Her name is Nirupoma. She is one of the Dimasa girls of Assam.
She is well known not only for her name but for her works. The
time and environment that she was born and brought up was not
suitable for women education. But even in that environment she
became educated and contributed a lot not only to society but
to the field of literature also.
Nirupama alias Nirupama Barman was born in 1924 in an
aristocratic Dimasa Barman family in an unknown village,
Vijaypur near Borkhula in the district of Kachar. Her father
was Rajendra Barman, a reputed businessman of that time and
her mother was Niradhani Barman. Rajendra Barman later
expanded his business upto Lanka and became the third well
known businessman of Lanka. As her father was well known in
outside society and even outside India, he gave more
importance on women�s education. In their own place as there
was no provision for girl education he made arrangements in
the Boys school for his daughter to study. Because at that
time, only in Silchar of Kachar District there was the
provision of women education. After completing primary
education, continued her English education at home amidst
multifarious domestic works. She had her interest and
indomitable will to know the unknown things and to acquire
more and more knowledge. Whatever she had seen and understood
she wanted to express in black and white and so she took up
the pen in her hand.�After Indian Independence in 1948, there
started an agitation for forming a new state� Purbanchal�
comprising some portions from other states and some portions
of Kachar . Some of the local publics of that place supported
the agitation. At that time Nirupama expressed her opinion
against the formation of Purbanchal State in a newspaper named
�Azad� which was then published from Kachar. Nirupma wrote-�Kachar
was the ancient state of the Kacjaris and regarding Kachar no
question of separate state could be raised�.Sri Nibaran Laskar,
the then member of parliament highly praised the writings of
Nirupama and encouraged her to continue her writings.
Being encouraged by him she continued her writings. She wrote
in the manuscript magazine �Defnai� of Borkhula Chatra the
articles of Nirupama in that magazine Defnai, one of the
youths belonging to Dimasa community expressed his opinion as
thus-�Nirupama is one of the Daochandis amongst Daosirilies�.
The word Dao means �Bird� in Dimasa language and Daorili means
�Aflock of Birds:. Acording to him Nirupama is a beautiful,
red and green coloured among all the Daochandi birds. By this
the youth wanted to mean that among all the writings of the
youths, the writings of only one girl Nirupama was most
attractive. The writings of Nirupama were highly praised by
the youths and students �society and they gifted Nirupama a
book �Karenge ya Morenge� which has encouraged Nirupama to
continuous her writings. Thus had started the literary life of
Nirupama.
The writings of Nirupama attracted my aunty Mrs. Hareshwari
Hajuwari � then Hareshwari Brahma one of the prominent ladies
of Boro- Kachari community. Both the ladies were attracted by
their writings and friendship grew between them through
letters. After many years both of them were introduced to each
other. These things may seem irrelevant yet I have mentioned
these. Because my aunt's friend is also my friend. I have
known her from a long time. As my parents were also related
with politics and literature, therefore my relation with
Nirupama became close. It is also a matter of discussion how
the context of politics comes to the literary life of Nirupama.
I have been entrusted by Sodou Asom Lekhika Samaroh Samiti to
write the life sketch of Nirupama in order to publish in the
third volume of �Lekhika�. This is a very attractive
responsibility put on me, I have to know some important facts
from my aunty in order to write her life sketch elaborately.
So in order to meet her I went to her daughter�s place at
Dispur. During our talk I asked my aunty how their marriage
had been arranged and whether they knew each other before
marriage.
My aunty replied ��what are you asking the wicked girl?� She
even in that age with a shy smile replied-�I have not known
him or seen him before�. Her face for a moment became bright
remembering perhaps the colorful days of the youth of the
past. I also smiled seeing the shy of my aunty. Before
leaving her home she promised me to send books returning to
Haflong from her daughter�s residence at Dispur.
She sent her books after a few days. The books composed by the
were:
1.Dimasa (Assamese)
2.Dimasa A, Aa, Ka, Kha (Dimasa language but in Assamese
script)
3.Dimasa Bhasa Sikaha (Bengali)
4.Mariong Pachaedi Kacheba Julu (Dimasa)
5.Hagzer Henfong (Dimasa)
In her letter she also mentioned that she wrote a story book
named �Dimasa Sadhua Katha�. As that book was not
available in her hand so she could not send the book to me.
Along with other things she also mentioned that �on that day
you asked me about our marriage but I replied that we had not
seen one another. I felt very shy to at that time.�
When my proposal for marriage came my mother felt very sad
because I could not accept the marriage proposal. So my mother
sent my marriage proposal to Marmi�s father (i.e.my to be
husband). She reply sent by him reached my hand. In the letter
he mentioned the various problems and opinions of various
people. I thought that my mother could not reply to all these
and therefore without the knowledge of my mother sent the
reply to him. Thus through letters there was an exchange of
our thoughts and views and thus both of us introduced to one
another. Later when I met my aunty she told me that she got
the courage to reply his letter because he reading the
writings of Nirupama commented that she is one of the
Danchandis among Daorilis.That man who praised of Nirupama was
Deka Joybhadra. Joybhadra Hagzer was an ihabitant of Haflong
and one of the promising youths of Dimasa-Kachari community.
