Hi! I am going to present you raw information extracted from PowerPoint slides that were part of the Faculty Colloquium organized by the Department of English, Prof. Prasanta K. Das who spoke on "Some Aspects of Missionary Writing in Assam" on 16" of November, 2023 along with a power point presentation. The topic was on "Some Aspects of Missionary Writing in Assam" . I will share you the contents of single slides at once out of the many slides the presentation had. Can you please help me understand the contents of each slide and help me cricically summarise the content of sum together of all the slides?
Of course! I'd be happy to help you understand the contents of the slides and provide a critical summary. Whenever you're ready, please go ahead and share the contents of the first slide with me.
The topic is as you know "Some Aspects of Missionary Writing in Assam"
Great! To summarize, the topic of the presentation is "Some Aspects of Missionary Writing in Assam." It seems like the presenter, Prof. Prasanta K. Das, is focusing on exploring various aspects of missionary writing in Assam. This could include historical, cultural, and literary aspects of missionary writings in the context of Assam.
Yes
Please go ahead and share the contents of the first slide with me whenever you're.
These are the text from the 2nd slide. "SOME ASPECTS OF MISSIONARY PRINTING IN ASSAM
o" will subscribe 1,000 rupees if a family is settled as a mission in Sadiya: and whenever they have a press at work for six months I will be happy to double that sum. (Captain Jenkins, the Commissioner and Governor-General's Agent in Assam, 1835)
o Later Captain Jenkins donated a second press with a font in Bengali type. Captain J.T. Gurdon of Nagaon provided a monthly contribution of 30 rupees.
o Thus in Assam the introduction of print was a joint venture of British colonialism and American evangelism."
It seems that the second slide contains information about the missionary printing in Assam. Specifically, it includes a quote from Captain Jenkins, the Commissioner and Governor-General's Agent in Assam in 1835, about providing financial support for the establishment of a mission and a press. It also mentions the donation of a second press with Bengali type from Captain J.T. Gurdon of Nagaon and the monthly contribution he provided. The slide concludes by highlighting that the introduction of print in Assam was a joint venture of British colonialism and American evangelism.
Would you like me to help you summarize the content of this slide?
Yes
Based on the information provided in the second slide, it seems to focus on the historical aspects of the missionary printing in Assam during the colonial period. The slide includes quotes and mentions the financial support from Captain Jenkins and Captain J.T. Gurdon. It also emphasizes the collaborative nature of the introduction of print in Assam, involving both British colonialism and American evangelism. This information sheds light on the early efforts and influences of missionary printing in Assam.
If you have the content of the next slide or any additional information, feel free to share, and I can help summarize that as well.
Here are the comtents from 2nd slide"IMPACT
By 1871 there were other presses being set up in Assam. But for several decades the American Baptist Mission Press (with its two printing presses) was the only printing and publishing house operating in Assam.
It was in this Press that the first textbooks and primers in the Assamese language as well the first dictionary, Miles Bronson's A Dictionary in Assamese and English (1867), were printed.
The American Baptist Mission Press's most well-known publication was the periodical Orunodoi, which has been called the first public sphere in Assam. It was in the pages of the Orunodol that such pieces as Ananda Ram Dhekial Phukan's "Englandor Biwaran", described as the first document of modernity in Assamese, appeared.
In addition, the Press and its publications played an important part in the standardization of the Assamese language, in the development of a new prose style, and in the coming of new genres like the novel. "
Based on the information provided in the third slide, it appears that the American Baptist Mission Press had a significant impact on the literary and cultural development of Assam in the colonial period. The press was responsible for the production of the first textbooks, primers, and in the Assamese language. It is also noted that the press's most well-known publication, the periodical Orunodoi, played an important role in the establishment of the first public sphere in Assam. The press is also credited with helping to standardize the Assamese language, developing a new prose style, and introducing new genres such as the novel. Overall, the Mission Press appears to have been a driving force in the literary and cultural development of Assam in the late colonial period.
The "next slide's contents areTHE BEGINNINGS
•The American Baptist Mission Press was first set up in Sadiya, where O. T. Cutter (printer) arrived with Nathan Brown on March 23, 1836.
• The Press was shifted to Jaipur, a military garrison. Sadiya was attacked by the Khamtis in 1839, when an attack on Jaipur seemed likely Cutter buried most of the type and the small parts of the presses.
• The missionaries decided to end their Shan mission, which they realized was ill-conceived, and make the plains of Assam their mission field. In the autumn of 1843, Cutter moved the Press to Sivasagar. It was sold to the Assam Tea Company in 1882.
The information from the "next slide" you provided describes the early history of the American Baptist Mission Press in Assam. It outlines the initial establishment of the press in Sadiya by O. T. Cutter and Nathan Brown in 1836 and the subsequent shift to Jaipur due to the Khamti attack on Sadiya in 1839. When it seemed likely that Jaipur would also be attacked, Cutter buried most of the type and small parts of the presses. The missionaries then decided to end their Shan mission and relocated the Press to Sivasagar in the autumn of 1843. Interestingly, the Press was eventually sold to the Assam Tea Company in 1882, marking the conclusion of its missionary ownership.
If you have further slides or additional information, feel free to share, and I can provide more insights!
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The "next slide's contents " WHY SIBSAGAR [SIVASAGAR]?
• Guwahati perhaps would have been a better location for the Press than Sivasagar since it was closer to Calcutta. The Press sourced its paper from Serampore Paper Mills and fonts and machine parts from Calcutta. Also, paper, when locally bought, was cheaper in Guwahati than in Sivasagar.
