Who exactly is indigeneous and who is not in Nepali context ? I guess the question in the context of new nations like US, Canada, Australia, New Zealand etc. are much easier to answer.
oh my fkg god! cut these racist/casties crap. that too of krishna bhattachan..pls flag this kind of crappy article and msg. Nepali who has the citizenship are all indigeneous! better understand you @@hole.
Yup. That's exactly what I am getting at. Just remember - "Divided we fall".
Don't forget it was Maoist agenda to bring up Jatee issue to the politics. It can only take us down. So I am going to flag this one too. And yes, Dr. Bhattachan should use his PhD degree to wipe Prachanda's a s s.
कान्छुको भनाइ प्रती समर्थन गर्दै आँफैले भोगेको घट्ना उल्लेख गर्न चाहन्छु।
नम्बरि रेसिस्ट हो त्यो । २ बर्ष अगाडि मेरिल्याण्ड्मा एउटा समारोहमा भाषण् गर्न बोलाइएको रहेछ प्राध्यापक डाक्टर कृष्ण भट्टचन र डाक्टर सुलोचना गुरुङ मानन्धर लाई । नेपालबाट अमेरिका सम्म निम्तो मानी आएर त्यो मन्चबाट बकेही जाती बिशेष माथि यति बिष ओकले कि भनेर साध्ये छैन। शायद यहाँ लेख्यो भने अश्लील मानिने छ । भट्टचनले बिदेशमा समेत् नेपाली मिलेर बसेको हेर्न सक्नु भएन। जसरी भए फुट्नु पर्छ, एक आपसमा लड्नु पर्छ भन्ने सन्देश दिए। त्यो समारोहमा कुनै एक जातीको मात्र उपस्थिति थिएन। कार्यक्रम को अन्तमा प्रश्न उत्तरको समय हुने भनिएता पनि शायद डाक्टर साहेबको बिषको प्रभाव र प्रतीप्रभाव बारे कार्यक्रमा संचालन गरिरहनु भएका महोदयले बुझ्नु भएछ र बिना प्रश्न उत्तर नै समापन गरियो।
I was going through your posts lately, origin of Hindu religion, beauties of Nepal and this one. I am non believer, but when i went through your post I find in the Name of research
1.You are pushing yourself into dark side, almost to the extremism. If you don't like something its fine. You don't need to spread hatred about what others believe to support your belief.
2. Looks like you are trying to find out origin of different races and religion based on the artifacts and based similarity of few words in different language that is very naive here you are forgetting to study the development different major language.
3. Regarding the origin of, if you believe we were created by god the origin is god and if you believe in Darwinism we human developed from monkey, so monkey is our origin. if you want to go further unicellular amoeba is our origin and if you want to go extreme some organic molecule is our origin.
4. If you want to talk first civilization, which civilization, what civilization? Civilizations were/are requirement of the society so it was need of the time, need of one time can not be judged later.
5. You have mentioned website of the Tripuri people several times in your posting (I haven’t visited it) so you are copy pasting things, that is not research.
6. Perhaps you haven’t heard "you see what you want to see". You are trying to relate things, so you have to find something, you will find a way to do it, that is not research.
7. There are people who always think the other side is/was good, looks like you are one of them.
8. Every civilization in history began, reached its climax then started to collapse be it the internal or external reason, paving the way for new civilization/empire/kingdom. Their main problem was that they were not able to renew themselves as demanded by the society. They were not dynamic enough to carry on to the next leap because of the ruling clan be it a republic or empire. To understand this you should read last few decades of all so called great civilization and empire/republic. Similarities can be because of contact between different civilizations/races/empire.
9. Lots of artifacts need to be analyzed by carbon dating system and using the latest method. Explanation without valid scientific evidence is just a probability.
10. Regarding the origin of rai, gurung, magar etc they may be the offspring of the solders/generals and/or relatives of Genghis Khan who produced the kids with women of the countries they conquered. Later when the empire of the Genghis Khan collapsed they were treated as “not equal" by the local people as they had blood of the conqueror which they hated (this is obvious because those local ruler lost their country to the Khan).
11. They say “one in 200 ppl in present world may have their origin in Genghis Khan". Study of DNA fingerprinting of these tribe may provide some information about this.
11. Most important is you are seeing the things what you wanted to see. To do research one must be independent of the subject matter being studied.
12. Please don’t spread hatred towards certain group/race/civilization/religion based on some websites and because you are majoring in archeology and some probable explanation. For everything there are always several other explanations possible.
Read this historical note from a saint who witnessed unification of Nepal.
AN ACCOUNT OF THE KINGDOM OF NEPAL
By Father Giuseppe,
Prefect of the Roman Mission
Communicated by John Shore, Esq.
The kingdom of Nepal is situated to the north-east of Patna, at the distance of ten or eleven days journey from that city. The common road to it lies through the kingdom of Makwanpur; but the missionaries and many other persons enter it on the Bettia quarter. Within the distance of four days journey from Nepal, the road is good in the plains of Hindustan; but in the mountains it is bad, narrow and dangerous. At the foot of the hills the country is called Teriani; and there the air is very unwholesome from the middle of March to the middle of November; and people in their passage catch a disorder called in the language of that country Aul, which is a putrid fever, and of which the generality of people who are attacked with it die within a few days; but on the plains there is no apprehension of it. Although the road be very narrow and inconvenient for three or four days at the passes of the hills, where it is necessary to cross and re-cross the river more than fifty times, yet, on reaching the interior mountains before you descend, you have an agreeable prospect of the extensive plain of Nepal, resembling an amphitheatre covered with populous towns and villages; the circumference of the plain is about 200 miles, a little irregular, and surrounded by hills on all sides, so that no person can enter or come out of it without passing the mountains.
There are three principal cities in the plain, each of which was the capital of an independent kingdom: the principal city of the three is situated to the northward of the plain, and is called Kathmandu: it contains about 18,000 houses; and this kingdom, from south to north, extends to the distance of twelve or thirteen days journey; as far as the borders of Tibet; and is almost as extensive from east to west. The king of Kathmandu has always about fifty thousand soldiers in his service. The second city to the south-west of Kathmandu is called Lalit Pattan, where I resided about four years; it contains near 24,000 houses; the southern boundary of this kingdom is at the distance of four days journey, bordering on the kingdom of Makwanpur. The third principal city to the east of Lalit Pattan is called Bhadgaon. It contains about 12,000 families, extends towards the east to the distance of five or six days journey, and borders upon another nation, also independent, called Kiratas, who profess no religion. Besides these three principal cities, there are many other large and less considerable towns or fortresses, one of which is Thimi and another Kipoli, each of which contains about 8,000 houses, and is very populous. All those towns, both great and small, are well built; the houses are constructed of brick, and are three or four stories high; their apartments are not lofty; they have doors and windows of wood, well worked and arranged with great regularity. The streets of all their towns are paved with brick or stone, with a regular declivity to carry off the water. In almost every street of the capital towns there are also good wells made of stone, from which the water passes through several stone-canals for the public benefit. In every town there are large square verandas, well built, for the accommodation of travellers and the public. These verandas are called Pali; and there are many of them, as well as wells, in different parts of the country for public use. There are also, on the outside of the great towns, small square reservoirs of water, faced with brick, with a good road to walk upon, and a large flight of steps for the convenience of those who choose to bathe. A piece of water of this kind on the outside of the city of Kathmandu, was at least 200 feet long on each side of this square; and every part of its workmanship had a good appearance.
The religion of Nepal is of two kinds; the more ancient is professed by many people who call themselves Baryeju; they pluck out all the hair from their heads; their dress is of coarse red woollen cloth, and they wear a cap of the same; they are considered as people of the religious order; and their religion prohibits them from marrying, as it is with the Lamas of Tibet, from which country their religion was originally brought; but in Nepal they do not observe this rule, except at their discretion. They have large monasteries, in which every one has a separate apartment, or place of abode; they observe also particular festivals, the principal of which is called Yatra in their language, and continues a month or longer, according to the pleasure of the king. The ceremony consists in drawing an idol which at Lalit Pattan is called Bungdyo, in a large and richly ornamented car, covered with gilt copper: round about the idol stand the king and the principal Barejyus; and in this manner the vehicle is almost every day drawn through some one of the streets of the city by the inhabitants, who run about beating and playing upon every kind of instruments their country affords, which make an inconceivable noise.
The other religion, the more common of the two, is that of the Brahmins, and is the same as is followed in Hindustan, with the difference that in the latter country, the Hindus being mixed with the Mohammedans, their religion also abounds with many prejudices, and is not strictly observed; whereas in Nepal, where there are no Muselmans (except one Kasmirian merchant) the Hindu religion is practiced in its greatest purity. Every day of the month they class under its proper name, when certain sacrifices are to be performed and certain prayers offered up in their temples. The places of worship are more in number in their towns than, I believe, are to be found in the most populous and most flourishing cities of Christendom; many of them are magnificent according to their ideas of architecture, and constructed at a very considerable expense; some of them have four or five square cupolas; and in some of the temples two or three of the extreme cupolas, as well as the doors and windows of them, are decorated with gilt copper.
In the city of Lalit Pattan the temple of Bungdyo was contiguous to my habitation, and was more valuable, on account of the gold, silver and jewels it contained, than even the house of the king. Besides the large temples, there are also many small ones, which have stairs, by which a single person may ascend on the outside all around them; and some of those small temples have four sides, others six, with small stone or marble pillars, polished very smooth, with two or three pyramidal stories, and all their ornaments well gilt and neatly worked, according to their ideas of taste: and I think, that, if Europeans should ever go into Nepal, they might take some models from those little temples, especially from the two which are in the great court of Lalit Pattan, before the royal palace. On the outside of some of their temples there are also great square pillars of single stones, from twenty to thirty feet high, upon which they place their idols, superbly gilt. The greatest number of their temples have a good stone staircase in the middle of the four squares, and at the end of each flight of stairs there are lines cut out of stones on both sides. Round about their temples there are also bells, which the people ring on particular occasions; and when they are at prayers, many cupolas are also quite filled with little bells, hanging by cords in the inside, about the distance of a foot from each other, which make a great noise on that quarter where the wind conveys the sound. There are not only superb temples in their great cities, but also within their castles.
