"All this suggests that Assamese nationalism was a post-British phenomenon. As an ideology and movement it took shape only during the second half of the 19th century, when such questions as the preservation and promotion of the mother-tongue, jobs for the sons of the soil and concern over colonial constraints on development, began to stir Assamese minds." (Guha 1984:54) Guha, Amalendu (1984). "Nationalism: Pan-Indian and Regional in a Historical Perspective". Social Scientist. 12 (2): 42–65. doi:10.2307/3517093. JSTOR3517093.
"Assamese micro-nationalism began in the middle of the nineteenth century as an assertion of the autonomy and distinctiveness of Assamese language and culture against the British colonial view of Assam as a periphery of Bengal." (Baruah 1994:654) Baruah, Sanjib (1994). "'Ethnic' Conflict as State—Society Struggle: The Poetics and Politics of Assamese Micro-Nationalism". Modern Asian Studies. 28 (3): 649–671. doi:10.1017/S0026749X00011896. JSTOR313047. S2CID144065698.
"Here I will follow the lead of Wendy Doniger, who suggests that the development of Hinduism as a whole in South Asia was not simply a process of Sanskritisation, that is, the absorption of non-Hindu traditions into the brahminic system; rather, it also involved a process of ‘Deshification’, that is, the influence of local (deshi) and indigenous cultures on brahmaic religion and the mutual interaction between Sanskritic and deshi traditions." (Urban 2011:233) Urban, Hugh B. (2011). "The Womb of Tantra: Goddesses, Tribals, and Kings in Assam". The Journal of Hindu Studies. 4 (3): 231–247. doi:10.1093/jhs/hir034.
"As an socio-ethnic linguistic community, Assamese culture evolved through many centuries in a melting pot syndrome." (Deka 2005:190) Deka, Harekrishna (2005). "The Assamese Mind: contours of a landscape". India International Centre Quarterly. 32 (2/3): 189–202. JSTOR23006027.
"All this suggests that Assamese nationalism was a post-British phenomenon. As an ideology and movement it took shape only during the second half of the 19th century, when such questions as the preservation and promotion of the mother-tongue, jobs for the sons of the soil and concern over colonial constraints on development, began to stir Assamese minds." (Guha 1984:54) Guha, Amalendu (1984). "Nationalism: Pan-Indian and Regional in a Historical Perspective". Social Scientist. 12 (2): 42–65. doi:10.2307/3517093. JSTOR3517093.
"Assamese micro-nationalism began in the middle of the nineteenth century as an assertion of the autonomy and distinctiveness of Assamese language and culture against the British colonial view of Assam as a periphery of Bengal." (Baruah 1994:654) Baruah, Sanjib (1994). "'Ethnic' Conflict as State—Society Struggle: The Poetics and Politics of Assamese Micro-Nationalism". Modern Asian Studies. 28 (3): 649–671. doi:10.1017/S0026749X00011896. JSTOR313047. S2CID144065698.
"Assamese language and literature played a major role in forming the Assamese cultural mind even before they came to be known as Assamese." (Deka 2005:192) Deka, Harekrishna (2005). "The Assamese Mind: contours of a landscape". India International Centre Quarterly. 32 (2/3): 189–202. JSTOR23006027.
"Yet once the community adopted Assamese as its name, even their ancient language started to be referred to as Assamese." (Deka 2005:192) Deka, Harekrishna (2005). "The Assamese Mind: contours of a landscape". India International Centre Quarterly. 32 (2/3): 189–202. JSTOR23006027.
"The idea of a composite Assamese or Asomiya 'jati' or nationality took shape during the later part of the Ahom rule. This process had started during the first Muslim invasion from neighbouring Bengal in the 16th century when the people were brought under an Ahom or Assamese banner against the common enemy. Not only were the Ahom successful in repelling the Muslim invasions, but by the 1530s the Ahoms had freed the greater part of Kamrup and Kamata from Muslim occupation and "extended their dominion right up to the Karatoya in Murshidabad in the west and almost to close proximity of Dacc". (Misra 1999:1264) Misra, Udayon (1999). "Immigration and Identity Transformation in Assam". Economic and Political Weekly. 34 (21): 1264–1271. JSTOR4407987.
