JPEG
Replies to this thread:
More by JPEG
What people are reading
Subscribers
Please log in to subscribe to JPEG's postings.
:: Subscribe
|
Nepal: Forms and Origins of Discrimination
[Please view other pages to see the rest of the postings. Total posts: 27]
[VIEWED 39619
TIMES]
|
SAVE! for ease of future access.
|
|
The postings in this thread span 2 pages, go to PAGE 1.
This page is only showing last 20 replies
|
|
JPEG
Please log in to subscribe to JPEG's postings.
Posted on 05-13-09 1:38
PM
Reply
[Subscribe]
|
Login in to Rate this Post:
0
?
|
|
[This posting flagged as inappropriate]
|
|
|
The postings in this thread span 2 pages, go to PAGE 1.
This page is only showing last 20 replies
|
|
Mr. Hyde
Please log in to subscribe to Mr. Hyde's postings.
Posted on 05-13-09 6:19
PM
Reply
[Subscribe]
|
Login in to Rate this Post:
0
?
|
|
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.
Last edited: 13-May-09 07:50 PM
|
|
|
JPEG
Please log in to subscribe to JPEG's postings.
Posted on 05-13-09 6:27
PM
Reply
[Subscribe]
|
Login in to Rate this Post:
0
?
|
|
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.
|
|
|
JPEG
Please log in to subscribe to JPEG's postings.
Posted on 05-16-09 7:34
PM
Reply
[Subscribe]
|
Login in to Rate this Post:
0
?
|
|
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.
|
|
|
sumedhu
Please log in to subscribe to sumedhu's postings.
Posted on 05-17-09 12:39
AM
Reply
[Subscribe]
|
Login in to Rate this Post:
0
?
|
|
असान्दर्भिक बाहुनवाद माड्साप (वरिष्ठ पत्रकार एवं साहित्यकार मदनमणि दीक्षित) ले मार्क्सवादी धाराका प्राचीन भारतीय संस्कृतिका अध्येता डीपी चट्टोपाध्यायको विचार टेकेर ब्राहमणवाद र पुरोहितवादको कुरा उठाउनुभयो । गत पुस ३० गते भएको यो कुराकानीमा उहा“को विचार चित्त बुझाउन सकिन । इतिहासको अवलोकन गर्दा भूमण्डलीय हिसाबले राज्यसञ्चालनको जिम्मेवारी विशिष्ट वर्गले लि“दै आएको देखिन्छ । हिमालेसियाका राज्यहरूमा त्यो वर्गलाई वर्ण्ााश्रम अर्न्तर्गत ब्राहमण-क्षत्रीय वर्ण्र्ाान्नुपर्ने हुन्छ । प्राचीनकालदेखि प्रचलित वर्ण्ााश्रम व्यवस्था हिमालेसियाको क्षेत्रमा मात्रै सीमित थिएन र छैन । अमेरिका, युरोप, अप्रिmका लगायतका समाजमा वर्ण्ााश्रमको नामै नदिएर पनि व्यवहारमा लागू भइरहेको छ । अघिको सोभियत संघ र अन्य समाजवादी देशहरूमा भने वैश्य समुदाय अर्थात् उद्योग-व्यवसायीहरूको काम सरकारले नै गर्ने हु“दँ केही भिन्नता राख्थ्यो । वैदिक परम्परा र धार्मिक इतिहासलाई हर्ेदा वर्ण्ााश्रम व्यवस्था जन्म र वंशको आधारमा विकास 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 र क्षत्रीय वर्ण्र्ाा पर्ने बौद्धिक समुदाय हुन् । यस सर्न्दर्भमा वैदिक साहित्यमा एउटा प्रसंग छ, ऋषि शेणका दर्ुइ पुत्रमध्ये जेठा देवापि ब्राहमण कर्ममा प्रवृत्त भएर ऋषि बने । कान्छा शान्तनु -देवव्रत भीष्मका पिता) राजा भए । अर्थात् एकै मातापिताका सन्तानमध्ये कर्मले एकजना ब्राहमण र अर्का क्षत्रीय भए । समाजको आर्थिक-सांस्कृतिक रूपान्तरणको क्रममा सामन्ती संरचनाले वर्ण्ााश्रममा गरेको विभाजन -श्रम विभाजन) कालान्तरमा वंशगत हु“दै गयो । पछि रूढ रूप लिन पुग्यो । अर्कोतिर सामाजिक अपराधीहरू आफ्नो जातीय सभाबाट दण्डित भएर नयँ“ जाति र उपजातिमा विभाजित हुने क्रम सुरु भयो । यसरी इतिहासको कालखण्डमा समाजमा विभिन्न पेसा अ“गालेका अनेक जाति-उपजातिको जन्म हुनगएको अनुमान हुन्छ । यद्यपि विश्वका अधिसंख्य समाजमा श्रम विभाजनको स्थिति र्सवदाझैं क्रियाशील रहिरह्यो । तर जातीय विभाजनको प्रचलन भने वंश परम्परामा र्सर्दै गयो । केही अति निम्नकोटीको ठानिने जाति विशेषलाई अछूत मान्ने प्रथा पनि सुरु भयो । हिन्दू जीवन-पद्धतिमा यस्ता कुरीति र कट्टर निषेध इस्लाम र इर्साईबाट प्रतिरक्षा गर्न त्यो बाटो रोजिएको थियो । तर यो वंशानुगत रहने प्रथा अमानवीय सामाजिक रूपान्तरस“गै अब क्रमशः लोप हु“दैछ । जुन अत्यन्त स्वागतयोग्य छ । यसरी जहँ“ पनि एक बौद्धिक र विशिष्ट वर्ग -इलिट अथवा इन्टेलेक्च्युअल) जसलाई ब्राहमण-क्षत्रीय वर्ग भन्ने गरिएको छ, ले नै राज्य र समाजलाई बौद्धिक रूपले दिशानिर्देश गर्ने एवं नेतृत्व दिने कार्य गर्दै आएको देखिन्छ । यो ब्राहमणवाद पश्चिम र पर्ूव नभनेर सामाजिक विकासस“गै प्राचीनकालदेखि सबैतिरका समाजमा रहेको हुनर्ुपर्छ । र्सवहाराको तानाशाही रहेको लेनिन र माओको देश लगायत लिंकन र गान्धीको देशमा समेत ब्राहमणवाद शक्तिशाली रह्यो । जातीय आधारमा बाहुनजति सबै पठित र सुविधाभोगी छन् भन्न सकि“दैन । विपन्न र अपठित बाहुनहरूको संख्या निकै छ । यहा“ चुच्चे र थेप्चेको कुरा पनि बेलाबखत कतिपय ठाउ“बाट उठाइने गरिएको छ । बौद्धिक समुदाय ब्राहमण-क्षत्रीय बोधक शब्दावलीको रूढ अर्थ लाग्ने हो भने देव गुरुङ, कृष्ण भट्टचन, ओम गुरुङहरू बाहुन-क्षत्रीय वर्ण्र्ाा पर्न जान्छन् । 