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Looking In (/): A Case Study of Northeast with Special Reference to Tripura Buranji (1724)

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Bhaskar Jyoti Gogoi

Ph.D Research Scholar, English & Foreign Language University, Shillong Campus, Meghalaya. bhaskargogoi@hotmail.co.in

 Volume 12, Number 3, 2020 I Full Text PDF

DOI: 10.21659/rupkatha.v12n3.15

 Abstract

In the context of Assam, travel writing is an area which offers immense possibilities. Particularly, the pre-colonial period of Assam contains various neglected travelogues like the anonymous Loss of Ter Schelling (1682), Bartholomew Plaisted’s Journals (1767), James Renell’s Bengal Atlas (1779) and his Journals (1764-67) as well as John Peter Wade’s An Account of Assam (1800). These travelogues not only are precious testimonials to the political, social and economic demographics of the period but also offer valuable insight into early Anglo-Assamese relations. Even travel narratives written in the vernacular provide critical insights about various ethnic communities residing in Northeast India. The improvement of communication networks in the seventeenth century, like trade routes and river passageways, facilitated the greater movement of travellers to and from the Northeast in various garbs like that of the explorers, invaders, missionaries etc. A pioneer amongst travel texts in Assamese is Tripura Buranji (1724), written jointly by Ratna Kandali Sarma and Arjundas Bairagi, the two Assamese envoys of King Rudra Simha (1696-1714) who were sent to the court of Ratnamanikya, the King of Tripura in 1714 to seek assistance for the proposed invasion of Bengal. Owing to this event, there were various correspondences and envoys being sent to and fro from the Ahom court to the King of Tripura. The two envoys mentioned here undertook the journey to Tripura on foot accompanied by escorts through Cachar and the foothills of Lushai Hills (present day Mizoram) to the capital of Ratnamanikya. The most striking fact about the travelogue is that its authors supplemented their account of the diplomatic missions, either on their own accord or on the instructions of their Government, by their observations on the resources, topography, customs and history of the country which they visited and of the territories which they had passed. Such a compilation was expected to extend the bounds of knowledge of their countrymen and facilitate the prosecution of similar missions in future. It also marks the importance of the realization of such archiving and documentation of travel as early as the eighteenth century. This paper offers introspection into this medieval narrative and presents a comparative viewpoint with Bartholomew Plaisted’s Journals (1767), written around the same time period. This would offer us a comparative viewpoint vis-à-vis the insider and the outsider’s narration of/about the Northeast.

Keywords: Assamese travel, eighteenth century, Tripura, diplomatic mission

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Travelling Identities, Bodies and the Poetics of Difference: Travel Writing in Assamese Literature

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Shibashish Purkayastha

PhD Research Scholar, Department of Humanities and Social Sciences, Indian Institute of Technology, Guwahati. ORCID: 0000-0002-1630-0038. Email: shibashish.purkayastha@gmail.com

 Volume 12, Number 3, 2020 I Full Text PDF

DOI: 10.21659/rupkatha.v12n3.14

Abstract

The purpose of this article shall be to trace a historical trajectory of the development of travel writing as a distinct genre in Assamese literature. In Assam, the germ of travel writing dates back to the nineteenth century in which European travellers wrote extensively on their visits to North East India, which were exotic accounts of their encounters with an alien culture. The first Assamese travelogue was Jnanadabhiram Barua’s BilatarSithi which was serialized in the Assamese monthly Banhi in 1909 which, for the first time, narrativized a non-westerners account of his travels to the United Kingdom in a series of letters. However, the genre of travel writing in Assam seemed to attain its growth and maturity in the days following Independence. In the late 1980s, the travel writer, as a move away from merely offering descriptive sketches eulogizing their travels, started looking back into the nuances of the self as a site of imaginative and critical reflections. The onus of this article shall be to trace the growth and development of travel writing in Assamese literature and shall then move on to reviewing some of the important travel narratives of Assamese literature which seem to problematize our understandings of the nation, identity, body and the gaze. Additionally, it shall also examine whether these travel narratives attempt to expand the discursive and generic boundaries of the form of postcolonial travel writing. Through close readings of select travel narratives, I argue that they posit a poetics of difference by attempting to engage in a dialogue between their encounters with foreign cultures vis-à-vis, the nuances of everyday material realities of the life of the traveller.

