< Previous“Nothing could deter Bodofa! He was courageous, brave and right in his thinking, and thus had no fear of any oppressor. He circumvented all forms of oppression and atrocities by rending the slogan: Live and Let Live!” Bodofa Upendra Nath Brahma was born on the 31 st of March 1956 in the Boragari Village of Dotma Block in the present day Kokrajhar district. His mother was Lepshri Brahma while father was Monglaram Brahma. He was preceded by two brothers and sisters each, and thus was the fifth and the youngest child of the family. Like the other families in his village, Bodofa’s family depended on agriculture for a living. They could barely make ends meet. Thus, he faced several hardships in his life since very early. The challenges that life brought, however, could not stifle the zeal, fervour and vitality of the young Bodofa. He graduated with a prestigious merit scholarship here or passed the examination with flying colours there— he had an undying zeal to excel, and nothing could stop his pursuit of knowledge. The meagre income of his family could not support the educational requirements of Bodofa. As such, he had to attend school without 6 Celebrating the Universality of the Legacy of Bodofa Upendra nath Brahma (Originally published in The Assam Tribune on the 31 st March 2025) 50Chapter 6 adequate books all throughout. When he lost his father in 1973, he was further pushed to the wall. He had to make up his studies in an itinerant book shop by the name of Sri Guru Library in Dotma. Bodofa often visited the shop and spent time, there, reading the books that he could not otherwise afford. These hardships accompanied him while he went for pursuing his higher studies in the prestigious Cotton College (present day Cotton University) too. He could hardly afford even the highly subsidized hostel fees of the Third Mess. Notwithstanding these difficulties, he completed his Pre University Studies with Letter Marks in Physics and thereafter completed his B. Sc. (Honours in Physics) in 1981. Bodofa took up the job of an Inspector of Income Tax under the Ministry of Finance in 1984. However, such was his thirst for knowledge that he completed his BA from Kokrajhar College in 1985, and later on his M. Sc. from Gauhati University in 1986. Thereafter he started pursuing studies in Law under Gauhati University, which he could not complete as there was a greater calling that he responded to. Bodofa was also a prolific writer. He wrote extensively in Bodo, Assamese, Bangla and English. Most prominent writings of Bodofa are to be found in the magazine by the name of “Orkhi” which he edited in the 1980s. This magazine served as a powerful mouthpiece for the social transformation of the Bodos and other marginalized communities. His thoughts on social, economic and political future of the Bodos were widely circulated through the different editions of this magazine. Yet again, to reach out to a wider readership base, Bodofa started a weekly “The Bodoland Times” on the 2 nd March of 1987. He was a born leader! Small in built and physique though, Bodofa proved to be head and shoulders above his peers right from his young days. His charisma and energy had no parallels. He travelled throughout the length and breadth of the Bodo inhabited regions of Assam and united them. At the young age of 22, he became 51Chapter 6 the President of All Bodo Students’ Union (ABSU) in Goalpara District in 1978-79. In 1983-84, he was made the Vice President of the ABSU. The ultimate calling came when he became the President of the ABSU during its 18 th Annual Conference held on the 29-31 May, 1986. He emerged as a mass leader among the Bodos voicing for their Constitutional Rights and entitlements as citizens of India. Bodofa was born at a time when the Bodos and other tribal communities of Assam were facing the dangers of land alienation, linguistic marginalization and overall deprivation from the benefits of India’s development. Thus, the 1950s and 1960s were definitive years for the Bodos, characterized by socio-political marginalization, economic struggles, and the beginning of socio- political and cultural assertion. Historically, they had become marginalized since the onset of the colonial period, which continued in the post-independence era. Their lack of adequate political participation and representation, and issues such as land alienation and lack of access to modern education and government employment exacerbated their economic backwardness and social discrimination, leaving them vulnerable, exploited, and neglected. Efforts to conserve and protect their language and cultural identity faced severe obstacles. It was in response to this call of the times that the Bodo Sahitya Sabha was formed in 1952, followed by the formation of the All Bodo Students Union (ABSU) in 1967. These organizations were largely non-political, though, and worked for the socio-economic, literary and cultural upliftment, and preservation of the identity of Bodos and other communities. Thus, this period marked the early stages of socio-political mobilization, laying the groundwork for later movements, as the state not only failed to address but rather suppressed their demands using repressive forces, igniting the demands for autonomy and self-determination. 