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IDIOMS RELATED TO SOCIAL
MORAL SUBJECT, CUSTOMS
AND POPULAR SUPERSTITIONS
VI. IDIOMS RELATED TO SOCIAL AND MORAL SUBJECTS, CUS­
TOMS AND POPULAR SUPERSTITIONS:
The development of any language depend's on the society. Human
beings
become aware with the necessity of exchanging the ideas by coming in connection
with different people and as a result the language boms. If we notice the history
of human development in all over the world then we will find in which manner
the human develops and its sociality becomes the integral part of its life, like that
it develops also by way of manifestation, it becomes thin. The development of various
jewellaries in this direction is also a significant step. "Idioms" are also a link in
this discipline. Idioms based on metaphor (Lakshana) irony (Byanjana) are associated
with the manifestation of cordiality and to make it influential.
It is indisputable that the idiom develops in the midst of people's life. Basically
behind the construction of the idioms there is no any pre-planned process. Many
irregular and interesting statement runs on the basis of similarity or of contrast, which
becomes popular slowly because of its grandeur of sentiments and its characteristics
of manifestation and like this, for many years it becomes genuine by remaining in
a limited area after becoming popular and those idioms become the occupier of
defination. In the past (Kalantar) it becomes such an intregreal part of language and
manifestation that the interest does not go towards it, many times it becomes in use
spontaneously.
In this situation it is natural that idiom will have a deep relation with social
life but we become surprise on seeing it, that the idioms related to social life are
very limited regardingly. In its complete collection less than one percent idioms are
related in any form to society. Maximum idioms are related to personal sentiments
and behaviours. The sixteen purificatory rites (Bom, Marriage, Death etc.) suhag (good
fortune), social customs, festivals, feastings, relations, religions, and occupations etc.
are such subjects which are related to enmity by whose, it makes its influences on
the sociality of human life. At first we take the rituals.
We have explained in a large extent about the idioms related to rituals in the
3rd chapter. In the Indian social order the relation of idioms with the prevalent rituals
have been shown one by one. Therefore the discussion about it, will not be done
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here.
In social customs, we find the discussion related to the customs of marriage
in idioms. The idioms related to rituals has been explained, yet it is desired to explain
here in brief.
In the context of marriage, the discussion of idioms related to wife hood has
been done too in the idioms related to culture.
Among the social customs "Sakhi Banana" is also a custom. In Assamese
somewhere it is said "Sakhi Bandha". It is a very common prevalent custom amongst
the women to make female friends (Sakhi) by exchanging their mantle (odmi). The
idiom " Odmi Badalna" makes the irony of the whole function. Its corresponding
prevalent Assamese idioms are - "Gamosa Sala", "Tamul - Pan Sala" etc.
In social process, there is a custom of "Laddu Khilana" and Laddu Batna'' in
the auspicious occasions. By this idiom happiness is expressed. In Assamese its
corresponding customs are "Lara Bhagowa", "Mash Bhagowa", "Nimakh Bhagowa"
etc.
Idioms like "Chauk Dhama", "Chauk purana" and "Chauk Baithna" are also
related to the auspicious occasions. The decoration of the place of worship with flour
in order to worship or to greet someone and to set the God and goddesses, the
worshiper, or the honourable guest in that place of worship, is its reference. Its
corresponding Assamese idioms are "Gher diya", "Alpana Kara", "Alpana saja" etc.
The idioms "Supari Batna" and "Supari Phiraria" are the messengers of social
custom, In auspicious occasions the person who invites someone, he never goes to
invite anyone with bare hand, the hint of good news should be given with some
gift. This custom is prevalent in many parte of India. Among the Punjabi's there
is a custom to go with sweets at the time of invitation for marriage. Its another
form is prevalent in the villages. "Supari Batna" and "Supari Phirna" are said to the
custom to invite someone with auspicious bitel nut. In many places "Elaichi Dena",
"Elaichi Batna or Bhaijna" ran in this meaning. In this form, in Assamese. "PanTamul Diya", "Guwamuri Diya" become prevalent.
Collectively, Festivals are the basis of manifestation of joys. Around the world
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there are the customs of celebrating the victory of Gods and near the God the loftyminded sage's and of the prophet's. The festivals like "Ram-Navami", "Janmastami",
"Buddha Jayanti, Christmas", "Gandhi Jayanti" etc. are celebrated as the result of
Ram, Krishna, Buddha, Isha and Gandhi's Greatness respectively. The festivals like
"Bashant panchami", "paush’and chait’ sakranti', "Sabani tis" etc. are related to the
changes of seasons and the festivals like "Karba chauth", "Ahavi astami", "Ganesh
Chaturthi", "Bat-Sabitrl pujan" etc. are related to social conventions or to mythological
tales. Behind the celebration of these festivals, there is one or more than one sentiment
of family welfare, collective joy etc. that takes place. Therefore it has a special social
greatness.
Like these in Assamese the folk festivals like Janmasthami Ram-Navami, Guru
Nanak Jayanti, Christmas, Gandhi Jayanti, Rongali Bihu, Bhogali Bihu, Kongali Bihu,
Silpi Divas, Asom Divas, Sankar Devar Tithi, Madhab Devar Tithi, Damodar Debar
Tithi, Bishwakarma Puja, Durga Puja, Laxmi Puja, Shyama Puja, Bhel Diya, Amati
Pala etc. have a special social greatness.
Though in India, there are "Saat bar and nau toyhar" yet the idioms related
to festivals are very limited. Evidently only the Holi and Diwali are being mentioned.
Holi and Diwali are the greatest festivals of Hindu’s and with them the sentiment
of joy and merriment are related. The idioms "Diwali Hona", "Din Holi raat Diwali"
etc. express this kind of joy like these in Assamese also "Diwali Pala/maria", "Holi
Khela" etc. Idioms are prevalent.
Somewhere, the manifestation of joy and merriment are seen in the various forms
of Holi. The heap of wood (Holika) are being burnt. All the people bum the fire
together and worships Holi. Therefore, "Holi Kama ya jalana" is said to bum down
some things together. In Assamese there is no idiom like "Holi Kama ya jalana"
and no custom like this too. But "Holi Khela", "Phaku Diya" etc. idiom are prevalent
in Assamese.
On the day of Holi every people throws colours on each other, this is said
"Holi Khelna''. The "Holi Khel" is not only played with colours but also played with
blood. When the sentiment of enjoyment like Holi is placed in the act of murdering
the opposite party then it is said "Khun ki Holi Khelna" Its corresponding Assamse
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idiom is "Tejere phaku khela".
In the "Akadashi" the Hindu people keeps fasting. Therefore, if anyone does
not get food for sometime then it becomes 'Akadashi'. Like this in Assamese the
idiom "Akadashi pala" expresses the same sentiment. "Akadashi ka khaya dwadshl
ko Nikalna" is another idiom which is often heard. If one day we take something
then we have to return it in the next day. In this, there is the echo that the secret
will reveal one day if any work has been done stealthily. Its corresponding Assamese
•ai
idioms are "Kali Khai aji uliyai diya," "Kalir khowa aji bami kara" etc.
In India, Muslim festivals like Idd, Bakrid and shaberat also receive a place
among the idioms. "Idd manna" is an indication of joy. Its corresponding Assamese
idiom is "Idd pala".
"Idd is celebrated on the second day of shukla paksha (the bright half of a
lunar month). After the Roja the moon of Dritriya becomes favourite all over the
world, every man has a strong desire in his heart to see its inner theory, by seeing
it one's life becomes meaningful. Also in general life" "Duj ya dwitiya ke chand"
is said to that favourite person who has been seeing for long time and the person
who is seen after many days. Just like that in Assamese "Dwitiyar Jon Dekha", "Idar
Jon Dekha" etc. idioms are prevalent
The social differences are widely spread all over the world to a large extent,
no matter whether its basis is religion or nation or the economical process but in
India its tendency is very powerful. Brahman, satriya, Baishya and sudra which are
included among the caste system and which are prevalent from the Baidik Kal,
between them the complete division of society becomes the main basis of this
difference. By the above mentioned series, the importance of each person of these
caste's is recognised in society. The work division which has done for the benefit
of this process becomes most vulgar in the past (kalantar) and slowly it becomes
the nations intregrel part in comparison to every person's work. And on its basis
the sentiment of big and small takes place and the sentiment of untouchability
flourished. Not only that the creation of many sub-castes takes place between each
caste and the whole society divided into small units. The resort of various religions
become the helper in making and in increasing the differences. But it also becomes
a note worthy issue, if someone drinks water by another's hand and have their meal
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by sitting together is also determined as abandoned. The idioms "Ek pangat mai
Baithna", "Ek Pangat mai baithna", "Ek pattal mai khanewala", "Ek paat mai Baithna
ya baithana", "Pangti bhed kama", "Pangti behed manna" "Pani plkar jat puchna",
"hukka-bandh Hona", "Hukka-pam bandh Hona" etc. signifies its general use or its
restrictions of its act of eating. In Assamese its corresponding idioms "Eke sharit
baha", "eke sharit utha", "Ekhan kahit khowa", "Bash-Bichar rakha", "Bash bichar
na howa", "Hate Nakhowa", "Jui-pani alag" etc. clerifies also the complete sentiment
of the above mentioned.
