Below is quite a detailed analysis in trying to define who an Assames is. I think the author has gone in-depth into this question and considering numerous factors. Unfortunately, the author is listed as 'anonymous'.
--Ram ___________________ Who is an Assamese? This question has been plaguing different sections of people for quite some time and more so after the central government has put this question to Assam government. Different people are concocting different definitions ignoring the ground realities. Assamese intelligentsias and other leaders would usually try to paint a utopian picture of Assamese as most of us are still suffering from "Bor Asom" syndrome. Literary organizations have come up with a convenient definition saying that all the people speaking Assamese or one of the native languages of the state are Assamese. Or many of us are content with the simplistic definition that all the people living in Assam are Assamese. Political parties are coming out with definitions based on cut off years. The first point to be noted is whether we are looking for a definition based on ethno-linguistic basis or on geographical basis. All people living in Assam dubbed as Assamese (qualified based on some cut off years) fall under the later category of definition. It can be a definition convenient for the government machinery but the irony is that this definition will be meaningless for multitudes of communities living in Assam. To most of these people, a simple definition based on factual truth is that an Assamese is any person speaking the language. He may be an Ahom, a Bamun, a Koch, Kalita, Kachari, Chutia, Deori, Sarania, Bagania, a Hindu, Muslim, Sikh or a Bodo, Rabha, Tiwa, Mishing, Karbi, Tai etc speaking the Assamese language. This definition based on language will immediately raise the question- who then are the Bodos speaking Bodo language or the Karbis of Karbi Anglong or the Dimasas of NC Hills? Are not they Assamese? These are the three big tribal communities demanding separation from Assam. Many of us will still try to tag these communities as Assamese dismissing the fact that they speak a language totally intelligible to Assamese speakers. Present day reality is that a Bodo speaking Bodo language would not identify himself as Assamese in the same way as a Khasi would not consider himself as an Assamese. Here only difference is that the Khasis have a state of their own and the Bodos are settling for an entity slightly short of a full fledged state. Same will be the case with Karbi, Dimasa or for that matter any of the numerous tribes like Zeme, Hmar, Biate, Hrangkhol, Thadou, Chakma, Garo, Naga etc living in Assam away from the mainstream Assamese speaking community. Ask the leaders of these communities whether they consider themselves Assamese without any qualifications. Most will assert their own ethnic identity and would like to be seen as one of the indigenous communities of Assam and not as Assamese. Independence handed over to us a state of Assam which was very heterogenous even after severing of Sylhet. So there was this futile attempt to create a homogeneous Assamese state and Khasis, Nagas, Lushais all were considered part of greater Assamese society. With the formation of new states these communities no longer were cited as part of the greater Assamese community. Now almost similar situation hold good for Bodos, Karbis and Dimasas as they have also got some sort of autonomous politico-administrative unit or aspiration for totally separate states having to do nothing with Assam. If we cling to the old broad definition, the state of Assamese community starts resembling an unhappy marriage with unwilling partners. The process of Assamese nationality building has to some extent come to a halt with the rising ethnic and linguistic aspirations of those very communities who were contributing formation of Assamese community. Karbis and Dimasas are clamouring for separate state to go the Khasi, Naga, Mizo ways. Bodos have attained something short of separate state. Formation of BTAD is also a step in that direction. Bodo language is an 8th schedule language just like the Assamese. So instead of unilaterally trying to define who is an Assamese, time has come to probe who considers oneself as Assamese. And this may shatter many myths we have been holding about our greater Assamese society. It is high time we start appreciating the discomfiture many of the communities have on being dubbed as Assamese. It will also redefine the social boundary of Assamese community. This realistic definition may seem to be parochial to those who dread that such narrow vision of Assamese community which seems to turn Assamese into a minority community. Let us not forget that demographic dynamics and the process of assimilation are always taking place on other fronts also. Today a Bangladeshi Muslem who came to Assam some 30 years ago or a tea community member whose forefather came to Assam some 150 years ago feel closer to Assamese society than Bodo speaking brothers. _______________________________________________ Assam mailing list Assam@pikespeak.uccs.edu http://pikespeak.uccs.edu/mailman/listinfo/assam Mailing list FAQ: http://pikespeak.uccs.edu/assam/assam-faq.html To unsubscribe or change options: http://pikespeak.uccs.edu/mailman/options/assam
