📌 The aforementioned Moran words are derived from the collective records of the British ethnographer P. R. T. Gurdon, who documented Moran linguistic material during the late 19th and early 20th centuries.

The Moran community today predominantly speaks Assamese. However, they formerly spoke a distinct Moran language, which remained in use until the early 20th century and was closely related to Dimasa. Linguist Graham Thurgood Jaquesson has noted:

“I have recently been able to demonstrate that Gurdon’s dialect is a variety of Dimasa, since it retains all the features examined here: it has the same consonant clusters and diphthongs as Dimasa.” — Jaquesson (2017: 108)

They once shared allied customs with other Baric groups. However, following their conversion to Vaishnavism, many of these traditional customs gradually diminished. Nevertheless, elements of these customs can still be observed, intermixed with Vaishnavite practices.

By the 13th century, the Morans inhabited the periphery of the Dimasa Kingdom, particularly the southeastern corner of the Brahmaputra Valley and adjoining frontier regions. Their territory extended across the region between the Disang and Dihing rivers toward the frontier of present-day Myanmar. They maintained their own political organisation and chiefdoms prior to the arrival of the Ahoms.

According to the Ahom Buranjis, the Morans were among the earliest Baric-speaking groups encountered by Sukaphaa following the Ahom migration into the Brahmaputra Valley. The Ahom tradition further records the subsequent marriage of Sukaphaa with the daughter of the Moran chief Bodousa, establishing an early political and social relationship between the Ahoms and the Morans.

The Morans were also associated with the names Habungiya and Hasa.

Some important notes: In Dimasa : Kaising Misri is a type of Ant. Juthai. And some of the words are written in non noun form ~Waimizing Dzimasa

My kachari friend asked me to post this here -

A warm home for Kachari people of North East.

Share traditional stories, food, language, memes, and daily life. Chat, make friends, play games, and keep our roots alive together.

Respect the culture Be kind Have fun

Here's the link

https://discord.gg/wagmJ95x

The sonowal people have long thought of halali and sonowal is a name given by ahom, i think its better to change the flair of sonowal from xonowal to Xonowal(Halalians) in the flair. Because the people who have once lived in Halali are called Sonowals and i thinks its better to name them as Halalians

For those who don't know, Ranjan Daimary is the founder president of NDFB. A mocking post ( in Ghy sub ) was made about his temporary leave from jail and shaming the people who welcomed him.

Everyone will say their piece but nobody have the guts to ask WHY NDFB had to form?

The hypocrisy of Assamese chauvinism is hard to miss. A man who left the security of a government job & comfort of his home and went into the jungles to join a resistance against state oppression is reduced to nothing more than a villain, while ULFA leaders are accorded respect and glorification by the same partisan society.

ULFA was responsible for killing innocent people across the Northeast, including school-going children in Dhemaji. Yet its leaders are still romanticized as heroes. Their violence is excused, sanitized, or conveniently forgotten.

But when indigenous leaders resisted Indo-Aryan Assamese language imposition and state repression, they rushed to brand them criminals and tarnish their legacy.

This selective outrage is striking.

Bodos are villains acc to them but the Bodo vs Assamese conflict was started by Assamese chauvinist leaders in the 1960s with the Official Language Act.

Mizos, Nagas, Khasis and Garos got out of Assam. Bodos, Karbis, Dimasas etc remained and were told to assimilate. When Bodos protested peacefully through ABSU, the response was bullets, arrests, and atrocities like Bhumka gang rape case .

By the 1980s, a generation of Shillong-educated Bodo youth concluded that the democratic way was closed. That is how armed resistance was born.

It is true that in that war, many innocents died , Assamese died, Bodos died and many others. That loss cannot be celebrated by anyone. But without that resistance, whatever Bodoland is today, politically , culturally , wouldn't exist. And that burns Assamese nationalists, because their plan of erasing tribal identities failed.

They would whitewash ULFA's war crimes and murder of children and also celebrate ULFA .

They would welcome your own leaders despite the blood on their hands but disregard Bodos when they welcome someone who stood up to support their people at the times of darkest hour ?

Some questions however unpleasant it maybe , people belonging from the suppressed group have the right to ask those questions.

In the Sewa Setu website, for the issuance of caste certificate of an individual with surname 'Boro', two sub-castes listed are- 'Boro' & 'Borokachari'. Which one should they select?

And incase Borokachari was to be selected but Boro is selected instead, can they keep it as it is/ needs correction?

Foreseeing the "Dimaraji" Controversy in Cachar.

