Nabin Fell Down and Broke His Crown

The collective un/conscious of the Indian Gorkhas, is a storehouse of memories, some are lost to history, some lie buried literally and metaphorically, but most of it remains, simply hidden behind a veneer of the quotidian, coming to haunt us every time we are under attack. What else would explain our doggedness in the face of state sponsored tyranny, failed leaderships, and pliable accomplices from among our own? Why do we come together every time we hear the word “Gorkhaland”? Why do we carry this historical burden in our psyche? And importantly, in spite of our tenacity and sacrifice, why do we fail? It’s easy to blame leadership, the ecosystem around the particular leadership or a tyrannical state but at some point in time we have to introspect, and ask fundamental questions like- What is my individual contribution to the movement? If our demand is being compromised, what have I done to stop it or at least mitigate the effects? Barack Obama once talked about the woke generation and how they should know that, social media activism is not the same as participating in a real movement. Is that where our fault lies?

“Come as you are, as you were
As I want you to be
As a friend, as a friend
As an old enemy”

  -Kurt Cobain   

It was going to be just another day of eating, reading and road-badminton. With schools closed again, we have been bundled-off to our grandparents’ house in Phuguri. We love it here and everyone adores us. It is our mawali after all. All the elders of the village call us by our pet names and asks, “Aayis? Kailay aako?” This is always accompanied by appreciative and loving comments on how much we have grown, since the last time they saw us (not more than three months ago).

Like us, our cousins have also come back and it’s just like dasain, but not quite.

The anxiety in the air is palpable, especially since terror has come closer home. We are too young to comprehend the gravity of the situation, but my cousins who are only a couple of years younger to me have a dejected look on their face. Their father, my uncle, is in hiding. A close aide and nephew of Ghising, he is a wanted man. “Wanted” is such a loaded word, conjuring images of tough criminals, but Gyanen mama is a softie, someone who can always be depended upon to buy us dalmut and lal patthar from Modi ko dokan. It’s been weeks since he left home along with other men and no one has heard from them. The very absence of news from the missing men must have been a source of consolation for the families.

There are hardly any men around, there are some “CPM” men of course. CPM for us kids meant those whose fathers were at home and there were others who were not-CPM like Nipen, whose father was missing. However we aren’t particularly interested or disturbed by all this. Shops are closed, schools are closed and we are in Phuguri in the middle of the academic session, and we couldn’t care for anything else. Today too, we plan to play badminton on the main road in front our house. It’s a clear day, blinding blue skies with tufts of cirrus clouds, against the backdrop of emerald tea garden bushes. We can see as far as Sonada and Kurseong and the awe-inspiring ambattay ko pairo.

My cousin-uncle, Niraj mama is also my dauntari, he always lets me stand on the leeward side so that I have an advantage over him while playing badminton. We play on the mainroad , so it’s always windy. A convoy of CRPF truck  trundles by so we have to stop our game, which I am winning, because of my opponent’s generosity. Immediately after a few minutes, we hear a shot ringing and women rush out from their homes.

Nobody knows what happened. A couple of women standing outside say that they heard the shot coming from Tingling fatak, they say they saw someone fall down. Minutes later, we hear that Nabin who was sitting on the culvert near Tinglink fatak ko hawaghar was shot, pointblank.

I didn’t see him fall; I didn’t know who he was, I only remember these words – “Nabin” “culvert” “Purlukkai” “herda-herdaii”.

I have no memory of what happened after, but the word ‘nabin’ always takes me back to that day- n-a-b-i-n, not navin but nabin.

…While writing this, I spoke to my uncle about the incident and he told me that the man who was shot was Robin a handy boy of a local bus, and not Nabin. Somehow Nabin conjures images of Jack who fell down and Jill who broke her crown and came tumbling down…

[Writes: Divya Pradhan, she is an Asst Professor in the Department of English, Mata Sundri College, Univeristy of Delhi]

The post Special Series on Gorkhaland Andolan – Shards of Memories from a Shattered Mirror – Part I appeared first on The Darjeeling Chronicle.

Of course, many of those who are today fighting for the tribal status also don’t seem to be aware of this. They randomly say we want the “Hill Tribes” status back, but do not know when and how did we exactly lose the status. What most don’t seem to realize is that the Gorkhas’ demand for ST status is not exactly ‘inclusion’ but a ‘reinstatement’ of the lost tribal status.