52Chapter 6 In 1986, when Bodofa became the President of the ABSU by sacrificing his life of comfort and luxury as a government officer, he meant serious business! He was on a Mission and vowed to end all forms of oppression, violence and discrimination faced by the Bodos and other marginalized communities. Being a lover of all peoples and their well-being, he could not tolerate the social exclusion and cultural violence faced by them at the hands of the Assamese chauvinism. He outrightly advocated for their constitutional rights, dignity and justice, and total liberation from the web of domination by creating a separate state of Bodoland. Hence his slogan: Divide Assam 50:50! Within the five eventful years that Bodofa led the Bodoland Movement, his revolutionary philosophy, zeal and action programmes awakened the consciousness of the Bodos and other marginalized communities. There has been no stopping ever since. Even though the movement led by him was democratic and peaceful, there were numerous occasions when excessive repression was meted out on the innocent and poor Bodos by the forces. Nothing could deter Bodofa! He was courageous, brave and right in his thinking, and thus had no fear of any oppressor. He circumvented all forms of oppression and atrocities by rending the slogan: Live and Let Live! He called for peaceful dialogue and negotiation, rather than repression, in resolving the issues and concerns of the vulnerable groups and communities. He was a true patriot and a great Indian Nationalist- and thus adopted the stance of Nationalist Socialism while leading the Bodoland Movement. He kept the rights and dignity of the Bodos and other marginalized communities in the front without ever compromising on the integrity and security of Indian Nation. Bodofa was a lover of science. He adopted a scientific approach to problem-solving in the fields of linguistic development, social transformation and achievement of political rights. He believed that in order to strengthen democracy, it was essential to create 53Chapter 6 a society where the scientific-temperament reigned supreme among the citizens. This, he believed, would eventually lead to the establishment of a scientific democracy: a democracy that guarantees egalitarian society. Thus, he had called for establishment of adequate numbers of educational institutions that promoted science and technology. Bodofa left this world too soon on the 1 st of May 1990, at the young age of 34. Though he died very early, his legacy continues to inspire students, activists and leaders who advocate for social and political change through peaceful, nonviolent and scientific means. His philosophy and actions for social justice has been well-appreciated today. In recent times, Hon’ble Prime Minister of India Shri Narendra Modi Ji has paid tributes to Bodofa and acknowledged his phenomenal contributions on several occasions. Hon’ble Home Minister of India Shri Amit Shah Ji has already named a street of Delhi after Bodofa in order to celebrate his great contributions. The Hon’ble Chief Minister of Assam Dr. Himanta Biswa Sarma has declared his day of birth, that is, the 31 st of March every year, as the Students’ Day of Assam. The Upendra Nath Brahma Trust has established “The Bodofa Upendra Nath Brahma Soldier of Humanity Award” in order to honour the outstanding work and contribution of individuals towards upliftment of humankind, especially, those in margins of the society! Today, the legacy of Bodofa has profoundly impacted many generations of our society. Bodofa’s revolutionary ideals illuminate a path that steer away from hatred and destruction, and point towards freedom, justice and victory— Sangharsh to Nirman— a roadmap where everybody becomes the winner! It is only because of Bodofa that a roadmap for peace was made possible in Bodoland region. Thus, as we commemorate Bodofa as a champion of the marginalized and oppressed, one who advocated for the rights of the poor, vulnerable, and discriminated, we also celebrate his life and teachings that emphasized the importance of peace, understanding, and conflict 54Chapter 6 resolution through negotiation, dialogue and reciprocity. Herein lies the universality of his legacy. Bodofa may be long gone from this world, yet he remains in our midst– a constant inspiration to have no fear in the pursuit of our constitutional rights, human dignity and social justice!In every chapter of human history, land has served not merely as territory but as the foundation within which societies, cultures, ideas and ideals are forged. Land is the ground on which civilizations have risen, emplaced cultures, and redefined identities over time, space, and social landscapes. The Bodoland Region, rich in diverse cultures and traditions, finds itself at a historic crossroads where a long-overdue reformation in land administration is now paving the way for renewed dignity, empowerment, and sustainable development through a series of reforms. Even after India celebrated its independence in 1947, a critical sector that should have underpinned rapid national progress— land reform—continued to struggle with deep-rooted challenges in the Bodoland Region. Governed by the stringent provisions of Chapter X of the Assam Land and Regulation Act of 1886, vast tracts of land within and around Bodoland languished under neglect and non-implementation. In the 47 designated tribal belts and blocks within the present Bodoland Territorial Region (BTR), along with an additional 19 lying outside its ambit, land disputes festered. Over decades, significant segments of land fell prey to encroachment and alienation, often through mechanisms of usury and fraud, leaving many of the indigenous and tribal communities disenfranchised and exposed to exploitation. 