Earlier, students who had Physics as their elective, honours or Masters/PhD could take Physics as their optional subject, those with Economics could take economics, those with Maths could take Maths, those with Bangla could take Bangla or Hindi or Santhali or Urdu etc. But students who studied Nepali in their undergraduate or masters/PhD level did not have this option. They were forced to take other subjects.

With the inclusion of Nepali as an optional subject, this historic wrong has been finally corrected. Now students who have Nepali as a subject in undergraduate and above have to option to choose Nepali as their main subjects in the WBCS Mains exams.

The credit for this historic change goes to the Hill Students’ Association, North Bengal University who lead on this issue from the front this year, and created massive pressure on the West Bengal government and all political parties to act.

It may be recalled that the inclusion of Nepali as one of the Optional Subjects in the main exams had not been done despite Nepali being an Official Language in West Bengal since 1961, and also one of the National Languages of India recognised in the VIIth Schedule of the Constitution of India since 1992.

In 2015, the then GJM Kurseong MLA Dr. Rohit Sharma had taken up this issue, while he had been assured of change it wasn’t done. Later Darjeeling MP Raju Bista too has taken up this issue at various levels since 2021. This year, along with Raju Bista, GTA Chief Anit Thapa and IGJF Chief Ajoy Edwards too had spoken in favour of inclusion of Nepali as an Optional Subject in WBCS. Recently, Kalchini MLA Bishal Lama too had demanded the inclusion of Nepali as an Optional Subject in the WB Legislative Assembly.

We thank and congratulate all those who have stood in unity with the Hill Students’ Association, in their just demand for inclusion.

This incident also shows that the youths are the heralders of change and in unity lies our strength.

The post Nepali Finally Included as an “Optional Subject” in WBCS Mains Exams appeared first on The Darjeeling Chronicle.

Yet, a piercing question arises: while the language has found its place in the Constitution, have we, in our daily lives, truly embraced and honoured the Nepali language when we admit that we cannot read, write, count, or even speak properly in our mother tongue? In reality, this is not a matter of pride but a grave disgrace.

Despite the official recognition of the Nepali language in India, it is still treated as a foreign tongue in many regions. Why is this so? Have we ourselves shown the necessary respect and pride towards our language? Have we prioritized Nepali in our homes, schools, and workplaces?

If we fail to protect our language and culture, we must brace ourselves for the inevitable consequences. If we do not love and respect our language and literature, our identity and culture will suffer. Future generations may lose their connection to our language and the essence of our cultural heritage. The knowledge, traditions, and values transmitted through our language could vanish. This erosion could weaken our community’s unity and make it difficult to sustain our cultural programs and traditions.

Nepali Language Recognition Day commemorates the movement, its struggles, and its champions. However, limiting our recognition and honour of the language to just this day may fall short of true reverence and respect. This day serves as a poignant reminder of the importance of our language and the need for its preservation. Now is the time for all of us to truly embrace Nepali in our daily lives, to love it, and to respect it.

Let us cherish our language, honour it, and ensure its future. The Nepali language is not merely a means of communication; it is the mirror of our soul and identity.

A community whose language and literature are not strong will never progress.

On this Nepali Language Recognition Day, let us reflect and renew our commitment to our language.

Jai to Nepali language!!
Jai Gorkha!!

भाषाले त मान्यता पायो तर के हामीले भाषालाई मान्यता दिन्छौं?

नेपाली भाषा आन्दोलनको फलस्वरूप, सन् १९९२ को २० अगस्टमा भारतीय संविधानको आठौं अनुसूचीमा नेपाली भाषालाई स्थान दिइयो। यो ऐतिहासिक दिनको सम्झनामा प्रत्येक वर्ष २० अगस्टमा नेपाली भाषा मान्यता दिवस मनाइन्छ। यो दिनले हामीलाई हाम्रो भाषाको महत्त्व र पहिचानको सम्झना गराउँछ।

तर प्रश्न उठ्छ: भाषाले संविधानमा मान्यता पायो, तर के हामीले नेपाली भाषालाई हाम्रो दैनिक जीवनमा, हाम्रो समाजमा, र हाम्रो हृदयमा मान्यता दिएका छौं? के हामी हाम्रो आफ्नै भाषालाई भन्दा अरु भाषाहरूलाई बढी प्राथमिकता दिइरहेका छौं? के हामीलाई नेपाली भाषामा लेख्न, पढ्न, गन्न र कहिलेकाहीँ राम्रोसँग बोल्न नजान्नुलाई गर्वको विषय हो कि हाँसोको कुरा? यथार्थमा, यो कुनै गर्वको विषय होइन, बरु यो हाम्रो लागि ठूलो अपमानको कुरा हो।

नेपाली भाषालाई भारतमा आधिकारिक मान्यता प्राप्त भए तापनि, अझै पनि धेरै ठाउँमा यसलाई विदेशी भाषा जस्तो व्यवहार गरिन्छ। किन यस्तो भएको होला? के हामी आफैले हाम्रो भाषा प्रति सम्मान र गर्व प्रकट गरेका छौं? के हामीले नेपाली भाषालाई हाम्रो घर, विद्यालय, र कार्यस्थलमा प्राथमिकता दिएका छौं?

हाम्रो भाषा र संस्कृतिको संरक्षण नगरेमा, हामीले के-कस्ता कठिनाइहरूको सामना गर्नुपर्छ भन्ने कुरा पनि महत्त्वपूर्ण छ। यदि हामी हाम्रो भाषा र साहित्यलाई माया र सम्मान गर्दैनौं भने, हाम्रो पहिचान र संस्कृतिलाई धक्का लाग्न सक्छ। नयाँ पुस्ताले हाम्रो भाषा नबुझ्ने र हाम्रो सांस्कृतिक सम्पदाको मर्म नबुझ्ने हुन सक्छ। भाषाको माध्यमबाट हस्तान्तरण हुने ज्ञान, परम्परा, र मूल्यमान्यताहरू हराउन सक्छन्। यसले हाम्रो सामुदायिक एकतालाई कमजोर पार्न सक्छ र हाम्रा सांस्कृतिक कार्यक्रमहरू र परम्पराहरूलाई निरन्तरता दिन कठिन हुन सक्छ।

