IOSR-JHSS   Volume-10 ~ Issue-3 ~ Mar-Apr-2013

Abstract: Honour killing means the issue of killings of couples who marry within the same sub-caste or against the wishes of their parents. Immediate attention needs to be paid in this area which is one of the neglected areas. Law needs to be used as a weapon in bringing about a social change. What is needed is a firm decision by the government for a separate law. There is paucity of research studies in this area. The networking of the police, judiciary, government, non-governmental organizations, human rights activists, sociologists, social workers, and psychologists is to be done in order to mitigate this social evil. Honour killing cannot be accepted in the name of culture or tradition. Honour killing is unjust and inhumane action. It is crime against mankind. The murderer of that type deserves severe punishment. Hence it is needless to say that lot of efforts need to be made in order to mitigate this problem lest the problem goes out of control. Keeping this in background this paper is presented.

Key words: Honour killing, Law, Family honour, Human rights, Perpetuator.

[1]. Honour Killings www.mcb.org.uk
[2]. Muslim Women‟s League, USA Position Paper on Honour Killings.
[3]. Patrick Goodenough, "Middle East Women Campaign Against 'Family Honor' Killings," Conservative News Service, March 8, 1999.
[4]. The Calgary Herald, April 20, 2000.
[5]. The Hindu, Friday, June 25, 2010.
[6]. The Hindu, Saturday, July 03, 2010.
[7]. The Hindu, Sunday, July 04, 2010.
[8]. The Hindu, Friday, July 09, 2010.
[9]. The Hindu, Saturday, July 10, 2010.
[10]. The Hindu, Sunday, July 11, 2010.

Abstract: The paper will attempt to look into the significant characteristics of the Rabha society and their social movement in North Bengal . It may be mentioned that a growing interest in recent times is discernible among a number of scholar, historian for writing history about Rabha tribes .Rabha is a little known ,scheduled tribe community of West Bengal,Assam and Megalaya. The language /dialect spoken by the Rabha people is also the same name. In West Bengal ,Rabha people mainly live in Jalpaiguri district and Cooch Beher district . Moreover almost 70 percent of them live Jalpaiguri. In Assam, the Rabha live mostly in Goalpara and Kamrup district.The whole area of Eastern and Western Dooars ,may be termed as the cradle land of the Rabhas. The Rabhas belong to the Indo-mongoloid group of people and have similarities with other members of Bodo group such as Garos, kachari, mech, hajong and others. The traditional economy of the Rabhas in general is based on agriculture, forest based activities and weaving. In the past, the Rabhas used to practice shifting cultivation. The Rabha society was matriarchal. By birth they used to obtain the 'gotra' of their mother. The Rabha Community previously believed in animism. But now they are intermingled with Hinduism. In the first half of the 20th century the movement started among the Rabhas in North Bengal for upgrading their position 'to get equal social rank as that of the Hindu caste like the Rajbansis. The act of negligence created resentment among the Rabhas. Actually the Rabha community is politically and socio-economically suppressed and is perhaps considered to be the most backward tribal group in North Bengal as well as North-East India lacking proper socio-economic development as well as proper representation and so on ,which requires very sympathetic attention in the existing socio-political set up.

Keywords: Enlightened, Kshatriyaisation, Mobilisation, Phonological levels, Listi Rabha Ronkho

[1]. Phukana Chandra Basumatar ,, The Rabha Tribe of North-East India, Bengal and Bangladesh ( Mittal Publication,Delhi,2010)
[2]. Sukhabilas Barma, Socio-Political Movements in North Bengal (Global Vision Publishing House,Delhi,2007)
[3]. Amal Kumar Das, M.K Raha, The Rabhas of West Bengal( Calcutta, SC & ST Welfare Dept. Govt. of West Bengal, 1989)
[4]. Ranajit Dasgupta, Economy, Society and Politics in Bengal :Jalpaiguri‟, 1869
[5]. Saumitra Ghosh, Vanbasi Rabhara (in Bengali) Desh, Vol-57 (12), 1990
[6]. Pabit Kumar Gupta, Uttar Banger Rabha Samaj O Dharma Sanskar Andolon , (in Bengali) in Madhuparni, Special North Bengal Issue, 1977
[7]. K. Mishra, Amrita Dutta, Exploring the Conditions of Tribal People and their Culture in West Bengal( Rachayita, Kolkata, 2012)
[8]. M.K Raha, Matrilny to Patriliny : A Study of the Rabha Society ( Gyan Publishing House, Delhi, 1989)
[9]. B. Roy Choudhury, Social Mobility Movement Among the Rabhas of North Bengal( Manin India, Vol. 50 (1), 1970)
[10]. Rebatimohon Saha, "Jalpaiguri Jelar Koch Rabha Samaj‟ (in Bengali) Madhuparni (ed.) Special issue on Jalpaiguri District

