r/AssamSpeaks

Please help find 15-year-old Ankit Giri, who has been missing since July 2nd, 2026.

We are trying to spread the word to anyone living in, commuting through, or familiar with the Tokobari / AT Road / Railway track areas in Guwahati.

Description:

Name: Ankit Giri

Age: 15 years old

Missing Since: 2nd July 2026

Last Seen: At 2 no gate near the Railway track, but he was not seen crossing the railway track or going toward the railway itself.

Home Address Area: Tokobari AT Road near Vishwaratna Hotel (781001)

Last Known Clothing: Yellow shirt and yellow pants

If you have seen him, have any CCTV footage from the area on July 2nd, or have any information regarding his whereabouts, please contact the number listed on the notice immediately: 9954119320 or alert the local authorities.

Please upvote for visibility so locals in the area can see this. Thank you.

Hello Reddit family,

I am Rajdeep Roy and I am reaching out to you for your support. My mother (59 years old) is currently fighting a severe, multi-front health crisis. She is undergoing intensive treatment for a brain tumor, a severe kidney infection, and pneumonia, all compounded by pre-existing diabetes.

Because these critical conditions struck simultaneously, she requires aggressive, continuous medical intervention. On April 29th, she underwent a critical Kidney infection surgery for the Septic Shock. A week after her discharge she was again admitted to hospital due to pneumonia. She is currently in recovery phase. However, the brain tumor operation cannot be delayed further and needs to happen within the next 2 weeks.

The estimated cost for her treatment, specialized procedures, and recovery has already cross over ₹15 lakhs. We have exhausted our insurance coverage and personal savings, but we still face a massive shortfall to cover the remaining hospital bills. We urgently require an amount of ₹10 lakhs to proceed with the surgery.

Any contribution you can make will be greatly appreciated. If you cannot donate, sharing this post within your network would be immensely helpful. Thank you for your support during this difficult time.

Fundraiser donation link: https://www.ketto.org/fundraiser/my-wife-is-suffering-from-brain-tumor-we-need-your-help-to-provide-for-her-treatment-1149956

UPI ID (alternative method): rajdeeproy59@oksbi

Medical documents: https://drive.google.com/drive/folders/1iY6sKAoZqgUHFbexw7Ny4HcfgRLSLuxr?usp=drive\_link

Please keep my mother in your prayers. God bless you all.

Rajdeep Roy

Son of Subhra Roy

The Assam government has decided to remove the Bodo language from the logo of the Assam Legislative Assembly and instead replace it with Hindi. Likewise, in the Legislative Assembly, Hindi will also be added as a functioning language alongside Assamese, English and Bodo. This is a clear case of the government ignoring the indigenous people and appeasing outsiders. Hindi has no history in Assam. If the government wanted, they could've added Mising, Arleng (Karbi), Dimasa, Rabha, Tiwa, Deori, Koch, Bishnupriya or Zeme Naga but they chose a completely foreign language. This will result badly.

( political meme)

Swahid Ranjit Borpujari was a 18 year old student from Sivasagar, born in 1942 and studied in the Cotton College of Guwahati. During the Assamese language movement protests also known as 'অসমীয়া ভাষা আন্দোলন' of the 1960s for the recognition of the Assamese language as the sole official language of the state of Assam, Ranjit Borpujari was shot in a police firing on 4th of July 1960, dying for his mother tongue at the age of 18 becoming the first martyr of the Assamese Language Movement. Alongside him, many others like Swahid Sishir Nag, Swahid Surya Bora, Swahid Mozammil Haque and Swahid Anil Bora gave their lives for their mother tongue, Assamese. Since then, 4th of July is celebrated as the martyrdom day of Swahid Ranjit Borpujari across Assam. Below is a song that celebrates the Assamese language and I feel it is the most appropriate one to remember our language martyrs.

"চিৰ চেনেহী মোৰ ভাষা জননী।

আই ধন্যে পুণ্যে হৃদ-পাৱনী।

প্ৰকৃতি পৰশ ৰসে অমল কমল,

চঞ্চল হৃদি জ্বলে ঢালে পৰিমল।

কোমল চপাৰ কলি,

ঢৌৱে ঢৌৱে ঢৌৱে তুলি,

ৰিণিকি ৰিণিকি কোনে তোলে ৰাগিণী।।

সংসাৰ গুৰুভাৰে অৱশ পৰাণ,

হিয়াত বিলীন হয় হিয়া ভৰা গান।

কাৰ নিচুকনি শুনা,

শুনি বানী ব্যথা পমা,

চকুতে চকুৰ নীৰে লয় জিৰণি।।

জীৱনে মৰণে ৰণে লহৰী সুধাৰ,

ৰসনা শিতানে বহি সিঁচা শতধাৰ।

হে' মোৰ মধুৰননা,

মাগিছোঁ মাধুৰী কণা,

দিয়া দিয়া দিয়া আই মধুভাষিনী।।"

-মিত্ৰদেৱ মহন্তদেৱ (১৮৯৪-১৯৮৩)

।।জয় আই অসম।।

Foreseeing the "Dimaraji" Controversy in Cachar.

