Assam gears to confront Bangladeshis

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By Jyoti Lal Chowdhury in Silchar
The Centre and the state government have their own political expediency to look at the issue. The ‘alarming’ situation of 1911 today has assumed an ‘explosive’ and ‘volatile’ dimension.

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SILCHAR: Heat and dust has again been kicked up over Bangladeshi issue in Assam with stray rumbles in Meghalaya. What usually starts with a bang ends with a whimper. And even as emotions and passions are vented out by AASU and other student organisations, Bangladeshis continue to pour in. Six year long movement of AASU against foreigners, described as most historic and massive, which culminated in the Assam Accord of 1985 only to gather dust, failed to target, detect and deport even a single alien. Those who were declared illegal migrants officially made vanishing tricks. This is the reality. Question is should the Bangladeshis being blamed for their entry and settlement in Assam, making it their epicentre to scatter over the other north eastern states and even in the hinter land of the country? It is on record that the immigrants from East Bengal districts of Mymensingh, Pabna, Bogra and Rangpur had caused concern to the authorities as early as 1911. The census report of that year had described the situation then as ‘alarming’. A British expert Lloyd estimated in 1921 the total number of settlers in Assam at least 3 lakh. C S Mullan in his census report placed the number of immigrants in 1931 over half a million. A prophet of doom, Mullan, had warned that in another 30 years, Sivasagar district will be the only part of Assam in which an Assamese will find himself at home. There was no tabulation in 1941 as a measure of war economy. Quite significant in this regard was the census report of 1951 which was described by the Superintendent of the job R B Bhagaiwala ICS, as a biological miracle. His observation was a grim pointer to the fact that the State bureaucrats of the time was more interested to swell the number of Assamese speaking people at the pleasure of illegal migrants. His report said a comparison with the percentage of population speaking different languages in 1931 for which alone figures are available reveals an interesting tale. There is a striking increase in the percentage of people who speak Assamese in 1951 (56.7) over those of 1931 which was only 31.4. There was an equally striking decrease in the percentage of people speaking Bengali in 1951 which is only 16.5 against 26.8 in 1931. With the solitary exception of Assamese, every single language or language group in Assam shows a decline in the percentage of people speaking the same. This entire decline has done to swell the percentage of people speaking Assamese in 1951. The figures do reflect the design of many persons among the Muslims migrants as well as tea garden labour immigrants to adopt Assamese as their mother tongue. It is not unlikely, as Bhagaiwala pointed out, that some amongst them recorded their mother tongue as Assamese with devious motives. There has been decline in the percentage of people speaking Hindi which has fallen for 7.6 per cent in 1931 to 3.8 per cent in 1951. The accuracy of language statistics in Assam has suffered to a certain extent on account of the census of indigenous persons of Assam and their land-holdings being taken along with the main population census. An indigenous person in Assam was defined as a person belonging to the state of Assam and speaking the Assamese language or any tribal dialect of Assam. In the case of Cachar, it was the language of the region. This definition gave rise to apprehension among people of Goalpara and Cachar where it was vehemently opposed. This was due to clarification given by the state government that indigenous person will include persons who speak Assamese at home. The word ‘at home’ was deliberately omitted by the state government to expand the scope of definition. This only added to apprehension or resentment. On fear of being identified as illegal migrants, some people in Goalpara insisted on recording their mother tongue as Goalparia to become Assamese. Bhagaiwala pointed out that on this analogy, some people in Kamrup may insist on recording their language as Kamrupi and those him Nowgong as Nowgongian and that the census can’t take cognizance of such idiosyncrasies. When some of them insisted on recording their mother tongue as Goalparia, the census staff has no option than to record the answer exactly as given by the persons. As a result 4088 persons recorded their mother tongue as Goalparia. There being no such language in existence, these persons were included under Assamese as directed by the Registrar General of India after consulting the government of Assam. Should we then blame the Bangladeshis, the erstwhile East Pakistanis, for their settlement in Assam? The over enthusiastic bureaucrats started the process of welcoming the aliens whose swelling numbers came handy to the politicians to use them as vote-bank blocks. The Centre and the state government have their own political expediency to look at the issue. The ‘alarming’ situation of 1911 today has assumed an ‘explosive’ and ‘volatile’ dimension. source: organiser

ASSAMESE SONGS ON APPLE'S iTUNES:

ASSAMESE SONGS ON APPLE'S iTUNES:

iTunes, the largest media online store in the world, has started putting Assamese songs on its website for worldwide distribution. Now, people anywhere in the world can listen to and download selected Assamese songs at a very reasonable price. This also means the selected songs will be preserved in the music library of Apple's iTunes and will be available for all days to come, that too with the press of a button.

