The title itself might seem too cliche´d, and rightly so given the case and historical analysis that it’s been a normative practice especially as a means of casual demeanour reinforcing such oral and psychological attitudes across public multimedia screens. (Web-series, TV shows, movies, social media channels etc.)

This is especially true towards marginalised ethnic communities where the burden still seems to fall upon the more privileged and majority mindset to call names under the callous pretext of amusement and entertainment both in private and public.

These debates have been a part of the academic discourses though not the mainstream, unfortunately, academia still filled up with meta-voices amidst which feeble and non-sustainable ones tend to be outrightly sidelined and hence fades away.

Let me now bring the exact context at this juncture, to be reminded that this isn’t an academically motivated paper awaiting publication.

However, truth be told it does seem a bit difficult without mentioning of the academic angle devoid of the “intellectual gleam,” many self-realised souls find this kind of writing vaguely.

Anyway, that’s them to deal with, the intention is to ensure the common person is able to gain some little insight and moreover self-reflect on topics of this nature rather than make this only a “chai-wala-gupshup,” sooner forgotten than realised.

There are a few things here, first, we’re talking about a relatable socially deep issue which uncovers intersectionality of caste, class, sex, gender, ethnic origin, national and international identity and many more complex concepts.

Each of these ideas has been primarily studied in Social Sciences discourses and are being continued to be researched upon with all good intent presumably but somewhere down the line it just loses its stand amongst other bigger narratives, to be precise the ones concerning “marginalised ethnic identity,”

All ears when the narrative shifts to hefty sounding discourses and subjects of scientific discovery, technology, AI & Virtual reality, economics, politics, media and communication within which globalisation, de-globalisation, trans-nationalisation, and many tion’ is added up regularly.

And what is left to the common person like you and I is— as a matter of personal refuge and escapism to combat such a chaotic and high-funda world is- Television, cinema, social media and so on under the umbrella of popular culture.

Here is when Netflix, Amazon Prime, TikTok, Facebook, Instagram, Twitter along with pirated versions of similar sites are considered such a saviour. (Please feel free to add more, as I’m a bit old school!)

Okay, so good these platforms help us transport at least psychologically to a more imaginary spatial and temporal zones evoking sensory emotions and sentiments.

(Need I say more, especially at the current times where most of us are homebound, our connection with the virtual and online visual world has hugely manifested and surpassed big time…)

Therefore, it becomes even more than a social responsibility for corporations managing these platforms to operate in a conscious manner.

Not just that, the script-writers, producers, directors, actors and in fact everyone involved equally ought to share the impact of any such implications if they have overlooked, misjudged, under-researched thereby having presented certain content under the pretext of public and social awareness towards a targeted set of groups.

Else their collective identity being a part of the entertainment industry could be brought under the serious scanner and fairly so.

This is not the first time nor will this be the last when communities belonging to certain ethnic origins have been presumably taken for granted on-screen whether in India or Internationally.

Now I will tell you why was I talking about the broader social concepts earlier on, it will help us connect to this one specific case.

Ideas of national and international identity have remained a contestable topic for people like me for instance, let’s see how.

I have an Indian passport because I was born and raised in India. My national identity as an Indian citizen remains questioned throughout- and why is that?

It is so as I speak Nepali at home, besides Hindi and English and a few other Indian languages as enshrined in our Indian constitution.

I’m referred to as an Indian Gurkha or Gorkha provided the fact that my forefathers were recruited as fearless warriors by the Indian and the British army.

But that’s history and though even now many Indian Gurkhas/Gorkhas are still very much part of the army services in both of these nations.

The problem arises because historically and ethnically we’re a distinct group of people. Our facial and bodily characteristics vary more than the average accepted Indian.

(Which I’ve failed to comprehend what is?) Considering India is such a diverse nation.

We have our unique ways in terms of food and clothing habits like any distinct community in India or anywhere across the globe would have. Having said this, an Indian Gurkha/Gorkha has assimilated to my understanding far and wide which is a sign of being an Indian first and foremost.

However, the process of assimilation takes place or should take place in both ways. Shouldn’t it?

What has the larger Indian mainland community contributed to making the Indian Gurkha/Gorkha feel at home?

The answer is also obvious- “we have learnt to prepare momos or sing a few Nepali songs.” Well, how much is ever good enough or should suffice is a question I readily do not have an answer to?

Yes, Nepali language has been acknowledged as being one of the 22 scheduled Indian languages recognised by the Indian Constitution.

But I dread to use the word “Nepali,” because it attracts ears from our neighbour country- Nepal.

And if their language and origin is Nepali, then what’s mine?

Our ancestral roots of course pre-independence era would have fallen into the mountainous territory of Nepal, hence there’s an undeniable resemblance to our culture and social life to that of Nepal.

