FACES IN OUR MIDST - GORKHA YOUTH ICON ROSHNI RAI

10:04 AM

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sports

Find out why Roshni Rai is no Ordinary Marathon Runner and What She is Doing for YOU!

Roshni Rai of the “Run with Roshni” fame joins Adwiti Subba Haffner in a spirited interview, addressing crucial issues that the Nepali speaking Indian Gorkhas face in their own country and what she is doing to resolve this crisis.

ROSHNI RAI

“A runner must run with dreams in his/her heart.” Emil Zatopek

The Nariman Point in Mumbai glistened as the cool breeze softened the heat of the day, Roshni Rai reflected on her day. She had found new life in Mumbai, yet felt a tug in her heart as she yearned to feel the mountain air and watch the mist move seductively through the undulating hills of Pedong, Kalimpong. She was rudely shaken from her reverie when she heard taunts from the local boys “Oiy...Chinky...minky...” “ Oiy.....Chicken chili” “ oiy...Oiy..kancheee..” “Oieeee Gorkhaa..”

In a fit of rage she strode over to the group and said “I am from Darjeeling, India and yes proud to be a Gorkhali, and an Indian”.

The group scattered, but Roshni knew deep in her heart that she had to do something, to be an agent of change about this identity crisis and urgently. This was only one of the cases. She reflected back on how she had felt uncomfortable and repressed when introducing herself, as she spoke Nepali most people thought she was from Nepal… moreover, a lot of people from the hills introduced themselves as “Nepali,” and there too, confusion was compounded.

How long would she be able to keep slapping people, how long would she keep explaining to people that Nepali is one of the official languages of India, wouldn’t it be better to educate them on a mass platform?

Find out more about how Roshni makes her marathons so unique, race after race, and about how you can benefit from Mr. Pawan Kumar Chamling (Chief Minister of Sikkim) from his clever comment about identity. The organization has got media mentions in more than 15 national newspapers such as Times of India, Mid Day, DNA, Hindustan Times, and The Telegraph etc. She is a girl from Darjeeling with a dream and the courage to run after it!

Adwiti: Congratulations on getting the prestigious Gorkha Gaurav Award! How was it like sharing the stage with such well renowned political and spiritual figures and that too in your own turf?

Roshni: Thank you very much. It was a wonderful experience to receive the award from Baba Ramdev, Chief Minister Pawan Kumar Chamling and Mr. Bimal Gurung. But because I got the invitation for the award function very late, my parents could not join me and I missed them.

Adwiti: Run with Roshni is a very extensive and ambitious venture, spreading awareness about “Indian Gorkhas” and our age old identity crisis. The way you have incorporated a political statement with your marathon running is very inspiring. How was this idea born? What does “Run with Roshni” want, what is its underlying concept?

Roshni:. Thank you for acknowledging that ‘Run with Roshni’ is an extensive venture to spread awareness about ‘Indian Gorkhas’ and our age old identity crisis.

Mr. C B Chettri is the man responsible for introducing me to Landmark Forum, a personal development company which helped me bring a pivotal shift in my life. In Landmark Forum, I understood that unless I am proud of whom I am I will not grow in my life. I did Landmark Advance course and also three months course of Self Expression and Leadership Program (SELP).

While doing SELP, I had to take up a project, about self expression to benefit my community- so I decided to support the Gorkha runners to run different marathons all over India. We have trademark T-shirts with the slogan, ‘WE ARE GORKHAS AND PROUD TO BE INDIAN. JAI GORKHA, JAI HIND’ to bring awareness that Gorkhas are Indians, while we run.

So the vision statement “‘Run with Roshni’ wants to create world class Gorkha runners, who will represent India in Olympic Marathon, so the need to explain that we are Nepali speaking people from India is eradicated”.

Adwiti: I am going to address something that has been a longstanding bone of contention and has riled up heated debates and anger amongst us, Gorkhalis. Every watchman no matter what background they belong to is synonymously addressed or referred to as a “Gorkha”? Through your awareness campaign what changes have you seen?

Roshni:. Since 2012, team ‘Run with Roshni’ is running various marathons with the slogan on our organization’s T-shirts ‘WE ARE GORKHAS AND PROUD TO BE INDIANS. JAI GORKHA, JAI HIND’. We have got many media mentions. During my various interviews, I got the opportunity to inform the audience about the history of Darjeeling which is intertwined with that of Bengal, Bhutan, Sikkim and Nepal. Many reporters, who took my interview, had no idea that Nepali is a recognized National language under the Eighth Schedule of the Constitution of India and it is the 9th language mentioned on the Indian Currency.

So I believe that ‘Run with Roshni’ has created a platform from where we can enlighten the rest of India that Gorkhas are proud Indians and not synonymous to watchmen. We have so much talent in our community that I urge and encourage our people, our locals to have the courage to explore their talents and gifts and express them fully.

I must add that people from our region are in a variety of lucrative careers that they enjoy, I mention Mumbai since that is where I am residing right now. While we should not discount any honest work, be it a “watchman” or a “house help”, the comments that are passed to insult, devalue, underrate and stereotype a whole community causes the problem and the rift.

Adwiti: Gorkhas are famous for their unquestionable loyalty, bravery “better to die than be a coward”, obedience, and their renowned warrior status. These are labels which we carry with a lot of pride, but what do you think? Are Gorkhas just that? How can we remove ourselves from being so stereotyped and also be recognized as artists, musicians, poets, intellectuals?

Roshni: Of course we are a brave community. I am very proud that Gorkhas are known for their obedience and for their renowned warrior status. But like you said we have more artists, musicians, poets and intellectuals in our community than warriors now but unfortunately we have not been able to promote them or they have not been able to promote themselves.

We should band together as a community, acknowledge our intellectuals, and become curators of our culture and language. We should encourage, promote, sponsor, help and support our talents by writing about them, making documentaries of their lives, which will help us remove ourselves from being so stereotyped. I am also subtly trying to say “Khisi nagara...ubho lagney manchey heru lai utsa dew” - Don’t criticise people who are wanting more in life, or trying to achieve more, instead give them support and encouragement.

Adwiti: How do you think people outside of our region are being confused of our identity? What in your opinion is the root cause of our identity crisis?

Roshni: In 1950, India and Nepal signed a treaty known as the Indo Nepal Treaty by virtue of which on reciprocal basis both the countries allowed free entry and settling of their citizens on either soil. This treaty served to aggravate the identity crisis situation of the Gorkhas of Indian origin for we were also seen as Nepali citizens residing on Indian soil. While the confusion or crisis was felt at a smaller scale in areas where the Gorkhas were a majority, it escalated to enormous proportions in regions where we are a minority. It also has to be because of our features and of course our language, but I am not going to let that be an excuse any more.

Root cause of our identity crisis is, like I said before the lack of awareness and also the treaty of 1950 signed between India and Nepal.

Furthermore, many people from Nepal come to the cities like Mumbai, Delhi in India for work. We speak the same language, and more or less share the same culture, and I think this is also another reason why there is confusion with the identity. People assume all Nepali speaking individuals are from Nepal, and not India.

Adwiti: What advice/suggestion do you have for a radical change of this identity crisis at grass roots level? What guidance can you give for the people from our region leaving their homes for the plains to stave off these “racially offensive” comments?

Roshni: When I first went to Mumbai, I used to get very angry with the comments like CHINESE DOLL, CHINKI-MINKI, And CHICKEN CHILLY. I have slapped many people on the roads. But later, I began to slowly but surely understand that those people were passing such comments because they were ignorant. They have no knowledge about North- East India and zero knowledge that many Nepali speaking people are also Indians. Now, if I have time, I make it a point to stop and talk to them and educate them that I am also Indian. If I have no time, I just ignore them.