The idiom "Bhoj bhat lagna" is the messenger of a punishment prescribed by
society that one has to suffer by giving a meal as a punishment for a crime. In
Assamese its corresponding idioms-"Bhoj diya", "Bhoj di lag ha", "Bhoj di jenga
bhanga" etc. are prevalent.
The difference between rich and poor or established educated family or the
difference in the situation of the householder has receive the importance in every
society and in its process. The national difference and the difference of stability both
has been expressed by the idiom like "uch-nich ka bhed rakhna". Just like that in
Assamese "uchcha-nichar bhed". "uchcha-nichar bhed-bhav rakha" etc. idioms are
prevalent, "uch-kul", "uchcha khandah", "uchchl ghar", "uchcha gharana" etc. idioms
indicate towards royaiship. Just like that in Assamese "uchcha kul", "uchcha jati"
"Dhani ghar"^ "dhani manuh" etc. idioms clarifies the above sentiment. The idioms
"Bandi ka jana" and "Bandi ka beta", "indicate someone's low standard. In Assamese
also "Bandir chali", "Bandir beta", "Bandir beti" etc. idioms are prevalent.
Idioms are also prevalent among the rich or wealthy people. "Artha pichash",
"Akh ka andha gath ka pura", "Bhagya Laxmi", "Laxml Bahan", "Dhan kuber" by
these idioms the sentiment of agitation towards the rich people has been expressed.
Its corresponding Assamese idioms are "Dhan Pikhach”, "Achalat thak", "Gut paisa
parileou uthowa", "Bhagya laxmi", "Laxmi bahan", " Dhan kuber", "Kati chipira",
"Jamar haat", " Dhanar jakh" etc.
In every country and in every century the ruler has a special importance, their's
language, their's manners becomes the heir of special importance, In the last thousand
years the Muslims and the Britishers have reigned upon India. Their special influence
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also falls upon the folk life. In the reign of Muslims, Arabi-persi and in the reign
of Britishers the English language has receive importance, but for the general man
it was not easy to learn the foreign language. A few people who can learn the
language, regarded themselves superior to general people, which has its effect even
today. In the reign of the states also those people received the
place. Therefore
the appearance of a sentiment of superiority was natural. The agitation of general
human beings towards those persons are being expressed. "Arabi-pharshi'', "Arabipharshi bokna", "Pahre pharshi baishe tel", "pharshl Badhama", "Agrezi bakna" etc.,
in these idioms there are no any sentiment of respectability being expressed towards
these language or its knowledge.
Like that in Assamese also this sentiment is obtained to a large extent. There's
prevalent idioms are "Arabi-pharshi phutuwa", "Arabi-pharsir phooljan mara", "Baga
sahab hen baka", "Mukhat ingrazir phooljan", "Dt/i-edCinrazi kei sahab bolowa" etc.
can be said that the side look on the knower of Arabi-pharsi and English language
and the feeling of inferiority towards those who does not know the above languages
and its introductions can be receive from these idioms. The sentiment of negligeney
has been expressed by saying "Rangreji" to the "Angrezi" (English language).
"Nabah", "Nabab ka nati", "Nababi ki bu hona", "Shahonshahl badhama" etc
idioms are related to the rule of Moghal and "Laat sahab ka baehcha", "Laat sh'ahabi",
"Laat shahabi hukum" etc. idioms are related to the rale of "Angrezi" (English). Just
like that in Assamese also "Nababor bachcha", "Nababor nati", "Nababi dhang",
"samrator ghar", "Laat sahab", "Laat Sahabor putek", "Laat SahabI dhang", "Laat sahab!
Hukum" etc. idioms are prevalent.
It is clear that the sentiment of honour towards its heir is not obvious in any
of these idioms, "Andlu-sarkar", "Andha Raja", "Andher Nagan", " Narak ka raj" etc.
idioms indicate the regime of imprudence in a normal way instead of indicating a
very special regime. In Assamese its corresponding idioms which are prevalent are.
"Andha sarkar", "Andha Raja", "Kana sarkar", "Kana Raja", "Andhar Rajya"," Narakar
Raj" etc.
In social life some mythological and historical persons become such intimate
to each other that they become an integral part of society. Sometimes they are accepted
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in the form of an ideal because of their superiority and greatness and sometimes
they are neglected because of their inferiority and cruelity. But both in these forms
discussions are being made equally. The mythological characters like "Jadr Bharat"
is famous for his indifference and monasticism, Bhim is famous for his wide
appearance and strength, Bibhishan is famous for his justice "Bhagawat bhakti" and
"Gharshatru" (Enemy of home), sankar for his simplicity, Bidur, Sudama and sabti
for their true love, Harichandra is famous for his charitability. In the society their's
virtue has become an ideal and it has been presented in order to show the equality,
or a person's superiority and also in the form of a similar to nourished it again and
again. "Jadr Bharat",, "Bhun kay", "Bibhishan Banna", "Bhole sankar", "Sabn ke bair",
"Shikhandi banna","Sudama ke tandul", "Bidur kS sag", "Harichandra banria or horia",
etc. are its proof. In Assamese its corresponding idioms which are of the same meaning
are "Jadr Bharat',' "Shun k ay, "Bhim hen", "Ghar shatm"’Bibhishan", "Bhole sanakr “
"shikhandi ha", Harichandrar tyag", "saiya harichandra", "Data kama" etc.
Ravana can not become the object of honour therefore Ravan has become in
the category of cruel and imprudence person. Therefore "Ravan ka krodh", "Dashanan
Ravan", "Ravan ka aham", like that in the name of kansha "Kansha mama" etc. idioms
are prevalent. Just like that in Assamese also "Ravanar krodh", "Dashanan Ravan",
"Ravanar Ahangkar", "Kansha mama" etc. are prevalent.
Among the historical persons" Aflatu and "Nadirshah" are noteworthy. The
surprising thing is that the important persons of Indian history do not get the
significance in this direction by penetrating into the folk-lifes, "Aflatu" was a famous
philosopher and his greatness has been accepted in various forms when a person
wanted to show dramatically that he is clever though he is neither clever nor intelligent
and then ironically it is said "Aflatu kt nati", "Aflatu ka baehcha", "Aflatuni kama"
etc. In Assamese there is no idiom related to "Aflatu."
In the middle age, "Nadirshah" the attacker of India was famous for his cruelity
and atrocity. The sentiment of hatred towards him was announced in the mind of
Indians. "Nadri charria" ''Nadirshahi kama", "Nadirshahi hukum" in these idioms the
cmel rales of Nadirshah's impudence has been hinted. In Assamese there is no idiom
related to "Nadirshah". But there are many idioms related to Assamese history- "Badan
Phukan", "Manar aittachar", "Deuta Ishwar", "Banghar deo","Da-dangaria", "Tamuli
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chara" "Chau-dang", "swargadeo" etc.
In every country, there are same imaginary characters which become famous
because of its coming into literature or of any reason and they get the significance
like historical persons. "Dhanria seth"j"Majnu", "Rustom", "Hatim" etc. are some such
characters. We do not get any proof or any mention of "Dhanria seth", yet he is
intimate. Probably, in the past (Kalantar) the common rich people has become the
individual "Dhanna seth". By the idioms "Dhanna-seth", "Dhanria seth ka nati", oglain
has been done to the people who is proud of his wealth. In Assamese, there are
idioms like "Mahajan" Jamidar", "Jamidarir Bachcha", "Mahajanar Bachcha", "Jamidar
po" etc. We also receive the mention of "Majnu" and "Rustom" in literature and in
society "Majnu" the hero of Alif laila is famous for his numerous loves and "Rustom"
of "Sauhrab Rustom" is famous for his bravery. Therefore in society "Majnu ban
jaria", "Rustom ka shala" these dictums have been accepted in a simple form just
like that in Assamese also there are some idioms for the lovers like "Laila Majnu",
"Laila Majnur prem", "Majnu ha", "Laila ha" etc. and for the bravery there are some
idioms like "Saulrab rustom","Rmtanar nat>"/Lachit-mula”, "Chilarai ha" etc. which
are prevalent
In social process, Arbitration (Panch) has a special significance. The origin of
our present democratic process is in the assemblies, where the persons selected by
society discusses on various social and personal matters and they give their judgement
on those matters. All the parties are ready to obey the decisions of arbitrations,
"panch," "Panch ki duhaie", "Panch BMkh", "Panch bandana", Panch banria", "panch
baithna", "panch manna", "panch paremeswar", "panchayat kama", "panch kutna",
"panch jodma", "panch hona", "Panch admi", "panch ka mat" etc. idioms are powerful
that, can strengthen social sentiment. We can also include "Agni parlksha'' in this
series. "Agni parlksha" is said to that endeavour which is done in order to prove
someone's honesty in front of the persons selected by society, therefore it has its
importance in this form. In Assamese, there is no rale to give any kind of judgement
by arranging arbitration. There, the village people decides together on various matters,
"Raij bahaa", "Mel mata", "Melar katha”, "Bichar kara", "Danda biha", "Raijar raja",
Alag kara", "Jui-pani" alag", "Raij maria", "Agni panksha", "Su-bichar", "Jurit pathowa"
etc. idioms are prevalent.
