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CKRSD on ST status for Koch Rajbongshis

BY OUR STAFF REPORTER, The Sentinel

GUWAHATI, October 24: “For the purpose of considering the demands of the Koch–Rajbongshi people of the State for their inclusion in the ST list, the Tribal Research Institute, Government of Assam undertook a detailed field investigation in the light of the aforesaid criteria and on August 9, 1994, the Tribal Research Institute submitted its report. The report stated that there are adequate justifications for the inclusion of the Koch–Rajbongshi community in the ST list of Assam,” said chairperson of Centre for Koch Rajbongshi Studies and Development (CKRSD) Vikram Rajkhowa in a press conference held at the Guwahati Press Club on Thursday. He was referring to the long standing demand of the Koch Rajbonghsi community to be inducted in the ST list of Assam. Read More

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Gauhati High Court admits Writ Petition in Koch-Rajbongshi S.T issue

Tuesday, 08 October, 2013, the Gauhati High Court admits the Writ Petition being W.P (C) No. 5978 / 2013, in regard to the scheduling of the Koch-Rajbongshi community in the Scheduled Tribe’s list of Assam, filed by Centre for Koch Rajbanshi Studies and Development (CKRSD), a non-profit organization from Guwahati, represented by its Chairperson, Sri. Vikram Rajkhowa and Managing Trustee, Sri. Arup Jyoti Das. Hon’ble Justice Ujjal Bhuyan issued Rule to both the State and the Central Govt. giving three months notice.

The Koch-Rajbongshi community of Assam is an indigenous aboriginal tribe of North-East India, which has been demanding for inclusion of their community in the S.T lists of Assam since 1968. On 09/08/1994 the Tribal Research Institute, Govt. of Assam submitted a report stating that there are adequate justifications for the inclusion of the Koch-Rajbongshi community in the S.T lists of Assam. Based on the said report the Registrar General of India had also given ‘No Objection’ to the inclusion of the community in the S.T list of Assam. Thereafter the Constitution (Scheduled Tribes) Order (Amendment) Bill, 1996 to provide for inclusion of Koch-Rajbongshi in the S.T list of Assam was introduced in the Lok Sabha on 14/02/1996 and again on 12/07/1996. The House referred the said Bill to a Select Committee of Lok Sabha, which also recommended the inclusion of the Koch-Rajbongshi community in the S.T lists of Assam. In the meantime as Parliament was not in session the President promulgated the Constitution (Scheduled Tribes) Order (Amendment) Ordinance, 9 of 1996 on 27/01/1996 to give effect to the Scheduling of the Koch-Rajbongshi community in the S.T lists of Assam. The said Ordinance was re-promulgated three times, i.e., Ordinance No. 19 of 1996, No. 30 of 1996 and No. 3 of 1997, but as the Bill was not enacted on time the said Ordinance lapsed and since then the issue of the inclusion of the Koch-Rajbongshi community in the S.T lists of Assam is hanging. Being aggrieved the Centre for Koch Rajbanshi Studies and Development (CKRSD) has filed the present petition before the Hon’ble Gauhati High Court seeking adequate relief.

The Chief Secretary – Govt. of Assam, the WPTBC Deptt. – Govt of Assam, the Tribal Research Institute – Govt. of Assam, the Secretary – Ministry of Social Justice and Empowerment, Secretary – Ministry of Tribal Affairs and Registrar General and Census Commissioner of India has been made respondents. Senior Advocate, Sri. P.K Goswami and Advocate, Sri. Santanu Borthakur, is appearing for the petitioners before the Hon’ble Gauhati High Court.

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Koch and Rajbongshi: Confusion or fusion

Anuj Choudhury

Recently there has been a lot of confusion regarding the usage of the term ‘Koch’ and ‘Rajbongshi’. People have raised questions on the validity of the usage of the term Koch and Rajbongshi together. Such question has mainly been raised in Assam and Meghalaya where Koch and Rajbongshi is used interchangeably and even used together as ‘Koch-Rajbongshi’.

