JOURNAL OF CRITICAL REVIEWS

ISSN-2394-5125 VOL 7, ISSUE 10, 2020 Contributions of Char-Chapari Dwellers towards the -Literature-Culture and Enrichment of Social Life

Dr. Rehna Sultana

Independent Researcher, Ph.D from the Department of Assamese, Gauhati University, , in 2020 Her research interests include linguistics, folklore, history etc.

Abstract: Char area of Assam is situated in the river bank of Brahmaputra and its tributaries. There is no char area in the . The char areas of Assam are scattered over 14 districts of the . As for inhabitants of char areas, are generally meant those people who came from erstwhile East Bengal of undivided India before independence. They are popularly known as Charua, Pamuwa, Na-Asamiya, Miya or Maimonsingiya. The Miyas are well known as one of the diligent ethnic groups of Assam. These people constitute nearly 14% of the total population of Assam. They have accepted the Assamese language and culture without hesitation and thus extended whole hearted contribution towards forming the Assamese speaking people majority in the state.From Assamese language, culture and literature to economic and agricultural development of Assam, the contribution of these people is significant. Now, they have become the part and parcel of the greater Assamese ethnic and ethnicity. This research paper intends to provide a broad outline about the different and significance contributions of the char dwellers towards the Assamese society and its language and culture. Keywords: Assam, Char-Chapari, Char dwellers, Muslim, Brahmaputra Valley, Contribution, Social life,Agriculture, Language, Literature, Culture.

Materials and Methods: The study is descriptive and qualitative in nature. Both primary and secondary data are collected for this study. Primary data has been collected from number of books, journals, local news papers and government reports. The secondary data is based on personal field investigation and interview carried out in different char villages of Brahmaputra Valley.Observation and interview guide are used for data collection.

Introduction: are not a special group of people within the geographical boundaries of Assam. From the ancient times, Assam has been a melting-pot of various cultural communities and races. The society of Assamese consists of different social groups having diverse religion, culture, language and ways of life. Different languages, customs, ethics, literature and culture have entered Assam from different regions at different times and have submerged into the greater Assamese Society, which has a long history of prosperity through the Characteristics or elements of different ethnic groups. The contribution of char dwellers towards Assamese society, Literature and Culture is very prominent among all. ‘Char’ means sandy or alluvial soil in the middle of the river bed. ‘Chapari’, on the other hand, refers to the vast expanse of land on the banks of the river. From this perspective, Brahmaputra valley includes Char- Chapariareas of Sadiya to , but from a practical point of view, Brahmaputra valley mainly signifies and many other smaller Char-Chapari areas of region. In the Char areas of upper Assam, including Majuli, there are settlements of Kaivarta, Miching, Deori, Nepali and other communities. On the other hand, there are Hindu Bengali, Kaivarta, Bihari, Shudra and other communities in the Char-Chapariregion of lower Assam, although the Char-Chapariareas are predominantly inhabited by Bengal or East Bengal origin Muslims. The Char-Chaparidwellers, who are popularly known as Charuwa, Pamuwa, Na-Asamiya, Miya or Maimonsingiya, are the latest component of Assamese society who are mostly lives in the char areas of Brahmaputra. Most of this category of people came to Assam from different parts of undivided India during the second half of nineteenth century and the first half of twentieth century. This study makes an attempt to find out the different and significance contributions of the char dwellers towards the Assamese society and its language and culture etc.

Aim and Scope: The contribution of the people of Char-Chapariareas to the prosperity of the social life of Assam is immense. Their contribution in all aspects of Assam's agricultural economy, language, literature and culture is no less essential. This study has painted and highlighted a logical discussion about how the Char-

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Chaparidwellers are fused into main stream Assamese society and started contributing to the prosperity of the socio-cultural lives of Assam amidst their own language and culture.This study aims at imparting an understanding and creating an awareness among the people regarding the Char-Chaparidwellers of Assam and their contributions towards the whole Assamese society and the socio-economical and cultural life of Assam.

