Historical Background of the Jumma People in the Chittagong Hill Tracts

The Historical Journey of the Jumma Peoples in the Chittagong Hill Tracts

Introduction

The Chittagong Hill Tracts (CHT), located in southeastern Bangladesh, is home to a diverse group of Indigenous peoples collectively known as the Jumma. The term “Jumma” comes from “jhum,” the traditional method of shifting cultivation practiced by these communities for centuries. The Jumma include eleven main groups, the largest being the Chakma, Marma, and Tripura, alongside smaller groups such as the Mro, Bawm, Khumi, Khyang, Pangkhu, Chak, Lushai, and Tanchangya.

Their history is one of resilience — preserving identity, culture, and autonomy while facing waves of external influence, colonization, and political marginalization.

Early Origins

The Jumma peoples trace their ancestry to Tibeto-Burman and Indo-Mongoloid roots, migrating centuries ago from regions that today span Myanmar, India, and Tibet.

They brought with them rich languages, oral traditions, and distinct religious practices — with Buddhism, Hinduism, and animism interwoven into their way of life.

For centuries, the hill communities maintained their own village-based governance systems, with chiefs and headmen managing land, justice, and cultural life.

Pre-Colonial and Regional Rule

Historically, the Chakma and Marma established chieftaincies that maintained tributary relationships with regional powers such as the Arakanese kingdom and later the Mughal Empire.

Despite external pressures, the CHT remained relatively autonomous, as its rugged terrain and distinct culture set it apart from the Bengali lowlands.

The British, after consolidating power in Bengal, officially annexed the CHT in 1860, marking the start of formal colonial control.

British Colonial Era (1860–1947)

The British declared the CHT a “Excluded Area” under the Government of India Act (1935), recognizing its distinct character.

• Land laws protected Indigenous ownership, restricting migration from the plains.
• The colonial administration worked through chiefs and headmen, allowing relative self-governance while exploiting forest resources.
• This period also deepened Buddhist, Christian, and missionary influences, shaping Jumma religious and educational life.

Partition and Pakistan Era (1947–1971)

In 1947, the CHT was controversially awarded to Pakistan during Partition, despite being 98% non-Muslim at the time.

• Pakistan revoked the “Excluded Area” status in 1964, opening the door to Bengali settlement and land grabbing.
• The construction of the Kaptai Dam (1960s) submerged 40% of the best arable land, displacing about 100,000 people, mostly Chakma, without adequate compensation. Many fled to India and Myanmar.

Post-1971 Bangladesh and Struggles for Rights

After Bangladesh’s independence in 1971, the Jumma hoped for constitutional recognition of their Indigenous identity. Instead, the state emphasized a homogenous Bengali nationalism.

This led to decades of political unrest and armed conflict, spearheaded by the Shanti Bahini, the armed wing of the Parbatya Chattagram Jana Samhati Samiti (PCJSS).

The conflict saw widespread militarization, human rights abuses, and settlement programs that further marginalized Indigenous communities.

The 1997 CHT Peace Accord promised limited autonomy, recognition of land rights, and demilitarization. However, many provisions remain unimplemented, keeping tensions alive.

Culture and Identity Today

Despite challenges, the Jumma peoples have preserved vibrant languages, weaving traditions, dances, and festivals such as Biju, Sangrai, and Boisuk.

Buddhism remains central for many communities, while others practice Christianity, Hinduism, or traditional animist faiths.

Diaspora communities in India, Myanmar, and beyond continue to carry forward cultural identity while raising global awareness of the struggles in the CHT.

Conclusion

The historical background of the Jumma peoples in the Chittagong Hill Tracts is a story of endurance. From ancient migration to colonial annexation, from displacement to ongoing struggles for autonomy, the Jummas remain a distinct Indigenous people striving to protect their land, culture, and rights.

The past is not only history — it is the foundation of their continued demand for justice, recognition, and dignity in the modern state of Bangladesh.