A SHORT NOTE ON THE BORO ISSUE
The people The Boro people are of the Sino-Tibetan origin among the Mongoloid group. They bear the common features of a Mongolian. Generally they are of medium height and well-built stature. They have flat nose, small eyes, black-spiky hair and high cheekbones. Their skin colour is yellowish brown. By nature their behavior is very amiable ever ready to befriend even a stranger. Origin The Boro people are believed to be migrants of ancient Chinese origin and their language belonging to the Tibeto-Burman language family. G.A. Grierson in his “The Linguistic Survey of India -“1903” has given a table of tribes that shows inclusion of a large number of tribes of this language group of which the Boro and the Dimasa of Assam and the Boroks of Tripura are the major components. The date of migration from their original abode, namely, Northwestern China, to this part of present India is debated and needs further research. However scholars agree that the Boro people settled in this region much before the Aryans. The first mentioned king of Pragjyotishpur (ancient name of Assam) was Mairong Raja (Sanskritised as Mahiranga) of Asura Dynasty. Several kings of the Asura Dynasty ruled Pragjyotishpur. The Asura kings and their subjects were none but the Boro. Then came the Kirata Dynasty. Narkhw (Narakasura) and Fogdongza (Bhagadatta) were two famous kings of this dynasty. Scholars have identified the ‘Kiratas’ of ancient Assam, who took part in the Mahabharata war, with the Boro. Sanskrit literatures of the ‘Epic Era’ have immensely mentioned about the ‘Eastern Kiratas.’ Particularly the Kingdom of Tripura has been mentioned as the ‘Kiratadesha’ of the North East in ancient times. The Epics i. e., the Ramanaya and the Mahabharata are dated to have been written between 2500 to 3000 B.C. This proves that the Boro people had powerful kings and kingdoms even before 3000B.C. in the eastern part of present India at the time while the Aryans were confined to beyond the present Indus valley. The extension of Aryan culture and their settlement in this region began only in the last part of the first century of the Christian era. This itself amply speaks about the historicity of the Boro being the original inhabitants of this part of present India. From mythological to historical period hundreds of Boro kings ruled under different dynasties. The Asura Dynasty, the Kirata Dynasty, the Mlecha Dynasty, the Varman Dynasty, the Sala Stambha Dynasty, the Pralambha Dynasty, the Pala Dynasty, the Khena Dynasty, the Koch Dynasty, the Kachari Dynasty and the Borok or Tripuri Dynasty ruled before the British came and annexed their territories deceitfully. Even under the British empire Koch Bihar and Tripura remained independent princely states. The princely states – the Koch Bihar and the Tripura were annexed forcibly by India on August 28 and October 15, 1949 respectively. The Boros take pride in identifying themselves as the Boro. They, identify themselves as the ‘Boro-phisa’, meaning Children of the Boro race. Bryan Hodgson, however, for the first time, used the term ‘Bodo’ as the generic name for the people of this language group. Thereafter, the authors of the later years have used this term indiscriminately. Bryan Hodgson himself gave no reason for the use of the term ‘Bodo.’ This has consequently divided historians over the use and proximity of meaning of this terminology. One of the groups, spearheaded by Rev. S. Endle, G. A. Grierson. J. D. Anderson and others argue that the exact sound of the terms represented by spelling it ‘Bada’ or ‘Bara’, or by “Boro or Bodo (the O has the sound of English O in hot). That is, even if the letter‘d’ is used, in place of ‘r’, a dot (.) has to be put below it to produce the required sound. Raj Mohan Nath, on the contrary, put forward a hypothesis by which he traces the origin of the term Bodo, in the Tibetan word ‘Bod’, used for their country in ancient times. Grierson writes that in early days, Tibetan called their country ‘Bodyut’, their language ‘Bodskad’ and a Tibetan person, ‘Bodpa. E.T. Atkinson and John Bowl hold a similar view. Their opinion attempts to suggest ‘Bod’ as the source of word the ‘Bodpa.’ Likewise, if the Boro migrated from the North-Western China, which comprised the ancient Tibet Known as ‘Bod’, they too might have derived their name from the word ‘Bod.’ The controversy over the nomenclature thus poses a great challenge to researchers. Under such a situation, one may be logically inclined to accept the term that is still in use among the people. In this regard, E.T. Dalton has come closer to the truth when he observes that ‘Boro’ means great people. This may be examined in the light of the Boro saying,”Boro hari, geder hari”- Boro people, great people. In the closely allied Kok Borok (Tripuri language) too, ‘Borok’ means man (k being suffix used for every noun). Even in Boro language, the logical meaning of the term ‘Boro’ means man. It is therefore appropriate that the people of this group be known by the name they have coined for themselves and not by a theorized superimposed term which has no use whatsoever among the Boro people. Society and Religion The Boro society is a patriarchal one, father being the fountainhead, sole authority and the complete owner of the family property. However, the mother and the other female members of the family are not neglected. In fact, the patriarchal Boro society is intrinsically inter-woven with matriarchal traits in it. In the household concern, the mother has less control than the father or the husband has. Sometimes this lineage may further be testified by a kind of marriage practice in which, the man comes to live with the woman in her establishment and is called ‘Gwrjia’ in Boro language. In other words, the Boro society is egalitarian in character so far as sharing of properties; access to education and other developmental opportunities are concerned. The Boro society is divided into a number of ‘Maharis’ or clans based on totemism. According to traditions, originally, there had been as many as twelve ‘Maharis’ or clans in the Boro society. These twelve clans still exist. These are Basumataroi, Mosaharoi, Daimaroi, Borgoaroi, Hajoaroi, Narjaroi, Kerkataroi, Khakhlaroi, Ramchiaroi, Sorgoaroi, Sampramaroi and Laharoi. The Boro clan system appears to have emerged out of the profession they were attached to. For instance, the ‘Sorgoarois’ were the priestly group of people who devoted themselves to priestly activities. The ‘Basumatarois’ were the landlords. The ‘Mosaharois’ engaged themselves in hunting whereas the ‘Daimarois’ in fishing etc. These clannish titles in the present day Boro society only signify the surname of a group of people. The members of the clans no longer engage themselves in those professions of ancient times. The clan system otherwise had no other implication on the matters of inter-marriage, inter-dining and other social activities. The opinion of the European writers that the religion of the Boro people was animistic is too generalized a concept. At the dawn of civilization, religion of every ethnic group was animistic. Religious philosophy developed corresponding with the progress of civilization. The Boro people have their own concept of creation. According to their concept, before the creation of the universe, there was simply a great void, in which, the Supreme Being ‘Aham Guru’, Anan Binan Gosai or Obonglaori, existed formlessly. The supreme God Aham Guru became tired of living a formless existence and desired to live in flesh and blood. He descended on this great void with all human characteristics. Thereafter, he created the universe. Aham Guru at his first appearance in this universe in the form of a man called himself ‘Sri Borai’, ‘Jiw Borai’ or ‘Siw Borai (Sanskritised as Shiva).’ He then created his consort ‘Sri Buroi’, and then created ‘Dari Muba’ and ‘Singri Coba’, a couple for the propagation of the human population on the earth. ‘Jiw Borai’ or ‘Siw Borai’ is also popularly known as the ‘Bathou Borai’ among the Boro people. ‘Bathou Borai’ is thus their supreme God, and the religion they follow is known as ‘Bathousim’, after the name of their God. Besides, there are a number of minor gods who function under the umbrella of ‘Bathou Borai.’ They are broadly divided into household gods and village gods. The household gods are worshipped in the homestead, while the latter by the whole village collectively outside in a selected place called ‘Thansali.’ Bathouism is based on five moral and spiritual principles, namely (i) principle on holy realization, (ii) principle on holy practice (iii) principle on love (iv) principle on truth and (v) principle on avoidance/abstinence. The principle of holy realization includes of Bathou as the supreme God. The realization of one’s own soul is the part of Bathou and realization of the need of good in this world. The principle on holy practice emphasizes meditation for God, conversation on religion and spiritual matters and charitable donation to the poor. The principle on love includes love for God, love for fellow being, love for family and love for all living beings. The principle on truth emphasizes leading a truthful life and the principle on avoidance/abstinence urges one to abstain from committing antisocial activities or deeds like stealing, telling lies, adultery, murder and association with bad company. Bathouism has thus a religious philosophy, which defines the basis of a religion, and it is therefore far from being animistic. The Boro society and religion has undergone assimilation and changes through several centuries, particularly with the advent of the Aryan culture in the 7th century A.D. to the present eastern India. The Boro conversion to Aryan culture started from the rule of the Varman dynasty. The Boro kings first converted themselves to Hinduism. Then followed the conversion of the masses which was followed by subsequent assimilation of the converts to Indo-Aryan fold through the ladder of caste hierarchy. The process of assimilation, though may not be harmful on the surface, is not often beneficial. In the context of India, assimilation invariably means Aryanisation and in Assam it meant transformation of the Boro converts into Assamese speaking