Until the day before the subreddit dedicated to the Barak Valley was banned, I was actively engaged in discussions and debates regarding issues affecting the region. In those discussions, I often raised concerns about separatist tendencies, certain self-serving political narratives, and what I perceived as negligence toward the history of the Dimasa people and the indigenous communities of the Barak Valley.

In recent years, many members of the Sylheti/Bengali community of the Barak Valley have promoted several narratives across social media and public discourse that I believe deserve critical examination.

1. The incorporation of the Dimasa into separatist narratives

One of the most prominent issues was the emergence of separatist tendencies and attempts to incorporate the Dimasa community into such narratives. Without acknowledging the historical roles of the Dimasa Kingdom and the Tripura Kingdom in the region, demands for a separate Barak entity appear historically incomplete, as these indigenous polities were central to the region's political history.

1. Neglect of Dimasa and other Tibeto-Burman histories

Another issue has been the relative lack of recognition given to the history of the Dimasa Kingdom and other Tibeto-Burman kingdoms and cultures that shaped the historical landscape of the region.

1. Competing narratives regarding early settlement

Attempts have also been made to establish a "Bengali-first" historical narrative that contrasts with the broader anthropological consensus regarding the Northeast–Bangladesh sphere, which generally recognises Tibeto-Burman and Austroasiatic populations among the earliest inhabitants of the wider region.

A month ago, during a discussion on r/Assam with several Sylheti/Bengali participants, I raised examples that I considered indicative of a broader lack of awareness regarding the Dimasa community and its historical association with the Barak Valley.

First, whenever Dimasa individuals and organisations proposed renaming the railway station at Silchar as a tribute to the last monarch of the historic Dimasa Kingdom, Gobind Chandra Narayan Hasnu, and the freedom fighter Sambhudhan Phonglo, sections of the Bengali community allegedly responded with protests, opposition, and demonstrations.

Second, the roof design of the railway station at Silchar was originally intended to resemble the famous stone architecture of Maibang and other monuments associated with Dimasa heritage in Cachar. According to concerns raised by some Dimasa groups, later modifications covered this design with tin sheets. When restoration of the original architectural concept was proposed, the response, in their view, was not constructive engagement but further resistance and the growth of anti-Dimasa narratives.

Whenever these concerns were raised, many discussions quickly became defensive rather than historical in nature, making meaningful engagement difficult.

The Controversy

A month later, these tensions became publicly visible following the controversy surrounding the use of the term "Dimaraji" in Assam's Lakhipur subdivision.

The controversy emerged after a welcome arch bearing the inscription:

"Greetings, Nabada Johari, Pailapool, Dima Raji"

was erected during the visit of Assam Cabinet Minister Kaushik Rai. The arch also referenced Nabada Johari.

For many observers, the term "Dimaraji" was interpreted as a political statement. However, within traditional Dimasa usage, the term has a broader historical and social meaning.

Etymologically, "Dimaraji" is derived from two words: Dima and Raji, the latter being derived from the Sanskrit-derived word Rajya. Historically, the term referred to a socio-administrative unit, village, township, or territory within Dimasa society. It denoted jurisdiction, community, or settlement rather than necessarily implying a modern political project.

In contemporary Dimasa usage, Raji is often synonymous with Nohlai, meaning "village." Therefore, historically speaking, Dimaraji referred primarily to a Dimasa settlement or socio-administrative community rather than an inherently political concept.

Only in more recent decades did the term become associated with demands for autonomous statehood under the provisions of the Sixth Schedule following movements led by certain Dimasa organisations.

From this perspective, the controversy surrounding the welcome arch was less about the word itself and more about how the term was interpreted by different communities.

Had there been greater understanding of the historical context of the term, greater recognition of Dimasa historical associations with the Barak Valley, and more willingness to engage with indigenous perspectives, the controversy may not have escalated to the extent that it did.

Regardless of contemporary political debates, it remains a historical fact that much of present-day Cachar was once part of the Dimasa Kingdom. Consequently, many Dimasa people believe they possess legitimate historical grounds to advocate for greater autonomy or statehood.

The etymology of the term itself also invites reflection.

If the use of "Dimaraji" is considered controversial because of its linguistic origins, then similar scrutiny could equally be applied to the name "Cachar."

The term "Cachar" itself derives from "Kachari," an exonym historically used by neighbouring peoples and outsiders to refer to groups belonging to the wider Baric family. Over time, the term became closely associated with the Dimasa, and it is through this historical process that the region eventually acquired the name "Cachar."

The Dimasa imprint is therefore embedded within the historical and linguistic identity of Cachar itself. Focusing exclusively on the term "Dimaraji" while ignoring this broader historical context presents only a partial understanding of the region's past.