To the eastward of Kathmandu, at the distance of two or three miles, there is a place called Tolu, by which there flows a small river, the water of which is esteemed holy, according to their superstitious ideas; and thither they carry people of high rank, when they are thought to be at the point of death. At this place there is a temple, which is not inferior to the best and richest in any of the capital cities. They also have it in tradition, that, at two or three places in Nepal, valuable treasures are concealed underground. One of those places they believe is Tolu; but no one is permitted to make use of them except the king, and that only in cases of necessity. Those treasures, they say, have been accumulated in this manner:---When any temple had become very rich from the offerings of the people, it was destroyed, and deep vaults dug underground, one above another, in which the gold, silver, gilt copper, jewels, and every thing of value were deposited. When I was in Nepal, Jay Prakash Malla, king of Kathmandu, being in the utmost distress for money to pay his troops, in order to support himself against Prithvi Narayan Shah, ordered search to be made for the treasures of Tolu; and, having dug to a considerable depth underground, they came to the first vault; from which his people took to the value of a lac of rupees in gilt copper, with which Jay Prakash Malla paid his troops, exclusive of a number of small figures in gold, or gilt copper, which the people who had made the search had privately carried off; and this I know very well; because one evening as I was walking in the country alone, a poor man, whom I met on the road, made me an offer of a figure of an idol in gold, or copper gilt, which might be five or six sicca weight, and which he cautiously preserved under his arm; but I declined accepting it. The people of Jay Prakash Malla had not completely emptied the first vault, when the army of Prithvi Narayan Shah arrived at Tolu, possessed themselves of the place where the treasure was deposited, and closed the door of the vault, having first replaced all the copper there had been on the outside.
To the westward also of the great city of Lalit Pattan, at the distance of only three miles, is a castle called Bunga, in which there is a magnificent temple. No one of the missionaries ever entered into this castle, because people who have the care of it have such a scrupulous veneration for this temple, that no person is permitted to enter it with shoes on; and the missionaries, unwilling to show such respect to their false deities, never entered it. But when I was at Nepal, this castle being in possession of the people of Gorkha, the commandant of the castle and of the two forts which border on the road, being a friend of the missionaries, gave me an invitation to his house, as he had occasion for a little physic for himself and some of his people. I then, under the protection of the commandment, entered the castle several times, and the people durst not oblige me to take off my shoes. One day, when I was at the commandant’s house, he had occasion to go into the veranda, which is at the bottom of the great court facing the temple, where all the chiefs dependant upon his orders were assembled, and where also was collected the wealth of the temple; and, wishing to speak to me before I went away, he called me into the veranda. From this incident I obtained a sight of the temple, and then passed by the great court which was in front; it is entirely marble, almost blue, but interspersed with large flowers of bronze well-disposed, to form the pavement of the great courtyard, the magnificence of which astonished me; and I do not believe there is another equal to it in Europe.
Besides the magnificence of the temples, which their cities and towns contain, there are many other rarities. At Kathmandu, on one side of the royal garden, there is a large fountain, in which is one of their idols, called Narayan. This idol is of blue stone, crowned and sleeping on a mattress of the same kind of stone and the idol and mattress appear as floating upon the water. This stone-machine is very large: I believe it to be eighteen or twenty feet long, and broad in proportion; but well worked, and in good repair.
In a wall of the royal palace of Kathmandu, which is built upon the court before the palace, there is a great stone of a single piece, which is about fifteen feet long, and four or five feet thick: on the top of this great stone there are four square holes at equal distances from each other. In the inside of the wall they pour water into the holes, and in the courtside, each hole having a closed canal, every person may draw water to drink. At the foot of the stone is a large ladder, by which people ascend to drink; but the curiosity of the stone consists in its being quite covered with characters of different languages cut upon it. Some lines contain the characters of the language of the country; others the characters of Tibet, others Persia, others Greece, besides several others of different nations; and in the middle there is a line of Roman characters, which appears in this form AVTOMNEW INTER LHIVERT; but none of the inhabitants have any knowledge how they came there, nor do they know whether or not any European had ever been in Nepal before the missionaries, who arrived there only the beginning of the present century. They are manifestly two French names of seasons, with an English word between them.
There is also to the northward of the city of Kathmandu a hill called Swayambhu, upon which are some tombs of the Lamas of Tibet, and other people of high rank of the same nation. The monuments are constructed of various forms; two or three of them are pyramidal, very high, and well ornamented; so that they have a very good appearance, and may be seen at a considerable distance. Round these monuments are remarkable stones covered with characters, which probably are the inscriptions of some of the inhabitants of Tibet, whose bones were interred there. The natives of Nepal not only look upon the hill as sacred, but imagine it is protected by their idols; and from this erroneous supposition, never thought of stationing troops there for the defense of it, although it be a post of great importance, and only at a short mile’s distance from the city; but during the time of hostilities a party of Prithvi Narayan Shah’s troops being pursued by those of Jay Prakash Malla, the former, to save themselves, fled to this hill, and, apprehending no danger from its guardian idols, they possessed themselves of it, and erected a fortification (in their own style) to defend themselves. In digging the ditches round the fort, which were adjoining to the tombs, they found considerable pieces of gold, with a quantity of which metal the corpses of the grandees of Tibet are always interred; and when the war was ended, I myself went to see the monuments upon the hills.
I believe that the kingdom of Nepal is very ancient, because it has always preserved its peculiar language and independence; but the cause of its ruin is the dissention which subsists among the three kings. After the death of their sovereign, the nobles of Lalit Pattan nominated for their king Jay Prakash Malla, a man possessed of the greatest influence in Nepal; although some years afterwards they removed him from his government, and conferred it upon the king of Bhadgaon; but he also a short time afterwards was deposed; and, after having put to death another king who succeeded him, they made an offer of the government to Prithvi Narayan Shah, who had already commenced war. Prithvi Narayan Shah deputed one of his brothers, by name of Dal Mardan Shah, to govern the kingdom of Lalit Pattan, and he was in the actual government of it when I arrived at Nepal; but the nobles perceiving that Prithvi Narayan Shah still continued to interrupt the tranquility of the kingdom, they disclaimed all the subjection to him, and acknowledged for their sovereign Dal Mardan Shah, who continued the war against his brother Prithvi Narayan Shah: but some years afterwards they even deposed Dal Mardan Shah, and elected in his room a poor man of Lalit Pattan, who was of royal origin.
The king of Bhadgaon, in order to wage war with the other kings of Nepal, had demanded assistance from Prithvi Narayan Shah; but seeing that Prithvi Narayan Shah was possessing himself of the country, he was obliged to desist, and to take measures for the defense of his own possessions; so that the king of Gorkha, although he had been formerly a subject of Jay Prakash Malla, taking advantage of the dissentions which prevailed among the other kings of Nepal, attached to his party many mountain chiefs, promising to keep them in possession, and also to augment their authority and importance; and if any of them were guilty of a breach of faith, he seized their country as he had done to the kings of Marecajis, although his relations.
The king of Gorkha having already possessed himself of all the mountains which surrounded the plain of Nepal, began to descend into the flat country, imagining he should be able to carry on his operations with the same facility and success as had attended him on the hills; and, having drawn up his army before a town, containing 8,000 houses situated upon a hill called Kirtipur, about a league’s distance from Kathmandu, employed his utmost endeavours to get possession of it. The inhabitants of Kirtipur receiving no support from the king of Lalit Pattan, to whom they were subject, applied for assistance to Jay Prakash Malla, who immediately marched with his whole army to their relief, gave battle to the army of the king of Gorkha, and obtained a complete victory. A brother of the king of Gorkha was killed on the field of battle; and the king himself, by the assistance of good bearers, narrowly escaped with his life, by fleeing into the mountains. After the action, the inhabitants of Kirtipur demanded Jay Prakash Malla for their king, and the nobles of the town went to confer with him on the business; but, being all assembled in the same apartment with the king, they were all surprised and seized by his people. After the seizure of those persons, Jay Prakash Malla, perhaps to revenge himself of those nobles, for having refused their concurrence to his nomination as king, privately caused some of them to be put to death; another, by name Danuvanta, was led through the city in a woman’s dress, along with several others, clothed in ridiculous and whimsical manner, at the expense of the nobles of Lalit Pattan. They were then kept in close confinement for a long time. At last, after making certain promises, and interesting all the principal men of the country in their behalf, Jay Prakash Malla set them at liberty.
The king of Gorkha, despairing of his ability to get possession of the plain of Nepal by strength, hoped to effect his purpose by causing a famine, and with this design, stationed troops at all the passes of the mountains to prevent any intercourse with Nepal; and his orders were most rigorously obeyed, for every person who was found in the road, with only a little salt or cotton about him, was hung upon a tree; and he caused all the inhabitants of a neighboring village to be put to death in a most cruel manner (even the women and children did not escape) for having supplied a little cotton to the inhabitants of Nepal; and, when I arrived in that country at the beginning of 1769, it was a most horrid spectacle to behold so many people hanging on the trees in the road. However, the king of Gorkha being also disappointed in his expectations of gaining his end by this project, fomented dissentions among the nobles of the three kingdoms of Nepal, and attached to his party many of the principal ones, by holding forth to them liberal and enticing promises; for which purpose he had about 2,000 Brahmins in his service. When he thought he had acquired a party sufficiently strong, he advanced a second time with his army to Kirtipur, and laid siege to it on the north-west quarter, that he might avoid exposing his army between the two cities of Kathmandu and Lalit Pattan. After a siege for several months, the king of Gorkha demanded the regency of the town of Kirtipur, when the commandant of the town, seconded by the approbation of the inhabitants, dispatched to him by an arrow a very impertinent and exasperating answer. The king of Gorkha was so much enraged at this mode of proceeding, that he gave immediate orders to all his troops to storm the town on every side: but the inhabitants bravely defended it, so that all the efforts of his men availed him nothing; and, when he saw that his army had failed of gaining the precipice, and that his brother named Sur Pratap Shah had fallen wounded by an arrow, he was obliged to raise the siege a second time, and to retreat with his army from Kirtipur. The brother of the king was afterwards cured of his wound by our father Michael Angelo, who was at present in Bettia.