The question to the government should be ‘why and how’ did the Gorkhas lost the status, rather than self-reassuring and cheering at public events saying “We are Gorkhas and We Are Indians.” I somehow don’t understand the sheer desperation to prove our ‘Indian-ness’ and looking for approval from fellow compatriots.

If the ST status wasn’t sneakily snatched away in the, the Gorkhas wouldn’t have to keep reminding the nation that “we aren’t immigrants and we came with the land” and wouldn’t have been called ‘foreigners’ in their own country. 

Today, the ST issue has also become an easy fodder for the politicians, who time and again claim “The government that you elected has started the process of your inclusion” or “The 11 left out Gorkha communities will be included under the Tribal list of India as soon as the Government comes to power,” and this line keeps repeating every 5 years when elections are around the corner.

But why do Gorkhas need ST:  A Common Perception

To be honest, I raised my eyebrows when I first heard about the demand for ST status for Gorkhas. Don’t get me wrong. As someone born and brought up in the Northeast, I very well understand the benefits of being an ST student – the 5% relaxation, scholarship money, job reservations, and even the legal immunity in many situations.

As a general student, when you see your ST friends availing these benefits and facilities, it is natural to complain and whine about the discrimination. However, it also made me realize very early not to keep any expectations from the government, administration, or the system. There was no other option but to pursue meritocracy in life and career. Looking back, it is indeed satisfying that I did not have to seek relaxation or reservation for anything in my life.

One day, some of us friends were discussing the issue of Gorkha ST and why it is necessary to demand ST status even after 75 years of our nation’s Independence.

ST reservations and benefits were a temporary thing to help ‘under-developed’ communities rise up in their socio-economic condition and bring them at part with the rest of the nation. Going by that logic, the tribal list should be reducing as we progress socially and economically, and not increasing.

Those speaking in favor of the ST demand, said promptly and in unison “don’t you know about the reservation in jobs, education, promotions, scholarships, and even the financial supports STs provided by the government.” Not something I wasn’t aware of.

Others talks about the lack of development among the Gorkhas, and some believed reservation will allow Gorkhas to have a bigger voice in policy-making as it would help produce more IAS officers and bureaucrats.

A friend who has just passed out from a top university also shockingly accused me of being ‘upper caste’ and inconsiderate, and bluntly said that ST inclusion was to stop the hegemony of the upper caste. I wanted to slap him, but again he would have perhaps accused me of curtailing his freedom of speech.

Another friend, while trying to console me said that even I will also benefit from the ST inclusion, because my caste also ethnically belongs to one of the proposed communities for inclusion.

I understood the concerns that at our community lagged behind in terms of socio-economic progress and development, but I was not convinced that the demand for ST and the benefits of ‘reservations and relaxations’ will deliver us from this situation. But, I felt it wise to keep quite rather than putting my ‘pointy upper-caste nose’ into it

Is the ST demand all About Jobs and Reservations?

Can the demand for ST status be boiled down to our ‘communal’ aspirations and desire for economic progress? Does it only mean benefits and reservations?

If that is the case, why would the Government add more tribal communities to the ST list after 75 years to independence? Doesn’t it expose the government’s failure to bring development and integration of people? And why would other ST communities support inclusion of more tribes in the list and let them eat away their benefits and reservations? Shouldn’t they protest?

There seems to be a lack of understanding the significance of the ST status among general public.

Being a ST community most importantly means that you are Indigenous to the land and that the land is yours. The maato—ragat (land and blood) connection is what the ST status will establish. When the land is yours, your life, culture, and traditions are tied to it, and nobody can question your rights for any political propaganda.

The ST status, to me personally will bring an end to the ‘identity’ issue the Gorkhas face in terms of being labelled as ‘foreigners’ or ‘citizens of Nepal’ – a ethno-political propaganda that led to disastrous consequences in the 1980s across the Northeast, Darjeeling hills, Terai, and Dooars. Many were killed and thousands of families uprooted in this politics of outsider/insider.

The ST status, to a great extent, will bring closure to the search for the Indian Gorkha Identity. A sense of relief that our ancestral lands and heritage will be protected. And more importantly, not to be called ‘foreigners’ and be at the receiving end of all political propaganda. And no more need to remind the country that even we are Indians.

This article was first published on East Mojo.

The post The Lost Gorkha Tribes appeared first on The Darjeeling Chronicle.