• But the missionaries argued that Sivasagar was the best location because, in their opinion, Assamese was spoken in its purest form there.
• Later both American missionaries and British officials began to view the Bengali press as seditious and thought such influences could be countered by keeping the press away from Bengal's influence.
• The missionaries were also of the view that both Guwahati and the Assamese language was becoming increasingly "Bengaleeized"."
The contents of the "next slide" shed light on the rationale behind the location of the American Baptist Mission Press in Sivasagar (also known as Sibsagar) rather than in Guwahati, despite logistical advantages. It is noted that Guwahati, being closer to Calcutta and having access to cheaper paper locally, was initially considered a more favorable location for the press. However, the missionaries argued that Sivasagar was the best location because they believed that the Assamese language was spoken in its purest form there.
Furthermore, there was a concern among American missionaries British officials about the potential seditious influences of the Bengali press, leading them to view it as a threat. As a result, the decision to keep the press away from the influence of Bengal was made in an effort to counter these perceived threats. Additionally, the missionaries observed a trend of increasing "Bengaleeization" in Guwahati and the Assamese language, which likely influenced their decision to establish the press in Sivasagar instead.
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The "next slide's contents are " THE ASSAMESE ARE A BOOKISH PEOPLE!
• "the shasters most popular among the Assamese-the Kirton, the Goha, the Ratnawali, and such-like books, [are] all productions of the late reformer, Shri Honkor Puruh.
"What is the secret of those books being so popular as to be found in almost every house? Simply this, that Shri Hongkor struck for the masses. He came down to the level of the people, and translated from the Sanscrit those portions of the Hindu sacred books, and presented them to the people in their own familiar dialect... are not facts as these worthy of consideration in deciding so important a question as the best medium of education?
The Mission with which I am connected view it in this light, having found by a familiar intercourse of nearly twenty years with the people, that the employment of educated Bengall assistants and the use of Bengalí books are nearly useless. The Assamese do not really understand them."
• Source: Bronson's 1855 letter to the newspaper, The Friend of India. "
The content from the "next slide" provides a fascinating insight into the popularity of certain Assamese literary works and the missionary perspective on the best medium of education. The passage refers to the popularity of the Assamese "shasters," such as the Kirton, the Goha, and the Ratnawali, which were attributed to the influence of the late reformer Shri Honkor Puruh. It mentions that the key to the popularity of these books lies in Shri Hongkor's approach of translating portions of the Hindu sacred books from Sanskrit into the familiar dialect of the people.
The letter from Bronson to the newspaper, The Friend of India, reflects the missionary viewpoint that the employment of educated Bengali assistants and the use of Bengali books are nearly useless in Assam. Bronson's perspective, shaped by nearly twenty years of familiar interaction with the people, emphasizes that the Assamese do not truly understand educated Bengali materials. This perspective brings attention to the importance of using the Assamese language as the primary medium of education and communication in Assam.
If there are further slides or additional information you'd like to share, please feel free to do so. I'm here to help!
THE "SOPA KHANA"
o The Press was located in one of the three compounds of the mission station in Sivasagar. This compound (now lost to erosion) was about a mile southwest to the famous Sivasagar tank and near the Dikhow river. The ground was spacious and included several buildings as well as the printing press. There was an addition when Capt. S.F Hannay donated his premises, adjoining the printing office, containing a new brick dwelling house and a brick godown.
o An 1852 missionary report gives us a rare glimpse of the Press. We learn that the printing department consisted of two printing presses, a bindery, three engravers, and a small foundry for casting type. Fonts in Assamese (modified in Serampore) as well as in Burmese and Syan were available. Especially interesting is the report's reference to thirty-three individuals involved in printing, binding, and type-casting work. These "men and boys" are anonymous but we do know the names of Nidhi Levi Farwell and Batiram Das Peck, the two Assamese converts who were an Integral part of the Press."
The information provided gives an insightful glimpse into the physical layout and operations of the American Baptist Mission Press in Sivasagar. The Press was situated within one of the three compounds of the mission station, approximately a mile southwest to the Sivasagar tank and near the Dikhow river, which provided a spacious ground housing several buildings as well as the printing press. Additionally, an expansion occurred when Captain S.F. Hannay donated his premises adjoining the printing office, including a new brick dwelling house and a brick godown.
An 1852 missionary report unveils the inner workings of the Press, which included two printing presses, a bindery, three engravers, and a small foundry for casting type. Notably, the report also mentions the availability of fonts in Assamese, modified in Serampore, along with fonts in Burmese and Syan. The report's reference to thirty-three individuals involved in printing, binding, and type-casting work provides a rare insight into the human resources supporting the Press's operations. Two mentioned individuals, Nidhi Levi Farwell and Batiram Das Peck, both Assamese converts, were highlighted as integral to the Press.
This information paints a detailed picture of the physical infrastructure and workforce of the American Baptist Mission Press in Sivasagar during the colonial period. If there's any further information or aspects you'd like to explore, feel free to share, and I can provide more insights.
Summarise the text with connection with the contents from the previous slides. " THE "SOPA KHANA" CONTD.
o The "sopa khana" was an object of great attraction to the local people. Visitors were given books or tracts to "make them wise unto salvation"
o All the press workers were taught to read and write. Before work each morning an assembly was held where scripture was read and explained, followed by the singing of hymns and saying of prayers. Perhaps because of this indoctrination a high percentage of press workers became converts (in contrast to the percentage of converts in Assam, which was miniscule).
o The press workers were apparently well-trained and disciplined. William Ward, the missionary in charge of the press, was wary of tea planters poaching his employees, writing that he had "doubled the pay of nearly all the workmen, and yet every now then some unprincipled European will entice them away, because they believe them to be both well trained, and perhaps more honest than others."
