Phulaguri Dhewa (1861): A Peasant Collective Uprising in Assam

 

Phulaguri Dhewa (1861): A Peasant Collective Uprising in Assam

The Phulaguri Dhewa, also known as the Phulaguri Uprising, was a landmark event in the history of India’s struggle against British colonial rule. Occurring in October 1861 in the village of Phulaguri, located in Assam’s Nagaon district, this agrarian revolt stands out as the first organized peasant movement in Assam and one of the earliest in India. Unlike many uprisings led by a single charismatic leader, the Phulaguri Dhewa was a collective effort driven by the unified resolve of peasants, particularly the Tiwa (Lalung) and other tribal communities. This revolt was a bold stand against oppressive British taxation policies and economic exploitation, marking a significant chapter in India’s fight for freedom. This note explores the reasons for the uprising, its course, and its results in a detailed, simple, and engaging manner, tailored for competitive exam preparation.

Reasons for the Inception of Phulaguri Dhewa

The Phulaguri Dhewa was sparked by a combination of economic grievances, cultural affronts, and administrative indifference imposed by the British colonial regime. The following factors fueled the uprising:

Oppressive Taxation Policies: After the Indian Rebellion of 1857, the British Crown assumed direct control of India from the East India Company. To recover the costs of suppressing the rebellion and compensating the company’s shareholders, the British introduced heavy taxes across India. In Assam, these taxes targeted agricultural produce and everyday resources, severely impacting farmers. Taxes were imposed on crops, fisheries, fodder, timber, betel nuts, betel leaves, and even trees used for silkworm feed. The Ryotwari system, which taxed individual farmers directly, added to the burden. For the peasants of Phulaguri, who relied on agriculture for their livelihood, these taxes were crippling, leaving them with little to sustain their families.

Ban on Poppy Cultivation: Poppy cultivation was a significant source of income for the Tiwa community in Phulaguri and surrounding areas. The fertile lands of the Brahmaputra Valley, enriched by flood silt, were ideal for growing poppy, which required minimal labor. In 1860, the British banned poppy cultivation in districts like Nagaon, citing concerns over opium production. However, they continued to sell opium extracted from poppy seeds, profiting while depriving local farmers of their livelihood. This ban devastated the economic stability of the Tiwa peasants, pushing them toward rebellion.

Cultural Insensitivity: The British imposed taxes on betel nuts and leaves, which held deep cultural significance in Assamese society. Betel nuts and leaves were essential in religious ceremonies, marriages, and social customs, symbolizing hospitality and status. Taxing these items was not just an economic burden but also an insult to Assamese traditions. This cultural disregard deepened the resentment among the peasants, who felt their way of life was under attack.

Exploitation by Tea Planters: The British tea planters in Assam faced a labor shortage, as many imported workers died due to malaria and poor living conditions. They sought to employ local Assamese farmers, but the fertile Brahmaputra Valley allowed farmers to sustain themselves through agriculture, making them reluctant to work on tea estates. To force compliance, the British imposed taxes to impoverish farmers, hoping to drive them into plantation labor. This exploitative strategy further alienated the peasant community.

Administrative Indifference: The British administration, particularly under Deputy Commissioner Lieutenant Herbert Sconce in Nagaon, showed little regard for the peasants’ grievances. When farmers approached Sconce to protest the taxes, he dismissed them, fined them, and even detained some for their “disorderly conduct.” His refusal to engage with the farmers’ concerns left them with no choice but to organize and resist collectively.

Socio-Economic Marginalization: The Phulaguri region was home to tribal communities like the Tiwa and Kachari, who were traditionally self-sufficient and valued their autonomy. British policies, including land alienation and taxes, disrupted their social organization and customary rights. The lack of representation and the execution or banishment of local leaders after the 1857 rebellion left the peasants to fend for themselves, fostering a sense of collective resistance.

These factors combined to create a volatile situation, where the peasants of Phulaguri, driven by economic hardship, cultural affront, and a desire for justice, united to challenge British authority.

Course of the Phulaguri Dhewa

The Phulaguri Dhewa unfolded over several weeks in 1861, transitioning from peaceful protests to violent confrontation and brutal suppression. The following is a detailed account of its course:

Initial Protests (September 1861): On September 17, 1861, around 1,000–1,500 peasants from Phulaguri and nearby areas marched to the Deputy Commissioner’s office in Nagaon to protest the new taxes and the poppy cultivation ban. Led by local leaders like Jati Kalita, they sought an audience with Lieutenant Herbert Sconce to submit a petition. Sconce, however, refused to meet them and ordered the arrest of 15–20 farmers who entered his office, accusing them of “riotous behavior.” The protesters were fined and detained, which only fueled their anger.

Second Attempt (October 9, 1861): Undeterred, a smaller delegation, including village headmen, approached Sconce again on October 9 with a polite petition requesting relief from the taxes. Sconce rejected this appeal, offering vague assurances about betel farm taxes that did little to address the farmers’ concerns. This repeated dismissal pushed the peasants toward a more organized form of resistance.

Organization of Raijmel (October 15–17, 1861): Frustrated by the administration’s indifference, the peasants convened a raijmel (people’s assembly) in Phulaguri starting October 15. This traditional Assamese institution allowed farmers to discuss grievances, debate strategies, and reach a consensus. Over five days, thousands gathered, including Tiwa, Kachari, and other tribal peasants, as well as some middle-class supporters. The raijmel decided on a non-cooperation strategy, resolving not to pay taxes to the British. This marked the first instance of a non-cooperation movement in India’s freedom struggle, predating Gandhi’s later campaigns. The assembly was peaceful but resolute, with participants armed with lathis (bamboo sticks) for self-defense.

