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This paper hopes to argue that the representations of and engagements with landscape by poets writing in English in Northeast India are embedded within the larger cultural and political contexts of the region. Indigenous communities across the world attach profound cultural, political, economic and spiritual significance to the territories they traditionally inhabit. It is for this reason that the preservation of their natural environment becomes crucial to the preservation of their cultural identities. Representations of the landscape by poets of Northeast India reflect the significance attached to and the intimate relationship shared with the natural environment by its diverse indigenous communities. The poets also display their awareness of the threats of ecological degradation faced by the region and the anxiety these threats have produced amongst the local population. The paper will try to understand the political dynamics behind the nostalgic associations ascribed to landscape in the poetry written in English in Northeast India. [ABSTRACT FROM AUTHOR]

Theorization of cultural and political issues of Northeast of India often creates a disengagement from the actual cultural performances produced in the region. This unique geo-cultural place is sometimes homogenized. In actuality, it is the home of diverse socio-cultural practices and performances. In the context of globalization, deforestation, Christianization, other internal clashes and external influences, material bodies, here, are continuously being rewritten in socio-cultural sphere. Non-representational theory considers poetry as an effective mode of exhibiting the virtual multiplicity of the nonrepresentational world. This paper will focus on exploring the corpus of Northeast Indian English poetry that focuses on social practices and bodily experiences to interpret the entire cultural flow of everyday life. As Non-representational Theory positions 'affect' as a central issue to individual and collective disposition in constituting the affective political discourse, this paper will also indicate some political imperatives by advancing a politics of hope in the realm of socio-political sphere. [ABSTRACT FROM AUTHOR]

Buryat shamanic poetry is a difficult genre to understand and to translate. Its lyrics can be challenging to understand even for native speakers, for it is believed that shamans' spirits speak and prefer to be spoken to in a language characterized by riddles and roundabout phrases. Attendees of shamanic rituals barely understand this highly elevated language. Therefore, an assistant, i.e. a person familiar with the spirits' language acts as an interpreter during the ritual. No wonder that when Buryat shamanic poetry is translated to another language for scholarly purposes, the result contains a considerable amount of guesswork, and lines that do not seem to fit well in the entire corpus. In the present paper based on the explanations given by a shaman's assistant, I am going to shed more light on two lines that frequently recur in shamanic incantations and are crucial to our understanding of Buryat shamanic practice. [ABSTRACT FROM AUTHOR]