One of our readers, write

This is to bring you to the light of a notification released in the website of http://darjeeling.gov.in recently wherein the govt. has defined ‘Gorkha’ as the community who originally came from  Nepal. But we all know that Darjeeling was originally a part of the Kingdom of Sikkim and was inhabited by the Tsongs (Limbu), the Bhutias, the Lepchas, and the Kirat (Rai) and the Magars, before being invaded by the Gorkhas who were able to subdue the combined indigenous Bhutia and Lepcha armies of Sikkim. The Gorkha army from Nepal invaded Darjeeling in the 1780s, attacked the Sikkimese capital of Rabdentse, and annexed territories up to the Teesta River into Nepal. By 1816 the whole of the area known as British Sikkim belonged to Nepal. After the Anglo-Gorkha War, Nepal ceded one-third of it territories to the British under the 1816 Sugauli Treaty, which included the land area between the Mechi and Teesta Rivers.

The Notification which consists of a letter from the Anthropological Survey of India dated 10 September, 2004 which states that Gorkhas exclusively came to India (which suggests that Gorkhas were never a part of India or were Indians originally) and also that the Nepal migrants at the time called themelves as Gorkhas which might be relevant. But the question that is being posed indirectly is regarding the Gorkha’s identity. So, during the Survey by the concerned esteemed Ministry where from did they gather the information about Gorkhas only being migrants. Didn’t they find or studied the history of Gorkhas and the land inhabited by them?

The letter is itself very vague mentioning Gorkha as a blanket term for migrants of Nepal to India. It has nowhere mentioned that they were inhabitants of land covered by India. The release of the Notification at such a time where it has no relevance poses 6 serious thought provoking questions-

1. The letter in the Notification is of 10 September, 2004 which is about 14 years old. Why has it been released now? What is the objective of this Notification at the present times? What is it trying to portray?
2. The letter has been written to Shri R.N. Chakraborty, Assistant Secretary, Home (Political Dept.), Govt. of West Bengal, Writers Building, Kolkata by Mr. Arun Kumar Singh, Head of Office wherein there is no signatures of both the personnel. So, is the letter genuine?
3. In the letter, a segment of statements has been underlined which highlights that people coming from Nepal to India used to call themselves as Gorkhas. Is it suggesting that Gorkhas were not Indians originally or by birth (after Treaty)?
4. Moreover, there is no marking or direction of the letter to be uploaded in the Government website. So, why has it been uploaded?
5. Isn’t the Government aware that the land inhabited by Gorkhas for instance Darjeeling was taken into jurisdiction of East India Company from Nepal which later remained as a part of India when the Company left i.e. after Independence? Therefore, before uploading such matters why didn’t the Government verify the content matter?
6. Before Kalimpong was under the jurisdiction of Darjeeling District. As we know, Kalimpong was taken by the Indian Government under lease from Bhutan for which the Indian Government pays lease to the country. Now that Kalimpong has been separated and gained the status of District, Darjeeling has become a distinct entity. Why has this fourteen years old letter in the Notification been released at this juncture? Is it done because now that Kalimpong has been separated from Darjeeling, it would be easy to raise questions at the identity of Darjeeling Gorkhas?
7. Now the major and most saddening issue is what is our political heads or representatives(elected and nominated) doing even when this Notification is doing rounds in the website of www.darjeeling.gov.in.

First of all, the question arises why is it being uploaded in the very first hand. After it has been uploaded, what are these political figures thinking? Haven’t they come under the sight of this Notification? As they proudly say that they are the caretakers of Gorkhas, haven’t they even heard of this notification? They claim to know everything about our history and culture, what have they got to say now after this notification has openly been released? They seem to be deaf, dumb and mentally backward in this whole picture of the situation.

Lastly, it is a challenge to all the self claimed Netas who have promised to provide us identity to write a letter or release a Notification enclosing the whole history of Gorkhas stating very  loudly and clearly that we were Indians who were geographically brought to India alongwith the land vide Inter-Country and Inter-State Treaties.

Do they have enough guts to write or spread such circular in the said website clearing away the annotation of Gorkhas as highlighted at the letter contained in the Notification?

Gorkhas Never Part of India claims this letter (original)

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INA Capt. Ram Singh Thakuri

During his lifetime, ex 2/1 Gorkha Rifles, later INA Capt. Ram Singh Thakuri was denied national recognition for his musical contribution to Indian history. While his music stirred India to national pride, he remained an unsung hero until his demise in 2002. While India sang and played Kadam Kadam Badaye Jaye everywhere including at The Beating of the Retreat on the evening of Republic Day, the composer remain unacknowledged. His letters and pleas remained unanswered causing much anguish to a man whose passion for India was a lifelong obsession, the motivation for his sterling and eternal patriotic music.

