Anandaram Dhekiyal Phukan: Assam’s Youngest Intellectual Warrior
Himangshu Ranjan Bhuyan
The 19th century marked a defining moment in Assam’s socio-cultural and linguistic history, a period dominated by the shadows of colonial intrusion and the threat of identity erosion. Amidst this critical phase of uncertainty, when the Assamese people found themselves grappling with the fear of cultural and linguistic extinction, arose a youthful voice whose intellect, courage, and vision would shine a path forward. Anandaram Dhekiyal Phukan, despite living only twenty-nine years, became one of Assam’s most influential figures in laying the foundations of its modern renaissance. Through his passion for language, his zeal for education, and his vision for an economically and socially reformed society, he earned the rightful place as Assam’s youngest intellectual warrior.
Born on 22nd September 1829 in Guwahati into a culturally enriched family, Anandaram was the son of Holiram Dhekiyal Phukan, an erudite scholar and administrator who served under the Ahom regime and later under British rule. Holiram’s intellectual pursuits included writing books on the Kamakhya temple and the history of Assam in Sanskrit and Bengali. Although Anandaram lost his father at the age of two, the environment of learning and knowledge he was born into continued to shape his childhood through his mother, Kameshwari, and his uncle Yajnyaram. At the age of five, Anandaram was enrolled at the Sanskrit Tol in Umananda, where he acquired traditional knowledge. However, his intellectual journey took a new direction in 1837 when he was admitted to Guwahati’s first English school, marking his bold transition from traditional to Western education.
This decision, taken amidst the disapproval of many in his orthodox family, was an early sign of his intellectual independence and modern outlook. Under the guidance of British officers like James Matthew and Jenkins, Anandaram displayed remarkable talent, which eventually led to his being sent to Calcutta in 1841 for higher studies at Hindu College. It was a monumental journey—physically, mentally, and culturally—for a boy from the Brahmaputra Valley. He undertook a 25-day journey by boat to Calcutta, settling in a rented house at Kalutala Road and immersing himself in the academic vibrancy of the city. Though his formal education was cut short due to family constraints, his time in Calcutta sowed the seeds of a broader intellectual worldview.
Upon returning to Guwahati in 1844, Anandaram did not limit himself to the education he had already received. He continued his studies independently, learning Urdu and Persian alongside English and Assamese. This multilingual command enriched his understanding of both Indian and Western intellectual traditions, making him one of the most versatile young minds of his time. His exposure to multiple languages and systems of knowledge would later empower him to argue forcefully for the legitimacy and distinctiveness of the Assamese language on both academic and administrative platforms.
One of the most defining aspects of Anandaram’s life was his unwavering dedication to the Assamese language. During British colonial rule, the imposition of Bengali as the official and educational language of Assam severely marginalized Assamese. It was a strategic and cultural blow to Assamese identity, threatening to erase a centuries-old linguistic and cultural heritage. Anandaram, sensing the danger with sharp clarity, took it upon himself to resist this imposition not through agitation but through scholarship, reason, and evidence. In 1853, when British Governor A. J. Moffatt Mills visited Assam, Anandaram submitted a memorandum arguing for the reintroduction of Assamese as the language of instruction in schools. His logic was so compelling and his articulation so precise that Mills accepted his suggestion—marking a historic moment in the revival of Assamese as a medium of education and public discourse.
However, Anandaram’s efforts did not stop at oral persuasion. He understood the power of the written word and used it effectively to further his cause. In 1855, he published the groundbreaking work A Few Remarks on the Assamese Language, and on Vernacular Education in Assam, printed at the Baptist Mission Press in Sibsagar. Through this book, a hundred copies of which were distributed to government offices and intellectuals across India, Anandaram systematically demonstrated that Assamese was not a derivative or dialect of Bengali but a distinct and ancient language with its own grammar, vocabulary, and literature. His arguments were steeped in linguistic science, historical analysis, and cultural references. This book not only influenced British policymakers but also sparked a resurgence of pride among the Assamese people, who began to see their language not as a dying tongue but as a vibrant, living medium of identity.