As much as I’m an Indian by birth, which is an unchallengeable status— at the same time, I personally opine due to the common language, which binds us so close to Nepal’s Nepali customs.

At times when I’m treated like an outsider or the other in India, I find comfort in my Nepali roots and when my Nepali identity is at stake due to reasons such as (I’m not a Nepali citizen by law) or with the interjection of Hindi in my speech my soul tends to seek solace in the lap of Mother India.

So, whether from the perspective of the Indian Gurkha/Gorkha who speaks Nepali or from the non-Nepali passport holder who to reiterate speaks Nepali as the home language— my heart cries as a Nepali-speaking woman when our gender representation whether in the Nepali, Indian (mainly Bollywood) or in the International screen is portrayed and limited to that of a “whore.”

What does that indicate?

This tells us that as much as it’s a gender and sexist theme it is also a pertinent question on our “ethnicity.”

So much so that it needs an in-depth study, rigorous research and reflections both in India and Nepal, and are we ready for that yet?

Hope you recall at the beginning I had touched upon other notions of caste, class, national and international identity etc. that play a critical role acting as a bridge in forming ties and intersecting with concerns of gender and ethnicity.

Stereotypes have remained at the core of modern multi-media platforms and somehow we’ve all been a part of it either subtly or directly.

The Nepali speaking community (I feel this a safe term to use for now-inclusive of both the Indian Gurkha/Gorkha and Nepal’s Nepali community) has repeatedly been made a part of our ethnic mockery on both small and big screens specifically in the Indian context.

The common narrative of “a security guard with a black cap with a Khukuri (Nepali weapon) badge and a funny-looking moustache saying “Salaam Saabji,” is beyond fun and reconciliation.

Similarly, Nepali women time and again highlighted either as flesh-trade workers or escorts is a conscious negative personification and objectification clearly on the basis of gender and ethnicity— By whom? From the majority, upper-caste, upper-class, patriarchal mind-set women and men alike.

The coming up of these unpleasant remarks and punch lines to gain some cheap thrills and draw TRPs (Television Rating Points) only end up with a bit of fury and condemnation on selective media platforms on the part of the targeted community and post-acceptance of half-hearted apology- things are quickly shoved under the carpet.

The latest one making rounds is the Amazon Prime-run web series “Paatal Lok,” directed by Avinash Arun and Prosit Roy and produced under clean slate films and Indian actress Anushka Sharma’s banner. (As per Wikipedia)

The ten-second clip where a woman police representative is seen abusing the other woman as a “Nepali whore,” is all in all “gendered, sexist and ethnically discriminatory coupled with questions of national and international identity hinted toward the Nepali speaking community doesn’t matter whether in India or Nepal.

When a woman produced media content with the role of woman police use such profane language as a means to demean and dehumanise another only because doing so might end up making a certain caste and class background of women look more privileged, or culturally sound. (The bigger contextual or moral lessons arising out of this just don’t make sense, if one likes to argue on that front)

Or it could simply mean that this kind of character portrayal and character assassination is something deliberately reinforced upon an ethnically marginalised community whose voices are assumed to be comparably under-represented and unheard. (Need not always be necessarily hinted at the Nepali speaking lot… even so, equal voices need to come along in all those cases as well.)

With changing times, we as a Nepali speaking community no longer only serve in the British or the Indian army as selfless frontline warriors with brainwashed minds and blinded sights in the name of symbolic nationality and patriotism. Our achievements might be many as protectors at the borders, but surely that goes unnoticed.

On the contrary, as an Indian we have every right to speak our minds and— to dissent, (accepted or not on a positive note is another question) nonetheless, we try as much as anybody else does in the country or globally.

The Nepali speaking community doesn’t always have to be selling momos on the roadside stalls in metros like Delhi, Bangalore or Pune nor our women be only subjected as beauticians or hospitality staff rather we’ve ascended and distinctively are an able part of the— academia, think tanks, corporations, politics, arts & aesthetics, media, sports and entertainment, likewise any other emerging field one can think of—which the mainstream, socially and culturally capitalised society shies away from bringing it to the table.

It’s due to a variety of historical, social and political reasons that our voices remained subjugated and like still those of many other marginalised and disadvantaged communities in India and across continents, we too faced the brunt of oppression.

Establishing one’s political ideology, cultural & religious beliefs, food eating patterns, conformity to social & national laws and policies are few parameters considered to measure one’s identity which comes to my mind, failing which it inevitably produces unhealthy repercussions.

And this isn’t something to be ignored but needs closer understanding and rightful expression.

Putting someone down on the basis of their looks and their alternative orientation towards these upheld ideals is in fact the signs of a regressive society, where women undoubtedly continue to be taken as mere subjects to fulfil men’s carnal and ego-centric needs on and off-screen.