This has been possible through the venture of Rupam Sarmah of California, the CEO and Founder of maZumba, a Global Media Portal, a product of RJ International USA.
The first CD of Assamese songs Sylvan Rhapsodies of Assam is collected and produced by Dr. Dilip K. Datta of Rhode Island. Songs were digitally mastered by Rupam. Sylvan Rhapsodies contain the following songs:

(1) Bore Noir Balite ( Artist: Gayatri Hazarika; Lyrics: Hemen Hazarika),
(2) Kasot Koloshi Hali Jali (Artist: Gyanada Kakati; Lyrics: Rudra Baruah),
(3) O Nawaria sotot nologabi nao ( Artists: Sadananda Gogoi; Lyrics: Ganesh Gogoi),
(4) Moore Phulanite (Artist: Ragini Bhattacharyya Chakrabarty; Lyrics: Kamalananda Bhattacharyya) , (5) Poka Dhanor maje maje (Artist: Rudra Baruah; Lyrics: Rudra Baruah),
(6) Togorore Epahi (Artist: Amiya Mohan Das; Lyrics: Anandiram Das),
(7) Sotore Saparit Sakoiye (Artists: Jotirmay and Gyanada Kakati; Lyrics: Rudra Baruah),
(8) Amar Mon Potharor (Artist: Khagen Mahanta; Lyrics: Keshab Mahanta),
(9) Bohagi Luitar ( Artist: Pulak Benerjee; Lyrics: Umesh Choudhary),
(10) Sotare Saporit Bihure (Artist: Tulika Senapati; Lyrics: Nirmalprobha Bordoloi),
(11) Bhor Duparia (Artist: Zubin Garg; Lyrics: Anandiram Das),
(12) O Nachani (Artist: Rupam Sarmah; Lyrics: Rupam Sarmah),
(13) Kasote Koloshi Loi Jai O (Artist: Bhargavi Rabha; Lyrics: Bishnuprasad Rabha),
(14) Dhunia Dhananir (Artist: Parveen Sultana; Lyrics: Podma Borkotoki).

To download these songs, one must go to www.apple.com/ iTunes and search for Sylvan Rhapsody of Assam.Rupam Sarmah and Dilip Datta's next project is Gems of Bishnuprosad Rabha, a collection of songs in the original voices of Rabha, Priyabala, Prafullabala and others. This collection will include the classic O moor apunar Desh, which was lost for for more than half a century till its discovery by Dr. Datta.

Further, Rupam Sarmah, the CEO and Founder of maZumba, says that maZumba is to be the social community of choice for Collaborative Audio Video Creation and Distribution. We want to provide a platform to musicians, hobbyists, music bands, kids and family to explore their creativity, collaborate with other musicians around the world to compose music, and publish their audio, video, film, documentary worldwide.

Please visit www.maZumba. com to build your community group instantly for free. Some of the features that maZumba offers are:

- Compose, Share and Publish- Publish content worldwide that is available to download to iPhone, iPod and various mobile devices- Share your content with others, make friends to chat, create your own group- Publish and Invite to Events- Post in the Classified section- Build your own profile page- Write blogs- Talent searchand many more.

maZumba would like to work with the record companies, distributors, independent musicians, or anyone from Assam who would like to publish their creative content.To register as a user please visit the site www.maZumba. com. For anyquestions, please send an email to info@maZumba. com.The Talent Search competition for Artists from Assam will start soon. Please visit the site for further details to participate and win cash awards and get a record deal with top music producers.maZumba is a Global Media Portal (product of RJ International) and Apple record label partner since 2006 authorized to distribute audio video content worldwide through various channels like iTunes, iPhone, iPod, AppleTV and others.

maZumba Foundation is focused on promoting arts and culture, and also contributes to Orphanage Centers in India, helping the orphan and abandoned children of the society.

Northeast Echoes

Peace as a political tool
Assam chief minister Tarun Gogoi’s cup of woes seems to be overflowing with conflicts on so many fronts. The resurgence of Bodo militancy after a lull has only sharpened the contours of conflict in Assam. It was not at all pleasing to the ears to hear two prominent leaders of the Bodo people, publicly trade charges at one another.

