BORO BATHOU  RELIGION AND BODO SOCIETY_________Haribhusan Brahma.

 It  was  the  agitation  of  the  Bodos  for  Homeland  which  stirred up  the  minds of  every  member  of  the  Bodo  community  either  at home mutely  or  outside home to participate  in  the programme  of  agitation  for  Homeland  appeared  to  be  little  confusing  in  the  minds  of  some  thinkers.  Remaining  in  the  same  land  as  aboriginal  tribes, the  demand  for  seperate  Homeland  seemed  to be  very much puzzling  to  a  person  like  me.  Driven in  such  a  confusing  state  of  affair  , I  came  to  a conclusion  with  firm conviction  that  not  exactly  land  but  but  what  the  Bodo  people  lost   was  the  domination  of  language and  culture over the land.  If  Bodos  are  conscious  of  their  language  and  tradition  to  take  necessary  steps  to protect  and  preserve  their  cultural  identity  to  its  utmost  glory   the present  confusion  can  be  avoided  in the  future.  

             Bodo  people  are  fundamentally  nature worshippers.  They  are believer  in  the  hidden  power  of  the  nature  which  can  strongly  dominate  the  social  life.  The  nature  is  the  cause of  peace  and  sorrow.  This  simple  belief  made  them  pick  up  'SIJOU'  plant  (euphorbia) a  cactus  of  five  debries  with  pairs  of  short  thorns  as  the  symbol of soul with  the  key  power  to   steer  the  whole  body  organs.  Thus  in the  made  believe  of the  god  as  almighty  in  Bodo  society  there  is  no  personality  cult  .  Bestowed  with  logical  and  reasoning  power  Bodo  people  are  most  successful  to  invent  the  five  principles  of  life   called  'BATHOU'  in  Bodo.  

                                                                                          BODO    GIRLS   DANCING  IN   TRADITIONAL   RHYTHM  

A glowing tribute on the studies of language, literature and the general history of Kirat people has very well been paid by the well versed scholar late Mr. Brian Hodgson in this way, "The Kirati on account of their distinctly traceable antiquity as a nation and the peculiar structure of their language are perhaps the most interesting of all the Himalayan races".1Besides that, an intellectual luminary Dr. S. K. Chatterjee in his competent work, "Kirat Janakriti" mentions that Buddha, who is considered as one of the greatest leaders and teachers of mankind, was thought to be of pure or of mixed Kirat origin.

"Many of us are not as yet alive to the nature and importance of the problem. Closer study through the various human sciences should be carried on with greater intensity through linguistics, through sociology, through anthropology, through political history and through comparative religion". 2 Although these scholars during their times could not get enough opportunities to utilize a good number of primary sources in the form of MSS and colophons on the subjects of Kirat studies, the present author is thankful for their painstaking efforts that have been taken on the present subject. However, now there is a vast storage of Kirat MSS in Kirat scripts. Among them are the MSS in the, “Srijunga or Limbu", scripts and the, "Rong or Lepcha" scripts and the treatment of the present subject is based on these sources.

In fact, the term Kirat is a corrupt form of Kiriat, Kiryat or Kirjath which means a fort or town in Moabite language of the Mediterranean region.3 When their number increased, they built many forts and towns and called them Kiriat-hime, Kiryat-yarim, Kirjath-arba, Kiryat-baal, Kiryat-hujro, Kiryat-sanna and Kiryat-sapher which indicate the meaning of the town or fort of the forest, or the town of the god Baal, or the town of books, or the town of palm trees. The residents of the above noted towns started calling themselves, “Kereti” which later on became Keretite or the Kerite tribe. The ancestors of this tribe if identified, comes to Nahor; the younger brother of Abraham, a resident of Ur in Babylon. He belonged to the Semitic family. When the Hebrew people under the leadership of Moses, invaded their country, they were defeated and expelled from their native land. The Kereti people then led a nomadic life and spread towards the eastern and north-eastern countries.4 In 2400 BC, a branch of which came to Mesopotamia5 or the Assyrian country, intermingled with the Ashur people and formed one nation with them. Later on they migrated to Northern India and the Himalayan region via Media and Nisa of Northern Persia with the title of the Kirat-Ashur tribe. But in Nisa they were called Khambos or Yavan and claimed their descent from the Greeks of the Ionian island.6 In the Sanskrit book of Yogini Tantra, the Kirat nationality is included among the Yavan, Pallava, Koch and Pulinda races. The Greeks had also known the Kirats by the name of Kirhadai. The last remnant of the ancient Kiratite or Cherethite tribe was found recorded in the book of 2 Samuel, 15 - 18. They were a martial tribe during the reign of the Syrian King David in 1049 BC.7

There is no doubt that the Kirat-Ashur people came to North India earlier than the Aryans yet they had known them very well in Persia.8 As the Assyrian country was mountainous and the Kirat-Ashur people were great hunters,9 they preferred to live in the mountainous countries of Kabul, Kashmir, Karakoram and all the Himalayan regions, though some of them migrated to the Indian plains and lived there for about twelve generations.10 "There were certain principalities which were definitely styled as Nishada in the epic and Alavaka in the Pali Texts and were doubtless of non-Aryan origin."

Buddhist writers refer to other Yakkha Principalities besides Alavaka."11 The Kirat Vansavali mentions that after twelve generations, one branch of Kirat people migrated from the Indo-Gangetic plains to the Himalayan region and the other branch to Lanka or Ceylon to the south.

It is for this reason that some scholars admire to find one of the aboriginal tribes of Ceylon with the name of, “Yakho” similar to the Yakkha-tribe of Eastern Kirat people of Nepal.

The origin of the Kirat people of Nepal can be traced back in combination of three races. According to the Kirat Mundhum or tradition, three races are known by the names of Khambongbas or the Khambos, the Tangsangthas or the Mongols and the Munaphens or the Chinese. The Khambongbas or the Khambos were the first immigrants to this Himalayan region. The Tangsangthas or the Mongols and the Munaphens or the Chinese people came in later periods and intermingled with the Khambos and constituted a big human race. They spread from this Himalayan region to India, Burma, Syam, Vietnam, Malaya and Philippine islands,12established their kingdoms and kept their respective records of history. In India, Kirat people occupied the regions from Himachal Pradesh to Assam in the north and from Manipur to Chittangong in south-east.

Sir John Hammerton in his book called “Early Races of Mankind", mentions that probably in the 4000 BC, there was a civilized race of mankind on the lower Euphrates of the Mediterranean region described as Mongolian or Summerian of the Cheldean. They had their own independent forts or towns. They used to fight for their border line and had erected an inscribed stone pillar of agreement in the middle of their boundaries. The defeated town never agreed to live under their enemies. They used to quit their native place for good and migrate to other countries. In like manner, in about 3000 BC, a big horde of people left their native place and came to the east and established the Chinese Empire.

