Q.For Question number 10, two statements are given — one labelled as Assertion (A) and the other labelled as Reason (R). Read these statements carefully and choose the correct option as the answer from the options (A), (B), (C) and (D) given below. Assertion (A) : In 1979, the All Assam Students' Union (AASU) led an anti-foreigner movement. Reason (R) : The movement was against illegal migrations and against faulty voters' lists. (A) Both Assertion (A) and Reason (R) are true and Reason (R) is the correct explanation of the Assertion (A). (B) Both Assertion (A) and Reason (R) are true, but Reason (R) is not the correct explanation of the Assertion (A). (C) Assertion (A) is true, but Reason (R) is false. (D) Assertion (A) is false, but Reason (R) is true.

The All Assam Students’ Union (AASU) did indeed lead a powerful anti-foreigner movement beginning in 1979. This was not a sudden or isolated protest — it grew out of long-standing anxieties in Assam about large-scale illegal migration from neighbouring Bangladesh (then East Pakistan, and later Bangladesh). The movement demanded the detection, disenfranchisement, and deportation of those who had entered the state without legal documents after a certain cut-off date.

The Reason given — that the movement was against illegal migrations and against faulty voters’ lists — is precisely what fuelled the agitation. The AASU argued that the electoral rolls in Assam had been systematically inflated with the names of illegal immigrants, which allowed them to vote and thereby distort the political representation of the state’s indigenous population. The faulty voters’ lists were not a separate grievance; they were the most visible, concrete proof of the illegal migration that the movement opposed. In other words, the faulty lists were the mechanism through which the illegal migrants were being enfranchised, and the AASU’s demand for their removal was the core of the entire agitation. …

The North-East of India is a region of extraordinary ethnic, linguistic, and cultural diversity. After independence, many communities here felt that their distinct identities were being submerged in a larger national framework that did not always understand or accommodate their specific needs. This gave rise to several kinds of regional movements, each expressing a different kind of aspiration — from protecting local jobs and land, to demanding more decision-making power within the Indian Union, to, in a few extreme cases, demanding complete independence.

The movement against outsiders is one of the oldest and most persistent in the region. In states like Assam, Meghalaya, and Nagaland, local communities feared that unchecked migration — both from other parts of India and from neighbouring countries — would overwhelm their demographic and cultural position. This led to demands for detection and deportation of illegal immigrants, for inner-line permits, and for protective discrimination in jobs and education. It was a movement to safeguard regional identity, not to break away from India.

The movement for greater autonomy took a different form. Many tribal communities and smaller states felt that the existing state governments were too distant or too dominated by larger groups. So they demanded autonomous councils, separate districts, or even full statehood within the Indian Union. The creation of Meghalaya, Mizoram, and Arunachal Pradesh out of Assam is a direct result of such movements. These were demands for more local control, not for leaving India.

The movement for secession was the most extreme. In Nagaland and later in parts of Manipur and Assam, some armed groups rejected the Indian Constitution altogether and demanded a sovereign independent state. This was a clear expression of regional aspiration taken to its logical extreme — a complete break from the Union. …

The North-East of India is not a single cultural or ethnic block. It is a patchwork of hundreds of tribal communities, each with its own language, customs, and traditional governance systems. For centuries, these communities lived in relative isolation, protected by difficult terrain and dense forests. When large-scale migration — from other parts of India, as well as from neighbouring countries like Bangladesh, Nepal, and Myanmar — began to accelerate after independence, it collided with a deep-seated anxiety among indigenous groups: the fear of being reduced to a minority in their own homeland.

This fear is not abstract. In states like Assam, Nagaland, Manipur, and Tripura, demographic shifts have been dramatic. The indigenous populations, who once formed an overwhelming majority, have seen their share shrink steadily. In Assam, for instance, the proportion of Assamese speakers declined from over 60% in the early twentieth century to under 50% by the late twentieth century. When a community sees its numerical strength eroding, it perceives migration not as harmless movement of people, but as a slow, silent encroachment on its very existence.

Land is the most visceral issue. In most North-Eastern states, land is owned communally by tribes, not privately. Traditional institutions like the village council or the durbar control its allocation. When migrants — often more commercially aggressive or better connected — acquire land through purchase or lease, it breaks the communal landholding system. Indigenous families find themselves priced out of their own ancestral territories. In Meghalaya, for example, the influx of non-tribal traders and professionals into Shillong has led to repeated demands for inner-line permits and protective legislation. The migrant is seen as encroaching not just on physical space, but on a way of life.

Cultural identity adds another layer. The North-East is home to communities that speak Tibeto-Burman languages, follow distinct customary laws, and practise unique religions. Large-scale migration from the Hindi belt or from Bengali-speaking regions brings with it a different cultural ethos — language, food, dress, festivals. Indigenous communities worry that their own culture will be swamped, that their children will grow up speaking Assamese or Hindi instead of their mother tongue, that their festivals will become marginalised. This is not mere nostalgia; it is a survival instinct.

The political dimension is equally critical. India’s Constitution grants special protections to tribal areas under the Sixth Schedule, and to states like Nagaland, Mizoram, and Arunachal Pradesh under Article 371(A), (G), and (H). These provisions were designed to preserve the autonomy of indigenous communities. But when large numbers of non-indigenous people settle in these areas, they can vote, contest elections, and alter the political balance. Indigenous leaders fear that their hard-won autonomy will be hollowed out by sheer numbers. In Tripura, the tribal population fell from over 50% in 1951 to around 30% by 2011, largely due to the influx of Bengali refugees and migrants. The result was a violent insurgency that lasted decades. …