The Bodos are one of the important tribal groups of Assam belonging to the Mongoloid race. It is believed that in ancient period they built powerful kingdoms in different names at different places of north east India. Only with the arrival of the Ahoms and from their Buranjis, it is known about the Bodos of Assam called as Kacharis. Normally, the generic term ‘Bodo’ was applied to all people speaking Tibeto-Burman group of languages like the Kachari, Mech, Chutiya, Rabha, Garo, Dimasa, Tipperah, Tiwa, Sonowal, etc. But presently the people who speak the present form of the Bodo language are called the Bodos particularly the Kacharis and Meches. In the absence of written form of language among the Kacharis and Meches during the ancient and medieval periods there were little efforts for sensitising their own language and written form of literature. Since the introduction of the liberal education policy of the British, the people got an opportunity to sensitize their language and literature. The development gradually transformed to a medium of ethnic awareness among the newly emerged educated class of the Bodos under the banner of the Bodo Chatra Sanmilani. In subsequent stages, the Bodo language and literature succeeded in attaining a position to become a course up to the postgraduate levels including facilities of researches for doctoral degree.

Christian Missionary: Like most of the other ethnic tribal groups of Assam, the Bodos did not have any written literature prior to the emergence of Christian missionaries for the reason of the absence of any script of their own. It was the Christian missionaries who had first taken an initiative to give a written form of language to the Bodo tribe by using roman scripts. The missionaries had realised the importance of Bodo language from the point of their evangelical works. In consideration of the advantages, besides translating religious books into Bodo language, the missionaries had taken the responsibility of preparing grammar for Bodo language. Rev. Sidney Endle was the pioneer of preparing grammar in Bodo language. Further, the works of Rev. L. O. Skrefsrud, Rev. A. Kristiansen, Rev. H Holvorsrud are worth to mentioning. One of the primary tools of Christian missionaries for evangelical works was education. With the opening of schools along with Churches, the missionaries tried to introduce Bodo textbooks in the primary level of school.[2] But in true sense, the missionaries served the language for the sake of religion and not for development of Bodo language and literature.[3] This led to the failure in creation of people’s literature in Bodo language.

Brahma Dharma: The large scale conversion of Bodo people into Christianity by leaving aside their traditional Bathou religion, gave birth of reaction in the form of Brahma Dharma propagated by Kalicharan Brahma. The literature of the classical period was started to be written by the followers of Kalicharan Brahma namely Madaram Brahma, Satish Chandra Basumatary, Rupnath Brahma, Phorlang Baba (junior Kalicharan), etc. with a view to oppose the Christianity and to initiate a socio-religious reform movement among the Bodos to inculcate awareness on self-identity and self-respect. For the propagation of Brahma Dharma and its resultant initiatives for the socio-religious reform movement, Kalicharan Brahma emphasised on introduction of education, development of Bodo language and literature, raising of voices for political and social rights and for bringing unity amongst the cognate groups of Bodo tribe particularly the Kacharis and Maches. For attaining the goal, he patronised for an organisation among the Bodo students namely the Bodo Chatra Sanmilani and initiated for organising conventions. For successful implementation of his socio-religious reform movement, Kalicharan Brahma had inspired the young educated minds of Bodo community to come forward and work for the development of the community. This section of educated youths was credited for producing classical writings covering religious as well as valuable works on medicine and morality.

Bodo Chatra Sanmilani: The contemporary reports and writings of the European writers and ethnographers on the Bodo tribe made the educated class of Bodo people about their origin, identity and existence. According to the official census report of 1891, there were only 200,129 persons who used the Bodo language as against 263,186 persons in 1881.[4] Similarly, the number of Bodo people in Assam was 243,378 in 1891, which decreased to 239,865 in 1901.[5] Going through the statistics, Edward Gait[6] (1892 &1905), B. C. Allen[7](1901) and linguist G. A. Grierson[8] (1903 &1927) predicted about the gradual extinction of Bodo language in near future. At the same time, the ethnographic and history books prepared by the European ethnographers and writers had introduced the Western educated youths with their glorious past. These developments sensitized the first generation educated Bodos. They dared to endeavour for rescuing the community from extinction by developing their own language and literature.[9]