While the rest of the population including some elite-class women culturally wrapped up might sit and clap giving stars and thumbs up reviews where the already rich become even richer by powerfully selling such prejudiced and discriminatory content arising much discomfort only at the cost of people like me and a handful of others who then tries to establish our authentic identity, without even knowing what is?

When Game of Thrones became such a favourite especially of the Indian youth I know of, I refused to watch it outrightly because the content I had heard of was too brutal and sexist.

If the idea of entertainment and readily available means of seeking pleasure is subjected and limited to the violence of any kind against any deemed-muted and marginalised group/community we need to jerk off a bit and re-think?

Here, in doing so we need to be cognizant of the truth, which implies that it’s NOT a question of an emotional outcry.

It definitely isn’t the task under any social, moral or ethical obligation of only radical feminists, social thinkers or of those who love and think dearly of one’s kinship to reflect on these happenings.

The passing of buck on the society is a safe way to avoid these conversations but who actually comprises of the society?

Not aliens, or the heroic characters from some sci-fi novels or avenger series but ordinary persons like you and I.

Again, the responses to these kinds of caste, class, gender, or ethnically centred discrimination isn’t and can’t be— any form of abuse or violence. Anger, resentment, demanding apology literally or figuratively or otherwise is an extremely short-term solution, which pays off nothing in the real sense.

We as a community, as a globalised village where geographical boundaries no longer matter, must think of organic, sustainable & amiable interventions. As seen and experienced by many of us, what breeds as an ethnic discrimination convert into fundamentalism and racism at a global stage bearing bitter and uncanny aftermath.

Where has our education and humanity failed?

Taking liberty for arriving at an early conclusion that— COVID 19 in the past two-three months has relatively failed to paint a realistic picture or at the least develop basic yet fundamental realisations within us—when an invisible virus can trespass into all of our lives caring a damn about our identities across various levels where ultimately humaneness is what counts, is it still a far-fetched dream to expect humanity is one blood?

Writes: Indu Rai. She is a social thinker, alternative educator and independent researcher. She was raised in Darjeeling and currently frequents between Bangalore and Kathmandu.

The post Popular Culture and Racism – Perspective of a Nepali Speaking Woman appeared first on The Darjeeling Chronicle.

Feature cops, underworld, a mysterious Guruji aka Masterji, use “high-profile” in dialogues, let a prominent character cheat on his wife, get the hero-cop suspended in the mid of the investigation, and there you have it, “just another great Indian procedural drama.” But that would be the kind of great that people relish and forget. Say Sacred Games. So, why not make it unforgettable aka a “classic?” Sprinkle a bit, nay, a lot of controversies, and there you have it- “just another great Indian procedural drama” raking high ratings, thanks to baffling dialogues such as “Nepali Randi.”

Sure, Nepalis will not forget.

Paatal Lok is Amazon Prime Video’s latest flagship drama, centering around a cop who hasn’t had wee-bit luck in getting promoted for the past 15 years. An aspiring IPS cop becomes a Robin to his Batman, and they get handed a “high-profile” case. As you can imagine, this case becomes a life mission of the failed cop to prove his worth. Long story short, he fails this too. He uncovers the truth, but what even is the truth when you are dealing with “high-profile” people. Powerplay at its finest, the storyline of the series is well praised as it unravels criminal nexus while addressing social filth. However, if the story was worth it, then why is my community, the Nepali community, upset with such a “classic.”

It all boils down to one reason: Nepali Randi.

Many will argue that it is “just a dialogue.” It is. But the sentiments seep deeper. When you say “Nepali,” you are either addressing a person from Nepal or a Nepali from India. I am the latter. I have grown up watching Hindi series, but I never ever saw a Nepali character in esteemed Bollywood films leading the storyline. You can correct me if I am wrong. One prominent actor whose features struck similarity to people around me was Danny Denzongpa, but old movie buffs know, he was always the villain. Then we saw the trend of featuring Nepali Gorkhalis as Hawaaldaars, prostitutes, masseuse, “parlor aunty,” etc.

In the grim representation of Nepalis and the North East, the news that Mary Kom’s life would turn into a film in 2014 served as a ray of hope. As you know, the hope was neatly crushed when the role went to Priyanka Chopra. It was then evident that Indian cinemas would rather spend millions to make Priyanka Chopra look like a North Eastern rather than have a North Eastern actor play the part.

When I personally interviewed Mary Kom in 2016 she said the ‘Mary Kom’ film showcased only 10 percent of her life struggles, but it was “okay” that Priyanka Chopra played her part. She further told me that people started recognizing her only after the movies. “Before the movie came on-screen I was a five-time-world-champion and yet only a few people recognized me,” she said. “It was only after the movie that people came to know me well. Still, some don’t recognize me when I go out for shopping maybe because of my Northeast features since our faces look similar,” she added. Yes, these were her words.

