14. Bam on the Path of Change:

In 1912, the historian Upendra Chandra Guha, in his book "History of Cachar" predicted that Bam would develop in the near future and restore its past glory. Less than fifty years after his prophecy, Bam has become even more advanced than in the past. Today, Bam is a prosperous and developed locality, truly moving towards modernity. Given the current pace of progress in Bam, if someone were to try to make a prediction like Upendra Chandra Guha's about what Bam will be like in 100 years, in 2124, they would undoubtedly face significant difficulties. With rapid changes, the geographical identity of 'Bam' is being lost amidst the growing prominence of developing centers like Bhagabazar and Dhalaibazar. Today, people go to Bhagabazar or Dhalaibazar, not to Bam. To preserve the name 'Bam', the people of Bam need to incorporate the word 'Bam' into the names of new educational institutions, organizations, and places. The following institutions have already incorporated the word 'Bam' into their names: Bam Nityananda Multipurpose Higher Secondary School, Rajghat Bam Eidgah, Bam Vidyapeeth High School, Bam Nabakumar High School, Bam High School, Rajnagar, Bam Premananda M.E. School, and Bam Bhagabazar Eidgah.  Additionally, to protect the name of Bam from extinction, the residents of Bam can add the word 'Bam' to the village name on invitation cards for weddings, birthdays, funerals, and anniversaries. For example, 'Bam' Bhagabazar, 'Bam' Rajghat. Already, Dhalaibazar is known as 'Bam' Dhalaibazar among the people of mainland Cachar.

Furthermore, the residents of Bam must uphold this name through activities such as "Bam Festival" or other similar events. For example, the way the inhabitants of Sheorartal, a small settlement of 2037 people spread over 75 hectares, recently celebrated the centenary of the village's founding with such enthusiasm and fervor, and published a "souvenir" containing congratulatory messages from the Chief Minister and other ministers, serves as an exemplary instance.

It is extremely important to present the heritage and identity of Bam to the next generation. Through the collective efforts of the people of Bam, the glorious name of 'Bam' can be established even more firmly.

However, even if the name Bam as a geographical region fades away, one thing is certain: the idiom 'Bam-Bauri' will remain in the vocabulary of the people of the Cachar mainland to denote a disconnected, remote, and underdeveloped region.

 

Conclusion—This article, written as a partial history of Bam, is the result of the author's research and personal knowledge and experience. It is based on interviews with many inhabitants of Bam and on initial discussions about Bam in books and other publications. It is hoped that this article will inspire researchers at universities in Northeast India, especially Assam University (Silchar), to undertake research on the history, geography, wildlife, trade and commerce, and other interdisciplinary aspects related to Bam. Perhaps someday someone will undertake the task of writing a complete history of Bam.

 

Bibliography:

1. History of Cachar – Upendra Chandra Guha

2. Indigenous Muslims of Assam with Focus on Barak Valley – Ali Haidar Laskar

3. Antiquities of Cachar – Raj Mohan Nath

4. Cachar District Gazetteers – B.C. Allen

5. Statistical Hand Book of Assam – Hunter

6. Memorable Personalities of Bam – Sabir Ahmed Chowdhury

7. Mosques of Bam Based on Information – Sabir Ahmed Chowdhury

 

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13. The Economy of Bam- A New Direction:

 Agriculture is no longer the main livelihood of Bam. It is no longer considered a profitable economic activity. The main reason for this is the shortage of agricultural workers and the expansion of alternative income opportunities. Most families receive free or subsidized rice through various government schemes. Therefore, people have given up agricultural activities. Most of the land lies fallow. The new generation is not interested in accepting the hardships of farming and most are attracted to new business and professional fields and are ignorant about farming. This is an ominous sign. If the government ever stops providing free or subsidized rice, people will not be able to start farming again.

In Bam, service-based economic activities such as transportation, healthcare, shopping, teaching and running educational institutions are emerging as alternatives to farming. At the same time, the Bam is moving towards modern professions like carpenters, electricians, plumbers and pipe fitters, painters, furniture makers, computer and desktop publishing, blogging, car washing, tree nurseries, agarwood cultivation, fisheries, poultry farming, diagnostic centres, government and private sector jobs, motor mechanics, tourism industry, and hotels and restaurants.

The geographical location of Bam has provided special advantages for the economy of the region. Bam plays the role of an important connecting point between Cachar and Mizoram. This has created business opportunities with Mizoram and its markets beyond.

 

The Indian government has been working on the ‘Look East’ policy for about 20/25 years and the ‘Act East’ policy of the NDA government in 2014. But Bam  was aware of the business opportunities with the countries bordering Mizoram’s southern border much earlier. The improvement of road connectivity, expansion of network and development of transport sector have opened new doors for the Bam people.

As a result, a new era has dawned in the Bam economy. The old agrarian economy is now a part of history. However, except for the brick making industry, the expansion of manufacturing sector is not very noticeable. Although this industry has been developed to meet the market demand of Mizoram, it has mostly become a cause of problems. Destruction of valuable agricultural land and environmental pollution are the main problems of this industry. Through new professional initiatives and services of the current generation, the Bam people are not only improving their standard of living, but also adding new strength and dynamism to the economy of the region. However, ensuring environmental protection, long-term economic prosperity and promotion of education is now an important challenge for the Bam. .Many voluntary organizations and NGOs of the Bam are working in this field.

12. Roads and Communication System of the Bam :

 Until 1950, the Bam region was almost completely isolated from the mainland of Cachar in terms of road connectivity. There was only a narrow dirt road suitable for walking and bullock carts. This road extended from Ramprasadpur Ranfari Shiv Bari to Hawaithang market. It passed through Lantugram, Sadagram, Saptagram, Islamabad, Bangram, Rajghat, Channighat, and Frenchnagar, running alongside the Rukni River. The road was not yet suitable for vehicular traffic. The road was maintained under the supervision of the local self-governing "Local Board". Later, the alignment of this road from Ramprasadpur to Saptagram was shifted westward, which is now known as National Highway 306.

