Talk:Bongal Kheda - Knowledge (XXG)

5822:"The worst cases of internal displacement in Northeast India have been those caused by ethnic strife since the 1960s. The first cases of such dis-placement were reported from Assam, when thousands of Bengalis fled the Brahmaputra valley during the "Bongal Kheda" (drive away the Bengalis) agitation in the early 1960s. According to one estimate, nearly half a million Bengalis fled from Assam's Brahmaputra valley into neighboring West Bengal and Tripura or to Assam's Bengali-dominant Barak valley (Prafulla Chakrabarty, The Marginal Man, Calcutta). But the anti-Bengali riots of 1960 were somewhat disorganized. Since the 1980s, ethnic cleansing has become much more systematic in the Northeast and that has been the major cause of large scale internal displacement." 2976:. Mukherjee's discussion leapfrogs across the postcolonial as well as precolonial times. It's well known that term Bongal has always meant foreigners — even Britishers. She notes that during precolonial days, the label did not refer to Bengalis at all! This, in itself, supports the very common historical notion of particular words or labels (in any culture) changing meaning according to context. We cannot use Mukherjee's definition of the word to extrapolate definition of Bongal Kheda or we might as well make ridiculous claims like Bongal Kheda didn't affect Bengalis. 4899:

out the Bongals”—movement began soon after Partition. From 1960, the smaller riots of Bongal Kheda turned into major riots aimed at evicting supposed outsiders from Assam. The word “Bongal,” which originally meant any outsider, had by then come to mean Bengalis. The Bongal Kheda movement gradually changed its name to “Bidekhi Kheda” — “drive out the foreigners.” In 1979, an agitation began to drive out those considered foreigners, mostly Bengalis and Nepalis. It was called the “anti-foreigner agitation” and is now celebrated as the “Assam Agitation.”

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away the Bengalis) agitation in the early 1960s. According to one estimate, nearly half a million Bengalis fled from Assam's Brahmaputra valley into neighbouring West Bengal and Tripura or to Assam's Bengali-dominant Barakvalley (Prafulla Chakrabarty, The Marginal Man, Calcutta). But the anti-Bengali riots of 1960 were somewhat disorganised. Since the 1980s,ethnic cleansing has become much more systematic in the Northeast and that has been the major cause of large scale internal displacement

1810:{{Cite book|last=Ahmed|first=Rafiul|title=Asia in International Relations: Unlearning Imperial Power Relations|publisher=Routledge|year=2017|isbn=9781315576183|location=London|pages=54-55|chapter=Latitudes of anxieties: The Bengali-speaking Muslims and the postcolonial state in Assam|chapter-url=https://www.taylorfrancis.com/chapters/edit/10.4324/9781315576183-5/latitudes-anxieties-rafiul-ahmed}} notes Bongal Kheda as an ethnic cleansing of Bengalis. In a end-note (p. 61), he also notes Chakravarti's different stance. 5849:"(I)n 1972 Gauhati University introduced Assamese as the medium of instruction in undergraduate courses across the state. There were exceptions this time and the university excluded colleges in the Barak Valley from this prescription. But this did not quell the violence. It was only later when the government decided to allow English as another option for instruction that the violence subsided. Within the Assamese community, these attacks came to ominously known as Bongal Kheda (evict the Bengalis)." 1323: 1302: 3399:, I think your take may delve into SYNTH/OR issues and could be disputed in the future. I think if someone did want to review it and explicitly come to a conclusion in a non-SYNTH/OR way, we could use the second option you mentioned. For now, I think IARing would be foolish since it does not better the verifiability of the article in question. We should probably go with giving due weight for now. I do think an RfC will benefit because I have no idea myself. Pinging 3251:. Please take this with a grain of salt. Would it be undue to mention both of the points? If Chakravarti is taken more seriously than the other 8 sources, it would be due, correct? I don't know the full scope, so I think a happy medium would to be specifying this discrepancy and then using whatever is more due, which seems to be to use Bongal as ousting of all Bengals. I really hope this helps, but this may require an RFC to get more knowledgeable editors in this. 4508:

the early 1960s. According to one estimate, nearly half a million Bengalis fled from Assam's Brahmaputra valley into neighboring West Bengal and Tripura or to Assam's Bengali-dominant Barak valley (Prafulla Chakrabarty, The Marginal Man, Calcutta). But the anti-Bengali riots of 1960 were somewhat disorganized. Since the 1980s, ethnic cleansing has become much more systematic in the Northeast and that has been the major cause of large scale internal displacement.

