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Titlebook: Cultural Forms and Practices in Northeast India; Kailash C. Baral Book 2023 The Editor(s) (if applicable) and The Author(s), under exclusi

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楼主: 贪吃的人
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Nicky Le Feuvre,Clotilde Lemarchantlitate the transmission of his philosophy of . that subsequently brought about a marked transformation in all aspects of literary and performance cultures of Assam. The study here particularly draws attention to what Francesca Orsini calls the ‘materiality of the archive’ by means of which the langu
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Introduction: Figures at the Windowdent .-based dance forms. The concern of the author in this paper is to explore the aspects of rituality and memory that continues to reinforce the Sattriya performance tradition under the ., a living tradition in Assam.
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Introduction: Figures at the Window cultural practice was revived to launch the resistance movement. The fightback was vigorous and powerful that forced the missionaries to accommodate the traditional song and dance performative forms within the Church practice.
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Maria Dores das Guerreiro,Inês Pereiraome others  are inspired by and imbibed from other cultures. There are historical factors such as religious conversions that have either resulted in adopting to new cultural practices or in total loss of traditions. Of course there are resistances to new or alien forms of faith. However, some of the
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Nicky Le Feuvre,Clotilde Lemarchantmarked by plural linguistic as well as social and cultural formations. Its plurality presents a composite culture contrary to the common perception that Assamese culture is a monocultural entity considering only its dominant linguistic–literary culture. The Neo-Vaishnavite movement, under the leader
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Introduction: Figures at the Window instituted for the propagation of his form of Vaisnavism. If Namghars functioned at the village level, Sattras were meant for residential–educational needs of a large number of disciples or . who would stay in Sattras and learn ., . and . under the . (teachers) at the Sattras. The Sattras gradually
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