People used boats, bullock carts, and horses to transport agricultural produce. The Rukni River, connected to the Barak River transportation system in the north, served as a means of communication for trade and commerce. Until 1950, traders from Sylhet would bring necessary goods to the market by pulling barges or 'gumti nao' (a type of boat) upstream against the strong currents of the Rukni River. They came especially during Eid or Puja festivals. After 1950, their visits almost ceased. During the rainy season, government officials occasionally traveled on the Rukni River by steamboat.

Until 1953-54, Kabuganj, located 15 km from Bhagabazar, was the nearest place connecting the Bam region to Silchar by motor vehicle. People had to walk to Kabuganj to catch a bus. The first four-wheeled vehicle, a vintage Ford car, crossed Bhagabazar in 1952 and went south, causing frightened cows and curious people to run after the car. This was the first four-wheeled vehicle to arrive in the southern part of the Bam region.

Around 1954 or 1955, bus service was introduced from Bhagabazar to Silchar. These were noisy, rattling buses powered by engines started with metal handles (locally called 'handle', and the person who operated the handle was called a 'handleman'). Harun Rashid Lasker, who was better known as the ticket master, issued bus tickets in Bhagabazar. According to the recollections of Riaz Uddin Lasker, a senior citizen of Bhagabazar, the fare for the upper class bus journey from Bhagabazar to Silchar was one rupee and seven annas, and the lower class fare was one rupee. The 35 km unpaved, dusty road took about 3 hours to travel. A 20-25 minute stop was given at Kabuganj, approximately midway through the journey. Many passengers would get off the bus and have tea during this stop. Initially, only one bus departed from Bhagabazar at 7 AM and returned from Silchar at 3 PM. The bus stand was located at Premtala in Silchar, where the Goldighi Shopping Mall is now situated. The first rickshaws were introduced in Bam in 1958.

From 1950 onwards, gradual changes were observed in Bam. This change progressed at an unprecedented pace, paving the way for the overall development of Bam. It was like a real-life version of the village in the Catskill Mountains from Washington Irving's story, Rip Van Winkle. In the story, the lazy Rip Van Winkle went to the Catskill Mountains and slept for twenty years. When he woke up after twenty years and returned to the village, he couldn't recognize anything. Everything had changed.

It has now become difficult to recognize the familiar Bam of the past. The entire Bam is now connected by various rural roads and national highways. At the forefront of this changed and improved communication system is the wide National Highway 306 connecting Silchar and Aizawl. Entering Bam through Ram Prasadpur, south of Dhalai Bazaar, 23 km from Silchar, the road runs along the banks of the Rukni River, passing through Lantungram, Sadagram, Saptagram, Islamabad, Bangram, and Rajghat in the western part of Bam, before taking a turn near the northern end of Channighat and reaching Lailapur, forming a semi-circular shape before entering Mizoram. Another road maintained by the Public Works Department (PWD), the Mizoram Road, starts from NH 306 near the Dholai crematorium and runs along the western boundary of the foothills of the Rengti Hills, passing through the villages of Arjanpur, Loknathpur, Jaydhanpur, and Hawaithang. After covering 9 kilometers, it reaches Lailapur and connects with National Highway 306.

From Jaydhanpur, a new road branches off from this road, crosses the Rengti Hills, and leads to Dholai Basti in the western valley of the hills. It passes by the Jaydhanpur Tabatkur waterfall in the Rengti Hills. From the viewpoint at the summit of the Rengti Hills near the Tabatkur waterfall, a panoramic view of the entire Bam area to the east and the Hailakandi district to the west can be enjoyed. This road has opened up the previously inaccessible valley on the western side of the Rengti Hills. In the near future, this road may establish a direct connection between Hailakandi and Bam.

Several connecting roads link National Highway 306 and the Dhalai Loknathpur Lailapur Mizoram Public Works Department road. Another road branches off from National Highway 306 at the Channighat area, crosses the Hawaithang market, and follows the western bank of the Rukni River, passing through Khulichhara Forest Village and Napitkhal Panjum Forest Village, before reaching the Mizoram Border Police check gate at Saihapui near the Mizoram border. The total length is eight kilometers.

This is a picture of the communication and transportation system on the left bank of the Rukni River.

 

The Channighat-Hawaithang road crosses the Hawaithang market, crosses the Rukni River via a bridge at French Nagar, and connects to Sheorartal Forest Village on the eastern bank of the Rukni River. It then passes through Bagheola Forest Village and Jamirkhal Forest Village, finally joining the MRD Road (Bhagabazar-Saifai Mizoram Road) near the Dhanipur Sarbajanin Durga Mandap. The Rukni bridge has opened up this region to the outside world.

 The 16 km long Bhagabazar-Mizoram Saifai road is the backbone of the communication system on the eastern bank of the Rukni River. The road crosses the Rukni River at the southern end of Bhagabazar. It then runs upstream along the river, passing through Rajnagar, Rajgobindpur, Shyamacharanpur, Jamalpur, Khulichhara market, Kalarhaor, Dhalakhal, and Panchhara, before reaching Karkat and continuing to Saifai in Mizoram.

 Another road – the Bhagabazar-Vidyaratnapur Road – connects the eastern region of Bhagabazar. It starts from the 2 km point of the Bhagabazar-Mizoram Saifai road in West Rajnagar and goes through Rajnagar, Vidyaratnapur, and Bishnupur to Sonitpur Forest Village, 10 km away. Sonitpur Forest Village is 4 km from Kalakhal FV on the banks of the Sonai River. 4 km from Sonitnagar FV to Kalakhal FV. There are no roads beyond this point; only dense jungle.

 

From Baghabazar to Dhalaibazar, there is a network of connecting roads along the eastern bank of the Rukni River. Starting from National Highway 306 at Baghabazar, the road runs along the eastern bank of the Rukni River, passing through Tilanagar, Jivangram, Gajalghat, Debipur, Mahadevpur, Sadagram, and the BNMP School, before rejoining National Highway 306 via Dhala High School Road.

