Studies in Humanities and Social Sciences (SH&SS)

The Devadasi System in Assam

Asish Sarma — 2025-11-04

Rooted in religious and cultural traditions, Devadasis, locally known as Nati were young virgin girls dedicated to deities through a formal ceremony held within temple premises symbolically “married” to the deity. They were forbidden from marrying human beings and were considered auspicious presences in rituals, never to experience the perceived misfortune of widowhood. Held in high regard, they played a central role in temple life through music, dance, and ritual service. The Devadasi system in Assam, once a sacred institution, underwent a long and complex process of decline, ultimately transforming these temple-dedicated women into objects of amusement and exploitation. The advent of British rule marked a major turning point for the Devadasi system in Assam. With the decline of royal patronage and growing criticism from Christian missionaries and the emerging educated Assamese middle class, the system began to
deteriorate and gradually disappeared.

Sacred Law and Social Order

Anindya Bandyopadhyay — 2025-11-04

This paper explores the adaptive transmission and regional integration of the pan-Indian Dharma«s"astra tradition in medieval Assam, a culturally diverse frontier of the Sanskritic world. It argues that Dharma«s"astra functioned not as a fixed legal code but as a flexible ideological framework, enabling the assimilation of s"astric norms through processes of Sanskritisation, royal patronage, and cultural negotiation. Drawing upon Buranji chronicles, inscriptions, and s"astric texts, the study demonstrates how local Dharma«s"astrak"aras selectively incorporated regional customs into their normative discourse, while deliberately avoiding engagement with the judicial components of Dharma«s"astra—such as vyavah"ara, civil and criminal procedure, and r"ajadharma (royal duties). This conscious omission suggests both an acknowledgement of Assam’s distinctive legal ecology and a lack of political impetus to systematise adjudicatory frameworks in ¬s"astric terms. The findings reveal a distinct socio-legal order in which the classical varƒa hierarchy was pragmatically reduced to a Brahmin–›"udra binary, shaped by the limited presence of K¶atriya and Vai‹ya groups and the egalitarian impulses of Neo-Vai¶ƒavism. Kinship structures retained patrilineal joint family models, with prevalent practices such as polygyny and socially sanctioned divorce. Inheritance customs reflect a synthesis of Dharma‹åstric norms with indigenous institutions such as the service-based Paik land tenure system of the Ahoms. The practice of sati appears marginal and voluntary, diverging significantly from its portrayal in broader Indian contexts. The paper concludes that Dharma«s"astra in medieval Assam served as a dynamic vehicle for legitimising local socio-political realities through theological accommodation rather than juridical enforcement. By integrating tribal customs and administrative conventions into the Sanskritic ideological fold, Dharma«s"astra facilitated Assam’s inclusion within the broader Indic civilisational matrix while preserving regional particularities. Assam thus offers a compelling example of Dharma«s"astra’s resilience as a pluralistic, adaptive tradition—one that privileged orthopraxy through orthodoxy in a frontier setting.

Tracing the Bhartiyata of Dara Shokuh

Aziz Mahdi — 2025-11-04

This article explores the Bhårtiyatå of Dårå Shokµuh, the Mughal prince of Turko-Iranian descent, born and brought up in the Indian cultural milieu. It aims to trace the essence of Bhårtiyatå in the personality as well as the academic and spiritual pursuits of Dårå, concerning his Indian socio-cultural background.
Dårå’s bhårtiyatå is traced in his words, works, and dialogues with spiritual personalities, shedding light on the fact that his Indian upbringing played a significant role in shaping his spiritual journey. Therefore, with the premise that the Indian culture is not a culture carved in stone, but rather is perennially evolving and thus a living tradition, being constantly augmented by the people living it, this paper is an attempt to portray the Indianness of Dårå.

Narrating Stories of Existence

Chitra Thrivikraman Nair — 2025-11-04

It has been established beyond doubt that one cannot be isolated from memories. One’s memories range from the sweet remembrances of childhood to the traumatic experience of pain and suffering during the course of existence. The fragments of experience are encoded in one’s memory which are later decoded and reconstructed as personal history. Circumscribed by a plethora of experiences, memories cannot be isolated from one’s self though it may acquire different dimensions in the process of filling in the gaps in one’s life. As a corollary, time plays a prominent role in reconstructing memories being grounded in the proposition that there needs to be a recreation of the past in order to have a clear understanding of the present. As Schacter rightly observes, “time and memory are inextricably woven; memory always refers to the past and after, shapes the future” (73). Taking recourse to the memory theory of Mark Freeman that our understanding the way memory works “both as lived and as told opens the way toward an enlarged understanding of self and world” (231), this research paper attempts to examine how one’s life is in a constant process of editing with transformations colouring the present and in anticipating the future with reference to Selina Hossain’s Charcoal Portrait. Following an analysis of the use of memory, the narrative follows Dulal’s search for his mother which is connected with his “attempts to recover the self who existed‘before’ ” (King 1).