Joybhadra in his marriage proposal mentioned some of the
problems. Among thses the noteworthy were the rights and
rituals connected with marriage. Because Joybhadra belonged to
Haflong and Nirupama belonged to Kachar. There were
differences in religion between the Dimasa�s of these two
places. The Dimasas living in Haflong or North Kachar and the
neighboring places followed their ancient religion. But the
Dimasa- Kacharis living in North Kachar were initiated into
Brahmanism during the reign of the Kachari king Govinda
Chandra. From that time on the Dimasa �Kacharis of Kachar
performed their marriage following the rights and rituals of
Brahmanism. Those people who were initiated into Brahmanism
during the reign of Raja Govinda Chandra wrote the title
Barman and wore Logun (Holy Thread). But the Dimasas of North
Kachar District performed there marriages by their own priests
and by following their own right and rituals . Because of such
controversies the marriage of Nirupama and Joybhadra remained
pending for three years.
In 1948, Nikhil Kachar Barman Samaroh was held in Kachar to
which Biren Das Boro was invited to grace the occasion. To
that meeting many of the leading personalities were also
invited. In that meeting a proposal was accepted that there
should be marriage relations between the Barmans of Kachar and
the Dimasa-Kacharis. The proposal was put forward by Upendra
Kachari Dev, the then Principal of Barama College. Their
marriage was performed after that meeting by their own priests
and by following their own rights and rituals.
From the marriage of Nirupama we can get the idea regarding
her invincible courage, patience to convince the society and
her knowledge. Nirupama aunty asked me not to mention about
her marriage. I also gave consent to her. But there is no
example better then this to let the leaders know her courage.
She also let me know that �all these are very long
stories. many of the people of Kachar still comment that our
marriage has violated the prevalent social customs�.
These things though not related to literary works, gave her
courage which without displeasing anybody could convince the
society and conquer the minds of all. This was her husband
who encouraged her in literary activities.
Her husband Joybhadra was a social activist, a thoughtful
person and a shrewd politician. This person was the Deputy
P.W.D. Minister from 1957. In 1958 In1958 he was elected to
Rajya Sabha. From 1968 he was the member of Uttar Kachar
Parboitya Jilla Parishad. They had three sons and three
daughters. They were Bibhadra, Marimi, Silabhadra, Sumitra and
Nomrota. All of them are now well established high officers.
Nirupama was introduced to her husband Joybhadra through her
writings after completing her primary education. After
marriage Nirupama passed M.E. Examination staying for six
months in her parent�s residence. Joybhadra was very much
pleased at the success of his �Daochandi�. She started to
study again. She passed Matriculation Examination along with
her third son Silabhadra. Still her desire for students
remained unfulfilled. She said-�I have my desire for more
studies but could not fulfill.�
Let�s come to the activities of Nirupama Hagzer.
Her book �Dimasa� was a research book. The book was
first published in 1974. In the preface of the book, Sri Nogen
Saikia, the then secretary of Assamese people and culture we
have to understand the socio-cultural life of the different
tribes of Assam. Such studies will help the different tribes
to find out their place in the vast Assamese nationality and
to fill themselves one of the main portions of it.�
In order to have a detailed knowledge about the Dimasa
Kacharis the study of the book �Dimasa� of Nirupama Hagzer is
most essential . In that book on the heading ,
captioned�Dimasa Jati Parichay� she writes�Dimasa tribe is a
branch of greater Kachari Tribe. But different historians
opined differently regarding the name Dimasa. Many of the
historians were of the view that�Dima� means big river or the
Brahmaputra and �Sa�means son. That is why the Dimasas are the
decendants of the people who lived across the banks of the
Brahmaputra. But my opinion is different. If the people living
across Dima or the Brahmaptyra are named Dimasa the why the
other Kachari people living in the Brahmaputra valley are not
named Dimasas. On the other hand the Dimasas identify the
river Brahmaputra as � Vilao� (Long River) and the Boros
identify the Brahmaputra as�Tilao�.
My assumption is that in the 14th century as the
Ahoms drove aways the Kacharis from Sibsagar District they
went to present Dimapur (Dimabong).During the reign of the
Kacharis Dimapur known as Dimabong which can be known from
ancient folk songs.The Dhansiri river flowing near Dimapur is
known as �Dima� in Dimasa language. This river originates from
Hajadisa and Prasahdumdu of North Kachar. The originate place
� a village known as Dimadhru. This word means the source of
Dima River. There is no doubt that as the village is situated
across the Dima river so it is named as Dimapur. The
descendants living there all themselves as Dimasa, just like
the people of (Guwahatiya), the people of Dispur as Dispur �sa
(Dispuriya), the people of Nogaon as Nogaon �sa (Nogaonya).
Just like that, in the past the Dimapurias introduced
themselves as Dimapur-sa and it can be believed that later
they were known a Dimasa. How clear and simple is her
explanation! An incomparable argument to be placed before the
scholars! Feel if necessary to extract her few lines in order
to give an idea regarding the history of the Dimasas.