In the Kirat folk-lore of Kabul or Golku, it is said that the Hazara tribe of Kabul and the Kirat tribe of Nepal were of the same group in the beginning when they first came from Persia. Later on, the news of the prosperous country of the Indian plains tempted the Leader of the group, the elder brother of the Hazara tribe, Laley Hang. They came to the India plains just for a visit and returned back. But they instead of going back to Kabul, went ahead into Nepal and came to be known as Gorkhas. The Hazara people say that so long as they were in one family, they were neither Muhammaden nor Hindu; but when the brothers separated, they became weak and the Pathans invaded their country, defeated them and converted them into Muhammadanism. The Kirat Gurkhas of Nepal, however, became Hindus. Even till this day, whenever a Hazara meets a Gorkha, he calls him Chacha, which means uncle.

When the Aryans came to India for the first time and started to advance towards the hilly regions, they had to fight against a Kirat-Ashur king whose kingdom was situated on the bank of river Indus in the Himalayas. His name was Shamba15 Ashur. He was defeated in the battle, so he left his place and came towards the east and established a stronghold in the Kinner land16 which is now known by the name of Himachal Pradesh in India. In this place, a horde of Mongolian people came and intermingled with this stock of Kirat people and constituted one big Kirat race.17 Gradually they spread towards the east and settled in Nepal. Courtesy: History and Culture of Kirat People. 2003. Kirat Yakthung Chumlung

BATHOUISM   A   RELIGION   PRACTISED   BY   THE   BODO   TRIBE   OF   BODOLAND   AREA   OF  ASSAM  IN INDIA   IS   DESCRIBED   BY   HARIBHUSAN   BRAHMA  ,  RETD.  PRINCIPAL   OF  GOSSAIGAON  COLLEGE   THROUGH   WOOD  CURVINGS. 

  In a bid to trace classical elements in Kherai dance of the Bodos, the Srimanta Sankardev Kalakshetra is conducting a study on the Bathou festival and the recital.

The study is being conducted by the documentation wing of the Kalakshetra, through seminars, workshops and spot documentation. There is  hope to elevate the Kherai dance to a classical form in the long run.

Though Kalakshetra has been organising folk festivals of various tribes and communities of the region, this is the first time that the Bathou festival is being celebrated at the centre. A seminar was also organised on the occasion where experts deliberated on the relevance of the festival. 

The Bathou festival is a religious performance, which includes 18 varieties of dance forms.The Kherai dance, performed as part of the Bathou festival, literally means paying oblation to God. The festival is organised for the wellbeing of the community.

Classical traditions are derived from folk elements. The Kherai dance also has many characteristics, which are essential ingredients of a classical dance, like a definite base and framework, a long history of traditional culture and a fixed musical and dance form. 

 The Bodos, also called the Boros, are an ethnic community that is concentrated mostly in the north-western parts of Assam in India. They are said to belong to a larger classification of ethnicity called the Bodo-Kachari. The nerve center of the Bodos is the city of Kokrajhar. Image File history File links Download high resolution version (450x662, 92 KB) Summary A Bodo girl in the traditional Dokhna ©Gautam Chandra Baro Licensing File history Legend: (cur) = this is the current file, (del) = delete this old version, (rev) = revert to this old version. ...

Special customs of the Bodo death rites

The Bodos belong to the great Mongoloid stock of man. According to history,

the Bodos were permanent inhabitants of Mongolia but in the course of time,

their forefathers left their original abode group by group for other parts of the

world in search of more fertile land and they finally settled permanently all

over the northeastern region of India primarily in Assam, Arunachal Pradesh,

Nagaland, Manipur, Meghalaya, Tripura and the northern parts of Bihar and

West Bengal.

However, the Bodos were concentrated in the districts of BTC (Bodoland

Territorial Council) namely Kokrajhar, Chirang, Baska and Udalguri. They are

also found in other districts like Goalpara, Lakhimpur, Sonitpur, Dhemaji,

Nowgaon, Morigaon, Karbi – Anglong and even in India’s neighbouring

countries like Bhutan and Nepal.

“The Bodos, earlier known as ‘Kachari’ are a Hinduised Tribe of Tibeto –

Mongoloid origin. Their language was identified as one of the major languages

of the Tibeto – Burman family. The other neighbouring communities which

belong to the same linguistic family are Dimasas, Kachari, Rabha, Tiwa,

Tippera, Sonowal Kachari, Missings, etc. This is one of the oldest and most

dominant communities of the Assam plains. This community stayed peaceful

with neighbouring Assamese and non – Assamese communities and shared

many cultural traits and behaviour”

Bidding the final farewell

The word ‘Bodo’ was first used by the European scholar, Hudgson to refer to a

group of languages of the Mongoloid race and Tibeto – Burman group of

people inhabitating the hills and plains of the entire northeastern region of

India.

The system of cremation of a deceased person of the Bodo society is

noteworthy. Generally, the body of the deceased is taken out from the house

and kept in the middle of the courtyard. Before laying out the dead body, the

south corner of the courtyard is cleaned with water. If the deceased is a male,

the body is then dressed in a new gamcha and if the deceased is a female, a

new Dokhana is used. The body of the deceased person is then placed in such

a way that the head is towards the south. If the deceased is a married male,

then his wife will show her last respects by kneeling down and removing her

‘sindur’ (vermilion) with the help of the toe of the right leg of the deceased

person. Then other members of the family as well as the relatives will offer

food, one after the other to the deceased.

If the deceased is a married woman, two spots of sindur are then put on the

forehead of the deceased and if she is unmarried only one sindur is used. “The

dead body is placed on a Sangra which is a kind of trellis made of raw

bamboo. The projecting bamboo poles which rest on the shoulders of the

pallbearers are called ‘Bathi’. The pallbearers are called ‘Gwthoi Bangra’.

Generally the corpse is carried away by the sons or the relatives to the

cremation ground. In the villages, at least one male member from each family

is expected to make an appearance at the house where the death has occured.

The procession is led by the Deori (priest). According to the belief, a deceased

individual needs a few things for the journey after death. Those who

accompany the deceased person to the cremation ground show their last

respects by sprinkling a few drops of water on the dead body with the help of

the leaves of the fig tree (Phakhri Bilai).

There are two types by which the dead body is disposed of in Body society.

These are:

Burial System - In the early days, the Bodos generally preferred the burial

system of disposing a dead body. Even today, this system is practised in many

places. In this system, the body is covered with a white cloth and slowly

lowered into the grave with the head towards the south. A few coins and

cowrie shells are also buried along with the body. It is said that thee soul of

the deceased person may be required to cross a river by boat and these coins

can be used to pay the fare to the boatman and also the soul may need to

purchase some food on his journey.

A small hole is left in the earth which allows air to reach the nose of the buried

person. It is believed that by doing so, the spirit of the dead entering the body

is helped to breathe. A pitcher full of fresh water is placed on the grave as a

drink for the dead. A little rice is also coked out on the spot of burial and is

left for the deceased. It is believed that the soul of the dead may start its

journey after partaking of this rice.