1807:{{Cite book|last=Roy|first=Haimanti|chapter=The Routine of Violence|chapter-url=https://oxford.universitypressscholarship.com/view/10.1093/acprof:oso/9780198081777.001.0001/acprof-9780198081777-chapter-6|title=Partitioned Lives: Migrants, Refugees, Citizens in India and Pakistan, 1947-65|date=2013|publisher=Oxford University Press|isbn=978-0-19-808177-7|p=171}} translates Bongal Kheda to "Oust Bengalis", a movement aimed at expelling Bengalis from that province. 521: 4158:, but not to the Assam Movement of the 1980s: "Assam witnessed extensive violence under the rubric of the Bongal Kheda – an organized campaign of ethnic cleansing of the Bengalis of the north-east and sought to evict Bengali settlers in the 1950s, 1960s and 1970s. The 1980s Assam Movement significantly hastened these processes wherein organizations like the AASU further fueled these issues leading to indiscriminate violence and loss of life.". 683: 662: 261: 1888:

opportunities to their children. Open the pages of the "Shillong Times" or the "Meghalaya Guardian" newspapers any morning and you will find Bengalis offering their properties for sale at throwaway rates. Those left behind have to face attacks, particularly during their leading festival, the Durga Puja. In the 1980s, other non-tribal minorities in Meghalaya, like the Nepalis and the Biharis, also faced similar attacks.

1517: 1222: 545: 1496: 1201: 1882:, following the imposition of Assamese by B P Chaliha government, not to the Bongal Kheda movement of the 50s. One could argue that this too was Bongal Kheda, but in general this impacted not just the middle-class Bengalis in Brahmaputra valley, but also those in the Barak valley and even the tribals in the hills reacted to this (Chakravarti 1960). Bhaumik goes on to connect this Bongal Kheda with the movement in Meghalaya: 1759:(White outsiders), and the Bengali Hindus, who came with the British to fill colonial administrative and other offices were also called Bongals. These positions were in the monopoly of the middle-class Bengali. Furthermore, much of the violence in the earlier period occurred between Hindu and Muslim Bengalis between themselves, which the Bengali Press papered over (Prabhakar 1972). This article requires a serious rewrite. 1232: 4776:

movement was on which meant that the Bengali Muslim peasant who had settled in that province were forcibly uprooted and sent back to East Bengal. Secondly riots in Bihar evicted a large number of Bihari Muslims who also came to Dhaka. Finally the communal violence in different parts of West Bengal from the end of January' 1950 in retaliation to the Nachol and Kalshira incidents led to streams of migration to the East.

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Assamese-Bengali terms...Thus, the contradictions within the Assamese society - contradictions that undoubtedly exist and are getting sharper as the economic crisis gets more and more acute - were rarely seized and exploited; the masses could always be more easily roused against 'Bongal', and to that extent, the ruling classes derived tremendous advantage from the continued existence of the 'Bongal' bogey.

1077: 1087: 1050: 1428: 1407: 1333: 419: 384: 2474: 1748:. Bongal kheda was the agitation immediately after the Independence, and preceding the Language Movement, confined to the Assam valley (not in Barak valley) . The Language Movement was about imposing a language, not ousting people. The Assam Movement was about the ousting illegal settlers and not ousting the middle-class Bengali Hindus. Chakravarti makes the usage of the term 218: 861: 840: 772: 751: 353: 429: 976: 2099:

outsiders were targeted including Bengalis, whereas Weiner argues that among the Bengalis only those in high service positions were attacked. This is true, because in this and the Language movement that followed, the Muslims from East Bengal supported the Assamese. This line of critical analysis is NPOV in line with Knowledge (XXG) policies, whereas the rhetorical

4368:, Well the subject seems notable, so I doubt it would get redirected. What would it even get redirected to? With regards to timespan, yeah, if it needs to discuss things from 1940 to 2000 and a good number of authors agree, then yeah thats what it needs to cover. Now, I suspect the focus will remain the 60's, but clearly various authors think it went beyond then. 966: 871: 21: 945: 297: 598: 577: 497: 5344:

changed its name to “Bidekhi Kheda” — “drive out the foreigners.” In 1979, an agitation began to drive out those considered foreigners, mostly Bengalis and Nepalis. It was called the “anti-foreigner agitation” and is now celebrated as the “Assam Agitation.”. He starts Bongal Kheda in the 1960s and then renames it Bidekhi Kheda in the 1980s.

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circulate. Communal violence in Khulna and Barisal spread to Dacca and Rajshahi augmenting the number of refugees in West Bengal...The displacement of people from their homes in East Pakistan fueled the circulation of rumors as refugees bore on themselves the marks of their victimhood and carried the tales of others who fell on the way.

2221:– an organized campaign of ethnic cleansing of the Bengalis of the north-east and sought to evict Bengali settlers in the 1950s, 1960s and 1970s. The 1980s Assam Movement significantly hastened these processes wherein organizations like the AASU further fueled these issues leading to indiscriminate violence and loss of life. 3204:(according to Chakravarti) then I do not see a reason to delete/merge/redirect it—as far as I know, there is no current article that describes that early agitation. My hope is that this will be the solution. At the bottom of the lead there could be a single-sentence paragraph that would read. "Different authors have used 4768:

oscillated between one state and the other as the displaced victims circulated tales of their victim hood. The arrival of refugees from East Bengal fomented violence in West Bengal. Stabbings. arson and mob attacks spread rapidly from Calcutta into its industrial suburbs like Howrah. Zinkin reports its gruesome effect...