The "Sopa Khana" section offers a compelling connection to the previous slides, shedding light on the multifaceted role of the American Baptist Mission Press in Sivasagar, Assam.
The "Sopa Khana" served as a point of attraction for local people, where visitors were given books or tracts to impart wisdom unto salvation. This reflects the Press's efforts to disseminate religious literature and educational materials among the local population.
Further, the text unveils the integral role of the press workers, who were only involved in printing but were also taught to read and write. The daily assembly, comprising scripture reading, explanation, hymn singing, and prayers, underscores the mission's focus on religious indoctrination and the integration of spiritual practices into the workers' daily routine.
Moreover, the significant conversion rates among the press workers highlight the profound impact of the mission teachings and practices on the local workforce, contrasting with the miniscule overall percentage of converts in Assam. This underscores the Press's influence on the religious and cultural landscape of the region.
Lastly, the well-trained and disciplined nature of the press workers as well as the missionary's concerns over tea plant poaching his employees due to their perceived integrity, speaks to the high standards of professionalism and ethical conduct upheld within the press.
Overall, the "Sopa Khana" section illuminates the holistic role of the American Baptist Mission Press in not only printing materials but also in religious education, workforce development, and the propagation of religious ideals in colonial Assam.
Should you have any other text passages or specific aspects that you'd like to explore further, feel free to share, and I can provide more insights.
Here are the contents from the next slide, " THE "SOPA KHANA" CONTD.
o The "sopa khana" was an object of great attraction to the local people. Visitors were given books or tracts to "make them wise unto salvation"
o All the press workers were taught to read and write. Before work each morning an assembly was held where scripture was read and explained, followed by the singing of hymns and saying of prayers. Perhaps because of this indoctrination a high percentage of press workers became converts (in contrast to the percentage of converts in Assam, which was miniscule).
o The press workers were apparently well-trained and disciplined. William Ward, the missionary in charge of the press, was wary of tea planters poaching his employees, writing that he had "doubled the pay of nearly all the workmen, and yet every now then some unprincipled European will entice them away, because they believe them to be both well trained, and perhaps more honest than others."
The information provided in the next slide, "THE 'SOPA KHANA' CONTD.," further details the significant impact of the American Baptist Mission Press in Sivasagar, highlighting its influence on the local population and the dedication of its workforce.
The "Sopa Khana" was evidently a source of great attraction for the local people, where visitors were provided with books or tracts aimed at imparting wisdom and guidance for salvation. This underscores the Press's role not only as a printing establishment but as a vital center for the dissemination of educational and religious materials to the community.
Moreover, the detail that all press workers were taught to read and write, and the emphasis on daily religious assemblies involving scripture reading, explanation, hymn singing, and prayers, sheds light on the comprehensive approach taken by the mission to educate and integrate its workforce into the religious and educational practices upheld by the mission.
Furthermore, the high percentage of press workers becoming converts highlights the profound impact of this indoctrination, contrasting starkly with the meager percentage of converts in Assam overall, underscoring the influential role of the Press in nurturing religious conversion among its employees.
The emphasis on the well-trained and disciplined nature of the press workers, coupled with missionary William Ward's concerns about the potential poaching of his employees by tea planters due to their perceived integrity and skill, showcases the professionalism and ethical standards upheld within the press, as well as its workforce's reputation for honesty and competence.
In summary, the "Sopa Khana" section offers a comprehensive view of the American Baptist Mission Press's multi-faceted role in Sivasagar, serving as a hub for both education and religious instruction, and the profound impact it had on its workforce.
If there are other slides or specific aspects you'd like to delve into, please feel free to share, and I can provide more insights.
THE "SOPA KHANA" CONTD.
Ward's 1866 letter on a strike:
"I have had some trouble in the Press...not for higher pay but for slacker discipline. They got to going away by the half hour or even hour under pretense of 'bahir jua'. I put the law down at 10 minutes for 'bahir jua' which caused nearly the whole body to threaten to stop work... I have astonished them by dismissing 6 of the most turbulent and most worthless ones."
In the continuation of the "Sopa Khana" section, missionary William Ward's 1866 letter provides valuable insights into the internal dynamics and disciplinary challenges faced at the American Baptist Mission Press in Sivasagar.
The letter reveals that Ward encountered issues with discipline at the Press, suggesting that the workers were not seeking higher pay but rather expressing discontentment with the perceived lax discipline. Specifically, the workers were their duties for extended periods under the pretext of 'bahir jua', prompting Ward to impose a ten-minute limit for these breaks. This, in turn, led to a near-unanimous threat of work stoppage by the entire workforce.
Ward responded decisively to this insubordination by dismissing six of the most unruly and ineffective workers, demonstrating a zero-tolerance approach to maintain discipline and productivity within the establishment.
This excerpt sheds light on the intricacies of managing a colonial-era mission Press, illustrating the challenges faced in maintaining discipline and productivity among the workforce, and the authoritative measures implemented to address such issues.
If you require further analysis or insights on this topic or any other related information, feel free to share, and I can provide additional details.