Results and Discussions: Contributions of Char-Chaparidwellers towards Assamese Language: It is a well-known fact that the period from 1836 to 1872 was the time of extreme gloom for Assamese language. This is because instead of Assamese language Bengali was newly introduced at the schools, offices, courts, etc.This crisis lasted for Assamese language till 1872 AD. However, from the very onset of the re- introduction of Assamese language the migration from East-Bengal started. It is important to note that the re- establishment of the Assamese language was preceded by the migration of the East Bengal people to Assam. From the beginning of the migration, this group of people took part in reinforcement and popularization process of the Assamese language. In 1873 AD, was replaced by Assamese language in schools and offices in Assam, although in reality the status of Assamese language remained the same. During the census of 1931, 56 years after the restoration of Assamese language in schools and offices, the number of Assamese speakers was still insignificant. The number of Assamese speakers in this census was only 36 percent.At that time, the Assamese language was adopted by the East Bengal Muslims living in the Char-Chapari, although they didn’t declare their mother tongue as Assamese. However, in the census of 1951, the Muslims living in these areasclaimed thattheir mother tongue is Assamese and as a result the number of Assamese speakers exponentially increased from 36 per cent to 62 percent. Before that, Assamese was the ‘minority’ language in Assam. Apart from this, during the ‘Language Movement’ of 1960 and the ‘Medium Movement’ of 1972, the Muslim community played a vital role. In both these movements, the Muslim community presented fondness towards the greater Assamese society and also established few examples of the ultimate sacrifices of their lives. Omar Ali from Kharupetia and MozammilHaque, the sons of a neo-Assamese Muslim were martyred in the 1972 ‘Medium Movement’. (Hussain 2013 :1) It is important to note that at a time when other ethnic groups in Assam were not showing their zeal to continue the Assamese language. Instead they were demanding protection of their own language, literature and culture. In such crucial time, the people of Char-Chapari’s were taking-up initiative to open many schoolsfor the wide spread and preservation of Assamese language; abandoning their own identity. It is really significant that Bengali medium schools are not yet to be found in the Char-Chapariregion of Assam, the main settlement of East Bengal Muslims. In this way, the people of Char-Chaparihave contributed to the prosperity and development of the Assamese language. Even though, it is not known exactly about the beginning of establishment of Assamese medium schools by the Muslims of Char-Chapari, but it is considered that Osman Ali Sadagar was the first to open a freeMoktab school in 1902 in Ali Tangani, district. In 1910, it was renamed as 265 No. Assamese Medium LP School. In 1913, an Assamese medium school was established at Rangapani in district, in 1921 at Chakla and Helapakuri, and in 1928 at Gunialguri. In 1925, the Assamese medium primary school was established in the old village of Sontoli. Other Assamese medium schools were established in kujarpani 1928, in Dhakua 1929, in Alopati Char 1934 and in Andabhanga 1937 etc., respectively which helped in up-keeping Assamese language.

Contributions of Char-Chaparidwellers towards : Using a language for day to day business and using it for creative writing and literary composition are poles apartideas. There could be some restrictions on the use of a language for the general purpose, but for literary terms one must have a passion and assimilation with the language. In the case of Assamese language as well as in the field of Assamese literature, the people of Char-Chapari have shown unity and attachment with the language. They have a significant role to play in Assamese language as well as Assamese literature.With the adoption of Assamese as their mother tongue and as a medium of instruction, they have not only continued to establish Assamese medium schools but have also gradually started to invest themselves in the upliftment of Assamese language and literature. Their literary pursuits are entirely Assamese language-centric which have enriched the language itself as well. In every aspects of Assamese literature,Char-Chaparipeople have marked their notable presence. It is important to note that the literary pursuits of Char-Chapari people were pioneered by ‘Azaan’, a magazine edited by M. IlimuddinDewan and influenced by public leader AtaurRahman (Ahmed. ‘AsamiyaSahityaloi Char-Chaparibasi’rawadan’ 183). The ‘Azaan’ magazine, edited by M. IlimuddinDewan since 1965, gave birth to a group of poets in this society. In addition to the 'Azaan' magazine, several authors also debuted in the ‘Weekly Nilachal’, ‘Kalakhaar’, ‘Nagarik’, ‘Jankranti’, ‘Janjivan’, ‘Mujahid’ and many others. Through these magazines, a largenumber of Char-Chapari poets have made significant contributions to . Apart