The Brahma Boarding established by Kalicharan Brahma at the auspices of Braham Dharma at Dhubri became the first centre of think-tank of the Bodos to envisage the development of Bodo nationality. Kalicharan Brahma encouraged the residents of the Boarding to take the initiative to bring all Bodo people living in different parts in the country under one umbrella socially and politically. At his initiative, few youths namely Rupnath Brahma, Satish Chandra Basumatary, Modaram Brahma, Iswan Mushahary and few others founded a students’ organization called Goalpaara Jila Bodo Chatra Sanmilani in 1915. The students’ organization was later renamed as Bodo Chatra Sanmilani and took its birth at Kokrajhar in 1919.[10] The aim of the student organisation was to take up measures to uplift the intellectual standard and to solve the economic problems of the students, to put into practice of their own language and to develop the feelings of love for their own community among themselves.[11]

The Bodo Chatra Sanmilani exerted remarkable influence on the conscience of the new generation Western educated Bodo youths in the state. Bodo students and gentlemen from different districts viz. Goalpara, Nagaon, Kamrup, Lakhimpur and even of West Bengal participated in the annual sessions of the Sanmilani. The participants’ recited poems, read out stories, essays and delivered lectures on socio-economic and cultural aspect and shared new thoughts for the development of Bodo language and literature. These sessions brought unity among the scattered Bodo population of different parts of the country to work together for the progression of the Bodo language and literature.[12] 

Satish Chandra Basumatary was the first Secretary of the Bodo Chatra Sanmilani. The first Annual Conference of the students’ organisation was held at Kokrajhar in 1919 where Kalicharan Brahma became the Chief Guest. He appealed to the Bodo student’s community and the masses to take keen interest on education. Few important points of his speech are:

“…education has an utmost importance in one’s life. It is the education by which the four objects of human pursuit - virtue, richness, love and beatitude are gained. One day the responsibility that we have for the community as well as to the world will come on our shoulder. Everything can be done through education. The maintenance of a family without education is like walking of a blind person without the help of a stick, but for an educated person it is like with a vision power. …to gather knowledge, students and educated ones, made an attempt immediately to publish the magazine, ‘Bibar’.”[13]

In the shed of congenial atmosphere created by the Chatra Sanmilani, the Bodo literature got a new surge. To save their language from oblivion as feared by many, the Sanmilani took the responsibility of publishing all sorts of available creative writing in Bodo language. The editorial column of the first issue of Bibar clearly stated that one of the objectives of the Sanmilani was to create a common platform for the exposure of hidden faculties and to bring out their talents, like songs, poems, essays and lectures on the stage. The endeavour of the Sanmilani inspired the new generation of educated class for creating literature in Bodo language and some master-pieces of poem, stories and plays were added to Bodo literature. It is pertinent to mention here that in 1888, the Assamese students’ community studying at Kolkata had established one literary organisation Asomiya Bhasa Unnati Sadhini Sabha for the upliftment of Assamese language and literature. For that purpose they had published one magazine “Jonaki”. The publication of the Jonaki magazine had an extraordinary impact on the development of the Assamese language and literature which was in a verse of extinction as a result of the introduction of Bengali language as official language in Assam by the British government at the persuasion of Bengali Babus in 1836. The publication of Jonaki as a mouthpiece of the Asomiya Bhasa Unnati Sadhini Sabha might have its impact on the publication of Bibar for the development of Bodo language and literature.

Bibar Magazine: Kalicharan Brahma tried to make the Bodos realise the importance of the development of language and spread of education for the overall development of the society. In pursuance of his motive, one resolution was taken in the first Mahasanmilani (convention) of Brahma Dharma in 1921 for the publication of a magazine. In consideration of that resolution, the Bibar (flower), a quarterly magazine was published by the Bodo Chatra Sanmilani in 1924. Satish Ch. Basumatary was the chief editor and it was published from 1924 and continued till 1940. In the beginning the magazine was published in hand written form. The publication of Bibar created a congenial atmosphere of literary creativity where young poets and authors could show their creative talents in writing for the first time in the history of the community.[14] It published articles and poems in Bodo, Assamese and Bengali languages on different subject especially on contemporary Bodo society and religious taste. The subject matters covered by the magazine had strong appeal to the society for earning modern education by the youths of downtrodden Bodo society. The appeal encouraged the educated youths to create a platform to express their feelings though writings. The development had ultimately given birth of healthy practices like writing and enriching their literature.[15] The magazine was published for a short period, yet it played a pivotal role for the literary works in Bodo language.