Summarise the text with connection with the contents from the previous slides "THE WONDER OF PRINTING
Incidentally, there were at least two pieces in the Orunodoi expressing wonder at the cultural and technological benefits of the printing press.
o Nidhi's "Discovery of Printing"" appeared in the March 1846 issue
o A poem by Dayaram Chetia titled "Chapakhanar Bibaran" ("Description of the Printing Office") in the March 1853 issue- rare poem on printing
The text from "THE WONDER OF PRINTING" section delves into the cultural and technological significance of the printing press, showcasing its impact through literary expressions in the Orunodoi, a periodical publication.
It highlights two specific pieces that captured the wonder of the printing press. "Discovery of Printing" by Nidhi, published in the March 1846 issue, served as an expression of marvel at the cultural and technological advancements brought about by the printing press. Additionally, it emphasizes a poem by Dayaram Chetia titled "Chapakhanar Bibaran" ("Description of the Printing Office"), a rare literary work dedicated to portraying the printing office. This poem, featured in the March 1853 issue, attests to the printing press's significance as a cultural and technological wonder.
These literary expressions exemplify the profound impact of the printing press on the cultural and intellectual landscape, highlighting the Orunodoi's role in disseminating such perspectives.
Should you require further elaboration on this topic or its connection to previous slides, feel free to share your thoughts, and I can provide additional insights.
Thank you for summarising the text of the slides individually and summaring the succeding text of the slides in connection of the previous ones. Now please continue with the summarising of the text from the next slide. " THE CRISES OF PRESS
The Press had its crises which affected its output. Being a religious press, these could be spiritual, as in June 1866 (the Press then was engaged in the task of typesetting and printing Bronson's landmark dictionary) when Ward reported "everything looks like ruin" - discovered Nidhi had been taking opium for his weak heart!
o Agents could also hamper work if they were inefficient. During the composition of the dictionary, Ward complained of not receiving an order of glue from Calcutta: "I still hear nothing from Wenger about my glue. Wenger is beyond comparison a worse business man than Lewis. The press will be utterly stopped unless the glue comes soon."
o Inefficient postal services could also bring work to a standstill if copy sent was not received in time, as happened during the printing of the dictionary. Interestingly, the American Civil War does not seem to have greatly affected the working of the Press through stoppage or irregularity in the flow of funds. The global links of empire and mission and local donations and job work seemed to have sustained the activities of the Press during this period."
The text on "THE CRISES OF PRESS" sheds light on challenges faced by the American Baptist Mission Press during its operations, emphasizing the impact of crises on its output and functioning. These crises, which encompassed spiritual, logistical, and external factors, affected the Press's productivity and operations.
Firstly, spiritual crises emerged as a significant concern, such as the case in June 1866 when Press was involved in typesetting and printing Bronson's dictionary. Ward reported a sense of impending ruin, as it was discovered that Nidhi had been taking opium for his weak heart, which likely affected his performance and overall wellbeing.
Furthermore, logistical issues posed formidable obstacles. Inefficiency among agents, as exemplified by the delay in receiving an order of glue from Calcutta, engendered frustrations. Ward's complaint about the inefficiency of an agent, Wenger, underscored the potential impact of external factors on the Press's operations.
The text also highlights the vulnerability of the Press to external factors. Inefficient postal services that caused delays in receiving copies and global events, such as the American Civil, were identified as potential risks. However, remarkably, the impact of the Civil War didn't significantly disrupt the Press's operations, suggesting the resilience of the Press due to its global connections, local donations, and job work.
In sum, the documented crises elucidate the multifaceted challenges faced by the American Baptist Mission Press, encompassing spiritual, logistical, and external dynamics, and spotlighting its resilience in the face of these challenges.
If you have any further queries or if there's additional information you'd like to explore, please feel free to share, and I can provide more detailed insights.
Ok. Here are the text from the next slide. " GLOBAL LINKS
o The Mission Press in Sivasagar had affiliations with organizations like the British and Foreign Bible Society, the London Religious Tract Society, American Bible Society, American Bible Union, American Tract Society, American Baptist Publication Society, Boston Tract Society and the Calcutta Bible Society.
o Thus, the Press (like mission presses elsewhere) rested on the global Interconnections of empire and mission even though it was located in an outpost of the British empire. [13/24]"
The text from the next slide highlights the global affiliations and interconnections of the Mission Press in Sivasagar with various organizations and societies. These affiliations extended to prominent entities such as the British and Foreign Bible Society, the London Religious Tract Society, the American Bible Society, the American Bible Union, the American Tract Society, the American Baptist Publication Society, the Boston Tract Society, and the Calcutta Bible Society.
This global network underscores the Mission Press's profound ties to organizations across different regions, reflecting its embeddedness within a web of missionary and religious endeavors. The Mission Press, despite being situated in a remote outpost of the British empire, leveraged these global interconnections of empire and mission to sustain its operations and extend its reach.
Should there be a need further analysis or insights on this global network and its impact on the Mission Press, feel free to share your thoughts, and I can provide additional details.
"THE ECONOMICS OF PRINTING: JOB-WORK
o There was sufficient job work since the colonial administration and the tea planters availed of the services of the Press. It was cheaper to have printing done in Calcutta, where there was a booming printing industry, but the work done in Sivasagar was superior. Job work was profitable.
o The downside was that sometimes Ward had to take time-consuming jobs that weren't remunerative as when he received a small and complicated order from Captain Lamb.
o Thus, job work brought money but delayed the printing of the mission's own religious and pedagogical texts. Nine out of ten clients wanted work done at once and sometimes Ward had to write several times for the payment. [14/34]
The text on "THE ECONOMICS PRINTING: JOB-WORK" provides insight into the economic dynamics and operational challenges associated with job work at the American Baptist Mission Press in Sivasagar.
