar01/1390.

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23

Hussain, Iftikhar, und Md Mustafijur Rahman. „Issues of Migration and Ethnic Clash in Bodoland: A Critical Analysis“. Cross-Currents: An International Peer-Reviewed Journal on Humanities & Social Sciences 1, Nr. 2 (28.12.2015): 55–58. http://dx.doi.org/10.36344/ccijhss.2015.v01i02.006.

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The issue of Bangladeshi illegal migration has troubled the state of Assam for decades. The lack of authentic data on illegal migrant flows only adds to the discomfort. The illegal Bangladeshi migrants issue tends to dominate the political, economic and social discourses in Assam. The lack of data on migration adds to a sense of being „under siege‟ by outsiders as no one is sure as to the number of migrants visibly infiltrating all walks of life in Assam. The recent disturbances in Kokrajhar and Dhubri districts of Assam have once again brought the issue of ethnic clash between Muslim and Bodo communities. There is no evidence to suggest that the latest violence is a direct consequence of illegal immigration. The clash between Muslims and Bodos is often misinterpreted as a clash between illegal Bangladeshis and indigenous people. This clash is due to the political and communal conspiracy created by some fundamentalists and political leaders to gain their political mileage. As a consequence, a large number of innocent men, women and children lost their lives. This has certainly pushed back the development issues of the state and destroyed the fraternity between the two communities. This paper will try to examine that the recent clashes in Kokrajhar and Dhubri districts are not due to the problem of migration but the fears of losing land and identities connected with land.

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Hazarika, Anurag, und Samikshya Madhukullya. „COMMODIFICATION OF FOOD CULTURE OF THE BODO COMMUNITY OF ASSAM“. Journal of Innovations in Business and Industry 1, Nr. 4 (2023): 215–22. http://dx.doi.org/10.61552/jibi.2023.04.006.

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Food, which is a basic requirement for a healthy life and survival, has broadened its scope. In a nutshell, it states that, aside from being a necessary component of survival, It has also evolved into a commodity for commerce and financial gain. The North-East of India, particularly Assam, is home to a diverse range of ethnic and other linguistic groups, each with its own distinct personality, resulting in a vibrant and colourful landscape. Every town has its own traditional foods, as well as a particular style of preparing, presenting, and exhibiting its cultural identity. This paper provides an outline of food commodification. Indigenous foods, which were previously primarily conserved and limited within the four walls of a community, are now being shared on global platforms and among other communities for economic gain, community representation, and man and woman empowerment to improve lifestyle and culture. The study area is comprised of six villages and sub-urban areas in Sonitpur District, Assam, India, primarily in the Chariduar area, where the majority of the population is from the Bodo community. The data and facts for the preparation and conservation of the Bodos' local traditional ethnic foods were gathered through discussions with families, commercial outlets such as ethnic restaurants, local markets, and other people involved in the process of preparing and selling the unique dishes on a commercial scale. The report also considers the chances for continued development of Assam's ethnic cuisine industry.

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Singh, Oinam Ranjit, und Kumud Ranjan Basumatary. „The British administration and its impact on the bodos of Goalpara district: A study“. Asian Journal of Research in Social Sciences and Humanities 7, Nr. 9 (2017): 137. http://dx.doi.org/10.5958/2249-7315.2017.00449.x.

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Ph.D.Guide, Dr Oinam Ranjit Singh, und Kumud Ranjan Basumatary. „The Socio-Economic & Religious Conditions of the Bodos in the Early 20th Century“. IOSR Journal of Humanities and Social Science 22, Nr. 06 (Juni 2017): 13–22. http://dx.doi.org/10.9790/0837-2206061322.

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Bhattacharjee, Somenath, und Franky Boro. „Significance of Bailwng in the Traditional Belief and Customs of the Bodos in Assam“. Journal of the Anthropological Survey of India 66, Nr. 1-2 (Dezember 2017): 277–95. http://dx.doi.org/10.1177/2277436x20170118.

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Narzary, Hwiyang, und Ananta Basumatary. „Proximate and vitamin C analysis of wild edible plants consumed by Bodos of Assam, India“. Journal of Molecular Pathophysiology 4, Nr. 4 (2015): 128. http://dx.doi.org/10.5455/jmp.20151111030040.

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Bhattacharjee, Somenath, und Franky Boro. „A Study on the Little Known Ethnic Games of the Bodos and Karbis of Assam“. Journal of the Anthropological Survey of India 67, Nr. 2 (Dezember 2018): 185–201. http://dx.doi.org/10.1177/2277436x20180203.