4283:. Its a false dichotomy. Authors disagree, so we simply present what different authors have said. I have gone ahead and boldly added that table of sources and timelines, as I think that does a great job of summarizing the scholarly disagreement. When scholars disagree, we don't take sides, we summarize the dispute. 1904:

reports of violence in the villages (especially in Nowgong district), where the clashes have been mainly between sections of the immigrant peasantry, living in large stretches of contiguous villages, and Bengali Hindu refugee settlers, concentrated in small towns situated amidst these immigrant villages

3937:) that we go by Chakravarti's definition. It may be noted that Chakravarti is the oldest of all sources.He has also presented two/three sources that note the term Bongal to refer to all outsiders, not just Bengalis. Such sources, however, describe the word Bongal in pre-modern (and colonial) contexts ( 4898:

Following the creation of East Pakistan, Assamese–Bengali tensions came to be articulated in new terms. The ruling elites claimed to be the “indigenous Assamese,” and cast Bengalis as “foreigners,” claiming illegal immigration from East Pakistan, which later became Bangladesh. The Bongal Kheda—“drive

4767:

That the rumors of slaughter and large scale communal violence was not entirely unfounded is borne out by the testimony of Pierre Delauney, a French resident and landlord of Comilla to Taya Zinkin, a correspondent for The Manchester Guardian, who visited East Pakistan during this time...Violence thus

4708:

Within the Assamese community, these attacks came to ominously known as Bongal Kheda (evict the Bengalis). Thousands of Bengali Hindus were displaced from the Brahmaputra Valley.They subsequently migrated to other parts of India while many settled in the Bengali Hindu dominated Barak Valley of Assam.

4051:

There have been reports of violence in the villages (especially in Nowgong district), where the clashes have been mainly between sections of the immigrant peasantry, living in large stretches of contiguous villages, and Bengali Hindu refugee settlers, concentrated in small towns situated amidst these

1868:

The worst cases of internal displacement in Northeast India have beenthose caused by ethnic strife since the 1960s. The first cases of such dis-placement were reported from Assam, when thousands of Bengalis fledthe Brahmaputra valley during the "Bongal Kheda" (drive

5905:

The term "Bongal kheda" itself is an expression of a derogatory idea as considered in modern Assamese social and political discourse. This is a term today used by a class of Indian politicians that want to polarise Assamese and Bengali people to create social instability and play vote bank politics.

4815:

That a massive confrontation took place with mainly the Bengali Hindu community for refusing to accept Assamese language in the 1960s when states were being reorganized on the basis of language made the Assamese community even more conscious of the Bengali Hindus as a challenger and not an ally. The

4507:

The worst cases of internal displacement in Northeast India have been those caused by ethnic strife since the 1960s. The first cases of such dis-placement were reported from Assam, when thousands of Bengalis fled the Brahmaputra valley during the "Bongal Kheda" (drive away the Bengalis) agitation in

2652:

Thank you. As I have also said in the above section, if Chaipau brings me equally reputed sources which explicitly note "Bongal Kheda" to be a purge of all outsiders (incl. Bengalis), I am willing to buy his narrative. But so far, we have to depend on large amounts of original research and synthesis

2002:

is also evident with Pisharoty's. There are very few journalists who have bought rigor to the study of the northeast. One of them is M S Prabhakara (cited above) who brings the rigor from his academic background. While citing Bhoumik and Pisharoty, you must take note of Chakravarti and Mukherjee.

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clear. It meant outsiders. In the usage I have seen, it always referred to people who came from the west to rule of the land. The Bengal/Mughal invaders during the Ahom period were called Bongals. The service people who came from Bengal and settled by the Ahoms were not called Bongals—for example

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by using it indiscriminately (no agreement on time-frame). I do not believe such assertions regarding reputed scholars can be accepted. Chaipau proposes that we go by Chakravarti's definition. It may be noted that Chakravarti is the oldest of all sources.He has also presented two/three sources that

1777:

As things stand, Subir Bhowmik goes by the translation of "Drive out the Bengalis!" and notes it to be an "ethnic cleansing" (rather than attacks against middle-class Hindu Bengalis). He has been cited by multiple scholars (including these two specific aspects). This is contradicted by Chakrabarti,

5937:

I have done some more reading and it seems "Assamese-Bengali relations" or "Assamese-Bengali conflicts" could be a better title. This will enable us to get into this issue more deeply and in a non-POV fashion. "Bongal kheda" is basically a derogatory rhetorical phrase, mostly used in the Bengali

4775:

The Dhaka riots which commenced on 10 February were triggered off by the rumors of atrocities committed on the minority community in India circulated by the recent arrivals in Dhaka. They carried word of excesses from three different states of India. In Assam the Bongal Khedao (ouster of Bengalis)

3442:

The second option is analyzing the usage of Bongal Kheda, but I'm very worried that it can dip into OR/SYNTH issues if we're not careful. And unfortunately, I am not a content creator and I've never participated in an RfC. Maybe you could get another editor like Sitush involved? I believe they are

5343:

Stop misrepresenting Samrat. This is what he says: "From 1960, the smaller riots of Bongal Kheda turned into major riots aimed at evicting supposed outsiders from Assam. The word “Bongal,” which originally meant any outsider, had by then come to mean Bengalis. The Bongal Kheda movement gradually

4763:

By the end of January 1950 there were reports of arson, looting and stray communal killings from Murshidabad, the area neighboring Rajshahi in West Bengal. Also as the victims from Khulna and Barisal began to arrive in Calcutta, alarming stories of murder and violence perpetrated on them began to

4072:

Prabhakar had not mentioned that the Bongal Kheda, he refers to, was against colonial leftover officers. That is original research. There were spans of calm in postcolonial Assam - that, in 1972 the Hindu Bengali refugees were not facing the ire of the Assamese proves (or disproves) nothing about

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IT is difficult to pretend that the present situation is perfectly normal in Assam, though things are not as crisis-ridden as might appear to one who is away from here. Whatever little unrest was there in some of the urban areas of the state has been largely brought under control. There have been

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source from 1960s - Chakravarti — who asserted that Bongal Kheda was a purge of all employed/employable outsiders (incl. Bengalis). On the basis of it (and another two sources — one (Brenner) who does not mention the term Bongal Kheda but describes the overall events of a few decades and another

5491:

Yes, all these movements were different that occurred in different times. But that is not what Samrat is saying. Samrat is saying very precisely that what happened in the 1980s was what happened in the 1960s but under a different name. ('The Bongal Kheda movement gradually changed its name to

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was operative. As is clear from the table, the different authors have used this differently. The crucial point here is that Chakravarti 1960 already used the phrase and defined it. Yet none of the later used that phrase in that context. It seems most modern authors have forgotten about the

2591:

Almost every reliable source (about 8-10 in number), which mentions the subject of this article ("Bongal Kheda"), as found out from an exhaustive search of research databases, deems it to be a purge/ethnic cleansing of Bengalis from Assam happening over the course of a few many decades. See the

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Communal violence spread rapidly into the districts of W est Bengal including Murshidabad. 24 Parganas, Nadia and Cooch Behar. Wherever the refugees arrived they cast their shadows on inter-community relations provoking violence. The arrival of Muslim refugees in East Pakistan from Assam, West

2773:. The Assamese Language Movement tried to not drive out the Bengalis, but impose on everyone the Assamese language. South Assam has a majority Bengali population, and there was no effort to evict them---the movement tried to impose the Assamese language on them, which they obviously resented. 2098:

No, I am not rejecting all sources. I have inserted Weiner which identifies Hindu Bengalis as targets. Weiner is a very respected author, and his work is kind of a classic. He identifies the economic aspect of the problem, just as Chakravarti does. Chakravarti emphasizes the point that all

1887:

That process continues. Bengalis, who were key figures in Meghalaya's administration, politics services and business, are involved in a silent pullout from the state, unable to bear the collective pressure of youth violence and a state policy that seeks to deny jobs or educational

2534:

thank you very much for the offer to 3O. As I tried to formulate a response to your request, I realized that this indeed is a difficult one to summarize. But then I wonder whether we can sidestep this altogether since it is my impression from the last few comments that the dispute has been

4929:

The regional political parties always deconstruct the Assamese electoral and resource geography following a language and culture-centric hegemonic domination narrowing spaces for political participation of Bengali people. To preserve the Assamese domination, these political parties launched

4408:

I think what CaptainEek is suggesting is somewhat similar to Option b - focus on one movement primarily but mention the others. The difference is that Option b suggests focusing on the 1950s movement (because it was the original coinage), Option C (for CaptainEek) suggests focusing on the

2778:

Assam witnessed extensive violence under the rubric of the Bongal Kheda – an organized campaign of ethnic cleansing of the Bengalis of the north-east and sought to evict Bengali settlers in the 1950s, 1960s and 1970s. The 1980s Assam Movement significantly hastened these processes wherein

4475:

3993:

The love-hate relationship that characterizes the mutual attitudes of the Bengalis and the Assamese has had a long history....One of the by-products of this antagonism that exists in Assam has been that most issues, even when not even remotely connected with language; tend to be seen in

3302:

suggested for this to escalate into an RfC, since it would be good to get uninvolved and knowledgeable editors into this since it majorly affects the article. Both of us expressed unfamiliarity with the sources themselves, so I don't know how much use we would be in the process.

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sources, which contradict your proposition. Who decides what is propaganda? It is immensely surprising (and a violation of BLP policy) that you brand reputed scholars (Saikia/Roy/Ghosh/Ahmed/...), published in peer-reviewed media, who contradict your stance, as propagandists.

2266:

How does that make Roy a propagandist? Scholars, if convinced by the works of others, can (and shall) cite the work of their predecessors. That's Good_Academic_Practices 101. It is Chakrabarti's fault that he failed to influence recent scholarship, as much as Bhowmik.