After the action, the king of Gorkha sent his army against the king of Lamjung (one of the twenty-four kings who reign to the westward of Nepal) bordering upon his own kingdom of Gorkha. After many desperate engagements, an accommodation took place with the king of Lamjung: and the king of Gorkha collecting all his forces, sent them for the third time to besiege Kirtipur; and the army on this expedition was commanded by his brother Sur Pratap Shah. The inhabitants of Kirtipur defended themselves with their usual bravery, and, after a siege for several months, the three kings of Nepal assembled at Kathmandu to march a body of troops to the relief of Kirtipur. One day in the afternoon, they attacked some of the Tanas of the Gorkhalis, but did not succeed on forcing them, because the king of Gorkha’s party had been reinforced by many of the nobility, who, to ruin Jay Prakash Malla, were willing to sacrifice their own lives. The inhabitants of Kirtipur having already sustained six or seven months siege, a noble of Lalit Pattan, called Danuvanta, fled to the Gorkha party, and treacherously introduced their army into the town. The inhabitants might still have defended themselves, having many other fortresses in the upper parts of the town to retreat to; but the people of Gorkha having published a general amnesty, the inhabitants, greatly exhausted by the fatigues of a long siege, surrendered themselves prisoners upon the faith of that promise. In the mean time the men of Gorkha seized all the gates and fortresses within the town; but two days afterwards Prithvi Narayan Shah, who was at Nuwakot (a long day’s journey distance) issued an order to Sur Pratap Shah his brother, to put to death all the principal inhabitants of the town, and to cut off the noses and lips of every one, even infants, who were not found in the arms of their mothers; ordering at the same time all the noses and lips which had been cut off, to be preserved, that he might ascertain how many souls there were; and to change the name of the town to Naskatapur, which signifies the town of the cut-noses. The order was carried into execution with every mark of horror and cruelty, none escaping but those who could play on wind instruments; although Father Michael Angelo, who, without knowing that such an inhuman scene was then exhibited, had gone to the house of Sur Pratap Shah, and interceded much in favour of the poor inhabitants. Many of them put an end to their lives in despair; others came in great bodies to us, in search of medicines; and it was most shocking to see so many living people with their teeth and noses resembling the skulls of the deceased.
After the capture of Kirtipur, Prithvi Narayan Shah dispatched immediately his army to lay siege to the great city of Lalit Pattan. The Gorkhalis surrounded half the city to the westward with their Tanas; and, my house being situated near the gate of that quarter, I was obliged to retire to Kathmandu, to avoid being exposed to the fire of the besiegers. After many engagements between the inhabitants of the town of Lalit Pattan and the men of Gorkha, in which much blood was split on both sides, the former were disposed to surrender themselves, from the fear of having their noses cut off, like those of Kirtipur, and also their right hands: a barbarity the Gorkhalis had threatened them with, unless they would surrender within five days. One night all the Gorkhalis quitted the siege of Lalit Pattan to pursue the English army, which, under the command of Captain Kinloch, had already taken Sindhuli an important fort at the foot of the Nepal hills, which border upon the kingdom of Tirhut: but Captain Kinloch not being able to penetrate the hills, either on the Sindhuli quarter or by the pass at Hereapur, in the kingdom of Makwanpur, the army of Gorkha returned to Nepal to direct their operations against the city of Kathmandu, where Jay Prakash Malla was, who had applied for succour to the English. During the siege of Kathmandu the Brahmins of Gorkha came almost every night into the city, to engage the chiefs of the people on the part of their king; and the more effectually to impose upon poor Jay Prakash Malla, many of the principal Brahmins went to his house, and told him to persevere with confidence, that the chiefs of the Gorkha army were attached to his cause, and that even they themselves would deliver up their king Prithvi Narayan Shah into his hands. Having by these artifices procured an opportunity of detaching from his party all his principal subjects, tempting them with liberal promises according to their custom, one night the men of Gorkha entered the city without opposition, and the wretched Jay Prakash Malla, perceiving he was betrayed, had scarce time to escape with about three hundred of his best and most faithful Hindustani troops towards Lalit Pattan; which place however he reached the same night.
The king of Gorkha having made himself master of Kathmandu in the year 1768, persisted in the attempt of possessing himself also of the city of Lalit Pattan, promising all the nobles that he would suffer them to remain in the possession of their property, that he would even augment it; and because the nobles of Lalit Pattan placed no reliance on the faith of his promises, he sent his domestic priest to make this protestation, that, if he failed to acquit himself of his promise, he should draw curses upon himself and his family even to the fifth past and succeeding generation; so that the unhappy Jay Prakash Malla, and the king of Lalit Pattan seeing that the nobility were disposed to render themselves subject to the king of Gorkha, withdrew themselves with their people to the king of Bhadgaon. When the city of Lalit Pattan became subject to the king of Gorkha, he continued for some time to treat the nobility with great attention, and proposed to appoint a viceroy of the city from among them. Two or three months afterwards, having appointed the day for making his formal entrance into the city of Lalit Pattan, he made use of innumerable stratagems to get into his possession the persons of the nobility; and in the end succeeded. He had prevailed upon them to permit their sons to remain at court as companions of his son; he had dispatched a noble of each house to Nuwakot, or New Fort pretending that the apprehensions he entertained of them had prevented his making a public entrance into the city; and the remaining nobles were seized at the river without the town, where they went to meet him agreeably to a prior engagement. Afterwards he entered the city, made a visit to the temple of Bungdyo adjoining to our habitation, and passing in triumph through the city amidst immense numbers of soldiers who composed his train, entered the royal palace which had been prepared for his reception; in the mean time parties of his soldiers broke open the houses of the nobility, seized all their effects, and threw the inhabitants of the city into the utmost consternation. After having caused all the nobles who were in his power to be put to death, or rather their bodies to be mangled in a horrid manner, he departed with a design of besieging Bhadgaon: and we obtained permission, through the interest of his son, to retire with all the Christians into the possession of the English.
At the commencement of the year 1769, the king of Gorkha acquired possession of the city of Bhadgaon by the same expedients to which he owed his former successes; and on his entrance with his troops into the city, Jay Prakash Malla, seeing he had no resource left to save himself, ran courageously with his attendants towards the king of Gorkha, and, at a small distance from his palanquin, received a wound in his foot, which a few days afterwards occasioned his death. The king of Lalit Pattan was confined in irons till his death; and the king of Bhadgaon, being very far advanced in years, obtained leave to go and die in Banaras. A short time afterwards the mother of Jay Prakash Malla also procured the same indulgence, having from old age already lost her eye-sight; but before her departure they took from her a necklace of jewels (as she herself told me) when she arrived in Patna with the widow of her grandson: and I could not refrain from tears, when I beheld the misery and disgrace of this blind and unhappy queen.
The king of Gorkha, having thus in the space of four years effected the conquest of Nepal, made himself master also of the country of the Kiratas to the east of it; and of other kingdoms, as far as the borders of Coch Bihar. After his decease, his eldest son Pratap Singh Shah held the government of the whole country; but scarcely two years after, on Pratap Singh Shah’s death, a younger brother by name of Bahadur Shah, who resided then at Bettia with his uncle Dal Mardan Shah, was invited to accept of the government: and the beginning of his government was marked with many massacres. The royal family is in the greatest confusion, because the queen lays claim to the government in the name of her son, whom she had by Pratap Singh Shah; and perhaps the oath violated by Prithvi Narayan Shah will in the progress of time have its effect. Such has been the successors of the kingdoms of Nepal, of which Prithvi Narayan Shah had thus acquired possession.
People need to find the truth ultimately. History needs to be dug up not to incite hatred or wage war, but to learn lessons not to repeat the previous mistakes and continue to do what was done right in the past as we move into the future harmoniously as a nation.
I don't see any intention to incite retribution against the Brahmans and Chhetris by the Vaishyas, Sudras, the Non-Hindus here by the originator of the thread. All the places of worship within Nepali territory have always been open to respective followers no matter whether it was Panchayat-era, Constitutional Monarchy period or the current democracy era. Because there is freedom of religion now believers will be drawn to ones that provide better and practical path to salvation. Having said that no religion, just like anything else, is perfect but each religion can work on devising practical reforms so that the followers will stick to their birth or household religion and not seek mass conversion. The goodness of a human being can be judged by invidual personal quality not by the religion he or she follows. If there is no humanity in the words and deed, that individual will never find peace no matter what religion he or she follows or converts to. In a place like Nepal where religion seem to play such a pivotal role in the lives of the people the fate of the nation as a whole rests on a sustainably fair and progressive culture and religions.
I didn't expect people who are educated in USA to be so narrow minded. I didn't came hear to spew hatred to any group. If people cannot acknowledge the past mistakes, then it will always haunt them no matter what. The truth is pointed out by Krishna B, Bhattachan and you know it, i know it, every Nepali knows it the practice of discrimination in Nepal. But why should you still denied the fact.
It's a dark side into Nepal's history but fact is fact. In order for Nepal to progress, every citizens of Nepal must acknowledge this period of Nepal and not keep denying by some. Confession is not a crime. The former ruling class should apologize to the public.