All the people who accompany the dead body to the cremation ground are

supposed to take a bath in the river or pond before going back home and they

touch or chew the Narzy – gwran. By doing so, the mourners signify that they

have separated their relationship with the dead person from that day forth.

Thereafter, a piece of red thread is placed on the lips of the dead body. It is

believed that on placing this piece of thread on the lips, the deceased will have

red lips upon being reborn. The Bodos believe that as a result of using leaves

of the Indian fig tree, the lips of the deceased become small and thin upon

rebirth. A branch, full of leaves of this same tree is planted at the head of the

grave of the burial ground. This practice has a deep significance. According to

their belief, by doing so, the dead person will have beautiful hair upon being

reborn. If the person is a male, his soul will rest under the fig tree until it

attains salvation.

Cremation System – When the corpse of the deceased is to be disposed off by

burning, a funeral pyre is

arranged. There is a system of placing five or seven stacks of wood while this

funeral pyre is arranged. The relatives and friends of the deceased pass around

the funeral pyre in a procession, the men five times around and the women

seven.

All the people who accompany the dead body to the cremation ground are

supposed to take a bath in the river or pond before going back home and they

touch or chew the Narzy – gwran (dry leaves of the jute plant). The Bodos

believe that by doing so, the relation between the deceased and the funeral

party is severed from that day forth. After returning from the rivers or ponds,

the Deori (priest) sprinkles holy water on them for purification. Thereafter the

members of the funeral party enter their respective houses after bowing down

before the altar of the Bathou. The Brahma Dharma believers enter their

respective houses only after purifying themselves with the holy water kept

ready in front of their houses. Finally, they gather together at the house of

the deceased after changing their attire at home. The funeral party is then

entertained with Jumai (rice beer). Nowadays, tea is offered in place of Jumai at

such occasions. At the house of the deceased, the people

discuss the ‘shradha’ of the deceased person.The shradha is generally held

either on the eleventh or thirteenth day after the date of death. The villagers

once again gather on the night prior to the shradha. This is known as ‘Daha’

or ‘Daha sarnat’ (Saradu) which means to give up grief. The Bodos of Darang

district now called Udalguri district call this the ‘Gyati Jawnai’.

The ceremony is performed simply by offering some of the favourite food to

the deceased person. This is called ‘Gwthoinw Baonai’ (offering food to the

deceased person). In this regard, the Deori plays an important

role from the start to finish. The whole ceremony is conducted by him. On

Saradu day, there is a traditional custom to feed the villagers and the relatives.

On the next day viz. on the Shradha day, the ceremony is performed by

praying before the altar of Burai –

Bathou in the traditional fashion. According to Bathou believers, the following

functions are performed during the Saradu:

a.    Phindu Garnai

b.    Phaphli hwkhlai nai

c.    Ishing baonai

Pindu Garnai – The Phindu Garnai is one of the most important functions to be

performed by the Bodos during Saradu day. For this, all essential materials are

 made readily available prior to the Saradu. The head of the family of the

deceased person who keeps Saradu should prepare the food  for the deceased

person and keep this ready. All these food items prepared should be kept

inside a large ‘Kho’ (bamboo made) covered by a white cloth for the next

morning. At dawn, all these food items are taken to the river or the cremation

site for disposal. On reaching the destination, an altar is prepared for

worshipping or offering the food items to the deceased person. In the

eventuality that the deceased is a female, seven leaflets of the banana tree are

placed on the altar and five if the deceased is a male. Four bamboo branches

are planted on all four corners and all the four corners of the white piece of

cloth should be tied up. One bamboo branch should be planted to the

southern side of the altar where a piece of white cloth is tied up like a flag. A

pitcher full of water is kept in the middle of the altar.

Phaphli hwkhlai nai – This customary function is observed during the Saradu

day to show respect or honour to the people who carried the deceased person

on their shoulders to the cremation ground. They are seated in one row on the

Khamphlai (a low wooden stool without legs). The head of the family of the

deceased person honours them with a pair of betel nuts, a pair of betel leaves

and some coins. This is offered as the head of the family kneels down in front

of them and begs for their pardon for any kinds of mistakes made by him

beyond his knowledge. Their shoulders are then massaged with pure oil for

seven times if the deceased is a female and five if the deceased is a male.

Ishing baonai – This customary function is also to be performed during the

Saradu. A Khamphlai without legs is placed on an upper portion of banana

leaves at the southern corner of the courtyard after it is washed. The

Khamphlai is covered with a piece of white cloth and then a pair of betel nuts

and a pair of betel leaves and also all the clothes used by the deceased person

are placed on the cloth. Then all the members of the family of the deceased

person show their respect by kneeling down for the last time. At that time, the

Gwthari (priest) sprinkles holy water on them with a chant of Bathou manthwr.

On the Saradu day, the family of the deceased arranges for entertainment for

their relatives, friends and the villagers with various food items. In early days,

the villagers and the relatives of the deceased were entertained with jumai (rice

beer) which was produced in abundance. Nowadays such type of entertainment

has been abandoned by the All Bathou Religious Union. At present, only tea is

offered at the Saradu ceremony. Similarly, serving of meat or fish like oma –

bedor (pork), dao – bedor (chicken), etc. were also common in the Saradu

ceremony. Nowadays, this kind of practice is also banned.

The most interesting and attractive aspect of the ceremony is the arranging of

‘Dan Sarnai’ performance. At the end of the entertainment, a custom of giving

alms in the form of coins is followed. Generally, such coins are mixed with

uncooked rice and are thrown in the air amidst a large gathering of children.

This is known as Dan Sarnai where in the Bodo language Dan means alms and

Sarnai means to give away. The responsibility of conducting the whole

function rests on the eldest son of the deceased person if the deceaseded is a

male. Otherwise, the whole function is arranged by the head of the family.

Nowadays, of course, it is compulsory to offer some fixed quantity of rice, dal

etc by each family of the village which strengthens unity and integrity

among the villagers.

The followers of the Brahma Dharma perform Ahuti during the Shradha

ceremony. As soon as the Ahuti is over, all people assembled at the function

are entertained with a common meal. Serving of jumai during such a ceremony

is totally restricted. However, jumai is sometimes served just after the main

function including the Suwa garnai (removing of impurities) is over.