In the pages of Bibar, poems of Rupnath Brahma, Judhisthir Hagjumary, Jaladhar Brahma, Satish Chandra Basumatary, Bishnu Charan Basumatary, Jogendra Nath Kachari, Parasu Brahma were published. Poems entitled Garang sejani nachina (A song of the serja) and Bibar Khanai (Plucking a flower) of Rupnath Brahma and Methai (A song) of Judhisthir Hagjumary were published in the first issue of the Bibar. In the second issue poem entitled Binai (Begging) by Jaladhar Brahma, Bimaphisa (Mother and son) by Satish Chandra Basumatary, Gwdan Bhothor (The new year) by Bishnu Charan Basumatary, Phungni Solo (The tale of the morning) by Jogendra Nath Kachari were published. Similarly, later issues of the Bibar incorporated poems by the young poets of the time who wrote for the community and for the fellow people giving a clear call to shed ignorance, and move towards the path of education and brotherhood.[16]

Bibar Period: In consideration of the name of the periodical Bibar, the period is known as Bibar Muga or Bibar period. The period is also called Classical period because of the creation of some classical works by the writers like Madaram Brahma, Rupnath Brahma and Satish Chandra Basumatary. The Bibar Muga or Bibar period begins right from the time of the preparation for the publication of the periodical in 1919 and continued till the publication of another periodical Alangbar in 1938. While the educated Assamese intelligentsias were in a process for establishment of the foundation of modern Assamese language and literature with the help of missionaries and colonial authority, the Bodo educated class got inspired with the development along with other factors as mentioned above. Side by side, the educated Bodo class started their endeavour to clear their way for a parallel written form of literature in Bodo language too. Accordingly during Bibar period, the Bodo literatures were also emerged in different plate-forms like journals, periodicals, news papers, souvenirs, etc. Writings were published in simple and clear Bodo language, with a spirit of love for their society and community. The process of gradual standardization of Bodo language was also took place along with the following of style, technique and metres from Assamese and Bengali literatures. Noticeably, most of the writers of that period were from student community. While they were acquainted with the liberal Western thoughts, were also guided by the philosophy of Brahma Dharma. In course of socio-religious reform movement they tried to use writings as a tool against all injustices and discriminations inflicted on their people. They tried to establish a spiritual and enlightened Bodo society by awakening the people with their writings. Accordingly, many of the writings of that period were influenced by the Vedic philosophy.[17]

The writers particularly tried to develop a few branches of literature like poems, songs, essays, stories, and dramas. Rupnath Brahma and Madaram Brahma ushered a new era for Bodo literature with the publication of a book of poems and songs in 1923 entitled Khanthai Methai (Poem and Lyrics). The Khanthai Methai was jointly edited by Rupnath Brahma and Madaram Brahma and the book consisted of twenty-six songs and eight poems. The contributors of those poems and songs were Rupnath Brahma, Madaram Brahma, Satish Chandra Basumatary and Surendra Nath Brahma. Lyrics like Ondo Jongkhobo Apha (Be merciful to us too, O! father), Apha laori (Oh! Father Almighty) and Foidong Phipha Donoiso (We have come today Oh Father!) were devotional songs with deep philosophical meaning. The lyrics of Rupnath Brahma entitled Apha Gojong (Luminous, oh my father), Iswrni nam (Sweet is the name of God), Iswrnao Binai (Begging for a Blessing from God), Phwido Apha (Come oh, Father!) had been incorporated in the collection.