During Gorkha Gaurav Award Ceremony on 19th April, 2015, I got the opportunity to listen to the speech of Mr. Pawan Kumar Chamling, Chief Minister of Sikkim for last 23years. In his speech he made a very succinct point about this very thing, that when he visits Delhi, any time new Ministers from different parts of India ask him, if his father or grandfather had come to India from Nepal he replies that he came to India along with Gautama Buddha. I hope it will help my brothers and sisters to handle such comments in future because I am adopting this comment. Thank you Mr. Chamling.

Adwiti: You hold a law degree, you have travelled to the UK, Czech Republic and South Africa bearing the flag of a proud Indian Gorkha girl from GTA, you have thousands of followers, you are looked upon as a role model. What advice do you have for the people from our region who are competing in the national and international level?

Roshni: Thank you for letting me know that I am a role model
wink emoticon
It was humbling to internationally represent my country.
As a Bal Vikas (Child Development) Students of Sri Satya Sai Organization, I always follow five Ds, which are
1. Duty
2. Discipline
3. Determination
4. Dedication
5. Devotion.
If anybody wants to be like me, just follow the five Ds.

Adwiti: You have done some leadership training in Landmark Worldwide self development company. How has this helped you in your journey as an:
a) An activist
b) A marathon runner and
c) and as a person

Roshni: I have done the entire curriculum for living and Communication course from Landmark Worldwide. It has helped me to understand my human-ness and I learnt to have courage in my own voice. My voice being my heart, and the words that follow and I own it with pride and conviction.

Landmark taught me to be natural and to express myself fully in any situation.

Two years of the Communication Course, which is known as Team Management and Leadership Program (TMLP), trained me to listen to the greatness of people. I feel I can relate to anybody as a human being and can communicate with anybody.

The roles you have mentioned are temporary roles. Since I have learnt to be comfortable in my own skin, I can play any role, which inspires me in the particular moment. So Landmark education has helped me to understand my own potential as a human being with all my flaws.

Adwiti: Besides Sri Satya Sai Baba and your parents who are your inspirations? What makes you get up in the wee hours of the morning and hit the road with your running shoes?

Roshni: Sri Satya Sai Baba initially said to his devotees that ‘my life is my message’ and later on he said that ‘your life is my message’. Again in Bal Vikas, we were taught ‘MATRI DEVA BHAVA, PITRI DEVA BHAVA’, which means our mother and father are God. I follow this principle very strictly. Wherever I go, I keep myself in touch with Sri Satya Sai Organizations. I get inspired to be fully self expressed from small kids of 2-3years old as well. But if I have to name my inspirations, it is limited to Bhagwan Sri Satya Sai Baba and my parents only.

Adwiti: I believe you are writing a book. Please elaborate.

Roshni: Yes ‘Journey from Mountain to the Ocean- Run with Roshni’. It is about my experiences of growing up in a small village in Pedong, Darjeeling and of course about the political situation we lived through. I write extensively about my experiences of coming to Mumbai and running marathons. I have dedicated a few chapters to Darjeeling and her history and the demand for a separate state of Gorkhaland. I have submitted my manuscript to many publishers. I am waiting for replies from other publishers. If I don’t get positive replies, I will self publish.

Adwiti: I am sure you already have an audience who are waiting for your book to be published. Could you share with us the achievements of ‘Run with Roshni’ till date?

Roshni:There are many achievements of ‘Run with Roshni’ but most important, I would like to share are as follows;

Five runners from team ‘Run with Roshni’ was recruited in the Indian Army, which is one of the pathways for them to reach Olympic Marathon.

Since 2012, till now, we have supported 30 runners to run eight marathons which includes, Mumbai marathon, Hyderabad Marathon and Chennai Marathon.

One of our runners became drug free. He says he gets a similar high from running, which he used to get from drugs.

Two runners from team ‘Run with Roshni’, Kamal and Runesh got an invitation to participate in ‘I love my Tiranga Relay 2015’, which started from Mumbai on 26th Jan, 2015 and ended in Delhi on 14th February, 2015.

“Run with Roshni” is organizing Kalimpong’s 1st Marathon on May 1st, 2015 in which participants are coming from all over the nation. They also have another marathon event coming up in January 2016 in Mumbai. She is raising funds to support six runners for the event. Three boys and three girls will be selected from the half marathon held this 1st May in Kalimpong. Her vision cannot be accomplished without the loyal dedication and participation from her own community. Please support her initiative. Her email address is runwithroshni@gmail.com and her Face book page is https://www.facebook.com/pages/Run-with-Roshni/431038796960083?fref=ts.

[Adwiti Subba Haffner is an entrepreneur, social worker, writer, freelance journalist, world traveler, mother, wife, meditation instructor. You can find her at https://www.facebook.com/AdwitiHaffner and her website is www.alivewithadwiti.com]


Via - TheDC

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Justice Meenakshi Rai the first woman Judge of Sikkim

10:12 AM

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Sikkim

Justice Meenakshi Rai bacame the first woman Judge of Sikkim. Mrs. Meenakshi Madan Rai was sworn in as the Judge of Sikkim High Court on 15 April 2015. The oath taking function was administered by the Governor Mr. Shriniwas Patel at Ashirwad Hall, Raj Bhawan. where Rai signed the solemn oath/ affirmation relating to her assumption of office and the Governor attested the solemn oath/ affirmation.

Justice Meenakshi Rai the first woman Judge of Sikkim with Governor Mr. Shriniwas Patel

Function was witnessed by Chief Minister Mr. Pawan Chamling, Chief Justice, High Court of Sikkim Justice Mr. S.K. Sinha, Judge High Court of Sikkim Justice Mr. S.P. Wangdi, Speaker, Sikkim Legislative Assembly, Mr. K.N Rai, Cabinet Ministers, MLAs, HODs of various departments, members of the BAR, and host of other dignitaries.

With her appointment Sikkim High Court now have all its three Judges at power after a gap of more than a year. She is also the third High Court judge who hails from the small border state.

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The Childhood Days and Ways

7:05 PM

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featured

Binod Pradhan

FLASHBACK ONE

“Khuchhing taala maitala
Dus paisa ko suntala”

This was a fun oriented chant which we choired jerking our shoulders upwards and downwards in order to ridicule someone. But there is a hidden truth in these lines because we literally used to purchase suntala (oranges) for dus paisa.

Childhood Games then

Our childhood days were the most joyous one with rough edged half-pants jingling with marbles while we ran with ‘ring gaadi’ stroking dust with Pashupati made ‘hatti chhap chappal’. Girls were usually dressed in ‘putali jaama’ , they stiffened their hair with colourful ‘hairben’ and ‘kilip’.
The official way of establishing friendship was by twisting our small fingers with one another uttering “milung la”. The official trademark of cutting away someone from friend circle was by uttering- “ doodh bhaat maasu saasu aara aara kattil.”

Utterance of ‘kattil’ was simultaneously made by swiping your thumb beneath the chin. The ecstatic melody of ‘amliso ko paat ko pyar pyaraay’ still ignites the flame of nostalgia in me. We played ‘lukki chori’ reinterring ‘kuku…ha” , ‘chor police’, ‘ambal dambal’, ‘bhada kutti’, ‘lakku’, ‘amrite’. There are some muttering words that still echoes in my flashback while we played these games which go like:

-“Ek tupa ek, ek tupa dui, ek tupa tin”
-“Yetti yetti paani ghey ghey raani, chiso chiso paani ghey ghey raani…”
“Ambal dambal khairo paat…”
- “Chingg chhyaang chuush”
-“Khoi mero baasi bhaat ? Biralu ley khayo… Khoi biralu? Musa marnu goyo…..”
-“Inchu minchu London ma, ghoda ko babu paltan ma….”
-“ Badam ko laagi ko auchha…ko auchha ko auchha?…”
-“ Dhuku muku dhuku muku k ko haath?....”

We had self innovated toys such as, ‘baas ko pot pottay’, made of a slim hollow bamboo, punched in by a bamboo stick which would fit into the hollow bamboo and the stick had widened flat base. We used to chew paper and launch it into the hollow bamboo and push it with the stick… two installations and there was a sound- “paaat!” Hence, it had the onomatopoeic epistemology- “pat pattay!” ‘Mali bas’ was regarded as the best bamboo for making ‘pat pataay’ and ‘asaaray’ was considered to be the best bullet.