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ISSN-2394-5125 VOL 7, ISSUE 10, 2020 from poetry, Char-Chapari people have made noteworthy contributions to several realm of Assamese literature like short stories, novel, drama, articles, critical literature, biography, translations works etc. Today, many writers, poets and literary figures from the Char-Chapari region have emerged as a new generation who has played an important role in the study of Assamese language and Assamese literature. It is also noteworthy that the writings of some of the most influential writers from these areas in the field of Assamese literature have already been recognized as high quality literature and have been able to win various awards at home and abroad. Contributions of Char-Chapari dwellers towards the cultural field of Assam: The people of Char-Chapari also greatly contributed to the field of Assamese culture. is one of the prime elements of Assamese culture andit is a symbol of the sophistication, unity and fraternity of Assamese people. This festival is celebrated by the people of different communities of Assam irrespective of caste, class and creed. People of other communities of Assam celebrateBihu festival with the same enthusiasm; similarly, a large section of the Muslims of Char-Chapariin Assam also celebrates the Bihu festival with equal eagerness. BohagBihu is celebrated with great zeal in Char-Chapari areas with the same warmth like rest of the parts of Assam. For example - Sontali in Kamarup district of Assam, Alopati Char, Kalgachia, Kayakuchi in , Mankachar in Dhubri, etc. SontaliBihuSanmilan and KujarpithBihuSanmilan have gained a special status among the Bihufestivals celebrated in the Muslim community of Char-Chapari. Every year on the occasion of BohagBihu, the youth and children of Char-Chapari organizeBihu functions and enjoysBihu dance and songs throughtheir own performances as well as the performance of invited artists.Besides, every year in these regions, on the occasion of Bohag Bihu and from the end of the Bahag month to the Jeth-Ahar month, the Bahagi farewell (BahagiBiday) ceremony is also celebrated. The organisation of Bihu farewell and performing and songs has become an integral part of tradition in Char-Chapari areas. In addition to this, the people ofChar-Chapari communityequally admire‘PhulamGamocha’ which holds a distinctive place in Assamese society and culture. The use of traditional Assamese garments like 'Mekhela-Chadar' are also admired and respected by the women folk of these regions. Apart from the celebration of Rangali Bihu or BohagBihu, the Kati Bihu and BhogaliBihuare also well received by the people of Char-Chapari. All the traditional rituals like making of sweets like pitha-pona, laduand ritual showering the cows and giving them new Pogha (rope) is largely performed. The contribution of the Char-Chapari people into the main stream Assamese culture is very significant. There is hardly any difference between the folk songs, Dehtatvasongs,Gazal,Biya Nam, Aai Nam, Dhai Nam, Sathor (Puzzle), Tales and Idiomsof the main stream and ‘Char-Chapari’people. Apart from this, Bihu songs, Bargeet, Jyoti Prasad and Bishnu Prasad Rabha's songs can also be heard in the surrounding areas. The gap between the lives of main stream Assamese people and the people of the Char region seems to have narrowed considerably. Contributions of Char dwellers towards Agricultural Development of Assam: The agricultural sector and the rural economy during pre and early colonial era was such that it did not encourage cultivators to produce more by reclaiming uncultivated land. So, Assam remained a foodgrain deficit state unable to feed its local population. This deficit increased further when there was large scale migration of labour in emerging sectors namely tea, oil, coal, railways, inland waterways etc. The colonial administrators therefore desperately wanted to increase the local foodgrain production to a particular level which could meet the requirements of the local population and of those engaged in the emerging sectors. The traditionally skilled and hard working peasants from several districts of erstwhile East Bengal happened to be the harbinger of hope and prosperity for the food deficit state of Assam. Their migration and settlement brought about unprecedented change in agriculture in the state. These migrants cleared jungles and opted for cultivation and habitation in far flung inhospitable areas which were beyond the thought of local farmers. They revolutionized agriculture by giving it a commercial character and introduced new crops, increased crop intensity and enhanced yield several times by introducing superior techniques of production. During 1921-31, these migrants brought 5,42,000 acre of uncultivated land and added another 2,51,000 acre during 1931-41. (Sheikh 2013 : 50-51) Char dwellers have made unprecedented contributions in various spheres of Assamese social life but the contribution to the agricultural is the highest.Migrating from East Bengal,these farmers not only made the remote areas of the forest suitable for agriculture but also initiated a green revolution across Assam.They were the pioneers of multiple crops harvesting system. These people have been cultivating thousands of bighas of fallow land in Assam and cultivating a maximum of five varieties of cultivated land every year and have made extraordinary contributions to the agricultural economy.(Sheikh 2013 : 50) Evidence of the role played by the Char-Chapari’s in the prosperity of the social life of Assam can be traced from the supply of , and other crops supplied by them in the various cities and towns. They even supply the local fish, eggs, poultry, etc. in the various cities and towns. Recently, it is come to know that about Rs. 300 goes out of the state every year to meet the demand of fish, meat, milk, eggs etc. required for the state. This huge figure would have been even higher if Assam's local demand for meat, eggs and milk had notbeen partly fulfilled by these peoples. Besides, the entire local poultry market in Assam is still heavily

