Assam: The Xenophobic Future

In a recent series of discussions by an Assamese news channel the obvious conclusion was that the people of this state representing the traditional Assamese identity has grown idle, with lack of vision for the economic prosperity and are living in the comfort zones of the political landscape whereas the immigrant Muslims of the East Bengali descent have silently revolutionized the economy of Assam while living a very reclusive life. The demography of their existence, due to growing numbers of their population bears the distinct possibility of taking charge of the political leadership of the state one day in the future. The leading panelists of the television discussion were of the view that “What is wrong if Muslims take over the political leadership of Assam?” However there were some voices of dissent as one Muslim panelist expressed reservations of such a situation in the future as the Muslim political leadership may paved the way of Islamization of the system—a system that has ruined many parts of the world so far. Thus work culture of the mainstream Assamese people (Hindus and Muslims alike) and the passive economic revolution of the immigrant Muslims with an exploding population hang precariously in the political future of Assam. The time is ripe now to take the situation seriously before it is too late so that the tragic history of our subcontinent is not to be repeated again.

The traditional idle and easygoing lifestyle of people of the Brahmaputra valley, particularly the people of upper Assam is well known and it has been a matter of intense debate many times before. May be due to the six hundred years of Ahom rule till the early nineteenth century and transfer of political power to the British colonial power from that kingdom, people of this region traditionally identify themselves as true flag bearer of Assamese interests and custodian of its culture—which is very inclusive, non-religious and linguistically nationalistic. Significantly, this part of Assam was not selected for the settling of East Bengali Muslim peasants brought mostly from land strapped Mymensingh district by the colonial British administration. The six year Assam Movement (1979-85) which was called for the expulsion of illegal immigrants from the state and for safeguards for local people, its outcome—the Assam Accord (1985) made provisions for the identification of illegal immigrants, strict border management and many other things. But the continuous indifference of the successive state governments since 1985 to address this issue and the legacy of the evil effects of the Assam movement and the subsequent militancy and ethnic divisions have changed the entire socio-political landscape of Assam in which now we wait for an uncertain future.

The success of the students’ leaders of the Assam Movement further pampered the already idle lifestyle of Assamese middleclass who became got accustomed to easy money and no work culture brought by the new system. Alongside grew the socio-economically harmful practices of calling bandhs for different demands by various students and ethnic organizations. The multitude of organizations representing various communities and ethnic groups and their student-youth-women outfits collect donations from various sources for organizational programmes and that has become an easy option for the youth in Assam to adhere to the no-work culture. The rise of the militancy and the extortion associated with it can also be attributed to the collective corrupt practices of the section of the society who proclaim to be the custodians of Assamese interests. Growing alcoholism among the youth is also another matter of concern affecting the Assamese society. Their kids are sent to English medium schools at the cost of Assamese language resulting in the alienation of an entire generation from Assamese language, literature, culture and tradition. In political front too, as discussed in the tv show, their activities are ineffective and lack vision. Economically harmful bandhs, burning of effigies and releasing statements are the hallmarks of their political activities—by which neither Dispur nor New Delhi is moved.

On the contrary, the immigrant Muslims of East Bengal descent, post-Assam Accord, have engaged themselves in economic activities—mostly in agriculture and its allied sector. They have successfully changed the economy of Assam by turning into the state independent of food grains, vegetables and other seasonal cash crops. In the unorganized labour sector too, their presence is overwhelming—real estate, transport and manufacturing, infrastructure development etc. Their youth, also discussed in the TV show, are not affected by alcoholism and their kids are sent to Assamese medium schools. Now the population explosion of this vibrant community has made them important in political arithmetic. Big politics are already there in Assam as these people can determine the fate of more than dozens of LACs. This may have influenced them to identify themselves as “Muslims” only negating their Bengali or neo-Assamese identity. Thus a sense of fear, inherited from the dark politics of Partition has echoed concerns among different communities from time to time in Assam about the state becoming a part of a greater Bangladesh or second Kashmir. Politically majority Muslim situation often leads to religious exclusivity in South Asia as history tells—where even genuine political move turns out to be Islamist and the secularist in the community is not regarded at all by both sides. Therefore, though the panelists had the consensus of accepting the hard reality of Muslim political leadership in Assam for their deserving qualities based on economic development, linguistic commitment and sincere work culture this is doctored by the fear of an Islamist political system at the helm of affairs. This xenophobia is intensified because of some political trends within our country where a parallel Islamic state system is endorsed by some forces which are eagerly awaited by our political parties to implement in a bid to appease the Muslim vote bank.

The immigrant Muslims of Assam, albeit their immense contribution to the state’s economy, has not been integrated with the Assamese society and because of a disdainful attitude of the Assamese mainstream, have been deeply oriented by an Islamic identity rather than any linguistic or cultural one. Lack of education, healthcare and social exclusion coupled with the population explosion and scarcity of resources due to flood and erosion have made this community to disperse into various corners of Assam—making them visible for their Islamic identity. The growing influence of Tablighi activities and indoctrination of Wahhabism have transformed them as a formidable religious constituency with electoral navigation—making them relevant in all aspects of state politics. Last year’s disturbances in the BTAD areas and its nationwide repercussions (seen in the exodus of NE workers from the Deccan and the Mumbai mayhem) are the harsh reminders of the potentiality of the community for divisive forces. Therefore the need of the hour is to create inclusivity in Assam where this community could be integrated socially and culturally so that their Islamist orientation could be pushed to the corner. The success of secularism in neighbouring Bangladesh and the inhuman state of Islamist societies in the Af-Pak border and elsewhere should be informed to them so that they can understand the value of secularism and become aware of their responsibilities in a pluralistic society.

Sazzad Hussain is a freelance writer based in Assam.

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