7 Land Justice as the Foundation of Civilization A New Era for Bodoland Region 56Chapter 7 The decades-old mismanagement of land records, disputes, and settlements has not only disrupted economic growth but has also deeply affected the social fabric of the region. Land, being an essential need of human dignity, the people were robbed of its promise as a secure anchor for families and communities as their livelihoods, heritage, and identity. Recognizing the intrinsic link between land and human dignity, the present BTR Government has embarked on a comprehensive reform agenda that is as visionary as it is practical. Today, every bonafide citizen of Bodoland Territorial Region —irrespective of caste, community, or historical disadvantage—is being extended the promise of secure land rights, under both the amended provisions of Chapter X of the Assam Land and Revenue Regulation, 1886, and the spirit of inclusion as envisioned in the Sixth Schedule to the Constitution (Amendment) Act, 2003. Over the past four and a half years alone, the BTR government has reached a significant milestone by providing land rights to more than 26,775 families within revenue villages. Further, 32,798 Individual Land Title Distribution and 1161 Community Land Title Distribution have been completed till date under Forest Rights Act 2006. In parallel, various land-related services delivered through both offline and online platforms have benefitted approximately 3,23,178 individuals. This hybrid approach—merging traditional mechanisms with modern technology—is creating a resilient ecosystem for land governance, geared to overcome the inertia of centuries-old practices and catapult the region into a future of transparency and fairness. mission Bwiswmuthi: The Engine of Transformation At the heart of these transformative changes is the flagship initiative, “Mission Bwiswmuthi 1.0.” The outstanding results of Mission Bwiswmuthi 1.0 will now be followed by the launch of Mission Bwiswmuthi 2.0. In the first phase, the mission 57Chapter 7 streamlined administrative procedures, secured land rights for citizens, and enhanced trust in government services across the region. The project offered fourteen pivotal land-related services to the local population through online mode. These services included processing mutations by inheritance and deed, facilitating land partitioning, and reclassifying properties up to one bigha. Additionally, the initiative enabled conversions of land categories, and allowed for correcting area and name inaccuracies. The project updated mobile numbers and provided certified copies of essential documents, including the Jamabandi and Chitha. It also issued Land Holding Certificates and updated the Records of Rights (RoR/Jamabandi) after direct settlements. Under Mission Bwiswmuthi 2.0, six more additional settlement services are being introduced to allow eligible holders to secure their rights. It will offer settlement on government lands for individual small tea growers and for groups such as NGOs and cooperative societies. It will also provide services for individual settlers and institutions on various government lands, benefitting small tea growers and rubber farmers among others. Additionally, eligible occupiers will benefit from the settlement of transferred lands, while online certified copy maps would be made available to verify property boundaries. For instance, it is a known fact that agriculture remains the key component of Bodoland’s economy, with small tea gardens and rubber plantations dotting the landscape. Approximately 8,000 small tea gardens, covering an area of 2239.04 hectares, now stand to gain directly from the initiatives under Mission Bwiswmuthi 2.0. These gardens, a vital source of livelihood, collectively produce nearly 9,95,92,875 kilograms of green tea leaves annually—an economic force that not only contributes to local growth but also boosts the region’s integration with national and global markets. For tea garden farmers, as well as the rubber growers scattered across the region, securing proper land titles will further cement 58Chapter 7 their economic resilience and foster a sense of ownership and self-determination. With the advent of Mission Bwiswmuthi 2.0, the land settlement challenges that have long impeded progress in these sectors are being addressed head-on. This integrated approach will enable small entrepreneurs to access formal credit, invest in improved cultivation practices, and participate equitably in the broader economic dialogue of a modernizing India. This Mission Bwiswmuthi 2.0 is designed to streamline the process of land settlement by reducing administrative delays and enhancing service transparency. As a result, families who have long waited for the promise of a secure livelihood on their ancestral lands are now poised to receive timely benefits. The mission is not merely about issuing documents; it symbolizes the BTR Government’s commitment to rectifying historical inequities and restoring dignity to every corner of the region. Yet another significant step in the last two years has been that surveys have been successfully conducted in 36 previously unmapped non- cadastral villages across BTR, particularly those nestled along the border with Bhutan. For 77 years—since India’s independence— these communities had been deprived of formal land recognition. Leveraging modern drone technology, the Department of Land Revenue & Disaster Management has meticulously surveyed these areas, initiating the process of land records preparation and subsequent patta distribution. Central to Bodoland’s renewed vigor in land administration is the modernization of the institutional framework governing land records. A state-of-the-art central record room, complete with an advanced record tracking and management system, is now operational. Complementing this is a well-equipped Geographic Information System (GIS) laboratory, which plays a pivotal role in accurately mapping the region’s territory and ensuring that land records are updated in real time.Next >