Breadth and Depth of Racial Discrimination in Nepal
by Krishna B. Bhattachan
The book "Durban Ghosana ra Karya Yojana tatha Nepalma Jatiya Bibhed," meaning "Durban Declaration and Plan of Action and Racial Discrimination in Nepal" published by the National Coalition Against Racial Discrimination (NCARD) has historic significance in Nepal, as it is first of its kind in which different groups of victims, except one, have expressed their voice against racism and racial discrimination in Nepal. The book takes us to several mountain flights – mountain of racial discrimination against indigenous peoples, mountain of racial discrimination against Dalits, mountain of racial discrimination against Madhesis, and so on. Also, the book takes us beyond the border to another mountain flight, that is, the mountain of racial discrimination against the British Gurkhas by the British government. The book is a symbol of historic solidarity among different groups of victims of racism and racial discrimination. It is also an effort to see the inter-linkage between, following Michel Foucault, knowledge and power, and following Jurgen Habermas, knowledge and interest. In other words, victims of racism and racial discrimination in Nepal have now refused to be passive consumers of knowledge produced by the dominant groups. Instead, the victims have made, through this book, a collective attempt to produce knowledge to balance power and interest for liberation. The attempt itself is highly commendable.
Individual reports of nine victim groups written by the respective victims clearly show that the main cause for all forms of racial discrimination in Nepal include Brahmanism or Khas-Brahamism or Bahunbad, which is an ideology, policy and practices of the suppression, oppression, depression, compression, exploitation, subjugation, domination, monopoly and hegemony of one caste, one language, one religion, one culture, one region and one sex over others in fields of power, authority, resources, language, religion and culture. Racial discrimination has historical, political, religious, socio-cultural and legal roots.
Among the victims of racism and racial discrimination in the past, some were traditional or rather fatalist to accept racial discrimination as their "Karma" ("fate") or age-old tradition or "god's wish" and others were very naïve not to see any option for their liberation. The book is an evidence that the current generation of the victims in Nepal is bold enough and critically conscious as they aptly voice collectively that they no more want to become captive or victims of any forms of racism and racial discrimination in Nepal and also around the world, and demand that the perpetrators of racism and racial discrimination be duly punished by the government and the international community. Our dreams to eliminate all forms of racism and racial discrimination, our dreams to cherish democracy and human rights, our dreams to live life with full human dignity must be highly appreciated and respected by all.
I, like many others, strongly believe that Durban Declaration and Plan of Action do not satisfy our needs, aspirations and dreams, including the dream of full and unfettered exercise of right to self-determination and autonomy because we were not represented there in making decisions. Nevertheless, if HMG-Nepal should sincerely implement it in Nepal in its letter and spirit but the million-dollar question that looms large is: Will our government fulfill it minimally, if not optimally? The contributors of the book indicate that we all victims are chasing a dream – dream to enter rusted Iron Gate shut by the Brahmanists or Khas-Brahmanists or Bahunists for centuries.
The first ever human development report of Nepal entitled Nepal Human Development Report 1998 prepared by five Bahun scholars associated with the Nepal South Asia Center (NESAC), with support of UNDP, could not deny the naked truth thus,
“There is an astonishing continuity in the predominance of the high caste and specific ethnic groups in state administration since the formation of the Nepali state more than two centuries and a quarter ago, which appear to have occupied 98 percent of the top civil service posts in 1854. More than one century later, in 1969, this percentage came down to only marginally, to 93 percent...At present, of the 454 top-level civil (Special Class and First Class) positions, 417 (92 percent) are still occupied by the same groups.” (NESAC 1998: p.145-146).
Now, if you have calculators, help yourself to calculate how many years would it take to strike a balance in representation of all caste and ethnic groups in top civil service posts? Anyway, let me help you. It was 98% in 1854 and 92% in 1998. It means only 6% was reduced in 144 years. It also means, it took 24 years for 1% reduction. If we believe in the figures of 1991 census, which most of the minority groups consider to be the "mithyanka" ("tampered figures"), Bahun-Chhteris, the dominant caste group, who form about 30% of the then total 18 million population of Nepal had captured 92% to 98% of the top civil service posts from 1854 to 1998, that is, during the last 144 Years. Unfortunately, they continue to do so. They indeed deserve 30% but in no way, 92% to 98%. If such a terrible trend should continue, it would take a roller coaster ride for 1488 years to get their due share by the remaining 70% of the total population. Now, the million dollar question is -- Would you wait for 1488 years to get your due share, if you happen to be one of those unlucky ones? I cannot imagine that any one would do so. And this is exactly what we understand reading the book.
Is there any ray of hope in such a dark, not only dark, but very dark ("chuk ghoptyaeko andhyaro"), tunnel? There is indeed such a ray as noted by Prof. Dor Bahadur Bista, who is considered as the father of anthropology in Nepal, in his bestseller book entitled Fatalism and Development. Nepal's Struggle for Modernization. Prof. Bista had confessed thus,
"The Nepali population that has remained untouched by Hindu caste principles is Nepal's greatest treasure. This is a very sizable proportion of the population. But presently they live in remote areas, at a little above subsistence level, with little or no education, and no opportunities to develop and actualize their aspirations. Their values are not the values of hierarchic Bahunism…The Jyapu of Kathmandu Valley, and the others who are even less affected by Hindu caste hierarchy, such as the Sherpa, Tamang, Magar and Limbus are untapped resources of the nation. Only when foreign aid can reach these people, in sufficient quantity and of the right kind, will Nepal genuinely be able to establish the basis of her future prosperity" (Bista 1991: 151-152) (emphasis mine).
There is indeed a need to establish a Nepal Office of the UN Human Rights Commission to monitor racism and racial discrimination in Nepal. Also, I greatly appreciate donor's support for mainstreaming gender and I would like to suggest all donors, and also to HMG-Nepal, to give highest priority in developing several programs such as mainstreaming Dalits, mainstreaming indigenous nationalities, mainstreaming Madhesis and mainstreaming Muslims and other programs as a part of the process to implement the Durban Plan of Action in Nepal. We, however, should remember that donors might show their generosity in extending their help and support in our fight against racism and racial discrimination in Nepal but we should have courage to say no, if their help and support do not really help and support our cause. Also, we should be bold enough to say no to any donor's or donor funded programs and projects if it is implemented through individuals and organizations that do not belong to victim groups or if there is no ownership of the programs or projects by the victim groups right from planning and decision-making to implementation, monitoring and evaluation.
Finally, one thing we know for sure is that the upward trails traversed by the perpetrators of racism and racial discrimination in Nepal and elsewhere is downward bound and downward trail traversed by the latter is upward bound. The battle against racism and racial discrimination must be intensified. The paramount reality is solidarity of and collective actions by different groups of victims of racism and racial discrimination. I appeal each and every victim of racism and racial discrimination to live, following C. Wright Mills, like a history but never as a biography.
This is an edited version of comments made by Dr. Krishna B. Bhattachan at a book launching ceremony of the book Darban Ghosana ra Karya Yojana tatha Nepalma Jatiya Bibhed organized by the NCARD on Monday, May 30, 2002 at the Hotel Himalaya, Kupodole, Lalitpur. Dr. Henning Karcher, the Chief Guest of the program, had released the book – Ed. --------------------------------------------------------------------------------------------------------- Published in The Telegraph:
Breadth and Depth of Racial Discrimination in Nepal. Pp. 2 & 3. The Telegraph. Vol. 19, No. 14, Wednesday June 12, 2002.