नेपाली भाषा मान्यता दिवसले आन्दोलन, तत्कालीन कठिनाइहरू र उनीहरूसँग जडित व्यक्तिहरूलाई सम्मान गर्दछ। तर केवल त्यस दिनलाई सार्वजनिक रूपमा आफ्नो भाषाको सम्मान र स्मरण गर्नुले वास्तविक सम्मान र सम्भावित अभिमानको पूर्ण अभिव्यक्ति गर्न सक्छ। नेपाली भाषा मान्यता दिवस हामीलाई हाम्रो भाषाको महत्त्व र यसको संरक्षणको आवश्यकता सम्झाउँछ। यो समय हो, हामी सबैले मिलेर नेपाली भाषालाई हाम्रो दैनिक जीवनमा मान्यता दिऊँ, यसलाई प्रेम गरौं, यसको सम्मान गरौं र यसको भविष्य सुनिश्चित गरौं। नेपाली भाषा केवल भाषा मात्र होइन, यो हाम्रो आत्मा र पहिचानको प्रतिबिम्ब हो।

जुन जातीको भाषा र साहित्य बलियो हुन्दैन त्यो जाति कहिले पनि उन्नति गर्नु सक्दैन।

हाम्रो लागि नेपाली भाषा मान्यता दिवसको शुभकामना!

जय नेपाली भाषा!!
जय गोर्खा!!

Writes – Dr. Ugyaal Tshering Lama Yolmo. He is a Assistant Professor, Department of Mass Communication, SRM University, Sikkim

The post The Language Has Gained Recognition, But Do We Accord It The Reverence It Deserves? appeared first on The Darjeeling Chronicle.

There is inherent sexism prevalent in our Nepali language which controls our everyday conversation, knowledge and behaviour, thereby strengthening patriarchy.

Scrolling through Instagram newsfeed, which only so often reminds us of being under constant surveillance, had something interesting to offer the other day. The items I had wish listed several months ago, now came up with a 50 per cent discount, and what was the occasion? Yes of course it was the International Women’s Day. To someone like myself who never believes in celebrating a particular occasion on just one particular day, it made me reflect upon the idea behind this Day. The successful surveillance through social media, was only kind enough because of this approaching Day, while all this while it had deprived me of something I had long longed to own. So eventually what was the point of only ‘celebrating’ and making someone feel special for a day? As it would sure not last the moment the sun would set.

The 8th of March each year comes with a campaign theme, with this year’s being #ChooseToChallenge. But is it just a campaign for a day? Does the theme live up to itself? Or is it merely to remind and rewind the history of emergence of International Women’s Day in 1911, where campaigning for women’s right to work, to vote, to be trained, to hold public offices and end discrimination had its inception in Austria, Denmark, Germany and Switzerland.

Well, how far have we come today from then, not just as women-but as humanity? Women’s Day will cease to have a meaning, if we only see it as a day exclusively to be ‘celebrated’ with a ‘theme’ behind and only confined amongst our women folk.

In the previous years, the theme #BalanceforBetter (2019) and #EachforEqual (2020), was not as successful. Instead, these two years witnessed a spike in violence against women and girls worldwide. COVID-19 had a major role to play. The term “stay home stay safe” ironically only applied to a few who could afford safety. The same home turned out to be a ‘chamber of torture’ for many, most of whom included women and girls. Being locked up alongside their husbands, in-laws and intimate partners, made them more prone and vulnerable to violence.

The US, UK France, Italy, China had a spike in women atrocities. In India, the National Commission for Women (NCW) received 23,722 complaints of crimes committed against women in 2020, the highest recorded in the last six years. The NCW also reported a monthly spike in cyber crimes, the victims mostly being women.

Given such a backdrop, the 2021 theme #ChooseToChallenge does make one reflect upon the instrumental and effective usage of the theme, beyond the day. There are innumerable forms of inequality, stereotypes and violence across genders. The first step towards choosing to raise such challenge is by ‘thinking globally but first acting locally.’ The second step is by choosing to challenge a realm that has most ‘stuck your chord’. It would be commendable to witness millions of people worldwide coming up with ‘that one thing’ that they wish or had wished to challenge.

As for me, ‘that one thing’ I would like to challenge would ironically be my mother tongue. Belonging to a Nepali society, where the lingua franca is Nepali, I have for a very long time resented the usage of many sexist proverbs, concepts and sayings, used on a daily basis. There is inherent sexism prevalent in the Nepali language which further controls our everyday conversation, knowledge and behaviour, which strengthens patriarchy.

The existence and its usage, institutionalises the role, position, identity and sexuality of women in our society.

Her Birth in our Society

“Dhilo hos, chhoro hos,” meaning even if a child arrives late in a family, it would be worth if a son arrives. “Naariko janma hareko karma” meaning a woman’s birth is a life lost or doomed, in a society such as ours. “Chhora paye sworga Jaane” the literal meaning of which is ‘the birth of a son in the family paves way to heaven”. These proverbs, while defaming and devaluing girls ever since her birth, also gives undue importance and privilege to the birth of a son. No matter how long it takes or what danger entails a woman, bearing a son is perceived as a woman’s lifetime purpose. These proverbs are a direct reflection of our society’s ideology surrounding gender, which may also shape the opinion of generations to come.

These proverbs also go on to shape the identity and role of a girl in our society, ever since she is born. The ‘popular’ Nepali proverb “Chhori cheli gaalko gund” meaning a daughter is the nest of shame; devalues women further. Such proverbs foster the idea that a home without a son is doomed. Thus, the girl learns to inculcate the same ideology about gender and about herself, thereby further becoming an agent of patriarchy.

Such ideas become ironical, as a woman who is once considered an economic liability to her parents, gets the status of Goddess Laxmi, who brings wealth into the family of her in-laws after being married off.

Her Sexuality is Controlled

Additional care needs to be taken when a daughter reaches adolescence, because chastity is considered crucial for her marriage and if let ‘loose’ she might bring ‘dishonour’ to the family.

