The Bodo Tribe 18

IIT Bombay has developed a technology that can convert dry leaves into a cooking fuel.

2026-04-02T00:10:00.000-07:00

Ai generated Image

The system uses biomass gasification, where dry leaves and garden waste are processed and heated in a low-oxygen environment to produce a combustible gas for cooking.

The Indian Institute of Technology Bombay (IIT Bombay) has been working on this project since 2014, overcoming initial challenges such as clinker formation and smoke emissions. The technology has been patented and is already being used on campus, and has shown impressive results, reducing LPG consumption by 30-40% in canteens and kitchens.

It is being scaled up for use in large hostels, with plans to deploy it in community kitchens and rural areas. By adopting this technology, India could reduce its dependence on imported & LPG and mitigate rising fuel costs. By converting waste into fuel, it not only reduces dependency on imported gas but also helps manage environmental waste effectively.

How my young nephew’s death from cancer led to a paper cup, which then led to eco-friendly cups.

2026-03-22T00:55:00.000-07:00

Sources: Ai generated Image

We see it every day. Plastic wrappers, disposable cups, and farm waste are burning in the fields. Most see trash. But one mechanical engineer from Muzaffarpur, Bihar, saw a silent killer.

Seven years ago, Naaz Ozair’s life changed forever when he lost his young nephew to cancer. In his grief, he began to question the world around him—specifically, the microplastics in our food packaging.

Researchers say drinking hot tea from a paper cup can release 25,000 plastic particles into your body. Naaz vowed to find a safer way. He quit his stable teaching job and turned to the fields of Bihar. Bihar grows corn three times a year, but the husks are usually burned, which can choke the air. For five years, Naaz experimented.

He failed, his money ran out, and people doubted him. But he knew the secret was hidden in the fiber of that "waste." In early 2024, he finally cracked it, securing a national patent. His secret? Trimming husks, using homemade natural adhesives, and specialized die-press machines to create everything from toffee wrappers to biodegradable banners.

They aren't just eco-friendly; they’re stronger than plastic. Now, the world is noticing. His startup, Think Raw India, just landed a massive ₹30 lakh order from Indian Railways! He’s turning "waste" into wealth by buying husks from farmers, giving them extra income while cutting down air pollution.

Today, Naaz produces over 1,000 items a day and aims to replace 100 common plastic products in the next decade. His story proves that real innovation doesn't need a fancy lab—it just needs a heart that refuses to give up. This is the power of Bihar. This is the future of India.

Gambari Shikhla’s (Bodo Warrior) story remains a timeless symbol of courage, unity, and sacrifice.

2026-02-05T00:09:00.000-08:00

Picture: BG Productions (Youtube)

This video narrates the heroic saga of Veerangana Gambari Shikhla from the early 19th century, set in a flat region northeast of present-day West Bengal, north of the Bhutanese mountains.

This area was inhabited by the Boro community, who led prosperous and peaceful lives, sustained by agriculture, livestock, and rich cultural traditions.

Bhutanese traders from the nearby mountains frequently visited this region to exchange goods such as barley, maize, garlic, chili, and oranges for local products like coconut ropes, silk threads, pig bristles, paddy, and handwoven cotton sheets. Trade operated on a barter system.

However, envy grew among some Bhutanese (Bhutia) people due to the Boros’ prosperity. They attempted to annex the territory into Bhutan and started imposing taxes.

A young woman named Gambari, noted for her beauty, courage, and exceptional skills in work, sports, and martial arts, was appointed as a tax collector.

Over time, the tax burden increased, causing many families to default. The Bhutias responded with harsh punishments: forcibly capturing young men for hard labor, abducting girls for exploitation, enslaving some, and killing others after assault.

The Bhutias’ cruelty extended beyond people to property — they engaged in widespread violence including theft, destruction of crops, killing livestock, and looting valuables like gold and silver, devastating the entire region. Despite previous failed attempts at resistance, the Boros were determined to fight back under Gambari’s leadership.

She mobilized and unified the community, training them in swordsmanship and warfare, and called for solidarity among the Boros from all directions.

Armed with spears, swords, and bows, the Boros prepared to defend their homeland. When the Bhutia army arrived pre-dawn to collect taxes and punish defaulters, Gambari led a fierce counterattack. Mounted on horseback, she fought with such agility and skill that even the Bhutia soldiers were amazed. Many Boro women fought bravely alongside her.

The Bhutia forces eventually decided to retreat, but one soldier treacherously stabbed Gambari from behind. Despite falling from her horse and enduring great pain, Gambari defiantly rebuked the attackers, declaring the Boro people united and sovereign over their land.

Before her death, Gambari entrusted the future of their homeland to her people. A Bhutia officer acknowledged her valor, honoring her as a legendary warrior whose story would be remembered in both Boro and Bhutanese histories. The Boros raised victorious chants, celebrating her sacrifice and the defense of their identity.

The tale of Gambari Shikhla is a powerful historical narrative highlighting the resilience and valor of the Boro community in the face of external aggression and exploitation. It underscores the importance of unity, leadership, and sacrifice in defending one’s homeland, culture, and dignity. Gambari’s legacy endures as an inspiring example of a woman warrior who galvanized her people to resist oppression and preserve their identity.

To watch the video: https://www.youtube.com/watch?v=9egeMfmnzDQ

To learn more about [ Gambari Shikhla ] : https://www.questjournals.org/jrhss/papers/vol12-issue7/1207230235.pdf

Kherai : A Religious Festival of the Bodos

2026-02-01T09:18:00.000-08:00

Sources: Internet

Kherai Puja is believed to be the greatest religious festival of the Bodos. They perform this puja on some specific occasions.

The Kherai Puja is of four Kinds:

(i) the Darshan Kherai, (ii) the Umrao Kherai (iii) the Phalo Kherai and (iv) the Nowaomi Kherai (Domestic Kherai).

(1) The Darshan Kherai: The Darshan Kherai is performed during the first week of the mouth of ‘Kati’ or ‘ Kartik’ (Assamese and Bengali month).This Kherai puja is meant for ‘Mainao’ or Lakshmi, the goddess of wealth and welfare. So it is also called as the ‘Lokhi Kherai’.It is also known as the ‘Sali Kherai’ since it is connected with the ’Sali’ or winter crop.

(2) Umrao Kherai: It is held during the month of ‘Ashara ‘ at the end of the ‘Amthi Sua’ (the unclean period) for the welfare of the villagers as well as of the crops. This Kherai is also known as the ‘ Ashu Kherai) ( Asu, a kind of paddy of rainy season).

(3) The Phalo Kherai: During the month of Magha (Assamese month) specially on the day of ‘Maghi Purnima’ or the full moon of the month of ‘Magha’, the Palo Kherai’ is performed.This Kherai is also known as the ‘Danshrang KheraI’, as it is performed during the full moon of the month, Magha (danshrang a bright night of the full moon).

(4) Nowaoni Kherai: (Domestic or the family Kherai) : This kind of Kherai is performed by the family when it deems necessary.The Bodo people who believe in the traditional practices depend on the ‘Kherai Puja’ and the ‘Garja Puja’ for their welfare at all times.So, whenever they face any trouble, they perform the ‘Kherai Puja’. The ‘Nowaoni Kherai’ is performed by a single family and for which it is called as the ‘Nowaoni Kherai’ or the Kherai of a family.

It is difficult to ascertain the source from which the word ‘Kherai’ originated. Different scholars and writers are of different opinions as regards the origin of the word ‘Kherai’.According to Dr. S.K Chatterjee, there is similarity between the ‘Ker Puja’ of the Tripuris and the ‘Kherai Puja’ of the Bodos.

The ‘Bathou Borai’, chief of the goals of the Bodos is also known as ‘Kheria Borai’, or ‘ Khuria Borai’, which means the ‘latent old man’. He is believed to be endowed with all the qualities. The Bodos call him as ‘Kharia’, the latent entity with all qualities. So, some believe that as the ‘ Kherai Puja’ is performed in his name, the Kharia Borai’, the word Kharia’ has its origin from the word ‘Kharia Borai’ Khibrai,Khurai, Kherai.

There is another explanation about the origin of the term ‘Kherai’.Sacrifice of animals and birds is essential for the ‘Kherai Puja’. The second ‘Khe’ is produced when a goat or a pig is sacrifice before the ‘Bathou’, by cutting the neck of the sacrificed ‘dao’ at stroke. The worshippers of the ‘Bathou’ use to believe that the ‘Kherai’ words originates from the sound ‘Khe’ and it is added with the word ‘Rai’, which means ‘Puja’ or enchanting formula before the chief god ‘Bathou’ (Kheria Borai).So, it is also believed that the word ‘Kherai’ is derived from a combination like Khe-rai, Kherai.(Rai ‘means puja or enchanting the formula which is supported by the sound Khe’).

There is similarity between the ‘ Kherai Puja’ of the Bodos and the ‘Ker Puja’ of Tripura, the Khernang’ of North Cachar and the ‘Kheraima’ of Nepal.

Gods and Goddess: The Bodos have many gods and goddesses who are worshipped during the ‘Kherai and Garja Puja’.They possesess different positions and they are offered sacrifices according to their positions.

1. Bathou Borai of Kharia Borai: He is the god-in chief of the Bodos. He is given the highest position among the gods. Along with area nuts and betel leaves a pig is sacrificed in his name. The head of the pig and a little quantity of the blood of the sacrificed in his name. The head of the pig and a little quality of the blood of the sacrificed pig are placed together on the altar.