1955:

To use a 1972 source and claim that the narrative of Bengalis dominate mainstream discourse (and hence must be rejected) does not make much sense. Also, you are reading a lot into Prabhakar that he doesn't assert. I will also note that the very recent monograph by

4796:

To make matters worse, in May 1948 a communal riot broke out between the Assamese and Bengalis which soon spread to different parts of Assam. It became known as the Bongal Kheda (expel the Bengalis) movement... This state of affairs will continue for the next two

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of the 1960s: "Saikia The government however, eschewed an immediate compromising solution to solve the issue which compounded the situation and set the stage for anti-Bengali riots, popularly known as the 'Bongal-Kheda‘ (drive away the Bengalis) agitation of

5840:"From the early 1950s, the refugees started acquiring wastelands, grazing forests and capturing all white-collar jobs in Assam. The refugees were then termed as bongals or bongali. Bongal Kheda = A strategy for driving out foreigners (Bengalis) from Assam. 1909:

Thus the violence was between different sections of the "Bengalis" themselves, the already settled Muslim "Bengali" peasantry and the new Bengali Hindu refugees. Moreover, the Muslim "Bengali" peasantry aligned with the Assamese in imposing Assamese in

4816:

Bongal Kheda Andolan (the ‘throw out Bengalis’ agitation) of the 1960s in the Brahmaputra Valley was a violent response to it. It just didn’t have the space for a community to argue that it too had a right to demand an official status to its language.

3641:

note the term Bongal to refer to all outsiders, not just Bengalis. Such sources, however, describe the word Bongal in pre-modern (and colonial) contexts. As is well known, the precise meaning of words not only change with the passage of time but also

4678:, which denotes someone forced to flee from their place of origin. From the early 1950s, the refugees started acquiring wastelands, grazing forests and capturing all white-collar jobs in Assam. The refugees were then termed as bongals or bongali. 2935:

The immigrant tea labour force and the immigrant East Bengali peasantry (pejoratively known in earlier days as 'coolie' and 'mian', but now given the sobriquet of 'Neo- Assamese') have been among the most enthusiastic supporters of the Assamese

1915:

The immigrant tea labour force and the immigrant East Bengali peasantry (pejoratively known in earlier days as 'coolie' and 'mian', but now given the sobriquet of 'Neo-Assamese') have been among the most enthusiastic supporters of the Assamese

4875:

The government however, eschewed an immediate compromising solution to solve the issue which compounded the situation and set the stage for anti-Bengali riots, popularly known as the 'Bongal-Kheda‘ (drive away the Bengalis) agitation of

2757:

2204:

1773:

I do not have any expertise in either Assam or Bengal, apart from their pre-modern history. As a result, I do not have any idea about whether the above is factually correct or not. But, you seem to be from Assam and ought have a greater

3580:

I missed your first ping and took a short but unmarked break from Knowledge (XXG); apologies on my part. I think that the wording you suggest in your second revision (dated today) is best, Chaipau. Hopefully this can be resolved soon!

1897:

Authors have seen through the trend that reporting in these issues generally are from the Bengali (or a particular) point of view, ignoring other important aspects. This is brought out specifically in the article by Prabhakara

4261:. Furthermore, it is not accurate that all these movements targeted Bengalis in general. In the Assamese language movement, the Bengali Muslims supported the Assamese language (Prabhakar 1972). I am therefore supporting 4328:, How is it impossible? This gives an overview of the various scholarly opinions on the matter. Clearly neither you or Chaipau are going to go to each other's side, so I think this is an excellent compromise solution. 2370:

No, I am saying that this article was created as a WP:CF of all movements in Assam by an editor, though there is a legitimate use of this term. You are seeing that this is legitimate because searching for the term

5596:

We are not disputing sources. We are trying to figure out what the sources are saying. If you are trying to dispute these sources, you will have to go beyond merely searching for 'bongal kheda' in the literature.

3141:. OED defines "drive away" as synonymous to "oust". I guess ethnic cleansing is a form of ousting, too. All those who quote from Bhowmik (Roy et al) use the same expression. So, we have a consensus on what is the 4034:

Prabhakar warns. Note that in 1972 the Hindu Bengali refugees were present in Assam and they were not facing the ire of the Assamese. They would face the ire only if they opposed the ambitions of the Assamese.

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The movement known as Bongal Kheda sponsored by Assamese job-seekers to drive out non-Assamese competitors...The word Bongal is used in a wide sense in Assam. It does not refer to Bengalis alone. It embraces all

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of the 1980s: "In Assam the Bongal Khedao (ouster of Bengalis) movement was on which meant that the Bengali Muslim peasant who had settled in that province were forcibly uprooted and sent back to East Bengal."

4073:

Bongal Kheda. Similarly, Bengali immigrants and refugees fighting among themselves proves (or disproves) nothing about Bongal Kheda.The second paragraph, in my quote of Prabhakar, makes it very clear that the

3106:

When did I ask you to ignore Chakravarti? There are 8 sources (need a list?) who deem Bongal Kheda to be a purge of Bengalis. One (Chakravarti) against. Our article's narrative shall reflect that distribution.