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 एन्ड डेभलपमेन्ट) नामक पुस्तकमा बाहुनवाद र पुरेतवाद नै विकासको बाधक हो भन्ने कुरा राख्छन् । नेपालमा पुरेतले चलाउने कर्मकाण्ड हिन्दू वर्ण्ााश्रमभित्रका सबै समाजमा व्याप्त छ । शिशुको जन्मपछि नामकरण, व्रतबन्ध, विवाह, मृत्यु संस्कार बाहुनद्वारा गराइन्छ । यो सबैले देखे-बुझेकै हो । तर आफूहरू हिन्दू होइनौं, जनजाति हौं र प्रकृति पूजक छौं भन्ने तामाङ, गुरुङ, लिम्बू, शर्ेपाहरूका समाजमा पनि वोन पो, लामा, झा“क्री, येवा, बिजुवा इत्यादि जातीय नामले पौरोहित्य कर्म व्यापक रूपमा प्राचीनकालदेखि प्रचलनमा रहेको यथार्थ कतिलाई थाहा नहुन सक्छ । तर यहँ“ जुन पुरेतवादको व्यापक चर्चा र विरोध आएको छ, यो बौद्धिक वर्ण्ााश्रमभित्र पर्ने धार्मिक कर्मकाण्डका पुरेतसित मात्रै जोर्ने गरेको देखिन्छ । यस्तो हुनुका पछाडि निश्चित उद्देश्य रहेको हुनसक्छ । यस्ता प्रसंग र बहस उठाउनेहरूले ब्राहमणवाद र पुरेतवादलाई स“गै जोडेर हर्ेर्ने गरेका छन् । त्यसो गर्दा राज्यसञ्चालक बाहुन-क्षत्री र कथित समाज नियन्त्रक पुरेत पनि बाहुन हुने कुरा बुभ्fm्न सकिन्छ । त्यो वस्तुस्थिति दर्शाएपछि सामन्ती, शोषक, उत्पीडक यथास्थितिवादी देखिने बाहुन-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 कुनै चरणमा हु“दो हो, तर त्यसको निश्चित स्वरूप ज्ञात छैन । इस्लाममा काजी र मुल्लाह, इर्साईमा पादरी, विशपजस्ता धर्माधिकारी हुन्छन् । मध्ययुगमा ती धर्माधिकारी मठाधीशहरूले समाजको स“गस“गै राज्य प्रशासनलाई प्रभाव पार्ने गर्थे, शासन पनि प्रत्यक्ष-परोक्षमा गर्थे । ल्ाोकतन्त्र भारतमा आज पनि भारतीय कानुनको परिधि नाघेर अलइन्डिया पर्सनल ल बोर्डले मुसलमान समुदायमा पारिवारिक र सामाजिक अपराध सम्बन्धमा निर्धक्क भएर समानान्तर अदालत खडा गरेको छ । सलमान रुस्दी र तसलिमाहरूलाई यस्तै शरियत अदालतबाट मृत्युदण्डको आदेश जारी गरिएको हो । राणाशासनको समाप्तिपछि हिन्दू समाजमा जात संस्कार, कर्म व्यक्तिको स्वेच्छामा आएको छ । पितृको मृत्यु संस्कार श्राद्ध कर्म, जन्म संस्कार, विवाह कर्म आज पनि धेरैले गर्ने गरेका छन् । वैदिक विधिले ती कर्महरू कसैले गरेन भने पनि जोरीपारीकाले व्यक्तिगत चियोचर्चासम्म गरिहाल्लान् कि, तर काजी, मुल्लाह वा इर्साई पुरेतले जस्तो दण्ड-सजाय दिने कुनै व्यक्ति वा निकायको अस्तित्व यहँ“ छैन । काठमाडौंका गुरुजु र राजपुरेत घराना अपवादमा पर्छन् । नत्र अल्पशिक्षा पाउनसकेका न्यून आयआर्जन गर्ने बाहुनचरीले धेरजसो पुरेतकर्म गर्छन् । त्यस्ता पुरेतले गाउ“-ठाउ“मा टपरेबाजेको दर्ुवचन 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 समाजको व्यवहार हो । तर यो कर्म जनजाति भनिने समाजमा पनि झा“क्री, बिजुवा, लामाहरूले गर्छन् । अचेल बाहुन र पुरेतवादको कुरा उठाएर बाहुन-क्षत्रीलाई औंला ठड्याइ“दैछ । ब्राहमणवाद विशिष्ट वर्ग -इलिट) को अर्थमा हरेक समाज र राष्ट्रले व्यवहार गत स्वीकार गरेका छन् । हाम्रो नेपाल त्यसको अपवाद हुन सक्तैन । पुरेतवाद खासमा इस्लाम र इर्साईको मठवादलाई हुबहु आयात गरिएको शब्दावली हो । नेपाली समाजको व्यावहारिक र सांस्कृतिक जीवनमा त्यसको अस्तित्व छ भन्ने आधार र लक्षण देखा पर्दैन । गत २/३ दशकयता यहँ“का दर्ुगम क्षेत्रमा विदेशीहरूले महिनौं र वषौं गाउ“घरमा बसेर समाजशास्त्रीय अध्ययन भनेर अनेक पुस्तक प्रकाशित गरेका छन् । तीमध्ये केही गम्भीर र वैज्ञानिक अध्ययन पनि भएका छन् । तर कतिपय विदेशी विद्वान र विदेशीको फन्डिङमा अध्ययन गरेका स्वदेशी विद्वानले पनि दुराशय राखेर, तथ्यलाई बंग्याएर निष्कर्षदिन खोजेको देखिन्छ । धेरैजसो एनजीओहरूले जाति, समुदाय, अल्पसंख्यक महिला, अपांग इत्यादि समूहको अधिकारनिम्ति सचेतना जगाउने अभियान जोडतोडले चलाएका छन् । त्यस किसिमको अभियानले जातीय, क्षत्रीय, भाषिक, लंैगिक क्षेत्रमा विभाजन खडा गरेर विद्वेष बढाउने र अन्तरसंर्घष्ाको स्थिति ल्याउनेगरी वातावरण तयार गर्दैछन् । यो रहस्य ती एनजीओका गतिविधि, कार्यसञ्चालन र आर्थिक स्रोत उपलब्ध गराउने दाताराष्ट्रलाई दिनेगरी उनीहरूले तयार गरेको प्रतिवेदनबाट चाल पाइन्छ । निष्कर्षा नेपाली समाजमा बाहुनवाद र कथित पुरेतवादको विरोध गरिनुको पछाडि लुकेको छल राजनीतिलाई बुद्धिजीवीले राम्ररी ठम्याउने, त्यसलाई जनसमक्ष दरिलो र भरपर्दो किसिमले राख्ने बेला भइसकेको छ ।
|
|
|
sumedhu
Please log in to subscribe to sumedhu's postings.