2. Aileng: He is the body-guard of ‘Bathou Borai’. A cock is sacrificed to him.

3. Agrang: He is the general of god-in-chief; a cock is sacrificed to him.

4. Khoila: He is the messenger of the god-in-chief; a cock is sacrificed to him.

5. Karji: He is the follower of the ‘Bura Bathou’, a goat is sacrificed to him.

6. Rajkhandra: He is also a follower of ‘Bura Bathou’, a pig is a given to him.

7. Sang Raja: He is the owner of the wild animal and a follower of the ‘Bura Bathou’.The hunters propitiate him for entering in to the jungle for hunting. He is given a red cock. His consort is Sang Rani.

8. Alai Khungri: A princess goddess and she is a follower of the ‘Bathou Buri’ or ‘Kharia Buri’. She is given a pig.

9. Bhandari: She is the owner of the store of the food-stuffs. She is given a cock.

10.Ramchandri or Ran Phagli: She is known as the god of war. Before starting for the battle field.She is believed to be propitiated with a sacrifice of the cocks.

11. Bulli Buri: She is regarded as the owner of the fish. She must be propitiated before starting for fishing. She is also regarded as the goddess of medicine and ‘Mantras’. She is given a pig as sacrifice.

12.Laokhar Gossai: He is the god of the cowherds. He is also known as ‘Garakhia Gossai’. This god is identified as the ‘Lord Krishna’. A pair of pigeons are friend in the name of this god.

13.Nowab Badsha: (Muslim God), This god of the Muslims is also given a seat during the pujas.A cock is sacrificed in the name of the god. Some times the ‘Peer Saheb’ is also given a seat during the Pujas.

Preparation of the Kherai Puja:

The Bodos have no temple or a fixed shrine of worship. They select any suitable place when they have to worship gods and goddess. An altar is prepared by the intending worshippers. The altar is long one and divided into three parts. It starts from the south and ends in the northern end. Generally the grazing field is selected for making an altar for the Kherai Puja. In the first part of the altar a piece of cloth is hung up above the ground.

It indicate the formless (Nirakar) existence of the Obanglaoree (the god).In the middle part the Bathou is symbolized by a planted ‘Siju Tree’ ( Euphorbia splendens).The ‘Sijiu Tree’ is surrounded by a round fence of the small bamboo strips folded with five fastenings symbolizing the religious and spiritual principles grouped in five. Under the ‘Siju tree an alari Batti’ ( a sacred earthen lamp) is lighted.Five shares of areca nuts and betel leaves, green bananas and other sacred things are put on the five plaintain leaflets placed under the ‘Siju tree’. A pot filled with pure water is also installed there and top branches of ‘Jatrasi’ or ‘Tulasi’ (Basil) plants are kept in the pot for sprinkling the holy water from within the pot on the altar. As a symbol of creation an egg and as a symbol of truth a piece of stone is kept in front of the ‘Bathou’.

From the middle part of the altar to the northern section some rows of ‘Khangkhla’ (a kind of sacred plant) are planed leading the northern end where ‘Mainao’, the goddess of wealth or of crops is installed. The Northern part of the altar symbolizes the beautiful and prosperous ‘Mother Earth’. Two holy persons ,a ‘dauri’and a ‘doudini’, remain as the holy custodians of the puja under the guidance of the Oja’ (a madicineman) and they perform all the religious rites. The surrounding of the entire altar are kept pure by burning aromatic articles like ‘dhub sticks’, ‘dhuma’ and ‘chandan’.The Puja continues for three days and nights.In earlier days the puja lasted for seven days and nights.

Role of Doudini during the Kherai Puja:

Throughout these three days and nights kherai dances are performed to please the holy Bathou Borai and other gods and goddesses. The Doundini is the key dancer during the ‘Kherai Puja’.

All the items of the ‘Kherai puja’ are performed by ‘Daoudini,while she is helped by the ‘Douri’, the ‘oja’ and a ‘githal besides,two drum (kham) beaters, two players of the bamboo flutes (siphung) and two players of ‘Jotha’ (cymbals) are also essential to help the ‘Doundini’ perform the Kherai Puja’. The first role of the ‘Doudini’ is called ‘Doudini anshranai’ or Alongikhangnai’.

From the starting of the puja ‘Doundini’ is found to demonstrate three stage of activities. Fist, she is charmed by the formula of the ‘Oja’, This stage of the ‘Doudini’ is called as ‘Alongikhangnai’. In the second stage she falls in to a trance and in the spiritual being. In this stage she can tell the tales of the gods and goddesses in their voices. She moves round the ‘Bathou’ and sprinkles holy water from a pot and dances while the ‘drums’ (Khams),flutes and cymbals are played on. The worshippers also may join in the circle of dancing with ‘Doudini’. While ‘Doudini dances, she imitates the nature of gods and goddesses.

She demonstrates as many as eighteen kinds of different dances. By this time also she changes her nature into three stages. First, she changes her mood, secondly, she assimilates her with gods and goddesses and thirdly, she imitates the nature of gods and goddesses. She demonstrates as many as eighteen kinds of different dances. By this time also she changes her nature into three stages. First, she changes her mood, secondly, she assimilates her with gods and goddesses and thirdly, she imitates the nature of different gods and goddesses’Doudini’ holds a long sword (thungri) and a ‘Dahal’ or a shield (which were used by the Bodos in the battle field in earlier days), while she dances. After the dancing is over, she tells the fortune of the people, the good and bad days of the villagers, success and failure of cultivation and regarding the duties and responsibilities of the villagers for their safe guard from any danger in near future.

Description of dances of ‘Doudini’: During the ‘Kherai Puja’’Doudini’ demonstrates different dances to propitiate the gods and goddesses. The following are the dances of ‘Doudini’, relating to different gods.

(1) Bathou gidingnai: Doudini moves round the alter of the ‘Bathou’ for several times dancing slowly in the tune of the flutes (siphung), associated by the ‘kham’ (Drums) and ‘Jotha’ (cymbals).

(2) Chatrali: ‘Doudini’ dances holding a sword by her left hand and moves dancing round the altar of the ‘Bathou’. She is believed to be demonstrating the war dance in the name of the goddess of war, ‘Ramchandi’ or ‘Ranphagli’

(3) Khapri Chipnai: It is believed that the ‘Doudini’ demonstrates tactics how a person can save him from the attack of the enemies in the battle field. This dance is related with the ‘Bura Ailong’, the body guard of the ‘Bathou Maharaja’.While she dances,she holds a sword and a shield by her hands.

(4) Khoijama Phonai: With this dance the ‘Doudini’ demonstrates tactics how to destroy the enemies in the battle field.

(5) Gandoula bannai: This dance is related with ‘Manasu’ or the ‘Manas god’.Here also the tactics of subjugating the enemies are shown by the ‘Doudini’ through her dance.

(6) Chaglaw banai: Through this dance ‘Doudini’ demonstrates the preparation of the battle.This dance is related with the God ‘Abla Khungur’, a very powerful god. Some persons compare this dance with the ‘Samudra Manthan’ of the Mahaabharata, although there is no any strong ground to believe this comaparison.

(7) Muphur Gelenai: This dance is performed by the ‘Doudini’ in the nature of bear (Muphur).The god is believed to have a nature of a bear, or ‘Muphur’.

(8) Nao bonai: ‘Laokhar Gosai’ is regarded as the deity of the cowherds (laokhar) and who is identified as the ‘Lord Krishna’.This ‘Nao Bonai’ dance is demonstrate by ‘Doudini’ showing the greatness of the god.

(9) Khamao Barkhonai:’ Rajkhandra’ is the god who is related with this dance.He is the grand son of ‘Bura Bathou Maharaja’. At the time of propitatiating this god ‘Doudini’ performs this dince which is called ‘Khamao Barkhonai’. She clims up the drum (kham) and dances on it.

(10) Dao thoi longnai: While a chicken is sacrificed in the name of a god, ‘Doundini’ takes the blood of the sacrificed in a cup (khuroi) and dances in the tune of the flute and later, standing before the altar she drinks the blood from the cup.

(11) Mashakhaori mashanai: This dance is related with the god ‘Khoila’, the massanger of the Bathou Borai’.

(12) Maoji mengbrang gelenai: (the spotted cat dance): This dance is exhibited by the ‘Doudini’ when the Kherai Puja is performed by a family for the recovery of a patient of the family.

Besides the above dances, other dances like the ‘Jaraphagala’, Thenthamali,’Saranisla’, etc are also demonstrated by the ‘Doudini’ at the ‘Kherai Puja’.

The gods and goddesses who are offered seats at the ‘Kherai Puja’ are many.The number of the gods and goddesses differs from place to place.However, besides the god-in-chief,’Bura Bathou’ , mention may be made of some gods like Agrang’, ‘Khoila’, ‘Kharji’,’Rajkhandra’, ‘Rajputhur’, ‘Bura Ali’,’Ali Bura,’’Jaman Borai’, ‘Jaman Buroi’,’Asu Mainao’,’Sali Mainao,’’Bagh Raja’, ‘Ai Dibawli’,’manasu’,’Bulli Buri’ ‘Basumuthi’’Chanudri’’Ranchandri’,’Bhandari’ ‘Kumari’ or ‘Jakhini’,’Abla Khungur’,’ Lapkhargosai’,’Nabab Badsha’ etc.