2719:

The word Bongal is used in a wide sense in Assam. It does not refer to Bengalis alone. It embraces all outsiders. The movement known as Bongal Kheda sponsored by Assamese job-seekers to drive out non-Assamese

2054:

3916:

time-frame and it appears that Bongal Kheda was common to multiple waves of ethno-linguistic agitations, that swept postcolonial Assam. My opponent (Chaipau) has claimed that these scholars are propagandists

2760:

This Bongal Kheda happened in the 1960s, after after Chakravati's article had been published published. It is unclear what solution was being sought from this quote, but the agitation in the 1960s is called

4843:

The “Bongal Kheda (drive away the Bengalis) agitations” in Assam in the 1960s led “half a million Bengalis” to flee from its Brahmaputra valley to the state’s “Bengali dominant Barak Valley” (Bhaumik 2008,

2248:

1893:

Here too, Bhaumik is focused on the plight of the Bengalis alone though he mentions that the target included Napalis and Biharis too. Though he does not say it, the targets included Assamese in Meghalaya

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Please give full quotes from these authors. I am not convinced that serious scholars may sometimes not fall into easy propaganda or be used for propaganda. Look at the original article authorship.

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including Bengalis. But, none apart from Chakravarti claims the part in italics. And, you propose to reject all such sources by claiming that they are biased towards Bengali POV or lacking in rigor.

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Textual Traditions") discusses premodern sources of Assamese history and defines Bongal, in that context. Not a single line exists on anything remotely concerned with these postcolonial agitations.

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because I have provided ample sources in my support. If this article covers some other incident, the content need to be changed. And the current content, moved elsewhere with a proper subject name.

3428:

Could you please clarify—the second option I have mentioned is my take! Also, it would be great if you could help us create an NPOV statement for the RfC. I shall make an attempt below shortly.

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I do not see how OUP/Degruyter/T&F can be deemed as Bengali press and I do not know what is the narrative in Bengali press, either. I will request avoiding usage of local sources altogether.

2488:

This is an incredibly long dispute; Can you both briefly summarize your sides? I am having trouble following the whole dispute right now, and I have very little knowledge of the subject matter.

609:, a collaborative effort to improve the coverage of Crime and Criminal Biography articles on Knowledge (XXG). If you would like to participate, please visit the project page, where you can join 3554:, the statement should be brief and neutral. So I do not agree to using the sources. (The sources are available higher up in this page.) But I am OK somewhat with your wordings. I suggest: 2730:

In Assam the Bongal Khedao (ouster of Bengalis) movement was on which meant that the Bengali Muslim peasant who had settled in that province were forcibly uprooted and sent back to East Bengal.

2211:

In Assam the Bongal Khedao (ouster of Bengalis) movement was on which meant that the Bengali Muslim peasant who had settled in that province were forcibly uprooted and sent back to East Bengal.

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to Bongal Kheda, occupying the same themes but with a broader horizon. Nothing more, nothing less. If you can edit the table in a manner that makes this explicit, I have no issues.

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is an important phrase, as we have seen. In this article, we should call out that authors have used this phrase to denote incidents involving Bengali Hindus in other periods too.

5986: 2953:. Knowledge (XXG) should either abjure this term/phrase entirely, or use it consistently and in alignment with the original coinage as shown by Chakravarti, Baruah and Mukherjee. 4214:(Ahmed, 2017) notes the span to be 50s to 70s while (Sufian, 2020), 40s to the 80s. As far as I know, 1960s falls between 1940 and 1980 (or 1950 and 1970) but I might be wrong. 605: 582: 6181: 3774:

As discussed, please remove the section on sources and use the neutral statement that all of us agree on (given above). This longish statement is not NPOV and does not follow

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article to define the 1950s movement to oust high-level officers who were outsider, the original definition, with a note that this phrase is also sometimes used to define the

2653:(which he himself admits as being only entertainable at talk-pages) to back-up Chaipau's claims. I won't respond any more unless Chaipau responds (and you give your opinion). 1680: 4550:

Bhowmik, Subir (2005). "India's northeast: Nobody's people in no man's land". In Banerjee, Paula; Chaudhury, Sabyasachi Basu Ray; Das, Samir Kumar; Adhikari, Bishnu (eds.).

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Yes, I agree, that these authors have used the term (roughly translated to "oust the Bengalis") but the specific translation is not germane to the issue. The issue is that

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WP:SYNTH. Not only is it WP:SYNTH it is WP:SYNTH using a selective set of sources while ignoring others—the source that is left out, Chakravarti, has clearly said it means

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But there are a large number of Hindu Bengali refugees who have also settled down in Assam, and periodically, excuses are found to fault them on one ground or another; and

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To cover every scholar's use, we need to cover a timespan from about 1940 to 2000. The article will be of a mammoth size, being the entire postcolonial history of Assam.

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scholar have used the term "Bongal Kheda" (which is the subject of this article) in a wrong fashion and hence, may not be used. I need to think about this. More, later.