Posted on 05-17-09 12:41
AM
Reply
[Subscribe]
|
Login in to Rate this Post:
0
?
|
|
जातीय संघ अर्थात् माओवादी वणर्ाश्रम सौरभ कान्तिपुर चैत्र ६ २०६३ वा मार्च २० २००७ पृष्ठभूमि आफ्नो आन्दोलन विस्तारित गर्न मानिसका परम्परागत भावनासँग क्षणिक खेलवाड गरेर राष्ट्रलाई प्राक्इतिहासिक दलदलमा माओवादीले फँसाएका त छन् नै, उनीहरूलाई मधेस आन्दोलनपछि यसबाट निस्कनसमेत मुस्किल परेको छ । ९ मार्च २००७ को अन्तरिम संविधान संशोधनले संघीय पुनःसंरचनाको परिकल्पना गरे पनि जातीय संघचाहिँ कसरी अवैज्ञानिक छ भन्ने यहाँ समीक्षा गरिनेछ । पढिएको कुरा- पहिलो सतारहरू नेपालमा करिब २०० वर्ष अघि आए -स्रोत १), लिम्बूहरू नेपालमा सातौं शताब्दीमा आए -स्रोत २), मुसहरहरू नेपालमा १३ औं शताब्दीमा आए -स्रोत ३), लेप्चाहरू नेपालमा चौथो शताब्दीमा आए -स्रोत ४), दनुवारहरू भारतको सिन्ध प्रान्तबाट चौथो शताब्दीमा आए -स्रोत ५), शेर्पाहरू नेपालमा सन् १४४० मा आए -स्रोत ६), तामाङहरू नेपालमा छैठौं शताब्दीमा मध्यतिब्बतको माङ्गबाट आए -स्रोत ७), थामीहरू दोलखाको सुस्पामा १७ औं शताब्दीदेखि बस्न थाले -स्रोत १०), थारूहरू नेपालमा "?" आए -स्रोत ११), मगरहरू नेपालमा पहिलोपटक इशापूर्व २३०० मा आए -स्रोत १२), मेचेहरू नेपालमा चौथोदेखि पाँचौं शताब्दीमा आए -स्रोत १३), पाँच गाउँलेहरू आठौं र थकालीहरू १४ शताब्दीमा आए -स्रोत १४), थकालीहरू सन् १६८८ मा नेपाल आए -स्रोत १५), किरातहरू १३ औं शताब्दीमा उत्तर हिमालयबाट आए -स्रोत १६), दुसाधहरू ७ औं शताब्दीमा थिए -स्रोत १७), मारवाडी सन् १८९४ मा आए -स्रोत १८), धिमालहरू आसामको दि्मापुरबाट आए -स्रोत १८ क ) आठौं स्रोत माइकल अप्पित्ज हुन् । उनको विश्लेषणलाई सबैभन्दा वैज्ञानिक मानिएको छ । १२ औं स्रोत धर्मप्रसाद श्रीषमगरको कृति हो । उनको पुस्तक स्रोतमाध्यमहरूमा सबैभन्दा हाँसउठ्दो छ । सातौं स्रोत आरडी र एलएनको हो । उनीहरू मात्रै होइन, अरू पनि त्यस्तो निक्र्योलमा कसरी पुगे अन्योल छ । स्रोत ११ मेचीदेखि महाकालीको खण्ड ३ हो । प्रश्नचिह्न किनभने उसले समय दिनसकेको छैन । तर ब्रायन हडसनले थारूहरूले तीन हजार वर्ष लगाएर औलोविरुद्ध शरीरमा एन्टिबडिजको निर्माण गरेको कतै लेखेका छन् । १२ फेब्रुअरी २००७ को कान्तिपुरमा "थारू र तीन हजार वर्षदेखि" भन्ने वाक्यांश यसैमा आधारित हुनुपर्छ । पढिएको कुरा- दोस्रो कामी भनिनेहरू उडिसाबाट आए -स्रोत १९), कुलिन्दहरू -श्रीपाली खस) मध्यएसियाबाट आए -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 बर्माको आराकान हो -स्रोत उही), थारूहरू कन्नौज र कुचविहारबाट आए -स्रोत उही), पोख्रेलहरू हरियाणा र सापकोटाहरू राजस्थानबाट आए -स्रोत उही), सार्कीहरू साहांकबाट आए -स्रोत उही), कर्मीहरू केर्मीबाट आए -स्रोत उही), मुडुला कार्की तिब्बतको पुराङ्ग र उप्रेतीहरू कोंकणबाट आए -स्रोत २०), सुवाल र खड्गीहरू सिम्रौनगढ हुँदै ११ औं शताब्दीमा पसे -स्रोत २१), नगरकोटीहरू १८ औं शताब्दीमा आए -स्रोत २२), अर्यालहरू कनौजको धारानगरीबाट आए -स्रोत २३), रेग्मीहरू बनारसबाट १२ औं शताब्दीमा आए -स्रोत २४) । स्रोत १९ बालकृष्ण पोखरेलका कृतिहरू हुन् । उनको निक्र्योल व्युत्पत्तिशास्त्र -इटिमलजी) मा आधारित छ । अन्य कुनै पनि भाषाशास्त्रीहरू उनको त्यस्तो निक्र्योललाई मान्न तयार पाइँदैनन् । स्रोत २० कुलचन्द्र कोइराला हुन् । स्रोत २१ भाषा वंशावली हो, तर त्यो सत्य होइन, रवर्ट लेभीलाई गहिरिएर पढेपछि थाहा हुन्छ । स्रोत २२ चाहिँ यथार्थ हो । स्रोत २३ को आधार के हो, स्पष्ट छैन । भएको कुरा- पहिलो अत्री आश्रम हिमालयमा छ -स्रोत २५), अत्री आश्रम हिमालयको ऋक्ष पर्वतमा छ -स्रोत २६), ऋग्वेदको समय इशापूर्व २००० वर्षदेखि १०,००० वर्षसम्म मानिएको छ -स्रोत २७) । माथि भनिएको ऋक्ष पर्वत वर्तमान कालीकोट जिल्लाको रासकोट -अक्षांश २९.२ र देशान्तर ८१.