  There has always  been  a tendency  to  relate  'bathouism' with hindu religion ,  but  the  absence   of  class

structure  in Bodo  society is  enough  evidence  to prove that  Bodos  remained  as  a  seperate  identity  .  The story

of  Thang  Phakri is a constant reminder of how  Bodo women took initiative in foiling the attempt to covert bodos to

other faith. Bodo community preserved own existence  by practising traditional beliefs  known as Bathouism which dictates the

entire social fabric in Bodo society as distinct  has been the guardian of the society for housands of years  since

Bodos have formed themselves a very integrated society .  It can be easily visualised that along the Brahmaputra river

a very strong and well developed civilisation existed for thousands of years  which had a characteristics  different

from Indus valley civilisation  and  flourished  in the same time . This is evident from the fact that Bodo silk was

exported to Rome when chinese had monopoly of silk trade for three thousand years ,that a very strong civilisation

flourished in  Brahmaputra valley  and it was Bodo civilisation. Bathouism   is  the  base  of  Bodo  culture  and  gives  a

national  character  to the Bodo society  and  has  been responsible  for  keeping  the  integrity  of  a  strong  social 

order  which  reflects  in  each  and  every  self  respecting  individual  of  Bodo  society.

 Introduction

Linguistically the Bodos include a large group of people who are the speakers of the Tibeto-Burman Speeches of the North and East Bengal, Assam and Burma. They are the Bodos or Boros of the Brahmaputra Valley, they are known as Meches in Lower Assam, West Bengal and Nepal and also known as Rabhas, Garos, Dimasas and Kacharis, Lalungs, Sonowals, Misings, Deuris, Chutias, Modahis, Ramcha, Thengal in Assam and Tipras in Tripura.

Hence, Bodo is a general term, which is the generic name of the people, it means all the Tibeto-Burman(Bodo) speaking group of the Sino-Tibeto origin.

As per the classification given by Robert Snafer, in the Linguistic Survey of India describes the Boros or the Boro-Kacharis as a member of the Bodo (Boro) sub-section under the Assam Barma group of the Tibeto-Burman branch of the Sino-Tibeto-Chinese speech family.

The Bodo speaking areas of Assam at present are stretching from Dhubri in the West to Sodia in the East. In Tripura and Nagaland also a small number of the Boros or Boro-Kacharis are found to have been living. In Jalpaiguri and other adjacent districts of West Bengal, in Dimapur and adjacent areas of Nagaland, the Boros are known as Mech.

The Bodos, once were powerful and dominant race in the entire Northern and North Easter India are at present struggling for their barest existence. Racially, the Bodos, the earliest known ethnic group to inhabit to Assam(erstwhile Pragjyotishpur and Kamrupa) with their distinctive culture and linguistic traits belong to the Mongoloid stock of the Indo-Mongoloids or Indo-Tibetans.

(1) Bodo language (Boro Rao) :- The language of the Boros (Bodos) is called Boro, Boro Rao. It is known as the Meche and Boro rao in Nepal and North Bengal, Dimasa in the North Cachar and Borak or Kok-Borak in Tripura. This language has many sister languages in Assam and they are Mising, Rabha, Tiwa, Khamti, Garo, Moran, Hajong etc.

According to Dr. Sukumar Sen, the name Bodo is directly connected with the early new Indo-Aryan Bhota which probably indicate Tibetan and allied peoples and their languages which were closely connected in the Northern and North-Eastern Region. The retention of the name by the present day Bodo speakers indicates that it was once regarded as the most powerful language of the Bhota group of speakers.

As Dr. P.C. Bhattacharya has observed, the Boro (Bodo) language belongs to the branch of Borish Section under Boric Division of the Sino-Tibetan family.

The Boro language of Assam has at least four clear-cut dialect areas with a sufficient number of dialectal variations, these may be called North-Eastern, South-Western, North-Central and Southern dialect areas with phonological, morphological and glossarial differences.

G.A. Griersion has explained about the Boro language widely in the linguistic survey of India(1903). The Boro language has been described by him as one of the languages of the Sino-Tibetan or Tibeto-Chinese speech family. It belongs to the Boro, Naga group of the Assam-Burmese branch of the Sino Tibetan family. Robert Sefar also has classified the Boro language as one of the branches of the Barish section of the Sino Tibetan speaking family in his classification of Sino-Tibetan Language (1955).

Mr. Rajani Kanta Hazarika mentioned in the “Book Mangal Kachari Gupta Itihas” (1986) that the kings of the Kirata of that early age used the Boro language of the present age along with their subjects. During the period of the pre-Mahabharata age there was no habitant of any other nations in the Eastern part of Guwahati than the Kirata Mangal people. The people of the Bodo Kachari group of families belonged to the family of the Bana King. The people of that family used the Boro Language.

Rev. Hira Charan Narzinary also mentioned in his book-- In search of Identity. The Mech (1985) that the Kirata words and the words of the Kirata-origin were used in the epics ----- The Ramayana, The Mahabharata, Yajurveda, Atharva Veda, Yogini Tantra, Kalika Puran, Siva Purana and many other religious books. According to him and according to K.L. Baruah, “The name ‘Mairang’ was Sanskritised as Mahiranga. It is early a Bodo name ….”

According to Dr. P.C. Chowdhury and other historians the Boro language was the official and Court language of the Kirata Kings. With the help of Boro language and its medium, the Kiratas developed their art and culture and were civilized. But in the later period the Aryan Kings and the people tried to destroy the Boro Language and Mediums.

“-------- The Bodo dialects though it is spoken in Assam by more than half a million person are in their turn giving away to Aryan Language i.e. Assamese and Bengali and complete disappearance is only a matter of time”. It was the opinion of a Historian Sir Edward Gait expressed in his Book “A History of Assam” published in 1905. But we are fortunate that it is survived.

The Bodos started to convert to Hinduism from the Epic period- Ramayana and Mahabharata. Beginning from the Epic period the Bodos were reducing every year by means of conversion. On the other hand, though the Bodos had the Emperor or the Kings, they did not take the necessary step of survival of their own language and culture and even they did not take the needed step of providing education to their subjects. Instead of it, they themselves were converted to Hinduism and thus gave up their own language and culture. It was happened because they were illiterate and the so called high caste Hindus i.e. Brahmins, converted the Bodo Kings and the subjects by means of temptation. At that time, the religion of the Boros “Bathou” could not attract the people. In this way Billions of Bodo peoples have been converting till today to other religion giving up their own language and culture and now a days, they are known by separate identity like- Chutia, Deuri, Koch, Sonowal, Tengal, Ramcha, Modahi, Soronia, Muslims etc.

But, we are fortunate that, a Saint Gurudev Kalicharan Brahma by name did preach the religion “Brahma Dharma” in the year of 1906 when “Bathou” was not in a stable state.

In 1929 he submitted a memorandum to the Simon Commission demanding social development, to develop language and literature, culture and educational facilities, political rights, economic development etc. These changes in different activities came to the Boro Society during the period.

In this way, Gurudev concentrated not only preaching Brahma Dharma, but also tried to bring a change by reformation of the Society and also gave most important in providing education to the backward community. As a result, most of the children received education and thus reform prevailed in the society.

After being reformed, the mind of some people were changed and though not in a large scale, the educated youths began to think about their language and literature.

