Long before the Chittagong Hill Tracts (CHT) became known for conflict, military checkpoints, political debates, and peace negotiations, the region, often simply called “the hills” by local people, was home to many Indigenous communities living among forests, rivers, and mountains.
This MN Larma Biography explores the life, political journey, and legacy of one of the most influential Indigenous leaders in the modern history of the Chittagong Hill Tracts.
Life in the hills was deeply connected to nature and tradition. Villages were separated by rivers and steep hills. Different Indigenous communities spoke different languages, wore different traditional clothing, and celebrated different festivals. Yet many shared the same fear that one day their identity, land, and culture might slowly disappear.
It was during this period of change in history that a young Chakma student named Manabendra Narayan Larma (MN Larma) began asking difficult questions about rights, identity, and the future of the hills.
Decades later, his name would become one of the most important and debated names in the modern history of the Chittagong Hill Tracts.
To many Indigenous people, MN Larma became a symbol of political identity, resistance, and hope. To others, he remains a controversial political figure connected to one of the longest conflicts in Bangladesh. But regardless of political opinion, his influence on the history of the hills is impossible to ignore.
His story is not only the story of one man. It is also the story of displacement, constitutional debates, cultural survival, armed conflict, and the unfinished history of the Chittagong Hill Tracts itself.
The Hills Before MN Larma
The Chittagong Hill Tracts, often called the CHT, is located in southeastern Bangladesh near the borders of India and Myanmar. Unlike the flat plains that cover most of Bangladesh, the region is filled with mountains, green forests, waterfalls, rivers, and remote villages.
For centuries, the hills were home to many Indigenous communities, including the Chakma, Marma, Tripura, Tanchangya, Mro, Bawm, Chak, Khumi, Khyang, and others. These communities had their own languages, traditional leadership systems, spiritual practices, and cultural customs.
Because of the difficult geography, outside rulers rarely exercised complete control over the region for long periods of time. During British colonial rule, the Chittagong Hill Tracts was treated differently from the plains. In 1900, the British introduced a special administrative law known as the Chittagong Hill Tracts Regulation.
The regulation restricted land ownership and migration from outsiders into the hills. The British believed the Indigenous communities of the region had a distinct social and cultural identity that required separate administration.
But history would soon change the future of the hills forever.
In 1947, British India was divided into India and Pakistan. Although most people in the Chittagong Hill Tracts were non-Muslim Indigenous peoples, the region became part of East Pakistan.
Many people in the hills felt politically isolated and uncertain about their future. Over time, fears about land, identity, and political representation slowly grew stronger among many Indigenous communities.
It was inside this atmosphere of uncertainty that MN Larma grew up.
Childhood and Early Life
Manabendra Narayan Larma was born on 15 September 1939 in Mahapuram village, also known as Maorum, in Rangamati.
At that time, the hills looked very different from today. There were few roads, little outside influence, and many villages remained closely connected to forests, rivers, and traditional farming. Life moved slowly, and communities depended strongly on tradition and each other.
Like many Indigenous children of the hills, MN Larma grew up surrounded by nature and community life. Festivals, oral history, village customs, and traditional leadership systems shaped everyday life in the Chittagong Hill Tracts.
As he grew older, the political atmosphere around the hills also began changing. After partition, many Indigenous communities worried about their future under the new political system of Pakistan.
Despite growing challenges, MN Larma continued his education with determination. At a time when higher education opportunities were limited for many Indigenous families, he gradually became known as a serious and intelligent student who was deeply aware of the social and political changes happening around him.
Friends and classmates later remembered him as disciplined, confident, and emotionally connected to the future of the hills. Even as a young student, he was interested in questions of justice, identity, and political representation.
He later studied in several institutions, including Rangamati Government High School, Chittagong Government College, and Chittagong Law College. Education exposed him to wider political discussions, constitutional ideas, and questions about rights and representation.
But one event would influence his political thinking more than almost anything else — the Kaptai Dam.
The Kaptai Dam and the Loss of Villages
During the 1960s, the government of Pakistan constructed the Kaptai Dam on the Karnaphuli River. The project created Kaptai Lake, which today is known for its natural beauty and tourism.
But behind the beauty of the lake was a painful human story.
The construction of the dam flooded large areas of the Chittagong Hill Tracts. Villages disappeared underwater. Farmland was destroyed. Thousands of Indigenous families lost homes, agricultural land, orchards, and ancestral property.
Many people were forced to migrate to India and other regions after losing everything.
Among the affected areas was the village connected to MN Larma’s early life.
For many people in the hills, the flooding was not only an economic disaster. It was also an emotional and cultural wound. Families lost ancestral land that had connected generations together for centuries.