Khonthai Methai also contained a number of romantic poems. Poems like Ayo Bibar (Oh Flower) Bibar Khanai (Plucking a flower) and Angni Khoina (My Bride) were some examples of romantic poetry of the Bibar period. The rest were poems dedicated to the cause of the uplift of the community. Jakhangdo Borophor (Awake oh Bodos), Lekha Phorong (Let them learn), Bung Borophor (Tell oh Bodos), Boroni Khwntha Boroni Bathra (About the Bodos), Habab Phongbai Godai (Oh my younger brother) Swnab ni Boro (The Bodos of the western part) were poems dedicated to awakening the people from the slumber of ignorance and self abnegation.[18]

Besides Khonthai Methai Modaram Brahma contributed a poem collection entitled Bodoni Gudi Sibja Arw Aroj (Bodo Hymns and Prayer Songs) published in 1926.

This collection incorporates Hymns, devotional songs and prayer songs. Critics identify it as the first ‘noble number’ and ‘song celestial’ written in Bodo language. Dwarndra Basumatary’s poetical works Jwhwlao Jalia Gothophwr Jwng (Young Heroes we are!), Ma Isi Mwjang Dinwini Dinalai (How sweet is the Day!) and Jagai Jennai (The beginning) were also remarkable to awaken the society. Other contributors like Kshitish Brahma’s poems Okha naisi (The Dawn), Bilagur Saonai (Burning the Bilagur), Udang Bwthwr (The Spring Season),  Bwisagu Garza and Prasanna Kumar Khakhlary’s work Bathou nam Baikhanguni  Gidu were important in this regards.[19]

The magazine Bibar set the tone for prose writing. The number of prose writings during the Bibar period was scanty because most of the prose writings were in Assamese and Bengali languages reflecting people’s problems and aspirations. Rupnath Brahma’s writings Boro Kacharir Sangkhipto Parichay, Kachari Jatir etibritta and Boro Kachari Sanskritir Kinchit Abhas are some important prose writings in Assamese language of the period. Besides Rupnath Brahma’s writings, works like Kinchit nevedan, Bodo Jatiloi Kei Akharman, Karma, Jatiya Sahitya are also worth to mention. In spite of that a good numbers of prose works were also written in Bodo language during the Bibar period by Bodo writers. Satish Chandra Basumatary wrote Ma Jalang Khw, Bathrani Seroi Cholo and Dao Sougbainai under a pen-name Shrimati rangdini Phagli. Jogendra Nath Kachari wrote Abrani Cholo and the translated work Jadu Bunglangnai published in the Bibar.[20] Besides this Ma Jalang Khw by Maniram Islary, Boroni Rao, Anglani Bathra and Noni Maidang by Anand Mushahary, Boroni Nidan by Maniram Samphranari deserves special mentioning.[21]

The Bibar period was also remarkable for development of Drama literature. Satish Chandra Basumatary was pioneer in Bodo dramatic literature. He wrote dramas for performance in Jatra-dol called Sainasali in Bodo. His important dramas were Rani Laimuthi, Naiphin Jayoi , Dwrswn Jwhwlao, Bikhani Or. Satish Chandra Basumatary was followed by Dwarendra Basumatary who is called ‘Natya Samrat’. Dwarendra Basumatary’s creation were Nilambar, Sukharu-Dukharu, Bima-Batul, Juli-Bijuli, Chitrangada, Sonani Maibang, Ranjalu Jwhwlao, Nason-Kalason, Neehari, Danik Raja. Dwarendra Basumatary had created his dramatic works covering both the Bibar and Alongbar period. Umesh Mushahary wrote his famous drama Jal Taranga. Other dramatists of 1920’s, 30’s and 40’s were Maniram Islary, Madaram Brahma, Nabin Narzary, Sundar Sing Wary and Lalmohan Brahma.[22] Hamphe , Bima bathul, Mewar Kumari, Noyothi, Basaspati Mishra, Pap Mukti, Raj Puja  were remarkable drama creation of Maniram Islary. Besides him creation of Modaram Brahma Raimali, Dimapur Nwgur Bainai, Saudung Bairagi are worth to mention as drama creation of the period.

