Bengal-origin Muslims, or Miyas (as they are pejoratively called), have been living in the state of Assam since the early nineteenth century following the establishment of British rule. The community has been the victim of communal hate-mongering by the colonial government as well as institutionalised statutes and violence in independent Assam. The establishment’s communal rhetoric and propaganda, coupled with the discriminatory laws, have ensured that only Bengal-origin Muslims are the targets of rising anti-foreigner sentiment in the state as well as anti-foreigner exercises of the government. The community’s future looks bleak as it is ensured through overt and covert political manoeuvring that the immigrant’s identity becomes congruent with that of Bengal-origin Muslims, and the word “immigrant” is synonymous with “Miya”. Miyas have been repeatedly denied the right to be represented in the state’s cultural institutions and to preserve their memory by establishing museums and monuments. The unabated persecution of the community has led to the emergence of a poetry movement that aims to combat dehumanisation by embracing its “Miya” identity and educating people about the community’s woes to ensure solidarity for their cause. The movement has also triggered cultural trauma by highlighting predictable and grooved negative occurrences.