माड्साप (वरिष्ठ पत्रकार एवं साहित्यकार मदनमणि दीक्षित) लेमार्क्सवादी धाराका प्राचीन भारतीय संस्कृतिका अध्येता डीपी चट्टोपाध्यायको विचारटेकेर ब्राहमणवाद र पुरोहितवादको कुरा उठाउनुभयो । गत पुस ३० गते भएको योकुराकानीमा उहा“को विचार चित्त बुझाउन सकिन ।
इतिहासको अवलोकन गर्दा भूमण्डलीय हिसाबले राज्यसञ्चालनको जिम्मेवारी विशिष्टवर्गले लि“दै आएको देखिन्छ । हिमालेसियाका राज्यहरूमा त्यो वर्गलाई वर्ण्ााश्रमअर्न्तर्गत ब्राहमण-क्षत्रीय वर्ण्र्ाान्नुपर्ने हुन्छ । प्राचीनकालदेखि प्रचलितवर्ण्ााश्रम व्यवस्था हिमालेसियाको क्षेत्रमा मात्रै सीमित थिएन र छैन । अमेरिका, युरोप, अप्रिmका लगायतका समाजमा वर्ण्ााश्रमको नामै नदिएर पनि व्यवहारमा लागूभइरहेको छ । अघिको सोभियत संघ र अन्य समाजवादी देशहरूमा भने वैश्य समुदाय अर्थात्उद्योग-व्यवसायीहरूको काम सरकारले नै गर्ने हु“दँ केही भिन्नता राख्थ्यो । वैदिकपरम्परा र धार्मिक इतिहासलाई हर्ेदा वर्ण्ााश्रम व्यवस्था जन्म र वंशको आधारमाविकास गरिएको थिएन । गीताअनुसार गुण र कर्मको विभागले ब्राहमण, क्षत्रीय, वैश्य र
शूद्र रचिएको हो ।
पहिले सबै मानिसमात्र थिए । पछि आ-आफ्ना कर्मअनुसार वर्ण्र्ाावभाजन भयो ।
मनुष्य समाज चार प्रकृतिबाट सञ्चालित छ । श्रमिक वर्ग र्सवत्र छ, जसलाई यहँ“ शूद्र वर्ण्र्ाानियो । उद्योग, व्यापार र कृषि कर्ममा लागेका वैश्य र शिक्षक, वैज्ञानिक, व्यवस्थापक, वकिल, राजनीतिकर्मी, प्रशासक, सुरक्षा अधिकारी ब्राहमण रक्षत्रीय वर्ण्र्ाा पर्ने बौद्धिक समुदाय हुन् । यस सर्न्दर्भमा वैदिक साहित्यमाएउटा प्रसंग छ, ऋषि शेणका दर्ुइ पुत्रमध्ये जेठा देवापि ब्राहमण कर्ममा प्रवृत्तभएर ऋषि बने । कान्छा शान्तनु -देवव्रत भीष्मका पिता) राजा भए । अर्थात् एकैमातापिताका सन्तानमध्ये कर्मले एकजना ब्राहमण र अर्का क्षत्रीय भए ।
समाजको आर्थिक-सांस्कृतिक रूपान्तरणको क्रममा सामन्ती संरचनाले वर्ण्ााश्रममागरेको विभाजन -श्रम विभाजन) कालान्तरमा वंशगत हु“दै गयो । पछि रूढ रूप लिन पुग्यो ।अर्कोतिर सामाजिक अपराधीहरू आफ्नो जातीय सभाबाट दण्डित भएर नयँ“ जाति र उपजातिमाविभाजित हुने क्रम सुरु भयो । यसरी इतिहासको कालखण्डमा समाजमा विभिन्न पेसाअ“गालेका अनेक जाति-उपजातिको जन्म हुनगएको अनुमान हुन्छ । यद्यपि विश्वका अधिसंख्यसमाजमा श्रम विभाजनको स्थिति र्सवदाझैं क्रियाशील रहिरह्यो । तर जातीय विभाजनकोप्रचलन भने वंश परम्परामा र्सर्दै गयो । केही अति निम्नकोटीको ठानिने जाति विशेषलाईअछूत मान्ने प्रथा पनि सुरु भयो । हिन्दू जीवन-पद्धतिमा यस्ता कुरीति र कट्टर निषेधइस्लाम र इर्साईबाट प्रतिरक्षा गर्न त्यो बाटो रोजिएको थियो । तर यो वंशानुगत रहनेप्रथा अमानवीय सामाजिक रूपान्तरस“गै अब क्रमशः लोप हु“दैछ । जुन अत्यन्तस्वागतयोग्य छ ।
यसरी जहँ“ पनि एक बौद्धिक र विशिष्ट वर्ग -इलिट अथवा इन्टेलेक्च्युअल) जसलाईब्राहमण-क्षत्रीय वर्ग भन्ने गरिएको छ, ले नै राज्य र समाजलाई बौद्धिक रूपलेदिशानिर्देश गर्ने एवं नेतृत्व दिने कार्य गर्दै आएको देखिन्छ । यो ब्राहमणवादपश्चिम र पर्ूव नभनेर सामाजिक विकासस“गै प्राचीनकालदेखि सबैतिरका समाजमा रहेकोहुनर्ुपर्छ । र्सवहाराको तानाशाही रहेको लेनिन र माओको देश लगायत लिंकन र गान्धीकोदेशमा समेत ब्राहमणवाद शक्तिशाली रह्यो ।
जातीय आधारमा बाहुनजति सबै पठित र सुविधाभोगी छन् भन्न सकि“दैन । विपन्न र अपठितबाहुनहरूको संख्या निकै छ । यहा“ चुच्चे र थेप्चेको कुरा पनि बेलाबखत कतिपय ठाउ“बाटउठाइने गरिएको छ । बौद्धिक समुदाय ब्राहमण-क्षत्रीय बोधक शब्दावलीको रूढ अर्थलाग्ने हो भने देव गुरुङ, कृष्ण भट्टचन, ओम गुरुङहरू बाहुन-क्षत्रीय वर्ण्र्ाा पर्नजान्छन् ।
पुरेतवाद
आधुनिक समाजशास्त्री र अन्य विद्वानबाट उठाउने गरिएको विषय पुरेतवाद पनि हो ।यसको विरोधमा दरिलो गरी स्वर उराल्ने प्रगतिवादी विद्वान अग्रपंक्तिमा पर्छन् ।प्राध्यापक डोरबहादुर विष्ट आफ्नो चर्चित ग्रन्थ भाग्यवाद र विकास -फेटालिजम एन्डडेभलपमेन्ट) नामक पुस्तकमा बाहुनवाद र पुरेतवाद नै विकासको बाधक हो भन्ने कुराराख्छन् । नेपालमा पुरेतले चलाउने कर्मकाण्ड हिन्दू वर्ण्ााश्रमभित्रका सबै समाजमाव्याप्त छ । शिशुको जन्मपछि नामकरण, व्रतबन्ध, विवाह, मृत्यु संस्कार बाहुनद्वारागराइन्छ । यो सबैले देखे-बुझेकै हो । तर आफूहरू हिन्दू होइनौं, जनजाति हौं रप्रकृति पूजक छौं भन्ने तामाङ, गुरुङ, लिम्बू, शर्ेपाहरूका समाजमा पनि वोन पो, लामा, झा“क्री, येवा, बिजुवा इत्यादि जातीय नामले पौरोहित्य कर्म व्यापक रूपमाप्राचीनकालदेखि प्रचलनमा रहेको यथार्थ कतिलाई थाहा नहुन सक्छ । तर यहँ“ जुनपुरेतवादको व्यापक चर्चा र विरोध आएको छ, यो बौद्धिक वर्ण्ााश्रमभित्र पर्नेधार्मिक कर्मकाण्डका पुरेतसित मात्रै जोर्ने गरेको देखिन्छ । यस्तो हुनुका पछाडिनिश्चित उद्देश्य रहेको हुनसक्छ । यस्ता प्रसंग र बहस उठाउनेहरूले ब्राहमणवाद रपुरेतवादलाई स“गै जोडेर हर्ेर्ने गरेका छन् । त्यसो गर्दा राज्यसञ्चालकबाहुन-क्षत्री र कथित समाज नियन्त्रक पुरेत पनि बाहुन हुने कुरा बुभ्fm्न सकिन्छ ।त्यो वस्तुस्थिति दर्शाएपछि सामन्ती, शोषक, उत्पीडक यथास्थितिवादी देखिनेबाहुन-क्षत्रीबाट मुक्ति संर्घष्ाको घोषणा गर्न तर्कपर्ूण्ा भइदिन्छ ।कार्लमार्क्सले कुनै ठाउ“मा तर्कलाई बुद्धिचातर्ुय भनेका छन् ।
हिमालेसियाली समाजमा इस्लाम र इर्साईको झैं मठवाद वा पुरेतवाद इतिहासको कुनैचरणमा हु“दो हो, तर त्यसको निश्चित स्वरूप ज्ञात छैन । इस्लाममा काजी र मुल्लाह, इर्साईमा पादरी, विशपजस्ता धर्माधिकारी हुन्छन् । मध्ययुगमा ती धर्माधिकारीमठाधीशहरूले समाजको स“गस“गै राज्य प्रशासनलाई प्रभाव पार्ने गर्थे, शासन पनिप्रत्यक्ष-परोक्षमा गर्थे । ल्ाोकतन्त्र भारतमा आज पनि भारतीय कानुनको परिधि नाघेरअलइन्डिया पर्सनल ल बोर्डले मुसलमान समुदायमा पारिवारिक र सामाजिक अपराध सम्बन्धमानिर्धक्क भएर समानान्तर अदालत खडा गरेको छ । सलमान रुस्दी र तसलिमाहरूलाई यस्तैशरियत अदालतबाट मृत्युदण्डको आदेश जारी गरिएको हो ।
राणाशासनको समाप्तिपछि हिन्दू समाजमा जात संस्कार, कर्म व्यक्तिको स्वेच्छामाआएको छ । पितृको मृत्यु संस्कार श्राद्ध कर्म, जन्म संस्कार, विवाह कर्म आज पनिधेरैले गर्ने गरेका छन् । वैदिक विधिले ती कर्महरू कसैले गरेन भने पनि जोरीपारीकालेव्यक्तिगत चियोचर्चासम्म गरिहाल्लान् कि, तर काजी, मुल्लाह वा इर्साई पुरेतले जस्तोदण्ड-सजाय दिने कुनै व्यक्ति वा निकायको अस्तित्व यहँ“ छैन । काठमाडौंका गुरुजु रराजपुरेत घराना अपवादमा पर्छन् । नत्र अल्पशिक्षा पाउनसकेका न्यून आयआर्जन गर्नेबाहुनचरीले धेरजसो पुरेतकर्म गर्छन् । त्यस्ता पुरेतले गाउ“-ठाउ“मा टपरेबाजेकोदर्ुवचन पनि बेला-घडीमा सुन्नर्ुपर्छ । यहा“को समाजमा पुरेतको हैकम कहीं कतै चल्दैन। त्यस्तोलाई पनि पुरेतवाद भन्ने -