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Sharmistha Chakraborty, Arvind Kumar Goyal, Mehdi al Kausor und Birendra Kumar Brahma. „Nutritive and nutritional analyses of Chanda nama consumed by the Bodos of Kokrajhar District, BTAD, Assam“. International Journal of Fundamental and Applied Sciences (IJFAS) 7, Nr. 3 (30.09.2018): 33–38. http://dx.doi.org/10.59415/ijfas.v7i3.121.

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The small indigenous food fishes are enriched in high quality nutrients. They are cheap sources of high grade protein. Due to the low price they are reachable to the poor communities and admired by the different classes of people of the country. Chanda nama is though small but popular food fish in Assam having good consumer preference. Proper measures must be taken for the better conservation of these fishes. In the present work, we report the nutrient profile of Chanda nama collected from ponds and wetlands in and around Kokrajhar Assam. The proximate analysis showed that the contents of moisture, ash, total protein, total carbohydrate and total lipids were 68.12 ± 0.06%, 5.59 ± 0.02%, 14.86 ± 0.04%, 0.33± 0.04% and 11.09± 0.07% respectively. The amino acid profile revealed the fair content of essential amino acid L-histidine (8.36 ± 0.05g/100g). The fatty acid profile documented that the fish is having a good content of palmitic acid (4.49 ± 0.01g/100g), oleic acid (1.94 ± 0.03g/100g) and stearic acid (1.43 ± 0.02g/100g) apart from various others. It was also found that Chanda nama may be a rich source of iron (3.90 ± 0.02mg/100g), zinc (3.18 ± 0.02mg/100g) and calcium (807 ± 0.02mg/100g) Phosphorus (2470 ± 0.02mg/100g). One of the macro mineral phosphorous was traced to be the most abundant one (2470 ± 0.02mg/100g). The good content of Vitamin A (378.96 ± 0.03µg/100g) was also reported in the present study. In conclusion, C. nama have plethora of nutritive

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Hazarika, Kanki, und V. Sita. „Predicament of Landlessness: A Critical study of Women’s Rights over Land in Assam“. South Asian Survey 27, Nr. 1 (März 2020): 19–36. http://dx.doi.org/10.1177/0971523120907194.

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Land rights to women is one of the significant markers of a gender-just society. It is a basic human right that provides welfare, economic and social security, strong bargaining power and various other benefits. Ownership right over land is also critical to the citizens in terms of exercising and availing rights guaranteed by the state. Based on a narrative from the fieldwork done among the Bodos in Assam, this paper explores the significance of land rights in accessing various rights and welfare programmes and how women are affected in this regard due to lack of land rights. It discusses how a woman’s lack of rights over land can lead to a status of homelessness and place her in a socially and economically precarious position. The landlessness or homelessness status restricts her from accessing various benefits provided by the state. In this context, the paper also looks into the social construction of gendered norms on land rights of the Bodo community. Construction of societal norms on individual’s rights over landed property, inheritance are generally determined by kinship and affinal ideologies of a community. Such norms are often gendered that deny rights to women over this material resource. The most affected are the single, widow and separated women who have no support from the families. Communities having patriarchal ideologies consider women as passive, dependent and secondary subject and accordingly, gendered norms are constructed. Even the state apparatuses, which is often male-dominated, locate woman within the realm of the family and design policies for women as ‘beneficiaries’ and ‘dependents.’ The gendered norms on land rights of a community have a broader impact that goes beyond the community level and enmeshed with the affairs of the state.

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Andersen, Peter Birkelund. „Stammereligioner: konversion til kristendom og hinduisme i Indien. Illustreret med eksempler fra santal- og bodostammerne i kolonitiden i Indien“. Religionsvidenskabeligt Tidsskrift, Nr. 63 (20.11.2015): 20. http://dx.doi.org/10.7146/rt.v0i63.22550.

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Based on case studies of conversion among the Santals and Bodos in Central India and Assam from 1867 to the 1930s it is argued that the European Christian missionaries to the tribal peoples overstated the importance of baptism and did not fully understand the rationality which the converts addressed their situation through. During the colonial period the converts to Christianity were far more open to mobility between different religious groups and far more elective between local and Christian religious traditions. These facts query the post-colonial resentment of the acts of the Protestant Christian missions during the colonial period as well as the larger approach to the colonial period in the school of ‘post-colonial studies’. In both cases due to the fact that the Indians living during the colonial period are denied the rationality they acted within. A note has been added post-release in the end of the article on the request of the author.

