RESOLVING IDENTITY CRISIS OF PEOPLE FROM KAMATA-KOCH-RAJBANSHI ORIGIN

RESOLVING IDENTITY CRISIS OF
PEOPLE FROM KAMATA-KOCH-RAJBANSHI ORIGIN

• All Rajbanshi groups of ethnic people have mixed features of Mongoloid, Dravidian and Aryan but, Mongoloid features predominate. 

• Due to displacement from urban areas/towns, these people form the majority in population only in rural areas. Poverty, lack of education, distorted identity and influx of refugees from erstwhile East Pakistan(East Bengal) and settling down in North Bengal and Assam;  are the main reasons for selling their lands in urban areas and as such, the result is their displacement.

• In Assam, differences in social status exist between mainstream Assamese people and Koch Rajbanshi.

• In North Bengal, mainstream Bengali society and Rajbanshi people are different. All efforts for considering Rajbanshi people as Bengali has not succeeded.

• Although, number of highly placed Rajbanshi people pretend to identify themselves as Bengali but, heart to heart they are not acceptable as such by mainstream Bengali society.

• Century old efforts on equalizing Rajbanshi Kshatriyas of North Bengal and Koch Rajbanshi of Assam have not succeeded so far.

• Both politically and administratively, it is minority rule over majority in North Bengal where mainstream Bengali people enjoy absolute power and majority Rajbanshi people work under them. It appears to be a kind of ‘Bengali Colonialism’ and similar situation prevails in Assam too, where it is ‘Assamese Colonialism’.

• Democratic rights in true sense are not enjoyed by Rajbanshi people as they cannot project their problems in higher political forum.

• Their language ‘Rajbanshi/Kamtapuri’ spoken over two crore people not yet recognized constitutionally. Recognition of Rajbanshi language by Sahitya Academy in India is not enough.

• Indian Press hardly makes the Rajbanshi issues public as there is hardly any Rajbanshi journalist worth mentioning.

• Mostly, the elite and educated Rajbanshi people holding high positions in the government service feel shy to identify as Rajbanshi due to low social standing such as SC/ST.

• In a democracy, no solution to any socio-economic, cultural, linguistic or political issue can be resolved without political backing.

• These people should be considered as Martial class i.e. warrior class.      

• Unity in Diversity is universal truth for a democratic nation. Diverse identities of Rajbanshi people as ‘Tribal’ Koch Rajbanshi, Rajbanshi ‘Kshatriya’, Kayastha and Shudra Rajbanshis can be considered and accepted by the modern societies. Not acknowledging diversity in identity, actually leads to extinction but its recognition facilitates unity in diversity. Let us acknowledge different identities of these people, then only, once again they will feel proud to be Rajbanshi.

• In Rajbanshi communities, there is priest class with the surname known as  ‘Adhikari’ who perform rituals and certain religious ceremonies. They were earlier equated with Brahmins but later got subdued due to more influential Bengali Brahmins hailing from Samatata (South Bengal) and Maithili Brahmins. This class of Adhikari should be treated as Brahmin.

• In Assam, after embracing Hinduism, majority of Koch tribe and other tribes of Assam had become Rajbongshis during sixteenth century. It cannot be undone today. So, it should be clearly understood that Koch or Koch Rajbanshis have no differences. They may be categorized as scheduled tribe (ST) which is now under litigation at Hon’ble Gauhati High Court and under consideration by the Central government at New Delhi as well as Assam government. However, their  identity of these people will remain as caste Hindu. For Koch Rajbanshis in Assam, scheduling the area and grant ST status with the constitutional and political safeguards are necessary and it will be a welcome step.

• Rajbanshi Kshatriyas of lower Assam districts may retain their Kshatriyaship and others may have the status as Kayastha. Similarly, Christian Rajbanshis and Muslim Rajbanshis will co-exist. While granting ST status to the Koch Rajbanshis in Assam, provisions enshrined in Sixth Schedule of the Constitution of India must be invoked such as ‘autonomous state’ with a say in the state governance. It may also amount to creation of a separate state for these people.