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ISSN-2394-5125 VOL 7, ISSUE 10, 2020 dependent on them. Recently, a competitive market has been set up in Assam for commercial fish farming in the Char areas of Kamrup, Barpetaand Nagaon districts of Assam. (Karim 2000 : 25) The production of vegetables in these areas acquired the markets of Assam and neighbouring states. This contribution is also no less significant in the economic life of Assam. In Assam, the people of Char- Chaparihave made major contributions to the development and expansion of jute cultivation. Jute production has increased dramatically since 1901 due to the self-employment of migrant farmers and the positive response from the locals.During the period of 1947-48 and 1950-51, 11,400 tons and 216,000 tons of jute were transported from Assam by rail, respectively. On the other hand, during the period 1963-64, a total of 64,444 tonnes of jute and ‘mesta’ were exported from Assam by rail. About 65.97 per cent of the total exportedjute was produced in the inhabited districts of Kamrup, Nagaon and Darang in Assam.In 1951-52 the production was so huge that there was a shortage of train bogies. (Hossain : 1988 38). By introducing ‘Bao-dhan’ in the land only suitable for jute, the farmers of Char-Chapariregion have brought diversity in the agriculture of Assam. Along with the jute various crops such as buck wheat, moong, sesame, linseed, mustard, wheat, tobacco, chilli, ginger, , , , cabbage, cauliflower, radish, tomato, onion, garlic, brinjal, coriander and various and condiment were cultivated in a commercial scale for the first time in Assam. (Hussain 1998) They also introduced the cultivation of son kheti which when cultivated in between two seasons enhances the productivity of land and the bush id used for feeding the livestocks. (Karim 2000) Seventy five per cent livestock and poultry production of Assam is in the hand of the Neo-Assamese Muslim . They supply milk, meat, leather, egg, fish etc. to Assam and help to develop the economic condition of Assam (Karim, 1997). Fish cultivation in Assam is a very new step included in agriculture of Assam. It is the unique contribution of Neo-Assamese Muslim people of Assam. This group of people started digging fisheries individually and started commercial cultivation of fish (Ahmed 2014). Thus these migrant peasants brought about the much needed relief to the agricultural sector of Assam. They not only brought large tracts of uncultivated land under plough, but also introduced new varieties of crops and techniques of production thereby increasing foodgrain production and revenue generation of state and its various organisation.

Contributions of Char-Chaparidwellers towards Assam's cottage industries and handicrafts: The people of Char-Chaparicommunity have also contributed to the development of cottage industries and handicrafts. In Assam, they have a large share in the bamboo and cane business. Apart from making and using various equipment related to agriculture, they also sell their surplus in the market and meet the demand of others. The women folks of Char-Chapariregion are also expert in making beautiful Sikia,Naxikatha from old cloths along with several handmade fishing nets.

Conclusion: In the social or political spheres of Assam, the Muslims of Char-Chapariare looked down upon and despised as Muslims of Bangladeshi origin, nullifying their contribution in various aspects of the Assamese society. The char inhabitant Muslim has been residing in Assam since British period and has been contributing in various ways to improve the agro-economic condition of the state of Assam. They have been trying to give a new dimension to Assam’s agriculture by developing this sector almost in all ways. From Assamese language, culture and literature to economic and agricultural development of Assam, the contribution of these people is significant. These Muslims have made this land their permanent home, assimilated with the local people, adopted Assamese as their mother tongue, and identified themselves as Assamese with the local people, and through this process they have enriched the socio-cultural life of Assam. In the conclusion it could be said that the char dwellers are an inseparable and integral part of the contemporary Assamese political and socio-cultural milieu and discourse. Their contributions towards Assamese society must be acknowledged.

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