 Another road from Dhalaibazar passes through Dhala BNM P School, Dulalgram, and Rukni Tea Estate, reaching Palanghat where it connects with the Kabuganj Amraghat Road, opening up access to Amraghat, Matinagar, Dormikhal, and Maniyarkhal in the southeastern part of Bam. There are also alternative roads via Malugram connecting the Amraghat area to Bam. Near Dhala Police Station, a road connects Rajanikhal, Gurudayalpur, the Biodiversity Park, and other villages at the foothills of the Rengti hills west of Bam. These are the main connecting roads of the Bam region, located north and east of the important Dhalaibazar in Bam.

 The road connectivity in Bam has been further strengthened by the upgrading of the E&D embankment on both banks of the Rukni River. The embankments on both banks of the Rukni River have been strengthened and concrete blocks have been laid. This is a great achievement for the villagers along the banks of the Rukni River. Almost every village in Bam is connected by all-weather motorable roads. The proposed Bharatmala road is entering Mizoram through Bam. This will directly connect Bam with the rest of India and establish direct communication and trade with mainland India and the Far East. This will have a far-reaching impact on Bam.

In the initial stages of settlement in Bam, there were no bridges across the river to connect the eastern and western regions of the Rukni River. This problem has now been solved. Several bridges have been constructed over the Rukni River. Among them, three bridges near Dhalaibazar, Baghabazar, and Hawaithang Bazar play a crucial role in connectivity. The main reason for Bam's good roads and transportation system is its geographical location. Bam serves as a land link between Cachar and Mizoram. Travel to and from Mizoram, as well as the supply of goods and services, must pass through Bam. This has turned Bam's otherwise remote location into an advantageous one. The connection between Bam and Mizoram for trade was established in the 1950s.

 We have seen above that in the early years of settlement in Bam, there were no roads for transportation. Similarly, there was no system of communication for sending and receiving information, and establishing a formal communication system was a significant challenge. In the absence of modern communication systems, the people of Bam had to rely on messengers (locally known as Khabariya). They would travel short and long distances on foot to deliver important news, much like the postal runners of earlier times. These messengers played a crucial role in conveying important news such as illness, death, or marriages within families.

 

For short distances, communication was mainly through loud announcements. Important news was also announced publicly by beating drums in marketplaces and other important places. The Kuki people of Bam, who lived in hilly villages called Punji, such as Kunga Punji and Kokai Punji, had a unique method of communication. They would send messages at night using drumbeats. This was parallel to sending telegraphic messages with dots and dashes using Morse code. As the environment was pollution-free, and the Punji villages were located on hills, the sound of the drums traveled quite far at night. Messages were exchanged between two drummers. The exchange would continue for quite some time. The exchange of messages between the drummers was like a dialogue, where one sends a message and the other party responds. This process could extend for a considerable period.

 

The entire Bam region was under the jurisdiction of the post office located in Dhalai Bazar. The Dhalai post office was established in 1914 – almost during the initial phase of resettlement in Bam. In the 1950s, the postman would come to Bhagabazar on the market days of Saturday and Tuesday. He would spread out a cloth sheet, place the letters on it, and distribute the postcards and letters from there. The recipients of the letters or their acquaintances could collect them. Anyone could read someone else's letter and leave it there. There was no privacy. Even when letters arrived, there were few people who could read them. To receive a letter, the recipient—especially in Muslim-majority areas—had to travel from one village to another. Now, Bhagabazar has a fully functional post office. There are a total of 18 postal service outlets in the entire Bam area, with 8 branch offices under the Bhagabazar Post Office and 8 under the Dhalai Post Office. Landline telephone service was introduced in 1990 by Bharat Sanchar Nigam Limited, but that system has now become obsolete. Almost everyone is now accustomed to using mobile phones.

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11. Bam and the Freedom Movement:

 Despite the small population in the period between 1885 and 1947, the people of the Barak Valley played a significant role in the freedom movement and provided leadership at the district level. Some of them are highlighted below:

1) Sajid Raja Majumdar:

Sajid Raja Majumdar of Islamabad was a leading freedom fighter of Cachar district. He joined the Non-Cooperation Movement called by Mahatma Gandhi and went to jail in 1922.  Other prisoners with him in Silchar jail at that time included Tarunram Phukan, Bishnuram Medhi, Satindra Mohan Dev, Ashok Kumar Chanda and several others. Sajid Raja Majumdar was the Vice-Chairman of the Silchar Sub-Divisional Congress Committee in 1936 and a member of the Cachar District Committee. In 1940, he was a member of the Provincial Congress Committee. As a true Gandhian, after the country gained independence, he was not interested in holding any position but dedicated himself to social work and passed away in 1971. Although he was given a freedom fighter's pension in recognition of his sacrifices, he did not receive adequate recognition.

 

2) Maulana Mashad Ali Barbhuiya:

Maulana Mashad Ali Barbhuiya, an alumnus of Rampur Madrasa in Uttar Pradesh, joined the Non-Cooperation Movement and the Khilafat Movement and worked closely with Sajid Raja Majumdar, and both went to jail together. This Maulana, a recipient of the freedom fighter's pension, died in 1964. His wife, Jamila Khatun, who was over ninety years old, received a monthly family pension of Rs. 10,500.00 until her death in 2022. Maulana Sahib served a total of nine months in prison in 1921, 1922, and 1923 for participating in the freedom struggle. In 1997, the government awarded him a posthumous 'Tamra Patra' (copper plate).

3) Mahabbat Ali Barbhuiya:

He was a resident of Saptagram and a recipient of the freedom fighter's pension. He died in 1977 due to old age.

4) Mahabbat Ali Laskar:

Mahabbat Ali Laskar, a resident of Lokanathpur, was a freedom fighter. He was born in 1901. At the age of twenty, he joined the Non-Cooperation Movement. In 1922, he was arrested from his village and tried by the then District Commissioner G.D. Walker, and sentenced to six months imprisonment in Silchar Jail. This freedom fighter passed away on November 16, 1975. He was a recipient of the freedom fighter's pension.