Discourses around women’s modesty mostly revolve around their sexuality and bodily mannerism in the presence of men. Such ideas are further strengthened through the presence of Nepali proverbs, controlling women’s agency over herself and her body. A virgin woman is to be guarded first from herself and later from the outside world, as the ‘honour’ of the family rests upon the little young girl, who is now coming of age. A young enthusiastic girl full of life and opinion is firstly shunned saying “Pothi baaseko suhaudaina” the literal meaning of which is, the crowing of a hen is not proper’. Here the hen is made analogues to a woman who is loud and opinionated and who goes contrary to her gender expectations. Smiling too much, laughing aloud and sitting cross legged is also not expected of a ‘proper’ woman.

She is further trained to be more ‘ladylike’ “keti bhayera biralu ko chaal ma hinnu parcha” meaning a woman should tip toe like a cat in silence. A woman who does not live up to such societal ideals are often ridiculed by proverbs such as “dankeni chalyo saath gaon halyo”, meaning a woman who is ‘rash’ and not ‘ladylike’ in her mannerism are synonymous to being a ‘witch’ whose slightest movement brings destruction to several villages.

The concept of ‘honour’ only defining a woman in our society, from a very young age, disables their agency to make a univocal choice. This sexually objectifies and commodifies women. The proverb “Najar bhariki swaasni ra muthi bhariko dhaan” meaning while your wealth should be held tightly in your fist; your wife should be similarly controlled and kept within ones sight. This clearly states that the women’s sexuality is not to be trusted and should be controlled and kept within their husbands’ gaze. “Baari hernu dhanda bhaako, swaasni hernu gand bhaako” meaning one should look for a fertile land that would bring wealth and marry a wife with a goitre. This is another such proverb that views female sexuality as a threat, as it fosters the idea that a man should marry an ‘ugly’ wife who can never attract another man. Such proverbs reduce the role of women in a marriage as mere ‘sexual objects of desire’.

These proverbs suggest men’s ownership of women, highlighting the complex relationship between power and sexuality in a marriage.

Ironically, the idea of women’s ‘fidelity’ also encourages infidelity on the part of men.“Laage laag mohani nalaage gharmai chha budi” meaning if romance does not click elsewhere, there is never the less a wife waiting at home. “Marda ki dashoti joi” meaning a ‘masculine’ man is well capable of having ten wives. “Kaanchhi swaasniko paad pani mitho hunchha” meaning even the fart of the youngest wife is sweet. These proverbs encourage polygamy and infidelity among men. Male chauvinism is thus justified through sayings such as “keta haru testai huncha”, meaning ‘men will be men’, or ghar ko bau or ghar ko lognay manchay meaning the father of the house or ‘man of the house’, which entitles them authority over the other.

She is ‘Domesticated’

Proverbs have also been instrumental in perpetuating the idea of ‘domesticating’ women. “Chhora paye sansar ujayalo, chhori bhaye bhanchha ujyalo” meaning the birth of a son brightens one’s life, whereas the birth of a girl only brightens the kitchen. This throws light on the construction of gender roles, where women are confined within the four walls of the domestic and her professional and financial realm are overlooked, whereas men are considered the ‘bread winners’.

She is Married, she is a Parai Dhan

Proverbs have penetrated the institution of marriage. In a Nepali society, the unconditional respect to be given to in-laws is, inculcated in a woman from a very tender age. “Cheli paali kutumb laai, kukur paali chituwaa laai” meaning a daughter is raised for her in-laws and a dog for the leopard. The proverb identifies a woman as the sole ‘property’ of her in-laws. Her identity and a sense of self, before marriage and outside of it, cease to exist in the eyes of patriarchy.

After a woman gives birth, the responsibility of the child, mostly rests on her. “Baabu mare aadhaa tuhuro aamaa mare singai” meaning a person without a father becomes half-orphan; and without a mother is fully orphaned. Such ideology subjugates women subconsciously and forces them into child rearing.

“Srimati bhaneko paitalako dhulo ho”, meaning the wife is synonymous to being the dust of her husband’s feet. The proverb states that a man in authority can treat his wife in any way he pleases to, thereby portraying her ‘insignificance’ and ‘dispensability’. “Logne swasni ko jhagada paral ko aago” meaning a fight between a husband and a wife settles down as quickly as hay set on fire. This proverb discourages an outsider from intervening between a fight between a husband and a wife. It indirectly encourages violence against women, by making them vulnerable within the domestic.

Nepali proverbs have been the tools for safeguarding and strengthening patriarchy and sexism over the years. The root cause behind its perpetuity is that our people have accepted it as a part of our cultural force, which goes unquestioned and unchallenged. However, if we choose to make ourselves understand that the ‘choice’ to ‘challenge’ such ‘ills’ rests only upon us. Either we choose to succumb to it or we recognize it and #ChooseToChallenge.

Writes: Rinzing Ongmu Sherpa is a Doctoral Candidate at Jawaharlal Nehru University, New Delhi. She is a resident of Pelling, West Sikkim and can be reached at rinzing.ongmu93@gmail.com.

The post This Women’s Day I am not Silent, I Choose To Challenge appeared first on The Darjeeling Chronicle.

Karna Thami sir was a Sahitya Akademi Awardee, and had published many books in Nepali, Hindi and Bengali languages.

वरिष्ठ साहित्यकार कर्ण थामी प्रति नेसासको श्रद्धाञ्जली

नेपाली साहित्य सम्मेलन, दार्जीलिङका पूर्व अध्यक्ष तथा बहुमुखी प्रतिभाशाली ‌व्यक्ति‌त्वका धनी कर्ण थामी उपचाराधीन अवस्थामा गत १४ सितम्बर सोमवारको दिन स्वर्गवास हुनगयो ।

उनका‌दु:खद् निधनले सम्मेलनका सदस्य, सम्पूर्ण साहित्यकार लगायत उनका शुभचिन्तक महानुभाववर्ग अत्यन्त मर्माहत बन्न पुगेका छन् । उनका जीवनको पूर्वार्द्धमा एक सक्रिय राजनैतिक कार्यकर्ताको रूपमा रहेर आफ्नो जाति र समाजको सेवा कार्य गरेका थिए भने उत्तरार्द्धका सम्पूर्ण जीवनमा भाषा-साहित्यको संरक्षण-सम्बर्द्धन गर्नमा बिताएका थिए ।