The activities and contributions of the Christian Missionaries towards the growth of Boro literature in the early period, Research works on the Boro language and literature had been undertaken by the Missionary workers and writers. In 1846 B.H. Hodson used Bodo (Boro) word in his writings for the first time.

The Book in Bodo language published for the first time was- “Boroni Fisa O Ayen” Laws of the Bodos). It was the customary laws of the Boros of Southern Bank of Brahmaputra under the then undivided Goalpara District of Assam published in 1915 by Habraghat Boro Sanmiloni. It was bilingual- Boro and Bengali.

On the other hand, the first organization among the Bodos on language and literature was formed in 1917 in the name and style of “ Dakshin Kul Boro Sahitya Sanmilloni” (Boro Sahitya Sabha of Southern Bank) by the Boros of the Southern Bank of Brahmaputra under the then undivided Goalpara District of Assam. The third session of that organization was held in 1919 at Dudhnoi. But, no further record of the organization is available after 1919.

In 1919 the first Bodo Student organization was formed by the students of Cotton College, Guwahati with Khagendra Narayan Brahma as the President and Satish Ch. Basumatary as General Secretary.

The first Magazine in Bodo was “Bibar” published by the Bodos in 1924.

The Government of Indian Republic had adopted its constitution on 26th January, 1950. In that constitution some provisions of Education for the development of the weaker sections have been provided.

Article 21(A): Right to Education - The state shall provide free and compulsory education to all children of the age of six to fourteen years in such manner as the state by law, determines.

At the beginning, education was not Fundamental Right, but after 86th Amendment, education was brought under the purview of Fundamental Right as per provision provided under Article- 21(A).

Article-46. Promotion of Educational and Economic interest of scheduled caste, Scheduled Tribes and other weaker sections - The state shall promote with special care the educational and economic interests of the weaker sections of the people, and in particular, of the Scheduled Caste and Scheduled Tribes, and shall protect them from social injustice and all forms of exploitation.

Article-350(A): Facilities for the instruction in mother tongue at primary stage- It shall be the endeavor of every state and of every local authority within the state to provide adequate facilities for instruction in the mother tongue at the primary stage of education to children belonging to linguistic minority groups, and the President may issue such directions to any state as he considers necessary or proper for serving the provision of such facility.

But the provisions provided in the above Articles of the Constitution are in pen and papers only for the downtrodden Indigenous Tribal Bodo Community.

With a view to developing Bodo language and literature, specially to establish Bodo Language as Medium of Instruction, a literary organization was formed by the then educated youths of Dhubri in the name and style of Bodo Literary Club, Dubri on 17th July, 1952 with Birendra Narayan Brahma Patgiri as the President and Rajendra Nath Brahma as the Secretary. Formation of the organization may be termed as the turning point of the Bodo language and literature. Because, under the initiation of that organization, present Bodo Sahitya Sabha (Boro Thunlai Afad) was formed on 16th November,1952. The founder President of Bodo Sahitya Sabha was Joy Bhadra Hagjer and the General Secretary was Sonaram Thaosen. Since inception till today, it has been struggling for the development and survival of Bodo language and literature and hence, it can be truly said- “The History of Bodo Sahitya Sabha is the History of Struggle”. In India, Education is the state subject and so, soon after formation of the Sabha, it had raised demand before provisional Government of Assam to implement Mother Tongue Bodo language as the Medium of Instruction, but the Government did not pay heed to the demand. So, having no alternative, the Sabha had decided and started its democratic movement from the month of December,1952. The demand was raised on the plea of the Constitution of India to provided facilities to the children to earn education through mother tongue in the primary level as per provision provided under Section 350 (A) of the Indian Constitution.

The provision provided in the constitution seemed to be in vain, because the provincial Government of Assam did not take the needful, for fulfilling the demand of Bodo Sahitya Sabha for long ten years. Lastly the Hon’ble Chief Minister of Assam, Bimala Prasad Chaliha declared Bodo language as Medium of Instruction for the primary level in the meeting held in the field of Kokrajhar High School on 18th May,1963 and since then,18th May is being observed by Bodo Sahitya Sabha as Bodo Medium Implementation Day.

The Government of Assam refused to implement Bodo as Medium of Instruction in the Secondary level and because of that the Bodo Sahitya Sabha launched democratic movements. At last, the Government agreed and implemented Bodo language as Medium of Instruction upto Secondary level vide order No.EMI-167166/PT-2 dated 2nd April,1968. In this way the concerned authorities agreed to introduce -

XII. 8th Schedule : Bodo Language was recognized by the Government of India as one of the Scheduled Languages under the 8th Schedule of the Indian Constitution as per Agreement reached among Government of India, Provincial Government of Assam and BLT which is known as Bodoland Accord by an Act. called the constitution (Ninety-second Amendment)Act, 2003. The Act received the assent of His Highness the President of India on 7th Jnuary,2004 and published in the Gazette of India vide Notification No.8, New Delhi, Thursday, January 8, 2004.

XIII. Sahitya Akademi : Sahitya Akademi, the highest literary Forum of India recognized Bodo Sahitya Sabha vide letter No.SA/14A/Sub-Commtt/35089 dated 17th October,2005.

XIV. UPSC : The Union Public Service Commission of India, the highest forum of the competitive Examinations of Indian Administrative and other Allied Services included Bodo Language as one of the Language subjects under it vide Notification No.13018/6/2005-AIS(1) dated 3rd December,2005.

XV. Script Movement : The Bodo Sahitya Sabha took a decision to adopt Roman Script as the script of Bodo Language in 1970 in its 11th Annual Conference held at Mahakalguri, West Bengal. During that period “Assamese Script” was used for Bodo language. The demand was raised before the Government of Assam till 1974, but the Government refused to grant Roman Script. As a result,the Bodo Sahitya Sabha launched democratic movement from 12th September, 1974, where millions of general public and Bodo students took part. But unfortunately, instead of granting the Roman Script, the provincial Government of Assam dominated with strong hand resulting 16 peoples to death and many of the people to serious and minor injury. Later, finding no other way of solution, the Bodo Sahitya Sabha decided to adopt Devanagari Script and the Sabha called the movement off on 13th February, 1975. Later giving some terms and conditions before the Prime Minister of India from Bodo Sahitya Sabha, an agreement was reached in between Indira Gandhi the Hon’ble Prime Minister of India and the Bodo Sahitya Sabha on 9th April, 1975. Later giving some terms and conditions before the Prime Minister of India from Bodo Sahitya Sabha, an agreement was reached in between Indira Gandhi the Hon’ble Prime Minister of India and the Bodo Sahitya Sabha on 9th April, 1975. The process of adopting the Devanagri Script was complete after the Assam Gazette Notification vide Notification No.EMT-80/75/71 dated Dispur the 11th June,1975. It was published in Assam Gazette, Vol. No.24 Part-II(A). The Gazette Notification was served on the basis of the order of the Governor of Assam which read : The Governor of Assam is pleased to state that their will be no objection to use Devanagri Script also in Bodo Medium Schools of Assam and since then Devanagari Script has been using for Bodo Language till this date.

