Assistant Professor

Deptt. of History

Saltora Netaji Centenary College

Bankura  West Bengal, India 

Abstract

The language movement in India got its start in Manbhum, the south-western region of Bengal with Bengali. It launched a protest campaign against the inclusion of Bengali-speaking Manbhum into Hindi-oriented Bihar Province since 1912 that continued till 1956.  After India achieved Independence, the Bengali-speaking Manbhum region suffered greatly from the Bihar Government's repression of forceful imposition of Hindi language on the Bengalese. The several ethnic groups of Manbhum protested the intrusion and promoted the Bengali Language Movement as a means of resistance to protect the culture, religion and language. In 1954, Tusu Satyagraha was launched and its demonstration in various places with the contemporary emotional Tusu songs added a new dimension to it. As a result, after a lengthy conflict using the language with the inclusion of Tusu as a weapon, Manbhum was successful in bringing back a large portion of Bengali-speaking territory known as Purulia in West Bengal. This article wants to search the strategy in merging 'Tusu' with the Bengali Language movement in generating a cultural inspiration for developing a mass movement in Manbhum to regain the Histro-geographic integrity and socio-ethnic identity of its own.

Keywords 

Tusu, Manbhum, songs, Bihar, Bengali, language.

Objectives of the study

1. To know the nature of the Bengali language movement in Manbhum

2. To understand the regional linguistic identity under Tusu expression to form a shape of a political propaganda.

3.  To search the cultural mechanism in developing the theory of regional entity in integrating the political strategy in Manbhum.

4) To measure the contribution of cultural inclusion in the language movement of Manbhum.

Introduction

The location and context in which a person lives, encompassing social and cultural facets of life, is referred to as their 'cultural milieu.' This phrase refers to a wide range of social aspects. Ethnicity is defined as a group's or individual's common cultural, linguistic, religious, and traditional traits that shape their identity. The Bengali Language Movement in Manbhum was basically based on the language, cultural milieu and ethnicity. The Bengali-speaking population in Manbhum District resisted against the Hindi-dominated Bihar province since Bengal's division was revoked in 1912 and up until the creation of Purulia. Thus, in addition to its involvement in the broader anti-British national movement, it saw a protest movement focused on the Bengali-Hindi rivalry. To add an emotional component, the movement integrated elements of the well-known Tusu culture of Manbhum. As a result, the movement took on a popular form and expanded to every part of this area.

Tusu Culture in Manbhum

Manbhum is home to a wide range of traditions and cultures. Along with Chhau, Bandna, Karam, and other forms of popular culture, Manbhum is proud of its Tusu culture, which is celebrated as the region's biggest event. Like traditional Jhumur and Bhadu songs, the unmarried females' society enjoys the Tusu songs, a particular style of rythmic folk music heard in practically every home. Tusu is connected to an agro-religious celebration. The festival is mostly focused on a compilation of songs performed by young girls at night throughout the month of Poush (Bengali calender). Tusu is plunged into the river with a tearful, emotional musical chorus on the last day of Pous (Makar Sangkranti), or sometimes on the following day. So, the Tusu celebration is also known as the Makar festival. It is a source of joy, happiness, and festivity. Tusu songs have been passed down through the generations and became much popular around its boundaries.

Aspects of the Language Movement 

As a region of Bengal, Manbhum District was home to several castes and tribes, including the Bhumij, Munda, Kol, Mal, Bagdi, Bauri, and Santals. Each group had its own ethnic culture and identity but a large portion of the population, including several tribes, speaks Bangla as their mother tongue. An agitation against the numerous repressive tactics attempted to promote Hindi in all facets of Bengalese culture and life erupted when it was incorporated in the Bihar Province. To resist this, the general populace started the "language movement" (Bhasa Andolan) with the aim of retaining the Manbhum District as a part of Bengal on the grounds that the majority of its residents are Bengalee and speak Bangla. Here, Bengali language emerged as the symbol of political movement.

Attitude of  Bihar Province and Manbhum

The Bihar Government decided to favour Hindi over Bengalese. Numerous repressive actions were taken to force Hindi into every sphere of Bengalese culture and life. There was conflict in Manbhum due to the introduction of Hindi under duress. Manbhum vigorously protested against this governmental policy, but it had little impact. Purulia, the Manbhum district's administrative headquarters, saw population growth and administrative developments that made it the centre of all political activity in the region. In Purulia, the "Manbhum Samiti" or "Bengali Samiti" was established in opposition to the "Bihari Samiti."