 

5) Abdus Samad Lasker:

Abdus Samad Lasker, popularly known as 'Samad Molla', suffered greatly for participating in the freedom struggle, and in recognition of this, he received a freedom fighter's pension. He passed away in July 1986. He was posthumously awarded the 'Tamra Patra' (copper plate) in 1997.

6) Ahmad Ali Lasker:

Ahmad Ali Lasker of Bangram, well-known as Ahmad Ali Miasab, participated in the freedom movement in his early youth. Later, he joined the Muslim League and became actively involved in the League-led movement, playing an important role in the Sylhet referendum. After independence, he did not join any political party.

 

7. Moskindar Ali Majumdar: Moskindar Ali Majumdar, a resident of Hawaithang, was born in Hatirhar village of Bashkandi. He was a spy for the Azad Hind Fauj (INA) and traveled to and from Burma. When the British government learned about his espionage activities, they raided his residence in Hatirhar with the police. To avoid arrest by the British, he fled from Hatirhar and came to Hawaithang under a pseudonym, and began living there under the name Intaz Ali Majumdar. He lived under this pseudonym until the end of British rule in India. He died prematurely in 1959. He used to celebrate October 21st as Independence Day, the date on which Netaji Subhas Chandra Bose formed the interim government of independent India in Singapore (in 1943).

 

8. Abdus Subhan Borbhuiya: Abdus Subhan Borbhuiya, known as Belu Khadim, was born in 1922. He was imprisoned for participating in the Quit India Movement. He was granted a freedom fighter's pension in 1989. He passed away in January 1993. After his death, his wife, Layli Begum Borbhuiya, received the same pension. The late Abdus Subhan Borbhuiya was the muezzin of the Bhagabazar Jame Mosque and served the mosque as its muezzin for a long period of 25 years.

9. Maulana Formuz Ali Borbhuiya: A resident of Saptagram and a freedom fighter who received a pension. His son, Abdul Noor Borbhuiya, was once elected the president of the Saptagram Village Panchayat. He died in 1949 at the age of only 50.

 

Other well-known freedom fighters from the Left under the umbrella of the Congress party include: Krishnajiban Purkayastha, Binod Bihari Das, Gauramani Nath, Ananta Krishna Das, Tutiraja Barbhuiya, Maulvi Ambar Ali, Munshi Habib Ali, Anfar Ali Chowdhury, Alauddin, Asaddar Ali, Deshanta Barman, Rajmohan Borbhuiya, etc.

However, detailed information about them is not available.

 

In addition, Latu Mia, a strong young man from Rajghat village, joined the Azad Hind Fauj (INA) established by Netaji Subhas Chandra Bose. After being released from the INA, he returned to Rajghat. He kept his INA soldier's uniform, and in 1950 he was seen wearing his INA shirt.

 

 

 

 

 

 

 

 

10. Modern Education in Bam:

After the British took over the administration of Cachar, they implemented a new system of settlement in the region. Following this new settlement policy, the process of granting land settlements in the Bam region began in 1885. As a result of this process, enterprising households from various villages of Cachar started settling in the Bam region after obtaining land settlements. New settlements began to develop in the Bam area. Those who established these new settlements had a penchant for modern education. Consequently, by 1895, three primary schools were established in the Bam area. Among them were the 157 No. Ramprasadpur Thambal L.P. School, whose first teacher was Radhacharan Raha; the 168 No. Mahadevpur L.P. School, whose first teacher was Girish Chandra Das; and the 169 No. Debipur L.P. School, whose first teacher was Suryamohan Das.

Subsequently, in 1920, a primary school was established in Hawaithang. The main initiator of this school was the then Circle Sarpanch, Mashraf Ali Lasker. The first teacher was Kalaraja Chowdhury.

Afterwards, the Iliyas Ali L.P. School was started in Bhagbazar. The founding teacher was Anfar Ali Lasker. Then the Vidyaratnapur L.P. School was established.

In this way, the number of schools in the area gradually increased, and by 2024, 85 L.P. schools have been established in the Bam area, fulfilling the responsibility of illuminating the entire region with education.

There are four M.V. schools in the area. Among them, the Old Channighat M.V. School was established in 1930. The headmaster was Mahendra Chandra Sikdar. Then, in 1939, the Dhalai Umatara M.V. School was started. The Jamalpur M.V. School was established in 1942. The headmaster was Bipin Bihari Das. There are 13 M.E. schools in the area. Besides the aforementioned provincialized schools, there are many private educational institutions in Bam. Following the establishment of a conducive educational environment at the primary level in Bam, the 'Bam Nityananda High English School' was founded for secondary education. This school began its journey in 1938.  However, the institution had started as 'Bam Nityananda M.E. School' in 1922. In 1922, with the initiative, patronage, and land donation of Honorable Shri Krishnajivan Purkayastha, Krishnacharan Barman, and Krishnadhan Barman, along with the efforts and supervision of other noble individuals and the financial contribution of Nityananda Barman, the Bam Nityananda M.E. School was established. Consequently, from 1922, the M.E. school started as the first M.E. school in the area, located in Lantugram-Sadagram. Currently, it has become the 'Bam Nityananda Multipurpose Higher Secondary School'. Spread across a vast area of ​​22 bighas of land, this educational institution is one of the renowned educational institutions in the valley. This institution has produced many accomplished individuals in the area. Many students who studied at this school have achieved success in life, serving with distinction in responsible positions at the state, national, and international levels. The school is a source of pride for the Bam region. It is noteworthy that the headmaster of the school, Shri Manikya Chandra Nath, served as the headmaster for 37 years, establishing the school as a renowned model institution. He was the second graduate from Cachar. The Bam region is grateful for the contributions of this accomplished teacher.