यस प्रसंगमा ज्योतिष कर्मको पनि कुरा उठन सक्छ । ज्योतिष कर्म ब्राहमण समाजकोव्यवहार हो । तर यो कर्म जनजाति भनिने समाजमा पनि झा“क्री, बिजुवा, लामाहरूलेगर्छन् । अचेल बाहुन र पुरेतवादको कुरा उठाएर बाहुन-क्षत्रीलाई औंला ठड्याइ“दैछ ।ब्राहमणवाद विशिष्ट वर्ग -इलिट) को अर्थमा हरेक समाज र राष्ट्रले व्यवहार गतस्वीकार गरेका छन् । हाम्रो नेपाल त्यसको अपवाद हुन सक्तैन । पुरेतवाद खासमा इस्लामर इर्साईको मठवादलाई हुबहु आयात गरिएको शब्दावली हो । नेपाली समाजको व्यावहारिक रसांस्कृतिक जीवनमा त्यसको अस्तित्व छ भन्ने आधार र लक्षण देखा पर्दैन ।
गत २/३ दशकयता यहँ“का दर्ुगम क्षेत्रमा विदेशीहरूले महिनौं र वषौं गाउ“घरमा बसेरसमाजशास्त्रीय अध्ययन भनेर अनेक पुस्तक प्रकाशित गरेका छन् । तीमध्ये केही गम्भीर रवैज्ञानिक अध्ययन पनि भएका छन् । तर कतिपय विदेशी विद्वान र विदेशीको फन्डिङमाअध्ययन गरेका स्वदेशी विद्वानले पनि दुराशय राखेर, तथ्यलाई बंग्याएर निष्कर्षदिनखोजेको देखिन्छ । धेरैजसो एनजीओहरूले जाति, समुदाय, अल्पसंख्यक महिला, अपांगइत्यादि समूहको अधिकारनिम्ति सचेतना जगाउने अभियान जोडतोडले चलाएका छन् । त्यसकिसिमको अभियानले जातीय, क्षत्रीय, भाषिक, लंैगिक क्षेत्रमा विभाजन खडा गरेरविद्वेष बढाउने र अन्तरसंर्घष्ाको स्थिति ल्याउनेगरी वातावरण तयार गर्दैछन् । योरहस्य ती एनजीओका गतिविधि, कार्यसञ्चालन र आर्थिक स्रोत उपलब्ध गराउनेदाताराष्ट्रलाई दिनेगरी उनीहरूले तयार गरेको प्रतिवेदनबाट
चाल पाइन्छ ।
निष्कर्षा नेपाली समाजमा बाहुनवाद र कथित पुरेतवादको विरोध गरिनुको पछाडि लुकेकोछल राजनीतिलाई बुद्धिजीवीले राम्ररी ठम्याउने, त्यसलाई जनसमक्ष दरिलो र भरपर्दोकिसिमले राख्ने बेला भइसकेको छ ।
आफ्नो आन्दोलन विस्तारित गर्न मानिसका परम्परागत भावनासँग क्षणिक खेलवाड गरेरराष्ट्रलाई प्राक्इतिहासिक दलदलमा माओवादीले फँसाएका त छन् नै, उनीहरूलाई मधेसआन्दोलनपछि यसबाट निस्कनसमेत मुस्किल परेको छ । ९ मार्च २००७ को अन्तरिम संविधानसंशोधनले संघीय पुनःसंरचनाको परिकल्पना गरे पनि जातीय संघचाहिँ कसरी अवैज्ञानिक छभन्ने यहाँ समीक्षा गरिनेछ ।
पढिएको कुरा- पहिलो
सतारहरू नेपालमा करिब २०० वर्ष अघि आए -स्रोत १), लिम्बूहरू नेपालमा सातौंशताब्दीमा आए -स्रोत २), मुसहरहरू नेपालमा १३ औं शताब्दीमा आए -स्रोत ३), लेप्चाहरूनेपालमा चौथो शताब्दीमा आए -स्रोत ४), दनुवारहरू भारतको सिन्ध प्रान्तबाट चौथोशताब्दीमा आए -स्रोत ५), शेर्पाहरू नेपालमा सन् १४४० मा आए -स्रोत ६), तामाङहरूनेपालमा छैठौं शताब्दीमा मध्यतिब्बतको माङ्गबाट आए -स्रोत ७), थामीहरू दोलखाकोसुस्पामा १७ औं शताब्दीदेखि बस्न थाले -स्रोत १०), थारूहरू नेपालमा "?" आए -स्रोत११), मगरहरू नेपालमा पहिलोपटक इशापूर्व २३०० मा आए -स्रोत १२), मेचेहरू नेपालमाचौथोदेखि पाँचौं शताब्दीमा आए -स्रोत १३), पाँच गाउँलेहरू आठौं र थकालीहरू १४शताब्दीमा आए -स्रोत १४), थकालीहरू सन् १६८८ मा नेपाल आए -स्रोत १५), किरातहरू १३औं शताब्दीमा उत्तर हिमालयबाट आए -स्रोत १६), दुसाधहरू ७ औं शताब्दीमा थिए -स्रोत१७), मारवाडी सन् १८९४ मा आए -स्रोत १८), धिमालहरू आसामको दि्मापुरबाट आए -स्रोत १८क )
आठौं स्रोत माइकल अप्पित्ज हुन् । उनको विश्लेषणलाई सबैभन्दा वैज्ञानिक मानिएकोछ । १२ औं स्रोत धर्मप्रसाद श्रीषमगरको कृति हो । उनको पुस्तक स्रोतमाध्यमहरूमासबैभन्दा हाँसउठ्दो छ । सातौं स्रोत आरडी र एलएनको हो । उनीहरू मात्रै होइन, अरूपनि त्यस्तो निक्र्योलमा कसरी पुगे अन्योल छ । स्रोत ११ मेचीदेखि महाकालीको खण्ड ३हो । प्रश्नचिह्न किनभने उसले समय दिनसकेको छैन । तर ब्रायन हडसनले थारूहरूले तीनहजार वर्ष लगाएर औलोविरुद्ध शरीरमा एन्टिबडिजको निर्माण गरेको कतै लेखेका छन् । १२फेब्रुअरी २००७ को कान्तिपुरमा "थारू र तीन हजार वर्षदेखि" भन्ने वाक्यांश यसैमाआधारित हुनुपर्छ ।
पढिएको कुरा- दोस्रो
कामी भनिनेहरू उडिसाबाट आए -स्रोत १९), कुलिन्दहरू -श्रीपाली खस) मध्यएसियाबाटआए -उही), काइकेहरू जाग्रोस पर्वतबाट आएका -स्रोत उही), काइतेहरू "गल्फ अफ सेड्रा"बाट आए -उही), ककुराहरू खेचर पर्वतबाट आए -उही), वत्सगोत्रीहरू जर्जियाबाट आए-स्रोत उही), सिंजा प्रान्तका शासक नागराज तिब्बतको खारी प्रवेशबाट आए -स्रोत उही), खसहरू इजरायलबाट आए -स्रोत उही), राउटे र कुसुन्डाको सांस्कृतिक केन्द्र बर्माकोआराकान हो -स्रोत उही), थारूहरू कन्नौज र कुचविहारबाट आए -स्रोत उही), पोख्रेलहरूहरियाणा र सापकोटाहरू राजस्थानबाट आए -स्रोत उही), सार्कीहरू साहांकबाट आए -स्रोतउही), कर्मीहरू केर्मीबाट आए -स्रोत उही), मुडुला कार्की तिब्बतको पुराङ्ग रउप्रेतीहरू कोंकणबाट आए -स्रोत २०), सुवाल र खड्गीहरू सिम्रौनगढ हुँदै ११ औंशताब्दीमा पसे -स्रोत २१), नगरकोटीहरू १८ औं शताब्दीमा आए -स्रोत २२), अर्यालहरूकनौजको धारानगरीबाट आए -स्रोत २३), रेग्मीहरू बनारसबाट १२ औं शताब्दीमा आए -स्रोत२४) ।
स्रोत १९ बालकृष्ण पोखरेलका कृतिहरू हुन् । उनको निक्र्योल व्युत्पत्तिशास्त्र-इटिमलजी) मा आधारित छ । अन्य कुनै पनि भाषाशास्त्रीहरू उनको त्यस्तो निक्र्योललाईमान्न तयार पाइँदैनन् । स्रोत २० कुलचन्द्र कोइराला हुन् । स्रोत २१ भाषा वंशावलीहो, तर त्यो सत्य होइन, रवर्ट लेभीलाई गहिरिएर पढेपछि थाहा हुन्छ । स्रोत २२ चाहिँयथार्थ हो । स्रोत २३ को आधार के हो, स्पष्ट छैन ।
भएको कुरा- पहिलो
अत्री आश्रम हिमालयमा छ -स्रोत २५), अत्री आश्रम हिमालयको ऋक्ष पर्वतमा छ -स्रोत२६), ऋग्वेदको समय इशापूर्व २००० वर्षदेखि १०,००० वर्षसम्म मानिएको छ -स्रोत २७) ।
माथि भनिएको ऋक्ष पर्वत वर्तमान कालीकोट जिल्लाको रासकोट -अक्षांश २९.२ रदेशान्तर ८१.६५ उचाइ १४३९ मिटर, ४७२१ फिट) हो । संस्कृतको ऋक्षले विज्ञानका तीनजनावरलाई एकैपटक बुझाउँछ- स्थानीय भालु अर्थात् सेलेनार्कोटस थिवेटानस, स्थानीयदुम्सी अर्थात् हिष्ट्रिक्स इन्डिका र स्थानीय लंगुर अर्थात् प्रेसबाइटस एन्टेलसरासकोटको सन्दर्भमा । ऋक्ष यहाँ नग्राको पर्यायवाचीका रूपमा आएको हो । यसैबाटराक्षस, रक्षक, हिरण्यरक्षकजस्ता शब्दहरू बन्न आउँछन् । नभन्दै कालीकोटे थापा रखडकाहरूका पूर्वज उनै अत्री हुन् -स्रोत २८) ।
भएको कुरा- दोस्रो
सारङकोट नजिकैको वर्तमान चिसाखोला ब्रह्मचर्याश्रम कश्यप आश्रम हो -स्रोत २९), उनको समय इशापूर्व ५१ सय हो -स्रोत ३०) ।
नभन्दै कश्यपले अथर्ववेदका निम्ति प्रयोग गरेका वनस्पतिका वैज्ञानिक नामहरू केहीछन्- कुश अर्थात् डेस्मसटास्या विपिन्नाटा -सय मिटर उचाइ), हल्लोङग्रे अर्थात्लिनिया करमण्डलिका