The Koches of India are presently inhabitants of states- West Bengal, Assam, Meghalaya and Bihar. In West Bengal and Bihar they the community is mainly referred as ‘Rajbongshi’, in Assam as ‘Rajbongshi’, ‘Koch’ and ‘Koch-Rajbongshi’ and in Meghalaya as ‘Koch’. Even though the community is referred as ‘Koch’, ‘Rajbongshi’ and ‘Koch-Rajbongshi’ in different states, but the origin of the community is one i.e, KOCH. The Koches are said to be of Mongoloid race, who were early immigrants from the Tibbetian region.

Now a question may arise, why are the Koches referred to as Rajbongshis then?
The ‘Rajbongshi’ term was first used instead of Koch mainly in the later-half of 1800’s. Such developments mainly took place in Bengal region when the Koch people came in contact with the Caste Hindu Society. The reason behind such a move was that the so called ‘Bengali Bhadraloks’(Upper Caste) considered the Koches to be of Lower Caste. The Koches belonging to a royal and princely linage could not accept themselves being placed lowest in the Hindu Caste system by the Bengali Bhadaloks. Thus, a process of Sanskritization began among the Koches to find a respectable place in the Hindu hierarchical social order. The term Rajbongshi came to be used more fluidly instead of Koch to show direct linkage with the princely class (Rajbongshi- Rajar Bongsho). Also, the original term Koch passed through more 3 distinct identities in different censuses in North Bengal- Rajbongshi to Bratya Kshatriya (1891), Bratya Kshatriya to Kshatriya Rajbongshi (1911, 1921) and Kshatriya Rajbongshi to only Kshatriya (1931).

The process of sanskritization by the Koches reached its peak under the Kshatriyazation Movement led by Panchanan Barma(1866-1935) in Bengal. The objective of the movement was to prove the Rajbanshis were Kshatriyas with a royal lineage and not Sudras as regarded by the Bengali Bhadraloks. In support of this claim the movement involved a ceremonial kshatriyaization process – brahminical rituals were performed to convert thousands of Rajbanshis to ‘Kshatriya Rajbanshi’ in the villages of North Bengal. Panchanan Barma’s movement was so influential in Bengal that the usage of the original term Koch almost vanished from the region.

However, where the process of sanskritization was not so strong among the Koches, the term Rajbongshi or Kshatriya-Rajbongshi did not replace the original term Koch. In Assam (from Barpeta onwards to Upper Assam) and Meghalaya the term Koch is still in usage. Interesting, the surname Rajbongshi is found in those areas, where this community identity themselves as Koch. Thus, the Koch and Rajbngshi are not two different communities but they are same. ‘Koch’ or ‘Rajbongshi’ or ‘Koch-Rajbongshi is used to indicate people from the same community.

Recently, in 2011 in a case between Hem Chandra Borah v. State of Assam a similar concern was raised by the National Commission for Backward Classes (NCBC). There was confusion regarding which term to use – ‘Koch’ or ‘Rajbongshi’ or ‘Koch-Rajbongshi for the community in Assam. The Government of Assam in a letter to NCBC replied that the tem “Koch-Rajbonshi” should be used for the community, which is now a constitutionally recognised term.

(The witter is presently pursuing MA in Social Work at ‘Dalit and Tribal Studies and Action Center for Social Justice and Governance’, Tata Institute of Social Science, Mumbai. He can be reached at : anuj@srd.tiss.edu)

*(Sanskritization is a particular form of social change found in India. It denotes the process by which castes placed lower in the caste hierarchy seek upward mobility by emulating the rituals and practices of the upper or dominant castes).


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The Wali who bailed CilaRai from prison

Syed Miraz Ahmed

Events in history influence the mental scape of the inhabitants of a place for generations and even become reasons for an admixture of love and hatred. In medieval Assam several stages of inner and outer conflicts has given rise to a number of identities with each essaying and reporting events and prejudices apparent from their vantage points. Though instances of subjectivity and exaggeration cannot be altogether ruled out, biographical leniency towards the royalty or an ideologue surfaces off and on.