There was ambience of fun even at the moment when someone farted silently. The smell of fart while being in a group would make you point each individual in a group and call out

aadey paadey nunu chadey tamang paadey thuus
aadeyra gudiya ganda aayo fuuss...”

The last word “fuuss’” would decide who the victim was.
Every chasm of simplicity, truth and happiness surrounded us.

The world was not knotted and entangled with websites, it was not buzzing busy with ringtones nor was it flying speed with Mbps and Kbps. Though we did not have the facility of high-speed and high data storage memory card, the smell of titaaypati is still in our memories; the taste of ‘bhuteko makkai ra fikka chiya’ is still in our memories, the joy of ‘sutli dori ley badheko plastic ko goli’ is still in our memories.

And we have those memories…tons of those memories… “khabaar kagaaz ko khol bhako kitab”, “khoppi ko khicney”, “dip goli ko toppa”, “machaa kaada ko ek khuttey”, “chapleti dhunga ko sulsuley”, “labar, banmara ra tittaypati ko chungi”, “teen chhakay byaaring gaadi”, “ghuraah, pangra ra matengra ghumai” ,“iskoos ma sinka ghochera banako sungoor”, “baas ko khopayta ko fir firaay”. We still can recall back those innocent pauses in “ambiss” and “dumara.”

Flying a kite was another fun which required a devoted skill and vigour. Kites were made either from thin coloured plastic or a thin colour paper… we called it ‘taau’. There were many shops which sold ready-made kites but making it with your own hand ensiled a different taste in you. Slicing a bamboo for the ‘kanni’, fixing it with glue and thread added more to the excitement. If a kite remained still in the air without any swing, we used to call it “laata guddi”.

There were competitions amongst the kite flyers…the competition of cutting away the rival kite…locally termed as “manja khelnu”. Preparing manja for this type of competition was another skill one had to acquire in the art of kite flying. There were ready made manja available in the market, such as ‘Kalkattay manja’, ‘Bombay manja’ etc.

We often made manja by rubbing tube lights’ dust on the thread glued with the paste of flour and ‘saabu-dana’. Our hearts flew with the multi-coloured square shaped papers swinging in the blue sky. And of course, who would forget the excitement that shrilled while you chased a ‘bhageta’.

FLASHBACK TWO

Most of our childhood was spent without multi news channel which dominates the brain decorum and informative calescence today. The only TV channel with which we could entice and entertain ourselves in leisurely time was ‘Doordarshan’. Doordarshan reined our childhood prescience, amusing us with visual delicacies.

We watched seriels like- Kakaji Kahin, Hum Log, Fauji, Circus, Jassos Karamchand, Mungrilal Ke Hasin Sapne, B.R. Chopra’s Ramayan and Mahabharat, Byomkesh Bakshi , Dada Dadi Ki Kahaniyaan, Honi Anhoni, Kahan Gaye Woh Log, Katha Sagar, Malgudi Days, Mirza Ghalib, Nukkad , Tamas, Tenali Rama, The Sword of Tipu Sultan, Vikram Aur Betaal, Wagle Ki Duniya, Bharat Ek Khoj…etc.

There were some informative programmes like Surabhi, Turning Point (I remember Mahesh Bhatt hosting this show). Wednesday night was jostled up with ‘Chitrahaar’. The most interesting part while watching Chitrahaar was engrossing into ‘chittha’ or a lucky draw. People would write down names of actors and actresses on a slip of paper folding it to ask the members and neighbourhood mates to pick any one of it. These folded slips of paper had an equal estimated price and if the actor whose name had been mentioned in your slip appeared to be in the song featured then you would win the prize money.

The songs that featured in Chitrahaar had a charisma of its own. They intensified the stretching treads of our fantasy. One can vividly recall a very lean and thin Sanjay Dutt with over-grown back hair, almost touching his shoulders, and brushed frisk at front dancing in ‘Tamma tamma logey, tamma tamma logey tamma…

”Some may recall Govinda wearing a multi-buckled leather jacket and a leather pant with pointed boots and gloves dancing and singing - “I am a Street dancer, I am a Street dancer…” A grave reminiscecnce of my grandma’s words still hits te unknown zone of my head, she often said, “ yo Mithunaay ra yo Gobindaay chai k saaro nacheko..”Actually she was referring to Mithun Chakraborty and Govinda’s dance but she addressed them as if they were some local and well known lewd inhabitants of her own village.

Sunday was a carnivalesque day. Sunday meant that taking a bath was compulsory but there were amazing prizes which came along with the parallel subsequence. Generally, very few people owned a television during those days. One who did not own a television visited the house of neighbourhood who owned it. To watch television at other’s house was both an act of excitement and disappointment...

The main entrance door of the house which owned television was always occupied with huge stack and piles of slippers, sandals and shoes. One who entered early got a chance to seat on sofa or a stool but as the crowd increased one could hardly get a place even on the floor. So, some were seen peeping from the slight gap of door and some from the ventilation. This was a craze of time, a craze just to get a glimpse of images featured on a black and white screen. This was how we watched ‘Mahabharat’ at our neighbourhood place with watering nose, dried cheeks and peeled knees and elbows.

Much later we were introduced to cartoons. Walt Disney’s Donald Duck, Mickey Mouse, Mini Mouse, Pluto, Goofey became our favourite visual inhalers. And we had Jungle Book which dozed and delivered the greatest childhood ecstasy.

“Jungle jungle pata chala hai, pata chala hai
Arey chaddi pehan ke phool khila hai phool khila hai”…

…This became our childhood anthem.
Next was ‘Potli Baba’ which stirred an aroma of tales in the flowers of our imagination. We would sing,

“potli me hari-bhari parioyn ke per,
mandiron ki ghantiyan, kalisaaon ka bagh,
hey.. aya aya chhenu wali jhunnu ka baba...
aya aya chhenu wali jhunnu ka baba...
aaya... re baba aaya

And there was also a two dimension cartoon on ‘Alice in Wonderland’ which began thus:

“Tap tap topi topi tope me jo doobe,
Pal pal farmaishen lete hai ajoobe
Ulat palat ralat salat saii
Jubilee jillette ja”

Much later we became glued to Shaktimaan, featuring Mukesh Khanna. We would imitate the great spinning take off of Shaktimaan and reverberate the “Power” of Doctor Jaikal and “andhera kayam rahey” of Tamraj Kilwish. When the show ended, we would run back home singing:

“Adbhut, Asambhav, Anahat Ki Paribhasha Hai
Ye Mit Ti Manavta Ki Ik Aasha Hai
Ye Divya Shaktiyan Wardaan Hain
Ye Avtaar Nahin Hai Ye Insaan Hai
Shaktimaan! Shaktimaan! Shaktimaan”

One of the best mythical tale telecasted during the same period was Chanrakanta. It had a jingling opening sound track and eventually the song went

“Chandrakanta Ki Kahani,Ye Maana Ke Puraani ,Ye Puraani Hokar Bhi ,Badi Lagti Thi Suhaani …Naugadh, VijeyGadh Me Thi Takraar ,Naugadh Ka Tha Jo Raj Kumar ,Chandrakanta Se Karta Tha Pyaar”.

The most remarkable character of this particular serial was Kroor Singh with his signature line “Yakoo Pitaji”.

He made such an impact on our immature mind that one who came to school with uncombed hair was often given a name “Yakoo Pitaji”

And how can one forget those Sundays’ Rangoli and the movie featured on every Saturday and Sunday night.

The most celebrated rite while there was a heavy wind was fixing the television antenna. One would turn the antenna towards different direction to clear the visual and shout- “bhayoo?” from outside. The one inside the house checking the visual on the screen would yell back- “aghi ko patti farka na!” People used to hang “moktu” beside the antenna… because there was a popular belief that it would formidably give a good picture quality. Some would even pierce multiple holes on a steel plate and hang it beside the antenna.