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Narzary, Hwiyang, Anuck Islary und Sanjay Basumatary. „Study of antimicrobial properties of six wild vegetables of medicinal value consumed by the Bodos of Assam, India“. Medicinal Plants - International Journal of Phytomedicines and Related Industries 10, Nr. 4 (2018): 363. http://dx.doi.org/10.5958/0975-6892.2018.00053.9.

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Arvind Kumar Goyal, Birendra Kumar Brahma, Anusriti Basumatary, Jangila Basumatary, Derhasat Narzary, Neeta Mwsharary, Samir Jamatia und Pungbili Basumatary. „Inventorying bamboo diversity of Kokrajhar District, BTAD, Assam, India with emphasis on its uses by the Bodos and allied tribes“. International Journal of Fundamental and Applied Sciences (IJFAS) 3, Nr. 3 (30.09.2014): 30–34. http://dx.doi.org/10.59415/ijfas.v3i3.60.

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BACKGROUND & OBJECTIVE: Bamboo (Poaceae), an important non-wood forest resource has been interwoven with the lifestyle of the Bodos and allied tribes of this region since ages but there is as such no documentation of bamboos found in Kokrajhardistrict of Assam, India. Thus, here an attempted have been made to present diversity of bamboo species along with theirutilization by the resident tribes. METHODOLGY: Field visit were conducted for collection coupled with consultation with thepublished literatures, experts for proper identification and extensive interviews with the local people to record the uses andvernacular names. RESULTS: A total of 13 species, 2 varieties and 1 forma under 5 genera were recorded from Kokrajhar district.The genera Bambusa was found to be the most dominating with eight species, two varieties and one forma. The myriad uses ofbamboo by the local as construction material, raw material for pulp and paper industries, agarbati (incense sticks) industries,designing minor craft have also been presented. Of the total 9 species produces edible shoots which forms a favourite item for thetribes.

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Subir Bhaumik. „The India-Myanmar Kaladan Project: Vision and Reality“. ijpmonline 1, Nr. 1 (25.06.2022): 1–5. http://dx.doi.org/10.26524/ijpm.1.1.

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India’s recent connectivity projects in the East, like the USD 484 million Kaladan Multi-Modal Transport Project, stem from a compulsion imposed by the sub-continent’s post-Partition geography. Pakistan lost its eastern wing in a bloody civil war in 1971 because it was logistically impossible for its army to hold on to an alienated province with millions of Bengalis up in arms and their insurrection fully backed by India. India did not lose its restive ‘Seven Sisters’ in the Northeast, but a spate of violent insurgencies by battling ethnicities (Naga, Mizo, Manipuri, Assamese, Bodos and other tribes) challenged Delhi’s control over the remote region. That has compelled post-colonial India to seek alternate trans-national connectivity to the region to get round the limitations imposed by the 21 km wide ‘Siliguri Corridor’, the only land link connecting the Indian mainland to the Northeast. A combined armoured-infantry-airborne thrust by China through the Zompheri Ridge down the Chumbi Valley and Jaldhaka, cutting off this Siliguri Corridor – this is the worst nightmare scenario for India’s military planners.

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Basumatary, Sanjay, und Hwiyang Narzary. „Nutritional value, phytochemicals and antioxidant property of six wild edible plants consumed by the Bodos of North-East India“. Mediterranean Journal of Nutrition and Metabolism 10, Nr. 3 (15.11.2017): 259–71. http://dx.doi.org/10.3233/mnm-17168.

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Maity, Shrabanti, und Jeroen Buysse. „Multidimensional poverty and the factors influencing the multidimensional poverty status of Bodos': a case study of Udalguri district, Bodoland“. International Journal of Education Economics and Development 8, Nr. 4 (2017): 266. http://dx.doi.org/10.1504/ijeed.2017.088820.

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Buysse, Jeroen, und Shrabanti Maity. „Multidimensional poverty and the factors influencing the multidimensional poverty status of Bodos': a case study of Udalguri district, Bodoland“. International Journal of Education Economics and Development 8, Nr. 4 (2017): 266. http://dx.doi.org/10.1504/ijeed.2017.10009617.

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Chauhan, Jitendra Kumar. „Eminence of Tribal Women Entrepreneurs with Special Reference to Lakhimpur District of Assam“. Indian Research Journal of Extension Education 22, Nr. 1 (01.01.2022): 147–50. http://dx.doi.org/10.54986/irjee/2022/oct_dec/147-150.

