Published: 12:14 AM, 01 November 2026 Last Update: 12:15 AM, 01 November 2026
1st November: The Day of the Bengali Language's Victory in Manbhum
Babul Chandra Sutradhar
Purulia is a district located in the northwestern part of West Bengal, India. Through a struggle centered on language, the Bengali people succeeded in separating Purulia from the Manbhum region.
Language is a fundamental element of human culture. From birth, an individual acquires language from their family, neighborhood, community, and society. In the same way, one internalizes other cultural elements while navigating social life. Aspects such as speech patterns, dietary habits, customs, traditions, aesthetic preferences, social norms, and attire-all these behaviors and practical ways of life are learned by individuals based on the standards of their specific geographical environment. Consequently, the primary dividing lines of culture are often observed along regional boundaries. However, language holds a distinct position compared to other cultural elements; it is far less susceptible to change than other aspects of culture. This is precisely why people harbor such a deep, affectionate bond with their mother tongue.
For Bengali speakers, the pride associated with their language stands on a particularly elevated plane. This is because the Bengali people have had to engage in repeated struggles to defend the honor of their mother tongue. The 21st of February-commemorating the Language Movement in Bangladesh has attained the unique status of International Mother Language Day. Furthermore, the Bengali language has earned recognition from the United Nations as one of the most melodious languages in the world. Such pride is well-deserved!
Bengalis are a heroic people. Throughout history, the ruling powers in India have both respected and envied the Bengalis for it has never been easy to simply impose one's will upon them. During the British colonial era alone, the Bengal region witnessed a greater number of movements and uprisings than any other part of India. The Fakir-Sannyasi Rebellion, various peasant uprisings, the Indigo Revolt, the Santal Rebellion, the Chuar Rebellion, the Chakma Rebellion, the revolts of the Tanti and Malangi, the Tebhaga movement, the Tonk movement, and the Nankar movement-all these continue to inspire the people of Bengal who engage in collective struggle.
However, among the various movements and struggles that have taken place in the Bengal region, the Language Movement holds a unique and extraordinary position. The Bengalis achieved victory in three distinct phases of the movement for their language. These phases are:
1. The Manbhum Phase: Beginning in 1912, this movement in Manbhum continued until 1956.
2. The Bangladesh (Dhaka) Phase: Spanning the years 1948-1952.
3. The Assam (Silchar) Phase: Spanning the years 1960-1961.
Our current discussion focuses on the Manbhum phase of the Language Movement. Nowhere else in the world has a movement centered on language persisted for such an extended period. The indomitable and tireless Bengali-speaking population remained committed to the struggle until their demands regarding their language were met. The district of Manbhum was situated between the present-day Indian states of West Bengal and Bihar (the southern part of which became the state of Jharkhand in 2000). Around 1911-1912, the Manbhum district was incorporated into the province of Bihar and Orissa. Historically, the Bihar region is Hindi-speaking. The Bengali speakers of Manbhum, most of whom resided in the Purulia region, grew first apprehensive and subsequently outraged, as they perceived an attempt to impose the Hindi language upon them. It was at this juncture that the movement to uphold the dignity of their mother tongue began. It is highly relevant to note here that the historical event widely known as the 'Partition of Bengal' was not limited solely to the division between East and West Bengal; it also involved the separation of certain Bengali-speaking territories and their inclusion into Bihar and Orissa.
According to census data, 87% of the population in the Manbhum district were Bengali speakers, while 11% were Hindi speakers. Both sides campaigned to have the entire district incorporated into their respective territories. Over the following decade, the demand for the creation of linguistic provinces was raised with great emphasis at various sessions of the Indian National Congress. In 1928, at the Ramchandrapur conference in Manbhum-held in the presence of Netaji Subhas Chandra Bose, a formal demand was made to incorporate the Manbhum district into Bengal. A decade later, in 1939, as Netaji founded the 'Forward Block' and the movement for national independence gained momentum, the language movement in Manbhum temporarily lost some of its intensity. Nevertheless, the Bengali-speaking population deeply attached to their language, continued their preparations behind the scenes.