This was the joy of living in the land of innocence.

We had no Mp3 of latest audio gadgets. We listened to the audio square shaped cassettes with rolls in it which was technically played in the audio cassette player (locally called ‘tape’). In order to save the battery or electricity we rewinded or forwarded the cassette by inserting a pen into one of the holes of the cassette and spinning it until our guess met the desired number.

There were no home theatre or surround sound equipments. So the only medium to throw a loud audio was a square shaped “sound box” or a funnel shaped loud speaker called “mike”.

Watching movies in VCR Player was a common pass time. But very few people owned them. So, one had to rely on local video hall to watch the latest movie.

Watching television was even more tormenting at rural areas which had no electricity connection. The only source of power for television at such places was- ‘battery’. Battery was charged at a nearby market or adjacent area which had electricity.

Life was harsh but harshness bloomed into indelible experiences.

FLASHBACK THREE

Though most of our days were spent playing outdoor at ‘amlisho baari’, ‘baas ghaari’, ‘ghuriyan’, ‘siru baari’, ‘khet bari’, ‘galchedi’, sikuwa’, ‘aagaan’, we still spared some amount of time for reading and studying.

I still remember the cover of ‘Nepali Sajilo Pat’ which had a two dimensional figure of a boy and a girl holding a book with a mountain and a rising sun at the background.

That book had ample of such contents which we used to sing aloud while we were at home or when we were in mid of our outdoor game. It contained the poem of ‘Singarey patha’; story which described ‘Padam ko Pencil Harayo’ and, few childlores and songs like:

“Tara tuli batuli, katti ramri putali
Saani pani chaina hai, thuli pani hoin ahai…”
“Dugur dugur kuiro, tero ghaar ma chor pasyo…”
“Aduwa khai pieo mani. Aama bhandai aucha naani…”
“Mero saano pusi, aaja katti khusi…”
“Mero saanu kharayo, aaja kata harayo…”
“Ek- lauro tek, dui-naani buui, teen- cheparo chin, char- machha maar…”
“Ghaam lagyo jhilimili hera sun ko dara
Paani paryo rimijhimi indreni ko maala…”

There were certain English texts which could afford to be mind-friendly and infused our fantasy with multiple visionaries. We had the tales of ‘Alice in Wonderland’, Little Red Riding Hood’, ‘Alladin and the Magic Lamp’, ‘Story of Robert Bruce’, ‘Fox and the Crow’, ‘The Hare and Tortoise’, ‘Akbar- Birbal’, ‘Ali Baba and Forty Thieves’…etc.

Comics served in a great way to deliver graphic tales with certain fable story frame and certain parable story frame. We grew up reading comics like Tinkle, Super Commando Dhruv, Nagraj, Doga, Parmanu, Inspector Steel. The famous characyers featured in Tinkle comics were- Sikari Sambhu, Kalia The Crow, Tantri Mantri,Suppandi, Kapish The Monkey, Ramu and Shamu and Suppandi. Other comics included Amar Chita Katha, Cha Cha Chaowdhary and Sabu, Phantom, etc.
We also read certain magazines like Wisdom, Reader’s Digest etc.

There were many dares and challenges that we would pose on our friends such as:

- Challenging your friend to scrub 120 times on the forehead and see what the result would be
- Challenging your friend to touch the tip of nose with tongue
- Challenging your friend to push the thumb backward to touch the forearm
- Challenging your friend to make a house, ship or a wallet with a piece of sheet paper
- Challenging if your friend could do the moving thumb trick
- Challenging if your friend could do the trick which made the piece of paper shift from one finger to the other
- Challenging your friend to make pieces of paper hover and stick to a plastic ruler when the ruler was frequently rubbed on the hair.

FLASHBACK FOUR

The tastiest part of our childhood was sweets and things we ate. Those delicacies still stimulates the saliva gland and fetch a sand of recollected time on the palm of age. We ate sweets like ‘ghurrah mithai’, one which could be twirled on a thread; ‘andaa mithai’; ‘mala mithai’; ‘suntala mithai’; ‘machha mithai’; orange flavoured Boy’s called ‘orange mithai’; mint flavoured Boy’s called “halls mithai”; Banana flavoured Boy’s called “Pahelo mithai”; coconut flavoured mithai called”nariwal mithai”. There were other items made out of jaggary like “laal pathhar” (also called rasta ka pathhar); “til mithai”; badam mithai”’; “kaat mithai” and “dhunga mithai”.
Other items were “murai ko dalla”and “makkai ko dalla”.

We also have the experience of eating raw fruits, seeds and stalks from the nearby forests like: “aishelu”, “kimboo”, “thotnaay”, “bhadrasaay”, “lapsi”, “naspatti”, “ambaak”, “suntala”, “chiuri”, “bhakimlo”, “chari ameelo”, “mell”, “bhotay paan”…etc

We even smoked “sukeko iskoosh ko munta”, “tamarkay ko phool” and “ makkai ko dhord” , chewed "iskoosh ko sukeko patta” as khaini.

We would rush and fight to eat “doodh ko kurauni” or “gheew ko khar” or “mauri ko chakhha”. I can recall how we contributed money to buy a packet of “Thin Arrowroot Biscuit” which we distributed in terms of each row to the contributor. Well, that was the best snack we had after our tiresome game. And of course, “bhuteko makkai, bhatamash”, “gillo rooti”, “kodo ko roti” or “makkai ko dhedo” had a finger-licking quality.

Amongst these all… we literally enjoyed to stand in queue before the village I.C.D.S. center to collect “bulgar”. Eating “bulgar” spreading it all over the cheeks was a pictorial memento that will be patched on the canvas of yesteryears.

We often hear that childhood is dying in. I feel lucky that I lived a childhood which was full of life.
Sometimes I silently hum the tunes these long gone days in following lines of Gulzar Sahab:

“Ye Daulat Bhii Le Lo, Ye Shoharat Bhii Le Lo
Bhale Chhiin Lo, Mujhse Merii Javaanii
Magar Mujhako Lautaa Do Bachapan Kaa Saavan
Vo Kaagaz Kii Kashtii, Vo Baarish Kaa Paanii”

Via- TheDC

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Gorkha's Daughter Roshni runs to claim her nationality

9:19 AM

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Kalimpong

Running with pride of being an Indian comes naturally to this Gorkha girl, Roshni Rai. With her project "Run with Roshni", she wishes to bring her Nepali-speaking community, which has been facing racial discrimination and an identity crisis, to the Indian mainstream. A Mumbai resident for 10 years, Rai will be running at the Standard Chartered Mumbai Marathon in January with 10 of her community members from Darjeeling.

Gorkha's Daughter Roshni runs to claim her nationality

Coming from a small village called Pedong in Darjeeling, 34-year-old Rai has represented India at various national and international marathons and races. She claims to be the fastest of the three Indian women at the 2012 South African human race "Comrades Ultramarathon" of 89 km and takes pride in her nationality, but everything hasn't been a smooth sailing for her as she struggled with identity crisis in her own country. "We are Nepali-speaking Gorkhas but we are Indian. Many people don't realise that Nepali is a language listed in the Indian constitution and found on Indian currency notes," says Rai, who began the project with the express purpose of being accepted as Indian.

Run with Roshni began in 2011 to support native Darjeeling athletes and bring them to the forefront. "Athletes in Darjeeling participate in every single race to support their own education and, with this project, I wish to bring empowerment and enlightenment to our community," she says.

Rai began running at the age of 23 when she suffered a heartbreak. "I was heartbroken and bedridden for 15 days. I couldn't eat or sleep, and felt utterly useless. One day, I just went out on a run and cried my heart out. I kept crying and running. At one point, the tears stopped but my feet didn't. I felt so light and kept doing it regularly. That was in 2003 and in 2006, I saw the Mumbai marathon and tried to run it without any practice. I injured myself and felt I couldn't run in future," says Rai, who ran six half marathons in 2009.