Keywords: agency, travel, history, identity, body, empathy

The Ascent Within: Transformative Agency of the Nanda Devi in Bill Aitken’s The Nanda Devi Affair

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Arup Pal

Assistant Professor, Department of English, Visva-Bharati, Santiniketan. ORCID: 0000-0001-9906-6007  Email: arup.listens@gmail.com

 Volume 12, Number 3, 2020 I Full Text PDF

DOI: 10.21659/rupkatha.v12n3.13

Abstract                                         

The Himalayas, it is commonly agreed, stupefy the traveler first by the immensity of the unknown and then elevate his journey by offering an almost unclimbable challenge—the imaginative recording of what is seen and felt. Overwhelmed by the accounts of numerous narratives, Bill Aitken, a Scottish-born-Indian in the early 1960s, travelled from Calcutta (now Kolkata) to the Nanda Devi, once considered the highest Indian peak. He narrated his experiences in The Nanda Devi Affair (1994). In this journey, the text suggests, the climber’s inbuilt intensity of life—from sheer physical pleasures to calm resignation—is tested. This study intends to explore how the altitude’s transformative vigor allows the travelling subject to participate in “an interaction of the human and natural” (Bainbridge, 2016, p. 628), thereby offering a space in which the self-before-the-journey (pre-climb episteme) and the self-endowed with physical actuality negotiate a new understanding. The study offers an introspection on how the Nanda Devi helps the travelling identity realize a psychic evolution from the mere sensual excitement of a lured mountaineer to, what Aitken notes, “the elusive understanding of slippery psychic subtleties” (2004, p.189), thereby questioning and purifying the preconceived ideas of the traveler to achieve a sense of selfhood.

Keywords: The Nanda Devi, Mountain literature, Bill Aitken, The Himalayas, Interactive space

Problematizing the Metaphor of Travel: A Study of the Journeys of Humans and Texts from India to Tibet

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Priyanka Chakraborty

Research Scholar, Department of English, Banaras Hindu University. ORCID: 0000-0003-2175-2239. Email-c.priyanka113@gmail.com

 Volume 12, Number 3, 2020 I Full Text PDF

DOI: 10.21659/rupkatha.v12n3.12

Abstract

Myths and legends travel just like humans to distant lands under different circumstances. One among the two most popular etiological myths of Tibet tells that the earliest settlers on the Tibetan plateau were refugees who escaped the conflicts described in the Indian epic Mahabharata. This serves as the first legend establishing the Indian connection with Tibet. Such journeys of humans, ideas and texts always stimulated imagination in human beings. The narratives of journeys woven with the author’s imaginations and experiences, gave us travelogues. An ancient genre of literature, travelogues serve as the base for various fictional and non-fictional works. Travelogues inquired the unknown, making us aware of the existence of diversified cultural extremities present in this planet and thereby playing a crucial role in cultural exchanges. However, very interestingly texts also embark on journeys along with humans; and create neo-textual sites for future discourse. In this paper the focus is on the exchanges between India and Tibet. Beginning from the first Indian Scholar Santarakshita, followed by Padmasambhava, Atisha et al to 20th century Rahul Sanskritiyan, there has been continuous movement of scholars to and fro Tibet. Apart from documenting their journeys, they initiated huge influx of literary texts between these two ancient countries. As a result of which Tibet became the store-house of ancient Nalanda Tradition while it faced destruction in India. So, the paper firstly seeks out to discuss the influences of Indian scholars and texts in Tibetan culture from ancient times. Secondly, it tries to chart out the representation of Tibet in the writings of these scholars and trace the birth of Buddhist literature in Tibet. Thirdly, since travelogues also supported cartographic purposes, they portrayed both the cultural and geo-political zones, it looks into the interpretation and misinterpretation of culture channelized through these documents.  Lastly, it attempts to problematize the various versions of documents written regarding such people and their journeys to understand the nature of perceptions and experiences.

Keywords: journey, texts, religion, tradition, culture, Tibet

Travel through Remote Terrains: Tibet in Focus

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293 views

Kiron Susan Joseph Sebastine

MPhil Research Scholar, Dept. of English and Languages, Amrita Vishwa Vidyapeetham. ORCID: 0000-0002-0621-0303.Email: kiron.susan@gmail.com.

 Volume 12, Number 3, 2020 I Full Text PDF

DOI: 10.21659/rupkatha.v12n3.11

Abstract

As Ramana Maharshi a twentieth century mystic reflects, travel is not just physical journey from one place to another but also subliminal from one thought to another. The outer journey implies meaning only when it is accompanied by an inner journey. Travel writing incorporates everyday explorations along with cultural mappings, musings and meditations on the encounters experienced in the course of the travel. Travelling solo on an impulse; out of the natural curiosity that life brings, is the delight of living the journey. This paper does a comparative analysis of Nabaneeta Dev Sen’s On A Truck Alone, To McMahon (2018) and Vikram Seth’s From Heaven Lake: Travels Through Sinkiang and Tibet (1990). Both the authors journey through remote territories and terrains while maintaining their focus towards the Roof of The World, Tibet. While the aftermath of the Cultural Revolution in China occupies the centre stage in Seth’s travelogue, the soreness of the Indo China War shrouds a permeable veil in Sen’s work. The paper further explores the thin line between pleasure and adventure keeping in mind the gender binaries in travel writing. The human imagination is a no-man’s land that encounters the prickles of political hostilities and the precarious suspicions of the state machinery. The human dimensions of the territorial borders annihilate the joys of travel as an experiment in freedom. Travel acknowledges the constant fluidity of the cognitive entities, the rejection of the familiar and the embrace of the unfamiliar.