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The social fooding has no less importance by the point of view of society. On
special occasions, we express our love and honour towards the members of society
by inviting them. Just its opposite, in some occasions we express our agitation and
anger to some one by not inviting him. It is omitted to take food together by sitting
in one row. "Jyonar baithna", "Jyonar lagana", "pangat baithria", "pangat lagana", "pattal
dalna" etc. are related to take a meal together on special occasions. Its corresponding
Assamese idioms are "Atithik khuwa", "Bhoj diya", "Bhoj Khuwa", "eke lage khowa",
"patat baha". etc. The person who sit to take a meal and when they get up after
finishing the meal is said, "pangat uthna". In Assamese its corresponding idiom is
"Jauri utha" Like that the request which is done to every one to have their meal
is said, "Laxmi Narayan kama". Just like that in Assamese "Anna grahan karak",
"Larib para" etc. idioms are prevalent. "Bhandara kama", "Bhandara kholna ya khulnh",
"Bhandara dena" etc. are the arrangements of feast which are arranged on account
of any gods-godesses or saint or on any special occasions. Its corresponding Assamese
idioms" Bhoj diya", "Bhoj pata", "Brahma bhoj" etc. are prevalent.
Wife-husband, Mother-father, son-daughter, and Brother-sister among these four
persons, such relations are established whose calculation is done among the close
relations, Besides this range of relations all the relations come under the social
relations. The discussion of such relations can be receive among the idioms we get
tire special descriptions of "Damad" (Son-in-law), Nani (Grand mother) Bhabi (Wife
of elder brother), Mami (aunt), Mousi (aunt), Shala (wife's brother), shaut (co-wife).
Among these relations the sentiment of love is related to Nani (Grand-mother) to
a large extent and the sentiment of agitation is related to shlla (wife's brother). The
irony of the close relationship with Nani (Grand-mother) takes place in the idioms
like "riani ka ghar hona"/Nam ka nam rona", "Nam mar jana", Nam yaad ana" etc.
In Assamese its corresponding idioms "Aitar ghar", "Altar bokocha / boka", "Aitar
sadhu", "Aitar maram", "Aitar saman" etc. are prevalent Mousi (aunt) has less
importance than Nani (Grand-mother) "Khala ka ghar" by saying this, it has been
hinted just like our own house, where there is no restrictions of coming and going,
"Kith ki saut bln na suhana", "Garib ki gharwall ka gaw-bhar ki bhabas hona", "Ghar
damad lena", "Chati par Saut bithana", "Saut kama", "Sautiya dah hona" etc. idioms
are related to Bhabi (wife of elder brother), Damad (Son-in-law) and Saut (co-wife)
which are prevalent. In Assamese its corresponding prevalent idioms are "Mahir ghar",
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"Mali! ma", "Satim rakha", "Ghaijya", "Ghai jyowai" etc. The relation of shall (wife's
brother) and jija (brother in law) is sweet and a person begins to regard himself
as of special significance by becoming anyone's sala (wife's brother). Again if anyone
has the good luck of becoming a shala (wife's brother) of a very strong person then
his feet does not fall on the ground, Not only that in this proudiness, many times
a person becomes excessively selfish and cruel. "Kalaktar ka Shala", "Ravan ka Shala",
"Rustom ka shala" etc. idioms are related to shala (wife's brother). In these idioms
it has been said to become a shala (wife's brother) of a very powerful person, "Ijar
band! ka rishta" is a very small idiom that hints towards shala (wife's brother). Wife
(In front of whose "Ijarband) is being opened, because shala is her relative therefore
the imagination of the relationship of "Ijarbandi" with shala (wife's brother) becomes
fiuitful. There is no such idiom in Assamese.
A person who lives in a place, delighted to regard another people insignificant
to him, by understanding his weaknesses. Many times these types of weaknesses of
the people who is close to us is merely imaginary. Like this a business man and
a belonger of any caste acquires happiness by announcing another businessman and
another belonger of caste insignificant to him, when these types of relations are
established between the human beings, then in what number the helpless animal will
come? If the sentiment of negligence and disregard are expressed towards the animal's
foolishness then what is surprising in this?
The break up of all the virtues has been made easy by saying "pachu" or "Janwar"
(animal) to a person, "Akal ghash kharia", "AJkal ghash charda", "Akal dum mei
bandhkar chalna" by these idioms the animals instincts of human being and its lowness
are hinted. These quotations acquire its place, because of the superiority of human
being than the animals which is universally recognised. In human society kabutar
(Pigeon), Kauwa (Crow), Kutta (Dog), Gadha (Donkey), Gai (Cow), Ghun (Woodworm),
Ghodra (Horse), Bail (Ox), Bhedriya (Jackel), Shatturmurg (Ostrich), Shadr (ox), suar
(pig), Hans (Duck) and Hatlii (Elephant) like small and big insects, birds and animals
and towards these, the sentiment of love and disrespect are being expressed on the
basis of their habitual speciality. It is difficult to say that he always remain prudential
in doing this, but it is true that many statement has been said in relation to any
special animal, In the past (Kalantar) it became so popular and prevalent that it was
regarded as genuine and no doubt and no questions were raised on that matter. There
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is one more thing, that we should take into consideration is that the animals virtues
are less accepted and on the other hand its wickedness and weaknesses are made
more clear in society.
Among the animals there are many idioms related to kutta (Dog) and Gadha
(Donkey), The sentiment of disrespect is being expressed to wards both these animals.
In the context of the discussion about the animals judgement will be done to a large
extent. The Kutta (Dog) has been accepted in the form of a very low, flattering and
greedy animal instead of its loyalty towards its master and its cautious nature. From
the beginning, the "Kutta" (Dog) has been used as a form of abuse. A kutta (Dog)
becomes a sher (Tiger) in their own lane. "Kartik k! kutiya", "Kutte M tar ah dum
hilana", "kutte M punch tedri ki tedri rahna", "Stash mahal ka kutta", "Hadn gayi
to gayi kutte M jaat to pehchani gayi" etc, by these idioms the people has imposed
a tax of three cowrie upon the kutta (Dog). In Assamese, its corresponding prevalent
idioms are "Rukurar putek", "Kukur kheda", "Kukurar dare kha", "Kukurar
lakshan",’'Kukurar dare nez lara" "Kukurar nez tel dileo pon nahay," "Kukurar
nez
dighal hale nf.ze pari bahe", " Kukurak ghee khuwa", "Galire kukur pita kara" etc.
The animal donkey (Gadha) the simple carrier of burden also becomes the prey
of human societies impudence. "Gadaha chand", "Gadha bamia", "Gadha-ghodra ek
bhab hona", "Gadhe ki bap banana", "gayand ka bhar gadhe par rakhna", "Be-dum
ka gadha", "Beisakh nandan", "Shitala bahan" etc. idiom nourishes this statement.
If we notice, then we will find that the kutta (Dog) and Gadha (Donkey) are regarded
as more insignificant than the hath! (Elephant) and sher (Tiger) comparatively. Also
in Assamese this sentiment is available "Gadha ha", "Padrat gadha", "Gadhar dare
khoj" etc.
Some sentiments like this also are being expressed towards the kauwl (Crow),
kauwa (Crow) is said to that who flies away with the thing after listening about
it, surely, it is not a good habit, "kaw-kaw karna" and 'kaw-kaw machana' are also
not welcome. Not only that "Kauwa udrana" is also regarded as a very insignificant
work and in ancient folk-tales by saying "kauwa-udrani" or "kauwa hakni" to a person
who becomes unloving to the Rani (queen) is similar to hurt him. Kauwa's (Crows)
black colour is a symbol of impurity so it is natural to regard its habits of hue and
173
cry and its craftiness as ignoble. Just like that in Assamese "kaurir ka", "kaw-kaw
kara", "kaurir mukhat para", "Kauri mukhiya", "Kaurir dare kala" etc. idioms are
prevalent.
White hans (Duck) is pure by all sides, it has been placed in the head by
imagining as "Nir ksir bibek" in it, As a result, the idioms "kauwa hokar hans banne
M koshish kama'V'kauwe mei hans hona", "Hans ka bhag kauwa dwlra china jaha",
"Hans kauwe ka saath hona, etc become popular and prevalent. In Assamese its
corresponding "Rajhahak dekhi khedelT pekhan dhara", "kauri hah hab khoja", "Raj
hah hen baga", "Hah - kauri ekakar huwa" etc statements are prevalent.
Like these Bail (ox) becomes the symbol of foolishness, shaturmurg (Ostrich)
is of the tendency of escapeness, suar (pig) is of lowlessness, ullu (owl is the bahan
of saraswati) is of foolishness, chuta Sadr (ox) is of uncontrolled impertinent, and
Bhedriya (Jackel) is the symbol of the follower with out thinking anything, society
has accepted those animals in this form from a long time and they wanted to express
their own anger and agitation towards them with the sentiment of without obstruction.
The focus falls on the capacity of labour of the Bail (ox) by the idioms "kolhu ka
bail" or "Kolhu ka bail banna". But towards it, also there is no sentiment of honour.
Just like that in Assamese "Ag halor halowa", "Gata garu", "Garur agat Tokari bai
sing jokari ghah khai", "Garur dare", "suwarar bachcha", "Gahari Hen", "Phesa
chakuwa", "Phesa kaniya", "Sadr Garu", "Bherar powali1’ etc idioms are prevalent.