Hindus. Conversion to Hinduism and subsequent assimilation had manifold negative effects on the Boro society. The most immediate was the disintegration of the Boro people into a number of social castes like - Koch, Sarania, Sonowal, Rabha, Dueri etc. In the Hindu social hierarchy, the Koch occupied highest position among the Boro converts and the rest are at the first stage of the conversion. Unfortunately the Boro converts could not rise higher in the Hindu caste ladder nor could they go back to their original fold. As a result, in the later years they declared themselves to be separate communities independent of the Boro. This fragmentation reduced the Boro population drastically. To an eye catcher of the British officials who conducted first census in 1881 the process of conversion continued with remarkable momentum even during colonial rule. The census report of 1881 showed three categories of tribals in Assam plains. There were tribals influenced by Hinduism numbering 3, 23,303, tribal in the process of conversion numbering 82,889 and tribals wholly converted figuring 3, 95,902. When conversion greatly reduced the Boro population, it on the contrary helped the Assamese to increase their population by adding the Boro converts into their fold. This is evident from the fact that the Hinduised Boro people were presented as members of the Assamese communities in the successive census reports. The census report of 1881shows comparative population growth rate for the period 1872-81. The report exhibits sudden rise in Assamese population showing consequent fall in the Boro Population. This way of presentation of the Boro population had great disadvantage for the Boro people particularly in the field of politics. Music and Dance The Boro people are rich in the culture of music and dance. Traditionally they have scourge of colourful dance styles which are mainly related to Bathouism and agro-based life of the Boro people. Bagrumba, Jara-fagla mwsanai, Sikhri-Sikhla mwsanai, Khwijwma fonai, Kherai gwlao mwsanai etc. are some of them. Kham (a Boro traditional wooden drum), Sifung (a unique bamboo flute with five holes), Serja (a typical violin type of wooden and string instrument) and Jotha (small metallic cymbals) are their traditional musical instruments. Festivals The Boro people celebrate several festivals of which Bwisagu, spring festival, Magw or Domasi, harvest festival, Mainao fuja, Hambai fuja are most important. Bwisagu is celebrated as New Year festival in which they with the change of season and nature express joy and ecstasy with music and dance. In Magw they enjoy feast with newly harvested crops. Mainao fuja is observed in prayer for good crops just before the fruition of paddy. Hambai fuja is observed with sacrifice of chickens, goats and pigs with prayer for good health and also for protection from all kinds of misfortune during the cultivation season. It is observed in the eve of cultivation season. Under the influence of the mainstream Indian society, the Boro people have now a day taken to observe Durga Puja, Saraswati Puja, Kali Puja, Ganesh Puja etc. which were quite unknown to them till very recent times. Dress The Boro people have their own unique dresses. Boro women are expert weavers. Boro women wear Dokhona, a beautiful and particularly decorated dress woven by them. It is a dress of bright and attractive colours close to nature. Besides, Boro women weave shawls, aronais (a Boro muffler), bed-sheets, scarves and so on. Boro males had their traditional dress though they have taken to wear western attires these days. Language The Boro people have their own language and literature. Boro language was in undeveloped form till the last century. It was introduced in primary schools as a medium of instruction only in 1968 and was gradually upgraded to secondary education as well to college level. The Boro language was recognized as a course of study for Master degree in Guwahati University in the year 1996. It was also recognized an associate official language in Kokhrajhar district and Odalguri subdivision in 1984 by the Assam government. In 2003 it has been recognized in the 8th schedule of the Indian Constitution. Matrimonial System The Boro society is a patriarchal system. A male child inherits his parents’ properties. An arranged marriage is generally accepted marriage in the Boro society. Brides are married to live in the grooms’ house. Nowadays under the influence of other societies – love marriage, elopement, forced marriage (threatening the girl if she is not willing) etc are not uncommon anymore. Food habit Rice is their staple food. Boro people are generally non-vegetarians. Jumai (rice beer) is their commonly used drink. They drink Jumai in festivals. Use of jumai in social functions and farming activities is also common in the Boro society. Excessive use of Jumai has been one of the evils the Boro people have been struggling against. Population Thus the census reports of the Government of India, which ought to be the most authentic documents, have suffered from anomalies, and as such, they fail to give the exact population of the Boro. Under such