Shortly after independence of India, the Bihar Legislative Assembly took a stance in favor of the Hindi language and, through the Department of Education, issued two directives to schools: making the study of Hindi mandatory, and requiring that all signboards be written in the Devanagari script, alongside the compulsory singing of the 'Ramdhunu' (a devotional song). This sparked outrage among the Bengali-speaking population. In April 1948, during a Congress conference in the village of Jitan in Manbhum, a heated dispute arose over this issue; supporters of the Bengali language subsequently broke away from the Congress to form the 'Loksevak Sangha'. Meanwhile, the Bihar administration employed various tactics to promote and propagate Hindi in Bengali-speaking regions. This only served to intensify the movement among the Bengali speakers, who, in October of that same year, launched a 'satyagraha' (non-violent resistance) campaign. Bengali speakers in the Jharkhand region also expressed their solidarity with these legitimate demands.
Local 'Tusu' songs played a pivotal role in galvanizing the Bengali language activists of Manbhum. In particular, the song 'Shono Bihari Bhai' ('Listen, Brother Bihari'), penned by Member of Parliament Bhajahari Mahato, served as a powerful rallying voice. The song 'Banglar Mati, Banglar Jol' ('The Soil of Bengal, The Water of Bengal') also provided significant inspiration during this period. These songs resonated everywhere-not just at the sites of the movement, but in the fields, by the riverbanks, and in marketplaces. Bhajahari Mahato even faced punishment for composing these songs. It is reported that a booklet titled "Tusu Gane Manbhum" sold 100,000 copies during this time. In response, the government imposed Section 144, banned Tusu songs, and subjected many activists to persecution and arrest, women leaders were not spared from this repression either. Consequently, hatred is added to the resentment.
As the situation continued to unfold and deteriorate, a proposal emerged to form a joint Bengal-Bihar province, which created further uncertainty regarding the language issue. On April 20, 1956, the language activists began a historic 'padyatra' (foot march) from the village of Pakbidra, located within the Puncha police station area. On May 6, approximately 1,500 'satyagrahis' (non-violent protesters) including about 350 women arrived in Kolkata, 300 kilometers away, having traveled on foot in ten separate groups. They were welcomed by the prominent citizens of Kolkata. The police arrested over 3,000 Bengalis, including 965 of these 'satyagrahis'. Ultimately, on November 1, 1956, the Bengali-speaking regions of Manbhum district were separated and reconstituted as a new district named Purulia, which was then incorporated into the state of West Bengal. It was a victory for the Bengali people and for the Bengali language. Key organizers of the language movement in Manbhum included Nibaran Chandra Dasgupta, Bhajahari Mahato, Atul Chandra Ghosh, Labanyaprabha Ghosh, Arun Chandra Ghosh, Ashok Chowdhury, Rebati Bhattacharya, Annadaprasad Chakraborty, Sarat Chandra Sen, Rajanikanta Sarkar, Gunendranath Roy, and Hiru Singh Sardar, among others.
There are striking similarities between the language movement in Manbhum and the language movement in Bangladesh, particularly regarding their context, scope, nature, and outcomes. Just as the Pakistani ruling class imposed 'Urdu imperialism' upon the Bengalis, the Indian ruling class imposed 'Hindi imperialism' upon the Bengalis of Manbhum. In both movements, music played a vital role in energizing the people. Both movements also demonstrated an unwavering commitment to their legitimate demands, and both yielded similar results. The nationalist consciousness that emerged through the language movement in Bangladesh eventually paved the way for the country's independence from Pakistan in 1971. Indeed, many observers note that the seeds of Bangladesh's struggle for independence were sown within its language movement. As for Manbhum, the district ceased to exist as a distinct entity; its Bengali-speaking areas were formed into the new district of Purulia and integrated into West Bengal, while the remaining territories were transferred to the Dhanbad district (now in Jharkhand). In other words, a district named 'Manbhum' no longer exists till the day.
Interference with the legitimate rights of any nation or group is never acceptable. Mother tongue is not merely a matter of rights; it is a fundamental component of human culture. Language serves as the primary medium for human communication. Through language, individuals express their needs, desires, challenges, as well as their joys and sorrows. It is the duty of every sensible person to respect this inherent right of individuals to express their thoughts and feelings. Provisions for food, clothing, shelter, education, healthcare, and entertainment would all lose their significance if people were unable to speak in their own language. I would like to conclude with the words of the poet Ramnidhi Gupta:
''Amidst the myriad languages of the world,
Can any but one's own tongue truly fulfill the heart's desire?"
It is our hope that all languages, belonging to every nation, tribe, and group and sub-group across the globe-may endure with the respect they deserve.
Babul Chandra Sutradhar is a
human rights activist and
a researcher.
