Written by: Mrinal Borah
Jatiyatabaad, as it is called, has evolved over time, with its definitions ranging from expansionism and ethnonationalism to even radical secessionist interpretations. However, these earlier definitions relied on socio-political frameworks that placed the Assamese or Axomiya at the centre of analysis—an identity that cut across caste, creed, religion, and ethnic assertions.
Over the decades, Jatiyatabaad continued to evolve, permeating various facets of social life in Assam. It eventually took an electoral plunge following the Assam Movement, which focused on economic concerns, cultural identity, and the migration of foreigners into Assam—factors that significantly altered the region’s demography and land relations.
Despite its initial success in the 1985 elections, when the Asom Gana Parishad (AGP) came to power, the movement has since lost momentum. In subsequent electoral politics, Jatiyatabaad has not consistently benefited regional parties, partly due to hegemonic tendencies against Bhumiputras and tribal communities. This, in turn, triggered ethnic assertions from the late 1980s, most notably the Bodo Movement.
Nevertheless, Jatiyatabaad remains central to the state’s politics. It continues to serve as a space for dialogue, disagreement, dissent, and assertions of dignity, particularly for smaller tribal communities resisting hegemonic pressures. Today, Jatiyatabaad is being reshaped—it is no longer confined to rigid nationalist frameworks but increasingly reflects the need for cooperation, coexistence, and shared living. Even within this evolving framework, it remains a marker of self-respect and dignity, where aspirations for social and economic justice find expression.
Another key term associated with Jatiyatabaad is Khilonjiya (Indigenous people), extensively discussed by Bonojit Hussain. Hussain highlights the difficulty of defining this category, pointing instead to lived realities—relationships with land, water, and institutions—as markers of belonging. In this sense, Khilonjiya becomes both an inclusive and exclusive category: it defines not only who belongs but also who does not.
Electoral Politics and Jatiyatabaad
Beyond theoretical frameworks, there has been a renewed electoral interest in Jatiyatabaad—far from a seasonal phenomenon. This resurgence is partly due to the decline of the Asom Gana Parishad (AGP) and the emergence of newer political formations such as the Assam Jatiya Parishad (AJP) and Raijor Dal (RD).
In the run-up to the 2026 Assam Assembly elections, opposition unity faltered. The situation intensified when the Bharatiya Janata Party (BJP) released its candidate list, sparking controversy over representation. A candidate for Central Guwahati, perceived as a “Bohiragoto” (outsider), triggered widespread backlash on social media.
The issue escalated as observers pointed out the absence of representation from communities such as the Sonowal Kachari and Deori. The BJP’s slogan “Jaati Maati Bheti” (identity, land, and homeland) came under scrutiny, especially in light of the political sidelining of Sarbananda Sonowal.
Amid these developments, Jatiyatabaad has re-emerged as a framework of resistance—particularly against perceived cultural and political marginalisation. Even the Indian National Congress adapted its campaign rhetoric to align with Jatiyatabaadi themes.
Historically, leaders like Tarun Gogoi were also viewed through a Jatiyatabaadi lens despite belonging to national parties. The current political landscape shows that Jatiyatabaad is no longer confined to slogans; it is being reinterpreted and operationalised by newer political actors.
A New Ideological Framework
The rise of Hindutva politics and the enactment of the Citizenship Amendment Act (CAA) provided Jatiyatabaad with renewed urgency. The anti-CAA protests in Assam demonstrated the continued relevance of this ideology as a tool of resistance.
Today, Jatiyatabaad is increasingly being reimagined as inclusive—encompassing diverse communities such as pre-1971 migrants, tea garden workers, and indigenous groups, provided they integrate into the socio-cultural fabric of Assam.
Figures like Jyotiprasad Agarwala symbolize this inclusive vision. His life represents a departure from rigid caste practices toward a more egalitarian and culturally rooted identity.
Ultimately, Jatiyatabaad today stands at a crossroads—balancing identity, inclusion, and resistance in a rapidly changing socio-political landscape.
Mrinal Borah is a sociology-trained researcher with a keen interest in the intersections of roads, the state, and society. Educated at DSE and JNU, he brings a critical lens to his writing on politics, culture, ethnicity, and society.