Following the establishment of the Congress cabinet in Bihar in 1935, the tension became obvious. The creation of the "Domicile Certificate" in 1937 was an attempt to classify Bengali-speaking residents of the Bihar province as "second class citizens" by placing restrictions on employment, school admittance, and other rights. Additionally, the Bihar government made a conscious effort to raise the proportion of Hindi speakers in tribal areas during the 1941 census. The Bihar Bengali population requested to be included in Bengal, but this was labelled as a 'separation movement.' The antagonism between the Bengalees and the Biharees significantly changed after India attained freedom. A large number of Biharis attacked Bangalees during the Bengali Samiti's annual convention in Bihar.

Loksevak Sangha and the 'Tusu' 

On June 13th, 1948, the Lok Sevak Sangha was formed.  It started a movement to defend mother Tongue's right and to transfer Manbhum to Bengal.

Following the unrest of the communal riots on November 14, 1946, the Bihar government passed a law to put an end to unrest and guarantee public safety. The regulation forbade any demonstrations during gatherings or rallies. Though it was removed owing to persistent criticism, it was reinstated in 1954 at the Tusu festival in Manbhun. The Lok Sevak Sangha leaders compared this regime to an authoritarian one. According to Sangha, such an act could only be put into effect under foreign authority. A group of Sangha employees were detained on January 9th, 1954, while they sang Tusu songs. Thus "Tusu Satyagraha" campaign was initiated against the prohibition of practicing Tusu culture at the time of Tusu festival. Manbhum's Tusu culture is a popular one. It was determined to use Tusu songs to win the favour of the common people to promote the language movement.

According to Bibhuti Bhusan Dasgupta in his book 'Manbhum Tusu Satyagraha and our Stand' writes "We gathered, printed, and published some of the songs that the local poets had written for the occasion so that the public could easily access them."  'Tusur Gane Manbhum,' was such a publication of collection of songs which included Tusu songs composed by Arun Chandra Ghosh. For the time being, it was a highly noteworthy publication. These popular songs were related to the Bihar government's exploitation and Hindiization.  Thousands of its copies were quickly sold out.  The song 'Shun Bihari bhai/ Tora rakhte larbi dang dekhai' (Oh, Bihari brothers, you can't keep us with you by showing your stick or lathi.) became very famous and sung by the common people everywhere However, the Bihar government viewed these Tusu songs as anti-communal, anti-national, and anti-government. K.B. Sahay, the Bihar Revenue Minister  stated that the Lok Sevak Sangha was spearheading the Tusu campaign politically to transfer Sadar Manbhum to West Bengal and Manbhum composition of Tusu song was offensive. Tusu songs were treated to be the insulations of the Biharees and the Hindi language along with the Bihar government and its officials. Therefore, if these songs were to be performed, the state of law and order would be threatened, endangering the safety and security of the general public. Therefore, it was absolutely forbidden to sing Tusu songs or distribute song pamphlets when the Bihar Maintenance of Public Order Act was reinstated.

Thus, it became an episode when Bengali language, culture, and socio-religious practices were forcibly banned.

Tusu Satyagraha and the political strategy

Following the path of Mahatma Gandhi, Tusu Satyagraha was carried on with the principle of truth and non-violence. The whole district of Manbhum joined the Tusu Satyagraha Movement in its protests against this attitude of Bihar. The leaders argued that the Tusu songs had no hint of treachery and were entirely non-communal. The public demand that had been conveyed through Tusu songs was one that all Indians had the right to voice. Therefore, the L.S.Sangha would continue its nonviolent campaign to save the Manbhum people and their linguistic and cultural heritage. Atul Chandra Ghosh, the president of LSS, made a plea in a statement to the party members and the general populace to defy the government's prohibition, to sell the Tusu pamphlet, and to promote the songs in spite of all repression.

The Satyagrahis began holding protests in several locations. The police began taking the supporters into custody in order to put a severe stop to the Tusu protest. Hundreds of Tusu Satyagrahis, including Atul Chandra Ghosh (President of LSS), Bhajahari Mahato (M.P.), and Labanyaprabha Ghosh, were detained  on charges of marching around, singing Tusu and participating in processions and meetings. These arrests were made in accordance with the IPC and the Bihar Maintenance of Public Order Act. Atul Chandra, 73, was placed into a truck like a third-class prisoner and sent to the Hazaribag jail, which is located around 135 miles from Purulia. Atul Chandra had several ailments. Bhajahari Mahato was tied with a rope around his waist and brought before the court as a criminal. He received an eleven-month jail term. Atul Chandra's wife Labanyaprabha Ghosh was given a one-month harsh imprisonment and  Rs.100 as fine by District Magistrate R.B. Singh on February 23, 1954. Arun Chandra was detained and assaulted in Purulia town's open street. They were shackled and transported to prison or police custody. The majority of the accused received fine sentences, but none of them admitted guilt, thus they all received longer jail terms. Surprisingly, Babulal Mahato, 15, who was blind, and Sudhanya Mahato, 13, both received jail time and fines. Despite the police brutality, the women's community joined this protest because they were concerned about upholding their rights.