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Women has ability to rise in the fi eld of entrepreneurship. In this era of globalization, liberalization the women entrepreneurs are rising day by day. In true sense women can emerged their dream of empowerment through entrepreneurship irrespective of caste, age and tribes. Tribal women in general and in comparison, with castes, enjoy more freedom in various walks of life. The status of tribal women is comparatively lower than that of tribal men. In this context, the increasing numbers of women in organization indicates that women must be recognized as active participant in the nation development process. From pastoral society to contemporary information and global society, the role of women has changed drastically. The Mishings are the second largest Scheduled tribe (Plains) group of Assam after the Bodos. They play a role of great importance both economically and socially. Agriculture is a source of income of the Mishing women. They also rear pigs, goats, poultry, etc. which form a great share of family income. Their contribution in family expenditure in outstanding. A total of 120 tribal women were selected as a sample of this study.

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Smethurst, Barry. „BIDS and BODOS — whence and whither: the background to and the development of the BIDS Bibliographic Services and the BIDS Online Document Ordering Service“. VINE 24, Nr. 2 (Februar 1994): 29–35. http://dx.doi.org/10.1108/eb040533.

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Pathak, Surashree. „Conflict, Livelihood Security and Children in the Conflict Affected Kokrajhar District BTAD, Assam“. IRA-International Journal of Management & Social Sciences (ISSN 2455-2267) 7, Nr. 2 (25.05.2017): 138. http://dx.doi.org/10.21013/jmss.v7.n2.p3.

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<div><p><em>This paper is an attempt to investigate into the livelihood insecurity of the people living in conflict prone areas and its resultant impact on the overall wellbeing of the children of the area. It focuses mainly on two communities in Kokrajhar district of Assam i.e. the Bodos and the immigrant Muslims which have experienced series of conflicts in the recent decades. Generally the first priority in conflict prone areas is the immediate concern of the Government and Non Government actors is focused on the immediate loss of life and property. The sufferings of the survivors of conflict however go unnoticed. The survivors are the worst victim of conflict. The conflicts have led to mass displacement of people from both the communities forcing them to leave their homes and to live in makeshift camps. The victims living in the camps are deprived of basic human right to life and livelihood. Many of them are living in the relief camps for more than a decade, with no scope for education and skill development for getting a dignified livelihood opportunity. Even those who are not displaced or have returned to their villages lost their livelihood due to the breakdown of the civil infrastructure. The livelihood insecurity of the parents lead to serious child right violation in the conflict affected area. Several unwelcome consequences like child trafficking, child marriage, child labour can be seen in the area. this paper tries to capture the actual picture from the study area.</em></p></div>

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Chaudhari, Anjul. „Contesting Hierarchies and Multiple Identities: Conflict and Development in Bodoland“. Dera Natung Government College Research Journal 6, Nr. 1 (2021): 34–47. http://dx.doi.org/10.56405/dngcrj.2021.06.01.04.

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The post-colonial Indian state, the colonial legacy of communalism and various exclusivist identity-related movements have been significant forces in the Assamese political arena. Consequently, the displacement of the Assamese population has been greatly influenced by their exertion at specific junctures. Ethnicity, which becomes a fundamental element in the identification of dichotomies and emergence of conflicts rests upon symbolic resources and affective ties. Bodoland Territorial Council (BTC) is one of the most ethnically disputed corridors of lower Assam. The region has attracted the attention of national and international media for one of the most large-scale ethnic displacements in post-colonial modern India. The question of being indigenous and the fear of becoming a minority in an area which was once dominated by Bodos, has led to the eruption of a movement which `later on became a violent conflict. In this paper, I shall try to address underlying issues leading to ethnic acrimony within the diverse Assamese society with reference to the historical and demographic backdrop of Bodoland. The paper seeks to de-construct the proposed models of development as a solution for conflicts. Thereby, the argument would be made for decentralization of decision-making authority and power-sharing strategy directed by local leadership. Furthermore, the paper acknowledges that the side-lining of non-dominant ethnic groups has led to the continuation of hostilities within the region. The last section highlights the significant role of civil society and the implementation of affirmative action which becomes critical for securing political rights for inadequately represented communities which may grant them political authority and social legitimacy.

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Deori, Bhupen. „Identity Formation and Political Assertion among the Deoris“. International Research Journal of Management, IT & Social Sciences 2, Nr. 3 (01.03.2015): 6. http://dx.doi.org/10.21744/irjmis.v2i3.58.