उनी नेपाली, हिन्दी र बंगला भाषाका कुशल ज्ञाता थिए । कथा, कविता र उपन्यास आदि उनका मौलिक कृतिहरू प्रकाशित छन् भने हिन्दी, बंगला भाषाका अनुवाद का कृतिहरू प्रकाशित छन् ।

उनका प्रकाशित कृतिहरू:
१. बंगलाका श्रेष्ठ कथा – १९७०
२. अनि बादल यसरी‌फाटिन्छ -१९८४
३. भारतीय शिखर कोश नेपाली कहांनिया, भाग 1 हिन्दीअनुवाद – १९८८
४. प्रतिध्वनि, नाटक – ‌१९८९
५.भारतीय शिखर कोश, भंग २,
६. धुप जलिरहेछ, कविता – १९९१
७. सुखान्त का कविता हरु, अनुवाद – १९९१
८. संय्जय विश्वासका कविताहरू, अनुवाद – १९९३
९. बापूका जीवन कथाहरू, अनुवाद – १९९९
१०. मुक्त माटोको खोजीमा, कथा संग्रह – १९९७
११. सूर्य श्रेष्ठका कविताहरु, हिन्दी अनुवाद ही
१२. गोपीचन्द्र प्रधानका कविताहरू,‌हिन्दी अनुवाद
१३. प्रतिक्रिया – उपन्यास- २०१२
१४. उदुम्बरा, कविता संग्रह- २०१५
१५. मौरी र झींगा, बालकथा- २०१६
१६. शान्ति सुहासिनी, कथासंग्रह (प्रेसमा) आदि प्रकाशित छन् ।

बंगला भाषाका काव्यकृति ‘सुकान्त समग्र’ नेपाली भाषामा अनुवाद गरेका ‘सुकान्तका कविताहरू’-मा १९९४ को साहित्य अकादेमी प्रथम अनुवाद पुरस्कार विजेता हुन् ।

साहित्य सम्मेलनको वर्तमान भवन निर्माणकार्य, भानुसालिग पुनः स्थापना, नेपाली भाषा मान्यता अभियान आदि कार्यहरूमा उनका महत्वपूर्ण योगदान रहेको छ । त्यसैले, उनलाई साहित्य सम्मेलनका अभिभावक तथा संरक्षक थिए भन्दा अत्युक्ति ‌हुने छैन । यस्ता होनाहार व्यक्तित्वका दिवंगत-आत्मा शान्तिको‌ निम्ति साहित्य सम्मेलनका सदस्यीय, साहित्यकार अनि शुभचिन्तक सम्पूर्ण महानुभावहरुले‌ यस वैश्विक संक्रमण तथा कोविड 19 को भयावह स्थितिमा आ-आफ्नो घरमा बसेर ईश्वरसँग प्रार्थना गरिदिन हुन् साहित्य सम्मेलनका अध्यक्ष डा चन्द्रकुमार राईले निवेदन गरेका छन् ।

The post Karna Thami Sir – In Memorium: वरिष्ठ साहित्यकार कर्ण थामी प्रति नेसासको श्रद्धाञ्जली appeared first on The Darjeeling Chronicle.

Once people realized that he hasn’t taken his oath, many were curious which language he would prefer to take his oath in.

Giving rest to all speculations, Darjeeling MP Raju Bista today entered the Parliament wearing his Dhaka-ko-Topi, and took his oath in Nepali.

What was special was him closing his oath with a “Jai Hind…Jai Gorkha”… which was responded to by his fellow colleagues, with the call of “Jai Gorkha.”

Many inside the Parliament must have been curious after his “Jai Gorkha” call, as someone can be heard asking, ‘kahan se hai…’ and someone else responding “Darjeeling.”

We are very happy and proud of our MP – who chose to honour our lingua franca – Nepali.

To those who are not familiar with Parliamentary proceedings, please note that the MPs have to fill in a form before the commencement of the session indicating which language they want to choose for their swearing-in. Oaths in Nepali by both Darjeeling and Sikkim MP were not a matter of fluke. They chose to honour our mother tongue, much before today, and for that, both of them will always have our eternal gratitude.

When asked about his decision to take the oath in Nepali, Bista said: “For every one of us, mother tongue is the first life skill we develop, understand, and learn. However, today there is very less attention given to native languages in terms of educational and career opportunities. I hope that in the coming days, there will be more opportunities made available to support and promote local languages.”

We wish both the MPs luck and hope that our MP Raju Bista will be able to persuade the powers that be in the government to fulfil our long pending demands.

Good Luck!!

You can watch Sikkim MP swearing in here

The post “JAI GORKHA” – Rings for the First Time in Parliament – as Darjeeling MP Takes Oath appeared first on The Darjeeling Chronicle.

Here are pics from Mirik on 15 August 1982 – Beautiful bridge over Mirik Lake named as ‘Indreni Bridge‘ in honour of INA freedom fighter sahid Indreni Thapa by Late Tirtha Singh Moktan in a programme organized by All India Nepali Bhasa Samity, Mirik Branch. [Photograph courtesy: Mr Birahi Kainla]

Here is the full text of the historical declaration

अखिल भारतीय नेपाली भाषा समिति
मिरिक अंचल कमिटी
पो° मिरिक (दार्जिलिंग)

पत्र संख्या……………. दिनांक………….
सेवामा

आदरणीय महाशय,
मिरिकलाई पर्यटन स्थल बनाएर सरकारले यसको महत्वलाई खुबै सम्मान दिएको छ ।तर यसका प्रमुख स्थलहरूका नामकरण अघिबाटै नभएकोले 15अगस्त 1982को पवित्र अवसरमा समिति द्वारा आयोजित भब्य समारोहमा सात हजार जनताले मिरिकका प्रमुख स्थल तथा बाटो-घाटो को नामकरण गरे जसको बिवरण यस प्रकार छ:-

पर्यटन स्थल भित्र:
1. भानू झील -मिरिकको बिख्यात झील लाई
2. शहीद इन्द्रेणी थापा पूल -भानू झील माथीको पूल लाई
3.शहीद सावित्री देवी पुस्पोध्धान-सेंट्रल पार्कलाई
4.अगम सिंह गिरी पथ-मिरिक थाना देखी मिरिक बस्ती ट्राईबल रोड सम्मलाई