From January 18, 1854, the Loksvak Sangha published a total of 11 Bulletins to instruct the populace during the Tusu Satyagraha. The initial broadcast informed the populace of the current circumstances while directing them to always preserve peace and order in order to carry out the Satyagraha. The Bihar Maintenance of Public Order Act's discriminatory application and its dictatorial nature were harshly condemned in the second bulletin. The third bulletin gave an update on how the first phase of Satyagraha was going on.

Tusu Satyagraha and the Administration

In many instances, the Bihar government used the administrative machinery to seize grain, rice, cash, animals, and other daily necessities from the impoverished farmers in the villages in addition to punishing those found guilty of Tusu satyagrahis with jail time or penalties. Other than the defendant who was found guilty, individuals whose possessions were not present at the police station at the appointed time after being called had their properties confiscated. Both men and women were subjected to torture by the police as they combed the premises.

A resolution on the issue of Bengal-speaking regions and the Tusu movement in Manbhum was approved by the West Bengal Provincial Congress Committee on March 27. The committee agreed to support the Tusu movement's efforts to uphold the Indian Constitution's fundamental right to mother language development. The Committee expressed its concern on the unfairness and tyranny meted out to the Bengalese by the Bihar government in the proposal. The Committee requested the Prime Minister to settle the issues relating to this matter. Additionally, the All India Congress Working Committee was asked to form an inquiry committee into the Manbhum issue. When the topic of language came up during a debate on the demands for the education sector on March 29, 1954, in Parliament, N.C. Chatterjee (MP) brought up the suppression of the Manbhum Tusu Satyagraha by the Bihar government.

 Finally, the Government of India established a State Reorganization Committee pursuant to the Home Department Resolution of December 29, 1953 to investigate the issue of redrawing the boundaries of Indian States based on the majority languages of various locations. It delivered the report in 1955. A portion of Manbhum known as Purulia, which consists of 16 thanas (Police Stations), 2407 square miles11, and 1169097 people, was included in West Bengal as a separate district on November 1st, 1956, in accordance with clause (b) of sub-section 1 of section I of the Bihar and West Bengal (Transfer of territories) Act of 1956. 12 The remaining portions of Manbhum, which included the 1110162-person Chas, Chandankiyari, Chandil, Ichagarh, and Patamda thanas, remained under the jurisdiction of the Dhanbad district and were incorporated into Bihar.

Conclusion 

Tusu Satyagraha was initiated to defend Manbhum's culture and religion from Bihar's onslaught and contributed a lot to Bengali language struggle to gain pace and grow into a wide-spread movement. This was the first initiative to be classified as a movement for the establishment of linguistic and cultural dominance among regional ethnic groups. Tusu was so well-liked by the people of Manbhum that singing Tusu songs in public settings in groups had a significant impact on its spread. It moved Bengali-speaking individuals, who developed the will to participate enthusiastically and actively despite the torture of Bihar-police. It is crucial that the ability of a political movement to change and unite with socio-cultural dynamism may significantly help in achieving the aim. The powerful Tusu songs greatly encouraged protests and acquired political impetus and enthusiasm and it a contributed to the enrichment of Manbhum cultural by producing innumerable new Tusu songs of its own.

References

1. H. Coupland, (1911), Bengal District Gazetteers: Manbhum, Bengal Secretariat Book Depot, Calcutta, p-67.

2. Dasgupta, Bibhuti Bhusan(1954)Manbhum Tusu Satyagraha and Our Stand, Purulia

3. Ghosh Arun Chandra, Tusur Gane Manbhum.

4. Bhattacharya, Tarundev (1986) Paschimbanga Darshan-3, Firma KLM Private Limited,Calcutta-12.

5. 'Tusur Gaane Manbhum'

6. 'Mukti' Patrika

7. Lokbhumi Manbhum (2015), an essay collection, edited by Sramik Sen and Kiriti Mahato.

8. Mandal, Dr. Pradip Kumar (2013), Manbhum Jelar Bhasha Aandolaner Itihas (1912-1956)

9. Chakrabarty, Dr. Kabita (2006), Satabarser Aloke Manbhum-Puruliar Swadhinata O Vasha Andolan.

10.  Bihar and West Bengal (Transfer of Territories Act, 1956)