Significance of the Alter of the Kherai Puja:

The whole lengthwise alter of ‘Kherai Puja’has its significance.It is believed that the Altar symbolizes as holy road from the heaven .The ideal of the Philosophy here indicates a holy link between the God of the Heaven and the human beings of the Earth.

A piece of Cotton yarn which is tied on the post of bamboo with green leave is believed to signify the unending principle or the low of creation of the creator. Thus the whole preparation of the altar of the ‘Kherai Puja’ bears significance.

Sacrifice in the Kherai Puja:

The Bodo worshippers sacrifice birds and animals in the name of the gods and goddesses during the ‘Kherai Puja’.Cocks,the goats and the pigs are generally selected for sacrifice to the god-in-chief, ‘Bura Bathou’, and other gods and goddesses during the ‘Kherai Puja’. Along with the sacrifice the worshippers also offer ‘jau’ (rice-beer) to the gods and goddesses. The worshippers believed that the god-in-chief ‘Bura Bathou’ and other gods remain satisfied while they are offered ‘jau’ (rice beer) during the Puja. Pigeons are also essential to be sacrificed during the ‘Kherai Puja’.

It is observed that the Chief god of the Bodos ‘Bura Bathou’ is identified as the Aryan god ‘Siva’ or ‘Mahadeva’ Later on, the Aryan worshippers also use to worship ‘Siva’ the chief god of the Bodos with animal sacrifice.

Materials which are essential for the Kherai Puja:

In order to perform ‘Kherai Puja’ some essential materials must be collected by the villagers and without which no Kherai Puja can be performed.The materials are (1) one ‘Sijau’ tree (Euphorbia Splenden), (2) one ‘tulasi’ plant, (holy basil, (3) three pieces of the ‘bijuli bamboo’, (4) the dust of rice; (5) eighteen pairs of ‘kush’ or ‘khungkhla’ plant ( a kind of sacred plant), (6) ‘Makhna’ or ‘Lakhna’ trees (eighteen pairs), (7) four pieces of ‘jati’ bamboo, (8) nine pieces of ‘dutburi plants ( a kind of sacred grass), (9) a ring of gold (10) plaitain leaves, (11) Banana fruits, (12) Areca nuts, (13) betel leaves (14) ‘Sindur’ (vermilion), (15) Dhub sticks (aromatic stick), (16) Dhuna ( a kind of resin, (17) ‘Guphur aowa khundung’ (white rayon). (18) mustard oil, (19) earthen lamps (jwari), (20) rice (mairong), (21) rice beer (jau), (22) pair of ‘lotha’ or ghati ( a small water vessel made of brass), (23) one cup made of brass or mental (Khuroi) (24) some quantity of cotton (khun) (25) one stick of cane, (26) a piece of ‘gamari khamphlai’ ( alow tool made of gamari wood) etc.

The following musical instruments are also essential during the ‘Kherai Puja’:-

1) Kham (drum) – one pair,

2) Jotha (cymbal) – one pair,

3) Siphung (a long flute of bamboo) – one pair,

4) Thungri (Sword) - one or one pair and

5) Dahal or dhal (shield) - one or one pair.

The ‘Kherai Puja’ is regarded as a national festival of the Bodos. It is a symbol of hope and desire, which has been prevalent among them since the time of their ancestors.The Bodo kings also were believed to have been depending on the ‘Kherai Puja’ for the success at the battle.There is an instance that powerful Koch King Narnaryana also had to perform the Kherai Puja to stisfy ‘Mahadeva’ (Bathou Borai), with the Bodo dancers before starting the battles against the Ahoms (vide Darrang Raj, Vansavali,)

The Bodo donot worship ‘Siva’ separately except at the ‘Kherai Puja’ The ‘Siva’ is known by the Bodos as ‘Gila Dambra’ , ‘Kherai Borai’, Sro Borai’, or ‘Sibrai’,’ Bathou Brai’, etc.His consort ‘Parvati’ also is known to the Bodos as ‘mainao’ Burou’, Bulli Buroi’, ‘Sri Buroi’, or Si-Buroi ‘Bathou Buroi’, Kharia Buroi’, ‘ Ai-Khamaikha’, etc.

The Role of ‘Oja’ is of great importance during the ‘Kherai puja’.He instructs the worshippers and other co-workers of the Kherai puja like ‘Doudini or Githal’ to help ‘Doudini’ in performing the ‘Kherai Puja’ smoothly.The villagers are obliged to follow his advices when they arrange a ‘Kherai Puja’ or ‘Garja Puja’. He is the person to enchant the ‘mantras’ or ‘formulas’ at the time of pujas. It is believed that the ‘oja’ is able to understand the motives of gods at the time of the pujas.He enchants the ‘mantras’ or formulas in such a way that the gods and goddesses become pleased easily. For an instance, the ‘Oja’ enchants the ‘formula’ or ‘mantra’ of welcome to the Gods and Goddesses as mentioned here below:

The formula: (in Bodo)

“Oi phiphaguru, Anangacay binangocay,nong ondo nongni ogiam Boro phicaphprkhou ondo nongo, Oi corzigiri nongo, nongno phothango,nongno loy nongno phothango, nongo loy zahoyo, nongnikhuroi dercin laocin raobo goilia, Oi, thaigirni khonga khongba, sijauni sira siriba, siphungni gudunga dungba, Bathouni bandoa bondoba, Boro Boraini rawa phongba,Bima phipha guru binikhaino Bathou pathinanoi sijau gainanoi, gaca gainanoi, kham,zotha, siphung lananoi nong piphakhou oncayo, ondo cinagao gogloicanani thanai Boro phicaphorkhou ondo nongoi phiphaguru, khomsiniphray bokhonanoi crangrao langdo zongkhou, corgoniphray bor carcrinanpi hordo nongo zong phicaphorno.

English rendering of the above formulas is likely as follows:

“ O God, our father, protect your ignorant children , you are the creator, preserver and destroyer, all in one, you are peerless, that the of fruit (dillenis indica) has fiverinds, the Sijou tree (Euphorbia splenden) has five ridges, the siphung ( a long bamboo flute) has five holes, the Bathou has five knots, (of bamboo strips) and the Boro Borai (the Boro elderly persons) have five moral preachings, we plant the Sijau’ on the altar light the flame of oil and worship you, whilst drums, flutes and cymbals play on father be merciful have mercy on your Bodo sons, steeped in darkness of ignorance’ light us father, from darkness, lift us to light, from darkness, lift us to light, from Heaven father, shower on us.”

During the ‘Kherai Puja’ prayer is offered by the ‘Oja’ to the gods and goddess through ‘Doudini’.Here in the above mentioned formula it is found that the prayer is offered by the ‘Oja’ to the gods and goddesses through the ‘Doudini’.

At the time of enchanting the formula the ‘Oja’ is found at a half-sitting position without using any tool or mate, while the ‘Douris’ also follow his position. This half-sitting position is called ‘jaslang jonai’ in Bodo.

Rescuing of the ‘Mainao’ (the goddess of wealth form the earth: (mainao bakhangnai):

At the conclusion of the ‘Kherai Puja’ the Bodo worshippers rescue the ‘Mainao’, the goddess of wealth from the earth through ‘Doudini’.

The ‘Doudini’ sits on the ground infront of the alter of the ‘Bathou Borai’ without any movement. The worshippers, with the help of the ‘Oja’ try to ascertain the reason of sitting of the ‘Doudini’ in such a position. The ‘Oja’ then declares that the ‘Doudini’ has possessed the ‘Mainao’ (Goddess of wealth).So, to satisfy the Goddess, a pig is sacrificed to the Goddess of wealth. The Body, head and the blood of the pig are placed together before the altar of the ‘Mainao’ while the flute, (Siphung), the drums (Kham)( and the cymbals (jatha) are played on and produce melodious tune. The ‘oja’ enchants the formula to propitiate the ‘Mainao’.

The ‘Doudini’, who has possessed the ‘Mainao’ addresses the worshippers in the voice of the ‘Maiano’ in the following words: “He Boro phisaphor,nangsor angkhou da langgon gabanna daiao phanse, orao phanse, khalamnanoi jagon,onagari khalamnanoi jagan, ang thangnainonga, nangsar je lamjang phoidang be lamajang thangphin.

The English rendering of the above address is likely as follows:

“O Boro Children, where you will take me? You take me if today, you will spread me some quantity at water, some at fire, you will neglect me, you will go back with the same way, with which you have come here.

Again the ‘Oja’, on behalf of the worshipper’s requests the ‘Maithe worshippers request the ‘Mainao’ praying as follows:

Nang phoinanggan, Mainao Ai, nang nangabla jang mabarai thangnanoi thana, nangna jading jangni jiw, nangni annaiawna jeba jirat thangnanai dang, Ai, nangbla phap nanggan, jangni kharani thai manlanggan, dahai Ai nang phoitharnanggan’

English rendering of the above address is like as follows:

‘You must come,Mother Mainao’, without you how we will survive , you are the soul (jiw) of us, on your mercy everything is lasting, we cannot live alive for a little while in your absence, if any do not come to our houses you will be sinner, you will have to drink the blood of our heads, O mother you must come with us.”