Among the animals, the human society has accepted the simplicity of Gai (Cow),
the lordship and strength of Banraj sinh" (Lion the king of forest) and the superiority
of "Bhlmkay Gayand" Gau (Cow) and its Gaupan is popular to human being. The
virtue of its straight and simple nature has been hinted by saying "Gau" (Cow) to
a woman. Just like that in Assamese also "Nimati Gau/Gai" has become favourite
to all people. "Sher ka bachcha sher hona',1 "Sher ki mand mei haath daLna", "Sher
ke kan katrana", "Sher ke muh se bachna", "Sher se panga lena", "Sher Bakri ka
ek ghat pani pina" etc in these various idioms, shers (Tiger) strength and his lordship
has been hinted. In Assamese its corresponding "Baghar bachcha Bagh", "Baghar
mukhat hat bhara", "Baghar nejere kan khujowa", "Baghar mukhat para", "Baghar
mukhar oara bacha", "Baghe Chage eke ghate pani kha" etc. idioms are prevalent.
There is no danger to human being from Hath! (Elephant). Hathi (Elephant)
174
h a s
b e c o m e
p e o p le .
in
s y m b o l
" D a rb a je
’’H a t h !
p a r
th e
h o k a r
ra k h h a "
re la tio n
p a r H a th l
k u tte
e tc
to
o f
k l
b y
p re v a le n t
a n ta r" ,
b o ja
p in i
d h a re ",
T h o s e
h a s
b e e n
s a m a j r i a '^ 'M u l i - g a z a r
m e a n
th a t
o rig in
a s
M u ll
th e s e
th e re
a re
d a re ",
c a n n o t
" N a m
a re
" H a th !
th e
a re
th e y
o f
H a th !
h o u s e s
G a y a n d
(H o rs e ).
a c h a ra n
s u ra t
m a je s ty
k a
b h a r
g a d h e
h a s
b e e n
h in te d
In
k a ra "
ria i
o f ric h
k e e p e r 's
(E le p h a n t)
G h o d re
" H a tM r
th e
h o u s e
a n ta r,
k u k u ra r
h e n "
in
o f th e
k a
a n d
y e
e x p re s s e d
G a ja r
to w a rd s
e a ta b le
so m e
th in g s .
v e ry
S o m e
e k a k a r
a re
c h e a p
o r
p e o p le
a n im a ls ,
th e
A s s a m e s e
" H a th !
ria i
its
G h o ra r
b u lio
th e s e
h a s
" k a sh u
a s
a s
a re
m a d e
lik e
k a ta
a m o n g
id io m s
s u c h
re g a rd e d
p o p u la r, ju s t
h a ",
th e
In
v e g e ta b le s
(C a rro t)
b e c o m e
K a s jm
p a n a " ,
" N a m
w ro n g
ja ta
a p tn e s s
th e y
" D u n iy a
h a i" ,
to
d a ri
k a m a " ,
to
to
u jlo w a " ,
k a r a " ," L e - I e
c h e -c h e
a re
d o in g
p e o p le
h a v e
to
h o n a "
a n y th in g
to
In
e k k a la h
th o s e
k a m a /
k a k d ri (c u c u m b e r),
re g a rd e d
so m e
th a t
so m e
" k a k d ri k h ira
in s ig n ific a n t.
a s
id io m s
in
d iy a " ,
It
" M u la r
k h ira
d o e s
s p o ile d .
b y
n o t
In
its
re g a rd in g
A s s a m e s e
m a n ife s ts
" S a m ij
ty p e s
b a a t
o f
th e
rig h t
a ls o
b h a u t
d e fo rm e d
a n d
it
" G a ja r
jo w a "
s o c ia l
" S a m a jik
m a te " ,
id io m s .
1
7
5
is
s a id
" N a m
it
w o rk s
b y
a re
a n y
e tc .
th e
" th u d n -th u d n
s ta y in g
in
id io m s
th e
s o c ia l
" H a a t
to
o f
d o e s
o r
lim its
m a k e s
w o rld
" S a it
b e h a v e
w h ic h
a re
s e n tim e n ts .
d ig h a l,"
" N iy a m
h o w a " ,
th e
w e
d a r" , " D u n iy a d a ri" ,
v a rio u s
b a n d h o n ",
d e s ire
u c h a ln a "
c a lle d
a n d
th a t
p e rs o n
a re
m a n u h ",
"S a n sa ri
th e
v io la tin g
" D u n iy a
id io m s
c u s to m s
m a n u h 'V 'D a m i
" D a s tu r
i f
(w o rld ly ) b y
th e re
h a s
B u t,
R a b a iy e " ,
a ls o
s o c ie ty
a ll.
e v e ry w h e re
e tc .
o f
e v e ry o n e
to
th e n
k a m a "
se b a k ",
s e n tim e n ts
s o c ie ty ,
fa v o u rite
" D u n iy a k e
kF
th e
" D u n iy a d a r"
A s sa m e se
" D e k h -d a s tu r" ,
v a rio u s
so m e
b e c o m e
p r a d l p ' V ’N a m i
k a ra ",
is
In
" th u d ri-th u d ri"
a c c o rd in g
w h ic h
d is p la y s
c a te g o ry .
d o e s
d o e s
b e h a v io u r.
it,
y a
" D u n iy a d a ri
" K u la r
n iy a m " ,
e tc
m o v e
fo lk
k a m a
p e o p le
w h ic h
s p e c ia l
o f
w h e n
th e
id io m s
a n y
u ja g a r
h a v e
c o rre s p o n d in g
s u w a n i"
in
n o is e p e o p le
fa v o u ra b ly
" S a m a ja r
so m e
in s te a d
th e n
c ra c k in g
" N a m
a ls o
th e m
" u c h a la
a n d
" A lu -
p la c e
a n y th in g
o f
so
(D o n k e y )
e tc ,
c u rre n c y .
a n d
k e e p in g
p re v a le n t.
T h e re
a
o n ly
in s ig n ific a n t
M u la r
s a n ia jn a "
v e g e ta b le s
is
a re
to w a rd s
(R a d is h ),
G h o ra
s u p e rio rity
a re
its
e tc .
w h ic h
e x p re s s e d
o f
in tro d u c tio n
d i y a '^ 'H a t h i
K h o jiy a "
s e n tim e n ts
(c u c u m b e r),
id io m s
th e
" H a th !
th e
G a d h e
G h o d ra k
" H a th !
a ls o
id io m s
b e c a u s e
is
c h a ln a " ,
(D o g ),
c o rre s p o n d in g
" H a th lr
Jh u m n a "
c h a l
th e s e
k u tte
p ro s p e rity
" C h i-c h i
m a n i
c h a la " ,
k h a "
"S a b h a
"Uchcha Shinhashan dena" in Assamese "uchcha ashan diya/puwa" idiom
expresses the sentiment of giving a high place among the society. "Apne ghar me
diya jalakar tab majjd me jalana" and in Assamese "Grihasthai age khai atithik pichat
diya" are of same sentiment There are another idioms like that which presents the
picture of society.
Literature is the mirror of society. Therefore, all the idioms which are prevalent
in society are included among the societes though the idioms are written or oral.
The idioms of both the languages are equally prevalent in society, yet various types
of differences come into notice due to its boundary, Geographical situation, politics,
Economical process etc. But due to the origin of Indian some similarities become
visible among to its similarities.
The word "Niti" has been made from the Sanskrit word "Niya" its meaning is
"Le jana" or "Path pradarshan karria" 63 In English the word "Gnome" is prevalent
for "mtyokti", which is basically "Yuriani (Greek)64. "Nitikabya" is said to those main
"Shuktiya (an oyster shell) which are dependent on the sympathy or on the sentiment
of progeny. 63 In the matter of "Niti kabya" (morality book) the scholar's opinion is
that in ancient time due to the shortage of written literature the process of sending
messages by the "Oral nitiuktio" were regarded as easy and transmissionable, therefore
it is most necessary.
The Naitik (moral) is said to those matters which are related to "Niti’’(moral).
In India maximum influences of "Naitikata" (Morality) falls upon the "Lok mahash"
(folksdesire) In every speech by using a moral statement or idiom in any one of
its form, the people regards himself as fortunate. The feelings of the successes and
the unsuccesses of lifes and the profoundly of ideal and appropriateness are
manifestated in the idioms. The folk poet or the writer has accepted those feelings
in the form of a necessary part of it, which are manifestated in the style of instructive.
Family, society, politics, ideal or appropriateness etc bitter feelings of life has been
manifestated by its statement or idiom and among these appropriate feelings whereever
the necessity of establishing its individual point of view, advice or of estabhshing
63.
Hindi Sahitya Kosh, Part - 1, - Bholanath Tiwari - P. - 420
64.
Encyclopaedia Britanica - Hanry Peachman " Gnome" Vol - X -,
65.
Hindi Sahitya Kosh, Part - 1, - Bholanath Tiwari - P. - 420
176
P. 542
a n y
id e a l
a ris e s
s ta te m e n ts
re la te d
H in d i
w ith
G o d ,
fro m
th e n
a n d
h e
s o m e tim e s
o f
a ls o
w ith
G o d .