Following the example of this renowned educational institution, another high school in Bam has further brightened the educational environment in the area. This school is named 'Bam Vidyapeeth High School'. The school initially started as an M.E. school in 1952.  Later, in 1958, it was upgraded to a high school. This is another exemplary institution in the field of education in the Bam region. Mohiuddin Ahmed resigned from his job as an Assistant Cooperative Officer in the Cooperative Department of the Government of Assam and took charge as the founding headmaster of the newly established high school, dedicating himself to the expansion of education in the southern region of Bam. Including these two educational institutions, there are now 18 high schools and senior secondary schools in the Bham area. It can be said that in Bham, there is approximately one high school or senior secondary school for every 1000 families. In addition, there is a Kendriya Vidyalaya and a Sainik School nearby, close to the Mizoram border. In 2023, another success story was added to the educational landscape of Bham. A private degree college named South Cachar College was established in Bhagabazar (Islamabad) through the initiative of a private trust called the Reed Foundation. This college, affiliated with Assam University, has undoubtedly provided an unprecedented opportunity for the expansion of higher education in the region, especially for girls.

These educational institutions are spreading modern Western education in the area and creating conscious citizens. This tradition has been built through the collective efforts of the local people

9. Religious Characteristics of the Different Communities of Bam:

Bam is predominantly inhabited by Hindus, Muslims, and a limited number of Christians. Each community has its own religious customs, characteristics, and their own religious institutions. Bam is a region of diverse cultures, religions, and traditions. Bam has a rich tradition of religious rituals and worship. In a green and serene environment, temples, mosques, churches, and other places of worship constantly remind the people of Bam of their religious duties. The melodious chants of Hindu hymns, the call to prayer from the minarets, and the hymns of churches are a source of religious inspiration in Bam. The presence of numerous temples, mosques, churches, and other places of worship in Bam is an indication of peaceful coexistence.

Religious characteristics of the Muslim community of Bam:

After the arrival of the first phase of Muslim settlers from different parts of the Barak Valley to Bam, they felt the need for a mosque for performing prayers and an imam to lead the prayers. In addition, there was a need for Islamic religious teachers to teach the children the basics of Islam in the Sabahi Maktab. But there were no qualified people among the first phase of settlers to work as imams or religious teachers.

 

In 1915, Pir Khurshed Ali Sahib of Sylhet came and started establishing Islamic institutions with full religious enthusiasm. He established the first madrasa named 'Darul Faiz' in Saptagram of Bam in 1915. Later, in 1917, Maulana Arjad Ali Chowdhury of the Mufti group of Rajghat and his cousin Maulana Abdul Hamid Chowdhury returned from Rampur in Uttar Pradesh with high degrees in Islamic education and devoted themselves exclusively to guiding the new settlers and helping them lead their lives in the Islamic way. At that time, the Muslim population in Bam was small and due to the lack of suitably educated teachers, it became difficult to run the 'Darul Faiz' Madrasa in Saptagram. Therefore, the Madrasa was shifted to Rajghat in 1918 to the area of ​​the residence of Maulana Arjad Ali Chowdhury Sahib. Maulana Sahib revived Madrasa education there. Very soon, the number of students in the Madrasa increased and as a result, the Madrasa was later shifted to Bhagabazar and finally shifted to a permanent location in Rajghat or Rangauti in the mid-thirties. Maulana Sahib also endowed a bigha of land for the Madrasa. Pir Khurshed Ali Sahib established the Dhalai Bazar Mosque in 1915. In his last years, he went to Mecca and became a permanent resident there and died there. The exact date of his departure from Bam is not known with certainty. Thus, when discussing the efforts of Islamic education in the left-wing area, it is seen that the 'Darul Faiz' Madrasa lit the first lamp of Islamic education in the area.

 

The contribution of 'Darul Faiz' Madrasa in the spread of Islamic education in the left-wing area is unforgettable. After receiving education from this madrasa, many Islamic scholars became Maulanas with the highest degrees in Rampur, Deoband and Banshkandi Madrasas in Uttar Pradesh and became famous in the left-wing area and outside the left-wing area, making the area brighter.

This was a continuous effort to establish a moral ideal in the left-wing area. If we want to trace the beginning of the ideal that was developed as a result of the gradual efforts from the first phase of settlement, we must mention the first phase of settlement.

In the first phase of settlement, people lived in a scattered manner. As a result, the sense of social order and the responsibility for moral values ​​were extremely weak. In the light of Islamic education, that cursed chapter of indifference began to be lifted and a sense of social discipline and moral values ​​began to be awakened. Madrasa Darul Faiz awakened a sense of moral consciousness among the people - with the idea of ​​establishing a disciplined and strong social structure, more educational institutions began to be established in the area.

12 Islamic educational institutions in the Muslim-dominated areas living throughout the Left Region are teaching the Muslim community of this region moral values ​​​​as well as social responsibility.

Many distinguished Islamic scholars from these educational institutions in the area have fulfilled their responsibilities as successful citizens by contributing to the socio-cultural field both within and outside the region

Mosques and Eidgahs:

For the Muslims of Bam, offering prayers five times a day at specific times is a mandatory duty. Performing these obligatory daily prayers individually is less meritorious than performing them collectively in congregation.

Therefore, a place of worship or mosque is an indispensable religious institution for the Muslim community, serving as a place for congregational prayers and religious worship, and especially for the congregational Friday prayers (Jummah). The mosque is the center of intellectual, spiritual, social, and economic progress for the Muslim community. Mosques are social and religious institutions. In the book "Information-Based Mosques of Bam," Professor Sabir Ahmed Chowdhury has provided detailed descriptions of each mosque in Bam. This book is a valuable source of historical information about every mosque in Bam. According to the information, there are currently 65 mosques in the Bam area.

The purpose, basic structure, components, management, and financing of all these 65 mosques in Bam are similar; only the size and dimensions of the mosques differ based on the size and economic condition of the locality. A brief outline of the mosques in Bam is presented below.

Each mosque in Bam is dedicated to the use of a locality consisting of one or more villages.

Each mosque is managed by a managing committee elected by the residents of the locality in a general meeting. Each managing committee consists of a president, a secretary-cum-treasurer, and a Mutawalli. The Mutawalli is a caretaker or trustee who is responsible for managing the activities of a mosque.