circumstances, the population figures furnished by the Boro social-political organizations appear more convincing. The present Boro population inclusive of all cognate groups is not less than 9.5 million. Economy Ninety-nine per cent of the Boro population lives in the villages and therefore agriculture is the mainstay of their economy. The plot of land they hold is indispensable for them for their livelihood. Though capitalism has been flourishing in India since the time of the British rule the Boro people could not detach themselves from the agrarian mode of production, nor could they adapt themselves to the new system of economy. As a result, they remained dependent on the plot of land they held. The Boro populated area covering almost all the districts of the Himalayan foothills of West Bengal and Assam are endowed with immense natural resources. It has vast forest area and water resources that can be tapped for electricity, irrigation and other possibilities. Fishing industries can be one of the most boosting economic activities in the Boro area. Majority of the tea estates is located in Boro area. They are about 400 in number and their number is growing fast as in recent years many new plantations have taken place. Besides, the land in the Himalaya foothills is suited for rubber plantation. The experimental rubber plantations have shown good progress though large-scale plantation and government initiative are yet to be seen. The landmass inhabited by the Boro people is fertile and capable of producing all kinds of crops. The productivity can be increased manifold with application of scientific methodology. Since the last part of the 19th century the Boro people have, however, been facing the problem of land alienation in alarming magnitude. Large-scale migration from East Bengal (Erstwhile East Pakistan, now Bangladesh), Nepal as well as from the mainland India and their settlement in Boro areas has adversely affected the economy of the Boro people. The migration of the outsiders has changed not only the demography of the region but also has dislocated socio-economic and political scenario. In addition the non-tribal traders, businessmen and moneylenders grabbed large areas of land of the Boro people exploiting their honesty and simplicity. The problem of land alienation assumed an alarming proportion during the last few years. Protection of tribal land from the outsider became the most important matter for the Boro and other plain tribals. The Tribal League, the lone political party of the Plains Tribals of Assam, in which the Boro were the dominant group, took the matter to the floor of the State Assembly. In its attempt to protect tribal land, the Tribal League had an agreement with Muslim League in 1939 wherein the latter agreed to accept the tribal demand for the inner line system in return to their support to Muslim League in forming of a coalition government of Assam. The Muslim League leader Md. Sadulla who became the Chief Minister of Assam with the support of the Tribal League not only miserably failed to fulfill his commitment but rather brought a large number of Muslim migrants from East Bengal to settle in Boro areas on the pretext of increasing the agricultural production of Assam. The Tribal League had to change the side and made another breakthrough n 1946 when it concluded an agreement with the Assam Pradesh Congress Committee and succeeded in getting certain provision of Chapter-X of Assam Land and Revenue Regulation Act 1886 amended. The amended Act was passed by the Assam Assembly in 1947 and it received the assent of the Governor in the same year. According to the provisions of this Act as many as 33 Tribal Belts and Blocks covering 5,704 sq. miles were created. The Act prohibited possession and transfer of lands within Tribal Belts and Blocks by the outsiders including the non-tribal bona fide Indians. The idea of protecting the tribal lands by creating Tribal Belts and Blocks was noble but the state government did not enforce the act in its letter and spirit. On the contrary they encouraged immigration and thereby created their vote banks. As a result, large-scale land alienation continued unabated under the successive state governments. Most of the tribal lands have gone into the hands of the non-tribals, particularly into the hands of illegal migrants from Bangladesh. The government itself from time to time de-constituted many of the Tribal Belts and Blocks with an interest to weaken the tribal solidarity and socio-economic condition. According to records available as much as 80 sq. km areas of Tribal Belts and Blocks have been de-constituted by the Assam Government. Besides allowing the illegal immigrants the government has also given large areas of tribal land for the purposes of industrial establishment, military installations, and government offices and to the non-tribal bona fide citizens for settlement. De-constitution of tribal Belts and Blocks, encroached by the illegal immigrants and non-tribal Indians deprived the tribals of their land, which was their only means of subsistence. The settlement of the outsiders within the Belts and