The gauntlet for his quest for recognition was picked up the Indian Gorkha community soon after his death. We strove to spread awareness of this great Gorkha. On 15 August 2006, the Capt. Ram Singh Thakur Memorial Football Tournament was inaugurated in Dharamshala, the day being his birthday and Independence Day. Efforts of all from the local Gorkha and Gaddi community laid the foundation of a highly anticipated annual event under Retd. Capt Bhagwan Singh Gurung, the President of the Memorial Association.

From 15 to 25 April 2010, Dharamshala’s Kangra Museum of Art held the first ever Exhibition on the History and Culture of Himachal Gorkhas, Language and Culture Department, Himachal Pradesh. A resounding success, the exhibition received top media coverage, visited by members of the Government and most of all, Indian Gorkhas from Darjeeling Hills and Dehradun. Panels displaying INA Capt. Ram Singh Thakur received attention and created an unprecedented awareness all over. The Gorkha people of Sukna, Darjeeling Hills erected his statue of him with the road named after him. In 2017, at Khaniara village Dharamshala from where Ram Singh hailed, the government named a senior school, road and Bhavan in his name.

The Padma Vibhushan 2018: After about twelve years of efforts we were in a position to claim his long overdue national recognition in the field of music. With research and compilation for the nomination conducted by Gorkha History writer Jyoti Thapa Mani, the initiative was undertaken by Shri Ravinder Rana, President of the Himachal Punjab Gorkha Association, and Gorkha community including Capt. Bhagwan Singh Gurung, Shri Naveen Gurung, Shri Anil Gurung, Shivraj Thapa of Khaniara Village, Dharamshala.  Things come together at when the time is right. But it is essential to be prepared from before.

This year, the prestigious Padma Awards Committee has received 15,700 nominations. The government has laid stress on honouring the country’s Unsung Heroes, a great initiative of the Modi Government.

The nomination as compiled by Jyoti Thapa Mani went on such:

Impact:

Very few are born to leave an impact to bind a nation with music for eternity. Late Capt. Ram Singh Thakur was one of those god-gifted ones whom India was fortunate to have in the right era.  When he was born on 15^th August 1914 (coincidently the same day as Independence Day) to a Gorkha family in Khaniara village, Dharamshala, (HP), no one ever imagined that one day 1.34 billion Indians would remain united with his music of Jana Gana Mana, Kadam Kadam Badeya jaye and Sare Jahan Se achha.

Capt. Ram Singh’s entire life has been actively devoted to creating peace and patriotism through music in highly eventful phases—as a Gorkha soldier of the 2/1 Gorkha Rifles, as the Bandmaster of the INA and as the most active musician of Independence’s formative years and lastly as the Bandmaster of PAC (Provincial Armed Constabulary), Lucknow.

Fond of music and dance from early childhood, he was expected to become a soldier but he never compromised and pursued his passion for music. If music was the mainstay for thousands of INA members, the man behind it was Capt. Ram Singh. In 1943, his composition the tune for INAs Quami Tarana was first played to thunderous applause at the Cathay Building in Singapore.

Singer, Composer, Conductor and Musician, Capt. Ram Singh composed many rousing Patriotic songs, the mainstay for thousands of INA members. His music continues to be soul of Independent India.

1942-1945: Capt. Ram Singh created the music for the INA anthem “Shubh Sukh Chaina ke Barkha barse (Quami Tarana)” and wrote the lyrics and music for “Kadam Kadam badeya jaye”. He gave the exciting martial beat to Tagore’s Hymn, our national anthem today. His composition as pefrormed by Calcutta Youth Choir can be heard. He is the man whose ‘Kadam Kadam’ fills every Indian heart with pride and joy.

May 1946: Jawaharlal Nehru and Sardar Patelji suggested that Capt Ram Singh set up an orchestra of musicians (all from INA, e.g. Ganesh Bahadur, Gulab Singh Thapa, Avtar Singh, Ram Saran, Nar Bahadur Thapa) under the supervision of Col Rathuri, Col Sahgal and Col Ahmed. It was named as “All India INA Orchestra”. Patelji gave Rs 5000/-for instruments from Bombay and other expenses. They travelled around the country to light up national unity through patriotic music and songs with full gusto.