Supporters of Hagrama Mohilary accused U.G. Brahma of masterminding the fratricidal killings in Bodoland. Brahma threw back each allegation at his detractors. It would not be an exaggeration to say that the Bodos are a culturally superior race with a history of civilisation that is longer than most of the other tribes in the Northeast.

How a group that is culturally and intellectually endowed could be subsumed and pushed to the fringes of development is a historical aberration that can only be revisited with much anguish and a sense of loss of something irretrievable.

Historically, the living space of the Bodos comprises nearly one-third of Assam. But in terms of development what is euphemistically referred to as “Bodoland” remains a laggard. The creation of the Bodoland Territorial Council (BTC) was a temporary palliative. As always the beneficiaries of such political endowments are the leaders of the movements and their kin. The rest of the Bodo people have remained at the subsistence level. For them a BTC or a state government are one and the same.

Co-existence
At one conference attended by Bodo women, one was surprised to learn that the Bodos living along the borders of Bhutan get their electricity from that country. They earn their livelihood across the border and depend very little on Assam.

For them it is advantageous that India and Bhutan co-exist peacefully because any imbalance between the two as had happened during the Bhutanese operation against the Ulfa, tends to create a livelihood problem for them. As long as such simple folks continue with their economic pursuits and stay out of political discourses about their rights and the infringement of those rights, there will be a lid on political aspirations.

But history is a grim reminder that marginalised groups do tend to seek their place in the sun sooner than later. It is evident that several Bodo people are dissatisfied with the BTC. They do not see the council as an answer to their development backlogs.

The BTC we are told has failed to live up to the expectations of the hoi-polloi. There is allegedly no system of financial accountability and this is the crux of the matter. When people ask for greater autonomy for themselves what the leaders are actually asking for is more money to play around with. It is so easy to forget “the people” in whose names armed struggles were raised and whose blood was shed for the cause.

In cold blood
Besides the current blood-letting in Bodoland which has yet to raise the temperature in Dispur, the other battlefront that could spoil Tarun Gogoi’s sleep is the Dima Halam Daogah (DHD) led by Jewel Gorlosa. This group is known to be mentored by the NSCN (I-M) and therefore as unscrupulous in its operations. Recently, the DHD (J) killed a dozen truck drivers who were on routine trips through North Cachar Hills to the Barak valley and beyond carrying food supplies.
The manner in which the drivers were shot in cold blood and at point blank range is reminiscent of the cruelties of the Gestapo. The DHD (J) then attacked the railway employees who were merely carrying out their duties. As a consequence the rail authorities suspended their work and trucks refused to move.

The repercussions were felt in Mizoram and Tripura whose foodgrain quota was dwindling by the day.

Having carried out their horrific massacre the DHD (J) then calls a unilateral truce. This trigger-happy group probably woke up to the seriousness of the situation only belatedly when it began to affect their own people and a hue and cry was raised by the Dimasa people themselves.
Today there are over 40 companies of security forces posted in the North Cachar Hills, the largest ever for the smallest area. This became necessary in order to complete the railway gauge conversion and the trans-Asian highway.

The role of the NSCN (I-M), a group that is ostensibly on a truce with the Centre, but is providing the fuel to different armed groups across the region has not come in for close scrutiny. But things being so convoluted you can never be too sure as to who is fuelling what and under whose direction.

Be that as it may the Assam government is expected to have some plan of action to deal with groups like the DHD (J) which have assumed the characteristics of marauders.

If such groups are not put down with an iron hand one foresees many more splinters emerging each with its own ideology but all of them out to make a fast buck. The complete absence of the rule of law in North Cachar Hills, Karbi Anglong, and Bodoland can no longer be covered up.
The lawlessness in Assam has in fact reached such serious dimensions that even the state forests will now be guarded by the army. This is quite a telling account of the ground situation in that state.

All these are bad enough indications but what is worse is Tarun Gogoi’s proclivity to buy peace in instalments.

His government is all out to sign a truce with a faction of Ulfa whose cadres are faded and jaded and have lost their firepower. Normally, no armed group would sing the peace tune if it could still survive in the jungles. And the rule of the game is that talks are held only between equals.

Why should the state agree to a peace proposition from an ineffectual group? Unless of course there is an uncoded quid pro quo that the group will serve the political dispensation at Dispur in some strange way.