•  In North Bengal, majority of Rajbanshi people like to remain as Kshatriya and they have a great respect to the great social reformer Roy Saheb Thakur Panchanan Barma. So, let them remain as Kshatriya. However, Koch Rajbanshis settled in North Bengal may get themselves categorised as ST.
• Since, these people were majority in population i.e. almost 80% prior to gaining Independence in 1947 and still in majority in rural North Bengal, they should be given a share in state governance. Their demand for a separate state, ‘Kamtapur or Greater Cooch Behar or simply, Kamta-Koch Behar’ should be considered on merit by both the State Government and Central Government as during partition in 1947, North Bengal was never a part of West Bengal and Cooch Behar was categorized as Class ‘C’ state when the Constitution of India came in force in 1949.

• Since, Rajbanshis in South Bengal have no issue relating to identity, they should remain as such and identify as either Kshatriya or Kayastha. Even, if their identity as 'Dalit' should not be objected.

• In Nepal, due political recognition should be given to the Rajbanshi communities with a share in state governance on the basis proportional representation in the Parliament. Formation of Kochila state within the federal structure of Nepal should be considered in recognition of the past grandeur of Rajbanshi rulers and contribution of these great people in nation building.

• In Bangladesh, Rajbanshi Kshatriyas should maintain status-quo and contribute towards their nation building.

• Since, ‘Varna’ system is an inseparable parameter in caste Hindu social strata, the same should be followed by Rajbanshis too. It should not taken as Communalism or Racism or anything against the ideal of secularism because what I feel is that talking or doing good for these people is a noble work and ignoring them is harmful. Every one is human being first, then a citizen and every one has own religion. Secularism is to respect all religions and their identities. Accordingly, I suggest the following grouping of Rajbanshis:

• Long pending demand of raising 'Narayani Regiment' in Indian Army should be given concrete shape. Similar Regiments should also be raised in Nepal Army and Bangladesh Armies.

• Last but not the least, as without mother tongue, no one can express himself or herself freely, mother tongue of these people i.e. Rajbanshi/Kamtapuri language needs constitutional recognition. In India, this language should be included in the VIII Schedule of the Constitution. 

One of the oldest problems that Rajbanshi people are facing is that of relating to their identity crisis. Sadly speaking, modern world is still not clear about these people who are one of the largest ethnic groups of Indian subcontinent. In India, they have to live in paradoxical situation and the position is no better in some of the neighboring countries too. More than 2 Crore people are in dilemma today over their social standing.

DISTORTED AND VARIED IDENTITIES

Firstly, let us know these unfortunate people with their present social status, their varied identities and related thoughts:

I.   In rural South Bengal, they are known as caste Hindu Bengali Rajbanshi and categorized as scheduled caste (SC) falling in Kayastha Varna. Some of them are eager to call themselves as Kshatriya but, find resistance as there is no Kshatriya Varna in Bengali mainstream people. They have no political issues such as creation of their own homeland or separate state. However, some of the Bengali Rajbanshi leaders and scholars are advocating Dalit status for them based on the principles propounded by Kanshi Ram and Mayawati of ‘Bahujan Samaj Party’. For all practical purposes, there is hardly any similarity between Rajbanshis of South Bengal and North Bengal both socially and culturally.

II.  In North Bengal, they are known mostly as Rajbanshi and majority are falling in Kshatriya Varna. In Dinajpur districts, some of them are also known as ‘Palia’. They have been given SC status in North Bengal. Main political demands of these people are twofold i.e. (1)separate statehood ‘Kamtapur’ or restoration of statehood of erstwhile princely state Greater Cooch Behar which was subsequently made class ‘C’ state after independence and remained so till it was cleverly merged with West Bengal on 01.01.1950 by then Chief Minister of West Bengal, Dr. Bidhan Chandra Roy; (2) constitutional recognition of their language Rajbanshi/Kamtapuri language/its inclusion in the eighth schedule on the constitution of India. As of now, Kamtapuri movement or Greater Cooch Behar movement are prevailing in North Bengal for grant of separate statehood/restoration of statehood of age-old Kamta-Koch Behar.

III.  In Assam, they are mostly known as ‘Koch Rajbanshi’ and fighting for scheduling the area and grant of scheduled tribe (ST) status. Off late, they are demanding separate ‘Kamatapur’ state and their active movement is being spearheaded by number of socio-political groups. Some of them are happy to be called as their original name ‘Koch’.