पर्यटन बाहिर:-
1. शहीद दुर्गामल्ल पथ- बालाजी पानघर देखि दिदी होटल सम्म (मिरिक बजार )
2. अच्छा राई ‘रसिक’ पथ – मिरिक प्राथमिक स्वास्थ केन्द्रदेखि देवसे डाड़ा भएर चिजाहाङ चौतारो सम्मको बाटोलाई ।
3. शहीद लाल बहादुर सेवा पथ – बेकारी गोलाई मिरिक बजार देखि स्कूल डाड़ा मिरिक बस्ती सम्म ।

आधुनिक भारतको निर्माणमाअन्ग्रेजी हुकूमतको विरोधमा आफ्नो प्राण उत्सर्ग गर्ने शहीद इन्द्रेणी थापा, शहीद सावित्री थापा, शहीद दुर्गा मल्ल, देशद्रोहीहरू विरुद्धमा लड़दा-लड़दै बलिदान भएका शहीद लाल बहादुर सेवा तथा नेपाली भाषाको विकासमा जीवन अर्पेका तिन महान कवि, लेखकहरू आदिकवि भनुभक्त आचार्य, कवि अगम सिंह गिरी, एवं अच्छा राई रसिक लाई मिरिकका जनताले श्रधान्जली अर्पण गरेको यो पहिलो अवसर थियो ।तर खेद को कूरा जनताको यो पवित्र भावनाको आजसम्म सम्बन्धित विभागद्वारा कदर भएको छैन अनि नामकरण को मान्यता टांगिदै गईरहेको छ । जनता को पक्षमा अखिल भारतीय नेपाली भाषा समिति मिरिक अंचल एवं मूल कार्यालयले सम्बन्धित अधिकारीहरुलाई यथाशीघ्र मिरिक का प्रमुख स्थल र बाटा-घाटाहरुको नामकरणलाई मान्यता प्रदान गरियोस भनी लेखापड़ी र बातचीत गरि सकेको छ । यस्तो जनताको भावनालाई सम्बन्धित अधिकारी एवं विभागबाट 15अगस्त 1985सम्म पनि कदर गरिएन भने अखिल भारतीय नेपाली भाषा समितिको पक्षबाट आन्दोलनको पाईलो उचाल्ने निर्णय भैसकेकोले उक्त शहीद एवं नेपाली भाषाका विद्वान कवि लेखकको नाममा मिरिकका जनताले दिएको श्रधान्जलीको स्मारिका यही जुलाई 1985 भित्र प्रकाशित गर्ने भएका छौं ।अत: यहाँको तर्फबाट 15जुलाई 1985सम्म स्मारिकालाई शुभ सन्देश प्रप्त हुनेछ भन्ने आशा राखेका छौं ।

जनताद्वारा देशको अखण्डतालाई कायम राख्न गरिएको येस्तो सदभावनाको निशचय कदर हुनेछ भन्ने विशवास रख्दछौं ।

सधन्यवाद,
भवदीय
(विरही काईला)
सचिव
अखिल भारतीय नेपाली भाषा समिति
मिरिक अंचल कमिटी
पो° मिरिक
जि° दार्जीलिंग प° ब°

नेपाली भाषाले भारतीय संविधानको आठौं अनुसूचीमा मान्यता पाउनुपर्छ।

Some of their demands from Bhasa Andolan have gone unfulfilled till date. It is our duty to fulfill their dreams.

We are most grateful to our reader Mr. Saroj Nembang who shared these pics and documents with us

The post Bhasa Andolan Crusaders Wanted Mirik to Have These Landmarks appeared first on The Darjeeling Chronicle.

There are poets and writers in Nepali today but I don’t see as many readers. There seems to be a divergent gap between the readers and writers in our language. I have heard people telling that modern Nepali literature is too sophisticated to understand. Also, the many ukhans, tukkas, thegos, bagdharas, anukaran shabdas and gau khane kathas seem to be increasingly limited only to textbooks.

Why should we care?

No civilization has progressed without pride in its own heritage. Even the Western Civilization, to which today’s kids look up to, was a product of Renaissance – a rebirth of faith in their own history and culture. The Renaissance of this sort was what the great Swami Vivekananda envisioned for India.

Literature is an important vertical of culture and culture is a part of our identity. After all, aren’t we fighting for Gorkhaland based on our unique history, culture, language and ethnicity? If we don’t preserve and nurture it, kun mukh dekhayera Gorkhaland mangne?

The Government of West Bengal keeps trying to officially obliterate our identity be it renaming places in Siliguri or not keeping Nepali as a language option in the official website of Darjeeling (darjeeling.gov.in). (All offense directed to the Government of West Bengal)

Also, some leaders today have been trying to trivialize the identity issue bringing it down to telling a taxi driver that we don’t want to go to Kakarivitta. Let’s not fall prey to all that. The onus is on us, all Indian Gorkhas, to protect and nurture the Indian Gorkha identity in whichever way possible. Literary heritage is just one way.

In Pic: Gathering of eminent personality of Nepali Language in Darjeeling around 1950’s includes luminaries like: Shri. Balkrishna Sam, Shri. Laxmi Prasad Devkota, Shri. Lekhnath Poudel, Shri. Dharnidhar Koirala, Shri. Surya Vikram, Shri. Ishwar Ballav amongst others

What can we do?

Bipul Chettri has done an excellent job rejuvenating folk music. I feel happy when I hear youngsters today humming ‘Asaar’ or ‘Syndicate’. A similar awakening and rejuvenation have to happen in literature.

First, my appeal is to the young generation to be proud of our cultural heritage and pay more attention to Nepali language and literature. Read more. A lot of work in Nepali literature goes unnoticed. Once you start reading, I’m sure you’ll gain interest.