Rai is a Powai resident and an advocate by profession. She completed her law degree from Mumbai university and started working at Colgate Palmolive, where she got to know the runners club and her coach Daniel Vaz, who taught her the systematic way of running a marathon. She took up Run with Roshni in 2011 as a part of a leadership course. Ever since she has been collecting second-hand shoes and funds through Facebook and other means to send them to promising athletes back home in Darjeeling. "Most of them come from a poor background and can't afford train tickets sometimes. I know these runners and I am confident that they can run a full marathon under three hours without practice. We want to represent our country so that we get accepted as countrymen," she stresses.

Rai says she is tired of explaining her nationality to everyone. "Even when I practise, exercise or run on the roads, I get called Chinese or chinki. The friendship treaty between Nepal and India further complicates our identity crisis and, for the same reason, we want a separate state of Gorkhaland. The Ghorkaland agitation of the1980s saw 1,500 deaths but nobody talks about it. I only want to spread awareness," she says.

Rai, who has been honoured with the Kalimpong Ratna award back home, has taken a break from work and is focussing on her book that she wishes to publish next year. She wants to become a full-time social worker.

Rai believes that they can compete with Kenyans and Ethiopians as running is in their blood. "Walking 16 to 20 km everyday is normal for people in the hilly areas. I was inspired by author Brandon I Koerner's piece on why Kenyans win all marathons and observed that we could challenge them too in the Olympics. There is a boy in our group who used to be a drug addict but became clean due to running. He says it gives him the same high. Running releases the happy hormone," she says.

Source:DNA

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Racism Exist in India and is Thriving everyday! - Gorkha Students JNU

10:22 AM

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racism

Gorkha Students, Jawaharlal Nehru University

Condemn the continues harassment and racial violence against Students from Sikkim in Maharashtra...

Racism and the violence associated with it crept its way even to the safe haven that was Maharashtra. In a series of racial violence against people from North Eastern states, five students hailing from Sikkim, studying at the Degree College of Physical Education (DCPE) Maharashtra (Amravati) were brutally attacked by 20 Delhiite students of the same college on 13th December in Amravati, Maharashtra. The injured have been identified as Pemba, Lako, PrayazChhetri, Subhalal, ShishirChhetri (all from Sikkim) and Mayur Kumar (from Delhi). Out of the five injured, the condition of Pema is critical. He was admitted to a hospital in a coma and has been so  for the past two days. A fight broke out when Mayur gave slang against mother (aamakogalee) and Pemba resisted against that statement. In return, Mayurcalled  a group of 20 Delhi students and attacked Pemba with stones and sticks. Pemba ran for his life towards Gandhi Chowk and took shelter in a nearby cracker shop, but his did not stop and pelted shop with stones. In fit of rage they also attacked some passersby and damaged private vehicles parked near area. Nothing has been done to assist the students from Sikkim, while the arrested culprit is being given full facility. The culprits who beat Pemba TsheringBhutia are under police protection and are provided foods.

harassment and racial violence against Students from Sikkim in Maharashtra

What followed after this incident was showed the true racist character of Indian state apparatus. Five injured students from Sikkim who were admitted in hospital also met with cold response from administration and from police. Students who are admitted in hospitals are neither provided food from administration nor provided any protection. Students have expressed their insecurity and lack of faith in authority and police (both of which are supporting and taking the side of the culprits) via social networking sites and media (Voice Of Sikkim). They have also been harassed in past and have been resisting apathy since very long time. In one message they have expressed their painful experience - “Delhi students stare at us as if we are from alien world. They even shout at us with very filthy words, which I cannot utter here. We aren’t from different world..., We haven’t done anything wrong to them... So why do they treat to us in such despicable manner? We are insecure and we too need the authorities to listen to our grievances as well, rather than listening to the perpetrators only.”

In a similar incident in Gurgaon, on the 16th of December,a girl from North east was beaten and dragged by her hair. There can be nothing more demeaning and humiliating than to be thrashed and assaulted and taunted merely on the basis of one's facial features. When we seek justice from police, we are treated with contempt, and we are made to feel that we are knocking on the wrong doors.

The popular reaction from so called ‘mainstream society’ is to continuously deny the fact that racism exists. This can take multiple manifestations. The incident of hate crime is being generalised to such an extent that it is ticked off as just another incident of disagreement/violence. Some even go so far as calling the outburst to racial crimes as the “Romanticisation” of people from North East. However, the manifestations of racism faced by different communities are varied. Racism for people with mongoloid features in India has become almost a mundane activity like getting up in the morning. And it’s not limited to people from North East only. Even non-Northeastern people like Gorkhas, Ladakhis, and Tibetans have to face the same degree of contempt. The non-mongoloid looking proverbial “mainstream Indians” is not asked to dress in a “proper” manner and told their “worth” on of their faces. The police will not bring out a leaflet asking them ‘what to eat’ and ‘what not to eat’ and ‘what to wear’. They will not beaten for hours and their heads won’t be shaved to give the message that they are not welcome here. They do not have to protest for 9 hours just to lodge an FIR when a 14 year old girl is being raped. Their ID cards need not be checked every time they visit parks, museums, monuments to 'prove' are from India. They do not have to face racist slurs at public spaces for no fault of theirs. They don't have to face condescending looks and patronizing response. Oh, yes! Racism does exist in India, it just that some don’t have to bear the heat of the same.

After the death of Nido Tania and the consequent protests of people from North East, the government was forced to form a committee headed by retired IAS Officer M. P. Bezbaruah. The committee has submitted its report recently and suggested various measures to stop racial crimes. The committee refused to include academicians and activists as demanded by the people, and most of the members are seen as least motivated to even understand the daily racist harassment faced by people from North East.

The Committee also suggested that more cultural exchange will lead to decline in racial crime. In such deeply hierarchical and oppressive society, any people outside of “their society” cannot be imagined to be treated as equal. There can’t be any form of meaningful cultural exchange between people who share unequal power relations. All the effort of so called cultural exchange in such unequal power relation will at best end up as being a matter of appeasement.The argument that these deliberate and planned attacks are due to lack of cultural exchange is outrightly frivolous and laughable at best.

Racism in India is deeply institutionalized, which finds its reflections in the lackadaisical attitude of police, biased media reporting, delayed trials and uncooperative behavior of medical staffs. The audacity of these hate crimes can be judged from the incident where a women lawyer from North East and her friends were severely manhandled in front of a Judge in TizHazari court. When two men from Nagaland working in BPO in Gurgaon were brutally beaten and their head were shaved by gang of locals in 15 October, 2014, the Gurgaon Police Commisioner denies that the assault was racially motivated and has instead termed the incident “a drunken brawl”. During the visit of Chinese premier, Mr. Xi Jingping in India the prime minister NarendraModi’s government gave special instruction that people with mongolied features should stay away from the hotel where Mr. Xi Jingping was staying. What motivated this racially discriminatory instruction? What was he is afraid of or ashamed of?

Even after numerous incidents of racial violence government has failed to accept it as the incident of racism. After death of Nido Tania, there have been many more than incidents occurring in India. Two lakh people from the North East have migrated to Delhi between 2005 and 2013 and that about 86 percent of them have faced discrimination. In New Delhi alone, this year the incident of racial violence has gone up to 236.

We condemn this continues harassment and dehumanisation on basis of race in strongest possible words and appeal to all progressive democratic forces to raise their voice against such incidents. We demand that government should immediately come out of denial mode and enact anti-racial law to punish the perpetrators of such hate crime without any delay. For our own representative from our states, time has come when they should break their long salience and raise their voice clear and loud. We believe only the unity among the all oppressed and uncompromising fight can eradicate this social affliction.

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Kumar Pradhan and his quest for Indian Nepali Nation in Darjeeling

2:13 PM

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nepali

This preliminary note is dedicated in the loving memory of Dr. Kumar Pradhan (passed away December, 2013) whose magnanimous contributions helped us understand Nepali nationality question in India with scholarly ease.