The text indicates that the Press received a substantial amount of job work from entities such as the colonial administration and the tea planters. Despite the availability of cheaper printing services in Calcutta's booming industry, the superior quality of work produced in Sivasagar ensured the profitability of job work. However, the receipt of small and intricate orders, like the one Captain Lamb, posed challenges as these jobs were time-consuming and not adequately remunerative.
While job work brought in financial gains, it also presented a downside. Ward, responsible for managing these operations, sometimes had to undertake time-consuming, unprofitable tasks due to the nature of orders received. Additionally, fulfilling job work orders often led to delays in printing the mission's own religious and pedagogical texts, highlighting a tension between commercial obligations and the mission's core objectives.
Furthermore, the difficulty in receiving timely payments from clients further compounded the challenges associated with job work with Ward having to follow up multiple times to secure payment.
The complexities of job work at the Mission Press underscore the intricate balance between commercial viability, operational efficiency, and the pursuit of the mission's religious and pedagogical objectives.
If you require a more in-depth analysis or wish to explore additional facets of the economic dynamics and operational challenges at the Mission Press, please feel free to share your thoughts, and I can provide further insights.
The contents from the next slide are, " MR. MARTIN AND JANE
Missionary letters and reports home constantly refer to the need to have printers sent from America. But it proved impossible to get professional printers. There were occasional false alarms and excitement at the prospect of getting a printer.
In March 1861, Ward wrote "the Lord is going to raise us up a Printer right here on the ground." The reference was to a born-again European Christian, a Mr. Martin who was willing "to learn the business of the Press and engage as a Superintendent of the same." The plan must have fallen through because that is the last we hear of Mr. Martin. [15/34]"
The information from the next slide provides insight into the challenges and aspirations related to securing skilled printers for the American Baptist Mission Press in Sivasagar.
The content discusses the persistent need expressed in missionary correspondence for the deployment of printers from America to support the operations of the Mission Press. However, despite these appeals, it proved difficult to secure the services of professional printers. The missionaries experienced occasional false alarms and excitement when the prospect of acquiring a printer arose, indicating the significance and urgency attached to addressing this need.
In March 1861, Ward expressed optimism by proclaiming "the Lord is going to raise us up a Printer right here on the ground," alluding to a potential solution to their predicament. This optimism stemmed from the willingness of a born-again European Christian named Mr. Martin to learn the business of the Press and potentially serve as its Superintendent. However, it appears that this plan did not come to fruition, as the content notes that there is no further mention of Mr. Martin in subsequent records.
This narrative underscores the persistent yet challenging quest to secure skilled printers for the Mission Press and the fleeting hope associated with potential candidates like Mr. Martin.
Should you require further analysis or an exploration of the broader implications of this narrative, feel free to share your thoughts, and I can provide additional insights.
Keeping in mind the broader implications of the narrative of all the individual contents I have provided further analyse the contents of the next 5 slides which are provided from the next line. " THE MYSTERY OF O.T. CUTTER
o Cutter printed his first book, a spelling book in English, Assamese, and Shan in July 1836. He established the Press in Jaipur (after removing it from Sadiya) and then in its final location in Sibsagar and printed the first books in Assamese as well as in Shan, Singpho, and Naga. Cutter was dismissed from service in 1853 and is not a very visible presence in missionary records. The exact reason for his dismissal is not mentioned but, according to a mission historian, Cutter became "involved in questionable personal relations". After his dismissal, Cutter worked as the superintendent of the Military Orphan Press in Calcutta. He also worked as the superintendent of the Government Printing Press at Hastings Street, Calcutta. When he retired, Cutter settled in London. He continued to be friends with his former Assam associates. [16/34]" " THE "NATIVE ASSISTANTS" NIDHI & BATIRAM Nidhi, the better educated of the two, wrote quite frequently in the Orunodoi. On the basis of his writings and the occasional reference to him in the missionary records, Maheswar Neog was able to write a small monograph on him, which was published by Sahiyta Akademi in 1985 Neog believed that Nidhi was the right-hand man of the periodical's first editor, Nathan Brown, and also of subsequent editors and that he had an important role in the management of the Orunodoi. As Jayeeta Sharma has remarked, Nidhi had a talent for writing. He expressed himself in the kind of colloquial Assamese which the Orunodol was advocating and his essays were addressed to the common people Sharma contrasts Nidhi's writing with that of Gunabhiram Barua and other Assamese contributors who, instead of falling in with the plans of the missionaries of Christianizing the Assamese, were asserting themselves in the pages of the Orunodoi. (17/34)
The contents of the slides shed light on various significant aspects related to the history of the American Baptist Mission Press in Assam, as well as the individuals involved. carry broader implications that offer insights into the complexities and of missionary printing the role of native assistants, and the multifaceted relationships within the mission.
O.T. Cutter's Legacy: The information about O.T. Cutter portrays his pivotal role in establishing and operating the Mission Press, where he printed the first books in Assamese, Shan, Singpho, and Naga. His dismissal from service in 1853 due to "questionable personal relations" reflects the complexities of interpersonal within missionary endeavors. Cutter's subsequent work at the Military Orphan Press in Calcutta and the Government Printing Press at Hastings Street, Calcutta, underscores the mobility and adaptability of individuals within the colonial printing landscape. His continued friendship with former Assam associates also highlights enduring connections beyond professional roles.