Tell me if you didn’t enjoy reading ‘Frontier’, ‘Paribanda’ or ‘Muna Madan’ in your textbooks. Or tell me if Hridayachandrasingh Pradhan’s ‘Sojha’ doesn’t make a valid point or if Devkota’s poems are not comparable to the works of Wordsworth. I personally find Paribanda no less entertaining and twisted than ‘The Usual Suspects’. Recently, I was reading the poetry collection ‘Akshar – Unplugged’ by Lekhnath Chettri (who is a youth poet from Darjeeling and a friend) and was amazed to see that the poems are so simple yet brutally meaningful in the context of our society.

Second, my appeal is to the writing fraternity. Please write more and promote your work. Share what you write. Do what it takes to draw more readers. Promoting doesn’t mean that you are being cheap. It means that you are proud of your work and you are being open to a wider readership.

Third, I invite more people to write in Nepali. We need the Acha Rai Rasiks, Shivakumar Rais and Devkotas of our times. Literature has to be popular among the masses. Let’s think of the day when kids once again hide a Nepali storybook under their desks and read as the day of success. I know people from our community who write excellently in English. Please write in Nepali too.

Fourth, if you have friends who write in Nepali and you like the work, translate it to English (of course with permission) or any other language and let others read it. You can also try translating works in other languages into Nepali. I remember when a friend in school translated Rabindranath Tagore’s ‘Where the mind is without fear’ to Nepali and it became an instant hit among all students.

Fifth, I request the schools in Darjeeling to be more proactive in this respect. Schools have already been doing a lot of good work in conducting poetry and essay competitions and observing and celebrating Bhanu Jayanti. But I request you to do more. Please remember that we do not have Universities in Darjeeling that can function as the hub of literary activity. It is the schools that have to take action. Moreover, many teachers and college professors in Darjeeling are literary figures themselves. They can help a lot in generating interest. I miss the days when contemporary poet Mrs Remika Thapa used to be our Nepali teacher in school. Every single student was a poet back then – I was one among the only two in school unable to conjure poetry.

Sixth, we also need the Dr Parasmani Pradhans of our time. He was the pioneer who made the curriculum, composed nursery rhymes, so many poems and single handedly wrote textbooks so that Nepali could be taught as a subject in School.

Today we need people of that energy who can do the same online. For example, there is so less about us on Wikipedia. A lot more can be written. But when some of us try to write something, we don’t find a reference to cite. We need scholars to write well researched articles about us – our language, literature and culture and publish it using platforms like Darjeeling Times so that people become more aware and we can add and improve content on Wikipedia.

Seventh, be aware of the richness of our language. We have things like ukhans, tukkas, gau khane kathas, bagdharas, anukaran shabdas which make Nepali very rich. Use them. You may not find equivalents in other languages.

Eighth and last, we all need to find more ways to nurture our cultural heritage. More brainstorming is needed. I request platforms like TheDC to help develop a meaningful discussion in this regard so that we find better and innovative ways to do this.

Writes: Chintan Pokhrel

The post Revitalizing Nepali Literature and Language: Why We Should Care appeared first on The Darjeeling Chronicle.

“Every person has a universe inside them but they can achieve wholeness only within a national, generational context” – A 1967 interview with the late Indra Bahadur Rai

“I fell from a tree, father said. And he found a younger brother in a river. Another one was given by a jogi (hermit)and as for a younger sister, mother snatched her from a monkey’s arm. When we were little, we got sad after listening to these accounts of our arrival. But we were also stunned by these incredible stories. Every day, numerous babies entered the world, as if coincidentally, creating their own stories. It is presumptuous to say that nothing happens without a story; but to say that nothing happens without a reason is universal truth…

…Before birth, I floated in the sun’s golden rays, I swam in the mighty wind and I waded high above the atmosphere. I could have moved towards the stars; like a wish released, I could have reached anywhere. But I realized that the human form — the experience of sympathy and sorrow — affords the most satisfying and courageous test. So I fell through the flimsy clouds of a winter  sky, took the form of a child and spent the night within the folds of a tall Toona tree. And as I mentioned before, I fell from the tree the following morning, the tree that stood on a dry wintry patch.”

Seven years ago, Shree Indra Bahadur Rai expressed these sentiments in a piece titled ‘My Birth.’ And while responding to a question I posed at present, Shree Rai said, “The month of my birth is clear, but the year is still uncertain. I was born on  a river shore; these days, there’s a concrete bridge at the spot. My parents went there once; the year of my birth is written on that bridge. But I still haven’t managed to visit that river or the bridge.”

Extracts from Rai-ji’s written and spoken words presented above exemplify his graceful way with language and literature. But he does not like to talk a lot; the gravity and sharpness in his eyes indicate that much. His answers are succinct . It is not surprising that in his daily life, as the Vice President of the Darjeeling Metropolitan Office representing the regional wing of the Indian Congress and a respected member of the intellectual crowd, he is extremely busy. On top of all this, ‘I B Daju’ is also known as the leader of the Tesro Aayam literary movement.

From left: Ishwar Ballav, Indra Bahadur Rai and Bairagi Kainla. The three of them had started the “Tyesro Aayam” movement. Photo Credit: Bairagi Kainla/Wikiwand

To get an idea of his influence on the intellectual crowd in Darjeeling, consider this– if fifty words are uttered, fifteen are devoted to ‘I B Daju.’ ‘I B Daju said this,’ ‘I B Daju wants us to do that!’ According to them, I B Daju’s ideas break barriers. Once, somebody even said this to Ishwar Ballav in Jhapa, “What kind of impact has I B Daju had on all of you?” The response was not noteworthy, but it was the  kind of question that could not be answered properly because I B Daju’s strong influence in Darjeeling is unparalleled.

My Jhapa meeting with Rai-ji was probably our third. In Kathmandu, I had greeted him with a rushed Namaste. The second time was in Darjeeling; I went out of courtesy and also to request him to write for Ruprekha. But I had been familiar with his work for much longer. And in between the hectic sessions of this second National Literature Seminar, I requested him to express some thoughts and provide some information about himself. There was no time for a long, leisurely conversation but we managed to set things up in such a way that this interview became possible.

When I asked, “Why did you enter the field of literature?” He responded, “I took this step with a big intention of writing a novel. But sometimes entering a certain field is easier than the effort required to sustain the engagement. These days, I am afraid of the ensuing responsibility.” It was as if his answer was a symbolic response to another question, “What is your first literary work?”