           

IV. In Nepal, they are mostly known as Rajbanshi and Koch. They are happy to be called ad Kshatriya and be placed in higher social class. Off late, they demand separate identify from Nepalese and a separate state ‘Kochila’ within the federal structure of Nepal.

V. In Bangladesh, Rajbanshi people belong to Kshatriya Varna and feel proud to be so. Renowned Rajbanshi social and political leader Roy Saheb Thakur Panchanan Barma had begun ‘Kshatriya Movement’ from the soil of Bangladesh (the undivided Bengal) in the first half of the last century(1923). Thakur Panchanan tried to bring the Koch Rajbanshis of Assam in Kshatriya fold but did not succeed. Bangladeshi Rajbanshis have no political issue but, they do support the causes of their counterparts in West Bengal and Assam.

VI. The ethnic Muslims of the erstwhile Kamta-Koch empire who bear same physiognomy, speak the same language and belong to same stream that of Kamota-Koch-Rajbanshi ethnicity are in dilemma whether call themselves as only Muslim or Rajbanshi Muslim.    

HISTORICAL BACKGROUND OF RAJBANSHI IDENTITY

     To gain certain political advantage over these people, Rajbanshi history is hardly taught in colleges and universities not only in India but even in Nepal and Bangladesh.  They no more hold the historic status as mainstream people as it was prior to independence of India. Now, it looks as if they are being treated like aliens, displaced from own motherland. Moreover, the mainstream people of these nations do not get an opportunity to know these people fully as Rajbanshi  identity has got distorted. So, there is need to tell the world about these people; otherwise, their real identity will get wiped out from this earth in times to come.

   Considering it appropriate. I append below the relevant portion of the unedited part of  research oriented work as published by Vicky Publishers, Guwahati  in 2007 in my book named “KOCH RAJBANSHI KAMTAPURI – THE TRUTH UNVEILED' :-

                                                           

      “...the word Koch was derived from Kuvach or Kirata or China were the earliest mainstream ancient communities of North Eastern India, who were primarily of Mongoloid stock. When Dravidian advent took place, an intermixed community was born named Poundra made settlements in Pundravardhan or later in Barendra and Kamta-Kamrup, the areas now fall in the districts of Dinajpur, Maldah in North Bengal, districts of Purnia and Kishanganj in North Bihar, some portion of eastern Nepal, northern Bangladesh and a sizable portion of Asom. When the advent of Aryans took place, while Poundra resisted their advent for centuries and earned the status as Poundra Kshatriya i.e. a martial race like Aryans, one of their co-communities, the Kiratas, due to advent of Aryans were forced to settle in difficult areas of the northern hills of Nepal, Sikkim, Bhutan and semi-hilly tracts of greater Asom. The Chinas were forced to move to further eastern hills of Eastern Bhutan and present day Arunachal Pradesh. So, the differentiation among Rajbanshi, Koch and other closely related communities and tribes of North East India began from the very ancient period.  With the rise of the Koch Empire in almost entire North Eastern India during the medieval period, due to their close proximity the hilly and semi-hilly tribes of Boro, Mech, Kachari, Karbi, Matak, Lalung, Garo and few others converted to Hinduism and embraced as Koch Rajbanshi. Since Koch kings belonged to present day Asom and forced the Rajbanshis of North Bengal to come under their suzerainty, there existed a complexion between other Rajbanshi kings of North Bengal and Koch Bihar kings. Even, Koch kings claimed to be Kshatriyas and preferred to identify as Koch-Rajbanshis. Rajbanshis of North Bengal always have a feeling of upper caste and prefer (not) to marry off their daughters to Koch Rajbanshis of Assam. During the Ahom rule in Assam, Koch- Rajbanshis remained cut off from their counterparts in North Bengal, Bihar, Bangladesh and Nepal for centuries together, which made them to sever ties and blood relationship. Even today, any rural folk of North Bengal would address a Koch Rajbanshi of Assam as an ‘Agaparia Sodor’ meaning a relative from erstwhile Koch Kingdom from the east. We do not find variation in their physiognomy of these people, they live in a contiguous region, their habits are same and the language they speak is the one. It is not understood as to why in the census of 1913 difference was shown between Koch and Rajbanshis? By their origin, physiognomy and language, there could not be any differences between them except as already said the gap created due to geo-political reasons. What Kshatriya Samiti and British surveyors did to create a difference between Koch and Rajbanshis may not be the gospel truth that can never be changed.  Better they sink their self-made allusive racial differences among themselves now; otherwise days are not far off when neither Koch nor Rajbanshi will survive. Should it be then, drilled into their minds that they are no different but one and the same? Names may differ but they are Rajbanshis, simply...