Dr. Kumar Pradhan 

As a matter of historical revelation Pradhan’s analysis of the history of Nepali nation formation in Darjeeling came handy to us as an expected sequel of his inquisitive intervention into the grave question of Nepali nation making inside and outside Nepal. He cautioned us about the indiscriminate use of such terms like nation, nationality and nationalism the way they occur in the Western academia. He has been a thorough critique of the singular foundation of nation-state – an understanding that drew its intellectual impetus from the Westphalian formulation (read catch) that equated a nation with a state. The tendency to equate the themes like nation or nationality with a mono-lingual/ cultural foundation, which may have its epistemic value in the West, is insufficient to unearth the intricacies of nation formation in the East, he reasoned.

In fact, the issue of Nepali nation in India itself questions, if not nullifies the monolingual foundation of the nation state project. Nationality of a citizen of Nepal is Nepali who speaks Nepali – the national language of the nation; but such terms of reference would turn up as a devastating logic if applied to Indian citizens those who also speak Nepali language (a Scheduled language of the Indian Constitution) and share a Nepalese ancestry of distant past. Pradhan seems to be critical towards those estimations which often framed the nationality question of the Nepalis in Indian situation as a case of ‘sub-nation’, who speak Nepali language and are Indian citizens.

 Who is an Indian Nepali?

Pradhan has elucidated in great detail as to what Nepali stands for him. In Pahilo Pahar he elaborated the three distinctive meanings of the term Nepali. Firstly, Nepali implies a language.

Secondly, the term Nepali symbolizes a political denotation implying those who speak Nepali language and are citizens of Nepal by origin. Thirdly, the term has also been used as a cultural

symbol of a distinctive nation whose members are not confined to the political boundary of the country called Nepal. It is worth noting a point that the use of the term Nepali in his texts has its reference to this cultural sense.

He was of the view that the political connotation of the term Nepali has a reference to the citizenship identity of the subject population of Nepal while the cultural import of the term

Nepali refers to a linguistically unified community not amenable to the political boundary of any nation state. It is argued here that Pradhan’s contribution can be appreciated properly provided one is ready to accept the Nepali nation as a culturally articulated rather than politically evolved

Are the Indian Nepalis ethnic or diasporic?

Pardhan’s Mahesh Chandra Regmi Lecture (2004) clearly indicates that he was thoroughly aware of the genealogy of the term ethnicity and was reluctant to brand the Nepali nationality question in India as an ‘ethnic’ issue. For him the connotation of the term ethnic was more close to what in

Nepali is called janajati – that refers to different community identities like Kirat, Tamang, Newar, Sunwar and so on. As constituting elements of a broader Nepali nation in India these different

janajatis or ethnic groups were appropriated organically. Hence the micro community identities, which were considered by Pradhan as ‘ethnic’, are not to be confused with the idea of Nepali nation in their singularity.

Pradhan begins his analysis by emphasizing that Nepali nationalism in Nepal grew up out of a pluralist (anekata) social fabric whereas syncretic unity (samanyaik ekibhaban) served as the basis of forging the Nepali nation in Darjeeling. He further argues that nation formation in Nepal has undergone a process that may be called Kamila Prakriya (a process in which people forage in group much like the ants) while Mauri Prakriya (swarming of bees) was the actual process that explains Nepali nation formation in Darjeeling.

By emphasizing the Nepali nation formation process in Darjeeling as Mauri PrakriyaPradhan might have hinted at the diasporic foundation of Nepali nation in India. Michael Hutt has also labelled Pradhan as a historian who contributed towards understanding Nepali ethnicity in the so-called ‘Nepali Diaspora’. However, it needs to be qualified as to whether Pradhan himself considered the Nepali nation in India as a diasporic nation.

As is common with any Indian born Nepali intellectual, Pradhan must not be unaware of what it means to be a diasporic nation and the subsequent implications to be borne out of the label ‘diasporic Nepalis’ in India. He in fact, made his critical estimation of such labelling meant for the Indian Nepalis in the essay on Agam Singh Giriko Kabitama Jatiya Bhabna (1982). He did castigate not only the befouling efforts of the Indian national leaders to equate the Indian Nepalis as the citizens of Nepal but also those Nepali leaders who thought that a reference to Nepal would be worthwhile to build up national consciousness among the Indian Nepalis. It is that is why he thought that the use and popularity of the term ‘prabasi’ (non-resident) would unnecessarily complicate the nation building process of the Indian Nepalis.

Hence his emphasis on the Mauri Prakriya of nation formation does not necessarily make him a historian who established the diasporic cause of the Nepalis in India. If one considers hisindefatigable efforts to trace out the pre-independence and pre-colonial origin of the Nepalis in India in general and in the Darjeeling-Sikkim Himalaya in particular, one would surely be convinced that his stress on the Mauri Prakriya was actually aimed at despising the diasporic cause of the Nepalis in India itself. Nevertheless any analysis on the Nepalis in India or elsewhere must begin with a reference to Nepal. On this count Pradhan’s insistence on the Mauri Prakriya and its diasporic overtone has a ‘denotative’ value, which gets reflected through its ‘nominal’ reference to the home country – Nepal. It thus seems quite reasonable to argue that Nepali nationality question in India involves in it a process of status transcendence from being a diasporic nation of the past generation

towards becoming an Indian national in the subsequent generations.

Nepali Nationalism in India: Marxist Critique

It is significant to note that Pradhan’s treatment of the Nepali nationality question in India is based on a critique of the so-called Marxist interpretation of nationalism the way it has been practiced either in Indian academic circle or in the Western academia. In Agam Singh Giriko Kabitama Jatiya

Bhabna Pradhan held the view that in Marxist reading the location of nationalism is captured in the mature feudal states of Europe although it considers that the authentic nationalism could have flourished only with the inception and expansion of capitalism. The role of the middle class has been of utmost significance that has encouraged the growth of the idea of national culture in the moment of rapid transformation in societies where older (feudal) traditions cease to fulfil the task for which they were designed.

Pradhan has also pointed out that the study of nationalist movement in India or for that matter the growth of Indian nationalism has been interpreted by the Marxist historians following almost a similar causal path. For the Indian scholars, aimed at interpreting Indian nationalism, British colonialism appeared to be the analytical pretext. As the argument goes, the very processes of reproducing colonial mode of production has created a native intermediary capitalist class, educated middle class and a greater body of mass exposed to the vicissitudes of modernity that came handy to the natives through the rapid spread of education, communication, science and technology, urbanization and market. All these opened up scope for the native entrepreneurs and intermediary capitalists to flourish, some of them also became quite successful in this regard. The interests of these intermediary capitalists to control the increasingly developing native market by displacing the hegemony of foreign capital and capitalists coupled with the role of the rising middle class have paved the way for the growth of the idea of Indian nation and nationality during nationalist Pradhan however, did not disapprove the significance of Marxism directed towards a materialistic interpretation of the origin and evolution of the questions of nation and nationalism in India or in Europe. He was of the view that the histories of social change and transformation have been most convincingly interpreted by Marxism. By applying Marxist historiography it has been possible in European context to develop fact revealing historical accounts. But his view was that the blind application of Marxist interpretation cannot yield any true to life historical analysis. That is why the national identity of the Nepalis in Darjeeling cannot straight away be considered as the product of feudalism or capitalism.

The earlier generations Nepalis were exposed to feudal exploitation in Nepal and upon their arrival in Darjeeling they had to face colonial capitalist exploitation nevertheless it would be too immature to conclude that the situation approximated the state of affairs outlined by the Marxist historians. The nature and degree of exploitation was different and there was hardly any scope to run away from this exploitation. Sipahi and mazdoors were there in the barracks and towns, peasants were there in the villages, plantation workers were there in cinchona and tea gardens but there were no capitalists and even the rise of the middle class was on a low web. Nineteenth century Nepali society in Darjeeling in this way became largely a working class or a proletarian society. They did not have land rights, any ownership in the trade and business or in any other enterprises. They had only the opportunity to be sold out as cheap labour. Hence, it is absurd to maintain that the nation and nationality questions of the Nepalis in Darjeeling were instigated by the interests of the capitalists or by the aspirations of the middle class.