The following infrastructure is found in the mosques of Bam:

Mihrab: A niche in the western wall of the mosque that indicates the direction of Mecca (Qibla), towards which Muslims face while praying. The Imam leads the congregational prayers from the Mihrab.

Minbar: A minbar (a small and elevated platform) from which the Imam delivers sermons (Khutbah) during Friday prayers and other important religious occasions.

Ablution area: A place with facilities for ritually washing hands, face, and feet before prayers to ensure cleanliness.

Minaret: A tall minaret from which the call to prayer (Adhan) is given. It is often an architectural feature that symbolizes the presence of a mosque.

Courtyard - The eastern part of the mosque has an open space that serves as an additional area for prayer, Islamic education for children, and community gatherings.

Washrooms - Washrooms are provided for urination and defecation for those who come here for prayer. These facilities reflect the importance of cleanliness and hygiene in Islamic practice.

Water Pond - Every mosque has a water pond for ablution and cleaning purposes. It is an essential component of the mosque. Nowadays, piped water is replacing the water ponds.

In addition to the above common facilities, many mosques in Bam have residential quarters for the Imam, Muezzin, and other staff.

Mosque Staff: Every mosque in Bam has regular staff to manage the mosque with the aim of fulfilling the religious duties of the neighborhood.

Imam: The Imam is the spiritual leader and primary religious authority of the neighborhood. In addition to leading the five daily prayers, he leads the Friday congregational prayer and the Eid prayers and delivers the sermon (khutbah). He provides religious guidance and often plays a significant role in community decision-making. He is dedicated to the service of the mosque 24 hours a day. He is educated in Islamic theology. He is given a fixed salary. He also receives generous donations from the neighborhood residents, which helps him to lead a modest life. His life is dedicated to the service of Islam for the hereafter.

 Muazzin: Muazzins are engaged in calling the residents of the neighborhood to prayer (Azan) five times a day. His role is significant in maintaining the fixed schedule of five daily prayers and weekly Friday prayers. Muazzin receives remuneration.

Madrasa Teacher: Mosques also function as madrasas and teachers other than the imam are appointed to provide religious education to children and adults. They ensure the transmission of Islamic knowledge and values.

Khadim (Caretaker): The Khadim ensures the cleanliness and maintenance of the mosque in order to make it a pleasant place for the worshippers (prayer seekers). Volunteers work as Khadims in small mosques. Khadims receive remuneration.

Every mosque needs funds to cover the salaries of staff, electricity bills and other expenses. Proper financial management is important for every mosque in the BAM to effectively fulfill its religious, social and cultural role. Since the establishment of the new settlements, a system of fundraising has developed for mosques in Bam, which is mostly of the same type.

The primary sources of income for mosques in Bam are as follows:

Donations (Sadaqah): Voluntary donations from members of the community and others are a significant source of income for the mosque. These donations are often given during Friday prayers or other religious gatherings. Every mosque has some donation boxes where people can donate generously.

Waqf land: Some mosques benefit from waqf land. Many people permanently donate land to the mosque as waqf. Waqf land is a permanent source of income for the mosque.

Fundraising drives: Mosques often organize special fundraising drives during the winter harvest season. During these drives, mosques collect agricultural products such as rice and betel nuts instead of cash.

Membership fees: Each mosque collects a membership fee from each household in the community, where the families pay a fee weekly, monthly or annually. This fee is a permanent source of income for the mosque. The most common form of fundraising is the weekly rice collection from each household. Following an established custom, the women of the house set aside a handful of rice for the mosque from the amount of rice taken to cook each meal for the family. The rice accumulated during the week is collected by the mosque's khadims every Friday. This custom has been going on for over a century.

Cultural and religious events: Organizing religious events like Shab-e-Barat, Laylatul Qadr, Sab-e-Mehraaz, Milad-un-Nabi, Muharram, etc. requires financial resources. These religious events strengthen the bonds of the community and preserve the cultural heritage. Generally, contributions are sought from the members of the mahalla to celebrate such events.

Infrastructure development: For expansion or renovation projects to increase the space of the mosque for the increasing number of worshippers (namazees), mosques require significant capital expenditure.

 Special fundraising campaigns are conducted to finance such projects. Muslims consider donations for mosque construction as Sadaqah Jariyah (a charitable act that provides long-term merit). People generously donate to such projects according to their means.

On average, there is one mosque for every 700 families in the Bam area. The Bhaga Bazar Jame Mosque has the largest number of families – 1102 families, and the Baghewala (West Bagkhal) Jame Mosque has the fewest families, with only 21 families in its locality.

 

Furthermore, special open spaces are designated and decorated for offering Eid prayers collectively twice a year—these are called 'Eidgahs'. There are 13 such Eidgahs in the Bam area. This is undoubtedly an example of the socio-cultural unity of the Muslim community in the area.

 

The Bhaga Bazar Jame Mosque is one of the largest mosques in all of Assam. This mosque illuminates the entire Bam region as the center of the religious, social, and cultural life of the Muslims of Bam.

The two-story mosque, built based on the tasteful and skillful design of Dr. Burhan Uddin Barbhuiya, former principal of Silchar REC and a distinguished technologist, captivates visitors with the artistic craftsmanship of its interior. The entire cost of constructing this large mosque, built with tasteful artistic skill, was borne by the people of the Bam area—it can be said to be an effort to preserve their glorious cultural heritage. The people of Bam contributed not only financially but also through labor. Besides offering congregational prayers five times a day, the mosque premises play an important role as a gathering place for the Muslims of this area. In 1916, in protest against the terrorism carried out in the name of Jihad, approximately 15,000 Muslims from the 13 Eidgahs of Bam, under the initiative of the Bhaga Jame Mosque, marched after the Eid prayers, spreading the message of peaceful coexistence.