Until the day before the subreddit dedicated to the Barak Valley was banned, I was actively engaged in discussions and debates regarding issues affecting the region. In those discussions, I often raised concerns about separatist tendencies, certain self-serving political narratives, and what I perceived as negligence toward the history of the Dimasa people and the indigenous communities of the Barak Valley.

In recent years, many members of the Sylheti/Bengali community of the Barak Valley have promoted several narratives across social media and public discourse that I believe deserve critical examination.

1. The incorporation of the Dimasa into separatist narratives

One of the most prominent issues was the emergence of separatist tendencies and attempts to incorporate the Dimasa community into such narratives. Without acknowledging the historical roles of the Dimasa Kingdom and the Tripura Kingdom in the region, demands for a separate Barak entity appear historically incomplete, as these indigenous polities were central to the region's political history.

2. Neglect of Dimasa and other Tibeto-Burman histories

Another issue has been the relative lack of recognition given to the history of the Dimasa Kingdom and other Tibeto-Burman kingdoms and cultures that shaped the historical landscape of the region.

3. Competing narratives regarding early settlement

Attempts have also been made to establish a "Bengali-first" historical narrative that contrasts with the broader anthropological consensus regarding the Northeast–Bangladesh sphere, which generally recognises Tibeto-Burman and Austroasiatic populations among the earliest inhabitants of the wider region.

A month ago, during a discussion on r/Assam with several Sylheti/Bengali participants, I raised examples that I considered indicative of a broader lack of awareness regarding the Dimasa community and its historical association with the Barak Valley.

First, whenever Dimasa individuals and organisations proposed renaming the railway station at Silchar as a tribute to the last monarch of the historic Dimasa Kingdom, Gobind Chandra Narayan Hasnu, and the freedom fighter Sambhudhan Phonglo, sections of the Bengali community allegedly responded with protests, opposition, and demonstrations.

Second, the roof design of the railway station at Silchar was originally intended to resemble the famous stone architecture of Maibang and other monuments associated with Dimasa heritage in Cachar. According to concerns raised by some Dimasa groups, later modifications covered this design with tin sheets. When restoration of the original architectural concept was proposed, the response, in their view, was not constructive engagement but further resistance and the growth of anti-Dimasa narratives.

Whenever these concerns were raised, many discussions quickly became defensive rather than historical in nature, making meaningful engagement difficult.

The Controversy

A month later, these tensions became publicly visible following the controversy surrounding the use of the term "Dimaraji" in Assam's Lakhipur subdivision.

The controversy emerged after a welcome arch bearing the inscription:

"Greetings, Nabada Johari, Pailapool, Dima Raji"

was erected during the visit of Assam Cabinet Minister Kaushik Rai. The arch also referenced Nabada Johari.

For many observers, the term "Dimaraji" was interpreted as a political statement. However, within traditional Dimasa usage, the term has a broader historical and social meaning.

Etymologically, "Dimaraji" is derived from two words: Dima and Raji, the latter being derived from the Sanskrit-derived word Rajya. Historically, the term referred to a socio-administrative unit, village, township, or territory within Dimasa society. It denoted jurisdiction, community, or settlement rather than necessarily implying a modern political project.

In contemporary Dimasa usage, Raji is often synonymous with Nohlai, meaning "village." Therefore, historically speaking, Dimaraji referred primarily to a Dimasa settlement or socio-administrative community rather than an inherently political concept.

Only in more recent decades did the term become associated with demands for autonomous statehood under the provisions of the Sixth Schedule following movements led by certain Dimasa organisations.

From this perspective, the controversy surrounding the welcome arch was less about the word itself and more about how the term was interpreted by different communities.

Had there been greater understanding of the historical context of the term, greater recognition of Dimasa historical associations with the Barak Valley, and more willingness to engage with indigenous perspectives, the controversy may not have escalated to the extent that it did.

Regardless of contemporary political debates, it remains a historical fact that much of present-day Cachar was once part of the Dimasa Kingdom. Consequently, many Dimasa people believe they possess legitimate historical grounds to advocate for greater autonomy or statehood.

The etymology of the term itself also invites reflection.

If the use of "Dimaraji" is considered controversial because of its linguistic origins, then similar scrutiny could equally be applied to the name "Cachar."

The term "Cachar" itself derives from "Kachari," an exonym historically used by neighbouring peoples and outsiders to refer to groups belonging to the wider Baric family. Over time, the term became closely associated with the Dimasa, and it is through this historical process that the region eventually acquired the name "Cachar."

The Dimasa imprint is therefore embedded within the historical and linguistic identity of Cachar itself. Focusing exclusively on the term "Dimaraji" while ignoring this broader historical context presents only a partial understanding of the region's past.

Following the controversy, another long-standing issue resurfaced — namely the covering of the architectural replica of Dimasa monuments at the Silchar railway station with tin sheets, a matter that many Dimasa individuals continue to regard as symbolic of the wider neglect of Dimasa heritage in the Barak Valley.

Posting this on behalf of the original OP u/sibrai-369
Foreseeing the "Dimaraji" Controversy in Cachar : r/Angkachari