The Bodo literature of the Bibar period laid down the foundation of modern Bodo language and literature both in form and technique. The literary works of the period were the models for the next generation of Bodo writers. This development had surcharged the Bodo society and produced a new generation of people with a spirit of love for their community. This development created ample scopes to the Bodos to make progress in all fronts. Thus, the efforts of the student community had laid the foundation of the present form of Bodo language and literature. On that foundation the demand for the introduction of the Bodo language as a medium of instruction was raised during the post-independence period by the Bodo Sahitya Sabha and supported All Bodo Students Union (ABSU).

Alongbar Period: The Alongbar period was the second phase literary development of the socio-religious movement launched by the leaders of Bibar age. It was started in 1938 with the publication of the first issue of Alongbar Magazine under the joint editorship of Pramod Chandra Brahma and Khagendra Nath Brahma. The whole period from 1938 to 1951 is marked as the Alongbar period of Bodo literature after the name of the periodical. In the Alongbar period, the Bodo literature took an independent form and the litterateurs of that generation were the real architects of the Bodo literature. By that time the reformation movement of the Bodos was about to be accomplished and the Bodo society started enjoying the fruits of the reform movement.[23] Among the contributors of that period names of Pramod Chandra Brahma, Khagendra Nath Brahma, Iswan Mushahary, Ananda Mushahary, Kali Kumar Lahary, Munidra Sumpramari, Jagat Basumatary, Brajen Islary, Mahini Mahan Brahma, Maniram Sumpramari, Kitish Brahma were prominent. This new group was mainly responsible for introducing the new trend of writing in Bodo literature, which was in existence in the literature of other advance languages of that period. The remarkable change of Bodo literature in Alongbar period was shifting from Classicalism to Romanticism.[24] With the gradual development of literature in Bodo language the society witnessed a marked change in their traditional thinking and was open to modern ideas.

Modern Period: With the establishment of the Bodo Sahitya Sabha, a literary association exclusively for the development of literature in Bodo language, in 1952, the modern period of Bodo language started. The modern period was contributed by the educated section of Bodo people from different fields like social workers, writers, politicians, scholars, teachers, etc. embracing every sphere of literary and linguistic field to arrive at the present state. The pioneers among them in the initial stage were Kali Kumar Lahary, Rahendra Narzary, Bineswar Basumatary, Manaranjan Lahary, Ramdas Boro, Dharanidhar Wary, Ranjit Kumar Basumatary, Tarun Narzary, Rupnath Basumatary, Daniram Basumatary, Surath Narzary, Shachindra Basumatary, Harihar Brahma, Iswar Brahma, Kamakhya Narzary, Jogendra Nath Basumatary, Prasenjit Sing Brahma, Birendra Brahma Patgiri, Samar Brahma Choudhury, Kamal Kumar Brahma, Charan Narzary, Jagadish Chandra Brahma and many more.[25]

In the post-independence period, the The Bodo Sahitya Sabha had started a new journey of struggle and progression right from establishing the language as a medium of instruction in 1963 till the inclusion of the language in the list of scheduled languages under the Constitution of India in 2003. In this long journey of Bodo language and literature, a large numbers of known and unknown Bodo people had contributed in their own level for establishing the language in the present stage as well as in the inclusion of the language in the Scheduled list of Indian languages to make the Bodo language one and only tribal language of Assam in the list. It is pertinent to mention here again that besides pursuing for creation standard literature in Bodo language, the Bodo Sahitya Sabha had to gone through a long struggle for the adoption of one proper script for Bodo literature. The community was in a long dilemma for selection of script between Assamese and Roman scripts. Finally at the intervention of the Union Government, in 2000, the Bodo Sahitya Sabha decided to continue their literary journey only with the Devanagari script for the Bodo literature ceding both the Assamese and Roman scripts.