Blocks has been a fatal blow to the economy of the Boro people. Many have fallen prey into the hands of the non-tribal businessmen and moneylenders to whom they lost their land compelling them to lead a life of landless daily wage earners. The encroachment not only had devastating affect on the socio-political life of the Boro people but it also brought a drastic change in the demography. Currently in the four districts of Assam ( Dhubri, Goalpara, Barpeta and Nogaon), the illegal immigrants have become the predominant population and thus the Boro people have turned into ineffective minority exploited, discriminated, dominated and despised by the outsiders. Civil Aggression and Cultural Invasion The annexation of the Boro kingdoms by the British and later on by the Indian dominion caused unabated immigration of Indian nationals with their institutions. Politicians, industrialist, businessmen, administrators, brokers, smugglers, usurers and the hoi-polloi of sundry nature in multitudes intruded into Boroland with the sole intention of making their fortune. They are exploring and extracting wealth and money everywhere and in everything with their huge capitals that followed them. The virginity of nature of Boroland and the sanctity and serenity of the native society have been pulverized by these intruders. They have ravaged the forests for the flora and fauna and polluted the water of the lakes and the rivers in searching for valuables underneath and destroyed the soil in order to appropriate mineral resources. To add more agonies the native people’s chagrin is that myriads of illegal immigrants from Bangladesh and Nepal have swarmed into Boroland in search of greener pastures and have occupied and encroached vast areas of land in defiance to the law of the land at the very instance of the rulers who show more commitment in pushing our population structure to jeopardy in order to make the illegal immigrants their vote bank. This naked violation of the law of the land on the part of the rulers has exacerbated the socio-economic life of the Boro people. Outwitted and outnumbered the Boro people were perplexed and they retreated to the remote and interior jungles in utter hopelessness to keep themselves away from the aggressors. The Indian troops, the Indian civilians and the illegal immigrants with their arbitrary acts of exploitation, suppression, oppression and domination have taken a toll of the identity of the Boro land. The Kachari Juvok Sanmiloni and the Boro Juvok Sanmiloni: The Kachari Juvok Sanmiloni and the Boro Juvok Sanmiloni submitted a memorandum to the visiting Simon Commission (1928-29) demanding recognition as distinct tribal society, and separate from the Hindu society. They demanded that the people be identified as Boro in the census Report of British India and a separate Boro Regiment in military service of British India Government. The memorandum, though not implemented by the British Government, is perhaps the first and the most important written document of the Boro nation in their modern history that has a strong political message down through its tone. That was the starting point of Boro politics. Tribal League: Tribal League was formed in 1933 comprising the Boro and other plains tribals of Assam. The Boro politics found another lease of life when British India passed India Act 1935, embodied in it the provision for reserved seats for the plains tribals in the Provincial Assembly, proportionate to their population. In 1937 election, a few Boro leaders were elected from the reserved seats to the Provincial Assembly of Assam as candidates of their lone political party- The Tribal League. They extended support to the Muslim League in forming a coalition government in Assam in 1940. In 1946, however, they again took side with the Assam Pradesh Congress to form a coalition government. Despite their demands and struggle the Tribal League failed to get their scheduled area for the protection of tribal land from their Congress partner. The Boro representatives in the Convention of the Assam Tribes and Races Federation held from the 21st to 23rd March 1947, in Khasi National Durbar Hall of Shillong, opposed the inclusion of Assam proper with its hills into the proposed division of India into Pakistan or Hindustan. They demanded that Assam proper should be constituted into a free and sovereign state. The representatives also vehemently opposed the immigration or civilian aggression into their land from the neighboring provinces of British India. Boroland along with the present Northeast had never been a part of India. Ethno-culturally the indigenous people of the entire region are totally different from the rest of India. The demand of the Boro representatives in the Convention of the Assam Tribes and Races Federation was genuine and rightful. The region had every right to be free and independent state after the British had left. But defying their right India annexed the region to its dominion. Not only that, two other British protectorate Boro kingdoms, Tripura and Koch Bihar were forcibly taken over by expansionist India in 1949. Since 1937 election, the