Keywords: Travel writing, Subliminal, Cultural mappings, Self-writing, Freedom

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Akka Mahadevi Caves: Lingayat memory & poetic space

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Neeti Singh

Associate Professor, Department of English, the Maharaja Sayajirao University of Baroda, Vadodara. Email: neeti.singh-eng@msubaroda.ac.in

 Volume 12, Number 3, 2020 I Full Text PDF

DOI: 10.21659/rupkatha.v12n3.10

Abstract

This paper is an attempt to map the tourist-pilgrim’s journey and experience of the Akka Mahadevi caves in a manner where the material experience of the entire yatra (journey) subtly combines with the travel-narratives and spiritual persona of the 12th century Lingayat Virashaiva woman-saint-poet, in such a way as to create a complete and deeply enriching experience for the 21st century traveller. The journey to Akka Mahadevi Caves on the banks of River Krishna takes less than five hours of road-travel from Hyderabad, and the highway weaves through miles of farmland and forest area.  Akka Mahadevi it is said was initiated to Shiva bhakti by a travelling sadhu when she was merely ten years of age; following a life ridden with challenges she fled from her marital home and was accepted into the Lingayat fold headed by Allama Prabhu and Bassavana. In the last phase of her ascetic life she left Kalyana city and moved to a forest where she devoted herself solely to the worship of Lord Shiva (Cenna Mallikarjuna) in a cave in the Srisailam-Nallamal forest on the banks of River Krishna across the temple town of Srisailam, Kurnool district. The essay weaves with actual travel, Akka’s poetry (her vacanas) and lifeline and concludes with an analysis of the complex, radical challenges that fashioned the life and struggles of women ascetics like Mahadevi in an era that was primal and patriarchal. A reflection of the same is apparent in the semiotics of Mahadevi Akka’s poetry. Such active-travel that fuses present with past, has the potential to yoke the travelling subject to a higher collective experience and memory.

Keywords: Pilgrimage, Lingayat, Virashaiva, Saguna Bhakti, Spiritual tourism.

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Visa-Free Travel to Sri Kartarpur Sahib: Historic Pilgrimage and Religious Tourism from Indian Punjab to Pakistan Punjab

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Taranjeet Kaur Chawla,1 Rayaz Hassan,2 & Daljeet Kaur3

1PhD Research Scholar, Department of Journalism and Mass Communication, Manipal University Jaipur, Rajasthan-India. ORCID id: 0000-0002-5336-1964. Email id: ms.kaur011@gmail.com

2 Associate Professor & Head of the Department, Department of Journalism and Mass Communication, Manipal Universirty Jaipur, Rajasthan-India. Email id: rayaz.hassan@jaipur.manipal.edu                                                                                          

 3Assistant Professor, Department of Community Medicine, Government Medical College, Pali, Rajasthan- India. Email id: drkaur247@gmail.com  

 Volume 12, Number 3, 2020 I Full Text PDF

DOI: 10.21659/rupkatha.v12n3.09

Abstract

Kartarpur, the holiest shrine in Sikhism located across River Ravi in Pakistan, was founded in 1504 CE by Guru Nanak, the first guru of Sikhism, who also established the first Sikh commune there. This time, the 550th birth anniversary of Guru Nanak was celebrated as the road to prosperity of the region. In November 2019, the government of India and Pakistan opened a Kartarpur corridor linking two significant Sikh shrines, namely Sri Dera Baba Nanak Sahib located in Indian Punjab and Gurudwara Darbar Sahib, located in Kartarpur, Pakistan. The visa-free travel of Sikh pilgrims through the Kartarpur corridor became a historic pilgrimage for both countries. Earlier scholarly research focused on symbolism, politics and impact on India-Pakistan relations with the construction of the Kartarpur corridor. The present study aims to examine the significance of the Kartarpur corridor among Sikh devotees and explores how Kartarpur as a site for religious tourism develops the region’s economic growth and boosts the tourism industry on both sides. Adopting a mixed methodology, the study collected data through quantitative and qualitative research methods with primary and secondary sources followed by data analysis. It tries to establish symbolic importance of the Kartarpur as historic pilgrimage and religious tourism to generate economic connectivity between both countries and offers overarching importance at both national and international levels.

Keywords:  Economic connectivity, Historic pilgrimage, Kartarpur corridor, Religious tourism.

