THE BODOS : A BRIEF INTRODUCTION
Urkhao Gwra Brahma
Former Member of Parliament (RS)
Kokrajhar, BTAD Assam.
The Brahmaputra civilization is known to be Bodo civilization in the history. Because they are known to be the earliest settlers of present Assam along the mighty river Brahmaputra, some parts of West Bengal, Nagaland, Meghalaya and other states of India. Apart from India also their settlements are found in Nepal, Bangladesh and Myanmar, where they have been maintaining their root of identity till date. The river Brahmaputra in ancient period was known as river ‘DILAO’, Bodo meaning ‘Dwi-Gwlao’ (Long River). Their advent in India is known since the 5000 B. C. itself but no history or historian could depict the fact properly about that. Even in the ‘Mahabharata’ period also the princes ‘Hidimba’, to whom the great warrior ‘Bhim’ married, was from the Dimasa Kochari community, belonging to the great Bodo group. The great ‘Ghatotkach’, who participated in the ‘Kurukshetra’ battle being on the side of the ‘Pandava’, was son of ‘Bhim’ and ‘Hidimba’. Originally the term ‘Kachary’ was their group identity but in later stage it was replaced by the term ‘Bodo’ as the generic identity and Dimasa Kachari is one of them. The reason is Bodo group of people believed to be migrated from the place ‘BODH’ which is located in present Tibet of China. The meaning of BODH is place of human habitat. The Bodos belongs to the great Mongolian Race anthropologically and linguistically to the Chino-Tibeto and Tibeto Burma stock. The Bodo group includes Kok-Borok of Tripura, Rabha, Garo, Tiwa (Laung), and Sonowal, Deori, Dimasa, Hajong, Koch, Mech, Barman and a few others belonging to Kachary groups. From the historical gleanings it is found that they ruled the whole of Assam up to 12th century. They moved to the western part of the Brahmaputra valley to evade Ahom invasion and later they moved to present North Cachar Hills and plains of Cachars in 16th century and continued to rule there till the year 1854. The word ‘Kachari’ was believed to be derived from the name of Cachar that happened to be last capital of Kachari kingdom. By the infamous British law ‘Doctrine of Laps’ the Kingdom of Dimapur was annexed with British administration and their head quarter was shifted to Cachar where Tularam Senapati held the throne till the year 1854.
Today what is portrayed as Assamese culture is in reality the Bodo culture. First village administration system with the Gaonbura (village headman) as the head was established by Bodo group of people in Assam. It is completely a democratic system of administration where Gaonbura’s are changed and reselected annually with the majority opinion of villagers. Any decision with regards to village development, maintenance of law and order in village, economic affairs, customary practices of religious events and marriages were taken by the Gaonbura with the support of villagers. The 1st Baisak is celebrated as the event of welcoming New Year and that festival is called BWISAGU. The present Assamese BIHU is derivation of Bwisagu which is celebrated in Punjab also as Baisakhi. From that day the rainy season begins and cultivation period starts. After enjoying the Bwisagu festival they start their cultivation mainly Paddy cultivation and harvesting starts from the month of Kartic and Agrayan (October-November) months. Originally all the Bodo groups used to practice BATHOU religion completely different from other established religion. They believe in one God but not in Idol worship. They were worshipers of Shakti and BATHOU BWRAI was their God. In later stage Bathou Bwrai was portrayed to be the SHIVA and nowadays followers of Bathaou consider themselves to be a part of greater HINDU religion and accordingly in the census they are shown as the Hindu. In the 19011 there was a social reformation movement by Gurudev Kalicharan Brahma that is popularly known as BRAHMA Movement in the history. Having influenced by that movement most of the Boro speaking people converted themselves to the BRAHMA religion preached by Gurudev Kalicharan. He was disciple of Shiv Narayan Paramhongso and his social reformation movement was to converting Bodos to Hinduism. At present comprising Bathou majority of Bodos believed in Hinduism and about 12% Bodo is found Christian also. No religious barrier amongst Bodos is followed, linguistically and culturally they are united. Cultivation is the main occupation of the Bodos and their festivals are related to cultivation. In the culture of dance and song they are very much rich and dynamic too. The famous national dance of Bodos ‘BAGURUMBA’ is recognized nationally and internationally. When young boys and girls finished their daylong works they use to assemble at certain place and sing and dance expressing their pleasure and willingness to have their life partner. The basic human instincts of getting attracted to opposite sex of all kinds of relationships are strongly expressed in that song and dance.