In
th e
h im .
a
k in d
o f
F ro m
a n
a n d
lo v e .
th e
a ls o
Its
its
id io m s
w a rn in g
to
id io m
is
" k h u d a
th o s e
k a ra " ,
m o ra lity
d e s ire d .
a re
in
th e
k a tria y a
" P a p
k a
th e
a
s in n e r
p u tla " ,
" P a p
im m o ra lity
w ith
w h ic h
k a m a n a " ,
th e
se "
lim it
" P a p
o f
k t
b a to m a " ,
s in fu l
fe a r.
a re
is
In
g a th ri
" P a p
w o rk s ,
o f
k in d
o f
id io m s ,
a n d
s h ir
p a r
su ffe r
its
177
e tc
a n d
a re
" P a p
p re v a le n t
" D h a rm a
p re v a le n t.
w h ic h
is
fu ll
w e re
p e rs o n s
o r
th e
w h o
u d a y
b a d
to
is
so m e
re s u lts
a b s o rb e d
to
o r
" P a p
k a ja h a z " ,
c h a d m a
id io m s
its
ru le s
h o n a " ,
" P a p
" P a p
fro m
d o
it
" P u n y a p ra k a t
re la te d
v a rio u s
to
o f
a lw a y s
a c c o rd in g ly ,
b h a m a " ,
s a v e
" A lla h
" D h a rm a
T h e
la g n a " ,
a re
id io m
a ls o
a re
d a l d e n a " ,
" P a p
to
th e
g e n e ra lly
c o m p a ris o n
m e i
" P a p
m ita h a "
re s u lts
in
w ra th ,
a re
d e s is tm e n t
a d v ic e
sp re a d .
ra k b ria " ,
" P a p
o f
s ta te m e n ts
w id e ly
p re v a le n t.
id io m
a n y o n e
p u n is h m e n t
" k u y e
s e le c te d
to
n e g le c te d .
m o re
a u th o rity
k a m a n a " ,
id io m s
a re
h o n a "
G o d 's
o f th e
b e h a v io u r
th e
is
w h ic h
e tc .
s e n tim e n t
th e
is
A s s a m e s e
h a p p e n s
a lw a y s
h in te d
is
in
T h e
in
a n d
id io m
h a a th
c o rre s p o n d in g
" N iti"
b h iru "
k a g h a d ra p h u tn a " ,
m itn a " ,
to
th e
k a m a "
im m o ra lity
" P a p
th a t
g o o d
th e
b e in g
k in d s
a
its
th e
A s s a m e s e
" D h a rm a
lik e
k e
p a m a "
In
b u s in e s s
p e o p le
a ls o
h a ta t"
m e a n in g
o f
a re
d e k h ta "
h a p p e n s
w o rk s .
th e
s u rp ris in g ly ,
" Is w a r
fa tk a r
T h e
m o ra lity .
th e re
w o rk
k t
" D h a rm a
to
b e h in d
A s s a m e s e
h a n d
J u s t
c o n s c io u s ,
th e s e
id io m
id io m s
a
su ffe r
" P u n y a
k a m a n a " ,
" P a p
is
b e c o m e
s a b k u c h
A s sa m e se
s o m e th in g
to
th e s e
th e s e
In
b e h a v io u rs
h a v e
th ro u g h
" A li
th e
th e re
re le a te d
im m o ra lity
p ra ta p
k a tn a " ,
c h a d ra n a " ,
b e h in d
fro m
b u t
th e
c o n n e c te d
" B h a g a v a n a r
s e n tim e n t.
c h a i" ,
im m o ra l
b e h a v io u rs
" P u n y a
" P u n y a
a ls o
e v e ry
im m o ra l
tru th .
p o w e r
In
T h e
id io m
d o e s
m o ra lity .
" D h a rm a k
a re
im a g in e d ,
b y
th ro u g h
g e n e ra lly
b e in g
to w a rd s
w o rk s .
m a r" ,
th is
d iv in e
" Isw a r
th a t
A m o n g
o f
b e h a v io u r b y
s u c h
w o rk s
m o ra lity
m a tte rs
s a c re d
o p p o s ite ,
to
m o ra lity .
th e
k a ra " ,
d e s is tm e n t
h o n a " ,
to
a n d
b e in g
s in fu l
o f
a n d
Its
s tic k
a ls o
a ll
is
k i
th e
b ig a d ra n a "
" D h a rm a
" A n a y a y
S in
s a y
o r
to
e x p re s s e d
a re
h u m a n
o f
s e n tim e n t.
w h o
s h a p a t" .
a p p lic a b le
b e e n
(m o ra l)
th e
id io m
c o rre s p o n d in g
" B h a g a v a n a r
b ig a d m a "
h a s
fo rw a rd
b a d
m e a n in g
to
is
th e
th is
y a
k e h n a "
w h e n ,
fro m
e x p re s s e s
la g ti
it
" N iti"
it lo o k s
B y
e x p re s s e s
to
e x is te n c e
S o m e tim e s
" B h a g a v a n a r ro s h a t p a ra "
k h u d a
u n h e s itin g ly
re la te d
a b o u t
d e s tin y .
A s s a m e s e
it
h in t
d e k h e "
o f
id io m s
in d iffe re n t
u p o n
m e a n in g
it
re lig io n .
h o n o u r
s a b
T h e
is
a n d
re m a in
b a s e d
u s in g
m o ra lity .
a ro u n d
to
b y
A s s a m e s e
fe e ls
" B h a g a v a n e
is
to
d e v o tio n
th a t h a p p e n s
a d v is e d
th e re ,
in
b a d
y a
w h ic h
re s u lts
I
I
a re
b e in g
" P a p a r
h in te d .
d h o l
c h u w a " ,
p e o p le
p h u ta " ,
" P a p a r
T h e
J u s t
lik e
" P rith iv ite
o f
sw a rg a
is
A s s a m e s e
" P a p a r
H e a v e n
" P rith v i
th e re
in
s h a m ra jy a "
p ra y c h itta " ,
In d ia .
b e h a v io u r
th a t
" P a p a r
s e n tim e n t
o f
lik e
p a r
H e ll
sw a rg
m o ra l
sh u k h " ,
" P a p e
b h a g i"
a n d
a re
b e h a v io u r
d h u k i
h a " ,
n e ra " ,
id io m s
" P a p
" P a p e
a re
c o n n e c te d
y a
in
" P a p
la g
e tc
u ta rria
"S w a rg
a ls o
u ta rn a "
v a rio u s
id io m
R a jy a " .
p o w a " ,
" R a m
g a la t
" P a p
a rja " ,
d h a ra " ,
" P a p e
p re v a le n t.
in
" R a m
k a ta " ,
is
fo rm s
w ith
s u g g e s tiv e
L ik e
th e re
R a jy a "
in
e tc .
o f
th e
m o ra l
A s sa m e se
id io m s
a re
p re v a le n t.
P e o p le
w o rk s ,
to
w h e re
th e
is
s im ila r
s a id
fo rm s,
a ls o
g e t
" R a u -ra u
" N a ra k
h a n d
a re re la te d
it
is
In
o f
to
p e o p le
is
p a rt
tro u b le .
k a
k u n d "
w h ic h
is
h a s
w a n ts
m e
k h a n a " ,
a ls o
is
a
k a ri
m a tte r
th e
n o t
a ls o
e tc .
In
liv e
" N a ra k
b h a ri
m ilta " .
" N a ra k a to
g y a p a n "
e tc
lite ra tu re
ta k e s
o f fo lk
p la c e .
id io m s
th e
F o r
lite ra tu re ,
s a u d a
e tc
"Im a a n
in
lik e
is
re la te d
fro m
s itu a tio n
A s s a m e s e
o f
in
its
im m o ra lity
z in d a g i" .
J u s t
im m o ra l
d o w n
so rro w fu l
fo llo w in g
S o m e
th a t
th a i n o p o w a " ,
" E h sh a n
th e
a re
a ls o
is
fu ll
k a m a "
so
k i k a h n a "
h o n o u r
in
is
tim e s
A s sa m e se
" N a ra k a r ra ja " ,
a n d
a ls o
a h ig h
m o ra lity ,
in
m u c h
b o th
th e s e
a re
k i
B u t
A n o th e r
th e
o f
sa m e
th e s e
ty p e s
id io m s
" E h s h a n k h o p ri p a r la d n a " ,
b o jh " ,
o n
b a a t k a h n a "
id io m s
w e lc o m e .
a re
" K a s ta r
h o n o u ra b le ,
" Im a a n
" K rita g y a ta r
p o s itio n .
A s s a m e s e
y a
g ra te fu ln e s s .
m a n d " ,
" K rita g y a b a n " ,
p e a c e
a re
b e h a v io u r
re g a rd s
w h ic h
" E h sh a n
" K rita g y a ta r
s in " ,
p re v a le n t.
th a t re a s o n
it
k a
id io m s
lik e
a p p ro p ria te
in
h e ll
s lo p s
g ra te fu ln e s s h a s
" Im a a n
m o ra l
w h o
a n d
a n d
k h a "
o f
A s s a m e s e
T h e
b y
n a h i
w h o
p re v a le n t
b e h a v io u r
g ra te fu ln e s s
a v a ila b le ,
p e rs o n
k u tta " .
d o e s
th e re fo re
e a rn e d
k a ta " ,
o f h o n o u r
s u g g e s tiv e
T h e
w h o
p re v a le n t.
m u tu a l
p a is a
p e rs o n
b e e n
ja g a h
" N a ra k a t jiv a n
a re
to
th o s e
o f tro u b le s ,
" N a ra k
" N a ra k
m o ra l b e h a v io u r a re
ja n a "
fo lk
k a
h a v e
a re
fo lk
k in d s
a n d
w h ic h
id io m s
to
o r
o n e
" P a ris h ra m
it
T o
" K rita g y a ta
N o
liv e lih o o d ,
k h o w a " ,
d a b e
m o n e y
e tc .
