Culture of Assam: RIP - Part 1

Gāmsa: Its Abuse

Gāmsa is the original name for "gamusa". Gāmsa is a word from the Kamrupi language. [The Kamrupi language was one
of the languages of (the then country of) Assam that was politically killed in the 19th century by the Hindu settlers from
East- and North-India, with the help of the British East India Company.]

The gāmsa is a hand-woven piece of cloth in white with red floral borders. It was originally used to cover the Buddhist
scriptures. A few centuries ago, the Buddhist practitioners (both Theravada and Mahayana) were publicly executed and
most of the Buddhist Viharas were converted to Hindu temples, a famous temple being the Madan Kamdev Temple at
Hajo. Hindus were brought in, majorly from Eastern and Northern India and the Bangladesh area, by the Ahoms (majorly
of Thailand origin). Sankardeva too came from Bengal and spread his Vaishnavite cult, primarily in Assam and Manipur.
The gāmsa began to be used by the Hindu settlers to cover the Bhagavad Purana.

Today, this piece of tradition from the erstwhile Kamrup and Kamatapur Kingdoms is more famously (rather infamously)
known as the "gāmusa". The 19th century saw the British bring in many Indians, as Indian labor was available in plenty
and also inexpensive, because of the low human population of Assam and North East Region (NER). There were many
Indians, especially from Eastern and Northern India who immigrated to the country of Assam. Fiercely anti-locals, they
brought about a change to the local society and culture, a change that created a great divide, a change that made the
locals dislike India and Indians and those feelings have only multiplied over time. The new immigrants looked down upon
the locals and everything local (including the cuisine) as they considered themselves "upper caste" or now "upper
Assamese" and demarcated Assam into "upper" and "lower". (Recently, they are doing their best to change this
definition after the locals now learned about Indian casteism/racism).

The change in society impacted the name of gāmsa too. To denigrate the gāmsa, the Hindu settlers gave it the name
"gāmusa" (gā=body and musa=wipe) in the general-Assamese language, the language spoken by the settlers regardless
of religion. They used the gāmusa as a towel or wiper, particularly to wipe dry the body after their bath. They continue
to use it for wiping the body, feet, and hands, to cover their head, wear it around the neck anywhere/anytime, wear it as
a head band or even a "cap". Thus, the gāmusa began to be used in many different ways, without any respect for the
original meaning and essence of the gāmsa. If anyone used the original name gāmsa, some Hindu (or Muslim or any
other) settler will be quick to correct them saying it is "gāmusa, not gāmsa". Some even ridicule you or call you a
"foreigner/outsider" if you "do not know" this difference.

In October 2019, during the Durga Puja celebrations in Bangalore, the Hindus denigrated the gāmsa even further by
giving it the new title #GamusaMob, wearing the gāmsa as a sort of "headband". In December 2019, in the current
ongoing #AssamProtests against #CAB/CAA, almost everyone (regardless of religion)is using or wearing the gāmsa in
some form or the other.

The abuse of the gāmsa continues....

So, what "culture" are the #NEAgainstCAA #AssamProtests #AssamAgainstCAA #NEOpposeCAA protesters talking
about protecting?

Lessons Learned

1) Since times immemorial, immigrations and migrations have happened across the globe. A handful of them adjust,
adopt or acclimatize with the local society and culture. The vast majority of immigrants/migrants only knows "control,
dominion" over the local society thus, killing the local society and replacing it with their ways. This breeds inter-
generational problems in the local society and no one is ever at peace.

2) When you immigrate/migrate, be one of the "handful" of immigrants and migrants. Instead of taking a "dominative",
"controlling" position, adopt or acclimatize.

3) Learn from the society and culture of others. See the gaps between you and them, between your society and theirs,
between your culture and theirs. Analyze the gaps and the differences. See if you can add some value to yourself, your
culture or your society. Analyze in depth, including the consequences of adoption and adaptation. If it works well, with
no or little negative impact, bridge the gap.

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Culture of Assam: RIP - Part 2
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