Another feature of the Bhaga Bazar Jame Mosque is its modern library, enriched with a collection of more than 3000 valuable and rare books worth several lakhs of rupees. The mosque management committee's liberal approach to book collection and its keen interest in the traditional heritage of Indian culture are evident. Besides essential texts of Islamic tradition, this library, enriched with the complete works of Rabindranath Tagore, Sarat Chandra Chattopadhyay, Syed Mujtaba Ali, Maulana Abul Kalam Azad, and A.P.J. Abdul Kalam, also features the Vedas, the Gita, and the writings and biographies of many memorable Hindu great men, establishing the mosque library in a unique position of prestige. The library is open to all, irrespective of caste or religion. This library established by the mosque has received significant coverage in state and national media.

The mosques of Bam are not merely religious institutions but also centers of social and cultural activities. Mosques are the foundation of both spiritual and communal existence. Mosques bind the residents of the locality into a strong social group. These are places where members of the locality meet, exchange news and information, and help each other during births, deaths, and marriages of family members in the neighborhood. The mosques of Bam are often involved in charitable activities, including the distribution of Zakat and Sadaqah (voluntary charity). These acts of charity assist the poor and needy, strengthening social cohesion and empathy within the community. Every mosque arranges daily community Iftar during Ramadan and observes religious events such as Shab-e-Barat, Shab-e-Qadr, Eid-e-Miladun Nabi, Ashura, Shab-e-Meraj, etc.

Mosques often provide various services such as mediating and resolving disputes among the residents of the locality through mutual discussion. The mosques also work against anti-social activities. Mosques play a vital role in the moral well-being of the locality. Through the mosques, the values ​​and traditions of the local Muslim community are passed down from generation to generation.

The mosques of Bam have a unique characteristic. All 65 mosques of Bam have united to form the "Bam Mosque Coordination Committee," with its headquarters at the Bhagabazar Jame Mosque. The purpose of the association is to increase cooperation and facilitate the exchange of ideas among member mosques.

Influence of Sufism in the Barak Valley: Dervishes, Pirs, Fakirs, Awliya, Dargahs and Mazaars: Sufism, or Tasawwuf, is a spiritual and mystical branch of Islam that emphasizes establishing a personal and inner connection with God. Sufis strive to attain a close relationship with God through Zikr (remembrance of God) and other meditative practices.

 

Sufis may belong to various Tariqas (branches of Sufism) such as Chishtiya, Qadiriya, Naqshbandi, Suhrawardi, etc., and they are referred to as Fakirs, Dervishes, or Pirs. Dervishes and Fakirs generally lead lives of poverty and spirituality, remaining detached from worldly possessions. Through Zikr and other meditative practices, they strive to establish a direct and intimate connection with God, giving more importance to the heart and soul rather than adhering strictly to established Islamic religious rituals. In the Barak Valley, the words "Baba," "Shah," or "Mamu" are often added to the names of Dervishes and Fakirs.

 In contrast, a Pir is a person who has attained a high level of spiritual knowledge and is qualified to guide others on the Sufi path. While remaining within the framework of Sharia, the Pir helps his disciples achieve 'Ma'rifat' (personal experience of God's presence). In the Barak Valley, they are often highly educated in Islamic studies. The term "Awliya" is known in this region as a parallel term for Pir.

Sufi Dervishes and Pirs also arrived in the Barak Valley. Their burial places are considered sacred Dargahs and Mazaars. People of all faiths and backgrounds visit these Dargahs and Mazaars daily with various offerings, giving alms, lighting candles, and praying for the resolution of their problems.

The shrine of the universally revered Sufi saint Agunkhara Baba is located in Rajghat. It is said that in the early part of the last century, a man named Rakhal Nath from Borojatrapur in Silchar left his home, family, and relatives and came to the shrine of Charki Shah Baba near Sonabari Ghat, where he remained engrossed in the spiritual practices of Sufism.

Later, after leaving Charki Shah's shrine, this ascetic fakir took up residence at Suruj Ali's house in Bame Rajghat and continued to live there. Because he used to chew and eat burning embers, everyone called him 'Agunkhara Baba' (the Baba who eats fire). After his death in 1929, he was buried in Rajghat. His burial place is now considered a place of great reverence for all communities as the 'Mazar and Shrine of Agunkhara Baba'—a place of unity established with the status of a socio-cultural meeting ground. At Agunkhara Baba's shrine, the annual 'Urs' is celebrated with great enthusiasm and various activities on the 22nd of Chaitra every year. In Sufism, 'Urs' refers to the commemoration ceremony of a Sufi's death anniversary. During the Urs, followers gather at the Sufi's shrine or dargah and perform various devotional activities.

Since the beginning of settlement in Bame, on the western bank of the Rukni River near Bhagabazar, a shrine of an unknown Sufi saint, known as 'Am Amir Mokam', has carried the tradition of the area as a center of devotion for ordinary people. Located on a high hillock surrounded by the swift currents of the Rukni River on three sides, this centuries-old shrine, like the shrine of Langar Shah Baba near Phulertol beside Lakhimpur, surrounded by the swift currents of the Barak River, carries the tradition of being a place of worship of a Sufi saint with miraculous powers, according to popular belief. However, at present, the existence of the shrine is almost on the verge of extinction due to various reasons.

 One of the Sufi saints of the Panisagar shrine located in Arjanpur village, Yakub Shah, was born approximately 166 years ago in Sonai Kajidor village. According to local legend, at the age of twelve, he left the village of Kajidor and came to Panisagar, establishing his spiritual abode at the present location. Legend has it that he traveled on the back of a tiger, a sight witnessed by many people at the time. He passed away at the age of 53, approximately in 1911. His shrine is located at the Panisagar site. A mosque has also been established there a few years ago. Many people from far and wide come to this place to pay their respects.

Sonahar Ali, also known as "Gaitwala Mamun," was a very well-known figure in the Bam region, whom everyone believed to be a "Majzoob" (a person absorbed in divine love). He was called "Gaitwala Mamun" because he used to walk around with knots and bundles hanging all over his body. A descendant from his ancestral home in Banshkhali says that in his early life, he was an elephant mahout. Many folk tales are prevalent about the miraculous deeds of his life. A few days before his death, people from his birthplace, Banshkhali, came and took him away. He died in Banshkhali at the approximate age of 80 and was buried there. A shrine has been built around his grave there.