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was not on at that time. It was the colonial leftover officers against whom the Bongal Kheda movement started soon after Indian Independence, and if the Hindu Bengali

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For starters, y'all are going very heavy on BOLDing things here, which is not useful. The only thing you should bold is your !vote, and nothing else.On the substance:

3181:. The problem would not go away had all authors, including Chakravarti, translated the phrase as "oust the Bengalis". There are dedicated articles for these events ( 812: 175: 1941:

What you are doing is synthesis of sources, which is forbidden by policy. Finding sources which mention Bongal but not the Khedao part. And, extrapolating from there.

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assert Bongal Kheda to be an ethnic cleansing/ouster of Bengalis from the region, spanning across decades. It is however a fact that the sources don't agree on the

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This is very agreeable. I have never stated that Chakravarti be done away with but only that the core narrative need to reflect what the majority of sources state.

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in which they are used and our case is not an exception.. When 95% of scholars finds Bongal Kheda to be a purge of Bengalis, we don't need to second-guess them by

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in which they are used and our case is not an exception.. When 95% of scholars finds Bongal Kheda to be a purge of Bengalis, we don't need to second-guess them by

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I agree that Pisharoty is a journalist and after all, her book was published by a non-academic press. What is your opinion on scholars like Haimanti Roy or Saikia?

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the focus of this article is the pre-1960 movement to replace the non-native officers in administrative and private offices by native officers. The definition of

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if Bengali resistance to Assam's search for a national identity continues, the cry of 'bongal kheda', ever finding receptive listeners, might once again be heard

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if Bengali resistance to Assam's search for a national identity continues, the cry of 'bongal kheda', ever finding receptive listeners, might once again be heard

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I agree that RfC is the most logical next step. I can now articulate what the issue has been in summary and I think this will help us reach out for RfC better.

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that these sources (despite their relative over-abundance) may not gain precedence over Chakravarti, whose description will form the backbone of this article.

1389: 107: 5492:“Bidekhi Kheda”') You cannot impose your understanding of the situation and make Samrat say something he is not because it is WP:OR and a misrepresentation. 4850: 3324:

I think a happy medium would to be specifying this discrepancy and then using whatever is more due, which seems to be to use Bongal as ousting of all Bengals.

1998:. Pisharoty is a journalist and we will have to distinguish her journalistic reporting vs her editorializing. The problem that arises with Bhoumik's use of 6106: 6041: 2600:(Mukherjee), who comments on the meaning of the word Bongal ), Chaipau asserts that all of the (recent) scholars, whom I had cited, were victims of Bengali 1435: 1412: 1159: 1113: 927: 788: 6191: 1573: 238:. Feel free to try to improve the article, but don't take it personally if your changes are reversed; instead, come here to the talk page to discuss them. 6171: 5902:

This article is a conjuring of isolated ideas with misrepresenting incidents put together as an inappropriate article that amounts to original research.

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You tried to pass off the opposite of what Samrat said, and when it was pointed out to you, you had no reply. Now you are trying to dispute a source?

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Weiner in this article is used for precisely what he is claiming — for the context and the economic conflict. Please read the attributions carefully.

6141: 6116: 6046: 3675:. This is further exacerbated by a characterization of the opposing argument. A section was created just to build a consensus on the NPOV statement 2320:

The authors you have been citing have all ignored the movement and focused on a particular characterization of it. You will find authors calling the

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is nothing but rhetorical. Bhoumik has used it rhetorically (he called it disorganized because it wasn't the movement per se). And Roy quoting him

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as the 1960s phenomenon, then this article is a WP:CF of that article and it should be merged into that article. But then what would you do to the

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regulated government exercise. (Besides such polemical articles are definitely not WP:RS and should be avoided in any case). We might as well say

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is intrinsically connected with Bengali-Assamese dynamics.I won't respond to further arguments, unless a third party partakes in this discussion.

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have used it indiscriminately to describe different movements and and we should go beyond mere counting to find out what they are referring to.

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In other words, Chakravarti's narrative will form the core and I don't agree to that. We have the example of Ahmed, who did the very opposite.

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in the 1960s movement to target the section of the Bengalis who opposed the language movement, but it wasn't the name of the movement. I say

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Sources clearly disagree,so we should present the range of scholarly opinions. I believe my recent edit was a good step at doing just that.

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I agree with you that synthesis shall be allowed on talk-page. However, that is not allowed on the article page, where you have reverted me.

6186: 6156: 1274: 72: 58: 5831:"Bongal Kheda (Drive Away Bengalis) is an organized campaign of ethnic cleansing originated in Assam but was not restricted to the state." 4732:

A telling example of this was the use of the word “bongal” to mean Bengalis. It was a term of “suspicion, reproach and contempt” in Assam.

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thank you for your help. Yes indeed—if we can't come together on the two options, we should probably expand the discussion with an RFC.

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a slogan and that it wasn't a way to characterize the movement by those opposed to it. There already exists an article for this movement:

2011:; and their analysis are critical. Bhoumik and Pisharoty, OTOH, are rhetorical—and they have not explicitly rejected the definition that 4709:(Saikia, 2011) Subir Bhowmik quotes one estimate at 500,000 Bengali Hindus being displaced from Assam during these riots. (Bhowmik, 2008) 4307:

will agree that writing such an article is flatly impossible; we might as well rename this page to "Postcolonial History of Assam" then.