Ulfa on back foot
The argument that Ulfa has not killed anyone for months together and therefore deserves a chance at peace is specious. If Ulfa is on the back foot now it is only because they have run out of steam. At this juncture the outfit is in dire need of oxygen. If it is starved of it for some more time it might have to surrender. Hence the proposal to smoke the peace pipe.

If the Tarun Gogoi government succumbs as it appears to have done then the future of Assam will stand gravely compromised.

Non-resident Assamese are appalled by the number of bandhs calls, which have crippled particularly the tea industry. Any attempt to give Ulfa its much-needed time to regroup will spell disaster for Assam. It will also be the death knell to entrepreneurship and industry both of which are meant to trigger economic growth.

Alas. Politics pushes people to look for short-term gains and abandon any long-term policy for the common good.

(The author can be contacted at patricia17@rediffma il.com)

THE TELEGRAPH - JUNE 23, 2008

Exposing corrupt journalists of our time

Nava Thakuria

Corruption in journalism often makes news in Indian media. The creator of news also emerges as a matter of reporting in many parts of the country. The alienated Northeast too never ignored the trend. In fact, soon after the arrest of an Assamese scribe for his involvement in a bribery case with a seasoned politician, the issue comes to the center stage of Assam media.While it was appalling news for the people of Assam, as one of its active state ministers was arrested by the Central Bureau of Investigation (CBI) officials few weeks back in New Delhi with the charges of offering bribe to an officer (to get rid of a murder case), more shocking news waited for the media persons. The investigation agency also picked up the scribe accusing himto get involved in the episode. The arrest of Mukul Pathak, who was associated with an Assamese daily along with the then Education minister Ripun Bora (third prey was a Delhi-based businessman, Ramesh Maheswari), made huge media headlines for many days in Assam. The immediate reaction of the people in general and media persons in particular was that Mukul got nothing but his dues. Meanwhile wild allegations were poured against the young scribe that he managed hundred thousand bucks with his unethical understanding and activities with the minister. Few journalists came out with more serious versions that Mukul destroyed the image of Assam media to the greatest extent. Those journalists even tried to create an atmosphere that after Mukul's arrest, everything became so crystal clear and the Assam media emerged as a place for holy cows only.So there were hot debates and discussions about the punishments that could be pronounced to Mukul, who was then serving the term for judicial custody at Tihar jail. If the CBI can arrest him for his involvement in episode of bribing one of its officers with Rs 10,00,000 in cash by the minister, why not the journalists' body could condemn and expel him from the community-many journalists raised voices. There was however little voice in support of Mukul to explain his point of views. It was a general understanding that if Mukul was arrested by the CBI (which can never do wrong!), he must have been a criminal. And hence there were no point discussing his version of self defense and even not to wait for the final verdict of the court regarding the episode.But a journalists' meeting at Guwahati Press Club on June 22 changed the face of anger against Mukul. Organized by the Journalists' Action Committee, Assam and the representative of National Federation of Newspaper Employees, the meeting insisted on providing space for Mukul to clarify his stand at the earliest. Presided over by a journalist Keshab Kalita, the meeting also decided to send a delegation of journalists to New Delhi to meet Mukul and pick up his explanation on the incident. The delegation was supposed to meet the concerned CBI officials as well.Various speakers in the meeting were unanimous in asserting that Mukul could never be 'the only and the last tainted reporter', working in Assam for various media. It was observed that a section of journalists tried to establish it with their comments soon after the incident. Hence they urged the editors to keep a vigil on the working journalists of the respective media houses."If Mukul is proved to be involved in the episode, for which he was arrested by the CBI, the journalists' body would support appropriate actions against the reporter. He will also be expelled from the journalists' body," said in a resolution of the meeting.In another resolution, the meeting demanded the minimum salary and other economic facilities to the working journalists of Assam. Speakers including Prakash Mahanta (a senior journalist and the secretary of Journalists Action Committee, Assam), Sabita Lahkar (editor of an Assamese monthly, Ajori), Mukul Kalita and Naresh Kalita (both are Guwahati based senior journalists) expressed resentment at the disappointing condition of the working journalists of the state, where over 60% of them were compelled to work without a proper appointment letter, salary structure, leave and other relevant facilities, which are recommended by various laws including the Indian Labour Act. The meeting was also addressed by Pankaj Dutta, Neetumoni Saikia, Samir Sandilya, Nayanjyoti Bhuyan (all are reporters associated with vernacular media) etc."This is very unfortunate that media persons in Assam have to work with a salary starting with even Rs. 2000 with absolutely no job security. Many times, the journalists (including the editors) are used by the proprietors of media groups for their business (other than media) interest. So in such a chaotic situation, we can hardly expect a fair journalism in the state," commented a Guwahati based senior citizen, Dimbeswar Talukder. He however added that it was not only the local and less paid scribes, who were engaged with some corrupt means, but a section of established journalists (belonged to news agencies and metro dailies) with adequate financial security too continued indulging with such kind of activities.His comment was supported by a city based scribe, Haren Kalita, arguing that there were many journalists, who pursued unethical means for personal benefits, of course, in a different way. "Why are you making so much noise against the poor reporter (Mukul Pathak)? Do not you know that many so-called senior and responsible journalists were equally involved in corrupt practices? I know that they do it in a more polished manner. So nobody find it worth bothering," he commented.Devashish Bhattacharjee, another city based reporter raised a vital point, "Take an example. We have a number journalist cum documentary film makers (employed with professional media houses) in the city, who works for the Prasar Bharati (Broadcasting Corporation of India). There may be nothing wrong to produce documentaries for Doordarshan, but when one does it on some government departments, it might turn sour. Suppose, one proposes for productions related to the state forest department and take all possible advantages (conveyance to lodging in forest guest houses) from the department while on shooting, is not it a wring way? Because the producers had already received (or will receive) the money against all relevant expenditures from Prasar Bharati, then why he should go begging the unethical support from the department? Will he be able to raise voice (to file news) against the department in future in a credible way?"Bhattacharjee wrapped up with a final say, "Was not exactly it a cause, why many journalists in Assam ignored the public resentment against the state forest department during the last few months for its failure to protect the endangered one horn rhinos in various national preserves? One can go for record that those journalists remained silent while the conscious people of the state came to the streets condemning the state forest minister for his negligence in duties, but they were too quick to report when the minister or the forest officials made some statements (though many times those were proved useless). Is not it a matter of corruption in different shape and sizes? Source: assamtimes.org