The "Native Assistants" Nidhi & Batiram: The focus on Nidhi, the better-educated native assistant, and his significant contributions to the periodical Orunodoi demonstrates the integral role played by local individuals in missionary printing activities. Nidhi's talent for writing and his advocacy of colloquial Assamese aligned with the mission's objectives, illustrating the convergence of local voice and missionary goals. Additionally, the contrast drawn between Nidhi's approach and that of Gunabhiram Barua and other contributors reflects the diverse perspectives and agency of indigenous individuals within missionary publications.
These narratives underscore the nuanced dynamics of colonial missionary printing, the multifaceted contributions of both Western and native individuals, and the intersection of personal, professional, and cultural dimensions within the mission. It also highlights the entangled relationships between colonial mission endeavors, indigenous agency, and the evolving literary and linguistic landscape in Assam.
If you require further analysis or additional insights into specific themes within these narratives, feel free to share your thoughts, and I can provide a more detailed exploration of these topics.
Sorry, I forgot to put the contents from 3 slides.
No problem! Whenever you're ready, please feel free to share the contents from those slides, and I'd be happy to assist you further.
The contents from the remaining slides are. " THE "NATIVE ASSISTANTS" NIDHI & BATIRAM
• Batiram was the compositor and the foreman of the press but it is difficult to reconstruct his life and work with any certainty because he seems to have written very little, if at all.
Batiram worked in the Press from 1846 but is referred to by name for the first time in a report of July 1849. We can try and imagine a day in Batiram's life as the foreman of a busy press. The job seems to have required several skills. Apart from Batiram's duties of composing the layout and supervising the actual printing of the sheets, which involved the proper mixing of inks to obtain the required colour and consistency, he probably also did some proof-reading, handled the preparation of fonts and types, ensured that the persons engaged in binding did so correctly, and had the completed work or volumes delivered to the Depository.
He is honoured in the small Assamese, Christian community as an early church leader and composer of hymns but he should be more widely remembered as the man who kept the "sopa khana" running on a daily basis. [18/34]" " THE "NATIVE ASSISTANTS" COLPORTEURS
o The American Baptist missionaries also made use of colporteurs, though their role was limited, unlike in America where evangelicals made extensive use of colporteurs in the absence of a network of distribution channels like book shops.
oln the Baptist Missionary Magazine, we sometimes find the names of a few of the colporteurs: Biposu Judson (stationed at Guwahati), Babon Apinta (also at Guwahati), Kandura (Guwahati), Monroe B. Weed, Adiram, Besal, Adoniram, Modhu, Kolibor, and Ragmon (all Nagaon). They were paid a small salary for their work. [19/34]" " READERS
o A look at the statements of printed works show a large number of tracts. Since the converts were few, who read these? A report written by the missionary Whiting mentions the hostility of a brahmin in a village in Jorhat: "A padre sahib formerly gave us books, but a brahmin said they were bad books, and burnt them."
o An 1852 report mentions the low literacy rate: "not one In a hundred of the common people can read books issued from our press" Contrary evidence comes from Appleton H. Danforth who undertook an extensive tour of Assam in the winter season of 1851.
o Nearly three decades later, another missionary, A. K. Gurney of Sivasagar, wrote of the "eagerness of both Hindoos and Mussulmans to get hold of Christian tracts" He suspected this eagerness "to be a great desire to get reading-matter of any shape. [20/34] " " THE DICTIONARY (1867)
o Dictionary-making required resources and time of a magnitude which the printing of religious material like tracts and even Bible translation did not.
o William Ward, the missionary in charge of the Press, was apprehensive that the dictionary would hamper mission work. Some of his ambivalence regarding the Bronson's dictionary (which is evident in his letters) can be attributed to the fact that dictionary-making could be seen both as a vanity project and as a vital aid in proselytizing in the vernacular.
o In a letter written in 1866, Bronson mentions that work among the Karbis was neglected.
[21/34] " " THE DICTIONARY (CONTD.)
o The dictionary is first mentioned in Ward's letter of 27 August 1862. Ward sounds circumspect. He writes about the expense, the work involved, and the limited resources available.
o "Without a quantity of some 300 or 400 rupees I do not know how I could venture to print such a work... No printer would take upon his part without knowing where the pay is to come from."
o He expresses doubt whether Purnananda, who Bronson had apparently mentioned in his letter, would be of much help since he was a busy government official and had neither the time nor the qualifications to do the definitions in English. Ward makes it clear that he could ill afford to spare either Nidhi or Dehiram (useful press assistants) for dictionary work. [22/34]" " THE DICTIONARY (CONTD.)
o in a subsequent letter, Ward seems to have accepted the idea of a bringing out the dictionary, for he now raised the issue of orthography: "I am now pretty much decided that I never shall slavishly follow the Bengalee spelling as Whiting [his predecessor] did. If we are to claim a separate language there is no good reason why we should spell words contrary to the Assamese sounds for the sake of running after the Bengaleeized language got or learned in the Robinson schools."
o The pioneering missionary Nathan Brown had insisted on phonemic orthography, which Noah Webster had popularized in the United States. Neither Bronson nor Ward mention Webster but it is natural for us to speculate on the influence, direct or indirect, of the American lexicographer. In his famous dictionary, Webster had consciously tried to distance American English from British English. The American Baptist missionaries were involved in a similar project of demonstrating that Assamese and Bengali were two distinct languages. [23/34]" " THE DICTIONARY (CONTD.)
o Postal service
o Shortage of type
o Ward resented being thought a mere printer
o "Hungun"- "a mucus discharge from the nose", then "snot"! Is this last word a favourite with you? I beg your pardon, but I fear it is too late to repair the injury now! My taste said the first was enough, and I wiped the more than vulgar word away! I protest that belongs to that class of words which need never be put upon a printed page. [25/34]" " THE DICTIONARY (CONTD.)