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Sub-regionalism or communalism, as we all know is a sentiment of similarity, amongst the people belonging to the same group. It means a sense of common consciousness or peoples under the same political organization. We know that there are different responsible causes for the resurgence amongst the tribal groups of North-East India and they have different natures, for example; aspiration for separate identity, aspiration for establishing an autonomous council, development council, creation of a new state and many more. Assam is a part of the North-Eastern region of India, a district inhabited by aboriginal tribal communities in this state, viz; the Bodos , Karbis, Dimasas, Mishings, Deoris, Rabhas, Sonowal Kacharis etc. They are distinguished from each-other societies by certain modes , behavior, character such as dress code, food habits ,socio-cultural rituals and religious belief. The Deoris are one of the major ethnic plain tribe of Assam. They have their own language to converse amongst themselves, own religious beliefs, living styles etc. Their present population is approximately two Lakhs According to census report of Deori autonomous council (DAC) . The Deories are settled mostly in the Districts of Lakhimpur, Dhemaji, Sibsagar, Dibrugarh, Jorhat, Sonitpur and Tinsukia of Assam and some villages are also situated in the Districts of Changlang, Lohit and Tirap of Arunachal Pradesh. The Deori Autonomous Council (DAC), a political organization of Deoris, established in 2005, to fulfill their socio-economic development. The aspiration of the Deori people for a separate identity is not a new concept. It has some longest historic stages. It was seen that the struggle for a separate identity was began during the time of eighty decade, under the banner of the All Assam Deori Student Union (AADSU), which formed in 1959. In this present article, we attempt to focus the aspiration of the Deori peoples and their struggle for a separate identity.

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Devi, Chandam Victoria. „Participatory Management of Irrigation System in North Eastern Region of India“. International Journal of Rural Management 14, Nr. 1 (April 2018): 69–79. http://dx.doi.org/10.1177/0973005218765552.

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The demand of water by various competing sectors, such as industry, power, drinking and irrigation, is increasing while the supply of available fresh water remains the same. This calls for efficient use of water in all sectors especially irrigation, which consumes the highest amount of water in India. Due to recurrence of drought and flood India suffered from famine, so after the Independence the government has rigorously pursued the construction of irrigation dams to increase agricultural production and meet the increasing demand of food. Construction of dams was given priority than management of irrigation projects. But due to a large gap between irrigation potential created and irrigation potential utilized, there was a paradigm shift in the irrigation sector. As a result, the concept of participatory irrigation management (PIM) was widely spread through seminars, National Water Policies and specific irrigation Command Area Development (CAD) programme. The first National Water Policy in 1987 and the subsequent policies had provisions for involvement of farmers in irrigation management for efficient use of irrigation water. Many states in India implemented PIM Act under the policy. It also applies to the northeastern region (NE region) of India. This region has a traditional irrigation system such as bamboo drip irrigation in Meghalaya, water conservation among the Apatanis of Arunachal Pradesh, zabo system of Nagaland and dong irrigation among the Bodos of Assam which are traditionally managed by the farmers. This article examines the farmers’ participation in irrigation management in the NE region. It attempts to highlight the changes of PIM policies, involvement of farmers or the Water Users’ Associations (WUAs) in irrigation management, constraints and suggest ways to strengthen them for efficient use of irrigation water in the NE region of India.

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Bolos, Carme de. „Regulation of mucin and glycoconjugate expression: from normal epithelium to gastric tumors.“ Frontiers in Bioscience 6, Nr. 1 (2001): d1256. http://dx.doi.org/10.2741/bolos.

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Adi, Kurniadi, Prades Arianto Silondae, Achmad Abubakar, Halimah Basri und Muh. Azka Fazakah Rifah. „Perilaku Hedonis dalam al-Qur’an Studi atas Term al-Israf Q.S al-A’raf ayat 31.“ AL-MUTSLA 5, Nr. 2 (30.12.2023): 425–37. http://dx.doi.org/10.46870/jstain.v5i2.755.