Nathan Brown: A Pioneer in Assamese Literature

Nathan Brown: A Pioneer in Assamese Literature
Aziz-ul Haque

Reverend Dr Nathan Brown played a very significant role in the history of Assamese language and literature. It will be worthwhile to remember him as we celebrate his 201st birth anniversary tomorrow. Nathan Brown attended the Newton Theological Institute in order to prepare himself for missionary work and graduated in 1832. The American Baptist Missionary Union appointed him as a missionary to Myanmar in 1833. Having greatly contributed to the literary and spiritual life of the people in Myanmar within a short period, he headed for Assam on the request of Captain Francis Jenkins, the Commissioner of Assam. With the establishment of the first printing press in Assam, Brown’s arrival ushered in a new literary development in the region. Due to inadequate assistance from the Mission and tribal aggression in Sadiya, Brown had to shift his base to Jaipur in 1839 and then to Sivasagar in 1843. He found Sivasagar to be the most suitable place for his missionary work. There, making his base on the bank of the Dikhow river, he worked until 1855. Towards the end of 1844, Brown travelled on foot from Sivasagar to Guwahati, visiting villages to study personally the characteristics of diverse culture and racial elements of the people. He along with two other missionaries, Miles Bronson and Cyrus Barker, organized and founded the first Baptist church at Panbazar in Guwahati on January 25, 1845. Brown also pioneered in establishing schools in different parts of the State.Brown was a linguist par excellence. Very soon he could master Assamese and appreciated the beauty of this language. He was deeply involved in teaching, translating and preparing books in Assamese. He translated and published a catechism in Assamese. A good number of his translated hymns are still sung in many churches in Assam. In 1848, he published Grammatical Notes of the Assamese Language, which served as the first Assamese grammar book. Brown was a pioneer in writing school books. He wrote books on elementary arithmetic such as Pratham Ganana (1845) and Dutio Ganana (1855), and on geography such as Bhugulor Biboran (1851), which were much superior to Bengali books used in schools at that time. He translated John Bunyan’s famous work Pilgrims Progress into Assamese. Brown’s wife, Eliza, opened boarding school for girls. She was also actively involved in literary work. She translated a dozen tracts into Assamese and wrote arithmetic and story books for children.The magnum opus of Brown was Orunudoi. It was the first news magazine in Assamese published from Mission Press, Sivasagar, beginning from January 1846. Brown was the editor of this magazine till he left for the US. This magazine with illustrative articles on science, geography, astronomy, history and many other topics soon found an encouraging readership among the Assamese intelligentsia and thereby paved the way for Assamese journalism. Many Assamese scholars like Anandaram Dhekial Phukan, Gunabhiram Baruah and Hemchandra Baruah contributed articles to this magazine that became a launching pad in the struggle for restoration of Assamese language. Following the example of Orunudoi, several newspapers and magazines were published in Assam in the second half of the 19th century. Prominent among these were Asam Bilasini, Asom Darpan, Asam Bandhu, Asam Deepika, Jonaki and Assam News.Brown was also a pioneer in the unearthing of old manuscripts and in editing and publishing them. Under his able editorship, Orunudoi published history by bringing out the texts of old chronicles in properly edited form such as Chutia Buranji, Purani Asom Buranji and Kamrupar Buranji. Modern prose style in Assamese literature to a great extent is credited to the work of Brown and other missionaries. The currently prevalent standard of Assamese has its roots in the language of Upper Assam, particularly of Sivasagar. Since the initial printing and literary activities occurred in Upper Asam, this language was introduced in schools, courts and offices, and thus came to be formally recognized as standard Assamese.Due to ill health and certain problems in Home Mission, Brown, after 20 years of successful service, left Assam on February 13, 1855 for the US. His farewell note said: ‘‘One of the hardest partings I ever experienced. If God in mercy restores my health so that I can again be useful, I will return and labour for them till life ends, with all my heart.’’ The people of Assam would ever remain greatly indebted to Brown for his unparalleled contributions to Assamese language and literature at a very crucial time of its history.

