Nankar Rebellion: Unknown section of history

In the beginning of the twentieth century, in the middle of the British anti-British movement, the horrors of the first and second world wars, the small movements across the whole of India helped to bring together the people of India, and the books did not cover the books.

A movement spread throughout Sylhet and its adjacent districts around an economic social system of the medieval feudal period, mainly acting as a "nankar rebellion", which later served as a precursor to the role of poor peasantry in establishing the foundation stone of independent India. Since Sylhet, The name of the nanakar in the district is known And the rest of the district is not enough. The origin of the word nankar is derived from naan or 'bread'. The person who is kept with bread is called nankara. Other synonyms of this are: tradition of practice, maternity tradition etc. During this time the zamindars ended the responsibility of distributing a single piece of land and adding the food to the nankar. The land actually used to carry the bread.

Nankar was allotted bigha land for a two-story bed with a small vita. This is the belief of feudalist era. But the labor power that was spent in the production of food was worthless. The land that Nankar was allocated, is the land for the naan (for bread). He was also called home for food. Instead of enjoying this 'Nanji' or 'Khanari Bari', Nankar had to spend his labor force in an indefinite quantity for the zamindar's needs. Whenever the zamindar was called by his requirement, he was forced to Tamil by Nankar's orders. This trick of free wages was called 'Had' or 'Bageri'. On one side, Nanjimi was not a bajrai on the other side, and there was no other exchange on the other side of the Nankar system. Nankar was regarded as the people of zamindars, the people of Khainbari, Haduya praja, Bagar praja, Chakran praja nankar were named after them.

Nankar land was not owned by the people, no sale, transfer, and mortgage. Even the permanent fruit crop was not owned by them. When a large tree or valuable wood was produced on the land, it was the landlord's right. While planting, maintaining and harvesting fruits in due course, it was the responsibility of the people to reach the zamindari and the nankar prajarsa. The rights of the people were only on the ground of Vit. He had to survive on the basis of seasonal crops such as paddy, pulses, tobacco, fennel etc. But the price that he had to pay in return was not fixed. Anyone who refused to pay the exchange was allocated the terrible penalty on the forehead. It was one of the two extreme bamboo spots, or the arm, legs, or whole body on the bottom of the plank, and by pressing it to the nose to the left. Among these, the worst of the oppressed was to deprive zamindars of their lust. Clearly, the natives of Jhansi were not safe. Any zamindar who would summon at any time the girls had to go. Gentlemen were forced to take prostitution free. It was a common matter in the society that had become characterless. The indecency of this eccentricity also influenced the society. The first rebellion started to find the way to escape from the unbearable situation.

At the time of the discontinuity of unequivocal courage, it was neglected in the Bhadrashma as "the story of the hater". In the same way, an incident can be heard a lot. Bahadurpur zamindar Raicha Mia, his nankar praja Mathura Dhupi, went out of a shoeshace due to a despicable praja chupchap kashari. But the fire of his revenge started burning in his heart. It can be seen that the landlord used to eat freshly eaten food and sleep in the Aramkedarara in the porch of Kacharibari on the outskirts of Dighi. And there is no one to serve him at the time. Although the danger of being run by someone immediately after calling the zamindar's call is unknown, Mathura plans to save courage. One day in the evening, the landlord was getting up and running, she ran away from the hide and took the shoes of the zamindar and accidentally hit her on two cheeks. After restlessly, he would leave the casketed verandah in the hands of his farmer and wounded the zamindar. Later, after the knowledge of the zamindar came back, the people ran away to catch Atatayi and found that Mathura Dhupi's family was purified.

The first rosary of the Nankar Rebellion was festooned on an incident of the village of Sakhaar. Because of the landlord family, the entire village was turned into a grove of Lampteet. On one of the young women of the village, one day the zamindar fell behind the eyes and sent him. Without letting the princess rename the traditional, the zamindar's people would have heard about two things. As a reaction, the zamindar, as a result of his reaction, rushed to Ramni's house. He pulled him home and arrested him. It was this brutal custom that the people of the village were dying, and their anger overwhelmed them.

All of them went to the zamindar house and stopped their journey and activities and sat on their homesteads. The zamindars became utterly cornered in their own village. Subsequently, Sunamganj subdivision and Sylhet Sadar subdivision spread all over this place after the formation of Nankar tenants of Sukhaar village. The rebellion started in 1922 and until 1923, after which the zamindars were assembled and it crashed.

This was only the beginning of poor farmers against the imperialist regime. After World War II, more organized organized Nankar rebellion hit.