Boro people have been taking an indirect part in Indian politics through the reserved seats. After the British had left India the provision of seat reservation was retained by India under the Article 330 and 332 of the Indian Constitution. The number of reserved seats in the State Assembly of Assam has been raised to 13 in the strength of 126. They have been allotted one reserved seat in the Lower House of the Indian Parliament. However the political experiences of the last 5 decade have made it clear that under the present political and administrative set up the Boro people will never be able to safeguard and protect their interest and identity. The elected members of the reserved seats are too few to be able to exert pressure on the state and central governments on matters concerning well-being of their people. Moreover there are accusations that in many cases the reserved constituencies are delimited in such a way that the tribal population ranges from 28 to 48 percent of the total population of the constituency (resulting in defeat of the Boro candidates), though in most cases it could be raised from 60% to 70%. As a result in those constituencies the non-tribal voters become either dominating or deciding factor. The elected tribal members are obviously not free to represent the sentiments and interests of the tribal but they are constrained to focus the case of the non-tribal voters. Their long involvement in Indian politics gave the Boro people nothing except deception, deprivation and discrimination in the manner of colonial rule. Boro Thunlai Afat (Boro Sahitya Sabha): In India’s post-independent era the Boro Thunlai Afat (Boro Sahitya Sabha) – a Boro literary organization was formed on the 16th November 1952 to revive and promote the Boro language and the cultural that were on the deathbed. The Plain Tribal Council of Assam (PTCA): The Plain Tribal Council of Assam (PTCA), a new political party was founded on 27th of February 1967. The PTCA launched vigorous mass movement to get a separate state – Udayachal for the Plains Tribals within the Indian Constitution for nearly 25 years. The All Bodo Student’s Union (ABSU) from time to time lent their helping hands towards the PTCA movement. Later the PTCA got fragmented into PTCA and PTCA (Progressive). The latter metamorphosed into United Tribal Nationalist Liberation Front (UTNLF)) in 1984, which demanded “Missing Bodoland”. UTNLF was later renamed United Boro Nationalist Liberation Front (UBNLF) and demanded a union territory of Bodoland. These Boro movements failed due to internecine and rivalry among the leaders themselves. The National Democratic Front of Boroland has been waging a war of resistance against the colonial rule of India for the last 20 years. Hundreds of freedom fighters have already martyred themselves for the cause. An unaccounted number of innocent civilians have fallen victim at the hands of occupying forces of India. Objectives The NDFB was formed with the objective of securing a ‘sovereign Boroland’ in the areas north of the river Brahmaputra Liberate Boroland from Indian expansionism and occupation; The NDFB is currently observing a cease-fire agreement with the Government of India with effect from 1st June 2005, which recently has been extended till the end of May 2007. 7 Bodoland Movement of All Bodo Students’ Union (ABSU): 8. The Bodo Liberation Tiger Force (BLTF): The Boro, also known as Bodo, at a time not only appear to have formed solid bloc of the Mongoloid people but also ruled throughout the Brahmaputra and Barak valleys, with extension in Cachar Hills of Assam and Tripura and in some parts of West Bengal, Bihar, Nepal and Bangladesh. The Borok, Dimasa, Garo, Koch, Chutiya, Moran, Sonowal, Lalung, Tengial, Rabha, Mech, and Hajong are historically, ethnically and linguistically of same ancestor. Since the historically untraced ages, the Boro had exercised their highly developed political, legal and socio- cultural entity. Though scattered, today the majority of Boro lives on the foothills of the Himalayan Ranges in the north bank of the Brahmaputra river or river Dilao. The Boro people lived as a free nation with dignity and honor till the British invaded and annexed their dominions. The Eastern Boro Kingdom fell victim to the conspiracy of British Imperialist just after the Treaty of Yandabu, 24th February, 1826 . King Erakdao, who was converted to Hinduism and rechristened as Gobinda Chandra was reinstated in his throne only as a puppet king. When he died without any descendants, either lineal or adopted, the country was annexed by a proclamation dated the 14th August, 1832. And also when Tula Ram Senapati or General Tula Ram died in 1854 his sovereign territory was annexed to Nowgaon District of British India. Meanwhile, the Northern territory at the foot hills of Bhutan (Himalayan Ranges) remains independent under Jaolia Dewan till it was annexed by the British after the Treaty of Buxa, 1864, ratified in 1867. The Southern and Western Boro Kingdoms Tripura and Koch Bihar remained semi independent native states till they were forced to join the newly born independent state- India. Thus