Haria Mandal: Twelve Meches of Chiknagram village were Panbar, Bhadela, Gubhabar, Phedfeda, Barihana, Kathia, Baihagu, Megha, Juddhabar, Garkata, Jagai and Dokhora. Most probably it was Barihana, who was the most powerful among all twelve Meches, took over as Headman of the village. He became famous as Haria Mandal. Mandal was the title that was given to the headman of 12 Mech families of that village named Chiknagram of Khuntaghat Pargana in erstwhile Goalpara district in Assam. The surname ‘Mandal’ added to his first name to indicate that the he was the chosen leader of the group of landlords. Kamta-Kamrup kingdom, which was broken down after Hussain Shah’s invasion in 1498, again began to take shape in the name of Kamta-Koch or Kamtpur kingdom of which Haria was the earliest ancestor. All this had begun during 1505-1506. A legend is prevalent on Haria’s origin, which can be narrated on the following lines: -

There lived a mighty Kshatriya king of the ‘Chandra Bansa’ (owing origin to the Moon God) named Sahasrarjun, son of king Hoyhoi, who one day along with some of his soldiers went for hunting in a jungle, where lived the sage Jamadagni, father of Parshuram, Brahmin incarnation of Lord Vishnu. The dusk fell after the days’ hunting and the king needed a shelter to stay overnight, so he went to the hermitage of sage Jamadagni. Parshuram was away to collect grains. The sage had a wonder cow named Kamdhenu that gave whatever was sought. The sage along with Kamdhenu received the king with a royal dignity. The king together with his hunting team enjoyed the hospitality at the hermitage, but he became greedy of Kamdhenu. He asked for it, but the sage declined. He tried his best to persuade the sage to part with the wonder cow but failed. He was desperate to have Kamdhenu in his capital at Maheswari. So, the king used his force and took it away forcibly to his palace. Looking sad, sage narrated the incident to his son on his return.  The heinous act of the king enraged son Parshuram, who at once he set out for the head of the king. He killed the king with his ‘Kuthar’ (a flat headed hand held spear like weapon) in a fight and took their wonder cow back to their hermitage. Later, one day when Parshuram was away on pilgrimage, sons of the slain king went to the hermitage, finding the sage on meditation killed him and took away the wonder cow to their palace. When Parshuram returned from pilgrimage and learnt from his bereaved mother Renuka the horrifying story of killing of his father, he became so angry that he decided to take revenge by annihilating all the Kshatriyas and make the world free of them.  To avoid Parshuram’s wrath all twelve princes fled the capital, took shelter in a Mech village and lived in the guise of Mech people. Lord Parshuram went around the world seven times annihilating the Kshatriyas. Parshuram killed all Kshatriyas except those who either changed to other castes or hid somewhere.

As per the legend Haria Mandal was a descendant of those Kshatriya princes of legendary Maheswari city of ‘Chadrabansi’ king Sahasrarjun. The aforesaid story is a legend but does have a significance as a basis on which scholars might be able to draw the inference on terms of Palia meaning ‘the fled’, Mech, Koch, Rajbanshi and history of Kshatriya status of the community. Also, it has got all the cultural relevance of the folklore and ‘Mecheni Khela’, a religious-cultural event of Rajbanshi Kshatriya womanhood. He married two daughters of the king of Hajo, who belonged to Koch community. As both the daughters of the king of Hajo were beautiful and having royal background, probably this was the reason as to why they were said to be belonging to ‘Rajbanshi’ meaning affiliated to royal lineage. ‘Rajbanshi’, the word became very popular among all the rulers thereafter, whether small or big, otherwise the nomenclature was earlier confined to the descendants of Kamta-Kamrup kings only from the time of king Prithu.