Now, when I think about it, the Indian film industry has conditioned us to feel that we have inferior features, hence “Nepali Randi,” as compared to the sharp features of mainstream actors and actresses. But, we are very much Indian, and we deserve to be represented in roles that don’t slut-shame us. Next time, when Sunil Chettri’s biography is made for films, it would be nice to see someone who looks like him, play him.

In a country where “diversity” is celebrated, it is rather odd to have just one representation of India as a definition of true India.

What even is true India?

Paatal Lok is hailed for representing true India. But in fact, the truth is, Nepalis will never see themselves on screen in a positive light. We will always be a “randi,” “chinky,” “call girls,” and sidekicks. We will still be an integral part of the film, no doubt, just like how we are an integral part of India for minority representation. And, that’s that. A minority, a person mistaken for Chinese, subject to constant racial slurs, and in times of Coronavirus Pandemic, you ought to Google racism against us. I am quarantined in Mumbai, and I am scared to step out. Not because I am in the hotspot zone of the virus, but because of the “look” I get from our fellow “brothers and sisters.”

What ‘Paatal Lok’ has done can be best summed up in its own storyline- A Powerplay.

Even if there are Nepalis in the growing entertainment industry in India then you have to know, if you had done what you could do then Nepalis all over the world, including Nepal, wouldn’t have been as hurt as they are by this “dialogue.” This means had there been any other series where a Nepali was championed, instead of getting slut-shamed, this wouldn’t have pulled the trigger as it did.

I’ve had people argue with me on this. To look into the story as a whole and not by one particular scene in the second episode of the series. A portrayal of “true India” with rampant Dalit atrocities, rape, the Brahmin-Bania domination, and discrimination of the Muslims. We know it. We have read it in our history books. Have you read any Nepali or North-East discrimination in your history books?

Nope.

That’s because we are the minorities of the minorities. History books have erased us despite the fact that our national anthem was composed by a Nepali: Ram Singh Thakuri. Go Google.

Our history is not studied in schools, our identity of a Nepali is camouflaged because of the lack of statehood. Hence, our only identity where people get to know us on a mass scale is through films and series. So, imagine a kid who gets introduced to a Nepali through this series with the word “Randi,” synonymously attached?

Ridiculous as it may be, this series opened a bigger dialogue as to why Nepalis were particularly offended since Muslims and Dalits were also equally spewed hatred, if not more.

Anurag Lama, assistant professor of psychology at Muralidhar Girls’ College Kolkata, West Bengal, cites that the difference in reaction stems from the fact that “Nepali Randi” breeds familiarity. “There’s a misconception that Nepali girls are easy. So when we hear it in series as profound as this, it solidifies the misconception. It is a huge blow to our identity battle.”

The reason why Nepalis are offended is because it is more than “just a dialogue.”

Bring to light the entire Gorkhaland movement causing unrest in Darjeeling Hills since the 1980s. The demand for a separate state for Gorkhalis in India was submitted as early as 1909 when the Hillmen’s Association of Darjeeling submitted a memorandum to Morley-Minto reforms.

The fight for identity is still on, with the recent agitation that broke out in 2017. However, it is to be noted that Nepalis are peace-loving people. My hometown Darjeeling is the hub of the movement, and with everything going on in the world, we just can’t afford another agitation. Nobody wants it, so do not poke if you do not wish to fight. All of us are silently fighting our own battle for identity. Since the government has clearly given us a deaf ear, the fight for our identity has become ours, and solely ours to triumph. No wonder, Nepalis were so offended with “Nepali Randi,” being said out loud to a character who is actually not a Nepali by the sound of her name.

When the CBI defames her, she is given the fake name “Girija Gurung,” and if you think the title sounds familiar, it is because I am a “Gurung” and you are reading my article. Or, you know, Prabal Gurung, one of the most popular fashion designers of our time.

Gurung is a Gorkha title with origins listed in Nepal and Tibet. Nepali population in India also boasts a handful of Gurungs, so it was pretty easy for the makers of ‘Paatal Lok,’ to pick the name of the “Nepali Randi.” However, ‘Paatal Lok’ is produced by Clean Slate Films under Anushka Sharma’s banner. Anushka Sharma is an actress who does not hesitate to raise her voice against racism in the country. When a Manipuri girl was spat on in Mumbai during the lockdown, the ‘NH10’ actress took to Twitter to state that “racism and hatred needs to be met with strictest punishment! A few miscreants cannot create divide among Indians.”

For that, we thank her.

The very fact that a North East woman, with her own powerful story was in the series is a thoughtful move. But when you actually narrate a story of that magnitude with a racial backdrop, some narration has to change. I learned that after watching Ryan Murphy’s ‘Hollywood’ on Netflix.