Present position of Bodo Language : At present, Bodo language is running in the Schools, Colleges and Universities with a panic condition. There is a provision of provincialisation of School and Colleges by the provincial Government of Assam. But, lots of Bodo Medium School and Bodo Language introduced colleges are running in a venture condition run by the public from their own source and waiting for provincialisation.

At present the position of Bodo Medium is -

As per above list, there are 724 Lower Primary Schools, 320 Middle Schools, 180 High Schools and 33 Colleges running as venture. These are run by the local public from their own source and waiting the favour of provincial Government of Assam since long years back. Besides, the provincialised Schools and colleges are also suffering a lot for want of post of teachers for long years, because the vacant post caused after retirement or death of teachers are not fulfilled by the Government. In the provincialised general Schools, where Bodo Medium was introduced in the later part as Bodo Medium Section, most of such sections are suffering a lot for want of teacher, because, the Government has not appointed teacher against these sections for long years. These are also running as venture school since implementation.

On the other hand, the Forest dwellers belonging to the Tribal Communities were deprived of getting the facilities of Education. But, as per Gazette Notification No.2 of 2007 published on 2nd January, His Highness the President of India had accorded his assent on 29th December,2006 on the Act of Parliament- “THE SCHEDULED TRIBES AND OTHER TRADITIONAL FOREST DWELLERS (RECOGNITION OF FOREST RIGHT) ACT, 2006” and as per provision provided under Section 3(2)(a) of Chapter-II of the Act, the Forest Dweller Tribal peoples have been given the Right to Education by the Government of India. So, since the Forest Dweller Bodo peoples, had opened Schools for giving education to their children, we do hope that the provincial Government of Assam will follow this Forest Right Act and take up all the Schools opened earlier among the Forest Dweller Tribal peoples along with financial assistance for infrastructure and so on.

The Constitution(Scheduled Tribes) Order,1950 : As per constitution(Scheduled Tribes) Order-1950, the Government of India has divided the Tribes into two categories- Plains and Hills. The Tribals those who are living in the Plains Areas, they are categorized as Plains Tribals. The Bodos, Rabhas etc. comes under this category. And, the Tribals living in the Hills Areas are categorized as Hills Tribals. The Dimasas, Karbis etc. comes under this category. The thing is, the Bodos living in Hills Areas are deprived of getting the Tribal facilities. They are treated neither the Plains nor the Hills Tribal in Karbi Anglong and NC Hills, the two Hills Districts of Assam. Such divisions and discriminations have affected the Bodo Medium Education in the Hills Districts of Assam.

1. Activities and contributions towards the growth of Bodo language and literature during the Missionary or early period : The period starting from 1797 down to 1959 has been described as the Missionary age of the Bodo literature by many writers and thinkers.

The following books have been brought out on Bodo language and literature during the missionary age :

Contribution of Rev. S. Endle towards the growth of Bodo language and literature is greater than any other writer or contributor of the Christian Missionary. In his ‘An outline of Kachari Grammar(1884), he discussed widely about the Bodo language of the Boro Kacharis of Darrang district. He also described vividly about the Boro culture in his book—“The Kacharis (1911)”. In 1889 Rev. L.C. Skrefshrood brought out his “A Short Grammar of the Mech or Boro language”.

2. (i) Contributions of individual writers and literatures other than Christian Missionaries : The following writers and contributors have contributed a lot towards the growth and development of the Bodo literature.

3(i) Contribution of the Bodo writers after acceptance of Devanagiri Scripts :

3.(ii) Folk literature : The folk literature of the Bodo-literature is very rich. It includes Folk tales, Folk songs, Stories, Short stories, Folklores etc.

J.D. Anderson brought out a collection of Kachari Folk tales and Rhymes in 1895. S. Endle collected and published his ‘The Kacharis’ in 1911, where some stories of the Boros have been given. In 1957 Dr. P.C. Bhattacharya published ‘Boro Folk Songs and Tales’.

In the folklore of the Boros, the following items are included (a) Tales and Traditions (b) Songs (c) Riddles (d) Proverbs (e) Sayings (f) Charms (g) Seasonal Observances (h) Agricultural Observances (i) Cure of Disease (j) Suspensions (k) Beliefs.

Chronologically the Bodo literature may be divided as follows :

About the ancient or old period, we have discussed already. So far as the medieval period is concerned, this period started with the birth of the ‘Bibar’ a Journal of the Boro literature and it was followed by Jenthokha, Alongbar, Hatharkhi Hala, Mushri Shanshri and with the help of these journals and periodicals the Bodo writers contributed a lot towards the growth of Bodo literature.

3(iii) Bodo Poems : Starting from the early period, the Bodo Poems played a good role in the Bodo literature. The contributors of the poems were- Padmashri Modaram Brahma, Rupnath Brahma, Satish Basumatary, Satyendra Nath Brahma, Dwarendra Basumatary, Khitish Brahma, Jaladhar Brahma, Bishnu Charan Brahma, Promod Chandra Brahma, Iswan Mushahary, Kali Kr. Lahary (who mainly contributed poems of the nature- Uassicism, Romanticism and Satire) Jagat Basumatary, Brajen Iswary, Joybhadra Hagjer, Moniram Sampramary of West Bengal, Nileswar Brahma and many others.

3(iv) Prose literature : Along with the poems the contributors have contributed prose articles towards the Bodo literature. It has also a great role in the development of Bodo literature. The contributors were Promod Ch. Brahma, Anandaram Mushahary, Moniram Sanpramarys (West Bengal) Mohini Mohan Brahma, Rupnath Brahma, Mahendra Narzary, Dhuparam Basumatary, Biren Das, Kalicharan Brahma, Bishnu Rabha, Jogendra Nath Brahma, Nagen Choudhury, Ishan Mushahary, Satish Ch. Basumatary, Moniram Islary, Khagendra Brahma and many others.

3 (v) Stories/Short Stories : In the prose literature the stories and short stories have a great role in the Bodo literature. During the early age there was no sufficient contributors in the prose literature. However, although very few writers like Promod Ch. Brahma, Ishan Mushahary and some others started to contribute stories and short stories towards the Bodo literature.

3.(vi) Journal and Periodicals : Since the ancient period, a good number of Journals and periodicals were brought out by the writers in different times. Some of the journals of the early period may be mentioned here as follows:-

(1) The Bibar (1920-1940), (2) Jenthokha (1920), (3) Rup Chintadhara (1937), (4) Alongbar (1938), (5) Nayok (1940), (6) Phungni Hathrkhi (1949), (7) Boro Lirthun Bilai (1950), (8) Aragni Laijam(1957-60).

3 (vii) Drama literature (Thun Phaothina) : The drama literature has also a good role in the Boro literature. The contributors were Umesh Ch. Mushahary, Satish Basumatary, Dwarendra Basumatary, Moniram Islary, Moda Ram Brahma and others.

