Bihari Language

The capital of Bihar - Patna, is one of the holiest cities in Sikh history. Despite rich historical and religious significance, the population of Sikhs in Patna is merely 0.09% of the total population. The Sikh minority in the Bihar capital is one of the handful of minorities of India who have never "claimed" a minority status or any compensation for their community from the government. However, the community continues to preserve its
ethnic behavior and social symbols to date. This paper aims to analyze the existence of social institutions that support the formation of the Sikh community as ethnicity in Patna, Bihar. It also touches briefly on the reasons behind the lack of agency and demand for greater minority representation. Interviews were
taken from 100 respondents in January 2019 in the capital city of
Patna, Bihar in India. Age was taken as a criterion for inclusion.
The findings of the study show that minority behavior is not the same everywhere. The ethnicity of the community is maintained by the continuity of symbols of lifestyle such as dietary habits,
attire, the teaching of Gurumukhi in school and colleges, and trade activities. A reasonable explanation can allude to the very foundations of the Sikh community which upholds ideals of bravery and resilience. Begging or lobbying is a mandate prohibited by the very religion which protects them. However, the younger population shows a shift towards the general trend and is moving away from the economic setup of establishing business and of looking at the Gurudwara as an intersection of political and social rights. A change in the coming decade is inexorable.
This research can be used as a model to understand the behavior
of other minorities in India or elsewhere. It provides a
better-looking glass to understand subaltern behavior.
Additionally, it also shows variations in the status of communities.
The Sikh community, a majority religion in most of Northern
India is a minuscule minority in Patna’s Capital city with rich
Sikh history.
Keywords: Ethnicity, Gurudwara, Minority, Sikhism, Social
Institutions

The aim of this paper is to present the literature of the meteorological aphorisms in some North Indian Indo-Aryan languages. Our presentation is based only upon written data, which are available in collections of proverbs and other sayings or in corpus of folk astrology.
The meteorological aphorisms, which can be considered as a class by themselves, contain two kinds of elements dealing respectively with the observation and the forecasting of weather and crops. This literature can be presented as didactic and predictive and is connected with folk astrology, especially as far as expressing date and time is concerned. Moreover, in North India, such corpus have been ascribed to legendary astrologers, whose names, as can be seen in the bhanitas, are linked with one another.
Many meteorological aphorisms can be traced as identical, with small formulary or dialectic differences, in many regions of North India. Hence we have a "continuum" of both aphorisms and formulae, the variations of which indicate their diffusion and their circulation. Thus, on the basis of this continuum, it is possible to create a thesaurus of meteorological aphorisms, which could be the beginning of a critical study.

ডায়াসপোরা শব্দটি গ্রিক। dia মানে দূরে, ‘speirein’ অর্থ ছড়িয়ে পড়া। ব্যুৎপত্তিগত অর্থে ফসলের বীজ ছড়িয়ে পড়া হলেও শব্দটির অন্য ব্যবহার লক্ষ্য করা যায় খ্রিস্টপূর্ব ২৫০ শতাব্দীর দিকে। ইসরাইল থেকে নির্বাসিত ইহুদিদের প্রথম ডায়াসপোরা জনগোষ্ঠী হিসেবে আখ্যায়িত করা হয়। ডায়াসপোরা পরিস্থিতিতে বাস করছেন অর্থাৎ কোনো কারণে নির্বাসনে থেকে বা জীবিকার অন্বেষণে নিজ দেশ ছেড়ে ভিনদেশে বাস করছেন – এমন পরিস্থিতিতে কোনো লেখক যে-সৃজনশীল সাহিত্য রচনা করেন সেটি ডায়াসপোরা সাহিত্য। ১৯৪৭ সালে ধর্মের ভিত্তিতে দেশভাগের ফলে এই অঞ্চলের দেশগুলোর ভেতর অভ্যন্তরীণ ডায়াসপোরা জনগোষ্ঠীর সৃষ্টি হয়। হিন্দু-মুসলিম দাঙ্গা ও দেশভাগের সূত্র ধরে ভারতের বিহার প্রদেশসহ উত্তরপ্রদেশ, মহারাষ্ট্র, গুজরাট ও কলকাতা থেকে যে সকল অবাঙালি বাংলাদেশে এসেছে তারা এখানে বিহারি হিসেবে চিহ্নিত। ষাটের দশকের শেষাংশে পরিচালিত এক জরিপে দেখা গেছে পূর্ব পাকিস্তানে ২০ লক্ষ উর্দুভাষী আসেন। তারা আসেন আজকের বাংলাদেশে নয়, অবিভক্ত পাকিস্তানে। কিন্তু ১৯৭১ সালে মুক্তিযুদ্ধে বাংলাদেশ স্বাধীন হলে তাদের পাকিস্তান গ্রহণ করতে চায়নি। অন্যদিকে এই জনগোষ্ঠী বাঙালি জাতিসত্তার সঙ্গে মিশে যেতে চাননি। তারা এখানে থেকেই উর্দুভাষায় সাহিত্য রচনা করছেন। কেমন হচ্ছে সেই সাহিত্য? কি তাদের বিষয়?