Confrontation with British Forces (October 18, 1861): When Sconce learned of the raijmel, he declared it illegal and sent a police team led by a daroga to disperse it and arrest the leaders. The police failed to break up the assembly, as the peasants, numbering over 3,000, stood firm. On October 18, Lieutenant G.B. Singer, Assistant Commissioner of Nagaon, arrived with 20 policemen to enforce Sconce’s orders. Singer met with Jati Kalita, urging the crowd to disarm and disperse, and suggested they submit a written petition instead. When the peasants refused, Singer ordered his men to seize their lathis, and he attempted to snatch some himself. In the ensuing scuffle, a fisherman named Babu Doom struck Singer on the head with a lathi, killing him. Two policemen were also killed, and Singer’s body was thrown into the Kolong River.

Peasant Offensive: Emboldened by the incident, some peasants attacked a police station in Raha and a government magazine house in Kachalukhowa. They also moved toward the government treasury in Nagaon, intending to plunder it, but were intercepted by British sepoys. These actions reflected the peasants’ growing defiance and their intent to challenge British authority directly.

British Retaliation (October 19–23, 1861): News of Singer’s death reached Sconce, who feared a larger uprising. He split Nagaon’s police force, sending one group to retrieve Singer’s body and another to guard the treasury. On October 19, British forces fired on peasants in Phulaguri, killing several. Major Henry Hopkinson, the Assam Commissioner, arrived from Tezpur with reinforcements from the 2nd Assam Light Infantry. By October 23, Hopkinson, supported by Captain Chambers, launched a brutal crackdown in the Raha-Phulaguri region. British troops fired on unarmed peasants, killing at least 39 on the spot and injuring hundreds. Official estimates report 69 peasant deaths, though local accounts suggest up to 141 were arrested, with many tried and executed or exiled.

Surrender and Punishment: Disturbed by the British atrocities, key peasant leaders, including Laxman Singh Deka Senapati, Rangbar Deka, and Changbar Lalung, surrendered, confessing to Singer’s killing. They were hanged in Nagaon jail. Others, such as Bahoo Kaibarta, Banamali Kaibarta, and several Lalung leaders, were banished to the Andaman Islands. The British used these harsh measures to crush the uprising and deter future resistance.

Results of the Phulaguri Dhewa

The Phulaguri Dhewa was ruthlessly suppressed, but its impact reverberated across Assam and India. The results of the uprising can be categorized as immediate and long-term:

Immediate Results:

Suppression and Loss of Life: The British quelled the uprising with overwhelming force, resulting in significant loss of life. Official records note at least 69 peasant deaths, though unofficial estimates suggest higher numbers. The execution of leaders and exile of others dismantled the immediate resistance.

Arrests and Punishments: The British arrested 141 individuals, with trials held in Nagaon and Calcutta. Many received death sentences or life imprisonment, and some were deported to the Andaman Islands. This harsh response aimed to instill fear and prevent further uprisings.

Temporary Concessions: The intensity of the revolt forced the British to reconsider some policies. Although the poppy ban remained, the government withdrew plans to tax betel farms in response to the unrest, indicating the uprising’s partial success in challenging oppressive measures.

Long-Term Results:

Inspiration for Future Movements: The Phulaguri Dhewa inspired later peasant revolts in Assam, such as those in Darrang and Kamrup in 1893–94. It planted the seeds of anti-colonial resistance, influencing the broader Indian freedom movement. Historians note its role as a precursor to Gandhi’s Champaran movement, highlighting its significance as an early non-cooperation effort.

Symbol of Peasant Unity: The uprising showcased the power of collective action. Without a single leader, the peasants organized through the raijmel, demonstrating democratic decision-making and tribal solidarity. This model of grassroots resistance became a hallmark of Assam’s contribution to India’s freedom struggle.

Highlighting Tribal Resistance: The revolt, led predominantly by the Tiwa and Kachari tribes, underscored the role of tribal communities in resisting colonial oppression. It brought attention to the marginalization of indigenous groups and their fight to protect customary rights and economic autonomy.

Neglect in National Narrative: Despite its significance, the Phulaguri Dhewa remains underrecognized in India’s national history. Local commemorations occur annually, but the lack of national acknowledgment has been a point of contention. Historians and residents argue that the uprising deserves recognition akin to the Jallianwala Bagh massacre for its anti-colonial spirit.

Cultural and Historical Legacy: The Phulaguri Dhewa is remembered as a symbol of Assamese resilience. Annual tributes by locals and statements from leaders like Assam Chief Minister Himanta Biswa Sarma in 2021 reflect its enduring legacy. The site of the massacre, Manuh Pura Beel, where 69 peasants were buried, is proposed for preservation as a historical landmark.

Conclusion

The Phulaguri Dhewa of 1861 was a courageous stand by Assam’s peasants against British colonial exploitation. Driven by oppressive taxes, the poppy cultivation ban, and cultural insensitivity, the uprising was a collective effort rooted in the democratic institution of the raijmel. Though brutally suppressed, it left a lasting impact, inspiring future resistance and highlighting the strength of peasant unity. The sacrifice of the Phulaguri martyrs, who fought without a single leader but with shared resolve, remains a powerful testament to the spirit of freedom. For students preparing for competitive exams, understanding the Phulaguri Dhewa offers insights into Assam’s role in India’s freedom struggle and the dynamics of grassroots movements. Its story, though often overlooked, is a beacon of courage and collective action that continues to inspire.