‘Mixing fictional characters and real ones, ‘Hollywood’ underlines the white-washed Hollywood of the ‘Golden Age.’ Vivien Leigh reigned that decade. The ‘Gone With the Wind’ actress, along with historical stars like Rock Hudson, Anna May Wong, Henry Wilson and Elenore Roosevelt makes interesting cameos. However, the real story is of a black actress auditioning for the role of a white lead, Peg Entwistle, a real-life movie actress who committed suicide by jumping off the Hollywood signboard.

When the black actress finally lands the lead, the story changes from ‘Peg,’ to ‘Meg.’ The wise creators of Ace Studios point out that because a black woman is playing the story, it will not make sense for her to commit suicide for not making it to stardom. Nobody will bat an eye on the death of an aspiring young black actress. But, if she makes it to stardom, then everybody will care. Hence, the 7-episode miniseries ends with the film bagging an Oscar. ‘Hollywood’ is just a simple example on the thought process of sensitive movie-making by my favorite screenwriter/director, Ryan Murphy.

When ‘Paatal Lok’ storyline was established, a quick revision could have evaded this sentiment among my community. Since it did not, and the Nepali community is signing petitions to remove the scene, let’s take a seat back and think “why it really offended me?” Or “why it did not?”

Keerthana Panneer, a psychologist based out of Bangalore justifies that “members of the Nepali community, much like other minorities, already face a wide range of discrimination and apathy.”

“False perceptions of women from certain communities being too “forward” not just blind perception but also increases chances of crime and derogatory behavior against them. In short, what people portray onscreen can influence real-life actions,” she adds.

The scene was traumatizing to many of my girlfriends because it reminded them of the times when they were slut-shamed for being a Nepali.

“I’ve had a man spit on me in Bangalore when I was a pillion rider on my friend’s bike,” says Ameesha, (name changed, since she wants to be anonymous.) “It was for a racist reason because I heard him mutter North-East. We were stuck in the traffic jam, and he was slightly behind me. I was so ashamed and taken aback that I did not tell anyone. Not even my friend who was riding the bike.”

When people like Ameesha hears “Nepali Randi” out loud, it really awakens the subconscious trauma.

Further, the ‘Nepali Randi,’ character is ultimately found to be a transexual person. Rangeela (name changed,) is a Nepali trans person and she says that the “trans community is identified as a whole and is not segregated into a Nepali trans or a Bengali trans.” Hence, there is not much of an offense there since “Cheeni’s” backstory rings some truth.

“A trans person is viewed as a prostitute, and to be honest, some of our community members are into prostitution because they are marginalized and cannot secure a decent job. The community is still struggling,” Rangeela states.

Narrating a personal incident, she says “15% of the times, when I go out on Tinder dates, there are men asking if I will charge them,” she shares.

Granted that ‘Paatal Lok,’ wants the audience to swallow a bitter pill by representing “true India,” but it has ultimately failed in serving its purpose.

“Movies and other art forms can help bridge the gap between communities by initiating a healthy dialogue between people of different backgrounds. But the same medium can widen the rift between people if it adds to biases and stereotypes. So, when evaluating a dialogue or piece of content, it’s important to see the impact it has on society,” says Keerthana.

There are much more important dialogues needed in movies. “Nepali Randi,” could have been omitted and nothing in the storyline would suffer. If controversies make a “classic,” ‘Paatal Lok’ is on top of the list.

What do the non-Nepali Indians know about Nepali Indians? That they are prostitutes? Hijras? Hell, what do they know about being a Nepali in a country like India. Read my story in The New Indian Express on the racism I faced when I was reporting in Chennai.

While this may be “just a dialogue” to boost ratings, but for a community, it became a stamp of identity.

It will be a bit difficult to sail through this label, but my community has scaled Mount Everest. This gives me hope, that since we are fighting the identity battle on our own, we will make it. We may soon see Nepali filmmakers bring about the necessary change. We have so many interesting stories to share. For example, Vivien Leigh was born in Darjeeling. Did you know? The land you ridicule, the land you use for commercial “tea,” is actually a birthplace of Oscar-winning actress.

‘Hollywood’ and ‘Paatal Lok,’ both dropped this May on Netflix and Amazon respectively. While Hollywood addresses racial issues of the1940s, it deftly puts a progressive tone and no one is offended with the series. While India’s ‘Paatal Lok,’ in a mission to represent “true India,” has offended the Nepali minority in the country.

If only the filmmakers knew the truth of identity, was aware of their power, and if communities respected each other, a series like ‘Paatal Lok,’ would not carry a baton for representing “true India.”

Credits: Thank you Malay Jain for an amazing cover illustration.

Writes: Regina Gurung, This article was originally published here.

The post Why Nepalis are offended with “Just a Dialogue” in Amazon’s new series Paatal Lok appeared first on The Darjeeling Chronicle.