4245:. This is a term that has been used loosely to define many different agitations - The anti-outsider officers movement of the 1950s, the 2736:

of the 1980s which targeted cross-border immigrants who were peasants not officers holding high offices. There is a separate article for

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Bongal Kheda (Drive Away Bengalis) is an organized campaign of ethnic cleansing originated in Assam but was not restricted to the state.

4482: 1540: 1501: 1117: 998: 699: 6136: 6111: 2744:? (2) And what he is claiming is factually wrong—these peasants were not forcibly uprooted and sent back, which is why Assam had the 2545:. If TrangaBellam does agree with this understanding, then we may close this. Else we will begin. I hope this proposal is workable! 2328:

too. All these movements are different movements with different aims and political basis. Branding each movement in the 1960s on as

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assert Bongal Kheda to be an ethnic cleansing/ouster of Bengalis from the region, spanning across decades. It is however a fact that

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means outsider/foreigner in Assamese. This is not WP:SYNTH. These three authors have explicitly stated the meaning and they have a

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I wish I was able to summarize this at the beginning of the 3O, but this is the picture that crystallized in this section. Thanks!

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Thanks! I think we should flesh out the 50s incidents a bit (if possible) and then merge the 60s/70s/80s material in the relevant

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As long as you use Mukherjee or Baruah to define Bongal, in the particular contexts of the sources, I have absolutely no issues.

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he meant that it was actually not a name change? You are reading the opposite of what is written. WP:OR like there never was!

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campaign that occurred before 1960 (Chakravarti published his article in 1960). The movement in the 1960s (after 1960) was the

2139:? Once again, synthesis of sources. Which is (obviously) allowed in talk-page but of little use in influencing article-content. 275: 102: 6086: 6006: 5991: 364: 283: 1863:

Subir Bhaumik is a journalist, not a researcher, and I am not sure he was active in the 1940s and 1950s in Assam. He writes:

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sources, Chaipau. Chakravarti, the foremost of them. Different sources claim different versions of what happened in the 50s.

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indiscriminately. There is no consensus among these authors on what it stood for. The solution I had suggested above is:

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time-frame.My opponent (Chaipau) has claimed that all these scholars are propagandists and (thus) have abused the term

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This movement was about driving out outsiders who were high-level officers, the offices to which the locals aspired to.

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The term literally means to “drive the Bengalis out.” Chakravarti (1960) notes that during the 1960s the campaign term

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Therefore, the movement in the 60s, too, was not against all Bengalis. The East Bengal Muslim peasantry supported the

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Bongal kheda is an umbrella term used to denote any situation in which the Bengalis are described as victims in Assam

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While this may be true (I have no idea), he has been unable to produce any reliable source lending credence to such

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to mean different things. On closer look the situation is worse. The target that Ghosh mentions as Bengalis, the

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If this RfC goes nowhere, I and Chaipau will probably agree on redirecting this article somewhere. Or, maybe not.

2479: 247: 137: 4205:(Samrat, 2019), (Saikia, 2011), (Roy, 2013), (Goswami, 2016), (Pisharoty, 2019), (Nag, 2017), and (Bhaumiḳ, 2000) 3547: 1788:) translates Bongal Kheda to "Drive out the Bengalis!" — a stage of anti-Bengali riots. Saikia is from Assam and 1627: 4103:. It wasn't the innate Bengaliness that invited the ire of the Assamese, but the challenge to their ambitions. 2717:

movement which happened before 1960, and Chakravarti wrote an article in 1960 where he defines it very clearly.

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not to refer to the 40s/50s movement but the flight of the Bengalis from Assam in the 60s, that accompanied the

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citizenship centric movements – ‘Bongal Kheda’ (1940s-1980s) and ‘Assam Agitation’–against the Bengali people.

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So now we have a case where some people who were not Bengalis in 1950s/60s suddenly becoming Bengali in 1980s.

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If this solution is not acceptable, then we will have to treat this article as a WP:CF and probably delete it.

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is yielding you a lot of links. Effectively you will always find what you are looking for in searches today!

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The author refers to uprooting of Bengali Muslim peasants and their deportation to Bangladesh in the in 1950.

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organizations like the AASU further fueled these issues leading to indiscriminate violence and loss of life.

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organizations like the AASU further fueled these issues leading to indiscriminate violence and loss of life.

1249:, an attempt at providing a comprehensive, standardised, pan-jurisdictional and up-to-date resource for the 3886:— An agitation in 1950's Assam, aimed at evicting all non-native job competitors. 20:10, 28 June 2021 (UTC) 3710: 3672: 3194: 1842:

is discussed in the article itself, and there you will see other more recent authors specifically say that

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Bongal kheda has been used by the Bengali press indiscriminately. The agitation in the 60s was one called

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in 1972 were to oppose the ambitions of the newly liberated Assamese, then they too would face the cry of

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was used in a wider sense that did not refer merely to Bengalis alone but all outsiders living in Assam.

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Please raise all relevant issues, so that they can be discussed. I am not certain and I might be wrong.

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