Regional Leadership and Resistance Narratives

Jigyasa Meena — 2025-11-04

This paper examines the role of regional leadership in shaping resistance narratives within the princely states of colonial India, with a specific focus on the political interventions of Vijay Singh Pathik in the Rajputana region. While dominant historiography has centred the colonial experience of British-administered provinces, this study redirects attention to the often-overlooked socio-political struggles in the semi-autonomous princely states. Through an exploration of
Pathik’s leadership in the Bijolia peasant movement and his broader mobilisation strategies, the paper highlights how he emerged as a key representative of marginalised voices. Pathik’s multifaceted approach, engaging with local communities, princely authorities, and international networks, reflects a nuanced model of protest leadership that combined grassroots activism with broader political articulation. Divided into three sections, the paper explores regional
political assertion in Rajputana, critically analyses Pathik’s leadership in the Bijolia agitation, and contextualises his efforts in constructing a cohesive resistance narrative for the subjects of princely India. By foregrounding regional leadership and its role in democratising political discourse, this study contributes to a deeper understanding of protest politics, marginalisation, and state-society relations in colonial India.

The Intersection of Philosophy and Therapy

Leena K.R. — 2025-11-04

In the early 1980s, Gerd B. Achenbach pioneered what became known as modern philosophical counselling by establishing the first philosophical practice in Germany. He sought to distinguish this new approach from psychotherapy and was critical of academic philosophy's tendency to be overly theoretical and disconnected from practical concerns. Achenbach advocated a return to the Socratic method, where philosophy directly engages with personal and existential concerns. This paper explores the role of philosophical counselling, as developed by Gerd Achenbach, in addressing personal and existential dilemmas through philosophical dialogue. His Philosophical counselling, distinct from traditional psychological therapies, uses philosophical concepts and methods to help individuals, address personal issues and life challenges. It also emphasizes clarification of values, reflection on life’s meaning, and the application of various philosophical methodologies to improve self-understanding. The paper tries to investigates Achenbach's methods, comparing them with psychological counselling, and assesses the benefits and limitations of integrating philosophy into therapeutic practice.

Ayurvedic Epistemologies and Indian Culinary Traditions

Manvi Singh — 2025-11-04

Ayurveda, one of the world’s oldest systems of medicine, has profoundly influenced Indian food practices, weaving together health, spirituality, and cultural history. This paper presents a theoretical framework for understanding the foundations of Ayurvedic influences on Indian culinary traditions, examining the dialectical relationship between sacred knowledge systems and embodied practice. Through a critical hermeneutical approach informed by post-structural methodologies, this research problematises conventional binary oppositions between the spiritual and corporeal dimensions of dietary practices. The examination employs a theoretical framework that draws from phenomenology, cultural semiotics, and critical theory to examine how Ayurvedic principles constitute both a discursive field and an embodied system of knowledge production. It analyses how the triadic theoretical matrix—doshas, gunas, and rasas—functions as a complex signifying system that mediates between metaphysical paradigms and material practices. This study theorises how Ayurvedic epistemologies construct and legitimate specific forms of culinary knowledge by closely examining classical Sanskrit texts, particularly the Charaka Samhita and Sushruta Samhita. The study employs Bourdieu’s concept of ‘habitus’ and Foucault’s notion of the ‘epistemic regime’ to analyse how these principles operate as both structured and structuring forces in the formation of Indian dietary practices. The theoretical framework illuminates how Ayurvedic dietary prescriptions function as sites of cultural reproduction and contestation across various temporal and spatial contexts. Drawing on critical phenomenology, this study examines how these epistemic systems negotiate tensions between tradition and modernity, the sacred and the secular, and the local and the global. The analysis reveals how Ayurvedic principles operate as a complex theoretical apparatus that transcends conventional categorisations of medical, spiritual, and cultural knowledge systems.

Ka Jer Ka Thoh

Natalie Jo-Anne Diengdoh — 2025-11-04

This paper examines Ka Jer Ka Thoh, the traditional Khasi naming ceremony, as a deeply embedded cultural, spiritual, and linguistic practice that sanctifies human identity from birth. The ceremony is not merely a formal bestowal of a name but an act of divine and communal recognition that positions the child within the moral, ancestral, and cosmic order of Khasi society. Drawing on ritual prayers, oral tradition, ethnographic detail, and linguistic analysis, the paper explores how the naming ceremony affirms the sacredness of life, the importance of maternal care during pregnancy, and the dynamic use of language in ritual performance. The act of naming is framed as a spiritual duty that involves God, ancestors, parents, and the wider community, where symbolic materials and verbal expressions function together to invoke health, identity, and belonging. The paper highlights the creative role of the intercessor (Nongkñia) and the performative nature of ritual speech as a form of living oral tradition, suggesting that Ka Jer Ka Thoh is not just a cultural ritual but a vital social practice that reinforces the Khasi worldview of interconnectedness, reverence for life, and the power of the spoken word.