" Im a a n
p e rs o n s
a
u s e
v a rio u s
k ld ra "
k a
re c e iv e d
th e h u m a n b e in g s m o ra lity , r e c titu d e
A s s a m e s e
o f
th e
is
w ic k e d n e s s
" N a ra k
p a is a " .
y a n tra n a "
s e n tim e n t.
se
k a
p ro u d fu ll
p a is a re
in
a n d
H e ll
su ffe r
k a
n a ra k a t p a ra " ,
n e c e ssa ry .
o th e r
s a id
th a t
to
d u s t,
" N a ra k
th e
A m o n g
a
fa ith
h a v e
o f
is
" N a ra k
F o r
th e y
s a id
u n iv e rs e
w e
th e
s e n tim e n t
m o ra lity
th e
h a s
w e
a n d
e a s y
lite ra tu re
g e t
178
th e
m a n ife s ta tio n
is
s a id
m e n tio n
th e
o f
o f
m irro r
th e
d e s ire
o f s o c ie ty .
s o c ie tie s
o f
th e
Id io m
s e n tim e n ts
a n d
of its desires. Idioms have an inherent instinct that can hint towards the virtues and
vices of society and it keeps a sight on the problems of society. There is no any
place where there is no idiom. Basically idioms remain a powerful means to show
the language and society as ideal. India is a country of villages. Its inhabitants are
connected with religion and superstition. Bhut-pret (Ghost), Jadu tona (magic), Tantramantra (principle), Shakun-Apsakun (lucky and unlucky portent), Shubh-Ashubh
sapna (fortunate and unfortunate dream) etc believes are an important part of folk
life which has been received as a form of a progeny in the ages, with these kinds
of superstitions idioms they have been occupying its own place unknowingly.
6.1. Belief and Idioms Related to Bhut-Pret (Ghost) :
The imagination of Bhut-pret (Ghost) is based on the little belief of human
being. It has been regarded as fortunate or un fortunate by establishing the soul of
death people in the form of a supernatural power. Some person died in such situation
that their desires remain unfulfilled. Such types of souls wanted to take revenge so
they cannot be free. In society these constrained souls has been defined as Bhutpret (Ghost). "Pret", "Rakshas", "PichSsh", "Brahma rakshas", "Daitya", "Danab",
"Maha Danab", "Daine", and "Chudrail" etc. are the various forms of Bhut-pret
(Ghost). People has the faith that "Rog" (disease), Asafalata (Unsuccess) and kasta
(trouble) happens due to Bhut pret's (Ghost) anger. Bhut (Ghost) has no appearance.
It is difficult to decide its form. Bhut-pret (Ghost) is regarded as an unscriptural
power which is capable and who posseses the power to do anything. People has
discussed about its power in every age, every country and in every century, it has
been believed, it has been desired to receive a good result by accomplished it and
the effort has been done to keep them satisfied. In these there are maximum influences
of the Bhut (Ghost), under the influence of Bhut (Ghost) person becomes excessively
excited and strange. Therefore "Bhut- chadma", "Bhutsabar horia", "Bhut bankar piche
lagana", "Bhut ki tarah jhut jana" etc. idiom becomes prevalent. Just like that in
Assamese also, there are various tales and believes related to Bhut-pret (Ghost).
"Bhute dhara", "Bhutar diishti para", "Bhut hoi aha", "Bhut hoi prabesh kara", "Bhutar
dare" etc. prevalent idioms are related to Bhut-pret (Ghost).
"Bhut kabul-bana", "Bhut ka dera", "Bhut M Mithai" etc idiom also come into
use. In Assamese "Bhute Kowa", "Bhutar Bah", "Bhutar Pltha", "Bhutar Lara" etc.
179
idioms are prevalent.
The meaning of the idiom "Bhut lautana" is that a person is no more. Its
corresponding Assamese idiom is "Bhut Hoi Aha".
"Bhut banna", the meaning of this idiom is to become restless. Its corresponding
Assamese idiom is "Bhut ha". The meaning of "Bhut khana" is deranged house. This
form is also prevalent in Assamese. The idioms "Bhyt utama", "Bhut bhagana" etc.
are related to become, free from the influences of Bhut (Ghost). In Assamese its
corresponding "Bhut Jara", "Bhut Kheda" etc. idioms are prevalent.
6. 2. Belief and Idiom Related to Jadu-Tona (Magic).
The belief in "Jadu-tona" (Magic) is an important part of Indian's Folk belief.
In rural community the wide spread manifestation of superstition and supernatural
mainly occurs through "Jadu-tona" (Magic). The agitation of "Jadu-tona" (Magic) has
been done for the explanation of unnatural events, to receive the desired result and
to do harm to anyone. The manifestation of demoniacal and vindictive powers are
based on Jadu-tona (Magic). In Hindi and Assamese we find less idiom connected
to it.
"Jadu-gar" the meaning of this idiom is the one who conjures magic and who
is proficient in Jadu (magic). In Assamese also, only one form is prevalent, but
sometimes "Jadu-kar" this form is also prevalent.
"Muth chalana", "Muth mama" the meaning of these idioms are to threw
something by conjuring magic towards enemies. Its corresponding Assamese idioms
are -"Muth! mara" "Muth! chitiya".
The meaning of the idiom "Hadiya Chodraria" is to find out the proof of leaving
a Kadrahi (Boiling Pan) or a Bartan (Pot) during the time
of jadu (Magic) after
conjuring it. In Assamese, its corresponding idioms are-"kahi jara diya", "kahi chalan
diva", "Bati jara/ chalan diya", "bet jara/ ch&lan diya" etc.
, The meaning of the idiom "Kali Kardhani pahanna" is-to put a conjuring cloth
or a string in the waist of a pregnant woman, for which no effects of "Jadu-tona"
(Magic) falls on the woman. In Assamese its corresponding "Jap/kach pahanna" idiom
is prevalent.
180
The meaning of the idiom "Jantar Pahanna" is to wear a conjuring "Bhoj Patra
(the leaf and bark of binch tree), tamrapatra (a plate of copper) or Kasthaphal. In
Assamese its corresponding "Jap Pindha", "Kach Pindha", "Tabiz Pindha" etc. idioms
are prevalent.
The significance of "Dat jhama" is-if worm sticks to Dat (teeth) then exorcism,
is done in order to cure it. In Assamese also "Dat Jhara" this form is prevalent.
"Mauch Jhadma" the meaning of this idiom is to cure by exorcism if due to
any reason, any part of our body is sprained. In Assamese it is said "Lara Jhara",
"Machaka Jhara",.
Like these "Adhak pari jhadma", "Peeliya Jhadma", "Mirgi Jhadma", "Akh ka
dard jhadma", "Bichchu jhadma", "Bukhar Jhadma", "Kaan jhadma", "Shap dansh
jhadma", "Murcha jhadma", "Shir dard jhadma" etc idioms are related to Mantra
Totka (Magic). In Assamese its corresponding "Murar bish jhara", "Kaan jhara",
"Chaku jhara", "Sapar bish jhara", "Garal jhara", "Shep- dhuka jhara", "Pani jhara",
"Ada jhara" etc. are prevalent.
6. 3. Tantra - Mantra (Magic) and Idiom :
Tantrik (Magician) fulfills his desire by Mantra (Magic). The custom of Mantra
(Magic) is very old. In "Atharva-veda" there are plenty of Mantra (Magic) slowly,
this form has become the form of Ton! (Black-art) but it is clear that the origin
of Tona (black-art) is placed among a few mantras and principles. The "Jhar-Phuk"
which has been done by conjuring, and its folk popular form is "Mantar". The knower
of Mantra-tantra (Magic) is called Tantrik (Magician). In Assamese "Jhar-phuk" is
also prevalent to a large extent Assam was regarded as a country of Jadu (Magic).
Mayang is regarded as a place of Mantra sahitya (Literature of magic), people hesitated
to go there in fear.
Among the idioms related to Tantra-mantra (Magic), "Mantra-shidhi" is a
significant idiom. Its meaning is to complete the Mantra during midnight in the place
of Suiya-grahan, chandra grahan or graveyard or in any isolate place. In Assamese
also "Mantra-siddhi" this form is prevalent.
"Mantra-prayog" is also a noteworthy idiom. Its significance is- to make possible
181
every impossible work by using mantra. The use of mantra (Magic) has been done
to cure diseases, to classify, and to remove the effect of poisonous insects. In Assamese
"Mantra kara", "Mantra Mara" etc. idioms are prevalent.
The idiom "Jadui-shakti" clerifies the sentiment of doing anything good or bad
by the means of Jadu (magic). Just its opposite corresponding idiom "Jadur shakti"
is prevalent in Assamese.
Besides these "Tabiz deria", "Jhar-phuk kama", "Mohini dena", "Jadu kama",
"Jadp utarna" "Moh bhang kama" "Trishul Mantra", "Ulta Baa", "Jholf Baithana",
"Aushadh Khilaria", "Ashan Jamana", "Nyay Dekhria", "Bhpt prabishta kama", "Bhut
bidai", "Ashariri bhojan", "Bhut bhejna", "Mantra japa" etc. idioms are prevalent
Just like that in Assamese also "Tabiz/kach diya", "Jhara phuka kara", "Mohini ban
diyl", "Jadu karl", "Jadu guchowa", "Moh bhanga kara" or "Dekhib nara kara",
"Trishul mantra", "Ulta mantra", "MonS shoma", "Anyay kara", "Akhud khuwa/kara",
"Ahan pata", "Bhal beya chowa", "Bhut mata", "Bhut era", "Bhutak khuwa", "Mantra
jap kara" etc. idioms are prevalent.