Even today, older generations in the hills still remember villages disappearing beneath the rising waters. Some families remember carrying belongings by boat through flooded valleys. Others remember leaving behind land where their ancestors had lived for generations.
For many Indigenous communities, the Kaptai Dam became more than a development project. It became a symbol of loss, displacement, and political neglect.
The Kaptai Dam became one of the defining political memories of the Chittagong Hill Tracts.
For the young MN Larma, the disaster strengthened a growing belief that the people of the hills needed stronger political representation and protection.
Education, Activism, and Political Awakening
During his student years, MN Larma became increasingly interested in political and social issues affecting the Indigenous peoples of the Chittagong Hill Tracts.
He was known as a disciplined student with strong speaking ability and leadership qualities. Friends and political colleagues later described him as intelligent, determined, and deeply committed to the future of the hills.
As the political situation in East Pakistan became more unstable during the 1960s, discussions about rights, identity, and autonomy grew stronger across many regions.
At the same time, many Indigenous people in the hills felt they were being ignored politically and economically. Concerns about land rights, cultural identity, and administrative control became more serious.
MN Larma slowly emerged as one of the educated Indigenous voices speaking openly about these concerns.
The young student from Rangamati was gradually transforming into a political organizer.
Bangladesh Independence and Rising Tension
In 1971, Bangladesh became independent after a violent war against Pakistan.
Like many people across the country, Indigenous communities in the Chittagong Hill Tracts hoped the new nation would bring equality, dignity, and recognition for all communities.
Many Indigenous leaders expected the new state to recognize the ethnic and cultural diversity of the country.
But tensions soon appeared.
During discussions surrounding the new Constitution of Bangladesh, the state strongly emphasized Bengali nationalism and Bengali identity.
MN Larma and other Indigenous representatives argued that the Indigenous peoples of the Chittagong Hill Tracts were not ethnically Bengali and should be recognized separately.
This disagreement became one of the most important turning points in the political history of the hills.
A Voice Against Disappearance
MN Larma strongly believed that Indigenous peoples should not be forced to abandon their ethnic identity in order to fit inside a single national identity.
For many Indigenous communities, the debate was not only political. It was deeply emotional. Many feared losing their language, culture, and historical identity inside a state built around one dominant identity.
To many supporters, MN Larma became one of the first major political voices openly speaking about these fears at a national level.
The disagreement increased political tension between Indigenous leaders and the government.
The Formation of PCJSS
In 1972, MN Larma founded the Parbatya Chattagram Jana Samhati Samiti, commonly known as the PCJSS.
The organization aimed to represent the political interests of the Indigenous peoples of the Chittagong Hill Tracts. It demanded regional autonomy, constitutional recognition, protection of land rights, and respect for the distinct identity of the hills.
At first, many Indigenous leaders hoped political negotiation would solve the growing tensions peacefully.
However, mistrust between the government and Indigenous political groups continued increasing.
Over time, the situation became more dangerous and complicated.
The hills slowly entered one of the most painful chapters in their modern history.
The Beginning of Armed Conflict
As political tensions continued growing during the 1970s, many people in the Chittagong Hill Tracts began feeling that peaceful demands alone were not bringing meaningful change.
At the same time, the government increased military presence in the hills, while large numbers of Bengali settlers were encouraged to move into different parts of the region. Indigenous communities feared that the demographic and cultural character of the hills was changing rapidly.
Land disputes became more common. Fear and mistrust slowly spread between different communities.
Inside this atmosphere of uncertainty, the political movement around MN Larma gradually became more radical.
The armed wing associated with the PCJSS later became known as the Shanti Bahini. Armed conflict slowly spread across different parts of the Chittagong Hill Tracts.
The conflict would continue for many years and deeply affect everyday life in the hills.
Villages experienced fear, displacement, military operations, and political violence. Many ordinary people found themselves trapped between armed groups, political uncertainty, and state security operations.
Thousands of people became internally displaced, while many others crossed the border into India seeking safety.
For many families in the hills, this was a painful and confusing period of history.
MN Larma as a Leader
Despite the growing conflict, MN Larma continued to be viewed by many supporters as more than just a political organizer.
To many Indigenous people, he became a symbol of dignity, representation, and identity during a time of uncertainty.
He was known for his strong speeches, political confidence, and ability to speak openly about Indigenous rights and constitutional recognition.
Unlike many local leaders of his time, MN Larma tried to unite the different Indigenous communities of the Chittagong Hill Tracts under the broader identity of “Jumma.”
The idea was not meant to erase the unique languages, traditions, or cultures of the Chakma, Marma, Tripura, Tanchangya, Mro, and other communities. Instead, it was an attempt to create political unity among peoples who feared losing their land, identity, and representation during a period of rapid political change in the hills.