The Cultural Heritage and Evolution of Traditional Games and Silambam in India

D. Natarajan — 2025-11-04

This paper explores the evolution of traditional games and particularly Silambam in India, a culturally diverse nation where traditional games and martial arts form an integral part of its heritage. This paper looks at the historical roots, and contemporary relevance of Indian traditional games and the martial art form of Silambam, with a special focus on Tamil Nadu. Drawing from ancient literature, historical records, and modern revitalization efforts, the study outlines how these practices have served not only as recreational and martial training tools but also as instruments of cultural identity, social cohesion, and physical development. The paper begins by tracing the history of traditional games from Vedic and epic references through colonial suppression and modern-day revival. It then delves into the origin and evolution of Silambam, an indigenous martial art form dating back to the Sangam era, showcasing its transformation from a battlefield skill to a global self-defense and fitness practice. Comprehensive sections describe the skills required in both traditional games and Silambam, categorizing the types based on usage, environment (indoor/ outdoor), and objectives. The paper discusses the growth and development of these cultural practices, highlighting government policies, educational programs, and international recognition. A section on benefits explains the multidimensional impact on physical fitness, mental health, and social values. The paper further provides recommendations on age-specific and populationbased use of these activities from school children and athletes to the elderly emphasizing their versatility. It explores the impact of traditional games and Silambam on other modern sports, noting their contribution to skill development, performance enhancement, and tactical thinking. A visual comparison of historical and current photographs of Silambam and traditional game events is included to illustrate continuity and change. This article concludes by stressing the importance of preserving and promoting these practices as a means of cultural education, national pride, and sustainable physical development.

The Subaltern Speaks

V. Sakthivel — 2025-11-04

The article explores how Ngugi wa Thiong’o’s novel Petals of Blood gives voice to the marginalized and oppressed, amplifying their struggles and resistance against neocolonialism and patriarchal oppression in African countries, especially in Kenya. Through a critical analysis of the novel’s characters, particularly Wanja, Karega, Munira, and Abdulla, this article examines how Ngugi wa Thiong’o represents the experiences and perspectives of subaltern communities in postcolonial Kenya. By centring the voices and stories of marginalized individuals, Petals of Blood challenges dominant narratives and power structures, offering a powerful critique of neocolonialism and oppression. This article argues that Ngugi wa Thiong’o’s novel is a significant contribution to the broad area of postcolonial studies, highlighting the importance of amplifying marginalized voices and challenging dominant discourses. By challenging the bourgeoisie, Ngugi wa Thiong’o’s novel offers a counter-narrative that amplifies the voices and stories of marginalized communities, challenging the power and privilege of the ruling class. Ngugi wa Thiong’o is a well-known East-African writer and post-colonial critic, known for his influential works such as Weep Not, Child, The River Between, and Devil on the Cross, which have contributed immensely towards the enrichment of Kenyan literature and postcolonial studies. His writing often explores themes of colonialism, resistance, and social justice, providing a powerful voice for marginalized communities.

Beyond the ‘Civilizing Mission'

Sanjit Debnath — 2025-11-04

This paper will discuss how the Rajbongshi people of North Bengal and lower Assam countered the ideological, administrative, and cultural onslaught of British colonialism, particularly the so-called civilizing mission, and how they continue to do so in the postcolonial world. Rather than viewing indigenous peoples as mere subjects of change, this paper highlights Rajbongshi agency by focusing on their active processes of adaptation, resistance, and cultural resilience. The analysis is based on extensive qualitative data, including census reports, historical documents, oral traditions, local literature, and narratives that were produced within the community during the colonial period. The paper is methodologically critical-interpretive and interdisciplinary, as it combines a knowledge of post-colonial theory, subaltern studies, and cultural anthropology. It uses the notions of mimicry, Sanskritisation, and surveillance to understand
how the community resisted imposed identities and navigated the system of domination. The Rajbongshis responded through social reform movements, such as the one for the assertion of Kshatriya identity, and direct involvement in agrarian movements, such as the Tebhaga movement. Women made quite a remarkable contribution to these struggles, particularly in the fight against economic exploitation and social patriarchy. Cultural preservation emerged as a crucial mode of resistance alongside the maintenance of folk rituals, indigenous medicine, religious syncretism, and linguistic activism, exemplified by the Kamtapuri language movement. These practices are indicative of a long-standing struggle not only for recognition, but also for reintegration into historical and national discourses. The central argument of this study is that colonial modernity, instead of wholly transforming the Rajbongshi people, triggered new identity politics and cultural assertion, which persist to this day. In doing so, this paper provides a historically contextualised, culturally aware explanation of how marginalised groups reimagine themselves when faced with erasure, marginalization, and systemic inequality.