In her book she also mentions the different division of the
Dimasas-� The Dimasas living in North Kachar are known as�Ha-Hausa
� i.e inhabitants of top hills and Dimasas of Sounth Kachar (Kachar
district) are known as �Hauyarosha� which means inhibitants of
broad fields. Just like that the Dimasas of Nagaon district
are known as �Demraj� and the Dimasas living near Dijiua
Hills and in Karbi Anglong are known as � Dijuwasa�. The above
mentioned Ha-Hausa, Hauyarosha, Demsa and Dijuawasa constitute
the present Dimasa society.� This valuable research book will
surely get a place in Assamese Literature.
She again writes-�The Dimasas were never the Hill Tribes.
Those people who presently live in North Kachar and those who
were regarded as Hill Tribes, they in the past were not
actually hill tribes. Dima Raja after leaving Dimapur entered
North Kachar. In the beginning of the 17th century
when Dima Raja leaving his capital Maibong went towards plains
and established his capital at Khaspur his subject also left
the place-those people who live at present in North Kachar
were different from other hill tribes. As a proof, it can be
mentioned that the Dimasas of North Kachar are accustomed in
doing wet rice cultivation then slash and burn cultivation (Jhum
Kheti). At present the Dimasas of North Kachar are compelled
to engage themselves in Jhum kheti for their livelihood.
Thus she in her book has shown clearly the different as pects
of the Dimasas. Another book of Nirupama Hagzer captioned
�Dimasa A,Aa,Ka,Kha� published in 1985 was written in Dimasa
language but in Assamese scripts. She had to wait for long
nine years in order to publish this book. In the foreword of
this book the then Deputy Director Sri Nogen Sharma had
written as thus-�In the interest of unity and solidarity of a
nation the contribution of Nirupama Hagzer should be
recognized. Her contribution to this aspect by writing text
books should be praise worthy�.
For those who� desire to learn Dimasa language her another
book �Dimasa Bhasa Aru Siksha� written in Bengali script is
also a valuable asset. In this book few Dimasa words are
found. These ase as such:
Assamese Dimasa
�
Maa Maa, Buma
�
Deuta Pha, Buma
�
Dodai Bidi
�
Khuri Bumadi
I want to a doctor but did not meet him-Ang Dactar Niha �Tang
Bamu Dactar Oke Maiya. Thus we can learn many Dimasa words.
Her other two books written in Dimasa language were
�Mairong Pachaedi Kacheba Julu Parainodi (Bor-Rani)� and
�Hagzer Chengfong�.In the first book Bor-Rani the maternal
clan (Julu) the chief queen of Govinda Chandra of Kachar and
in her second book paternal clan of Hagzer Chengfong were
given in details.
There Is no need to explain about Julu and Chengfong. The
Dimasas use the word Julu and Chengfong in order to describe
their maternal and paternal clan. There are forty Julus or
maternal clans and forty two Chengfongs inorder to describe
the paternal clans.The name of some of the Julu clans are
Gachauma, Rajanma, Chaidima and some of the Chengfong clans
are Dadlagupu, Thauben and Hagzer etc. In Julu or maternal
clan name of the grandmother, great grandmother are included.
In Julu there comes no question of paternal identification.
There cannot be any marriage relation with the same maternal
and paternal clan. But there can be marriage relations between
the sons and daughters of maternal uncle and between the sons
and daughters of their auntys (pehis) because the Julu of the
mother is separate and Chengfong of the father of maternal
uncle is also separate. Though the parents of the maternal
uncle are of the same clan yet much importance is not given on
paternal clan in respect of girls. In the same way, sister of
aunty (pehi) and paternal grandfather are same but the Julu of
the mother of the aunty (pehi) and Chengfong of the uncle (peha)
are separate> The Julu of the mother and the aunty is not the
same and the Changfong of the father and the uncle is also not
the same .
In the book �Mairong Pachaedi� where maternal clan of queen
Chandraprabha is described and from this we can know that
Nirupama is a daughter of tenth generation of queen
Chandraprabha. In her book she has also given the paternal
clan of her husband Joybhadra Hagzaer. She had to undertake
much pain and devote much time in completing this research
work.
In our society people generally give more importance on
father�s clan. But in Dimasa society importance is also given
on mothers� clan and identification of women. But women write
the titles of their paternal clan and those titles are Hagzer,
Thousen, Daulagupu etc.The Chengfong of Joybhadra Hagzer
belongs to Hagzer branch and the Julu of Nirupama belongs to
Julu Pachaedi Kacheba.
Nirupama after crossing 70 years of age was firmly determined
to build working women�s hostel ay Haflong. She has her dream
to compose a Anglo Assamese Dimasa Dictionary and in order to
accomplish this work she has collected many of the datas. She
is also closely related to Assam Pradekhik Mahila Samiti,
Haflong Mahila Samiti and to Dimasa Mahila Samiti. She is now
busy to revive the Dimasa Mahila Samiti which is almost dead.
As a respect, the Dimasa duyghter Nirupama is awarded Literary
Pension. The ideal that she has shown will be a source of
courage and inspiration to women society. God surely will bless
her and give her longevity and a sound health.