6. 4. Belief and Idiom Related to Prognostic and Unprognostic :
From ancient times in Indian society there is a folk belief towards prognostic.
It is impossible to stretch a limit line of when and how the shakun (prognostic)
origins. Shakun (portent) is as old as the human nation. In Baidik literature by the
sight of "Brahman Granth", "Sutra granth" and another previous literature or of folk
literature, the human being’s believes and strong faiths are nourished towards shakun
(Portent). The folk belief is based on this laukik (worldly means) and mythological
ideas. In kalantar (past) these believes has become a part of habit of the human
being.
Shakun (portent) is a kind of superstition, such accidental events which has
been regarded as future's indication is called Shakun (portent). Sshkun (portent) are
divided into following types in the basis of Folk prevalent believes related to shakun
(portent) 1) Shakun (portent) and idiom based on the philosophy of beast, its movement
and on its efforts.
182
2)
Shakun (portent) and idiom received from human beings physical symtoms,
forms types and the effort of the parts.
3) Shakun (portent) and idiom received from natural theories.
4) Shakun (portent) and idiom received from dreams.
5) Various Shakun (portent) and idiom.
6. 5. Shakun (Portent) and Idiom Based on Beast’s Philosophy, Movements
and Efforts :
In Folk life, we notice an unnatural similarity between'char’(animate) and achar ’
(in animate). Beasts, animals, trees, all are the friends of human beings joys and
sorrows probably, the sense organs of the beasts are capable to accept those theories
and things, whose acceptance is beyond the capability of human being.
It is for its fragnance and Giddha (Vulture) is famous for its vision. Animals
and birds are capable to accept these theories, whose acceptance
is impossible for
the human being. Like that on the basis of some certain theories
this idea was
accomplished in the folk mind that the Beast's are capable to give warning due to
the superiority of beasts.
6. 5. a. Animal (Pachu) : The idiom "Bachdre dudh pina" indicates good
Shakun (portent). In Assamese its corresponding "Gai piya", "Damuri piya" etc. idioms
are prevalent which is the introducer of good Shakun (portent) "Go darshan" in the
morning is regarded as good. In Assamese also this custom is prevalent. The meaning
of the idiom "Dudh shukhria" is that the Cow's milk has been lost suddenly, this
is regarded as a bad omen. In Assamese it is said "Piyin chara".
The meaning of the idiom "Hath! dekhna" is- It is regarded as good Shakun
(portent) if someone notices a Hathi (Elephant) during the time of journey. In
Assamese also this form is prevalent.
"Ghodra dekhna", "Kari shabak" (the child of an Elephant), its seeing expresses
the sentiment of the above idiom. In Assamese its corresponding "Ghora dekha",
"Hath! powali dekha" etc. idioms are prevalent.
183
The idiom "Ashwoka/ Ghodrio ka hin hinana" is a bad omen. In Assamese
its corresponding idioms are "Ghorai mata", "Ghorai hin hinowa".
The idiom "Aswo/Ghodro ka Ashu girna" is the indicative of bad omen. In
Assamese "Ghorai kanda" idiom is prevalent. If at the time of journey five Bhais(Shebuffalo) are being seen then there is a doubt about its fullfillment. In Assamese there
is no idiom corresponding to it.
The idiom "Char kutte dekhna" is the indicative of bad portent. In Assamese
there is no such idiom but the idiom "Kukure aag bheta" only clerifies this sentiment.
The idiom "Ek bail dekhna" also regarded as a symtom of bad omen. Because
nobody can do any work with the help of one Bail (Ox). In Assamese "Eta Halowa
dekha", this form is prevalent.
"Bakra dekhna" is also the indication of bad omen. If at the time of journey
someone sees a Bakra (Goat) then it would be better for him to stop the journey.
In Assamese its corresponding "Patha dekha", "Bhebra dekha" etc. idioms are
prevalent.
The idiom "Sat Hathlou ka darshan" is also the indicator of bad omen. In
Assamese there is no idiom corresponding to it.
The idiom "Kutte ka rona" is the indicator of unlucky omen. If dog cries then
it is sure that any person will die or will immature. In Assamese its corresponding
"Kukure rawawa" form is prevalent.
The idiom "Kutte ka kan pharpharana" is the symtom of misfortune. If at the
time of journey, dog's ear flutters then to set out a journey is useless. In Assamese
its prevalent corresponding idioms are- "Kukure kan khuja", "Kutte ka bhumi par
lotna/marodma" these idioms are the indicator of bad omen. In Assamese its
corresponding idioms are - "Kukure mati khamocha", "Kukure matit lepeta".
The idiom "Kutte baye jaha" is the indicative of bad portentlts corresponding
Assamese idiom is "kukure rasta bheta".
The idiom "Billi ka rudan" is unlucky. "Billi ka rudan" is the indicator of death
or death-like troubles. In Assamese "Mekuri kanda" idiom is of same meaning.
184
The idiom "Bill! rashta katna" is the indicative of bad omen. If Billi(Cat) cuts
the road then we have to return to drink water in order to remove the defect. Its
corresponding Assamese idiom is - "Mekun rashta bheta/kata".
The meaning of the idiom "Gidadr ka rona/ bolna" is- to have future troubles.
Its corresponding Assamese idioms axe- "Hapai kahda/ shiyale kandh" etc.
"Shrigal darshan" this idiom is the messanger of good portent. If at the time
of journey someone notices a Shrigal (Jaekel) then the journey is accepted as lucky.
Its corresponding Assamese idiom is - "Shiyal dekha/daura".
The idiom "Hiran dap jaria" is the indicative of lucky portent. The coming
of large numbers of Hiran (Deer) from the left side to the right side and to cut
the road is the indicative of becoming free from all kinds of hurdles. There is no
idiom in Assamese corresponding to it.
''Lomri ya nevle darshan" is a lucky portent. At the time of set out a journey
the view of Lomn or Nevle is regarded as lucky. In Assamese its corresponding
"Neul dekha"^ "Neule aag bheta" etc idioms are prevalent.
6. 5. B. Pakshi (Bird) : The idiom "Mor dekhna" is the indicative of good
portent. If we see the Mayur (Peacock) in the morning then the whole day will be
lucky for us. Its corresponding Assamese idiom is "mayur dekha/darshan".
The idiom "Kauwa bolna" makes sure that somebody will come. Its correspond­
ing Assamese idioms are "Kauri mata/Adhar pata" etc.
The idiom "Kauwa chara batna" is also an indicative of the coming of guest.
Its corresponding Assamese idiom is "Kauri adhar pata".
The idiom "Kauwa chauch mama" is an indicative of unlucky portentlts
corresponding Assamese idiom is "Kauri murat khuta".
The idiom "Kauwa ki ladrai" is an indicative of unlucky portent. There quarrel
is indicative of death or immature death. Its corresponding Assamese idiom is -"Kauri
jota-pota laga".
The idiom "Kauwa griha prabesh" is an indicative of unlucky portent. Its
18 5
corresponding Assamese idiom is - "Kauri ghar soma".
The idiom "Chll ki larai" is regarded as unlucky. In Assamese "Chilanir kajiya/
yudha" this form is prevalent.
The idiom "Ullu dekhna/ghar prabesh karria" is suggestive of unlucky. Its
corresponding Assamese idioms are "Phesa dekha/phesha ghar soma" etc idioms are
prevalent.
The idiom "Ullu ka bolna" is regarded as unlucky.Its corresponding Assamese
idiom is "Phesai mata".
6. 5. C. A nya Jib (A nother A nim als) : The idiom "Machli darshan" has
been accepted as an indicative of lucky. The view of Machli (Fish) has been regarded
as lucky during the time of going in order to perform any work. In Assamese also
"Mach dekha", "Machmariya dekha" etc. are regarded as lucky.
The idiom "Chipkali girna" has been accepted as unlucky. But the falling of
-
L lxA ltp
Chipkali (MBBfiF) on the right side of a man and the falling of Chipkali on the
left side of a woman is regarded as unlucky. If it falls on the opposite side then
it is regarded as unlucky. In Assamese "Gaat jethl para" idiom is prevalent.
The idiom "Shap marg katria" is regarded as lucky. If at the time of journey
a shap (Snake) cuts the road then it is sure that success is near. In Assamese also,
there is this belief. In Assamese it is called "Shap agere jowa", "Shape rashta kata"
etc.
6. 6. Shakun's (P ortent) and Idiom 's Received from H u m an Beings
Physical F eatures, Form s, Types an d its T rial of T he O rg an s :
The idiom "Netra phadrakna" is regarded both as lucky and unlucky. The "Netra
phadrakna" of the right side is regarded as unlucky and the "Netra phadrakna" of
the wrong side is regarded as lucky. In Assamese it is said "Chaku lara", "Chaku
nacha".
The idiom "Bhuja Phadrakna" is regarded as both lucky and unlucky. The
fluttering of a man's right arm and of a woman's left arm is regarded as lucky. In
Assamese it is said "Mancha nSchl", "Hatar manch nacha".