At the request of the worshippers the ‘Mainao’ (the goddess of Wealth) becomes satisfied and agrees to stay at the houses of the worshippers. She expresses her willingness to go with them on condition. She says:

“Thau phisaphor’ angkhau nangsar jathanoi lakhi angna samphramba phao phuja ha, nangsini dahan daulatya phao phuja ha, nangsini dahan daulatya dinoi eshe gaban eshe barailanggan, angkhau nangsar majangoi samphramba khulum.

English rendering of the above address is likely as follows:

‘Let us go my dear children; you will keep me with great care. I will stay at your houses, you will worship me every day, and your wealth will increase day by day.’

After expressing her willingness to go the ‘Doudini’ stands up from her seat and starts to dance. The worshippers become very joyful for the reason that they have become the reason that they become successful in convincing the ‘Mainao’ to stay at their houses.They also start to dance along with the ‘Doudini’. Their dance continues for a while at a moment the ‘Doudini’ holds the two bamboo posts at the front of the altar of the ‘Bathou Borai’ and suddenly she loses her sense. Then the ‘Oja’ and all the worshippers raise a slogan in the name of the ‘Bathou Borai’, while the ‘Oja’ to enable her regaining sense sprinkles holy water (doi shanty) on the head of the ‘Doudini’, as a result she regains her sense and the ‘Kherai Puja’ also comes to an end.

Words by Dr. Kameswar Brahma

[The Article was originally published in The Bodo ‘The Mouth Piece Bodo Sahitya Sabha 20^th Issue 1995 ]

AI consumes as much water as the world’s bottled water industry

2025-12-27T23:11:00.000-08:00

Sources: Anonymous

A new analysis of artificial intelligence’s environmental footprint suggests that training and running models such as ChatGPT may already consume more water each year than humans drink from bottled water worldwide.

After combining estimated data center cooling needs with the largely opaque water-use data big tech companies choose to disclose, de Vries-Gao concludes that AI operations likely consume between 312.5 billion and 764.6 billion liters of water per year—bracketing and potentially surpassing the 446 billion liters of bottled water people drink globally.

These figures exclude the substantial “embodied” water required to manufacture AI chips and hardware, prompting UC Riverside researcher Shaolei Ren to argue that the real total is even higher and that earlier projections were too conservative.

References (APA style)

1. De Vries-Gao, A. (2025). Environmental impacts of artificial intelligence: Energy use, emissions, and water consumption. Patterns.

2. Wolverton, T. (2025, December 19). Study: Artificial intelligence models might be more thirsty than thought. San Francisco Examiner.

A young girl from Uttar Pradesh did a terrible mistake of her life by eating junk food daily

2025-12-25T01:05:00.000-08:00

Sources: freepik

A young life in Delhi has been tragically claimed by an obsession with fast food, with a class 11 student passing away on Monday at AIIMS, Delhi, due to an intestinal infection. The 16-year-old girl, identified as Ahana from Amroha, Uttar Pradesh, reportedly had a sustained habit of consuming junk food such as noodles, pizzas, and burgers.

These unhealthy eating patterns caused her intestines to adhere together and severely damage her digestive system. Despite surgical intervention, doctors were unable to save her, and she ultimately succumbed to heart failure.

According to her uncle, Sajid Khan, who spoke to Bhaskar English, Ahana regularly ordered and ate outside food, preferring items like chowmein, maggi, pizza, and burgers over home-cooked meals. He admitted the family did not take her habits seriously and has now paid the ultimate price.

The medical crisis began on November 28 when Ahana experienced a severe stomachache and was rushed to a hospital in Amroha. As her condition worsened, she was referred to a facility in Moradabad.

Tests there revealed significant intestinal damage and fluid accumulation in her abdomen. Surgeon Dr. Riaz removed approximately seven liters of fluid from her stomach, according to a family member. Following a slight improvement, she was taken to Delhi by her uncle for advanced treatment.

At AIIMS, the family was told that prolonged fast-food consumption had caused severe damage to her intestines. Initially, her condition showed signs of improvement; doctors assured the family that she was recovering and even began moving around. However, late Sunday night, her health deteriorated abruptly.

She died on Monday morning from heart failure, which a Live Hindustan report attributed to reduced blood circulation, an infection that spread from her intestines to her lungs, and blockages in the blood vessels leading to her heart.

Protein snacks Founder video Goes Viral on IndiGo Flight, after doing this!

2025-12-17T06:37:00.000-08:00

Nuvie's founder is promoting his Protein snacks

Bengaluru-based protein snacks startup, Nuvie's founder, recently went viral for his bold and unconventional marketing strategy in promoting his product mid-air on an IndiGo flight.

In a recent post on LinkedIn, Nuvie founder Prashant Paliwal, however, disclosed that despite such promotions, the brand wasn't growing in the start.

"We've been trying crazy ideas to grow Nuvie 's IG following for the last 1 month, because we tried everything by the book for a year and we didn't grow much," he wrote.

In the viral promotional video, Prashant was seen walking down the aisle of the aircraft wearing a blue T-shirt featuring his company's name and logo. Introducing himself to passengers, he said, "I'm Prashant, founder of this brand, Nuvie. We are a protein snacks brand based out of Bangalore. And we have been trying crazy ideas every single day to grow the following of our brand."

He even said, "I'm extremely nervous, and I'm literally shaking right now," as he continued speaking to passengers who listened curiously.

Nuvie's product

Next, he asked travellers to follow his brand on social media and added that he would be waiting outside after landing with free product samples. "Once we land, I'll be outside, and if you'd like to try our products, we have samples free of cost, so come and say hi to me," he added.

However, the healthy snack brand founder said that he is loving the process of creating content a lot more now, and his brand, "Nuvie", is now growing steadily.

He revealed that the Day 12 promotion on the IndiGo flight has been the "most nerve-wracking thing" he has ever attempted.

Nuvie founder Prashant Paliwal closed the post, pleading with everyone to follow the brand on Instagram.

A Landmark for India's Press: PCI Elects Its First Woman President in 68 Years

2025-12-14T22:52:00.000-08:00

Sources: TodayNE

In a historic election for the Press Club of India (PCI), senior journalist Sangeeta Barooah became the first woman to hold the top post in the organisation’s 68-year history. This landmark victory also marks the first time a journalist from Northeast India has ascended to the prestigious role.

Barooah’s mandate was resounding, winning 1,019 votes against her opponent Atul Mishra’s 129—a decisive show of confidence from the journalistic community.

In her post-election remarks, Barooah thanked her colleagues and pledged to champion the journalist community. She highlighted her vision for a more inclusive and unified media landscape, stressing that the PCI must remain a robust, independent forum for all of India’s journalists.

The election is celebrated as a transformative moment for Indian journalism, setting a powerful precedent for gender equality and regional representation within one of the country’s key media institutions.

BJSM Opposes ST Status for Six Assam Communities in Memorandum to RGI

2025-12-14T04:39:00.000-08:00

Sources: Facebook

In a direct appeal to the Registrar General of India, the Bodoland Janajati Suraksha Manch (BJSM) has formally objected to the potential inclusion of six Assam communities—Tai Ahom, Moran, Motok, Sutia, Koch-Rajbongshi, and the Tea Tribes—in the Scheduled Tribe list.

In the memorandum, BJSM said that these groups fall short of the constitutional and ethnographic benchmarks necessary for ST status.

It argues they lack the defining tribal characteristics of unique socio-cultural identity, a continuous history as indigenous tribes, and traditional geographical isolation.

The BJSM contends that many within these proposed communities are either historical migrants or are fully integrated into mainstream society. It highlights the 13th-century arrival of the Tai Ahoms and the colonial-era transplantation of the Tea Tribes.

The memorandum also raises questions about the internal diversity of the Koch-Rajbongshi, noting that Rajbongshis hold Scheduled Caste status in West Bengal.

Why the Rights of the existing scheduled tribes of Assam must remain intact

2025-12-05T23:30:00.000-08:00

Sources: Bodo Media

HISTORICAL BACKGROUND AND CONTEXT

The earliest known settlers of the Brahmaputra Valley comprise several indigenous communities, largely belonging to the greater Bodo–Kachari and cognate Tibeto-Burman groups. Among them, the Kachari peoples — one of the oldest ethno-linguistic groups in Assam — formed the core of the ancient Kachari civilisation and established prosperous kingdoms such as Heramba/Hidimba, Dimapur, Maibong and Khaspur. The Karbi, Rabha, Tiwa, Bodo, Dimasa, Sonowal Kachari, Deori, and other indigenous communities inhabited the region since antiquity, with their settlements predating the emergence of several later dominant populations. Collectively, these early settler groups shaped the foundational cultural, linguistic, and political landscape of ancient Assam.

Throughout history, however, the indigenous communities faced successive waves of invasion, occupation, displacement, discrimination, and marginalisation—arising from external aggressions as well as from the expanding dominance of later-arriving social and political groups within the region.

Their historical experiences include:

being invaded, looted, dispossessed, and forcibly displaced from ancestral lands;
being subjected to systematic discrimination, ridicule, and cultural suppression;
being pushed into geographical margins and economic backwardness;
being made victims of historic injustice by successive governments and dominant social groups.

In the contemporary era, domination is no longer executed with swords, spears, and physical force, but through policy mechanisms, legal frameworks, and political manoeuvring that threaten the survival of vulnerable and minority groups. These modern legal instruments, when misused, can function as tools of demographic takeover, land alienation, and political subjugation.