(The writer is Pastor, Guwahati Baptist Church) Source: sentinel assam

1st English-Assamese online dictionary

1st English-Assamese online dictionary

By A Staff Reporter GUWAHATI, June 13 – It is good news for the Internet-savvy Assamese fond of his or her language, for there has emerged a worthy cause. Xobdo, a non-profit organisation of volunteers spread across the globe, is inviting others to help develop what it calls the “World’s first and only English-Assamese online dictionary”. Even though the dictionary project (www.xobdo.net) is already on, the team behind it is dreaming big. There is an aim to make it an online access tool to as many languages of Northeast as possible in the near future.The vision of Xobdo has been stated as, “…to demolish language barrier and thereby fuel mutual understanding and cooperation among the people of the entire North-East India and to bring the languages of the region to the fore-front of the IT age.” Xobdo is the brainchild of Bikram M Baruah, a petroleum engineer now based in Abu Dhabi. With more volunteers coming together following its launch in 2006, 10,000 words were gathered by December 2007. The target for 2008 is to collate 20,000 words. According to Buljit Buragohain of Xobdo, the online dictionary seeks to document the languages as they are used today in their original forms. There is no attempt to enforce or express Xobdo’s own viewpoint about any spelling or semantics being right or wrong.Significantly, it has also been said that Xobdo does not seek to follow any specific dictionary or any glossary or word-list published by any authority or entity; neither does it accept opinions of experts. Rather, it considers the present-day meaning to be the standard as it is evidenced in ‘contemporary use’.In case of doubts, volunteers opt for a discussion in which the words and their meanings are agreed on. Some of Xobdo’s volunteers, significantly, come with sound background in linguistics studies.For the information of volunteers, any word to be added in Xobdo must have ‘contemporary use’. In case of a new word coined recently, Xobdo will not add it unless it appears in at least one publication of repute.Buragohain revealed that anybody could become a member and contribute words to the online dictionary. One can also challenge the spellings or meanings featured in the dictionary. Through discussions with other members of Xobdo a consensus decision has to be taken within a reasonable time frame and the entry has to be updated accordingly.Next on Xobdo’s agenda is to include words from a variety of NE languages, with the belief that unless that is done, many of the words and their usage would disappear, causing irreparable harm to a culture defined by rich linguistic diversity. Xobdo is particularly keen that volunteers well-acquainted with Boro, Rabha, Karbi and other languages joined its efforts to build in a large corpus of words and their meanings. Source: assam tribune