The capital of Bihar - Patna, is one of the holiest cities in Sikh history. Despite rich historical and religious significance, the population of Sikhs in Patna is merely 0.09% of the total population. The Sikh minority in the Bihar capital is one of the handful minorities of India who have never "claimed" a minority status or any compensation for their community from the government. However, the community continues to preserve its ethnic behavior and social symbols to date. This paper aims to analyze the existence of social institutions that support the formation of the Sikh community as ethnicity in Patna, Bihar. It also touches briefly on the reasons behind the lack of agency and demand for greater minority representation. Interviews were taken from 100 respondents in January 2019 in the capital city of Patna, Bihar in India. Age was taken as a criterion for inclusion. The findings of the study show that minority behavior is not the same everywhere. The ethnicity of the...

Cet article étudie l’usage prosodique et des pratiques langagières présents dans le discours politique d’un politicien de renom appartenant aux basses castes et comme haut représentant de l’Etat de Bihar en Inde. Il s’agit de Lalu Prasad Yadav (dorénavant LPY), président du parti politique Rashtriya Janta Dal, et qui a été ‘Chef ministre’ du Bihar de 1990 à 1997. Élu comme membre du parlement indien en 1977, sa présence dans la sphère politique a été caractérisée par la mise en valeur de l’usage de l’accent bihari et de pratiques langagières rurales spécifiques à la communauté de basse caste afin de construire son propre électorat. Nous proposons d’analyser certains de ses discours politiques, particulièrement des scènes médiatiques diffusées à la télévision, qui sont désormais disponible sur l’Internet. L’objectif de cette étude tend à comprendre quel sont les effets de l’utilisation d’un accent rural et son rôle dans la lutte entre classes sociales, la ‘rébellion’ des basses caste...

This article describes verb-agreement in Bajjika, an Eastern Indo-Aryan language, and explains the pragmatic principles that determine the agreement. Bajjika has one of the most complex and indeed uncommon agreement patterns in Indo-Aryan languages. The entities encoded in the verb are person, honorific degree, spatial distance, and gender, not all equally encoded. The verb allows nominative as well as non-nominative (double) participants and non-participants to be simultaneously encoded in the paradigm. The double agreements pose severe analytical constraints as the agreement is unusually sensitive to social factors. The agreement consistently interacts with the social hierarchy that forms the foundation of the speech community. Besides, the absence of uniformity in marking person poses constraints on the predictability of agreement and its subsequent interpretation. In the process of describing Bajjika verb-agreement and the underlying principles, this study examines the relevance of proposal for interpreting the agreement paradigms, thus providing fresh data to empirically and conceptually further understand verb-agreement and the extent to which this phenomenon can be tied to factors relevant to tenor relation.