६५ उचाइ १४३९ मिटर, ४७२१ फिट) हो । संस्कृतको ऋक्षले विज्ञानका तीन जनावरलाई एकैपटक बुझाउँछ- स्थानीय भालु अर्थात् सेलेनार्कोटस थिवेटानस, स्थानीय दुम्सी अर्थात् हिष्ट्रिक्स इन्डिका र स्थानीय लंगुर अर्थात् प्रेसबाइटस एन्टेलस रासकोटको सन्दर्भमा । ऋक्ष यहाँ नग्राको पर्यायवाचीका रूपमा आएको हो । यसैबाट राक्षस, रक्षक, हिरण्यरक्षकजस्ता शब्दहरू बन्न आउँछन् । नभन्दै कालीकोटे थापा र खडकाहरूका 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 केही छन्- कुश अर्थात् डेस्मसटास्या विपिन्नाटा -सय मिटर उचाइ), हल्लोङग्रे अर्थात् लिनिया करमण्डलिका -सयदेखि १४ सय मिटर), सिप्लिकान अर्थात् क्रटेभा युनिकरालिस -सयदेखि हजार मिटर) जुन पश्चिम हिमालयमा पाइँदैन । अपामार्ग अर्थात् एसिरान्थेस अस्पेरा -सयदेखि २९ सय मिटर), दुबो अर्थात् साइनोडन डक्टलोन -सयदेखि ३ हजार मिटर), समी अर्थात् फाइकस बेञ्जामिना -डेढ सयदेखि हजार मिटर), पलाँस अर्थात् ब्युटिया मनस्पर्मा -डेढ सयदेखि १२ सय मिटर), गुन्दरगानो अर्थात् सिसम्पेलस परेरा -डेढ सयदेखि २२ सय मिटर), धान अर्थात् अराइजा सटिभा -२ सयदेखि १२ सय मिटर), खयर अर्थात् अकासिया क्याटेसु -२ सयदेखि १४ सय मिटर), काँस अर्थात् साकरुम स्पन्टनाटम -२ सयदेखि १७ सय मिटर), कदम अर्थात् अकान्थेफ्यालस चाइनेन्सिस -२ सय ९० देखि ८ सय मिटर), डुम्री अर्थात् फाइकस ग्लोमेरटा -३० मिटर), काभ्रो अर्थात् फाइकस लेकर -५० मिटर), जीवन्ती अर्थात् डेस्मास्टि्रयम फिम्बि्रक्याटम -५०० मिटर), कुरिलो अर्थात् एस्पेरस रसेमसस -६०० देखि २१०० मिटर), बिही अर्थात् सोलानम नाइग्रम -९०० देखि २९०० मिटर), भाइवर्नम नर्वोसम -२६०० देखि ३५०० मिटर), सोमलता अर्थात् इफेड्रा जेरार्डियाना -३७०० देखि ५२०० मिटर)- सबै मध्य नेपाल अर्थात् पोखरा वरिपरि उपलब्ध छन् । मध्य उचाइ ५०० देखि १५०० मिटरमा पर्न आउँछन् । चिसाखोलाको उचाइ ७६२ देखि १२९९ मिटरसम्म पर्छ -स्रोत ३१) । यसमा जौ -हर्डम भल्गार) र भाइवरनम नर्वोसम उच्च हिमाली भेगमा मात्र पाइन्छ भने इफेड्रा तराईमा पाइन्न । रैथाने २५, विदेशी १२ परेका छन्, ६ वटा चिन्न सकिएको छैन । यसले हिस्टोरिया प्लान्टारम लेखेबापत इशापूर्व ३५० का थियोप|mास्टसलाई पश्चिमले वनस्पति शास्त्रका पिता मान्दै आएकोमा त्यो दाबीसमेत गलत ठहरिन पुग्छ । स्रोत २९ योगी नरहरिनाथ हुन् । भएको कुरा- तेस्रो अश्वत्थ हिमालयमा छ -स्रोत ३२) । यो अश्वत्थ मुस्ताङमा पाइने पपुलस सिलियाटा हो । संस्कृतज्ञहरूले चिन्ने फाइकस वेङ्गालेन्सिस होइन । पी सिलियाटा नेपालको सिमाना बाहिर पनि हिमालयको दक्षिणी ढालमा पाइने भए पनि स्थानीय अश्व -इक्विस हमिनियस कियाङ) को पि्रय भोजन भएकाले अश्वत्थ भनियो । -अरबी घोडा यो भेगमा १३ औं शताब्दीमा मात्र आएको हो) पछि पातसँगको समानताले गर्दा पीपललाई पनि अश्वत्थ भन्न थालियो र हात्तीलाई पीपल मनपर्ने हुँदा अश्वत्थामा हुन पुग्यो । हात्तीलाई यसरी संस्कृतज्ञ भाषाशास्त्रीहरूले घोडामा बदलिदिए । तर अश्व आफैं नेपाल तिब्बत भेगको असीपत्र वनबाट बन्न पुगेको हो । असीपत्र वन गोब्रे सल्ला -पाइनस वालिसियाना) को सुई -असी) बाट आएको हो । शिवको असी पनि त्यसैको रूपान्तरण हो, भानुभक्तको घाँसीको हँसिया पनि हो । र त्यही अस्वत्थमा बस्ने काग -कोर्भस करेक्स टिवेटानस) का कारण मुक्तिनाथ मुक्तिनाथ र कोकानदी कोकानदी बन्न पुग्यो । पश्चिममा यस काग पनि मर्ने उचाइ कागमारा र 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 -पासर रुटिलान्स) हो । जसका आधिकारिक जीवशास्त्री मोनेयस हुन् । यसको अंग्रेजी नाम हिमालयन सिनामोन -तेजपात) स्पारो हो । यो साल र तेजपातको जंगल मिसिने ठाउँमा खासगरी पश्चिम नेपालको १८०० देखि २४०० मिटरमा पाइन्छ र सबैभन्दा तल ३५० मिटरसम्ममा यसले फुल पारेको पाइएको छ । पूर्वी नेपालबाट कुनै उदाहरण प्राप्त छैन । हिउँदमा पश्चिम हिमालयको 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, स्रोत २८ जनकलाल शर्मा हुन्, २९ औं स्रोत अथर्ववेद हो, ३२ औं स्रोत ऋग्वेद हो, ३३ औं स्रोत 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 हुँदै मानिसहरू नेपालसम्म आएका हुन् भन्ने निक्र्योल दिएकी छिन् । यद्यपि उपत्यकाको सेडिमेन्टेलजी र पालिनोलजी -परागकण र स्पोरको प्राक्इतिहासिक अध्ययन) माथि गिफु विश्वविद्यालयका हिडेओ तावाकाले गरेको अध्ययनचाहिँ सम्भवतः सार्वजनिक