Besides, the literary criticism, Biography and Novels also play a great role in the development of Bodo literature.

4. Modern Age of the Bodo Literature : The modern Bodo literature has been guided and organized in a proper way by the Sabha. In 1952 the Khanthai Bihung- a collection of poems by Kali Kumar Lahary and Balabganoi, collections of folk songs were brought out with great enthusiasm by Nileswar Brahma.

The Boro folk songs (Boro Khuga Methai) was brought out by Mohini Mohan Brahma in 1960. He also brought out Bodo folk tales and Boro Bhasa Siksha. He was a Philogist. He under took research work under the University, Gauhati.

The main contributors of the modern poems are Promod Brahma, Iswar Brahma, Lokendra Basumatary, Moheswar Narzary, Sukumar Basumatary, Horihar Brahma, Bishnujyoti Kachari, Brojendra Kr. Brahma, Ramdas Boro, Kanakeswar Narzary, Thaneswar Uzir, Baliram Deka, Nandeswar Boro, Uttam Ch. Brahma, Monoranjan Lahary, Baneswar Basumatary, Rupnath Mushahary, Barun Boro, Guneswar Mushahary, Surath Narzary, JanilKr. Brahma, Mahesh Brahma, Ramcharan Brahma, Bijoy Baglary, Katindra Swargiary and many others.

The contributors of the Modern Prose literature are Rupnath Brahma, Modaram Brahma, Bishnu Rabha,Mon Brahma, Madhu Boro,Ramdas Boro, Binoy Kr. Brahma, Ramcharan Brahma, Kameswar Brahma, Kamal Ch. Brahma, Girindra Brahma Daimary, Benudhar Basumatary, Bakul Basumatary and many others.

The short stories and stories have also a great role in the growth of Boro literature. The modern contributors are Nilkamal Brahma, Lakheswar Brahma, Baneswar Basumatary, Mrs. Basanti Narzary, Debesh Kr. Brahma, Nabin Basumatary, Abendra Brahma, Janil Kr. Brahma, Monoranjan Lahary, Dharanidhar Wary, Daniram Basumatary, Subath Narzary, Bandhuram Basumatary, Benudhar Basumatary, Baneswar Basumatary, Ashok Kr. Basumatary and many others.

The drama also has got sufficient role in the Bodo literature. The contributors are not so many, but the following contributors have got sufficient role in this field of literature.

5. Books and Journals published by Bodo Sahitya Sabha : The Bodo Sahitya Sabha has been facing financial constrain since its inception, because, it does not have permanent source of income. Even then, though not in large quantity, it has been publishing Books of different category from the fund received from collections, donations and also from the grants received to some extent from the Government of Assam. The list of Books are as follows -

(11) Journal - “The Bodo” the 34 issue was published in the 48th Annual Conference held at Dudhoi, Goalpara District of Assam. It is published in every year. There is another Journal published quarterly by the Sabha in the same title. Its 7th Issue was published in the month of June,2009 and the next issue is under process which will be publish in the month of September,2009.

The remarkable publication of the Sabha is Bodo-English-Hindi Dictionary published in the year of 1996.

Besides, many writers have also published Books in Bodo individually from their own source and by the publishers. A good number of Souvenirs, Mouthpieces and other Journals are also published every year by the public from every Bodo populated area of Assam and West Bengal. There are two Daily News Papers in Bodo Sanseari “BODOSA” published from Kokrajhar and “BODOLAND ENGKHONG” from Bijni, BTAD of Assam and two monthly Magazines “ROWRWTHWN” in Bodo published from Dhaligaon Chirang District of BTAD and “NWZWR” from Barama, Baksa District of BTAD, Assam.

The Bodo Sahitya Sabha also taking necessary steps in connection with the development of Bodo language and literature by organizing Seminar and Workshop on Bodo language, Literature and Spelling system.

Aramaic as an Imperial Language

Aramaic was used by the conquering Assyrians as a language of administration communication, and following them by the Babylonian and Persian empires, which ruled from India to Ethiopia, and employed Aramaic as the official language. For this period, then (about 700–320 B.C.E.), Aramaic held a position similar to that occupied by English today. The most important documents of this period are numerous papyri from Egypt and Palestine.

Biblical Aramaic

Aramaic displaced Hebrew for many purposes among the Jews, a fact reflected in the Bible, where portions of Ezra and Daniel are in Aramaic. Some of the best known stories in biblical literature, including that of Belshazzar’s feast with the famous "handwriting on the wall" are in Aramaic.

Jewish Aramaic Literature

Aramaic remained a dominant language for Jewish worship, scholarship, and everyday life for centuries in both the land of Israel and in the diaspora, especially in Babylon.

Among the Dead Sea Scrolls, the remains of the library of a Jewish sect from around the turn of the Era, are many compositions in Aramaic. These new texts also provide the best evidence for Palestinian Aramaic of the sort used by Jesus and his disciples.

Since the Jews spoke Aramaic, and knowledge of Hebrew was no longer widespread, the practice arose in the synagogue of providing the reading of the sacred Hebrew scriptures with an Aramaic translation or paraphrase, a "Targum" In the course of time a whole array of targums for the Law and other parts of the Bible were composed. More than translations, they incorporated much of traditional Jewish scriptural interpretation.

In their academies the rabbis and their disciples transmitted, commented, and debated Jewish law; the records of their deliberations constitute the two talmuds: that of the land of Israel and the much larger Babylonian Talmud. Although the talmuds contain much material in Hebrew, the basic language of these vast compilations is Aramaic (in Western and Eastern dialects).

Christian Aramaic Literature

Although Jesus spoke Aramaic, the Gospels are in Greek, and only rarely quote actual Aramaic words. Reconstruction of the Aramaic background of the Gospels remains a fascinating, but inordinately difficult area of modern research.

Christians in Palestine eventually rendered portions of Christian Scripture into their dialect of Aramaic; these translations and related writings constitute "Christian Palestinian Aramaic".

A much larger body of Christian Aramaic is known as Syriac. Indeed, Syriac writings surpass in quantity all other Aramaic combined. Syriac is originally the literary language of the city of Edessa (now Urfa in SE Turkey). The language became the tongue of the entire eastern wing of the church, from about the third century C.E. down until well past the Muslim conquest.

Syriac writings include numerous Bible translations, the most important being the so-called Peshitta (simple) translation, and countless devotional, dogmatic, exegetical, liturgical, and historical works. Almost all of the Greek philosophical and scientific tradition was eventually translated into Syriac, and it was through this channel that most found their way into the Islamic World and thence, into post-Dark Ages Europe.

Other Aramaic

There are many other branches of Aramaic literature, including the substantial literature of the Mandaeans, a Gnostic religious group, and the Bible translation, liturgy, and doctrinal works of the Samaritans.