Recently, a 10-second video clip of a series called “Paatal Lok” had gone viral where a lady police personnel is seen to be passing on a very derogatory slur to a character in the series with mongoloid features. It instantly started spreading like wildfire and I started receiving several messages of protest and petitions against the producer and director of the series. I asked most who had sent me the clip, if they had themselves watched the series? They replied they hadn’t.

Then I started discussing the topic with a few of those friends who had actually seen the series. Surprisingly, they had something else to say about it.

I did feel outraged and violated as anyone else would, after watching the clip, but then I also thought it wasn’t worth of outraging by following the opinions of others about anything, without oneself knowing the entire issue. After all, the clip could have a thousand different interpretations based on the context, and so I decided to watch the series myself.

The series indeed lives beyond the spectrum of understanding through a 10-second clip and has layers of messages deeply woven around the strings of violence and abuse. As I have always been vocal about racial discrimination on more than a few occasions, I felt obligated to share my views on it.

The rise of violence and abuse as a part of original and raw content:
We are right now living in an era where the conventional drama and glamour of typical Bollywood movies are slowly losing popularity. Movies like Gangs of Wasseypur brought about a revolution in Indian film-making and the demand for raw, original and authentic content started rising, which is now at its peak. Violence, abuse, sex, nudity sell like anything as integral part of the series and movies. It is us who demand and look forward to watching such contents where the raw and harsh realities are presented to us – where the Police officers aren’t seen to be like Marvel heroes, but like actual professionals who feel fear, anxiety, pressure, anger and frustration, where they are humans who curse and swear.

The filmmakers try their best to make their contents as real and as intense as possible, also at the same time weaving subtle messages around the scenes. The colloquial conversations say more than what is actually being said. The scenes of violence and abuse too speak volumes. So, the scene could just be an attempt on the side of the filmmaker to deliver us strong and powerful content. It could be an unnoticed blunder in an otherwise perfect series, or maybe an intentional feed to depict the harsh realities of the ground. That may be a point to ponder about. What should also be thought about is that we talk about freedom of art and expression, we demand original content on one hand but we fail to be ready to take anything directed to us with a pinch of salt.

Abuse or a reflection of harsh reality?

We were quick to notice the 10 secs clip that looked to be like a communal slur. The scene is from the second episode of the series. We all took the charge of saving the dignity of our community based on the 10 secs clip forwarded to us on WhatsApp by a friend. But not many people know that there is a scene in the same episode where a Muslim character is abused and called names based on his religion. He is called “Katwa” which translates to circumcised, a term that would be used to abuse a Muslim person. The character is stripped nude to see if his penis is circumcised. In later episodes, we also see how a transgender again is subjected to various forms of atrocities including violence and abuse. The series also shows scenes of a Dalit mother getting raped by higher class people and of a Brahman politician bathing with Gangajal after eating the food prepared by the Dalits. So, do these scenes translate to communal offense or abuse?

The answer for me is NO.

These characters are reflections of the ground reality that we actually live in. The series has many dark layers that reach us the bitter truth that we fail to admit against our pride. The character that sparked the outrage among us is named “Cheeni” in the series. She is framed as a transgender character and she must have indeed been intentionally named “Cheeni” to show the day to day discrimination that the people from North East today face in bigger cities like Delhi, Mumbai, Bengaluru, Chennai or at any other place. The abuse that she faces is actually how people from North East have been treated or thought of, as on many occasions. She also faces the consequences of being a transgender. She gets masturbated on while bathing among other male criminals in the prison.

The Muslim character in the series has his father hide his identity as a Muslim just to save him from facing the repercussions of belonging to the community. He is called “Katwa” and labelled to be a “Jihadi” just because he is a Muslim. A dedicated Muslim Police officer is thought to be supporting the prisoner by his Hindu colleagues just because they belong to the same community. The Dalits are seen to be looked down upon by the higher caste people.

All these instances reflect the realities that we live in. Do we shy away from it and take offense or rather acknowledge that these stories are rather showing how certain communities are being looked down upon on million instances every passing day. Women are actually being trafficked from the North East states and Nepal, and being taken to big cities like Delhi. Women from the North East states or even Nepal are being abused and looked down upon in the big cities. So, these are the realities we need to change rather than standing against the reflection of the realities. The scene to me does not interpret as a police constable calling a Nepali woman a “Randi,” but it reflects to me how a police official could possibly treat a North Eastern or Nepali woman if arrested under suspicious circumstances.

The pride bubble and snowflakes attitude

Our reaction and protest on small and big issues may be derived from a long and bitter history of deprivation and discrimination. We have had our own struggles of being racially discriminated and stereotyped that makes us sensitive to every incident that could look to be offensive. Or maybe it is the pride in our community that we have, which is ready to burst out even with the slightest of provocations. It is however what keeps our community tied together and united. It also makes us very sensitive to anything that we perceive to threaten our dignity and our effort in co-existing. But then, we can’t always seek to look through a rose tainted glass. Sometimes, we need to accept the realities in the ground, accept the circumstances and look to strive for the changes that may be required.