"During the rule of the Ahom monarch, Pratap Singha (1603-41) consolidation of the Assamese community was further sped up because of the common fight against Mughal incursions and encroachment on Assam territory. The Ahom victory over the Mughals in early 1616 was followed by the defeat of the Mughal army led by Ram Singh in the Battle of Saraighat in March 1671" (Misra 1999:1264) Misra, Udayon (1999). "Immigration and Identity Transformation in Assam". Economic and Political Weekly. 34 (21): 1264–1271. JSTOR4407987.
"The Ahom rulers gave positions of power and eminence to the Assamese Muslims and the latter took active part in resisting successive Mughal attempts to overrun the region. The assimilation of this segment of Muslims into Assamese society was so complete that the historians who accompanied the Mughal expeditions into Assam noted that they were more Assamese than Muslim." (Misra 1999:1264) Misra, Udayon (1999). "Immigration and Identity Transformation in Assam". Economic and Political Weekly. 34 (21): 1264–1271. JSTOR4407987.
(Misra 1999:1264) Misra, Udayon (1999). "Immigration and Identity Transformation in Assam". Economic and Political Weekly. 34 (21): 1264–1271. JSTOR4407987.
"[T]he demographic break-up of the Assamese society on the eve of British entry into the province may be said to have included the different ethnic groups brought within the Hindu fold, the caste Hindus, the plains tribal communities and the relatively small number of Assamese Muslims...It is, however, interesting to note that common 19th and early 20th century perceptions about the Assamese nationality were limited almost exclusively to only those people who lived in the Brahmaputra valley." (Misra 1999:1264–1265) Misra, Udayon (1999). "Immigration and Identity Transformation in Assam". Economic and Political Weekly. 34 (21): 1264–1271. JSTOR4407987.
researchgate.net
"Here I will follow the lead of Wendy Doniger, who suggests that the development of Hinduism as a whole in South Asia was not simply a process of Sanskritisation, that is, the absorption of non-Hindu traditions into the brahminic system; rather, it also involved a process of ‘Deshification’, that is, the influence of local (deshi) and indigenous cultures on brahmaic religion and the mutual interaction between Sanskritic and deshi traditions." (Urban 2011:233) Urban, Hugh B. (2011). "The Womb of Tantra: Goddesses, Tribals, and Kings in Assam". The Journal of Hindu Studies. 4 (3): 231–247. doi:10.1093/jhs/hir034.
"Assamese micro-nationalism began in the middle of the nineteenth century as an assertion of the autonomy and distinctiveness of Assamese language and culture against the British colonial view of Assam as a periphery of Bengal." (Baruah 1994:654) Baruah, Sanjib (1994). "'Ethnic' Conflict as State—Society Struggle: The Poetics and Politics of Assamese Micro-Nationalism". Modern Asian Studies. 28 (3): 649–671. doi:10.1017/S0026749X00011896. JSTOR313047. S2CID144065698.
(Grierson 1903:393). Also, -ese is the English suffix with etymological roots in the Latin -ensis—"[u]sed to form adjectives and nouns describing things and characteristics of a city, region, or country, such as the people and the language spoken by these people." wikt:-ese. Grierson, G A, ed. (1903). Linguistic Survey of India: Indo-Aryan Family Eastern Group. Vol. V. Retrieved 30 January 2021.
(Grierson 1903:393). Also, -ese is the English suffix with etymological roots in the Latin -ensis—"[u]sed to form adjectives and nouns describing things and characteristics of a city, region, or country, such as the people and the language spoken by these people." wikt:-ese. Grierson, G A, ed. (1903). Linguistic Survey of India: Indo-Aryan Family Eastern Group. Vol. V. Retrieved 30 January 2021.