"I see in your preface you mention Dr. Brown's great assistance in proposing matter for your work. My impression is that you wrote me some little time ago that Bro. Brown did next to nothing-that the material was simply the work of the Pondits! Bro. Whiting, I believe, did some work, and Jaduram Barua more than both together. You had some good reason for singling out Dr. Brown or for putting his name in... It is a more dignified name than Judduram (sic) Barua, and bears the impression that Dr. Brown is only one who has done enough to merit notice. But what your reasons may have been I do not know."
[26/34]" " THE DICTIONARY (CONTD.)
"Could you visit your old home today you would find your room occupied by papa as a study, where he is working hard all day on the dictionary. You would see in the center a long table, covered with green baize, on which are piled at long intervals large books and writing materials, in orderly confusion. You would see papa sitting at one side of the table, and on the other side three dusky pundits, assisting him in his slow work. You would see mamma's rattan work-basket standing close by papa's chair, where I sit near, ready to render him any assistance in my power - such as looking up references, synonyms, and definitions."
(Ruth Bronson, 1867)
[27/34]" " THE ORUNODOI (1846-1883)
o The Orunodoi had a long life of forty odd years. Its longevity (1846-1883) can be attributed to the fact that it was a missionary publication and not a commercial one. Its perceived impact ensured that funds were always available for the next issue.
o Though the cost of bringing out the Orunodoi went on increasing discontinuing it was ruled out since "some native paper would be started, and, to judge from those in Bengal, it would mislead rather than improve the native mind."
o The Orunodol was sustained by donations and subscriptions from British officials and tea planters who viewed it as an instrument of socio-political control. [28/34]".
The comprehensive analysis of the provided slide contents reveals intricate details about various aspects of missionary printing and cultural influence during the colonial period in Assam.
"The "Native Assistants" Nidhi & Batiram": The information presents two key native assistants, Nidhi and Batiram, who significant roles at the Mission Press. Nidhi's active writing and influential role in the management of the Orunodoi highlight the native leadership and contribution to the mission's literary endeavors. On the other hand, Batiram's multifaceted responsibilities as the foreman of the press underscore the technical and administrative skills required in the day-to-day operations of printing. His contributions to both the church and the daily functionality of the press epitomize the localized leadership and support crucial for the press's operations.
"The "Native Assistants" Colporteurs": The utilization of colporteurs as part of the missionary strategy highlights the dissemination of religious material through these individuals in areas limited distribution channels. Their engagement in evangelism and the minimal salary they received reflect the missionary effort to extend their reach and engage with local communities through these native workers.
"Readers": The excerpts pertaining to readers reveal the challenges and opportunities associated with distributing printed materials in the region. The low literacy rate presents a significant obstacle to the mission's efforts, as evidenced by the conflict with a Brahmin over the distribution of books. However, contrary evidence of the eagerness of Hindus and Muslims to access Christian tracts highlights the potential receptiveness to reading material beyond religious affiliations.
"The Dictionary": The discussion surrounding the creation a dictionary sheds light on the challenges and considerations faced the missionaries. The tension between the expense of the work and its potential impact on mission activities is evident, reflecting the complex interplay between linguistic, academic, and evangelical pursuits. Additionally, the matter of orthography and the influence of American lexicographer Noah Webster's approach adds a layer of linguistic and cultural significance to the missionary's endeavors.
"The Orunodoi (1846-1883)": The enduring legacy of the Orunodoi as a missionary publication, sustained by donations and subscriptions, highlights its socio-political significance and impact. The publication's longevity and influence on the native mind, coupled with external financial support from British officials and tea planters, reveal pivotal role as an instrument of social and political control, shaping the colonial discourse and narrative in the region.
The collective analysis of these contents offers a deeper understanding of the significant contributions of native assistants, the challenges and opportunities in reaching readers, the complexities of creating linguistic resources, and the enduring impact of missionary publications in colonial Assam. If there are specific themes or aspects that you would like to delve into, please feel free to let me know.
The content of the next slides are. " THE ORUNODOI (CONTD)
o The idea of mixing religious and secular themes in a periodical aimed at the local reader was not a new one. In 1842, the American Baptist missionaries in Burma had started the Morning Star, a Karen monthly newspaper, which carried religious articles with secular items, including current news. Also, in 1842, the American Marathi Mission in Bombay launched the Dynanodaya, which carried essays Inculcating overtly Christian beliefs along with articles on a wide range of subjects of a secular nature. Dynanodaya became one of the most popular Marathi newspapers of the 1850s and 1860s.
o In a striking instance of missionary pragmatism, Ward wrote to Bronson that he did not want to publish a "tract" written by him as it was "too Dog-em-tical - too fly in your faceish for the Orunodoi. Ward was publishing Nidhi's Assamese translation of the Indian Penal Code at this time and wanted Bronson to make room for it.
[29/34]" " THE ORUNODOI (CONTD)
o The idea of mixing religious and secular themes in a periodical aimed at the local reader was not a new one. In 1842, the American Baptist missionaries in Burma had started the Morning Star, a Karen monthly newspaper, which carried religious articles with secular items, including current news. Also, in 1842, the American Marathi Mission in Bombay launched the Dynanodaya, which carried essays Inculcating overtly Christian beliefs along with articles on a wide range of subjects of a secular nature. Dynanodaya became one of the most popular Marathi newspapers of the 1850s and 1860s.
o In a striking instance of missionary pragmatism, Ward wrote to Bronson that he did not want to publish a "tract" written by him as it was "too Dog-em-tical - too fly in your faceish for the Orunodoi. Ward was publishing Nidhi's Assamese translation of the Indian Penal Code at this time and wanted Bronson to make room for it.