-सयदेखि १४ सय मिटर), सिप्लिकान अर्थात् क्रटेभा युनिकरालिस -सयदेखि हजार मिटर)जुन पश्चिम हिमालयमा पाइँदैन । अपामार्ग अर्थात् एसिरान्थेस अस्पेरा -सयदेखि २९ सयमिटर), दुबो अर्थात् साइनोडन डक्टलोन -सयदेखि ३ हजार मिटर), समी अर्थात् फाइकसबेञ्जामिना -डेढ सयदेखि हजार मिटर), पलाँस अर्थात् ब्युटिया मनस्पर्मा -डेढ सयदेखि१२ सय मिटर), गुन्दरगानो अर्थात् सिसम्पेलस परेरा -डेढ सयदेखि २२ सय मिटर), धानअर्थात् अराइजा सटिभा -२ सयदेखि १२ सय मिटर), खयर अर्थात् अकासिया क्याटेसु -२सयदेखि १४ सय मिटर), काँस अर्थात् साकरुम स्पन्टनाटम -२ सयदेखि १७ सय मिटर), कदमअर्थात् अकान्थेफ्यालस चाइनेन्सिस -२ सय ९० देखि ८ सय मिटर), डुम्री अर्थात् फाइकसग्लोमेरटा -३० मिटर), काभ्रो अर्थात् फाइकस लेकर -५० मिटर), जीवन्ती अर्थात्डेस्मास्टि्रयम फिम्बि्रक्याटम -५०० मिटर), कुरिलो अर्थात् एस्पेरस रसेमसस -६००देखि २१०० मिटर), बिही अर्थात् सोलानम नाइग्रम -९०० देखि २९०० मिटर), भाइवर्नमनर्वोसम -२६०० देखि ३५०० मिटर), सोमलता अर्थात् इफेड्रा जेरार्डियाना -३७०० देखि५२०० मिटर)- सबै मध्य नेपाल अर्थात् पोखरा वरिपरि उपलब्ध छन् । मध्य उचाइ ५०० देखि१५०० मिटरमा पर्न आउँछन् । चिसाखोलाको उचाइ ७६२ देखि १२९९ मिटरसम्म पर्छ -स्रोत ३१)।
यसमा जौ -हर्डम भल्गार) र भाइवरनम नर्वोसम उच्च हिमाली भेगमा मात्र पाइन्छ भनेइफेड्रा तराईमा पाइन्न । रैथाने २५, विदेशी १२ परेका छन्, ६ वटा चिन्न सकिएको छैन ।यसले हिस्टोरिया प्लान्टारम लेखेबापत इशापूर्व ३५० का थियोप|mास्टसलाई पश्चिमलेवनस्पति शास्त्रका पिता मान्दै आएकोमा त्यो दाबीसमेत गलत ठहरिन पुग्छ । स्रोत २९योगी नरहरिनाथ हुन् ।
भएको कुरा- तेस्रो
अश्वत्थ हिमालयमा छ -स्रोत ३२) ।
यो अश्वत्थ मुस्ताङमा पाइने पपुलस सिलियाटा हो । संस्कृतज्ञहरूले चिन्ने फाइकसवेङ्गालेन्सिस होइन । पी सिलियाटा नेपालको सिमाना बाहिर पनि हिमालयको दक्षिणी ढालमापाइने भए पनि स्थानीय अश्व -इक्विस हमिनियस कियाङ) को पि्रय भोजन भएकाले अश्वत्थभनियो । -अरबी घोडा यो भेगमा १३ औं शताब्दीमा मात्र आएको हो) पछि पातसँगको समानतालेगर्दा पीपललाई पनि अश्वत्थ भन्न थालियो र हात्तीलाई पीपल मनपर्ने हुँदा अश्वत्थामाहुन पुग्यो । हात्तीलाई यसरी संस्कृतज्ञ भाषाशास्त्रीहरूले घोडामा बदलिदिए । तरअश्व आफैं नेपाल तिब्बत भेगको असीपत्र वनबाट बन्न पुगेको हो । असीपत्र वन गोब्रेसल्ला -पाइनस वालिसियाना) को सुई -असी) बाट आएको हो । शिवको असी पनि त्यसैकोरूपान्तरण हो, भानुभक्तको घाँसीको हँसिया पनि हो ।
र त्यही अस्वत्थमा बस्ने काग -कोर्भस करेक्स टिवेटानस) का कारण मुक्तिनाथमुक्तिनाथ र कोकानदी कोकानदी बन्न पुग्यो । पश्चिममा यस काग पनि मर्ने उचाइ कागमारार पूर्वी नेपालमा गोराक शेप -कागमारा) र कोकानदी कोकामुख बराह भएर आउँछ ।
भएको कुरा- चौथो
वसन्त नै कपिञ्जल चातक हो -स्रोत ३३)
यो कपिञ्जल चातक विज्ञानको भाषामा सालको टुप्पामा गुँड बनाएर बस्ने भँगेरा -पासररुटिलान्स) हो । जसका आधिकारिक जीवशास्त्री मोनेयस हुन् । यसको अंग्रेजी नामहिमालयन सिनामोन -तेजपात) स्पारो हो । यो साल र तेजपातको जंगल मिसिने ठाउँमा खासगरीपश्चिम नेपालको १८०० देखि २४०० मिटरमा पाइन्छ र सबैभन्दा तल ३५० मिटरसम्ममा यसलेफुल पारेको पाइएको छ । पूर्वी नेपालबाट कुनै उदाहरण प्राप्त छैन । हिउँदमा पश्चिमहिमालयको ५०० देखि १५०० मिटरसम्म देखिएको छ -स्रोत ३४ र स्रोत ३५) ।
२६ औं स्रोत भागवत हो, २७ औं स्रोत रामनिवास पाण्डे र उनका सहयोगी हुन्, स्रोत२८ जनकलाल शर्मा हुन्, २९ औं स्रोत अथर्ववेद हो, ३२ औं स्रोत ऋग्वेद हो, ३३ औंस्रोत यजुर्वेद हो, ३४ औं र ३५ औं स्रोत रवर्ट फ्लेमिङ र आर टाइलर हुन् ।
पाइएको कुरा
"द पि्र हिस्टरिक कल्चर्स इन नेपाल, प|mम द अर्लि पार्लिएलिटिक टु द नियोलिटिक"नामक कृतिमा स्व गर्डुन कर्भिनसले ढुङ्गे युगताका नै भारत र पूर्वी एसिया हुँदैमानिसहरू नेपालसम्म आएका हुन् भन्ने निक्र्योल दिएकी छिन् ।
यद्यपि उपत्यकाको सेडिमेन्टेलजी र पालिनोलजी -परागकण र स्पोरको प्राक्इतिहासिकअध्ययन) माथि गिफु विश्वविद्यालयका हिडेओ तावाकाले गरेको अध्ययनचाहिँ सम्भवतःसार्वजनिक भइसकेको छैन । पालिनोलजीले समेत आब्रजनलाईपरोक्ष रूपमा इंगित गरेको पनिहुनसक्छ- मानिसले नै बसाइँ सराइपछि खेती गरेरमात्र आउनसक्ने वनस्पतिको संकेत गरेर ।
अर्थात् पढिएको कुरा, भएको कुरा र पाइएको कुरालाई समयको समसन्तुलन-इक्विलिबि्रयम) दिन खोज्दा आप्रवासी भन्न खोजिएकाहरू आदिवासी र आदिवासी भनिएकाहरूआप्रवासी हुने खतरा आउन सक्छ । होइन भने जातीय संघमा जानुअघि गुणसूत्रीय शृङखला-जेनेटिक स्ट्रेन) हरूको व्यापक अध्ययन गर्नु जरुरी छ । बनारसबाट १२ औं शताब्दीमाआएका धम्मु जोशीलाई रिपु मल्लले रिगाममा विर्ता दिएर बसाएपछि उनका सन्तान बनेकारेग्मी छँदाछँदै उसका अगाडि १४४० मा आएका शेर्पाहरूलाई आदिवासी भनिएको एउटै उदाहरणअवैज्ञानिकताको निम्ति यथेष्ट छ ।
थारू र मधेस विशेष
थारूहरू थार मरुभूमिबाट आए भन्नु संस्कृत दुराग्रह हो । कोशी एमेजोनपछिको दोस्रोठूलो बालुवा बोकेर बग्ने नदी -सिल्ट क्यारिङ रिभर) हो । कोशीमात्र होइन, बट्टारको"लिफ्ट इरिगेसन" परियोजना बालुवाको कारणले विफल हुनपुगेको उदाहरण छ । कोशीको भँगालोपरिवर्तनमाथि सोधहरू भएका छन् । यसैको बालुवाको ठाउँ-ठाउँ बन्ने बगर र थुप्रो होथार, जसको संस्कृतमा अर्थ हुन्छ बाँझो । तराई, तिरभुक्ति यही थारबाट बनेको पनि होला। केवल दङौरा थारूमा चलेको केही चलनले तिनलाई सिन्धको, थारको र राजपुतानाको भन्नपुग्दा, ज्यापुका खर्पन र ह्वाइट नाइलका किसानहरूको खर्पनको बनोट मिल्ने हुँदामहर्जनलाई इजिप्टबाट आएको भन्नुपर्ने हुन्छ । धादिङको खेतको ड्याङ र पेरूको ड्याङमिल्ने हुँदा धादिङेलाई पेरूको भन्नुपर्ने हुन्छ । बरु "भोटगमिया" देखि "बाँतर"सम्म हेरियो भने थारू एउटा जनजाति विशेष नभई नेवारीजस्तै एउटा संस्कृति दरिन सक्नेसम्भावना पनि उत्तिकै प्रबल छ । थारूको विस्तार कोशीको कमाण्ड एरियाबाट पश्चिमतिरबढ्दै गएको हुनसक्छ, मिथिला र महिसोथलाई छोडेर पछि आएका आब्रजकहरूलाई थारूको संज्ञादिँदादिँदै ।
न दनुवारहरू सिन्ध प्रान्तबाट आए होलान्, पोख्रेलले भनेजस्तो । दनु शब्द सालकोपातको द्रोणबाट बन्छ । डुङ्गा शब्द द्रोण -दुना) बाट बनेको हो, जसमा बसेर दनुवारहरूमाछा मार्छन् । र थप कुरा १५० जातका साल प्रजातिहरूमा नेपाली सरिया रोवस्टासँग थारूर दनुवारहरू जति घनिष्ट सम्बन्ध राख्छन्, त्यति अरू नेपालको कुनै जातिले राख्दैनन्। २-३ हजार वर्षको सम्बन्धले मात्रै यस्तो घनिष्टताको विकास हुँदैन ।
र मधेस अर्थात् पाली भाषाको मझ्भिmम नेपालमा पर्दैन भनेर जनवरी २००७ कोकान्तिपुरमा एक लेखकले तर्क दिए । पर्दैन पनि होला, यद्यपि एक लेखकले पूर्वी तराईकाकेही पोखरीका आधारमा मेचीको तल्लो भागलाई सुशर्माको मध्यदेश मानेका छन् -स्रोत ३६)। त्यसो हो भने मोरङबाट कञ्चनपुरसम्म थारूवान र पूर्वी नेपालको एउटा जिल्लामात्रमधेस हुन पुग्छ । त्यो पनि शिवप्रताप शमशेर थापाको कृपाले -स्रोत ३७) ।
यद्यपि कोशीमा थारू घनत्व कम छ भन्ने तर्क निस्कन सक्छ । तर परी पनि इरानकामात्र युवती हुन्, अप्सरा गि्रसका मात्र हुन्छन्, उर्वसी इटलीकी एक्ली सुन्दरी हुन्। अमरसिंह बाँडाको कोशमा जाने हो भने वनस्पति भनेको डुम्रीमात्र हुन आउँछ । वनमन्त्रालय अन्तर्गतको अहिलेको वनस्पति विभाग डुम्री विभाग हुन पुग्छ । स्रोत ३६एसएल शर्मा हुन्, स्रोत ३७ प्रेमराज पौडेल हुन् ।
राजनीतिक पाखण्ड