In outraging against the show, we are somehow indulging in “shooting the messenger”, instead of reflecting on and outraging over the bitter realities of how not only Nepalis, but entire North Easterners are seen through one lens by the rest of our fellow citizens. Unless we unitedly strive to change that, we will continue to feel offended.

We cannot be like snowflakes and get offended by everything, without looking into the matters completely and without giving a proper thought.

We cannot allow ourselves to melt with every little touch.

The post “Paatal Lok” – Snowflakes, are we becoming one? appeared first on The Darjeeling Chronicle.

In one such another outrageous case, a student from Sikkim was denied services in a Bank in Delhi, just because she carried the Mangoloid feature. And do we need to tell you what bank it was?

The incident is of 13th March when the Sikkim girl, who happens to be a Masters student at Ambedkar University, was looking to deposit her monthly apartment rent to her landlord as usual. She decided to deposit the money at the nearest SBI facility at the moment and thus reached the SBI E-Corner near the Bus Terminus at Kashmere Gate with her friend from Manipur. As the cash deposit money at the e-corner wasn’t working, she decided to visit the SBI branch which was just beside that e corner. The ladies as per the prevalent fear of Corona were wearing masks as anyone else.

As soon as they entered the branch, they approached the person at the enquiry to direct them to the cash deposit counter, who did so after some visible reluctance. The ladies ignored the reluctance, proceeded to the counter and stood in the queue. When their turn in the counter came, the first question that the person in the counter asked was about their nationality. “Which country are you from?” – he asked. The ladies were quite annoyed by the question but then they told him that they were from the northeast. The man abruptly refused to take the deposit, citing some vague rules, saying that they only take deposits for home accounts. When the girls insisted that there was no such rule, and they didn’t need any trouble, but just deposit their rent as they did every month, the person in concern again started suggesting absurd procedure. He asked them to use their card to withdraw money and then deposit when they already had cash with them. In between, he was now and again asking them about which country they belonged to when they had already made it clear that they were from the northeast.

But, was it a question to be asked first of all? Does a customer have to prove their nationality to the bank every time he needs to avail some service from there? The girls saw other people conveniently depositing cash in the same branch, no question asked. The other staff members stood in support of their racist colleague. When the girl said that she wanted to have a word with the head authority of the branch, they kept mum, possibly not wanting her to do so. Later, seeing the girl take a stand for herself in a firm way, the person asked her to get the money deposited in the machine at the e-corner. When she said she had already tried so and only visited the branch because the machine wasn’t working, he hurriedly sent someone to fix up the machine, but he didn’t take the money in his hand after all.

These are only a few instances of racism that are getting spoken about amidst the corona crisis. One of the students from Darjeeling in the same context expressed her fear and uneasiness – “You know what is worse than COVID-19 outbreak? The ongoing racism that is targeting your northeastern brothers/sisters/friends. You may not be able to connect but let me tell you, for the first time in my life, I feel vulnerable. I have always been travelling alone, but this time I feel scared!! I was immune to being called chinky, momos…… But this time, people are ganging against NE people and saying “Corona Virus…. Go Back to China”. If you don’t know that it is happening then please see what is happening around you. Learn about it, ask your NE friends about how they feel. Take a stand against such ignorance. Educate the people around you.”

While it is as painful as it can be, it is also, unfortunately, an undying truth that we are living with. The Corona Virus can be kept at bay using preventive measures and care. It could even be cured. But the racism, it stays with you. It can never be cured; neither can it be taken away. Let us hope that the people overall at such times of crisis learn compassion and love and in the same note, unlearn the racism and hatred. There is a saying that goes as “What can be learnt, can be unlearnt.” This may be the correct time for us hence to unlearn a few things.

The post “You Know What is Worse than COVID-19 Outbreak” – RACISM appeared first on The Darjeeling Chronicle.

Talk about stereotyping and racism, people from North East have heard this all, but the venue where this took place is what sets this incident of blatant racism apart. This incident took place at Privee the Club which claims to be “Nestled amongst the heart of New Delhi at Shangri–la’s Eros Hotel”. The irony of it all is that the very name SHANGRILA is a Tibetan word which means “safe heaven”

The lady, who is in her 40’s and has been working in Delhi for the last 16 years, in a very rare event had decided to go out with her colleagues to celebrate one of her colleague’s birthday. As they were deciding about a suitable place, a friend of suggested the club Shangrila Privee at Cannaught Place in Delhi, of which she also booked passes for all of them.