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In Bam, Septagram, there is a shrine known as 'Narayan Shah Baba's Mokam'. According to information provided by two elderly residents of the area and the caretaker of the shrine, based on local folklore, this Narayan Shah was a resident of Panibhara. In Panibhara, he used to sit disheveled under a tree beside the Silchar-Aizawl road. According to legend, one day, Hasan Lasker, a resident of Septagram, while riding his horse to the Silchar court to appear as an accused in a murder case, passed by Narayan Shah sitting under the tree and heard him scratching the ground and saying, "Hasan is acquitted, Hasan is acquitted." Hearing these words, he went to the court, where the judge declared him innocent and acquitted him of the case. From that day onwards, Hasan Lasker established a relationship with the said person. This person started visiting Hasan Lasker's house in Septagram and eventually began to live there. Later, after his death, according to his pre-death wishes, Hasan Lasker brought his body to Septagram and he was buried there. Currently, a shrine has been built around his grave. It is worth mentioning that the tomb of freedom fighter Maulana Formuz Ali Lasker is located next to Narayan Shah's grave.

It is not known which Sufi order the above-mentioned saints followed in their worship or meditation.

On the other hand, Maulana Arzad Ali Chowdhury and Maulana Abdul Hamid Chowdhury, residents of Rajghat village, after returning from completing their higher Islamic education from Rampur Madrasa in 1917, started practicing Sufism in the Naqshbandi Mujaddidi Sunni order under the guidance of their spiritual mentor Ibrahim Ali Khan of Rampur (popularly known as Nashakha). They received 'Ijazat' (permission) to guide their followers in attaining closeness to God.

Maulana Arzad Ali Chowdhury died in 1945, and Maulana Abdul Hamid Chowdhury also died in the same year. Both were buried in the family's Al-Firdaus Qasim Mufti graveyard. Maulana Arzad Ali Chowdhury and Maulana Abdul Hamid Chowdhury created an unprecedented spiritual atmosphere in Bam in the 1940s. During that time, spiritual leaders of the Naqshbandi order from the Barak Valley and Rampur regularly visited Bam. Nasha Khan himself came to Rajghat and guided his disciples. While in Cachar, Nasha Khan also guided his other disciples, including Ilyas Ali Saheb and Amjad Ali Saheb of Gobindpur, and Aftabur Rahman Saheb of Bhagadar. They were contemporaries of Maulana Arzad Ali Chowdhury and Maulana Abdul Hamid Chowdhury. After the deaths of Maulana Arzad Ali Chowdhury and Maulana Abdul Hamid Chowdhury, their followers began constructing shrines at their gravesites. However, due to objections raised by their families, the followers stopped the construction after it reached the plinth level. Even today, some visitors come to pay their respects at their graves.

A Brief Overview of Churches in Bam:

Bam has a small but significant Christian population with a diverse culture and community, primarily comprising tribal communities living near the Mizoram border. There are several notable churches here that serve as spiritual and social centers for the Christians of Bam.

Presbyterian Church, Hatimara:

The Presbyterian Church of Hatimara is a cornerstone of the social and religious activities of the Christian community in this area. It fosters a strong sense of unity and faith among its members. The church is known for its vibrant worship services and active participation in local social initiatives.

Saihapura Presbyterian Church:

The Saihapura Presbyterian Church is another important religious institution in Bam. It caters to the spiritual needs of the local Christian population. The church plays a vital role in promoting Christian values ​​and education among its members.

Buarchep Presbyterian Church:

Located in the picturesque village of Buarchep, the Buarchep Presbyterian Church stands as a symbol of Christian faith. Besides providing a place for prayer, the church supports the local tribal community by offering educational and health-related services.

 

EFCI Church, Dhalakhal:

The Evangelical Free Church of India (EFCI) in Dhalakhal is known for its evangelical programs. This church is dedicated to spreading the message of Christian faith and serving the community through various charitable initiatives. It is a center for spiritual pursuit and service for the community of Dhalakhal.

 

BBC Bru Baptist Church, Jaga Hatikhal Para:

The BBC Bru Baptist Church in Jaga Hatikhal Para caters to the spiritual needs of the Bru or Riang tribal community. This church emphasizes the spiritual development of the community and provides various religious and social services. It is a place where the Bru community can come together for religious and socio-cultural activities. Bhagabazar Presbyterian Church:

The Bhagabazar Presbyterian Church is a new church in Bam. It is located on the border of Rajghat and Bangram, where there is no Christian population. It is yet to launch its various social and educational programs aimed at community development and the propagation of Christian ideals.

 

Weekly Prayer and Community Gatherings:

Weekly prayer meetings at the church are an important aspect of the Christian community's life in Bam. These gatherings are held every Sunday. Scripture readings and hymns are part of the weekly prayers at the church in Bam. Church services often include sermons delivered by pastors, addressing spiritual and moral guidance, and encouraging the community to live according to Christian principles.

 

Christmas and Christmas Eve are celebrated with great enthusiasm and joy by the Christian community in Bam. The churches are decorated with lights to create a vibrant and festive atmosphere on Christmas Eve.

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Religious Characteristics of the Hindu Community in Bam:

The Hindu community of Bam has a rich tradition of religious practices and places of worship. They express their devotion through rituals, prayers, and festivals dedicated to various deities. Temples become particularly central to community gatherings during major festivals, where devotees perform rituals and offer prayers.

In addition to temple worship, many Hindus maintain shrines in their homes for personal worship, where they perform daily puja with offerings of flowers, fruits, and incense. This tradition helps them preserve their heritage and pass on religious beliefs to future generations. For a more in-depth exploration of the religious practices and places of worship of the Hindus of Bam, please refer to Panchami Nath Majumdar's subsequent article.