From the earliest of times Assam acted as a cauldron for a number of belief systems and with the progression of time absorbed the changes once subtle eventually into a noticeable magnitude. Cultural criss crossings apart rampant inter community marriages have build up a population separated and distinguishable only by belief systems. In short the gene pool is quite mixed up then otherwise comprehended.

AD 1540: Malla Deb the eldest son of the brave Hinduised Koch King Biswa Singh assumed the name of NarNarayan and took over as King of the Koch Kingdom which constituted western portions of the Kingdom of Kamrupa comprising the Brahmaputra Valley, parts of North Bengal and present day Bangladesh and portions of presentday South Assam. His brother Sukladhwaj known to history as CilaRai the Brave was appointed the Commander-in-Chief.

Meantime in Mughal India, Emperor Akbar (AD 1556-1605) ruled his expanding empire from Delhi while Bengal (East and West) and Orissa were under the last of the Kararani Afghan brothers; Sulaiman Karrani – a Mughal vassal who served as the Governor (Nawab of Bengal) from AD 1563-1572 and was reputed as the King (Sultan) of Gaur. His upleap was becoming a grave matter of concern for Emperor Akbar.

Gaur also termed as Gauda – the medieval name of Bengal is the ruined city in the Malda District of presentday West Bengal on the west bank of the River Ganges 40 kilometres downstream from Rajmahal. Gaur lies on the Eastern Bank of the rivers Bhagirathi and Pagla. Sulaiman Kararani during his reign programmed to expand his territory towards the neighboring Koch Kingdom of NarNarayan more than once.

In a village near Rampur of the Koch Kingdom lived a few Brahmans (men of priestly Hindu class). Once while meditating they learnt of the presence of another Brahman in the forest when they proceeded en masse to welcome him to the village. The cordial reception of the Brahman into the village was termed in the vernacular as ‘Bamun bori ona’ and thenceforth the name of the village Bamun Bori. Historian Rofiul Hussain Baruah in his book Historical Background of Assam’s Significant Followers of Islâm has recorded this examplerary event which escaped mention in the Koch Chronicles and the later recorded histories of Assam that followed suit. The Brahman who took to live in Bamun Bori eventually became popular as a Wali (friend and helper). Named Syed Yar Muhammad Ansari he bore Caucasoidal features and is identified as a native of Baghdad by Rofiul Hussain Baruah in his book.

Sir Edward Albert Gait in his widely read A History of Assam made good with available facts when it came to describe CilaRai’s imprisonment and release by Sulaiman Kararani. According to Gait’s collected version CilaRai gained the favor of Sulaiman Kararani’s wife, eventually obtained his freedom and returned home. It is very much debateable a fact in history as to the kind of agreement that led to such an outcome and cannot be brushed aside as a minor oversight.

According to Guptajit Pathak in Assam’s History and its Graphics CilaRai obtained the favor of the Nawab of Gauda by curing the latters mother from snake bite. It is also written into history that the Nawab even gave his daughter in marriage to CilaRai alongwith the Parganas of Bhitarb, and Bahirband, Gayabari, Sherpur and Dasakaunia.

Sulaiman Kararani undoubtedly proved mightier than CilaRai the Barve capturing him back when he resorted to flee the battlefield. Sulaiman in about AD 1568 advanced to annex portions of the Koch Kingdom and circumvented its Capital when news of rebellion from Orissa forced him to stop beleaguering. He rushed to Orissa imprisoning CilaRai at Gaur. On returning Sulaiman learnt that his mother was bitten by a snake. CilaRai on getting wind of it from Sulaiman’s wife assured the revival from snake bite if Syed Yar Muhammad Ansari of Bamun Bori could be summoned from the Koch Kingdom – a fact disappearing in prevalent history.

