Niloofar Islam
Research Scholar (PhD), Centre of Advanced Study, Department of History, Aligarh Muslim University, Aligarh, U.P.

MLA 8
Islam, Niloofar. "SANCTIONED VIOLENCE IN ASSAM: DEVELOPMENT AND PERSECUTION OF WOMEN AS WITCHES IN ASSAM." nt. j. of Social Science and Economic Research, vol. 4, no. 4, Apr. 2019, pp. 2680-2686, ijsser.org/more2019.php?id=195. Accessed Apr. 2019.
APA
Islam, N. (2019, April). SANCTIONED VIOLENCE IN ASSAM: DEVELOPMENT AND PERSECUTION OF WOMEN AS WITCHES IN ASSAM. nt. j. of Social Science and Economic Research, 4(4), 2680-2686. Retrieved from http://ijsser.org/more2019.php?id=195
Chicago
Islam, Niloofar. "SANCTIONED VIOLENCE IN ASSAM: DEVELOPMENT AND PERSECUTION OF WOMEN AS WITCHES IN ASSAM." nt. j. of Social Science and Economic Research 4, no. 4 (April 2019), 2680-2686. Accessed April, 2019. http://ijsser.org/more2019.php?id=195.

References

[1]. Joya Chakraborty, Anjuman Borah,' Witch hunting in Assam: Strategizing Alternative media for women empowerment and overcoming superstition,' Journal of North East India Studies, Vol.3(2), July -Dec. 2013, pp 15-24
[2]. Kamakhya temple - The Kamakhya Temple also known as Kamrup-Kamakhyaisa Hindu temple dedicated to the mother goddess Kamakhya. It is one of the oldest of the 51 Shakti Pithas. It is situated on the Nilachal Hill in western part of Guwahati city in AssamIndia, the main temple is a complex of individualtemplesdedicated to the ten Mahavidyas: Kali, Tara ,Sodashi, Bhuvaneshwari, Bhairavi, Chhinnamasta, Dhumavati, Bagalamukhi, Matangi and Kamala. Among these, Tripurasundari, Matangi and Kamala reside inside the main temple whereas the other seven reside in individual temples. It is an important pilgrimage destination for general Hindu and especially for Tantric worshipers.
[3]. op.cit, Chakraborty (2013)
[4]. '21stCentury witchcraft accusations & Persecutions',The Witch craft &Human Rights Information Network, Viewed on 5 September, 2017.
[5]. (https://www.whrin.org/wp-content/uploads/2014/03/WHRIN-UN-report_small-FINAL.pdf)
[6]. Boris Gershman, 'Witchcraft Beliefs and the Erosion of Social Capital:Evidence fromSub - Saharan Africa and Beyond', Journal of Development Economics, viewed on 5 September,2017
[7]. (https://ac.els-cdn.com/S0304387815001315/1-s2.0-S0304387815001315-main.pdf?_tid=9756e2ea-b8cf-11e7-bada-00000aab0f26&acdnat=1508858919_526e31760a4aa316414eae9f5a2316ce)
[8]. Chakravarty, Anuradha and Soma Chaudhuri (2012).'Strategic Framing Work(s): How
[9]. Micro-credit Loans facilitate Anti-Witch Hunt Movements'. Mobilization. Vol. 17
[10]. (2) pp.175-194
[11]. op.cit, Chakraborty(2013)
[12]. Ibid
[13]. National Crime Records Bureau.2011.http://ncrb.nic.in/
[14]. op.cit, Chakraborty(2013)
[15]. BTAD - Bodoland Territorial Area Districts.
[16]. Nabajyoti Dutta,'Social Mobilization Against Witch Hunting: An Account of Assam', IMPACT:International Journal of Research in Humanities, Arts and Literature,Vol3(1),Jan 2015,pp. 21-26
[17]. op.cit, Chakraborty(2013)
[18]. Ibid
[19]. Partners in Law and Development,'Witch Hunting in Assam:Individual, Structural and Legal Dimensions',Delhi, 2014
[20]. Ibid
[21]. Ibid
[22]. op.cit, Dutta (2015)
[23]. op.cit, Partners in Law and Development (2014)
[24]. Indian Penal Code, 1860
[25]. Bipasha Saikia, Witch hunting: The Silent Form of Gender Based Violence and the Need to Bridge the Rural Urban Divide,Rostrum Legal.com vol2(2), May 2015, viewed on 5 September 2017
[26]. (https://rostrumlegal.com/witch-hunting-the-silent-form-of-gender-based-violence-and-the-need-to-bridge-the-rural-urban-divide-by-bipasha-saikia/)
[27]. Ibid