For many supporters, the idea of “Jumma” became more than a political term. It became a symbol of shared history, shared uncertainty, and a collective struggle for recognition in the Chittagong Hill Tracts.
Supporters admired him because they believed he was willing to speak about issues many others were afraid to discuss publicly.
Even some people outside the hills respected him for raising questions about minority rights, cultural recognition, and political inclusion in the newly independent state.
At the same time, critics viewed him differently because of the growing insurgency and armed conflict associated with the movement.
This made MN Larma one of the most controversial political figures in the history of the Chittagong Hill Tracts.
But even critics often acknowledged that he had become one of the most influential Indigenous leaders of his generation.
A Divided and Painful Period
The late 1970s and early 1980s became increasingly unstable in the hills.
Military operations intensified in many areas. Villagers often lived with fear and uncertainty. Communication between remote regions remained difficult, and rumors, suspicion, and political tension spread quickly.
For ordinary people, daily life became complicated.
Many families struggled simply to survive while conflict continued around them.
At the same time, Indigenous communities continued trying to preserve their cultural traditions despite political instability. Festivals such as Bizu, Sangrai, and Baisu continued to be celebrated. Traditional songs, clothing, weaving, and community rituals remained important parts of life in the hills.
Even during conflict, culture survived.
This period also strengthened the emotional connection many Indigenous people felt toward MN Larma and the broader political movement.
To many supporters, the struggle was no longer only about politics. It became connected to identity, land, memory, and survival itself.
The Assassination of MN Larma
On 10 November 1983, MN Larma was assassinated.
His death shocked many people across the Chittagong Hill Tracts.
The assassination happened during a period of internal political tension and division within sections of the movement itself. The event remains one of the most painful and controversial moments in the modern history of the hills.
For many Indigenous people, the death of MN Larma felt like the loss of a major political voice during one of the darkest periods in the region’s history.
But although he died at a relatively young age, his political influence did not disappear.
His speeches, ideas, and vision continued to shape political discussions in the Chittagong Hill Tracts long after his death.
Even today, decades later, MN Larma remains one of the most remembered political figures in the hills.
MN Larma’s Legacy Today
Decades after his death, MN Larma continues to remain an important and emotional figure in the Chittagong Hill Tracts.
To many Indigenous people, especially younger generations, he represents resistance, identity, political recognition, and the struggle to protect culture and land.
His ideas continue to influence political discussions surrounding autonomy, constitutional recognition, land rights, and the future of the hills.
At the same time, opinions about him still differ. Some people remember him primarily as an Indigenous rights leader, while others continue debating the political consequences of the armed movement associated with the conflict years.
Yet regardless of political perspective, few people deny his historical importance.
The modern political history of the Chittagong Hill Tracts cannot be discussed without mentioning MN Larma.
Timeline of Major Events
- 1939 — MN Larma born in Rangamati
- 1947 — Chittagong Hill Tracts becomes part of East Pakistan
- 1960s — Kaptai Dam floods large Indigenous areas
- 1971 — Bangladesh becomes independent
- 1972 — PCJSS founded by MN Larma
- 1970s — Armed conflict begins in the hills
- 1983 — MN Larma assassinated
- 1997 — Chittagong Hill Tracts Accord signed
Frequently Asked Questions
Who was MN Larma?
MN Larma was an Indigenous Chakma political leader from the Chittagong Hill Tracts. He was the founder of the PCJSS and became one of the most influential political figures in the history of the hills.
Why is MN Larma important?
He played a major role in raising questions about Indigenous identity, constitutional recognition, autonomy, and land rights in the Chittagong Hill Tracts after the independence of Bangladesh.
What did MN Larma fight for?
MN Larma advocated for political recognition, protection of Indigenous identity, regional autonomy, and land rights for the Indigenous peoples of the Chittagong Hill Tracts.
What is PCJSS?
The PCJSS, or Parbatya Chattagram Jana Samhati Samiti, is a political organization founded in 1972 to represent the interests of the Indigenous peoples of the Chittagong Hill Tracts.
How did MN Larma die?
MN Larma was assassinated on 10 November 1983 during a period of internal political tension and division within sections of the movement.
Why is MN Larma still remembered today?
Many people in the Chittagong Hill Tracts continue to remember him because of his influence on Indigenous political identity, rights movements, and the modern history of the hills.
Why MN Larma Still Matters
Decades after his death, MN Larma remains one of the most influential and debated figures in the history of the Chittagong Hill Tracts.
To some, he was a political rebel. To others, he was a defender of Indigenous identity and constitutional recognition.
But regardless of political opinion, his life became deeply connected to the modern history of the hills themselves.
The story of MN Larma is ultimately more than the story of one man. It is also the story of memory, displacement, identity, survival, and the unfinished history of the Chittagong Hill Tracts.