Abstract: The movement for distinct Nepali identity in India first originated in Darjeeling under the banner of the All India Gorkha League (1943) under the stewardship Dambar Sing Gurung. Shortly after its foundation the All India Gorkha League (AIGL) started organizing the Nepalese People living scatteredly all over the country. The then province of Assam was also not left unbind by the wave of inculcating some of the distinctive identity among the Nepalese. It resulted in the formation of the Assam Provincial Gurkha League in 1944 at Shillong the then capital of Assam.

[2]. Reported in the "Asomiya‟ (in Assam), May 31, 1947, cited in A. C. Bhuyan and S.P.De. (ed), ibid, p.320
[3]. Resolution of the Assam provincial Gurkha League adopted in its first Annual Conference held at Gauhati on December 31, 1946 and January 1, 1947
[4]. Assam Legislative Assembly Debate, Vol.1, No.5, 3rd April, 1951, p1220
[5]. The Nepali Castes viz .Thapa,Gurung, Lama ,Mogor ,Newar ,Lohar ,Domai, Gaine, Rai, Chetri, Limbu, Sarki i.e.cobbler were recognized as other backward class (Govt.of Assam personnel (B) Dept. Office Memorandum NO-A BP338/83/14dated 4/1/1984
[6]. Memorandum of the AGS submitted to the Government of India on July 24, 1968`
[7]. The memorandum of the AANSU submitted to the Prime Minisster New Delhi on July 24, 1980
[8]. The resolution of the AGS adopted in the 18th Annual Conference held at Margherita on 30th December, 1984
[9]. A leaflet published by Amarjyoti Gogoi on behif of the United Reservation Movement Council of Assam dated April 21 ,1986
[10]. Mention maybe made that the editorial board of ‟Jagrata Gorkha‟ a quarterly Nepali magazine consisting three members named Anand singh Thapa Birshingh Bhandari and Narendrashingha Rana submitted a memorandum to the president of India demanding inclusion of Nepali language into the constitution of India on January 18,1956. The SMARIKA (SOUVENIR) of the 6th Annual Conference of the All India Nepali Bhasa Samiti held at Nalbari on December 28, 1986, p. 36- 37

Abstract: McNamara, like many pacifist writers, believed that a peaceful world could only be realized by exposing the underlying social causes of violence and conflict. In her plays in general, she does not only demonstrate the methods by which tension can be alleviated but also shows the actions leading to escalating conflicts. Thus, her plays provide conceptual representations of her ideology and thereby open the pathway for the message to apply to the varied experiences of her audience. She aspires to show that her characters' ability to triumph over seemingly irreconcilable differences could serve as an indicator that the same good results could be achieved in larger scale of political conflicts if they were handled in a similar fashion. Tracing the historical thread of pacifist ideology will assist in illuminating McNamara's avowed design. The paper intends to do so through the analysis of In Safety (1923) which is set in colonial America and addresses pacifist issues very directly. In this play, the Quakers' peace-loving manner of responding to an aggressor's siege in the New World is contrasted with the defensive posture that another group of colonists takes toward the Native American population.

Keywords: pacifist, conflict, Irreconcilable differences, Quaker, defensive posture.

[1]. Aston, Elain. An Introduction to Feminism and Theatre. London:Routledge.1995.
[2]. --------, and Janelle Reinelt. Ed. The Cambridge Companion to Modern British Women Playwrights. Campridge: Cambridge University Press. 2000.
[3]. Bacon, Margaret Hope: The Story of Quaker Women in America. San Francisco: Harper and Row. 1986
[4]. Chatfield, Charles. For Peace and Justice: Pacifism in America, 1914-1941. Knoxville: University of Tennessee Press, 1971.
[5]. Colloms, Brenda. Victorian Visionaries. London: Constable, 1982
[6]. McNamara. Margaret. In Safety . Joseph William Ltd. 1923
[7]. Raven, Charles E. Is War Obsolete? A Study of the Conflicting Claims of Religion and Citizenship. London: G. Allen & Unwin, Ltd., 1935
[8]. Vellacott, Jo, Bertrand Russell and the Pacifists in the First World War. New York: St. Martin‟s Press, 1981
[9]. -----. "Feminist Consciousness and the First World War" Women and Peace: Theoretical, Historical, and Critical Perspectives. London: Croon Helm, 1987