Thus from the above discussion it gives us a clear impression that the Bodo Chatra Sanmilani had played a special role in establishing a firm foundation of the Bodo language and literature in the modern period through their literary patronage and pursuits. In regards of periodicals, with the publication of certain issues of the Bibar, a number of magazines started to appear in the subsequent years among the Bodos. The Jenthokha (ed. by Satish Ch. Basumatary, 1926), Bithorai (ed. by Pramod Ch. Brahma, 1932), Rup O Chintadhara (Musri Arw Sansri, ed. by P. C. Brahma, 1937), Alongbar (ed. by P. C. Brahma,1938), Hathorkhi-Hala (ed. by P. C. Brahma, 1940), Chifung, Nayak (ed. jointly by M. M. Brahma and Jogen Hazarika, 1940)[26] were the prime magazines which created new enthusiasm for the Bodo language and literary development. The stronghold of the Bodo literature during that time were the trio - Satish Ch. Basumatary, Rupnath Brahma and Modaram Brahma, who, in the first quarter of the twentieth century were the progenitor of the Bodo literature. Pramod Ch. Bhattacharjya rightly compares them with the trio of Jonaki Age of Assamese literature – Lakshmi Nath Bezbaruah, Chandra Kumar Agarwala and Hemchandra Goswami.[27] These literary developments had tremendous impact on the educated class of people. The writings widened the horizon of their knowledge and made the people aware for their language, literature, education and society.

Findings: From the above discussion we can come into few conclusions as mentioned bellow:

1. Prior to the emergence of the British in Assam, the Bodo language had failed to leave much impact in the field of literature due to lack of any written form of the language.

2. It was the Christian Missionaries who were primarily responsible in giving a written form of structure to the Bodo language.

3. Kalicharan Brahma had taken the challenge of Christian missionaries to save the Bodo culture. He rightly emphasised on revival of their own language and literature along with spread of education among the people.

4. The western education had provided an opportunity to the educated class of Bodo people to realise the real challenge of the existence of their language. They dared to take the challenge under the banner of the Bodo Chatra Sanmilani.

5. The Bibar, mouthpiece of the Bodo Chatra Sanmilani had forwarded a platform for the educated Bodo section to create their own literature in their own language.

6. The publication of the periodical Bibar gave birth of a period called Bibar Muga followed by publication of a series of periodicals for promotion of different branches of Bodo literature. With this the foundation of the modern Bodo language and literature was almost completed during the pre-independence period leaving sufficient scopes for further improvements of the Bodo language and literature in the post-independence period under the guidance of the Bodo Sahitya Sabha.

7. The literary pursuits of the Bodo Chatra Sanmilani had not only helped in the development of Bodo language and literature but also played a major role in developing political will among the people and make the people conscious about their rights.

1. Allen, B. C. (1901) Census of Assam, Vol. I.

2. Basumatary Satish Ch. (ed.)(1924) Bibar, Kokrajhar Bodo Sanmilani, Kokrajhar.

3. Boro, Anil Kumar (2010) A History of Bodo Literature, Sahitya Academi, New Delhi.

4. Baro, Madh Ram (2007) The Historical Development of Boro Language, N. L. Publication, Guwahati.

5. Brahma, Raju K. (1994) Boro Thunlai Jarimin Aro Thunlai Bijirnai, Kokrajhar.

6. Brahma, Shekhar (2006) Religion of the Boros and Their Socio-Cultural Transition: A Historical Perspective, DVS Publishers, Guwahati.

7. Census Report of India, Assam, 1901.

8. Gait, E. A. (2008) A History of Assam, EBH Publications, Guwahati, Indian Reprint.

9. Gierson, G. A. (1927) Linguistic Survey of India, Vol. III, Part. II.

10. Kachari, Bana L. (1981) Jana-Sevak Rupnath Brahma, Asom Sahitya Sabh, Guwahati.

11. Lahary, M. R. (2002) “Bodo Literature in the Bibar Age- An Assessment” in Sonathi Khampha, Souvenir, 41^st Bodo Sahitya Sabha Conference, Basugaon.
12. Moshahary, Premananda (2007) “Development of Language and Literature of Indigenous Tribal People of Assam, with special reference to the Bodos,” in The Bodo, 32^nd issue.
13. Narzary, Bidyasagar (2007) Upendra Nath Brahma: Life and Philosophy, Chirang Publication Board, Dhaligaon.
14. Sarmah, Satyendra Kr. (2017) History of Education Among the Bodos, N. L. Publications, Guwahati.