15 August 1947, Red Fort:  Capt. Ram Singh and the Orchestra played the Kaumi Tarana “Subh Sukh” at the flag hoisting occasion at Red Fort. Ram Singh played the tune on the violin presented by Netaji who had told him “You will play this violin at the Red Fort when India gets her Independence”. On 15^th August 1947 when he played the stirring instrumental version of “Shubh Sukh Chaina ke Barkha barse (Quami Tarana of the INA)” on his violin at the Red Fort, the music added as is said in Hindi ‘Chaar Chand Laga diya’ to the historic occasion.

Capt. Ram Singh Thakuri performing for Gandhi ji

7 July 1981. Ceremonial installation of Netaji’s Chair at Red Fort, New Delhi: Capt. Ram Singh played the eternal two tunes on his violin on this occasion.

Awards:

• George VI Medal 1937.
• Netaji Gold Medal (Azad Hind) 1943.
• 1^st Governor Gold Medal, 1956.
• President Police Medal 1972. UP Sangeet Natak Academy (UP Music and Drama Academy) Award 1979.
• Sikkim Government Mitrasen Award 1993.
• The First Azad Hind Fauz Award by West Bengal government in 1996.

In 1945 the British had declared Capt. Ram Singh’s composition “Kadam Kadam badeya jaye” as seditious, and banned its recording at the British Gramophone Company in Kolkata. Two weeks after Independence, on 29 August 1947 the ban was lifted (source: The Hindu, 20 Sept 2015).

1948: Capt. Ram Singh was appointed as DSP with the Provincial Arms Constabulary (PAC) band of Uttar Pradesh Police. On retirement in 1974, he was awarded the title of ‘Emeritus Musician’ and lifetime service, Govt. of UP.

27 May 1971,Teen Murti Bhawan, Delhi: Ms Padmaja Naidu, Governor of West Bengal invited Capt. Ram Singh with his musicians for an evening of patriotic songs on the death anniversary of Jawaharlal Nehru. For the Morning Prayer, Capt. Ram Singh Thakuri played his composition “jalta hoon aur hasaan karta hoon” to the sacred ‘eternal diya/flame’. In the evening Capt. Ram Singh played the two eternal tunes of “Kadam Kadam” and “Shubh Sukh Chaina ke Barkha barse” along with the INA officers, All India Radio singers and National Drama Division.

September 1977, Delhi: Former Col Sahib Singh Verma (CM of NDA Govt. Delhi) invited Capt. Ram Singh to play the two eternal songs in the Delhi Assembly.

Citations:

Late INA Capt. Ram Singh Thakur, Music Composer of  ‘Jana Gana Mana’ (the martial music), ‘Kadam Kadam Badeya Ja’ (music and lyrics) and ‘Sare Jahan Se Accha’ (music).

National Anthem ‘Jana Gana Mana’

1) “Till Netaji came to SE Asia, Vande Mataram was sung at all military and civil gatherings and could never be sung in a inspiring way as no one knew it correctly… Netaji called for a meeting and said he felt Jana Gana Mana would be more appropriate as the national anthem. Only two things had to be changed –the highly sanskriticised words had to be translated into simpler Hindustani and the tune should be martial and inspiring. A committee was set up and the results to be produced within a week. Capt. Ram Singh Thakur and his group were given the task of setting the music. Within a week they did and Netaji approved. The musical score was sent to Germany and transcribed by experts to be played by a full military orchestra. This proved to be an unforgettable composition of Ram Singh Thakur”. –Late INA Lt.Col. (Retd.) Lakshmi Sahgal.

Letter from Capt. Laxmi Shehgal confirming the fact that Capt. Thakuri gave music to “Jana Gana Mana”

2) Compositions (music and some lyrics also) by Capt. Ram Singh as endorsed by Late INA Lt Colonel Dr Lakshmi Sahgal:

• Subh Sukh Chain ki Barkha Barse
• Sare Jahan Se Achha.
• Kadam kadam badhaye jaa.
• Aao Milkar Gaye Geet.
• Aao Laheraye Tiranga Pyara.
• Gayee Raat Aaya Prabhat.
• Netaji ki Yaad.
• Bharat Mata Tujhko Karoo Pranam.
• Inhe Raah do.
• Sabse Ooncha Hai.
• Hanste Hanste Jeena.
• Netaji ka Pharman.
• Rani Jhansi Brigade ke Geet.
• Ham Maut ko barh kar Choomenge.
• Aise Chalenge.
• Chalo Dilli Chaley Ay Bhai.
• Inquilab Zindabad.
• Rah Jayega Phakat.
• Kaumi Tiranga Jhande.
• Jeetey Desh Hamara.
• Shere Hind.
• Azaad Hi Jiyenge Aazaad Hi Marenge.
• Delhi Chalo.
• Hind Sipahi.
• Netaji ka Sapna.
• Wo Shaane Hind aa gaye.