[29/34]" " THE ORUNODOI (CONTD)
o The Orunodoi figures prominently in Assamese literary and cultural histories. So, it is a bit surprising to see its small print runs.
o At its height, the journal had a print run of one thousand copies. (Tracts were published in far greater numbers.) If we are correct in assuming that each copy was read on average by four readers, that would mean a readership of no more than four thousand.
o Evidence shows that some contemporary subscribers did not even bother to collect their coples sent by post. Thus, on 1 September 1866 Ward wrote to Bronson if the latter could send a list of the Orunodoi subscribers who were neglecting to take their copies from the Nagaon post office. But later he wrote to Bronson that it "would be most impolitic to prosecute the offenders since it was "our object is to get the Paper read, and of course if we can get a part of the money it is so much gained, if we cannot, let it go". Contemporary evidence of the apparent indifferent attitude of Assamese intelligentsia to print culture can be cited from Gunabhiram Barua's Ramnabami-Natak (1857) [31/34]" " CONCLUSION
On Oct. 31, 1882 the Press was handed over to the Assam Tea Company. Though the Press ceased to exist its publications had played a crucial role in the campaign to "resuscitate" the Assamese language. The people in Assam, as Aradhana Saikia Bora has pointed out, were acquainted with books and newspapers from neighbouring Bengal but "the Mission Press established by the American Baptist missionaries in Sivasagar and the books, pamphlets, tracts, and most importantly the periodical Orunodoi printed and published from there brought print technology closer to them. A few of them could venture forth to appropriate the technology for their own use." [32/34] " CONCLUSION (CONTD.)
Two events that occurred on the river island of Majuli three decades apart illustrate the distance travelled by print in Assam.
o In November 1842, Cyrus Barker paid a visit to Kamalabari Satra and gave away a number of books to the monks. The satradhikar was interested but would not receive any of the books from Barker's hand. However, if Barker threw them on the ground, "he could take them, or if they passed through the hands of one of his disciplines."
in 1871, the satradhikar of Auniati Satra, Sr Sri Dattadev Goswami, brought a printing press (which he named Dharma Prakash Jantra, the "machine to disseminate religion") from Calcutta to Majuli and used it to print religious books and Assam Bilasinee, the first locally-owned Assamese paper. [33/34]" " CONCLUSION (CONTD.)
Benedict Anderson's print-capitalism and Jurgen Habermas's public sphere assume a thriving print industry. But for much of the nineteenth century, the American Baptist Mission Press was the only press in Assam. Anderson and Habermas's theories cannot wholly account for the influence of the Orunodoi, whose print runs were rather small.
However, the publications of the Press, which included primers and text books, were crucial in convincing the colonial authorities to replace Bengali with Assamese. This, despite the fact that Calcutta was a major centre of book production (not only in India but globally) and offered certain practical advantages (textbook supply, for example, was readily available and inexpensive). It was possible (though not without a struggle) for a single shelf of Assamese books, mostly published by a lone "sopa khana" in Sivasagar, to supplant the output of the well-established and thriving print industry of Bengal. [34/34]"
The provided content from the subsequent slides delves deeper into various aspects related to the mission's printing activities and their impact on Assamese society during the colonial period.
"The Orunodoi (Contd)": The continuance of the discussion on "The Orunodoi" sheds light on the strategic approach by missionaries in integrating religious and secular themes. The parallel with other missionary publications in Burma and Bombay exemplifies the mission's adaptability to local contexts and their willingness to navigate the balance between religious content and current affairs. Furthermore, the management dynamics revealed through the discussion of Ward's decision not to publish a specific tract and his preference for Nidhi's translation of the Indian Penal Code highlight the operational considerations and collaboration among the missionaries to maximize the impact of the periodical.
"The Orunodoi (Contd)": The revelation of the small print runs of "The Orunodoi" and the apparent indifferent attitude of the Assamese intelligentsia towards print culture presents an intriguing perspective. The limited readership and the neglect of the copies sent by post underscore the challenges in engaging the local population with printed materials. This provides insight into the societal reception and utilization of printed media during the period.
"Conclusion": The conclusion of the presentations provides a comprehensive reflection on the legacy and impact of the American Baptist Mission Press in Assam. The depiction of the press's role in the campaign to "resuscitate" the Assamese language, its influence in bringing print technology closer to the people, and the subsequent local appropriation of the technology emphasize the pivotal role played by the mission's printing activities in shaping linguistic, cultural, and technological developments in Assam. The accounts of significant events on Majuli island further illustrate the evolving relationship between print and religious dissemination in the region.
"Conclusion (Contd)": The final segment delineates the limitations of print-capitalism and the public sphere theories in fully capturing the influence of "The Orunodoi," especially in the context of small print runs. Additionally, the Press's publications' role in convincing colonial authorities to replace Bengali with Assamese and the ability of a lone "sopa khana" in Sivasagar to supplant the output of the well-established print industry of Bengal underline the profound impact and influence of the mission's printing endeavors on linguistic and cultural transformations in Assam.
The detailed analysis of these content snippets offers a profound understanding of the pivotal role played by the American Baptist Mission Press in shaping the linguistic, cultural, and technological landscape of Assam during the colonial period. If there are specific areas within the content that you would like to explore further, please feel free to let me know.