Even though the Kacharis and other Bodo–Kachari tribes were recognised as Scheduled Tribes immediately after independence, and Tribal Belts and Blocks were created in 1947 to prevent land alienation, the protective mechanisms remained weak. Decades of illegal occupation and encroachment occurred, facilitated by state inaction despite judicial directions, including from the Gauhati High Court, mandating eviction.

Thus, the Kacharis and other indigenous tribes remain compelled to defend their historical, natural, constitutional and legal rights in their own homeland. Over the decades, thousands have sacrificed their lives in movements seeking recognition, identity and protection. The ongoing struggle is a struggle for:

· land and territorial security;

· cultural and traditional continuity;

· customary practices and indigenous institutions;

· traditional food culture and ecological knowledge;

· political representation and relevance;

· equitable educational opportunity;

· economic advancement and livelihood security;

· preservation and promotion of language; and

· the right to exist as distinct indigenous communities.

If the present rights of the existing Scheduled Tribe communities are diluted by granting equal legal and land-related protections to large, populous and socially advanced communities through constitutional amendments or new legislation, the Kachari people and other indigenous tribes will once again face the risks of erasure, marginalisation and demographic domination. In such a scenario, the Government’s proposal

to confer Scheduled Tribe status on six additional communities functions less as a measure of protection and more as a direct encroachment upon the rights, safeguards and constitutional space of the existing Scheduled Tribes.

CONSEQUENCES:

1. Loss of Protection under the SC/ST (Prevention of Atrocities) Act, 1989

Once the six populous communities are included under the ST category, they will also become beneficiaries of the protections under the PoA Act.
Existing STs will lose the ability to seek legal remedies under the Act for atrocities committed by members of these socially and politically advanced communities.
This will likely increase incidences of harassment, violence, threats, and social intimidation against smaller tribes.

2. Legalisation of Illegal Encroachment on Tribal Belts and Blocks

Extending Chapter X of the Assam Land and Revenue Regulations, 1886 to the six new groups will legitimise decades of illegal encroachment already carried out by them.
Existing ST communities will lose large portions of Tribal Belts and Blocks, leading to displacement, landlessness, and permanent alienation from ancestral territory.
The legislative intent behind Chapter X — protecting vulnerable tribes from land alienation — will be defeated by extending these protections to advanced and populous communities.
This will inevitably generate land disputes, litigations, administrative paralysis, and long-term conflict over tribal land quotas.

3. Threat to Sixth Schedule and Proposed Sixth Schedule Areas

A legally sanctioned demographic influx will alter the population profile of Sixth Schedule areas (BTAD/BTR, KAAC, DHAC) and proposed Sixth Schedule territories (demanded by Mising, Rabha, and others).

Tribal-majority status — the constitutional basis for Sixth Schedule autonomy — will be diluted.
This risks weakening autonomous governance, financial powers, customary institutions, and land administration.

4. Demographic Takeover of Protected Tribal Regions

Forest areas, belts and blocks, and autonomous councils will face demographic penetration legitimised through legal instruments.
Indigenous communities may permanently lose ownership and control over land and resources traditionally belonging to them.
The demographic shift may lead to loss of cultural landscapes, customary livelihoods, sacred sites, and socio-political space.

5. Dilution of Reservation Benefits in Education and Employment

Inclusion of larger and socio-economically stronger groups under ST quotas will drastically reduce opportunities for existing ST youths.
Access to higher education (IITs, NITs, central universities, medical colleges) and public employment will shrink severely.
Reservation — meant as a remedy for backwardness — becomes meaningless when shared with groups that are not historically marginalised.

6. Drastic Reduction in Political Representation and Bargaining Power

Larger communities will dominate ST-reserved seats in Panchayats, ULBs, Autonomous Councils, Assembly, and Parliamentary constituencies.
Smaller tribes such as Boro, Dimasa, Mising, Rabha, Tiwa, Karbi, Sonowal Kachari, Deori, etc. will face political invisibility.
Indigenous tribes will lose collective bargaining power regarding laws, budgets, development priorities, cultural institutions, and land governance.

7. Social, Administrative, and Inter-Community Conflict

Overlapping land entitlements, forest rights, political claims, and identity disputes will intensify inter-community tension.
This will likely lead to widespread social unrest, law-and-order problems, campus disturbances, and destabilisation of peace in tribal regions.
Indigenous tribes may lose de facto control over their traditional resources — including ancestral lands, forests, rivers, and community commons — as well as their customary institutions such as village councils, clan authorities, resource-management bodies, and traditional justice systems that have historically governed their socio-cultural life.

8. Violation of the Constitutional Principle of Protective Discrimination

Scheduled Tribe status is intended exclusively for historically disadvantaged and marginalised communities.
Granting this status to advanced, populous groups negates constitutional intent and violates Article 14 by creating unreasonable classifications.
It sets a dangerous precedent allowing relatively powerful groups to claim benefits meant for the weakest.

9. Undermining of Peace Accords and Federal Commitments

Peace agreements signed with revolutionary groups and demand-based organisations representing communities such as the Bodo, Karbi, Dimasa, and Rabha were founded on the principle of safeguarding tribal-majority regions and ensuring their political and territorial security.
Demographic alteration violates the spirit of these accords and risks destabilising long-standing peace arrangements.
This may reignite regional tensions, mistrust, and future conflict between communities.

10. Reversal of Decades of Tribal Struggles and Sacrifices

Indigenous communities achieved constitutional protections after decades of movements, political struggles, martyrdom, persecution, and negotiations.
Extending ST status to dominant and populous groups erases these hard-won gains.
It undermines sacrifices made in movements such as the Bodoland movement, Dimasa homeland struggle, Mising autonomy movement, Karbi and Rabha movements, Tiwa and Deori rights movements, etc.

11. Permanent Loss of Land for Future Generations

Once protected tribal land passes into the hands of newly classified ST groups, the loss becomes irreversible.
Future generations will inherit a condition of landlessness, socio-economic vulnerability, cultural dislocation, and political marginalisation.
The survival of indigenous identity and the continuity of historical territory become uncertain.

12. Transformation of ST Category into a Political Bargaining Tool

Inclusion of large, politically influential communities lowers the credibility of the ST list.
The ST category risks becoming a political benefit rather than a constitutional remedy.
This could generate a floodgate of future claims, weakening the entire framework of protective discrimination in India.

ANALYTICAL QUESTIONS

1. Can granting Scheduled Tribe status to six advanced and populous communities genuinely protect Assamese identity if the Government has failed to protect the Tribal Belts and Blocks for 75 years?

2. Is ST status the only means to protect the culture, identity, and land of Assamese people, when alternatives such as constitutional amendments, ILP, or stronger land laws are available?

3. Why has Clause 6 of the Assam Accord not been fully implemented, despite being the legal backbone for protection of the identity of Assamese people?

4. Why should the rights of historically marginalised ST communities be diluted in the name of protecting Assamese identity, when more appropriate legal options exist?

5. Can the historical rights of the earliest settlers—Bodo-Kachari and other indigenous tribes—be justified if migrant-origin communities are granted equal Scheduled Tribe status?

6. Does reclassifying large populations as Scheduled Tribes not contradict India’s claim of being a “Viksit Bharat” and “Vishwaguru” after 75+ years of independence?

7. Will overlapping entitlements (land pattas, forest rights, community ownership) not lead to prolonged legal battles, administrative burden, and social conflict?

8. Does this mass inclusion not risk turning Scheduled Tribe status into a political tool rather than a constitutional protection meant for genuinely marginalised communities?

9. Has the Government studied the potential demographic impact on Sixth Schedule areas and proposed Sixth Schedule regions?

10. Should the historic injustice suffered by the Bodo–Kachari tribes be repeated under new legal mechanisms in the name of “equity”?

ANALYTICAL SUGGESTIONS

1. Strengthen enforcement of existing land protections under Chapter X of the Assam Land and Revenue Regulations, 1886, and immediately implement Gauhati High Court directives on eviction from Tribal Belts and Blocks. Do not alter or expand the ST list in a manner that dilutes the rights and protections of existing Scheduled Tribes, as this amounts to legal invasion and demographic aggression

2. Provide special constitutional protection for Assam, similar to Article 371A (Nagaland) or Article 371G (Mizoram), if the true intention is to protect land, culture, language, and identity.

3. Introduce Inner Line Permit (ILP) or similar mechanisms to regulate demographic pressure and preserve indigenous land rights without disturbing the ST list.

4. Create a separate category of protection for large communities, such as “Special Backward Category” or “Protected OBC,” without granting ST status.

5. Commission a judicial or expert committee to evaluate the historical marginalisation of existing STs vis-à-vis the socio-economic status of the six proposed communities.

6. Protect the autonomy and demographic composition of Sixth Schedule and Tribal Autonomous Councils, preventing any legal mechanism that may weaken tribal-majority representation.

7. Ensure that no law or amendment infringes upon Articles 342, 371B, 244(2), and the Sixth Schedule, which collectively secure the rights of indigenous tribes.

Written by Bodoland Analyst

[Note: This article is written by a Bodoland Analyst. 'The Bodo Tribe 18' obtained the right to publish it here with their permission, and we are very thankful for that]

HIV Cure Without CCR5 Mutation: Milestone Achieved

2025-12-03T23:46:00.000-08:00

Sources: Science Nature Page

A man is now the seventh person cured of HIV after a stem cell transplant. Uniquely, he is only the second cured without cells carrying a rare, double-copy HIV-resistant mutation. He received cells with only one mutated CCR5 gene.