भइसकेको छैन । पालिनोलजीले समेत आब्रजनलाई परोक्ष रूपमा इंगित गरेको पनि हुनसक्छ- 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 भनिएकाहरू आप्रवासी हुने खतरा आउन सक्छ । होइन भने जातीय संघमा जानुअघि गुणसूत्रीय शृङखला -जेनेटिक स्ट्रेन) हरूको व्यापक अध्ययन गर्नु जरुरी छ । बनारसबाट १२ औं शताब्दीमा आएका धम्मु जोशीलाई रिपु मल्लले रिगाममा विर्ता दिएर बसाएपछि उनका सन्तान बनेका रेग्मी छँदाछँदै उसका अगाडि १४४० मा आएका शेर्पाहरूलाई आदिवासी भनिएको एउटै उदाहरण अवैज्ञानिकताको निम्ति यथेष्ट छ । थारू र मधेस विशेष थारूहरू थार मरुभूमिबाट आए भन्नु संस्कृत दुराग्रह हो । कोशी एमेजोनपछिको दोस्रो ठूलो बालुवा बोकेर बग्ने नदी -सिल्ट क्यारिङ रिभर) हो । कोशीमात्र होइन, बट्टारको "लिफ्ट इरिगेसन" परियोजना बालुवाको कारणले विफल हुनपुगेको उदाहरण छ । कोशीको भँगालो परिवर्तनमाथि सोधहरू भएका छन् । यसैको बालुवाको ठाउँ-ठाउँ बन्ने बगर र थुप्रो हो थार, जसको संस्कृतमा अर्थ हुन्छ बाँझो । तराई, तिरभुक्ति यही थारबाट बनेको पनि होला । केवल दङौरा थारूमा चलेको केही चलनले तिनलाई सिन्धको, थारको र राजपुतानाको भन्न पुग्दा, ज्यापुका खर्पन र ह्वाइट नाइलका किसानहरूको खर्पनको बनोट मिल्ने हुँदा महर्जनलाई इजिप्टबाट आएको भन्नुपर्ने हुन्छ । धादिङको खेतको ड्याङ र पेरूको ड्याङ मिल्ने हुँदा धादिङेलाई पेरूको भन्नुपर्ने हुन्छ । बरु "भोटगमिया" देखि "बाँतर" सम्म हेरियो भने थारू एउटा जनजाति विशेष नभई नेवारीजस्तै एउटा संस्कृति दरिन सक्ने सम्भावना पनि उत्तिकै प्रबल छ । थारूको विस्तार कोशीको कमाण्ड एरियाबाट पश्चिमतिर बढ्दै गएको हुनसक्छ, मिथिला र महिसोथलाई छोडेर पछि आएका आब्रजकहरूलाई थारूको संज्ञा दिँदादिँदै । न दनुवारहरू सिन्ध प्रान्तबाट आए होलान्, पोख्रेलले भनेजस्तो । दनु शब्द सालको पातको द्रोणबाट बन्छ । डुङ्गा शब्द द्रोण -दुना) बाट बनेको हो, जसमा बसेर दनुवारहरू माछा मार्छन् । र थप कुरा १५० जातका साल प्रजातिहरूमा नेपाली सरिया रोवस्टासँग थारू र 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 को कान्तिपुरमा एक लेखकले तर्क दिए । पर्दैन पनि होला, यद्यपि एक लेखकले पूर्वी तराईका केही पोखरीका आधारमा मेचीको तल्लो भागलाई सुशर्माको मध्यदेश मानेका छन् -स्रोत ३६) । त्यसो हो भने मोरङबाट कञ्चनपुरसम्म थारूवान र पूर्वी नेपालको एउटा जिल्लामात्र मधेस हुन पुग्छ । त्यो पनि शिवप्रताप शमशेर थापाको कृपाले -स्रोत ३७) । यद्यपि कोशीमा थारू घनत्व कम छ भन्ने तर्क निस्कन सक्छ । तर परी पनि इरानका मात्र युवती हुन्, अप्सरा गि्रसका मात्र हुन्छन्, उर्वसी इटलीकी एक्ली सुन्दरी हुन् । अमरसिंह बाँडाको कोशमा जाने हो भने वनस्पति भनेको डुम्रीमात्र हुन आउँछ । वन मन्त्रालय अन्तर्गतको अहिलेको वनस्पति विभाग डुम्री विभाग हुन पुग्छ । स्रोत ३६ एसएल शर्मा हुन्, स्रोत ३७ प्रेमराज पौडेल हुन् । राजनीतिक पाखण्ड "एथनिक टर्न टेवल अफ एसिया" भन्ने वाक्यांश १९५० दशकको सुरुवातमा टोनी हेगनले आफ्नो "नेपाल" मा प्रयोग गरेका थिए । गोमनको न्युरोटक्सिन दुरुपयोग गरे विष हो, परिशोधन गरे औषधी हो, प्रयोग नगरिए उसैको खाना हो । टोनी हेगनको त्यस न्युरोटक्सिनलाई दुरुपयोग गरेर २०४० सालमा हर्क गुरुङले पहाडलाई तराईबाट फुटाए भन्न बुद्धिजीवीहरूलाई किन गाह्रो ? २०३८ को अयोध्या प्लेनमले माओवादी आन्दोलन ल्यायो होला, तर २०४० को प्रतिवेदनबाट क्रुद्ध पक्षले माओवादीलाई प्रयोग गर्यो भन्न पनि किन कञ्जुसी ? र त्यसैलाई दुरुपयोग गरेर डोरबहादुर विष्टले पश्चिम नेपाललाई पूर्वी नेपालबाट छुट्याए भन्न किन साह्रो ? २०३६ सालमा सहर सम्पूर्ण बहुदलवादी हुँदाहुँदै पनि राति बत्ती बाल्ने घर-घरमा ढुङ्गा हिर्काउन उद्यत गर्ने मंका खलका तत्कालीन नायक पद्मरत्न तुलाधर नै एउटा व्यक्तिले कथित बन्दका दिन आफ्नो साधन हाँक्न नपाउने, कारोबार चलाउन नपाउने, प्रजातन्त्रविरोधी परम्पराका सूत्रधार वास्तविक निमित्त नायक हुन् भनेर ठम्याउन किन अप्ठ्यारो ? गोविन्दप्रसाद लोहनीले उहिल्यै दुई अंग्रेजी शब्द प्रयोग गरेका थिए । दरबार लक्ष्यित गरेर "डेकाडेन्ट" अर्थात् कुनै बेला शालिन योगदान गरेको तर अहिले पतनोन्मुख र अर्को नयाँ कम्युनिष्टहरूलाई लक्ष्यित गरेर "डेमागग" अर्थात् वस्तुपरकभन्दा भावपरक भएर सुवाष घिसिङले जस्तो जातीय राजनीति गर्ने । माओवादी पक्षका दुई सोम शर्माहरू राष्ट्रमा यो जातीय संघ नामक नयाँ वर्ण व्यवस्थाका सूत्रधार हुने कुरा- लोहनी र हर्क गुरुङलाई त्यतिबेलै तारो बनाउने कृष्णप्रसाद भण्डारीमा- छैठौं इन्दि्रय थियो पनि कसरी नभन्ने ? वणर्ाश्रमको भविष्य संस्कृतको अहं ब्रह्मास्मीको समाजशास्त्रीय अनुवाद एथ्नोसेन्टि्रसिटी हुन्छ र राजनीतिक अनुवाद हुन्छ नाजीवाद । नश्लहरूमा आर्य महान हो, आर्यहरूमा जर्मन र जर्मनहरूमा म ठूलो हुँ भन्ने हिटलरी सोच नाजीवादको जग हो । जातीय संघले क्षेत्रीय वैमनस्यता हुन्छ भन्ने डरभन्दा पनि ठूलो डर मास हिस्टेरिया हो । यहाँ हिस्टेरिया शब्द छारेरोग वा दमित वास्नाको विकृत अर्थमा आएको होइन । जातीयता भित्रको बहुल वर्गले आफ्नै अल्पसंख्यकमाथि गर्ने थिचोमिचो र नयाँ स्टार्टिफिकेसन हो । जसले अल्पसंख्यकहरूलाई आफ्नै स्वायत्त इलाका पनि त्यागेर बाहिरिनुपर्ने मानसिक यातनाको स्तरमा 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 स्वीस संघसरह संघीय संरचनामा गइसकेपछि ऊजस्तै भइनेछ । यो टामिन्स्कीलाई राष्ट्रपति बनाए अमेरिकाजस्तै भइनेछ भन्ने पोलिसहरूको र फुजिमोरीलाई राष्ट्रपति बनाएर जापान भइनेछ भन्ने पेरुभियनहरूको भ्रमजस्तै हो । स्वीजरल्यान्ड हिटलरको ग्रेटर जर्मनीभित्र पथ्र्यो, स�
|
|
|
sumedhu
Please log in to subscribe to sumedhu's postings.
Posted on 05-17-09 12:46
AM
Reply
[Subscribe]
|
Login in to Rate this Post:
0
?
|
|
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.
|
|
|
JPEG
Please log in to subscribe to JPEG's postings.
Posted on 05-17-09 2:21
PM
Reply
[Subscribe]
|
Login in to Rate this Post:
0
?
|
|
This is for all the Nepalese people. Hope you like this quote folks.
“timi afnai gharma afain baas namaga)” (“You don’t ask for a shelter in your own home”) -- Bhupal Rai (2000:4)
|
|
|
Nepe
Please log in to subscribe to Nepe's postings.
Posted on 05-17-09 10:12
PM
Reply
[Subscribe]
|
Login in to Rate this Post:
0
?
|
|
Friends, 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. MYTH OF NON-ETHNIC FEDERALISM http://www.fipna.net/index.php?option=com_content&view=article&id=59:lawotifederalism1&catid=35:scholarlyarticles&Itemid=75 You can say my presentation in essence would be “MYTHS OF ETHNIC FEDERALISM” ! See you here. http://www.nepal(XXXX)horizons.com/beta/events.php?type=388 (Note: remove (XXXX) from above url to link to the message.) The attendance is by invitation only. So you need to call/write to the organizer. Nepe Just to give you some idea about my presentation, here is a slide (a composite of several slides, though).
|
|
|
Nepe
Please log in to subscribe to Nepe's postings.
Posted on 05-18-09 9:34
AM
Reply
[Subscribe]
|
Login in to Rate this Post:
0
?
|
|
one more data and it's message..
The answer to the 'political exclusion' is 'INCLUSION'. It's been already possible without federalism.
Gropus |
Parliament (1999), Lower and Upper Houses
(% representation) |
Constituent Assembly (2008)
(% representation) |
Hill High caste+others |
60 |
33.9 |
Madhesi |
17.4 |
34.1 |
Janajati |
21.2 |
33.4 |
Women |
5.9 * |
33.2 |
Dalit |
1.5 |
8.2 |
Backward region |
NA |
3.8 |
* data represents ‘Lower House’ only.
Nepe
Last edited: 18-May-09 09:40 AM
|
|
|
Nepe
Please log in to subscribe to Nepe's postings.
Posted on 05-18-09 9:54
AM
Reply
[Subscribe]
|
Login in to Rate this Post:
0
?
|
|
'CULTURAL INCLUSION' has already started...
|
|
|
Nepe
Please log in to subscribe to Nepe's postings.