Equal partners or silent witnesses? Women's rights in the ancient indian marital tradition

Shaminaj Khan — 2025-11-04

This paper explores the theme of gender equality in ancient Indian marital traditions, focusing on the role of women as equal partners. The objective is to analyze how Vedic and early post-Vedic texts represented wives not as subordinates, but as saha-dharmachårinis spiritual and domestic equals. Using a qualitative textual approach, the study examines sources like the °Rgveda, Dharma‹åstra texts, and epics, to trace women’s ritual, emotional, and legal status within marriage. Findings reveal that early Indian thought honored women as co-owners of the household (dampatt?), protectors of dharma, and rightful heirs through Stridhana. Hymns, mantras, and legal codes all affirm their centrality in sustaining familial and social harmony. Despite later shifts towards patriarchy, the ideal of marital partnership endured. The paper concludes that early Indian traditions envisioned marriage as a balanced and reciprocal union, offering valuable insights into the historical roots of gender equity.

Statutory Silences

Shikha Gupta — 2025-11-04

The introduction of the new criminal laws, Bhartiya Nyaya Sanhita, 2023, Bhartiya Nagarik Suraksha Sanhita, 2023 and Bhartiya Sakshya Adhiniyam, 2023, to make changes in the colonial era provisions and on the lines of strengthening law and order while making existing laws relevant to the contemporary situation have neglected the most coeval changes which was expected of them, making sexual offences, especially rape, gender-neutral. Since rape laws are typically written in a binary paradigm, they frequently miss important aspects of sexual violence and its diverse effects on a range of gender identities. According to studies, 53% of Indian children are sexually abused, and a sizable percentage of these victims are boys (National Study on Child Abuse, 2007). Because of social stigma, legal invisibility, and victim-blaming anxiety, sexual violence against men and transgender people goes glaringly underreported, according to data from the National Crime Records Bureau (NCRB). The necessity for gender-neutral rape laws which acknowledge that anybody can be impacted by sexual violence, regardless of gender is examined in this paper. Through an analysis of current legislative frameworks, we discern innate prejudices that marginalize victims who identify as non-binary, transgender, and/or masculine, thus sustaining a cycle of invisibility and inadequate legal protection. This paper promotes
comprehensive changes that reinterpret the legal definitions of rape to include all genders, guaranteeing survivors; fair access to

The Mask of Strength

Tonotoli Chishi — 2025-11-04

Patriarchy in the Naga context is intricately woven into customary laws and social norms, as well as the powerful influence of Christian missionary legacy. Despite the outward appearance of equality in community life, deeper structural biases persist. However, patriarchy is a learned and internalised set of beliefs, not just a male-driven agenda. Thus, focusing on systems allows men to be allies in dismantling patriarchy and creates space for accountability without demonisation, encouraging men and women to work together toward gender justice. The essay also addresses the erasure of mal victims. Recognising female-perpetrated abuse and male victimhood is not a rejection of feminist legal gains, but a logical extension of feminist ethics that include autonomy and accountability. An ethical society must protect all victims while dismantling the power structures that enable violence in the first place. Thus, the paper attempts to understand how patriarchy simultaneously privileges and represses all genders in qualitatively different ways, highlighting both its internal contradictions and its pervasive grip on human identity. It reconsiders patriarchy not merely as a gendered structure but as a humanist concern. What it does not suggest is a moral equivalence between male emotional repression and female structural oppression. Reimagining masculinity must emerge from
within—through reinterpretation of customary norms, stories, and ntraditions. Ultimately, breaking patriarchy is about creating a world where people are free to be their full selves without fear or shame.

Mimetic Desire and the Social Fabric

Vinitha Mohan — 2025-11-04

This article explores René Girard’s mimetic theory from a contemporary philosophical standpoint, highlighting its relevance to understanding desire, conflict, and social order in both traditional and digital contexts. It examines how imitation shapes not only individual aspirations but also collective behaviors, identity politics, and scapegoating mechanisms. The paper situates mimetic desire within broader philosophical traditions, drawing on Gabriel Tarde’s sociology of imitation and David Hume’s reflections on sympathy, and argues for a form of critical mimetic awareness. In the digital age, where social media intensifies desire and rivalry, Girard’sinsights become increasingly urgent. The article concludes by proposing ethical pathways to navigate mimetic dynamics—through non-rivalrous models, critical reflection, and the cultivation of values that resist violence and exclusion.

Editorial

Malati Mathur — 2025-11-04