This suggests complete resistance may not be essential. More than seven years off therapy and virus-free, his case implies other immune mechanisms—like donor cells destroying infected ones—are likely crucial.

This widens the potential donor pool and challenges beliefs that CCR5-resistant cells are absolutely necessary. While transplants remain too risky for most, these cures are a powerful proof of concept.

They accelerate research into safer options like gene editing and vaccines. As science finds new ways to target hidden HIV reservoirs, this case signals we may be nearing a solution to this enduring medical challenge.

Sources: Source: Wong, C. (2025, December 1). Man unexpectedly cured of HIV after stem cell transplant. New Scientist.

Analysis of the potential consequences for the existing scheduled tribes of Assam arising from the GOM Report and recommendations.

2025-12-03T05:13:00.000-08:00

Photo by Bodo Media

The report and recommendations submitted by the Group of Ministers (GoM) on 29 November 2025 in the Assam Legislative Assembly assert that the inclusion of six communities into the Scheduled Tribes list will not adversely affect the existing Scheduled Tribes of Assam. However, a close scrutiny of the recommendations reveals several legal, constitutional, administrative, and socio-political implications that may significantly undermine the rights, entitlements, and protections currently enjoyed by the Scheduled Tribes (Plains) and the Scheduled Tribes (Hills) in Assam.

1. CONSTITUTIONAL AND POLITICAL CONSEQUENCES

1.1 Restriction to Preservation of “Current Entitlements” (Clause 6.1)

The GoM claims that the reorganisation of reservations in Parliament, State Assembly, and Local Bodies will not affect the current entitlements of ST(P) and ST(H).

This wording is legally problematic because:

The guarantee is limited only to “present” entitlements, creating an implied possibility of dilution in future delimitation and reservation restructuring.
Future political rearrangements in existing and proposed Sixth Schedule areas (including BTAD/BTR, KAAC, DHAC, Mising AAD, Rabha AAD) remain unprotected.
No constitutional mechanism is proposed to ensure that future reservation cycles will permanently safeguard the existing Scheduled Tribes.

Thus, the constitutional and political position of existing STs becomes contingent and unstable.

1.2 Absence of Explicit Protection for Land and Forest Rights (Clause 6.1 – Second Part)

Under existing laws—including the Assam Land and Revenue Regulation (ALRR), Chapter X, Tribal Belts and Blocks provisions, and the Forest Rights Act, 2006—any addition to the ST list creates automatic statutory entitlements, unless amended.

There is no explicit provision in the GoM report ensuring that the existing rights and privileges of Scheduled Tribes in respect of land and forest rights will remain unaffected. In the absence of such a safeguard, the vast forest areas within the three Sixth Schedule regions—namely the Bodoland Territorial Area District, the Karbi Anglong Autonomous Council, and the Dima Hasao Autonomous Council—stand exposed to legal claims by individuals who are presently unauthorised occupants. Under the applicable legal framework, such areas may effectively be regularised in favour of these encroachers once they are accorded Scheduled Tribe status.

Consequently, the existing ST(P) and ST(H) communities face the grave risk of losing both protected land and forest land, which are presently secured under the laws in force.

1.3 Reservation of Parliamentary and Assembly Constituencies (Clause 6.3)

The recommendation to reserve additional constituencies for ST(Valley) has major consequences:

The six proposed communities numerically exceed the combined total population of existing ST(P) and ST(H).
Once seats are reserved in proportion to their population, the political influence of existing tribes will drastically decrease.
Even if present ST-reserved seats remain, the creation of a large new ST category will dominate electoral politics, marginalising the existing Scheduled Tribes.

The GoM does not clarify that:

Reserved constituencies within all Sixth Schedule areas—existing and proposed—will remain exclusively for existing STs.
Communities added under ST(P) will be eligible to contest from seats currently reserved for existing ST(P), directly threatening their political representation.

2. SOCIO-ECONOMIC AND ADMINISTRATIVE CONSEQUENCES

2.1 Reduction of General Category Vacancies (Clause 6.4)

Adding large populations to the ST category will significantly reduce opportunities in the general quota.

This affects:

Small indigenous non-ST communities
Economically weaker non-reserved groups

Even with separate rosters:

ST(Valley) will demand population-based reservation share.
They possess far greater numerical strength.

Thus, existing STs lose effective representation in employment and education, irrespective of nominal quota protection.

2.2 Central-Level Reservation Consequences (Clause 6.5)

The GoM admits that no mechanism exists to maintain separate ST(P), ST(H), and ST(Valley) categories at the Central level.

Consequences:

All newly included communities will automatically enter the national ST pool.
Existing STs nationwide (not only in Assam) will face competition from an enormously large group (approx. two crore population).
Many of the six communities possess:

Higher literacy rates
Better economic resources
Stronger urban representation

Result:

Marginalised ST communities lose competitive parity in UPSC, SSC, RRB, Central Universities, Central PSUs, Armed Forces, etc.

This is the single most detrimental national-level consequence.

2.3 OBC Reservation in Local Bodies (Clause 6.10)

Introducing OBC reservation in Panchayats and Urban Local Bodies may directly affect:

Proposed Sixth Schedule areas

Consequences:

OBC communities—including the six groups—will obtain reserved seats in local governance structures within tribal areas.
Existing STs may lose political control over their constitutionally protected autonomous regions.

This is in direct conflict with the spirit of the Sixth Schedule.

3. LAND AND TERRITORIAL RIGHTS CONSEQUENCES

3.1 Extension of ST Land Privileges to Six Communities (Clause 6.12)

The recommendation to give the six communities the same land privileges as existing STs is extremely damaging.

Implications:

(a) Tribal Belts and Blocks (ALRR Chapter X)

· The proposal to extend the operation of Chapter X of the Assam Land and Revenue Regulation, 1886, to the six proposed communities is inherently prejudicial to the rights and interests of the existing Scheduled Tribes of Assam.

· Such extension will confer legal validity upon unlawful occupation and encroachment by persons belonging to these six communities within the duly notified Tribal Belts and Blocks, thereby nullifying the statutory protection guaranteed to the Scheduled Tribes under Chapter X.

· The regularisation of these illegal occupations would result in substantial diminishment of protected tribal land, leading to the erosion of the territorial, cultural, and socio-economic security of the existing Scheduled Tribes.

· The probable consequence is the dispossession and landlessness of existing ST communities, who will be deprived of lands specifically safeguarded for them through legislative mechanisms.

· The recommendation contravenes the spirit of the Gauhati High Court’s directions mandating the eviction of illegal encroachers from Tribal Belts and Blocks. Instead of complying with the judicial mandate, the proposal effectively subverts the Court’s order by seeking to legitimise such encroachment through legislative manipulation.

· This move revives and perpetuates the historic injustices, displacement, and marginalisation suffered by the earliest tribal settlers of Assam, thereby violating the principles of substantive equality and protective discrimination envisaged under the Constitution.

· The proposal, in effect, enables demographic invasion into legally protected tribal lands, weakening the protective legislative framework and exposing the existing Scheduled Tribes to long-term socio-economic and cultural threats.

This violates the purpose of Chapter X: protection of marginalised indigenous groups, not populous dominant groups.

(b) Proposed Sixth Schedule Areas

The proposed Sixth Schedule areas will face heightened vulnerability as a result of a legally sanctioned demographic influx, thereby threatening the demographic balance, land security, and territorial rights of the Scheduled Tribes—particularly the Mising and Rabha communities—who are seeking constitutional protection under the Sixth Schedule.

(c) Forest Rights Act, 2006

The FRA recognises ST forest rights based on existence prior to 13 December 2005.

Once six large communities become ST:

They automatically inherit forest rights in any forested region of Assam.
The existing Sixth Schedule areas — including the Bodoland Territorial Area District, the Karbi Anglong Autonomous Council, and the Dima Hasao Autonomous Council — as well as the proposed Sixth Schedule areas, will face heightened vulnerability due to a legally sanctioned demographic influx into forest lands, thereby undermining the constitutional autonomy, territorial integrity, and land security of the Scheduled Tribes residing therein.

This is legally unavoidable and cannot be restricted by State policy.

3.2 Community-Based Land Transfer Restrictions (Clause 6.13)

The proposed law restricting land transfer within each community only has several adverse consequences:

Existing STs will not be allowed to purchase land from newly added ST communities.
Their ability to expand landholdings within their homeland becomes legally restricted.

Economic mobility of existing ST individuals is severely reduced.
Tribal land protection becomes fragmented community-wise, not tribe-wise, undermining collective indigenous rights.

This is inconsistent with the intent of the Sixth Schedule and tribal land protection jurisprudence.

4. CONSEQUENCES FOR BODOLAND TERRITORIAL REGION (CLAUSE 6.6)

4.1 Demographic and Political Threat

If Koch Rajbongshis of undivided Goalpara—and eventually other populous groups—enter the ST(P) list:

Bodo political representation in BTAD/BTR will be diluted.
BTC elections will see domination by larger groups.
Protected lands, forests, and settlement rights within BTAD/BTR will be opened to new claimants.
The constitutional autonomy of BTAD/BTR under the Sixth Schedule becomes vulnerable.

4.2 Flawed Logic in Accepting Communities Based on “Lack of Opposition”

GoM states that inclusion of Moran, Matak, and Koch Rajbongshi is acceptable because there is “not much opposition”.