it is only after India attained her independence on the 15th August 1947 that the Boro had lost everything they had- dignity, honour and above all the territories and sovereignty. Now the Boro people are not an exception to other indigenous peoples of the world. Socially, economically and politically they are the victims of Indian expansionism and colonialism. In their land they are the victims of forced assimilation. Their very existence as a people is now threatened. The safety and security of life, land, cultural, language and the identity of the Boro people are now questioned. According to the Census Report of British India, 1891 there was 25,568 Boro populations in West Bengal. But surprisingly reduced only to 13,868 after seventy years in the free India Census of 1961. Just after the Indian occupation of Tripura on the 15th October, 1949 the Borok people who constituted more than ninety percent of the population had been reduced to microscopic minority in their own land. These serve as glaring examples of how the Indigenous Boro people are at the brink of total extinction. However, the Boro people have been struggling to survive as a distinct people. They have been fighting for political self- determination. During the British rule the Assam Kachari Juvok Sonmiloni and the Boro Juvok Sonmiloni submitted a memorandum to the then visiting Simon Commission (1928-29) demanding recognition as distinct tribal society and as separate from the Hindu society. They demanded that the people be identified as Boro in the census Report of British India and a separate Boro Regiment in military service of British India Government. The Boro representatives to the Convention of the Assam Tribes and Races Federation, held from the 21st to 23rd March !947, at the Khasi National Durbar Hall, Shillong , were unanimous that historically , Assam proper, with it’s hill was never a part or province of India and that the people, particularly the Tribes and Races inhabiting are historically and culturally different from the peoples of rest of the India and therefore opposed to Assam proper with it’s hill being included in any division of India –Pakistan or Hindustan and demanded that it should be constituted into a separate free state. The representatives also vehemently opposed the migration or civilian aggression in our land from the neighbouring areas of British India. The land of the Boro people was neither conqured by India nor the Boro people joined India by referendum. So the Boro people had prerogative right to be free when the British left their land. But till today, unlawfully, India is installing its colonial government thereby subjugating the people. The democratic and peaceful movements of the Boro are never understood and respected by both the state and the central government of India. The legitimate movement and struggle are crushed through evil design and conspiracy. The colonial government has been deploying it’s brutal forces empowered with all black laws to terrorize and crush the legitimate aspirations of the people. When the Boro people launched a vigorous peaceful movement under the banner of Boro Thunlai Afat (Boro Sahitya Sabha) – a Boro literary organization, in 1974- 75, for Roman script for their language, the Government of India had butchered 21 lives and hundreds of thousands were, imprisoned, tortured and humiliated. Devanagiri script was imposed, against the will and aspirations of the Boro people. Contrary to the sentiments of the Boro people, it is India’s intention to demonstrate to the world that the Boro people and their land are integral part of India. The all Boro Peace Forum in anticipation, as it were, of the Prime Minister’s recent (Guwahati January 16, 2007) announcement/warning (that the government would engage in dialogue only with the groups that give up violence) have succeeded in persuading the militant National Democratic Front of Boroland (NDFB) to positively and constructively respond to the government’s call for ceasefire over a year ago. The ceasefire has been extended till the end of May 2007. The people wish the promised dialogue to unconditionally begin without any further delay to avoid any unintended wrong message transmitted and find a political solution to Boro issue. The process could begin with an informal get together with the representatives of the NDFB, anywhere the government of India consider appropriate. This could lead to formulation of modalities for further continuation at a mutually agreeable time and place.
SOME OF THE HISTORICAL FACTS & EVENTS OF BORO PEOPLE AT A GLANCE BOROS IN ASSAM AHOMS’ ARRIVAL TO ASSAM : 1228 AD TREATY OF YANDABU LOSS OF NORTH CACHAR BORO KINGDOM : 1854 AD LOSS OF JAOLIA DEWAN’S KINGDOM : 1867AD RENAISSANCE OF BOROS : 1920 AD BOROS & SIMON COMMISSION : 1929 AD TRIBAL LEAGUE : 1933 AD INDIA GOT HER INDEPENDENCE : 1947 AD TO TAL LOSS OF BORO KINGDOMS : 1949 AD BIRTH OF BORO THUNLAI AFAT : 1952 AD BIRTH OF ALL BODO STUDENTS’ UNIONS : 1967 AD BIRTH OF PLAINS TRIBAL COUNCIL OF ASSAM ABSU’S “BODOLAND” MOVEMENT CREATION OF BODOLAND BODOLAND LIBERATION CREATION OF BODOLAND TRUCE WITH NDFB & THE GOI |