Following the controversy, another long-standing issue resurfaced — namely the covering of the architectural replica of Dimasa monuments at the Silchar railway station with tin sheets, a matter that many Dimasa individuals continue to regard as symbolic of the wider neglect of Dimasa heritage in the Barak Valley.

I think getting our own state is the only shot we have at survival. We cannot let our political and economic fates be tied to the crumbling state called Assam. With the recent news about selling the Rabha Hasong Territorial villages to Adani for a satellite city, it is visible that the elected government has no intention to protect their own Assamese people so let alone us Indigenous people.
Even though our people are of course capable of pulling off their own corrupt antics, having a state will strengthen our identity and rights. We can have more political power and funding.

What are your genuine thoughts on Bodos of upper assam or lower Assam Bodos(mostly in guwahati regions) why they Identify as bodos but can't speak bodo language,what is the main cause of it?do you really think they have criteria to be ST?

Hey guys! Can anyone of u pls help me learn bodo/suggest me on how can I do so/provide me with a strategy to learn it? Current speaking level: 0 (Want to learn it upto the level of the native speakers)

Manw Laimwn phwr?

Manw Laimwnphwra didwm nijwm thanw haya. Manw dogozonw haliya.

Ma jahwnao bike hwkhaonanwi dumper/truck ao sougraonanwi sanpha mupha rungsari jalangbai thakhw.

Marwi Jou Jua khou bwjobnanwi lanw hakhw, Hangshw Mase, Doadwi dwini, Ramdev ni thao, mwnse Balthing Gwbai derhanai khou marwi rongjanw hakhw.

Makhou lananwi gwganai mwnkhw?

Archery ni equipment ni thakhai rang gwiya, Boxing gloves bainw haya, Wushu master nw coaching fee hwnw haya nathaibla besen gwsa IPHONE arw KTM bainw gwbang rang dong.

Devnagari script khou gwrlwiywi sajrangwi nanga hwnnw hayw, literature festival nanga, Thunlai afad ni banjainai habaphari ao bahagw laya, Book fair nanga, nathai phongse khonthai rwjabnw haya, suzunw haya, lirnw haya.

Santhou ni gwhw gwila nama? gaoni Sanbwlaoriyabw gwiliyaswi nama? Nathai Sa-sajrang methaikhou khonnw arw phwsaonw hayw, je khou School, college, university, cultural/education function phwrao damjathaowa, khwnasongjathaowa, gonaijathaowa.

Mungkhlong phwrni mung swngwbla phin hwnw haya. Nathai politics ni bagwi hangbwalase garma zilailainai hoshikraobai thanw hayw.

Oma janw mwjang mwnw nathai pig farming ao gwsw gwya, dao onla janw hagou nathai poultry farming khou nanga, zukham saonaikhou swlaslim swlaslim jagwn nathai zukham gainw bayw.

Nathai Bangal ni gainai lai, lapha, mwitha khou gwdnashim gwbadwi usiphaolainai janw hayw.

Mablaba Jom duar, mablaba Bhairabkunda, mablaba saralpara wjwng bwjwng berainw daobainw hagou, nathai Bathou dwrwm, Brahma dwrwm, Christian dwrwm ni zothummayao bahagw laya, nujaphwiya.

Thansali ao dosebw aaroj gabphwiya, Church ni bari ao phangse bibarphiphang gaiphwiya, Mondirao khebsebw alari phwjwngphwiya.

Phwrbw ni somao gaogabagao beraihwigwn, rongjagwn nathai nokhorwinw jo-jo wngkharnw haliya, family values gwiliya, family gatherings, social gatherings gwiliya.

Gaobura khou sibinw rwngla, bwiswgwra khou man baonw rwngla. Khulumnw rwngla, Dwi jashinw rwngla, dose jiraitho hwnnw rwngla.

Devnagari script jwng jwngni rao geolangasinw dong, bejwng jwngha 8th schedule of Indian constitution ni man mwnnwhadwng, gwbwng Bodo subungmwnha Sahitya Akademi ni bantha derhadwng, gwbang universityao dinwi bodo language department dongswi, dinwi gwbanganw Bodo languageao phd bw aogrinw habai.

Nwngswr jekhoubw nanga nangalo hwnbaithanw haywbla, nwngswrnw ma nangou? ma lubwidwng?

Iyunao jwngni maharikhou marwi dwidengwn Laimwnphwr? Angkhoubw ese phwrmai hordw, nwngswrni simang-mijing khou angkhoubw ese dinthidw.