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Perilaku israf dan tabdzir merupakan perilaku yang menunjukkan sikap boros, berlebih-lebihan dan cenderung bermasa bodoh terhadap lingkungan sekitarnya. Orang yang berperilaku hedonis (israf dan tabdzir) senantiasa mencari kesenangan duniawi semata kurang mempertimbangkan dampaknya di akhirat. Tujuan penelitian ini mengkaji mengenai pandangan al-Qur’an terkait perilaku hedonis, yaitu israf dan tabdsir khususnya dalam perilaku konsumsi. Penelitian ini juga mengkaji surah al-A’raf ayat 31 sebagai gambaran larangan perilaku israf dan tabdzir. Metode yang digunakan dalam dalam peneltian ini adalah library research. Hasil dalam peneltian menunjukkan bahwa Islam melarang perbuatan berlebih-lebihan, baik dalam mengluarkan harta untuk kosumsi ataupun dengan tujuan tertentu yang dianggap tidak sesuai dengan kadarnya dan tidak pada tempatnya. Hal tersebut dilarang karena termasuk dalam perbuatan syetan. Agar tehindar dari perbuatan israf dan tabdzir seorang Muslim diharuskan senantiasa meningkatkan takwa kepada Allah supaya selalu dijaga dan dipelihara oleh Tuhan. Seorang hamba harus selalu mengingat Allah dan berserah diri atas segala apa yang hendak diperbuatnya.

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Svačina, P. „Spring Barley Bojos“. Czech Journal of Genetics and Plant Breeding 41, No. 3 (21.11.2011): 122–23. http://dx.doi.org/10.17221/6080-cjgpb.

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Solikhah, Elyana Nur, und Muhohharun Jinan. „Konsep Karakter Dalam Pandangan Islam Menurut Ibnu Miskwaih“. Indonesian Culture and Religion Issues 1, Nr. 1 (05.04.2024): 8. http://dx.doi.org/10.47134/diksima.v1i1.6.

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Konsep karakter menjadi pembahasan para filsof terdahulu, seperti Puluto dan Aristoteles, sedangkan dalam dunia tokoh tokoh Islam terkenal yang melakukan kajian tentang karakter, yaitu al-Kindi, al-Farabi, Ibnu Sina, al-Ghazali, Ibnu Miskwaih Setiap tokoh yang melakukan kajian tentang karakter memiliki ciri khusunya masing masing, salah satu nya terdapat pada tokoh Ibnu Miskwaih yang meiliki ciri khas dengan melakukan kajian karakter yang dihubungan dengan kondisi kejiwaan manusia. Penelitian ini mengunggapkan bagaimana konsep tentang karakter Islam yang dibangun oleh Ibnu Miskwaih dengan menggunakan Library research dimana penulis melakukan pengumpulan data yang terdapat di internet, buku dan sumber kepustakaan kemudian dilakukan analisis dan sintesis. Data yang dihasilkan diungkapkan secara kualitatif, agar dapat mendiskripsikan objek secara alamiah sesuai dengan data yang didapatkan dari berbagai sumber. Hasil dari penelitian ini yaitu konsep karakter yang baik menurut Islam terdiri dari beberapa sifat yang harus dimiliki oleh seseorang, diantara arif, sederhana, bijaksana, dermawan, dan adil. Konsep karakter yang buruk dalam Islam menurut Ibnu Miskwaih digolongkan pada sifat sifat bodoh, mengikuti hawa nafsu, boros, kikir, dan lalim atau melakukan segala sesuatu untuk mendapatkan kekayaan walaupun dengan jalan yang salah.

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KOFROŇ, Petr, Robert SKOBLÍK, Jan ENGE und Miroslav SEKORA. „Testing of Malting Barley - Variety Bojos.“ Kvasny Prumysl 52, Nr. 6 (01.06.2006): 179–84. http://dx.doi.org/10.18832/kp2006016.

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Al-bozidy, Zanib Al-Sadiq, Najat Khalifa El-Gariani und Mohammed Alsaghir. „Assess the severity of Sclerotinia sclerotiorum isolate on peas Pisum sativum. L“. Journal of Misurata University for Agricultural Sciences, Nr. 01 (06.10.2019): 316–26. http://dx.doi.org/10.36602/jmuas.2019.v01.01.25.

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Pisum sativum. L is one of the most important legumes and vegetables. It is an essential source of energy and highly rich in protein. Peas are affected by many plant diseases, Sclerotinia sclerotiorum, which affects many vegetable and field crops plants causing significant losses in agricultural production. S. sclerotiorum was isolated from infected pea pods on Potato Dextrose Agar (PDA) media. the percentage of seed germination was investigated for both local and Italian varities, also the effect of fungus on seeds and bodes was evaluated. Results of this study showed that the percentage of seed germination in the local varity was 98%, while in the Italian varity 90%. The ability of pathogenicity was high on seeds and bods of the local variety. and also the effect of S. sclerotiorum suspension when using perlite showed that the fungus hed a high effecte on the plant growth and seed germination comparied with sclerotia treatment on local variety only, while the effect of fungal suspension decreased seed and plant germination on petmous comparied with sclerotia treatment.

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