In such a context of exploitation and domination the emergence of the idea of ‘us’ and ‘them’ divide between the Nepalis and the plainsmen was not at all surprising. Besides the economic standing the notion of ‘us’, according to Pradhan, incorporated in it a downgraded socio-cultural  connotation too. Apart from the British, the educated clerks and the conformist Hindus from the plains did consider the matwalis as mlechhas (untouchables) and the vertical difference between the Nepalis and plainsmen based on caste, religion, culture, and language differential went on increasing.

Educated Babus (Bengali gentlemen) and money lenders from the plains continued considering the labouring Nepalis derogatorily as ‘coolies’. ‘Us’ vs. ‘them’ divide did originate and accentuate in such a historical context.

Unlike Nepal, the origin and evolution of Nepali national identity in Darjeeling was not the result of state unification process rather this feeling of national consciousness was encouraged by the common interest of the working class Nepalis. In other words, the national consciousness of the Indian Nepalis emerged on the pretext of a subjective feeling of commonality in the life experiences of the exploited and subjugated classes.

Analysing the Nepali nation formation in Darjeeling in such a detailed manner Kumar Pradhan expressed his disgust and castigated those who feel overwhelmed in considering the Nepalis as a ‘foreigner’ (bideshi). He maintained rather harshly that those who misconstrue the Indian Nepalis as nationals/ citizens of Nepal are unaware of the history of Darjeeling where they have established themselves as a distinctive nation in Indian context. Several theoretical explanations focusing on the history of this region for the last two centuries have well proved this fact beyond any iota of doubt. Blood (ragat), dress (besh bhusa) and religion (dharma) are insignificant factors in the imagination of a Nepali nation in Darjeeling. There are a variety of bloods, costumes, and religions in this region but the Nepalis have become nation (jati) out of a bond of common experience, shared mentalities, and a single language.

(Dr. Swatahsiddha Sarkar is in the faculty, Department of Sociology, University of North Bengal)

Source: EOI

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Diksha Tamang selected to represent India at an international level

10:24 AM

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featured

Darjeeling: It is not often that one is invited to wear the Indian Tri-colour and represent India at an international level. Daughter of Mr. Ramesh and Mrs. Anjana Tamang, Diksha is one of those very few who has been given this rare honour.

Diksha Tamang 

Diksh is one of the cadets who have been selected out of over 13 lakh NCC cadets to represent India at international Youth Exchange program.

Diksha who is currently studying at the St. Joseph’s College, Darjeeling, is an outstanding NCC Cadet, and has previously won the Governor’s Medal for per outstanding performance in the RDC camp.

At only 19 years old, Diksha has participated in many NCC camps in India, including the prestigious Republic Day Parade.

She hopes to join army and humbly attributes her success and interest at NCC to Col. Sanhat Mani Pradhan, Asst. NCC Officer Soma Singh, Wing Cdr. Trilokbandhu Gupta, and her seniors SUO Rohan Chettri, SUO Brijesh Yadav , SUO Roshan Tamang , and SUO Lakpa Dukpa.

As Diksha is currently in Bangladesh representing India, we wish her luck and pray for her outstanding performance in the program.

Through your grit, determination, sincerity and hard work Diksha you have upheld the Great GORKHALI name and tradition of excellence, which our forefathers have earned through their blood and sweat. It is youngsters like you who are helping to redefine the Gorkhali identity.

We are hopeful that your story will inspire many of our youngsters
Take a bow Diksha!! You have earned it!!

Source: Dibya Chettri for TheDC

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Argument against Gorkhaland state by former Darjeeling DM - Saumitra Mohan

1:06 PM

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Gorkhaland movement

ARGUMENTS AGAINST GORKHALAND - BY DR. SAUMITRA MOHAN - AN IAS OFFICER OF WEST BENGAL CADRE

At a time when the Indian state is confronted with many critical socio-economic problems, it is really quite disturbing and disconcerting to see some dormant statehood movements rearing their heads in the wake of the recent formation of a new Telangana state through division of the extant state of Andhra Pradesh. Such demands inter alia include demands for a separate state of Gorkhaland (comprising Darjeeling and adjoining areas of Terai and Dooars), Kamtapur (comprising areas of Assam and North Bengal) and Greater Cochbehar (comprising most of North Bengal) in West Bengal, Bodoland and Karbi-Anglong in Assam, Harit Pradesh, Bundelkhand and Purvanchal in Uttar Pradesh, Mithilanchal in Bihar, Vidarbha in Maharashtra and Saurashtra in Gujarat.

Former Darjeeling DM Saumitra Mohan

It is really quite painful to know that even after 67 years of our hard-earned independence, we are yet to complete our state-building process, not to speak of the nation-building process. One feels that all these statehood movements of different genres are nothing but morbid expressions of these incomplete processes. Having seen, at least, one such movement at close quarters and having followed many others quite closely, one can definitely say that most of these statehood movements are more of a reflection of the selfish and egotistic desires, steeped in self aggrandisement, of the local elites of different hues than being embedded in the genuine aspirations of the local inhabitants. Most of the times, such movements are inspired by the politics and politicking of one or the other kind rather than being rooted in the real desire for a holistic development and good governance of the area concerned.

In West Bengal, the demand for a separate state of Gorkhaland is claimed to be as old as 107 years. The proponents of this movement advance many reasons in support of their demands. They argue that Darjeeling geographically was never a part of West Bengal, that Darjeeling has been hugely exploited and underdeveloped by West Bengal and that Gorkhas being a different ethnic community, they deserve a separate state of their own. Then, the Gorkhaland supporters also demand the 398 contiguous and non-contiguous mouzas (read villages) of adjoining Terai and Dooars areas of Siliguri and Jalpaiguri to be added to the proposed Gorkhaland state, mostly against the will and desire of the people therein. The argument proffered for such inclusion is the inhabitance of a substantive Nepali speaking population in these areas though there is already a counter movement by majority of the population in these areas against any such thinking or attempted move.

Now, if we dissect and discuss all these reasons along with some other more important associated factors of statecraft dispassionately, the demand for a separate Gorkhaland state definitely does not appear more than emotional outpourings of the people of Darjeeling. If we really consider the historicity of Darjeeling as a ground for formation of a separate state of Gorkhaland, then all the hard work done by our founding fathers led by the redoubtable Sardar Vallabhbhai Patel of unifying those 565 motley princely states into a united Indian federal state might come apart. The real idea behind consolidating all these small princely provinces into a larger unit to be part of a larger federal entity called India was to put together a unified and a more cohesive country. However, once we allow this logic of historicity, India should actually be having hundreds of states today with West Bengal itself being broken into many. Such regressive revisionism would be a very negative development and might unravel our composite co-existence as a modern nation-state.

Now, let’s consider some other issues involved here. The hill areas of Darjeeling (Gorkhaland movement is primarily confined to the three hill sub-divisions of Darjeeling district of West Bengal district namely Darjeeling Sadar, Kurseong and Kalimpong) has a population of around 9.75 lakhs of which around seven lakhs people can roughly fall into the category of Gorkhas, the remaining being Lepchas, Bhutias, Marwaris, Biharis, Tibetans and other non-Gorkha communities. So, the proponents of this movement are actually seeking a separate state for these seven lakh people, the others perforce being part of the movement with no choice being available to them. In fact, the Lepchas have already been expressly complaining of being shortchanged by the Gorkhaland champions. The term ‘Gorkhaland’ itself is not a hold-all concept and ergo, does not do justice to the identities of the various other ethnic communities as residing in Darjeeling.