A beautiful legend is given in ‘Darrang Banshabali’ regarding birth of the first son to Hira. The story depicts profound religious faith of the community in their most revered God Lord Shiv and Goddess Parvati. Hira had attractive look and was an incarnation as tenth form of Goddess Parvati. Once, disturbed due to turmoil in the earth, in her most destructive form, wearing no clothes except a garland of severed heads of sinners reached Kailash in Himalayas. On seeing her, Lord Shiv enquired about significance of her destructive look. Getting no satisfactory answer the Lord then, explained to her about ten forms that she ought to have for the benefit of the mankind. The Lord also showed her a view of all her forms on the backdrop his frontal neck. In the tenth form also She had to go to the earth. As the Goddess had to go to earth alone foregoing the comfort of Lord's eternal love, She got angry and cursed Lord Shiv. As cursed the Lord would have to go to earth at least once and remain in strange form. The curse soon materialized, Lord Shiv went to earth and took the form of Mahadeb Shankar, wearing tiger skin with a ‘Jata’ i.e. tied hair lock over the head, a snake around his neck, a ‘Trishul’ i.e. tri-pronged metallic weapon and ‘Damru’ i.e. a drum like paying instrument and living like a mystic in cremation grounds. However, creator of most powerful weapons the Moon God would always reside on Lord's locks for ultimate destruction if need be.  The Goddess repented the curse and soon took her tenth form to go to earth for Lord's company. The Goddess was believed to have taken the form as a beautiful daughter of Hajo.

One day, in the guise of Haria, Lord Mahadev came to Chiknagram and sat under a tree. Thinking her husband waiting for food after working in the fields, Hira went to him to feed him with sumptuous food with intoxicating drink and cooked rice. After having meal they enjoyed each other’s company and made love. Hira went back to home. Later, on return from his work place, Haria feeling hungry, asked Hira for food. Hearing to Harias's demand for food Hira got astonished and reminded him of having sumptuous food that he already had in the fields and the incident of lovemaking. Haria could not remember anything but got angry over Hira. During sleep in the night, Mahadev appeared in Haria’s dream and told him that He came and entered Haria's physical body to meet Parvati. And, that he should not get disheartened for they would be blessed with a powerful son, who would establish a bigger kingdom. Thus, a son was born to Hira whom they named as Bishu.

First Koch King Bishwa Singha (1496 –1553):  After death of Haria Mandal, his bravest son Bishu took over the reigns as a new Mandal.  First action point that he took up was to master some of his trusted lieutenants and with their support prepare for future actions against their old adversary, the Bhuiyan of Fulguri, who once defeated and took his father a prisoner of war and later released at the cost of his allegiance to the Bhuiyan. Bishu organized a ‘Durgapuja’ i.e. worshipping Goddess of power Durga and sought blessings. He began his initial campaign against nearby Bhuiyans to gain sufficient ground for attacking the Fulguri Bhuiyan. Out of the Bhuiyans whom Bishu defeated, two were Brahmin such as Bar Bhuiyan, a ‘Daivagya’ i.e. a Bhuiyan of astrologer by caste and the Bhuiyan of Kusum. Bishu killed Bhuiyans of Dighala, Jhargaya and Kabilash. Then he turned towards Fulguri. In a fierce battle, Bishu was defeated by the forces of the Bhuiyan and lost heavily both in men and materials. Then, he took sufficient time in reorganizing his forces, again performed ‘Durgapuja’ seeking divine blessings. He brought certain changes in his strategic planning for ensuing battle. What happened once was that on the eve of ‘Bihu’ festival, Bhuiyan of Karnapur granted leave to most of his soldiers. Taking advantage of the situation, Bishu entered the citadel of the Bhuiyan and killed the Bhuiyan together with his body guards.  Bishu then targeted Howly and killed its Bhuiyan, Somai. He managed to gain loyalty of all the soldiers of Howly and absorbed them under his command. By then, Bishu became more powerful with added support of his younger brother Shishu. With full war machinery, he then attacked Fulguri and killed the Bhuiyan in a fierce battle. After that, one by one he defeated Bhuiyans of Bijni, Pandu, Rani, Bangaon, Chhaygaon, Barnagar (Sarbhog), Beltola and brought them under his suzerainty.  Steadily he extended his kingdom up to river Karatoya (North Bengal/Bangladesh) in the west and up to river Barnadi (Sonitpur district in Ahom) in the east.  He established his capital at Kamtapur (Cooch Bihar district) and declared himself as Bishwa Singha, the Koch king and his brother as Shishwa Singha as prince...