Travel and Writing in the Period of ‘High Imperialism’: Hajj Pilgrimage Narratives by the Begums of Bhopal

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Shafana Shaffi

Assistant Professor, Department of English, T.K.M. College of Arts and Science, Kollam, Kerala. ORCID: 0000-0001-9337-1449. Email: shafanashaffi11@gmail.com

Volume 12, Number 3, 2020 I Full Text PDF

DOI: 10.21659/rupkatha.v12n3.08

 Abstract

This paper aims to study narratives by two Indian Muslim women – the formidable Begums of Bhopal – who travelled to Mecca for pilgrimage in the latter half of the nineteenth and the early decade of the twentieth century.  It attempts to trace the notions of imperialism and femininity that guide the women narrators and study as to how these personal narratives fit into the larger framework of colonial enterprise without intending to do so. Also by adopting a unique style that was at once in compliance with power structures like imperialism but that which resisted others like patriarchy, the Begums’ succeeded in fashioning their narratives as a powerful tool to portray their selves as faithful subjects of the Raj and who were also the rightful rulers of Bhopal. The texts, by bearing in mind the intended audience and the expected reception, are as much the products of the time as they are of the author’s personal intentions.

Keywords: travel, pilgrimage narratives, colonialism, Western male narratives, femininity, Other

No Man’s Land: Reading Travel Accounts In Pilgrimage Sites in Shanku Maharaj’s Bigalito Karuna Jahnabi Jamuna

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Smitasri Joy Sarma

Research Scholar, Tezpur University, Assam. Email: smitasrijoy05@gmail.com

Volume 12, Number 3, 2020 I Full Text PDF

DOI: 10.21659/rupkatha.v12n3.07

Abstract

India is the land of 330 million deities, where religious establishments serve as landmarks for postal addresses, where people unite and divide on the pretext of religion, where every milestone involves religious ceremonies, where every birth, marriage or death undergoes holy rituals, or as Bengal endorses the nation’s spirit as “Baro Mashe Tero Parbon” (13 festivals in 12 months). Though the nation speaks of religious diversities, India in the common psyche upholds Hinduism and its practices. In the Western literary bank, India is marked with sacred heritage that draws people to stimulate their spiritual, pursuing solace and the surreal. The legend of Shravan Kumar echoes the existing and common affair of pilgrimages in India that today proves as commercial, in fact as a lucrative sector. This paper endeavors to explore an Indian travel narrative in a pilgrim site through a close textual analysis of Khagendra Narayan Dutta Baruah’s Assamese translation of Shanku Maharaj’s Bigalito Karuna Jahnabi Jamuna (1962), originally written in Bengali in 1959. The text, though woven as a travelogue in a pilgrim site ventures to celebrate the humane, along with the divine. It evokes the reiterated statement of the journey as primal to the destination. The voice while capturing the ethos of India with all its nuances simultaneously dismantles and in fact challenges the conventional and romanticized vista of travelling, particularly in precarious sites. In India, treading the holy spaces despite usually accompanying itineraries can unravel into adventure as the lines blur between such accounts and otherwise.

Keywords: travel, pilgrim, pilgrimage, journey, nature

 

Bengali Hindu pilgrims and travellers to the Himalayas from the late 19th to the late 20th century

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Nilanjana Sikdar Datta

Former Associate Professor of Sanskrit, Dumdum Motijheel College, Kolkata. Email: nil_sd54@hotmail.com

Volume 12, Number 3, 2020 I Full Text PDF

DOI: 10.21659/rupkatha.v12n3.06

Abstract

Bengali travel narratives have a rich repertoire of works that focus on travel as pilgrimage undertaken to the Himalayas, especially to the famous holy shrines of Kedarnath and Badrinath and to Kailasa and Manas Sarovar. This paper focuses on the changing nature of Himalayan pilgrimage down the centuries. The first part discusses two lesser known pilgrimages to the Himalayas where two monks of the Ramakrishna Mission order, namely Swami Akhandananda and Swami Apurvananda undertake their journey in 1887 and 1939 respectively. Their travelogues were published many years later by Udbodhan Karyalaya, the official mouthpiece of the Mission. In both the narratives we get details of the travails of travelling in those times with very little financial security and material comfort. The second part of the paper discusses issues raised by Umaprasad Mukhopadhyay in his travelogue Pancha Kedar where he tells us how, with changing times, the manner of travelling to the same holy places have undergone remarkable changes. The discussion then focuses upon another observation by the famous writer Narayan Sanyal who in his book Pather Mahaprasthan laments the demise of the original trekking routes of the pilgrims. In 1986, Saroj Kumar Bandyopadhyay visited Kailasa and Manas Sarovar and his narrative describing his month long package trip vouches for the changes that both the pilgrim and the pilgrimage had undergone to the same places almost half a century later.

Keywords: pilgrimage, Himalayas, trek routes, multifarious observations, Kailasa, Kedarnath

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