Posted on 05-21-09 4:17
PM
Reply
[Subscribe]
|
Login in to Rate this Post:
0
?
|
|
One more slide from my presentation due on Sunday..
|
|
|
Nepe
Please log in to subscribe to Nepe's postings.
Posted on 05-25-09 12:31
PM
Reply
[Subscribe]
|
Login in to Rate this Post:
0
?
|
|
FYI, The following was the conclusion of the conclusions of my presentation (on ‘the federal model choices for Nepal’ ) at the talk program hosted by ‘Washington Nepal 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. ____________________________________ Nepe
|
|
|
Nepe
Please log in to subscribe to Nepe's postings.
Posted on 05-25-09 12:40
PM
Reply
[Subscribe]
|
Login in to Rate this Post:
0
?
|
|
From the conluding slide of the presentation by another panelist, Dr. Ambika Adhikari, on the same theme.
¨ Restructuring of a country with a long history is a serious matter
Last edited: 25-May-09 12:41 PM
|
|
|
JPEG
Please log in to subscribe to JPEG's postings.
Posted on 05-25-09 2:37
PM
Reply
[Subscribe]
|
Login in to Rate this Post:
0
?
|
|
We need to have a dalit to officiate at the Pashupathinath temple. What do you think?
|
|
|
Nepe
Please log in to subscribe to Nepe's postings.
Posted on 05-25-09 6:09
PM
Reply
[Subscribe]
|
Login in to Rate this Post:
0
?
|
|
>We need to have a dalit to officiate at the Pashupathinath temple. JPEG bandhu, If I rephrase it in the following way, it might point to the answer I am thinking. We need to create a situation which produces more popular support and less resistance to the progressive reforms so that when “a dalit officiates at the Pashupathinath temple”, the change is irreversible. So, basically what I saying is that HOW TO MAKE IT HAPPEN is more important than WHAT TO MAKE HAPPEN. Now, to answer my own “HOW” question, I would say, political empowerment of Dalit is the first step. And, in many ways, my talk yesterday was about this issue. And I was basically arguing that the empowerment of the subalterns is more efficient, more smooth, more direct, more penetrating and more permanent, if done through ‘inclusion’ in the central points of power (central government, central leadership of political parties and so on) rather than through ‘isolation’ in regional created centers (ethnic federal states). As it stands, in Nepal, since 1990, “Party-patinaths” are more and actually powerful than the “Pashupatinath”. शक्ति त पशुपतिनाथ भन्दा पनि पार्टीपतिनाथहरुसंग पो निहित छ त So, in terms of both ‘revolution’ and ‘evolution’, replacing Pushpa Kamal Dahal with a Pushpa Kamal Dalit, Madhav Kumar Nepal with a Madho Kumar Nai, Girija Prasad Koirala with a Garima Koiri and so on in political parties’ leaderships should make stepping stones. I hope I am not confusing. JPEG, I would also like to take this opportunity to applaud you for bringing interesting/important information regarding our diverse ethnicities and specially for your celebratory notes. Great job. Nepe Partypatinath:
|
|
|
JPEG
Please log in to subscribe to JPEG's postings.
Posted on 05-25-09 6:28
PM
Reply
[Subscribe]
|
Login in to Rate this Post:
0
?
|
|
I don't mind having dalit to officiate all the hindu temples in Nepal especially Pashupathinath temple. Nepal was casteless society in the past. It was only when the later group who brought with them their vedic religion that ultimately influenced the local people and that's how caste system started to exist. God does not discriminate. It's the vedic teachings that discriminate.
|
|
|
Nepe
Please log in to subscribe to Nepe's postings.
Posted on 05-25-09 7:51
PM
Reply
[Subscribe]
|
Login in to Rate this Post:
0
?
|
|
Jpeg, No matter how caste system got introduced in the land of current Nepal (that includes Terai too, by the way), it is a wrong system. You further wrote: “Nepal was casteless society in the past. It was only when the later group who brought with them their vedic religion that ultimately influenced the local people and that's how caste system started to exist.” Well, I am not an anthropologist to comment authoritatively on this issue. However, from what I have read so far and what more speculation I can make based on my knowledge on the aspects of human evolution (as a trained biologist), I can certainly say that your statement seems to be based on किंबदन्ती and therefore is error-prone- in terms of strict academic rigor. You might want to read this piece by Surendra Singh on speculations about the past migration and evolution of Nepal’s caste system which has many non-Hindu pattern and elements. This paper’s major claim is that a part of current Chhetri-Bahuns and some hill Janajatis might have a common ancestry. SOME NOTES ON NEPALI CASTES AND SUB-CASTES- JAT AND THAR. Suresh Singh http://nepaldalitinfo.20m.com/Reports/suresh-jat.pdf Opening para: This paper attempts to make a re-presentation of evolution and construction of Jat and Thar system among the Parbatya or hill people of Nepal. It seeks to expose the reality behind the myth that the large number of Aryans migrated from Indian plains due to Muslim invasion and conquered to become the rulers in Nepal, and the Mongoloids were the indigenous people. It also seeks to show the construction and reconstruction of identity of the different castes (Jats) and subcastes (Thars). Concluding para: In my opinion, the Parbatya people are the mixture of the Mongol, Khasa, Tibeto-Mongoloids, and the few Indian upper castes that merged among themselves and gave a language Nepal and culture although they are divided into Jats and Thars. Only DNA tests may prove or disprove this view. ___________________________________________ Nepe
|
|
|
kishnekale
Please log in to subscribe to kishnekale's postings.
Posted on 06-23-09 3:34
AM
Reply
[Subscribe]
|
Login in to Rate this Post:
0
?
|
|
No offense but valuing it, your account in this thread, Nepesir, reminds something of dinosaur age description of Nepal..a synopsis of an era ditto to the works of yesteryears’ greats such as D B Bista and H B Gurung. Their descriptions were hangover of jaat-bhat, a social-economic order based on then jaat hierarchy, less or nothing relevant to this day Nepal, euta jaat bhandaa mixed jaat nai badhi bhayeko Neplal, jalle mouka payo tyasaile sabai subidhaa liyeko Nepal!