So, if a recognition were to be given to a statehood demand for a people of seven to nine lakh population, then how many constituent states or provinces should we be having in this country of over 125 crore people. If our mighty Gorkhas were to be given a separate state, then how many states are we actually bargaining for in a country where we have over 5000 ethnic communities and castes with around 850 languages. If this demand is recognized, then what justification shall we have to deny a state for the Yadavas, the Jats, the Rajputs, the Santhals, the Meenas and what not, with most of them having a sizable population, in fact, many of them being much more numerous than the Gorkhas.

Again, the demand for ceding the contiguous mouzas or areas with sizable Gorkha population attacks the very concept of pluralism which is the hallmark of our salad-bowl or Ganga-Jamuni co-existential culture. The Gorkhaland proponents desire that all the nearby areas with substantial Nepali speaking population also be given to the proposed Gorkhaland state. Even if we ignore this most important factor of our societal pluralism being compromised as a result of such a parochial demand for a while, still such a demand is very difficult to be accepted for some practical considerations.

First, this is plainly wrong to assume that all the Nepali speaking people are ipso facto Gorkhas or want Gorkhaland. Secondly, most of the demanded areas have a predominant majority of the people other than the Nepali speaking population. Thirdly, even some of the areas where the Nepali speaking people are in majority are mostly enclaves within another district or other community dominated areas. Annexing these areas to the extant Gorkhaland Territorial Administration (GTA) or later to the demanded Gorkhaland state is administratively not a feasible proposition as also observed by the Justice Shyamal Sen Commission which was constituted to explore the feasibility of such inclusions. Also, the Nepali speaking population in most of these mouzas is estimated to be not more than 20-30 per cent meaning thereby that by ceding such areas to the new entity, a great disservice shall be done to the desire of the other communities who are in majority in those mouzas. In fact, there is already a strong counter movement against this desired merger with the proposed Gorkhaland state.

Besides, once we recognize such a demand, a Pandora’s Box shall be opened. It not only jeopardizes the plural character of our society by artificially trying to make it monochromatic, but also opens the flood-gates for similar such demands from vested interests in different parts of the country. After all, every state has some population of one or the other ethno-linguistic groups which can suitably be demanded by other states. By this logic, all the Bengali speaking areas of Assam should come to West Bengal or the Hindi speaking or tribal dominated areas of latter should go to Bihar or Jharkhand respectively. By the same logic, the entire Hindi heartland of North India should become a huge monolithic state. The resultant outcome of acceding to such a demand may indeed be very chaotic. It is a very archaic and regressive thinking which ought not to be given any further encouragement.

Again, the alleged historical exploitation of Darjeeling by the state of West Bengal does not hold because Darjeeling has the best of social development indicators in the country and is definitely among the best in West Bengal. As per the West Bengal Human Development Report, 2004 prepared under the supervision of the United Nations Development Programme (UNDP), Darjeeling was ranked 2nd and 4th in terms of the gender and human development indices respectively, among all the districts of West Bengal.

If underdevelopment and exploitation of Darjeeling can be cited as a justification for statehood, then Darjeeling ought to fall much behind in the queue for promotion to statehood as there are many more regions in the country which would have the first claim to statehood. Be it the income, literacy rates, educational attainments, nutritional status, percentage of BPL (below poverty line) population, longevity, infant and maternal mortality, overall health status of people and infrastructures, Darjeeling fares much better compared to most parts of the country or the different districts of the state of West Bengal. Be it noted that Darjeeling has for the past more than two and a half decades been under such autonomous local self-government bodies as Darjeeling Gorkha Hill Council (DGHC) and GTA.

But still, if the statehood proponents believe that Darjeeling needs more development, then statehood is definitely no solution. We are all well conversant with the experiences of some of the already existing states whose development record is just pathetic, to say the least. Jharkhand became a state against the same background of alleged underdevelopment, but even after a lapse of more than a decade’s time, it is still much far off from realization of the developmental goals it set out to achieve way back in the year 2000. Jharkhand today fares very badly among the newly created states and has only become worse since its creation. The fact remains that the proponents of any such statehood movements including those of Gorkhaland should actually be talking of good governance and good administration than anything else. A statehood trapping sans the desideratum of good governance will achieve nothing but zilch.

Then, given its size, both demographically and geographically, Darjeeling already receives a disproportionate per capita share of resources compared to many other parts of the country. And a substantial share of these resources come from the state of West Bengal meaning thereby that West Bengal has traditionally been providing disproportionate resources to Darjeeling, often at the expense of the more backward and deserving areas of the state. The extant Gorkhaland Territorial Administration’s revenue from all sources is assumed to be not more than three crores annually. If we also include the revenue received by the state government from such sources as land, excise, transport, professional and sales tax, then at most the figure is likely to go up to around 30 crore rupees. At the most and at its best, tapping all the obtaining and potential sources of revenue, it can barely go up to 100 crore rupees annually in the most ideal of situations. In the shorter run, however, a 50 crore rupee annual revenue appears a more practical figure.

Moreover, GTA reportedly has a non-plan expenditure of around 600 crores at the moment which with plan and schematic expenses would come to around 1400 crores. If at all Darjeeling comprising the three hill sub-divisions becomes the cherished Gorkhaland state, the combined plan and non-plan expenditure is likely to shoot up to, at least, 2000 crores factoring the expenses for general and police administration, not to speak of various attendant expenses which comes with the formation of a new state. So, if a region which has the best of developmental indicators and which has the revenue generation potential of only around 50 crore rupees, why should they be getting a disproportionate 2000 crores at the expense of the more deserving parts of the countries, particularly those areas of Chhattisgarh, West Bengal, Orissa, Bihar, Jharkhand, Maharashtra, Andhra Pradesh and other states reeling under extremist menace.

The Gorkhaland proponents should show that they are in a position to bear all the non-plan and, at least, a portion of the plan expenses of the proposed Gorkhaland state before demanding the same. If such a new entity expects to be spoon-fed through the Central government’s doles, would not there be similar justified demands from different parts of the country. And if we allow this for one particular region, can we deny the same to others. We ought to understand that an eponymous Gorkhaland state is not just about emotional wishes of our countrymen in Darjeeling, but has much far-reaching insidious implications for the rest of the country as the same would only spur more and more such demands as already seems to be happening in the wake of the announced creation of a new state of Telangana.

The Gorkhaland proponents often compare their status with the neighbouring Sikkim or the smaller states of North East when they claim statehood or disproportionate share of the developmental pie. We are all aware of the historical reasons and circumstances which led to the statehood or special status of these north-eastern states. If Telangana has today been proposed to be a state, it is because of its geographical compactness, a suitable demographic size, administrative viability and self-sufficient resources. But the same does not apply to many such demands elsewhere including Gorkhaland. If all of us keep demanding statehood on such grounds, then our state-building process shall never come to an end, not to speak of the nation-building process. The Gorkhaland proponents should actually aim at making the GTA work successfully, which came into being through a tripartite agreement between the Central Government, the Government of West Bengal and the dominant hill party i.e. Gorkha Jan Mukti Morcha (GJMM) on 18th July, 2011. GTA is an autonomous and empowered body which has just completed one year of its existence and can be suitably harnessed to fulfill the developmental aspirations of the local people, if development is what they are looking for.

One really feels that our policy makers should really do some serious thinking to consider all such statehood demands dispassionately once and for all through the instrumentality of a second States Reorganization Commission or any other such mechanism as might be practically possible. Any such decision by the said Commission should be predicated on some logical pre-determined criteria including geographical contiguity and compactness, administrative cohesiveness and financial viability. If we continue dithering on such issues and allow them to be decided by the narrow forces of politics and politicking, then we are certainly doomed as a modern nation-state with the entrenched vested interests slowly but surely eating into the vitals of our beloved country.

Also read : Rejoinder to Dr. Saumitra Mohan's Anti-Gorkhaland Article
and Case Against Gorkhaland : Logic or Prejudice?

Source: Times of India

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