His literary activism complemented his administrative and educational missions. Anandaram was appointed to various governmental posts, including Jemadar of Khata Pargana, Munsif, Assistant Commissioner, Dewan of the Bijni Raj Estate, and finally Deputy Commissioner of Nagaon. These roles placed him in direct contact with the realities of Assamese society, and he used his positions not for personal gain but as platforms to promote social change. His works like Englandor Buranji (History of England), Estate Administration, and legal treatises such as Sadarer Mamalar Nispati and Dewani Mamalar Nispati highlight his grasp over administration and jurisprudence. His blending of literature with governance exemplifies a holistic vision of state-building—one that ties language, law, and identity together.
In the field of education, Anandaram’s contributions are equally noteworthy. His book Assamese Larar Mitra (The Friend of Assamese Boys) was a textbook used across Assamese schools, instrumental in restoring Assamese as the language of instruction. More than a textbook, it was a tool for shaping young minds and instilling cultural confidence. In his writings, Anandaram passionately urged the youth to pursue education against all odds. His exhortation—"Boys, all of you, unitedly and disregarding anyone’s prohibition, focus your minds and energies on education."—resonates deeply even today, in a world where education continues to be the cornerstone of empowerment.
But Anandaram’s vision extended beyond language and education. He dreamed of an Assam that was economically self-sufficient, socially progressive, and modern in its outlook. He was acutely aware that education alone could not uplift a society without accompanying economic development. Drawing inspiration from the English model, he emphasized the importance of trade and commerce. "The foundation of English civilization is trade. Therefore, if you wish to become wealthy, engage in trade immediately," he wrote, addressing the Assamese youth and urging them to look beyond traditional livelihoods. His call for economic modernization, at a time when commerce was looked down upon by many in Assamese society, was a revolutionary idea. He saw economic empowerment as key to political and cultural autonomy.
His dream of a modern Assam found expression in one of his most poignant writings—a heartfelt prayer: "O Merciful Lord, grant the people of this land the wisdom to become civilized, knowledgeable, and virtuous. May the time come when Assam’s wilderness turns into gardens, boats are replaced by steamships, bamboo houses by brick ones, and every village has thousands of schools and assemblies of the learned..." This was not mere rhetoric. It was a roadmap for an ideal Assamese society—one that embraced modernity while staying rooted in its values. He envisioned a land where knowledge triumphed over superstition, unity over division, and progress over inertia.
His personal life, too, reflected this spirit of progressiveness. In 1846, Anandaram married Mahendri Devi, and in a move far ahead of his time, he personally educated her at home. This was in stark contrast to the prevailing norms of women’s exclusion from formal learning. They had five children, and although they suffered the early loss of their first child, Anandaram balanced his family responsibilities with his societal mission with exemplary dedication. His progressive domestic life was a mirror to his broader vision for social reform.
Tragically, Anandaram Dhekiyal Phukan’s life was cut short when he fell ill on 11th June 1859 and passed away on 16th June—at the age of just 29. Yet, in these few years, he had ignited a renaissance that would continue to inspire generations. His legacy is not merely a matter of historical memory but a living tradition. Today, when Assam faces fresh challenges to its language, identity, and future, Anandaram’s vision serves as a compass. He taught us that the fight for cultural preservation need not be waged through aggression but through knowledge, logic, and unity. He demonstrated that modernity and tradition could coexist, that education could be liberating, and that even a short life could be immensely impactful.
As we remember Anandaram Dhekiyal Phukan on his Memorial Day, the 16th of June, we are not just paying tribute to a historical figure. We are recalling a visionary, a thinker, a reformer, and above all, a fighter who dared to dream of a better Assam. His life reminds us that intellectual courage, when combined with a clear vision and unwavering commitment, can awaken an entire society. Anandaram was more than a man—he was a movement, and that movement continues.