National Contribution:

Nationally, Capt Ram Singh Thakur’s contribution to ‘Jana Gana Mana’, ‘Kadam Kadam Badeya jaye’ and ‘Sare Jahan Se Achha’ stand timeless in shining colours. After the disbandment of the INA, he continued enriching India with music for the rest of his life.

Original record of the Indian National Anthem

Capt. Ram Singh was a truly secular musician who performed all kinds of music with equal passion — Bhajans, Sufi music, Qawwalis, Gurbani, Christmas Carols and folk music, performing at any event whether it maybe at Sports/ Founders day/Children’s Day at schools and colleges. He and his band were always there. His forte ranged from Western to Indian music. He created revenue generation and goodwill by establishing the PAC – UP Police Brass -Pipe band. He also went on to provide music to late Bimal Roy’s film ‘Sipahi ka Sapana’. He turned down offers from Bollywood as his genre and interest was only patriotic music. His music has been credited in Shyam Benegal’s film “The Forgotten hero” and for ‘Kadam Kadam’ in the film “Raag Desh”. Capt. Ram Singh’s recordings with Doordarshan and All India Radio, Lucknow stands testimony to his extraordinary contributions. His recognition will also serve as a tribute to the Gorkhas of the INA for their part in India’s Freedom Struggle.

Capt. Ram Singh breath his last on 15 April 2002 and was cremated with State honours at Bhaisakund, UP. He is survived by sons, Ramesh and Uday Shankar Thakur.

Links for Video references:

Original voice recording

Indian Army Marching Song Kadam kadam music and lyrics by Capt. Ram Singh Thakur.

List of documents submitted:

• Testimonial to the martial tune of the national anthem ‘Jana Gana Mana’ by Late INA Lt Col (Retd.) Lakshmi Sahgal.
• Compilation of 27 songs and music by late INA Capt Ram Singh Thakur endorsed by Late INA Lt Col (Retd.) Lakshmi Sahgal: Page 1
• Compilation of 27 songs and music by late INA Capt. Ram Singh Thakur endorsed by Late INA Lt Col (Retd.) Lakshmi Sahgal: Page 2
• Letter from Late INA Lt Col (Retd.) Lakshmi Sahgal to provide recognition to Gorkhalis in the INA
• Endorsement of The Pioneer newspaper article o Lucknow Late INA Lt Col (Retd.) Laxmi Sahgal and attested by her.
• Letter from INA Capt. Ram Singh Thakur to then Defence Minister Mulayam Singh Yadav. 1997 Pages 1. Endorsed by Late INA Lt Col (Retd.) Lakshmi Sahgal
• Letter from INA Capt. Ram Singh Thakur to then Defence Minister Mulayam Singh Yadav. 1997 Pages 2. Endorsed by Late INA Lt Col (Retd.) Lakshmi Sahgal
• Letter from Padmaju Naidu.
• References: The Khukri Braves-The Illustrated History of the Gorkhas by Jyoti Thapa Mani. Rupa publishers. 1.
• References: The Khukri Braves-The Illustrated History of the Gorkhas by Jyoti Thapa Mani. Rupa publishers. 2.
• Photograph: Ram Singh Thakur plays the Quami Tarana to Gandhiji.
• Record: National Anthem sung by Ram Singh Thakur
• Photograph: Ram Singh Thakur
• Photograph: Ram Singh on AIR.
• Jacket of Delhi Chalo CD with commentary by Ram Singh Thakur
• Statue of Ram Singh Thakur at Sukna, Darjeeling Hills.
• Ram Singh Thakur in performance
• Ram Singh Thakur meeting Prime Minister Jawaharlal Nehru
• Gorkha certificate of Ram Singh
• Letter of authorisation to Jyoti Thapa Mani by Himachal Punjab Gorkha Assn. (Regd.)

Putting rest to all controversies relating to his ethnicity, this Gorkha certificate confirms that Capt. Thakuri was a Gorkha

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