"एथनिक टर्न टेवल अफ एसिया" भन्ने वाक्यांश १९५० दशकको सुरुवातमा टोनी हेगनलेआफ्नो "नेपाल" मा प्रयोग गरेका थिए । गोमनको न्युरोटक्सिन दुरुपयोग गरे विष हो, परिशोधन गरे औषधी हो, प्रयोग नगरिए उसैको खाना हो । टोनी हेगनको त्यसन्युरोटक्सिनलाई दुरुपयोग गरेर २०४० सालमा हर्क गुरुङले पहाडलाई तराईबाट फुटाए भन्नबुद्धिजीवीहरूलाई किन गाह्रो ? २०३८ को अयोध्या प्लेनमले माओवादी आन्दोलन ल्यायोहोला, तर २०४० को प्रतिवेदनबाट क्रुद्ध पक्षले माओवादीलाई प्रयोग गर्यो भन्न पनिकिन कञ्जुसी ? र त्यसैलाई दुरुपयोग गरेर डोरबहादुर विष्टले पश्चिम नेपाललाई पूर्वीनेपालबाट छुट्याए भन्न किन साह्रो ? २०३६ सालमा सहर सम्पूर्ण बहुदलवादी हुँदाहुँदैपनि राति बत्ती बाल्ने घर-घरमा ढुङ्गा हिर्काउन उद्यत गर्ने मंका खलका तत्कालीननायक पद्मरत्न तुलाधर नै एउटा व्यक्तिले कथित बन्दका दिन आफ्नो साधन हाँक्न नपाउने, कारोबार चलाउन नपाउने, प्रजातन्त्रविरोधी परम्पराका सूत्रधार वास्तविक निमित्त नायकहुन् भनेर ठम्याउन किन अप्ठ्यारो ?
गोविन्दप्रसाद लोहनीले उहिल्यै दुई अंग्रेजी शब्द प्रयोग गरेका थिए । दरबारलक्ष्यित गरेर "डेकाडेन्ट" अर्थात् कुनै बेला शालिन योगदान गरेको तर अहिलेपतनोन्मुख र अर्को नयाँ कम्युनिष्टहरूलाई लक्ष्यित गरेर "डेमागग" अर्थात्वस्तुपरकभन्दा भावपरक भएर सुवाष घिसिङले जस्तो जातीय राजनीति गर्ने । माओवादीपक्षका दुई सोम शर्माहरू राष्ट्रमा यो जातीय संघ नामक नयाँ वर्ण व्यवस्थाकासूत्रधार हुने कुरा- लोहनी र हर्क गुरुङलाई त्यतिबेलै तारो बनाउने कृष्णप्रसादभण्डारीमा- छैठौं इन्दि्रय थियो पनि कसरी नभन्ने ?
वणर्ाश्रमको भविष्य
संस्कृतको अहं ब्रह्मास्मीको समाजशास्त्रीय अनुवाद एथ्नोसेन्टि्रसिटी हुन्छ रराजनीतिक अनुवाद हुन्छ नाजीवाद । नश्लहरूमा आर्य महान हो, आर्यहरूमा जर्मन रजर्मनहरूमा म ठूलो हुँ भन्ने हिटलरी सोच नाजीवादको जग हो । जातीय संघले क्षेत्रीयवैमनस्यता हुन्छ भन्ने डरभन्दा पनि ठूलो डर मास हिस्टेरिया हो । यहाँ हिस्टेरियाशब्द छारेरोग वा दमित वास्नाको विकृत अर्थमा आएको होइन । जातीयता भित्रको बहुलवर्गले आफ्नै अल्पसंख्यकमाथि गर्ने थिचोमिचो र नयाँ स्टार्टिफिकेसन हो । जसलेअल्पसंख्यकहरूलाई आफ्नै स्वायत्त इलाका पनि त्यागेर बाहिरिनुपर्ने मानसिक यातनाकोस्तरमा पुर्याउँछ । एथ्नोसेन्टि्रसिटी अर्को एथ्नोसेन्टि्रसिटीमा बदलिने डर हो ।आदिवासीका सट्टा सीमान्तिकृत शब्द प्रयोग गर्नुपथ्र्यो माओवादीहरूले उहिल्यै ।
संघवादीहरूमा स्वीजरल्यान्डका बारे एउटा सांघातिक भ्रम पनि छ । त्यो हो स्वीससंघसरह संघीय संरचनामा गइसकेपछि ऊजस्तै भइनेछ । यो टामिन्स्कीलाई राष्ट्रपति बनाएअमेरिकाजस्तै भइनेछ भन्ने पोलिसहरूको र फुजिमोरीलाई राष्ट्रपति बनाएर जापान भइनेछभन्ने पेरुभियनहरूको भ्रमजस्तै हो । स्वीजरल्यान्ड हिटलरको ग्रेटर जर्मनीभित्रपथ्र्यो, स�
JPEG, Come up with any posts . I am ready to counter with venomous copy and paste posts . Because we don't need anything creative and be respectful to anybody if our sheer objective is to spread venom like you do .
You are a foul moothed begot , who only understands ethnicity as the truth. For you beauty is just your own people, logic is what Bhattachan writes and things the like.
If you are nearby DC area and are free on coming Sunday, I would like to invite you to a program with two presentations on federalism. Dr. Ambika Adhikari and I will be presenting our understanding and views regarding the world experience, our domestic issues and the current debates on federalism.
The tentative title of my presentation is “To Reform or To Deform: Federal Model Choices for Nepal” I will be particularly taking on the rationales presented for the ‘mono-ethnic federalism’. In some way, and partially, I will be countering the following propagandist write-up.
The following was the conclusion of the conclusions of my presentation (on ‘the federal model choices for Nepal’ ) at the talk program hosted by ‘WashingtonNepal Form’ yesterday at American University, DC.
CONCLUSIONS:
1. While federating, Nepal should give birth to ‘states’ in such a way that the opening line of our fate could be written this way:
Every state is born equal (in terms of natural and human resources).
This can be best achieved by dividing the country into three states (East, Middle, West).
Alternatively, the country can be divided into several provinces (like Maoist has proposed), however, they should have neither autonomy nor ethnic names.
Absence of autonomy will allow the unrestricted flow of the wealth/poverty across all states through all channels (local, regional and central channels) and absence of ethnic names will make all caste/sub-caste/ethnicity feel indiscriminated. (Remember Maoist scheme of rewarding a few lucky caste/ethnicities their statehood and leaving out the rest for no or sub-statehood creates a new “barnashram” for caste/ethnicities, a recipe for never-ending future ethnic conflicts)
2. Regardless of the scheme for regional structure, more powerful and more resourceful local level government and a perfectly inclusive central government should be the main features of our statecrafting.
What are your first memories of when Nepal Television Began?
निगुरो थाहा छ ??
TPS Re-registration case still pending ..
Basnet or Basnyat ??
Sajha has turned into MAGATs nest
NRN card pros and cons?
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मन भित्र को पत्रै पत्र!
Will MAGA really start shooting people?
TPS Work Permit/How long your took?
काेराेना सङ्क्रमणबाट बच्न Immunity बढाउन के के खाने ?How to increase immunity against COVID - 19?
Breathe in. Breathe out.
3 most corrupt politicians in the world
Guess how many vaccines a one year old baby is given
अमेरिकामा बस्ने प्राय जस्तो नेपालीहरु सबै मध्यम बर्गीय अथवा माथि (higher than middle class)
चितवनको होस्टलमा १३ वर्षीया शालिन पोखरेल झुण्डिएको अवस्था - बलात्कार पछि हत्याको शंका - होस्टेलहरु असुरक्षित
शीर्षक जे पनि हुन सक्छ।
Disinformation for profit - scammers cash in on conspiracy theories
They are openly permitting undocumented immigrants to participate in federal elections in Arizona now.
Travelling to Nepal - TPS AP- PASSPORT
Nas and The Bokas: Coming to a Night Club near you
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Restructuring of a country with a long history is a serious matter