186
The idiom "Puma kalash dekhna" is indicative of lucky. In Assamese its
corresponding - "Bhara kalah dekha" form is prevalent.
The idiom "Bandhya/ Bidhaba dekhna" is suggestive of unlucky. Its correspond­
ing Assamese idiom is Bajl/Bidhaba dekha".
"Dhaubi dekhna", "Gwalin dekhna" idioms are suggestive of lucky. In Assamese
"Dhoba dekha", "Paikari dekha", "Machmariya dekha", "Pohari dekha", "Ajatik
dekha", etc. idioms are regarded as lucky.
"Brahman dekha" is suggestive of unlucky. In Assamese its corresponding idioms
are "Bamun dekha", "Brahman dekha" etc.
"Kane dekhna", "kubedre dekhna", "Langdre dekhna", "Kaudri dekhna" etc.
idioms are suggestive of unlucky. In Assamese its corresponding "Kana dekha",
"Andha dekha", "Kera dekha", "Kuja dekha", "Khara dekha" etc. idioms are prevalent.
6. 7. Shakun (Portent) and Idioms Perceived From Natural Theories:
"Dishaou ki nirmalata" is suggestive of lucky and "Dishaou 3a malinata" has
been accepted as suggestive of unlucky. Among the directions "Anukul paban chalna"
is suggestive of lucky and "Pratikul paban ka chalna" is suggestive of unlucky. Its
corresponding Assamese idioms "Pharkal Akash", "Nirmal Akash", "Pharkal batar"
are regarded as lucky and "Goma batar", "Goma akash", "Kala meghe abara" etc.
idioms are regarded as unlucky and "Ulta batah" is regarded as unlucky and "Pratikul
batah" is regarded as lucky.
"Megh rahit barsha" idiom is suggestive of unlucky. From it we get the forecast
of any troubles. In Assamese its corresponding "Bina meghe barakhun", "Bin! meghe
bajrapat" idioms are prevalent.
"AndhI tufan ana" idiom
has been regarded as unlucky. Its corresponding
prevalent idiom in Assamese is "Dhumuha aha".
"Bin meghe bijli" idiom is regarded as unlucky. In Assamese its corresponding
prevalent idiom is "Bina meghe bajrapat".
The idiom "Bhumikampa Aana" is suggestive of unlucky. Its coresponding
187
Assamese idioms are "Bhuikap aha", "Bhumikalpa aha", "Bhurkup aha" etc,
6. 8. Shakun's (Portent) and Idioms Perceived From Planets, Sattelites
and Periods :
"Surya ka krahti", "Chandrama ka kranti" etc. regarded as suggestive of lucky.
In Assamese its corresponding "Suryar pohar", "Chandrar pohar" etc. idioms are
prevalent.
"Surya ka Alokhln hona", "Chandrama ka malinata" etc idioms are regarded
as suggestive of unlucky. In Assamese its corresponding "Surya grahan", "Chandra
Grahan" etc. idioms are prevalent. The idiom "Suryodya me grahan lagna" tells us
about a great man's features of death. In Assamese its corresponding prevalent idiom
is "Udayate Grahan Laga".
"Shukla pakch" is suggestive of lucky. Therefore the good work's often has
been performed in the "Shukla pakch" In Assamese also its corresponding "Shukla
pakch" form is prevalent.
"Dhumketu nikalna", "Dhumketu uday hona" idioms are regarded as unlucky.
Its corresponding Assamese idiom is "Dhum ketu Ulowa", "Tare tutna" idiom is
suggestive of unlucky. If the star breaks in the south direction then it is believed
that any relative will die. There is a faith that by spliting at the breaking star , the
defect of seeing the breaking star is removed. In Assamese its corresponding idiom
is "Papiya tara dekha".
6. 9. Various Shakun (Portent) and Idiom :
Various idioms related to the things, eatable things of daily use are prevalent
in the Folk belief and in human life.
"Ghadra phutna/ tatna" idiom is suggestive of unlucky. In Assamese
its
corresponding prevalent idiom are "Kalah bhanga", "Kalah phuta" etc.
"Bartan gima" idiom is suggestive of unlucky. Its corresponding Assamese
idioms are "Bachan para", "Baehan bhanga" etc.
The idioms related to Day, Tithi, Month, Year etc. elerifies Shakun (portent)
188
and Apshakun (Bad portent). Some idioms related to some problems also occurs for
the lucky and unlucky (shubh and ashubh).
6. 10. Lucky and Unlucky Dreams and Idioms :
According to the prevalent believes, dreams make us aware about the future
events, on its basis the prosperity and unprosperity of future are being seemed.
"Brahma muhurta ke sapna" idiom clerifies both the sentiment of lucky and
unlucky. The dreams of this time are surely regarded as the indicator of future events
and some dreams are regarded as the allower of opposite result. In Assamese its
corresponding prevalent idiom is "Brahma muhurtar shapon/sapna".
The idiom "Sapna me rona" is regarded as lucky. It is the indicator of happiness.
In Assamese also it is regarded as lucky. In Assamese "Shaponat kanda" idiom is
prevalent.
"Bibah manana/mangal utsav manana" idioms are the suggestive of unlucky.
In Assamese it is said "Biya dekha" "Bibah dekha".
"Devi darshan/Devta darshan/Devi-Devata bandan" etc idioms are regarded as
lucky. In Assamese also "Devi darshan", "Devta darshan", "Devi-Devatar bandan"
form is prevalent.
"Chandi dekhna" is regarded as lucky. "Sona dekhna" is indicative of unlucky
portent. In Assamese its corresponding idioms are "Rup dekha", "Son dekha".
"Mai dekhna/Bista dekhna idioms are indicative of good portent. Its coresponding
Assamese idioms are "Gu dekha/Bishta dekha".
"Samudra dekhna", "Hathi dekhna", "Gai dekhna", "Bagula dekhna", "Surya
dekhna" etc. idioms are regarded as indicative of lucky. Its corresponding Assamese
idioms are - "Sagar dekha", "Hath! dekha", "Bagula dekha", "Surya dekha" etc.
"Dato ka totkar gima" idiom is suggestive of unlucky. Its corresponding
Assamese idioms are "Dat bhanga/Dat sara".
Nak katna", "Kan katna" idioms are indicative of unluckly. Its corresponding
Assamese idioms are "Nak Kata", "Kan kata".
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"Baku ka jalna", "Bal safed hona" etc. idioms are also regarded as unlucky.
Its corresponding Assamese idioms are "Chuli pura", "Chuli paka".
"Sap ka darshan" is regarded as lucky. Its corresponding Assamese idiom is
"Sap dekha/darshan".
"Sap katna"idioms is understood as the benefactor of wealth. Its corresponding
Assamese idiom is "Sape kliuta".
"Hara bhara khet dekhria" idiom is regarded as a symtom of obtaining son.
Its corresponding Assamese idiom is "kheti dekha".
"Am pedr ka darshan" also is the another indicator of the birth of a son. Its
corresponding Assamese idiom is "Am gach dekah"
"Lauki dekhna" idiom is also regarded as an indicator of son's birth. In Assamese
it is said "Lau dekha".
"Shindur pauch jana" idiom has been regarded as a symbol of widowhood.
Its corresponding Assamese idiom is "Shirar shendur mocha".
Like these there are plenties of idioms in both the languages in the social matter.
It has a link with every parts of society. There is no such part where there is no
idiom. Due to the shortage of idioms the social situation has become lightless. Idiom
is a bright mode which is used in literature independently, and unwillingly people
used it.
In the matters of Hindi and Assamese social and moral subjects and from the
discussions of the idioms related to folk-prevelant superstitions it has been seen that
in both the two languages, the idioms are according to the Indian folk beliefs and
folk-regardings though there are variations in locality. Therefore many similarities
are being seen, for example- (H) Sakhi Banana, (A) Sakhi Bandha, (H) Aumi
Badalna, (A) Gamocha Sala, (H) Laddu khilana, (A) Lira Bhagowa, (H) Supaii
Bantna, (A) Pan tamul diya, (H) Iswar ke hath hona, (A) Bhagavahar Hatat, (H)
Pap lagna, (A) Pap laga, (H) Ram rajya, (A) Ram rajya, (Hindi) Narak Bhari jindegi,
(A) Narakat Jivan kata, (Hindi) Ehsanan Maud, (A) Kritagya-van (H) Bhut chadma,
(A) Bhute Dhara/Laga, (H) Bhut ka dera, (A) Bhutar Bah, (H) Bhut Banna, (A)
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Bhut ha, (H) Bhut Bhagana, (A) Bhut Kheda, (H) Jontar Pahanna, (A) Jop pindha,
(H) Dat Jhama, (A) Dat Jara, (H) Mauch Jhama, (A) Lara Jhara, (H) Bill! Rashta
Katna, (A)” Mekuri rashta bheta/kata" etc many idioms can be mentioned. It is natural
that in both the two language we receive different types of idioms related to social
and moral customs and folk prevelant superstitions due to zonal cultures regardings
custom etc. For example (H) Holika Jalana^Aflatu ki nati, Aflatu ka Bachcha, (A)
No, (H) Nadari chadma, (A) No, (H) Nadirshahi kama are not available in Assamese.
Just like these (A) Gandha pala (A) Badan Phukan, Man hen, But we have to say
that such dissimilarities are rare. There is the introducer of Indian culture's uniformity.
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