He continued, “The first time I wrote a novel was in the seventh grade. That novel found only one reader. He took the manuscript but did not return it. ‘Let me take it and then I will tell you,’ he said. Perhaps he never read it. Otherwise he would have returned it.”

After listening to this anecdote, I asked, “Now that you are here, what kind of important contributions do you think you have made to the development of Nepali literature? I want to hear this straight from the horse’s mouth.”

“Uttam-ji, you should not ask questions regarding importance casually to anyone anywhere. If we can wait for many more years, we can revisit the necessity and usefulness of this question.”

“Do we also need to wait to discuss the future of Nepali literature?”

“No. Considering certain possibilities, I feel that the immediate future of Nepali literature is quite encouraging.”

We were inside a large room of a large building that resembled a dormitory of a barrack because it was full of beds. During our conversation, a few representatives and passerbys kept coming in as if to interrupt us, but our conversation did not get interrupted; it kept flowing.

“Could you please talk about the contemporary aspect of Nepali literature?’

“This topic is too vast, Uttam-ji. If you do not ask about a specific aspect of the contemporary scene, my answer will turn into an essay. Literature everywhere has a contemporary aspect; that’s for sure. But it won’t be sufficient to just say that.

New ideas are emerging in science, philosophy and criticism; but it is not enough to merely ramble in print. Writers ought to infuse their work with these ideas. In fact, even that is not enough; these ideas should take literary forms and touch people’s lives. Which contemporary story or novel has managed to do this?”

“Is Tesro Aayam the ultimate peak of modernity?” All this was an excuse to tap into the realm of Tesro Aayam.

“Not for everyone. Modernity is a base on which anyone can construct their own peak.”

I wasn’t satisfied with this. So I asked, “Actually, what exactly is Tesro Aayam?”

With a slight facial movement, Rai-ji proceeded, “When it comes to literary writing, Tesro Aayam is another name for depth.

Every kind of deep work has a third dimension. But writing can also have a fourth dimension. One ought to strive for that.

To be honest, anyone can explore and invent their own new technique. Multidimensional writing can be accomplished through numerous techniques; the diversity is important, worth studying, and worth reviewing so that it can be further developed.”

He has also elaborated on these ideas in a piece titled “Aayamik Sampurnatama Anubhuti. “There are Truths in life, but I have focused more on the notion of true expressions. One ought to write about one’s sensations, but it has to be written in exactly the same way it was experienced. One ought to write out the raw emotions, not the resulting understanding. Above the surface of any experience, there is a conglomeration of several experiences — that’s the real understanding — and that ought to get transformed into sentences and written down. Not thought but experience as the basis of a new sentence; not conception but perception; not a display of understanding but communication being the ultimate goal. As if experiences were pieces of rock, naturally unique…”

“ All this also contributes to a more nuanced understanding of current, national phenomena. Apart from practicalities, it expands intellectualism. Every person has a universe inside them but they can achieve wholeness only within a national, generational context. A person can have numerous localized identities; sometimes all those identities find expression in a single incident. But a single identity– one that does not encompass others — is never complete…To not be limited to who one is today, but to discover wholeness in mankind’s entire journey.

Freudian psychology is not just about the unconscious and sex; a person’s past is alive in their present. Wholeness requires more than an understanding of current affairs. Specialized skills and independent thinking will not last — these are illusions.

After all, thoughts transform into sensations in the unconscious realm. And these sensations ought to get written down in the form of myths, images and ambiguities.”

Since we had been talking about Tesro Aayam for a while, I redirected my attention towards his personal literary preferences. When I inquired about his favorite writers, Rai-ji answered in a straightforward manner, “I accept my unnatural stance because it has been many years since I have read other people’s work as a reader; I only read as a writer. When one reads in this way, one derives new meaning, different from an earlier understanding. But due to habit, I sometimes revert back to my earlier understanding. In any case, I usually enjoy everyone’s work when I get down to it.”

Then I asked him about the purpose and usefulness of literature. His answer was well-crafted, “I feel that literature is useful for life. And life is worth worshipping.”

“Is that all?”

“It’s not my intention to say that literature that raises sociopolitical issues is more useful than the literature that does not. Since life is worshipful, any exercise that records and witnesses a life is worth it; it is worth providing the tools. But the exercises can be different.”

We both needed to attend a conference at the Seminar. And we had to eat before that. Since time was running out, we exited the room. While walking, I asked one final question, “You are quite involved in public service. How do you manage to free yourself from these tasks in order to write? Don’t you need to be in a certain mood – ?”

With a mild smile, he replied, “Analytical writing does not require a particular mood. I get creative, analytic ideas by being around people. I devote long afternoon hours to conversations, surrounded by people. But I like to be by myself in the mornings and evenings, analyzing everything.”

March 9, 1967, Jhapa

……………………………………

Indra Bahadur Rai passed away on March 6, 2018  in Darjeeling. He was 90 years old. This is a translation by Niranjan Kunwar of an article from Uttam Kunwar’s anthology of interviews, Srasta ra Sahitya (Authors and Literature), published by the Uttam Kunwar Memorial Award Fund. Two fresh translations of Rai’s work ,There’s a Carnival Today by Manjushree Thapa, and Long Night of Storm by Prawin Adhikari, were published by Speaking Tiger Books during the writer’s final year.

We are most grateful to The Record where this article was originally published, for giving us the kind permission to reproduce the same.

We request our readers to visit them at: https://www.recordnepal.com  They are doing a phenomenal job of recording, documenting and telling stories that are often ignored.

 

The post MUST READ: A 1967 Interview With the Late Indra Bahadur Rai appeared first on The Darjeeling Chronicle.

This is to bring into your notice the maternity discharge papers that is being provided by the District Hospital of Darjeeling.

When I saw the paper and turned the page, to my utter disbelief, there seemed to be important information, but everything was written in the Bengali language.

I don’t even know how to read Bengali.

This type of issue is not just hampering me but the people of entire Darjeeling region.

We went for agitation last year against the forceful imposition of Bengali language, and things haven’t changed still, rather they seem to be getting worse.

I am not against Bengali or any other language, but this is not fair. Why are people being deprived of important information in our own language?