The Bodo language is spoken by at least 50 lakhs in India and abroad today. Their language is recognized in the 8th schedule of the Indian constitution and also state language of Assam. The languages spoken by Kok-Borok people of Tripura, Dimasa-Kachary and Garos have 75% cognates to language spoken by Bodos in their ascents, phonetics and linguistics. Among others due to geographical condition and locations of living some differences have occurred already in their mode of speaking. With the interaction with other powerful languages like Bengali and Assamese and also by the way of gradual assimilation process Bodo language got diluted or absorbed in the course of time. Sanskrit being the mother of all Indian language the Bodo language also found to be influenced by that. Mainly the phonetic and grammar system of Bodo language have been greatly influenced by the Sanskrit system of language. Since the year 1911 resurrection of Bodo language literature is seen and since then the same has continuous dynamic existence and achieved present status. In the 1963 the first Bodo language movement came up and accordingly Bodo was introduced in Primary education. Serially in 1967 and 1968 movement for introduction of Bodos in the higher education also took place and accordingly same was introduced. Today it is an associate official language of Assam, enlisted in the 8th schedule of the Indian constitution and taught in the University level also.
With the advent of British regime in India Bodo groups of people had been categorized as the Schedule Tribe. Accordingly some special provisions with regard to their land and traditional culture were created in the constitution as well as the law of the land. But as everybody knows that the Assam is the land of immigrants, tribal lands systematically gone to their hands by way of encroachment, alienation or transfer. Under the special provisions some 45 Tribal Belts and Blocks had been created in Assam where non-tribal is not entitled to occupy or purchase lands. But the corrupt systems of administrations allowed happening of gross violation of law also. If the entire Assam is witnessing today an alarming rate of illegal migration from Bangladesh the tribal area especially the Bodo dominated areas are the most vulnerable for such influx. In the tribal Belts and Blocks itself tribal are becoming marginalized in number and non tribal migrants have started claiming to be the majority in the area. These are the situation as to why tribal are in unrest today and resorting arms struggle also. North East is abode of indigenous tribe of India belonging to Mongoloid race. This reality has to be accepted by the nation as well as the people as a whole. Therefore rights and privileges of those groups have to be respected in first priority. North East region is standing at a very much strategic point so far the India’s Look East policy is concerned. The region could be the next main focus of the country so far its growth is concerned. From the national security view point also the region has a strategic importance. China and Bangladesh being neighboring countries, having adjoined to the trouble torn NE region, have serious security concern both internal and external. In the last half century the nation has witnessed how the region is being disturbed by external forces and the way how Indian security forces are engaged to combat the same. Bodos are real sons of the country and their contribution and sacrifice in the Indian freedom struggle cannot be ignored. In fact they are the first group in the state who revolted against British in various tea gardens. Even the peasants’ revolt against British rule in Assam was also joined by the Bodos. In the nation building process Bodos have physically and intellectually extended services in every moment of its journey. But despite their great contribution also their hopes and aspirations are not fulfilled. That situation is fuelling in the region to pause crisis in front of the nation. Since 1967 the Bodos asserted their urge for separate state parting out of Assam due to various reasons. The first reason was language conflict with Assamese; the second was conflict over lands; third was cultural conflict; fourth was identity question and fourth was political crisis. A vigorous Mass Movement for the separate state of Bodoland came about in 1987 under the leadership of Lt Upendra Nath Brahma, the then president of All Bodo Students’ Union (ABSU) and later regarded as the father of the modern Bodos. It came to an end without achieving the goal Bodoland state in 1993 culminating to the first accord with creation of the Autonomous District Council under state Act. Next movement started from 1996 but it also came to an end with signing of 2nd Bodo accord in 2003 facilitating the creation of present Bodoland Territorial Areas District under 6th schedule of the Indian constitution. After those two accords also the Bodos have unsettled problems in various fields. The problem of insurgency and militancy is increasing the sufferings of the people. We need a special national policy on North East to deal with its development, internal and external security, protection indigenous tribal people’s rights and privileges with regard to their land, languages, culture and tradition. Then only stability, growth and integrity could be expected and this part of country can be tied with the bond of unity and national integrity.
(Written for one Marathi journal -SHANDHYANAND )