...King Bishwa Singha was popular among Bhutanese also. He had an excellent rapport with the Bhutanese king. His brother Shishwa Singha later took an expedition towards Nepal and extended the kingdom up to the river Koci (Kosi River in Bihar/Nepal). He built a fort near present day Siliguri in Darjeeling district and started living there.  This area was under dense forest cover and moist, moreover not a healthy place to live, which forced him to abandon the fort and shifted to Jalpaiguri, where he again built a fort. He later adopted the title ‘Raykot’. Both the brothers added ‘Singha’ meaning a lion as a suffix to their names. Indeed, they had the lion like prowess to reckon with in those days. Also, Kshatriyas or the Rajput kings during those days fancied suffixing Singha or Singh in their names to denote their martial stature. The king brought number of Brahmins from Kanauj, Mithila, Navadwip, Gaur and Varanasi and settled their families in the kingdom...”.

The excerpts of the book as narrated above, depicts powerful history of Rajbanshi and as such, simply they should not be denigrated to a lower class. Ill conceived  and unfortunate identity crisis has to be resolved otherwise democratic ideals of the nations will not succeed in long run.  The fact is that they had proved to be of martial class like Marathas, Rajputs, Gorkhas  Shikhs and few others. Legends of Narayani Sena of Koch Behar Empire are worth mentioning.     

SUGGESTED MEASURES TO RESOLVE IDENTITY CRISIS

Reality is that we live in democratic nations and what we should follow the ideals and guidelines as clearly and distinctly given in our respective Constitutions. What I feel is, simply to follow the ideals, mission and vision enumerated in the Constitution and I am sure, the identity crisis of the Rajbanshis will be resolved and life will be comfortable and the nations will progress.

Let us now, suggest measures to resolve the issue relating to identity crises for ever which are as under:

 i) Adhikari -  Priest class equivalent to Brahmins,  Rajbanshi people having surnames  as Adhikari. We find them almost in all villages. 

  ii) Rajbanshi Kshatriya (Both with SC or No SC) - Followers of Roy Saheb Thakur Panchanan Barma should maintain the status as Kshatriya. Their surnames are Singh or Singha, Barma or Barman, Roy or Ray,  Sarkar, Chowdhury, Das etc. Majority of Rajbanshis in North Bengal, Bihar, Nepal and  Bangladesh are Kshatriya. In Assam,  although, most of them have not accepted the concept of Thakur Panchanan  Barma but still, they feel  proud to be called Kshatriya as Koch embraced Kshatriyaship.    

   iii) Tribal (ST with scheduling the area / with or without Kshatriyaship) - Koch or Koch Rajbanshi in Assam comprising all categories of Koch Rajbanshi origin.

   iv) Rajbanshi Kayastha (Both with SC or No SC) – Other Rajbanshi speaking people  which include Rajbanshi Teli, Weavers, Goala.

 v) Muslim Rajbanshi – All ethnic Muslims of the area speaking Kamata-Rajbanshi language.

  vi) Others – Rajbanshi Napit (Barber), Kahar (Palanquin bearers, now getting outdated),  Bajinar(Ceremonial Musical instrument players) etc. who may be considered as  equivalent to  Shudra Varna. There is no Baishya Varna among Rajbanshis as hardly any trader or business men exist.  However, Rajbanshi business /trader class may        identify themselves as Baishya.

While keeping the above classes or Varna intact, common identity of all them should be called as RAJBANSHI. They may be called as different sub-idenitites such as Rajbanshi Adhikari, Rajbanshi Kshatriya, Koch Rajbanshi, Rajbanshi Tribal, Rajbanshi Kayastha, Rajbanshi Muslim, Rajbanshu Budhist, Rajbanshi Christian etc. but as whole, they must not think out of the community; centuries old glorious identity of Rajbanshi must not be allowed to be divided. There has been lot of sacrifices by their ancestors and the identity was hard won gift from the God. Let us preserve it. 

  

      Above mentioned suggested solutions will carry no meaning unless the top leadership at all levels in the corridors of powers, the Judiciary, the Press come forward to uplift these hapless people who have a past of pristine glory but suffering today. The cycle of the history needs to be turned towards betterment of these people and give them their due identity.  

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