However, ST classification must be:

Based on the criteria
Not on political convenience
Not based on the presence or absence of objections from other communities

This approach undermines both legality and objectivity.

“In any society, it is the demography that shapes the democracy; the protection of land and its people remains the foundation upon which both must stand.”

Written by Bodoland Analyst

[Note: This article is written by a Bodoland Analyst. 'The Bodo Tribe 18' obtained the right to publish it here with their permission, and we are very thankful for that]

Zubeen Garg's iconic song "Mayabini Ratir Bukut" in Bodo, has set a new record in the Asia Book of Records.

2025-11-18T22:54:00.000-08:00

Sources: BPF /FB page

Under the inspiring guidance of Sjt. Hagrama Mohilary, the Bodoland Territorial Council (BTC) has witnessed a truly historic event—a spectacular celebration of unity in diversity that has set a new record.

The air was filled with the vibrant sounds of the Bodo language as over 25,000 participants from various communities came together in a magnificent cross-cultural performance.

This wasn't just a performance; it was a powerful message of harmony. Through shared music and a collective pride in our cultural heritage, the event showcased the strength that lies in our diversity.

The sight of thousands moving in unison, celebrating a common identity while honouring unique traditions, created an unforgettable moment of solidarity for everyone in BTC.

The scale and significance of this achievement have now gained formal recognition from the prestigious Asia Book of Records and the India Book of Records. This official accolade is not just a certificate; it is a proud milestone for every person in the region.

It stands as a testament to what we can accomplish when we stand together, proving that our shared cultural spirit can create history and inspire generations to come.

Helmet Hack: Bengaluru Man Wears Frying Pan to Dodge Traffic Fine

2025-11-03T05:56:00.000-08:00

A pillion rider in Bengaluru recently stunned the Internet by wearing a frying pan instead of a helmet to dodge a traffic challan.

The bizarre moment occurred in the Roopena Agrahara area, catching the attention of both pedestrians and traffic police.

Sharing the video, X user @karnatakaportf wrote, “The sight shocked onlookers and traffic cops alike, as the rider boldly balanced a kitchen utensil like it was an ISI-approved helmet. But let’s be honest—this isn’t just amusing, it’s alarming. A frying pan can flip an omelette, not protect a head. Helmets aren’t fashion statements or props for viral videos—they save lives.”

The clip quickly went viral, sparking a wave of reactions. “Only in Bengaluru does traffic get so crazy that cookware becomes safety gear. The man clearly thought, ‘safety first, breakfast later.’ Imagine the cops trying not to laugh while issuing the challan—it’s peak Indian creativity on a budget,” one user joked.

Another commented, “The most common helmet seen in traffic is a construction hard hat. While crash helmets are designed to protect during vehicle accidents, hard hats are intended primarily for protection against falling objects. Sadly, our traffic cops don’t seem to know the difference.”

A third user quipped, “His wife must be looking for that pan in the kitchen!”

The United Tribal Organization of Assam (UTOA) and the Former Volunteers’ Force called for protection for designated Tribal Belts and Blocks across the state

2025-11-01T05:53:00.000-07:00

Sources: IndiaTodayNE

The United Tribal Organization of Assam (UTOA) and the Former Volunteers’ Force jointly organized a press meet at the Kokrajhar Press Club on Saturday, November 1, expressing strong disapproval of the Assam government for failing to fulfill promises made to tribal communities.

The leaders also called on the government to act swiftly to safeguard the 47 designated Tribal Belts and Blocks across the state, which they claimed are increasingly threatened by encroachment and demographic shifts. They urged Chief Minister Dr. Himanta Biswa Sarma and State BJP President Dilip Saikia to honor commitments made during the BTC elections by launching eviction drives to remove illegal settlers from the Bodoland Territorial Region (BTR).

Voicing frustration over the government’s approach to tribal concerns, the organizations accused both the state and central governments of ignoring long-standing demands, such as the establishment of a separate Bodoland and the creation of a Bodo Regiment in the Indian Army.

The UTOA and Former Volunteers’ Force reiterated their resolve to continue advocating for tribal rights, land security, and cultural heritage, asserting that their movement will go on until the government takes definitive action.

Mark Zuckerberg sues Mark Zuckerberg after Facebook keeps banning him

2025-09-10T02:15:00.000-07:00

Picture:NT News

An Indiana-based lawyer named Mark S. Zuckerberg is suing Meta after the company repeatedly suspended his Facebook account for alleged impersonation. The lawyer, who has practiced bankruptcy law for nearly 38 years, claims his profile has been wrongfully blocked five times over the past eight years, with the platform accusing him of pretending to be someone else.

According to a lawsuit filed in Marion Superior Court, these suspensions have damaged his professional practice and resulted in thousands of dollars in lost business. He asserts that Meta broke its own terms by removing paid advertisements worth approximately $11,000 (Rs 8.2 lakh). Zuckerberg likened the experience to paying for a highway billboard only to have it covered up, denying him the benefits of his investment.

Despite providing extensive proof of his identity—including photo IDs, credit cards, and personal photos—the attorney says his appeals were ignored for months. “I’m Mark Steven. And he’s Mark Elliot,” he clarified, noting that his name predates the tech billionaire’s rise to fame.

His most recent suspension occurred in May of this year. The account was restored only after he filed the lawsuit. Meta acknowledged the error, stating his account was “disabled in error” and has been reinstated. The company expressed appreciation for his patience and stated it is working to prevent future incidents.

Zuckerberg, however, emphasizes the tangible impact on his livelihood: “It’s not funny. Not when they take my money.” He has even created a website documenting mix-ups related to his name, including a case where he was mistakenly sued by the state of Washington. The situation highlights potential flaws in Facebook’s automated systems, particularly for users who share names with public figures.An Indiana-based attorney named Mark S. Zuckerberg is suing Meta after the company repeatedly suspended his Facebook account for alleged impersonation. The lawyer, who has practiced bankruptcy law for nearly 38 years, claims his profile has been wrongfully blocked five times over the past eight years, with the platform accusing him of pretending to be someone else.

Bengaluru Software Engineer Dies After Snake in Footwear Bites Him

2025-09-02T07:14:00.000-07:00

Image: Anonymous

A 41-year-old software engineer from Bengaluru tragically passed away on Saturday after being bitten by a venomous snake that had hidden inside his slipper. The victim, Manju Prakash, was a TCS employee and resided in Ranganatha Layout.

According to reports, Mr. Prakash had left his Crocs slippers outside his front door. After returning from a short trip to a nearby juice shop, he wore the footwear without realizing a snake had entered one of them.

Due to a previous accident that had caused loss of sensation in his leg, Mr. Prakash did not feel the snakebite. He removed his footwear and went to his room to rest.

Later, a household worker noticed the snake inside the slipper and informed his father, who carefully removed the dead reptile. It is believed the snake died of suffocation inside the footwear.

When Mr. Prakash’s mother checked on him, she found him unresponsive with foam around his mouth and a bleeding leg. He was rushed to a nearby private hospital, where doctors declared him dead.

The incident has raised concerns among local residents about snakes entering homes, especially during monsoon. Experts advise people to check footwear and dark corners carefully, particularly in areas close to greenery.

Manas National Park grasslands has been shrunk by 50% in three decades: MNP Field Director

2025-09-01T07:13:00.000-07:00

Sources: Wikipedia

Manas National Park (MNP) and Tiger Reserve Field Director C Ramesh told PTI that grasslands paving the way for woodlands is a natural process that takes over 100 years but it has accelerated in the UNESCO World Heritage Site, forcing herbivorous animals to get concentrated in areas where grasses are available.

"We are witnessing that the grassland expanse is shrinking and woodlands are increasing. That's a part of succession, but it is happening very rapidly, and that is a cause of concern for us as grasslands are crucial for the ecosystem," he said.

"As per our records, we have lost almost 50-60 per cent of our grasslands in the last 30-35 years," he added. According to Ramesh the trees and shrubs that are replacing grasslands are of native species.

With woodlands replacing the grasslands, animals are getting concentrated in areas that have grass.

"Non-territorial animals such as deer roam around the park to feed on grass. Now, they are getting concentrated in available grasslands," Ramesh said.

The grasslands of the national park are unique from a biodiversity point of view as it is the only place in the world where greater one-horned rhino, swamp deer, hog deer, pygmy hog, hispid hare, wild buffalo, Bengal florican, tiger and elephant co-exist in the same habitat.

Speaking about the crisis, eminent conservationist and grassland expert Bibhuti Prasad Lahkar told PTI that the grasslands are affected in two ways -- biotic and abiotic or anthropogenic.

"In the biotic process, a grassland gradually converts into scrubland with the spreading of invasive species, and becomes woodland by succession. Climate change accelerates the spread of invasive species," he added. The anthropogenic pattern means affecting the grassland through livestock grazing, uncontrolled burning and grass cutting for various purposes.

Lahkar said that the diversity of grasses has also been declining over the years.

"Different animals depend on different types of grasses. So, if a particular species of grass decreases, then the animals dependent on that grass will also gradually vanish from the park," he added.

Lahkar said that flood plays a key role in maintenance and management of the sub-Himalayan grassland to a large extent, but areas like MNP usually do not experience continuous flooding, and if it occurs, it typically lasts for only a few hours.