Aramaic survives as a spoken language in small communities in Syria, Iraq, Turkey, and Iran. The Comprehensive Aramaic Lexicon will not attempt to be a full dictionary for this Modern Aramaic, which is best undertaken as a separate task, but where an ancient word has a modern continuation, the Modern Aramaic use will be recorded.

THE LORD’S PRAYER in Aramaic

(Phonetic pronunciation)

Aboon Dbashmayo (Our Father who art in Heaven)
Nethcadash shmokh (hallowed be thy name).
teethe malkoothokh, (thy Kingdom come),
nehwe sebyonokh, (thy will be done);
aykano Dbashmayo off bar’o. (on earth as it is in heaven.)

Hab lan lahmo dsoonconan yawmono, (Give us this day our daily bread).
washbook lan howbain wahtohain (and forgive us our trespasses)
aykano doff hnan shbakn il hayobain (as we forgive those who trespass against us)
lo thaalan il nessyoono (and lead us not into temptation)
elo fasson men beesho (but deliver us from evil)
metool ddeelokhee malkootho, (for thine is the kingdom)
ou haylo ou Teshbohto, (and the power, and the glory)
loalam olmen Amin. (for ever and ever. Amen.)

A glowing tribute on the studies of language, literature and the general history of Kirat people has very well been paid by the well versed scholar late Mr. Brian Hodgson in this way, "The Kirati on account of their distinctly traceable antiquity as a nation and the peculiar structure of their language are perhaps the most interesting of all the Himalayan races".1Besides that, an intellectual luminary Dr. S. K. Chatterjee in his competent work, "Kirat Janakriti" mentions that Buddha, who is considered as one of the greatest leaders and teachers of mankind, was thought to be of pure or of mixed Kirat origin.

"Many of us are not as yet alive to the nature and importance of the problem. Closer study through the various human sciences should be carried on with greater intensity through linguistics, through sociology, through anthropology, through political history and through comparative religion". 2 Although these scholars during their times could not get enough opportunities to utilize a good number of primary sources in the form of MSS and colophons on the subjects of Kirat studies, the present author is thankful for their painstaking efforts that have been taken on the present subject. However, now there is a vast storage of Kirat MSS in Kirat scripts. Among them are the MSS in the, “Srijunga or Limbu", scripts and the, "Rong or Lepcha" scripts and the treatment of the present subject is based on these sources.

There may be some link between the word  kherai}  & [kirat.}

In fact, the term Kirat is a corrupt form of Kiriat, Kiryat or Kirjath which means a fort or town in Moabite language of the Mediterranean region.3 When their number increased, they built many forts and towns and called them Kiriat-hime, Kiryat-yarim, Kirjath-arba, Kiryat-baal, Kiryat-hujro, Kiryat-sanna and Kiryat-sapher which indicate the meaning of the town or fort of the forest, or the town of the god Baal, or the town of books, or the town of palm trees. The residents of the above noted towns started calling themselves, “Kereti” which later on became Keretite or the Kerite tribe. The ancestors of this tribe if identified, comes to Nahor; the younger brother of Abraham, a resident of Ur in Babylon. He belonged to the Semitic family. When the Hebrew people under the leadership of Moses, invaded their country, they were defeated and expelled from their native land. The Kereti people then led a nomadic life and spread towards the eastern and north-eastern countries.4 In 2400 BC, a branch of which came to Mesopotamia5 or the Assyrian country, intermingled with the Ashur people and formed one nation with them. Later on they migrated to Northern India and the Himalayan region via Media and Nisa of Northern Persia with the title of the Kirat-Ashur tribe. But in Nisa they were called Khambos or Yavan and claimed their descent from the Greeks of the Ionian island.6 In the Sanskrit book of Yogini Tantra, the Kirat nationality is included among the Yavan, Pallava, Koch and Pulinda races. The Greeks had also known the Kirats by the name of Kirhadai. The last remnant of the ancient Kiratite or Cherethite tribe was found recorded in the book of 2 Samuel, 15 - 18. They were a martial tribe during the reign of the Syrian King David in 1049 BC.7

The Aramaic language was the international trade language of the ancient Middle East. Originated in what is modern-day Syria, between 1000 and 600 BCE it became extremely widespread, spoken from the Mediterranean coast to the borders of India. Its script, derived from Phoenician and first attested during the 9th century BCE, also became extremely popular and was adopted by many people, both with or without any previous writing system.

The following is the Aramaic script:

One interesting innovation in Aramaic is the _matres lectionis_ system to indicate certain vowels. Early Phoenician-derived scripts did not have letters for vowels, and so most texts recorded just consonants. Most likely as a consequence of phonetic changes in North Semitic languages, the Aramaeans reused certain letters in the alphabet to represent long vowels. The letter 'aleph was employed to write /ā/, he for /ō/, yodh for /ī/, and waw for /ū/.

Aramaic flowered into myriads of different variants, which eventually became the script of many nations in the Middle East. One important example is the square Hebrew script. Writing, derived from Phoenician, began to appear in Palestine around the 10th century BCE, and the Old Hebrew script was one of them. However, bythe 6th century BCE, an Aramaic-derived script, appropriately called the Jewish script, began to replace the Old Hebrew script. It isthe Jewish script that eventually evolved into the modern square Hebrew script.

Another important Aramaic offshoot is the Nabataean script, which eventually evolved into the Arabic script, replacing older scripts of Arabia such as South Arabian and Thamudic. The Aramaic script was also the source of Middle Eastern scripts such as Syriac, Mandaic, Palmyrene, and Hatran.

Further afield, Aramaic is also thought to have influenced script development in India. Many of the signs in the Kharosthi and Brahmi scripts bear some resemblance to similar-sounding letters in Aramaic. It is unclear what is the exact relationship between Indic scripts and Aramaic, but Aramaic was definitely trasmitted to northwestern India and might have influenced to some extent the evolution of writing in South Asia.

Finally, another important branch of Aramaic would be the Pahlavi script, which in turn led to the Avestan and Sogdian scripts. Through Sogdian, writing in Central Asia blossomed, spawning Uighur, Mongolian, and Manchurian, which would be the eastern-most descent of Aramaic.

As you can see, Aramaic was a kind of "nexus" in the history of writing in Asia. It gave birth to writing systems used by vastly different nations in drastically different geographical locations.

Religion

Assyrians have practiced two religions throughout their history: Ashurism and Christianity. Ashurism was, of course, the first religion of the Assyrians. The very word Assyrian, in its Latin form, derives from the name of Ashur, the Assyrian god. Assyrians continued to practice Ashurism until 256 A.D, although by that time, most Assyrians had accepted Christianity. Indeed, Assyrians were the first nation to accept Christianity, and the Assyrian Church was founded in 33 A.D. by Thomas, Bortholemew and Thaddeus

ASHURISM
THE ASHURIAN NATIONAL IDEOLOGY AND DOCTRINE