Today’s social order is measured in terms of productivity, which you know very well, and this too you know very well, this economic system in today’s world, including in your beloved Mao’s China, largely depends on mouka ..on access, but not by jaat bhaat! Access to; transportation, education, information, hospitals and anything but facility. Like mine, like yours. So, do you see from here, what kind of realities we have in Today’s Nepali? If you don’t, to tell you, there are only two jaats in Nepal in broader term- one has access to everything or most of it. They live in areas with transportation lead (road, airport, helipad), school and colleges, hospitals and probably with institutions, where they can learn computer or get passport… be it Kathmandu Valley, most of Kavre, district headquarters such as Dunai, or as plain and simple as Morang. The other one is remote of Jajarkot- least of everything across jaats you mentioned, because they don’t have access.
To put you before more diligently, how the heck one Newar from Solukhumbu, earning less than 10000 a year as a porter, would be at ease with Biman Man Sing’s wealth or BC’s mon-fri job somewhere in US? BC’s nonsense talks here in this forum benefit across the jaats, whoever speaks Nepali, whoever is no superficial! One earning Damai from a Jajarkot village can afford Samata School’s fee for his children, but cant send them to that school.
Why do you want to fuel this jaatbhaat aago, country is burning enough! If you want to take this issue further, take it with full empathy, with full responsibility..its good not to dilute others if one cant devote..again, no offense
Last edited: 23-Jun-09 03:45 AM
|
|
|
yakthung_laje
Please log in to subscribe to yakthung_laje's postings.
Posted on 06-23-09 9:54
AM
Reply
[Subscribe]
|
Login in to Rate this Post:
0
?
|
|
well, the actual caste heirarchy of hinduism doesnt include so called mongoloid nepalese or indegenous nationalities, they were incorporated later by muluki ain drafted at the time of janga bahadur. they r called nationalities becasue they have thier own language, religion, custom n traditional native lands, it also includes khas of karnali n surrounding areas. like of newars n grgs do hav hirerarchy within them which is direct influence of hinduism but thats thier own prob . so, in my opinion it is very wrong to judge n put them them all together in one jar as jaat paat. they r more a nationalities or distinct communities of nepal not mere a jaat paat. issues of kami damai not being able to touch water or getting beaten up trying to enter temple by so called higher caste is jaat paat to b resolved whihc r still happenin now n again.
|
|
|
kishnekale
Please log in to subscribe to kishnekale's postings.
Posted on 07-25-09 4:28
AM
Reply
[Subscribe]
|
Login in to Rate this Post:
0
?
|
|
“Death toll in Jajarkot reaches 150 as tests reveal district gripped by cholera” http://www.nepalnews.com/main/index.php/news-archive/19-general/566-death-toll-in-jajarkot-reaches-150-as-tests-reveal-district-gripped-by-cholera.html This is the reality- a reality clearly surpassing the sick side of social discrimination in the context of today’s Nepal. Disease prevailed across the jaats; not all ill fortuned could get the medicines. Medicines and Medicos were not available there. Geography hindered; not jaat bhaat. Lack of access is the problem; high-mountain topography is the problem. This does not mean there is no discrimination in areas where everything is accessible. We do have this issue of discrimination, but broadly economic. But, again, we do have Samata School there, not to mention hospitals and other health and help centers in the capital and along the corridors of the highways and to the reach of airways! People died in Jajarkot not because of their chronic illness. Mostly were healthy and happy in their last few days! They died because not they were Newars. They died not because they were Chetri. They died not because they belonged to one jaat. They died because they did not get medicines and attention. They died because they were in Jajarkot. They would not have died had they been in Nepalggunj! This contributor sees this case this way, and so you! Dont you? This is THE discrimination, not discussed often, if there was/is larger quest to tackle discrimination/social-discrimination least disturbing the geo-social existence of Nepal. This does not mean we do not have discrimination in places with access to medicines and opportunities. The discrimination is in other form- the economic disparity. But, we do have people good people, in their limited capacities though, taking it seriously, talking it sensibly and tackling it rationally. K B Gurung addresses both past and future. That Bhattarai Mantri, discussed upon here for his attire, gives an outlook of our society in humble way. K B Gurung should be the voice on and off the table, not K B Bhattachan. That Bhattarai’s outfit is our reality, not first choice. Having said it, how true are we! How true are we to the cause! How true are we to the cause of past and present! This contributor is struggling and is passing out time writing this in semi-drunk state. We have MK Nepal, a bahuun like this contributor, the reigning prime minister, who at once instance was heard of negotiating for his daughter’s admission with a foreign dignitary. We have Tamang, again in this forum, talking about onetime Indian Idol’s Nepalism- did he ever face the endless strike like the other Nepali nationals did or are going thru even now. And, in response to Jajarlkot’s fatality and sadness, we still don’t have donors and doctors. Like most of us, the Teaching Hospitals graduates are too dozing off. Do these teaching hospital doctors feel all those who died in Jajakot or their family had contributed in national revenues? This revenue paid these doctors’ tuition at Teaching Hospital! In sum, Nepesir, this day’s discrimination has many angles and shapes, trash that social stat and old age social scientists’ psyche if you want to contribute to this holy mission sagaciously.
|
|
Please Log in! to be able to reply! If you don't have a login, please register here.
YOU CAN ALSO
IN ORDER TO POST!
Within last 90 days
Recommended Popular Threads |
Controvertial Threads |
TPS Re-registration case still pending .. |
Toilet paper or water? |
Sajha Poll: Who is your favorite Nepali actress? |
ढ्याउ गर्दा दसैँको खसी गनाउच |
Problems of Nepalese students in US |
Mamta kafle bhatt is still missing |
Tourist Visa - Seeking Suggestions and Guidance |
Nepali Passport Renewal |
To Sajha admin |
From Trump “I will revoke TPS, and deport them back to their country.” |
Are Nepalese cheapstakes? |
अरुणिमाले दोस्रो पोई भेट्टाइछिन् |
wanna be ruled by stupid or an Idiot ? |
MAGA denaturalization proposal!! |
Nepali Psycho |
advanced parole |
seriously, when applying for tech jobs in TPS, what you guys say when they ask if you have green card? |
How to Retrieve a Copy of Domestic Violence Complaint??? |
|
|
NOTE: The opinions
here represent the opinions of the individual posters, and not of Sajha.com.
It is not possible for sajha.com to monitor all the postings, since sajha.com merely seeks to provide a cyber location for discussing ideas and concerns related to Nepal and the Nepalis. Please send an email to admin@sajha.com using a valid email address
if you want any posting to be considered for deletion. Your request will be
handled on a one to one basis. Sajha.com is a service please don't abuse it.
- Thanks.
|