"Moreover, nowadays, we are seeing very erratic rainfall. This is gradually impacting the dynamics of the grassland, including changes in the soil composition," he added. Lahkar said very little emphasis is given in Assam on developing habitats as the primary focus is still on developing infrastructure and combating poaching.

Echoing similar views, Gauhati University Assistant Professor (Environmental Science) Minakshi Bora said climate change is responsible for altering MNP's grassland community, enabling invasive species like Chromolaena odorata and Mikania micrantha to thrive.

"These species outcompete native vegetation, reducing biodiversity and altering ecosystem processes. Effective conservation efforts are crucial to mitigate the impacts of invasive species and protect the park's unique biodiversity," she added.

Bora said that rising temperatures and declining precipitation have disrupted the hydrological cycle in the Manas River Basin.

"Data from recent studies indicate a gradual decline in the frequency of rainfall, resulting in reduced summer water flows and increased potential evapotranspiration.

"These factors lead to altered river discharge, frequent droughts and declining water quality, which are directly putting stress on the grassland ecosystems, which we know as the backbone of MNP," she added.

Additionally, flash floods, intensified by melting Himalayan glaciers and increased sediment loads, are causing significant damage to grassland vegetation and leading to wildlife mortality, Bora stressed.

Ramesh, however, said that no study has been conducted on the impact of climate change in the forest, and there is no weather station inside the national park, which is why it is difficult to analyse the change of temperature or rainfall pattern inside the jungle over the years.

In a bid to arrest the decline, the park authorities, in collaboration with several NGOs, have prepared a 10-year 'Grassland Management Action Plan' (GMAP) to conserve and restore the habitat. (PTI)

The first known case of a shark with orange skin was discovered in Costa Rica

2025-08-31T23:26:00.000-07:00

Sources:Timesofindia

For the first time, scientists have recorded a case of xanthism in a Caribbean shark, observing a six-foot nurse shark with brilliant orange skin and pale, irisless eyes near Costa Rica.

The unusual coloring, known as xanthochromism, occurs from a surplus of yellow pigment and a deficiency of red pigments.

Encountered during a sport fishing expedition at 37 meters deep off Tortuguero National Park, the adult shark was documented and then set free.

While this rare genetic anomaly usually increases predation risk by reducing camouflage, the shark’s substantial size confirms it defied the odds, thriving to adulthood with its vivid appearance.

Hemanta Daimary won gold in the Commonwealth Weightlifting Championships.

2025-08-31T22:44:00.000-07:00

Sources: thebodomemes

Assam’s Hemanta Daimary won gold for the state in the 71 kg junior category at the Commonwealth Weightlifting Championships. He delivered a stellar performance, lifting 118 kg in the snatch and 146 kg in the clean & jerk for a 264 kg total.

The event was held from August 24 to 30, 2025, at Ahmedabad’s Naranpura Sports Complex, featuring around 350 lifters from 29 countries.

Five weightlifters from Assam represented India:

1.Hemanta Daimary (71 kg)

2.Bedabrat Bharali (19 kg category, details previously mentioned)

3.Bhavna Gogoi (58 kg)

4.Dharmajyoti Deoghariya (56 kg)

5. Abhinob Gogoi (71 kg)

China Ushers in a New Internet Era with World-Leading 10G Broadband

2025-08-30T07:46:00.000-07:00

Sources: Freepik

Get ready to rethink everything you know about internet speed. China has taken a monumental leap forward by launching the nation's first commercial 10-gigabit broadband network, setting a new global benchmark for connectivity.

The groundbreaking service went live on Sunday, April 20, in Sunan County, Hebei Province. This ambitious project is the result of a collaboration between tech giant Huawei and state-owned telecom provider China Unicom.

So, how fast is 10G broadband? The numbers are staggering. The network boasts potential download speeds of up to 9,834 megabits per second (Mbps) and upload speeds of 1,008 Mbps. Even more impressive is its responsiveness, with latency—the delay in data transfer—as low as 3 milliseconds. This incredible performance is powered by advanced 50G PON technology, which supercharges existing fiber-optic cables to carry vastly more data.

To put this into perspective, downloading a full-length 4K movie, which is about 20 gigabytes in size, typically takes 7 to 10 minutes on a standard 1 Gbps connection. On this new 10G network, the same high-quality film can be downloaded in under 20 seconds.

This achievement propels China to the forefront of broadband technology, surpassing the current top commercial speeds available in other nations known for fast internet, such as the United Arab Emirates and Qatar.

Louis Vuitton's ₹35 Lakh Auto-Rickshaw Bag Sparks Buzz in Social Media

2025-08-07T09:37:00.000-07:00

Sources: Economic Times

Luxury fashion house Louis Vuitton has left the internet stunned with its latest Spring/Summer 2026 menswear collection – featuring a miniature auto-rickshaw-shaped handbag priced at a jaw-dropping ₹35 lakh.

What’s the Buzz About?

The bag is a near-perfect replica of India’s iconic yellow auto-rickshaw, complete with three wheels, handlebars, and a canopy.Made from LV’s signature brown monogram canvas with golden detailing and camel leather accents.Priced at ₹35 lakh, it costs more than 15 real auto-rickshaws.

Internet Reacts

Social media exploded with reactions:

1. "You could buy 15 real autos for that price!"

2. "Would an Indian designer get the same hype for this idea?"

Many called out the double standards in global fashion, questioning whether local designers would receive similar attention.

Not the First Time

This comes after Prada’s ₹1.2 lakh Kolhapuri chappals, proving luxury brands are drawing inspiration from everyday Indian culture – but at ultra-premium prices.

Would you spend ₹35 lakh on a mini auto-rickshaw bag? The debate is on!

Morigaon Police Recovers ₹93 Lakh in Bold Cyber Fraud Bust

2025-08-05T23:37:00.000-07:00

Sources: Internet

In a major breakthrough, Morigaon Police’s tireless three-month investigation led to the recovery of ₹93 lakh stolen by cybercriminals. The funds were handed back to Piyush Kanti Dey, Managing Director of Jagiroad-based Progressive Fertilisers Private Limited, who praised the police for their swift action.

The fraud unfolded when scammers impersonated Dey and manipulated his accountant into transferring ₹96 lakh from the company account. While most of the amount has been retrieved, authorities continue probing to dismantle the wider scam network behind the crime.

Police reaffirmed their commitment to combating cyber fraud and urged businesses to stay alert against such sophisticated scams. The case remains under active investigation.

IIT Guwahati Develops Rs. 3000 Underwater Sensor to Help Voice-Disabled People Communicate

2025-08-04T23:03:00.000-07:00

Sources: https://hubnetwork.in/

Researchers from IIT Guwahati, in collaboration with Ohio State University, USA, have created an affordable underwater vibration sensor that can convert exhaled air into voice commands, offering a breakthrough solution for people with voice disabilities.

How Does It Work?

The device captures subtle airflows when a person tries to speak without sound. These airflows create tiny waves in water, which the sensor detects. Using AI (Convolutional Neural Networks), it translates these waves into electrical signals that can operate smart devices.

Sources: https://hubnetwork.in/

Key Features:

1. Costs only Rs. 3000 (lab-scale prototype)

2. No need for audible speech – works with exhaled air

3. Hands-free & contactless operation

4. Potential for exercise tracking & underwater communication

Who Developed It?

Led by: Prof. Uttam Manna (Dept. of Chemistry, IIT Guwahati) Team: Research scholars (Debasmita Sarkar, Rajan Singh, Anirban Phukan, Priyam Mondal) & Prof. Roy P. Paily (Dept. of EEE) Ohio State University: Prof. Xiaoguang Wang & Ufuoma I. Kara.

Sources: https://hubnetwork.in/

Why Is It Important?

Millions, including children (aged 3-21), suffer from voice disabilities and cannot use voice-controlled devices.This sensor could help them communicate and control smart gadgets without speaking.

Next Steps:

1. Clinical trials to train the AI with more voice-impaired users.

2. Seeking industry partnerships to make it widely available.

The research was published in Advanced Functional Materials, a top scientific journal. This innovation could revolutionize assistive technology, making digital access more inclusive for people with speech impairments.

Bodo Organizations Submit Memorandum Demanding Bodoland Statehood, ST Status & for Protection

2025-08-02T01:56:00.000-07:00

Sources: Facebook

Bodo Groups has submitted memorandum to Centre, Renewing Call for Bodoland Statehood and Land Rights Protection

A joint delegation of Bodo organizations has approached the Union Law and Justice Minister with key demands for the indigenous Bodo community. The delegation included representatives from:

1. All Bodo Ex-Volunteer Force Organization

2. All India Bodo People's National League for Bodoland Statehood

3. United Tribal Organization of Assam (UTOA)

Key Demands Presented:

1. Creation of a separate Bodoland state

2. Granting Scheduled Tribe (Hills) status to the Bodo people in Karbi Anglong

3. Formation of a dedicated Bodo Regiment in the Indian Army

4. Global protection and security for the Bodo indigenous people

Additional Concerns Raised by UTOA:

1. Opposed illegal allotment of tribal lands to non-indigenous communities and private companies

2. Called it a violation of constitutional safeguards

3. Chapter X of Assam Land and Revenue Regulation Act, 1886

The organizations have also sent reminder letters about these long-pending demands to:

1.Prime Minister's Office (PMO)

2. Ministry of Home Affairs (MHA)

The memorandum submission took place on Wednesday, keeping alive the decades-old demand for Bodoland statehood and other rights for the Bodo community.