According to Rofiul Hussain Baruah on an advice from CilaRai Sulaiman Kararani sent for Syed Yar Muhammad Ansari who actually healed Sulaiman’s mother. As agreedupon CilaRai was freed from prison and soon after his return to his homeland, King and elder brother NarNarayan granted 100 Bighas (40.05 acres) of la khiraj land (free from Government rent and public taxes) to Syed Yar Muhammad Ansari.

Sulaiman feared an impending confontration with the mighty Mughal Emperor Akbar but much before he decided to release CilaRai as a dire diplomatic need of having the Koch Kings as ally, CilaRai through the services of Syed Yar Muhammad Ansari earned his release. Protagonist Syed Yar Muhammad Ansari was not written into the Koch Chronicles and instead CilaRai was further portrayed the hero he was with another major achievement up his sleeves.

The 100 bighas of la khiraj land granted to Syed Yar Muhammad Ansari is in the possession of his descendants who sprang forth form the natives. The inhabitants of the Koch Kingdom were very inclined to Ansari’s way of life and a good number of them realised themselves in Islâm. Ansari lies buried in the compound of a Mosque built by him at Bamun Bori. The four stone pillars erected by King NarNarayan still stands firm as testimony to time and history. The Copper Plate Inscriptions however were stolen much later and the thief reported to have attempted to cross the River Brahmaputra with it, drowned and died. Ansari’s way of life influnced the people he lived among. With time the tenets of Islâm gradually spread under the successive tutorial governance of his descendants and contributes to the native bulk of today’s Moslem population in the Northern and Southern Banks of the River Brahmaputra.

Unpublised written accords of Syed Yar Muhammad Ansari are in the custody of his great-great-grandsons. NarNarayan made a number of grants which are summarised in history but surprisingly the incident that led to the allowance of a land grant to Syed Yar Muhammad Ansari escaped mention even figuratively. A jubiliant NarNarayan found it just too befitting to reward and retain the person who played the most vital role in his brother’s ultimate release beacause CilaRai was most indispensable to NarNarayan for the expansion and military strength of the growing Koch Kingdom.

Rampur Bamun Bori even today retains its former name and is situated about 10 kms from Mukalmua in the Nalbari District of modern Assam.

(Syed Miraz Ahmed is one of the great-great-grandsons of Syed Yar Muhammad Ansari and lives in Guwahati. This article was published in the bilingual Luit to Thames Volume XIII: Issue XIII 2012 edited by Dr. Karuna Sagar Das and published by Smt. Arundhati Das, West Midlands, U.K. CKRSD  thanks Mr. Ahmed for giving permission to republish the article in CKRSD’s website. The writer can be reached at syedmirazahmed@gmail.com)

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Writer and Poet Kamaleswar Sarkar awarded CKRSD Senior Scholarship

Cooch Behar based Koch Rajbanshi Writer and Poet Kamaleswar Sarkar has been selected for the CKRSD senior Scholarship award for the year 2o13-14 by the board of trustees of Centre for Koch Rajbanshi Studies and Development (CKRSD). Mr. Sarkar has been writing in the Rajbanshi-Kamatapuri language for a long time and is the most respected poet of the Community. He is also a great collector of manuscripts and valuable documents related to the past of Kamatapur region. Though his fist literary work is in Bengali (Hat tolo traffic) language, later he decided to write only in Kamatapuri language. Duske Din Jai, Re Bandhav and Ei Manshi Jivan are his poetry collections in Kamatapuri Language. He is one of the pioneers in promoting Rajbanshi-Kamatapuri language as the medium of primary education in North Bengal. He has authored one novel titled Nayaneswari in Rajbanshi-Kamatapuri language. Mr. Sarkar was born in 1954 in Cooch Behar.  The Scholarship will be given for 12 months with effect from September 2013.  

Centre for Koch Rajbanshi Studies and Development (CKRSD) is a non-profit organization devoted to the development of the Koch Rajbanshis of India. The CKRSD Scholarship programme wishes to encourage Koch Rajbanshi writers and artists to continue their work despite the hurdles they faced in the society and life. CKRSD will welcome if anyone wishes to contribute in the scholarship programme.