Kindly raise this issue if I am not wrong.

If we don’t speak up now, our lack of concern will only reflect in our future, where our language will have been effectively killed.”

The post Linguistic Imperialism Continues Unabated appeared first on The Darjeeling Chronicle.

डाक्टर इन्द्रबहादुर राई उहाँको बिषयमा यसो भन्नुहुन्छ- “समाज र समयको खाँचोलाई बुझेर उहाँले र उहाँका समकालीनहरूले नयाँ चाहिएका कामहरू गर्नुभयो, औ जसको महत्व बुझी हामी कृतकृत्य छौँ।”

पादरी गंगाप्रसादको योगदान र व्याक्तित्वमाथि कोहि कोहिले दिपक जलाउने काम गरेपनि आजसम्म गंगाप्रसादलाई र उनको योगदानलाई चिन्ने र जान्नेहरूको जमात नेपाली भाषा समूहमा थोरै पर्न जाला!

पादरी गंगाप्रसादप्रधानको जन्म काठमाडौँ ठमेल ठैहिटी टोलमा, नेवारी परिवारमा 4 जुलाई 1851 मा भएको थियो। उहाँको नाम त्यसताक नरसिंह नारायण, पछिबाट दशवर्षको उमेरमा बाबु  रुपनारायणसँग सन् 1861 मा दार्जीलिङ आएपछि  गंगाप्रसाद नामले परिचित बने।त्यसताक फादर म्याकफार्लेन गाऊँ बस्तीतिर घुम्दै बिधार्थीहरू बटुल्ने गर्थे पढाउनलाई, यो देखेर गंगाप्रसादलाई पनि पढने इच्छा जाग्यो फलस्वरुप काम-धन्दा छोडेर आफ्नो 19 औं जन्मदिनको दिन उनी फादर म्याकफार्लेनलाई भेटन पुगे अनि पढाइको थालनी गरे।

प्रत्यक्ष रुपमा नेपाली साहित्यमा उनको उदय सन् 1901 मा भएको मान्न सकिन्छ यधपि उनको नेपाली भाषा बाइबल अनुवाद कार्य, दर्शन र जाँगर धेरै अघिदेखि रहेको हुनुपर्छ। सन् 1901 मा‘स्कटिश मिसन ओर्फनेज प्रेस’ लाई किनेर ‘द गोर्खा  प्रेस’ नयाँ नामकरण गरि यसै बर्षदेखि ‘गोर्खे  खबर  कागत्’ पत्रिका प्रकाशित गरे, जसको सम्पादक उनी स्वय म्थिए।

सन् 1901 देखि 1932 सम्म लगातार रुपमा उनले ‘गोर्खे खबर कागत्’ प्रकाशित गरे जो त्यस समयको धेरै प्रचलित पत्रिका मान्न सकिन्छ। यसबाहेक उनले धेरैवटा पुस्तकहरू, पाठ्यपुस्तक  आधारित नीतिकथाहरू पनि लेखे।अंग्रेजी आधारित धेरैवटा कथा अनि नीतिकथाहरूलाई सरल र सरस दार्जीलिङ्गे बोलीमा अनुवाद गर्ने कार्य पादरीको दार्जीलिङ्गे शिक्षा र भाषाप्रतिको ठूलो योगदान मान्न सकिन्छ। सन् 1908 मा उनले नेपाली जनमानसमा प्रयोगमा ल्याइने उखानहरुलाई संग्रह गरि‘उखानको पोस्तक’ प्रकाशित गरे जो मोतिराम भट्टद्वारा प्रकाशित‘उखानको बखान’पछिको दोस्रो उखान संग्रह हो।

पादरी गंगाप्रसाद प्रधानले हाम्रो क्षेत्रमा बोलिने कथित्भाषालाई प्राथमिकता दिए साथै गोडमेल गर्ने काम गरे।

पादरीको समयमा “काशीभाषे” (बनारसबाट पढिने वा चलाइने नेपाली भाषा) को  प्रचलन र प्रथामिकता बढी थियो। यस बिच उनले धेरै बिरोधको पनि सामना गर्नुपर्यो तर, पादरीले दार्जीलिङ्गे जिब्रोलाई प्रथामिकता दिए अनि फस्टाउने काम गरे।

उनी प्रथम नेपाली इसाई पादरी  न्जसले सन् 1914 मा प्रथमपल्ट पूर्ण बाइबल (नयाँ करार अनि पुरानो करार) दुई ठेलीमा अनुवाद गरेर तयार गरे।

यस्ता महान स्रष्टाको देहवसान 28 मार्च 1932 मा भयो।

बिडम्बना के छ भने, देहवसानको 43 बर्षसम्म पादरी गंगाप्रसादप्रधानलाई किनारा लगाउने काम भयो अर्थात् उनको कहिँ लिखित चर्चा भएन। सन् 1972 मा प्रथमपल्ट पारसमणि प्रधानद्वारा लिखित ‘काशी भाषे बोली’ लेखमा पादरीको सम्झना भयो। पछिबाट साथै वर्तमानमा पनि थोरैले उनको योगदानलाई उधृत गर्ने साथै चिनाउने कार्य भइरहेको छ भन्न दुइमत नहोला।

भनिन्छ, ‘इतिहास बिर्से, भोलि इतिहासले हामीलाई बिर्सेनेछ्’।पादरी गंगाप्रसाद प्रधानजस्ता ओझेलमा परेका भाषा अग्रजलाई नभुलौ। उनको योगदानलाई चिनेर वर्तमानमा सार्थक बनाउदै लगे हाम्रो भाषा र बोली बाँच्नेछ। भाषा बाँचे जाति र जातियता बाँच्नेछ किनकि भाषा र जातिनै हाम्रो अस्तित्वको मुटु हो।

भाषा अग्रज मार्गदर्शक पादरीलाई उहाँको 167 औं जन्मजयन्तीमा भाषा र जातिय सम्झनाहरू!

[Writes: Noel Giri]

The post ओझेलमा परेका दार्जीलिङ्गे नेपाली भाषा अग्रगामी मागॅदशॅक: पादरी गंगाप्रसाद प्रधान। appeared first on The Darjeeling Chronicle.