The 7 friends cum co-workers reached Shangrila Privee in to celebrate the birthday at 12:15 in the night. On reaching there, they were told that the passes were over and that only 4 of them could be allowed. When they informed them that their passes were already booked, a lady named Neha along with some bouncers corresponded on the Club’s side saying that only 6 would be allowed. Neha, as we have been now been informed, happens to be the PR Manager of the club.

When they were all not being allowed to enter, the friend who had helped to book the passes volunteered to stay back saying that she would manage to enter after some time and join the rest of them. They all agreed to the plan and the 6 of them were entering the club when Neha again intervened stopping the lady from Darjeeling specifically from entering the club. The friend who volunteered to wait outside was instead asked to enter in her place and they were told that she too would be allowed to enter in 2 minutes.

Thinking that it would only be a 2 minutes wait, she agreed to wait outside while her friends went in. Her friends too didn’t enter inside the club area without her and waited behind the barricade for her to enter. But then, she ended up waiting for a long time and she was never allowed to enter. On this, not wanting to face the embarrassment any longer, she decided to leave and her friends followed her too after a prolonged argument with the woman Neha.

Describing their ordeal, Meghna Chawla who was present has written in Privee Facebook wall

“Ms. Neha, apparently PR manager at a club of one of the upscale hotels in the city, doesn’t have the basic ability to behave with her customers. Staff of Privee specially Manager Rajeev Rajan (atleast that is what I was told his name was) and his so called staff member Neha, who are in-charge at the help desk to decide who goes in the club based on how you are dressed, how old you are, how much money you have and the most important WHICH PART OF INDIA are you from!!!

Well I am literally feeling sick that people like these are actually are a part of our community and specially in the service sector!! Here’s the incident – 7 of us this evening (who work together), go to a club to celebrate my birthday- in a good mood, very relaxed, very rare for us to come out together like this and we decide (my bad really in the first place) find a friend who had pre-booked us and after a wait of about 45mins, when we are right there about to enter suddenly only 6 of us are allowed and we are being pushed to go in and for some strange reason our one friend (colleague, senior and most of all 40year old person who can possibly not be less than age limit and she also has an ID) isn’t allowed to go in.

We are all in some sort of rude shock and we refuse to go in and come from the other side asking them all sorts of questions and all we are being told that she can’t come in.. well Ms. Neha who is asking for 2000rs per person practically for entry doesn’t want money, so called male staff all they can say is Neha isn’t allowing and we don’t care if you leave but SHE WON’T BE ALLOWED TO COME IN!! Guys well I will tell you what was wrong with my beautiful stunning friend who was doing this the very first time– she forgot she is from DARJEELING and just like some wierd old crazy loser shitty immature attitude of so-called professional staff, not to forget #Neihaghaiprivee, this is the reason she isn’t allowed,,,, ARE YOU BLOODY KIDDING MEEEEE???

THIS IS WHO WE ARE?? ARE WE REALLY STILL LIVING IN THIS WORLD THAT TOO IN A METRO CITY LIKE DELHI????

I AM STILL SHOCKED BY THE KIND OF NIGHT WE HAVE HAD AND I HOPE NOBODY GOES TO A PLACE SPECIALLY BECAUSE YOU ARE BEING CHOSEN TO GO INSIDE A STUPID CLUB BASED ON WHERE YOU ARE FROM????

I REALLY EXPECT AN ANSWER AND WILL BE TAKING THIS TO THE MANAGEMENT.” [sic]

Stereotyping someone from North East and denying them service has been reported from many higher-end hotels and restaurants in Delhi, but this is perhaps the first time that a 5-star Hotel has indulged in what seems like a blatant case of racism.

Speaking to TheDC, the victim said, “I felt so humiliated and hurt. They singled me out based on the fact that I was from Darjeeling, and my Mongolian features. This is not done.”

A very senior police officer from North East who is currently with the Delhi Police said, “In all such cases we encourage the victim to file a police complaint. Delhi Police has a dedicated team Special Police Unit for North East Region for responding to such cases. I will encourage the victim to contact our unit by calling 1093.”

The victim has said that she will definitely be taking up legal action against the establishment.

——————————————————————————————————————–

Shangri-La’s – Eros Hotel, New Delhi Claims Priveé Night Club Not part of their Establishment

Yesterday, We had reported Racism on the part of Privee Night Club situated in the premise of Shangri La Eros Hotel when they denied entry to a lady from Darjeeling. Today, Shangri La Eros Hotel reached out to us with their explanation.

“We were deeply concerned to learn of the incident at the Privee Club which is adjacent to Shangri-La’s – Eros Hotel, New Delhi. Privee, is a privately managed entity, with separate entrance access and management staff.

As we are not involved in any of the Privee’s operations, any further enquiries related to this incident must be addressed to the Privee management directly.”

The post RACISM: Lady From Darjeeling Denied Entry to 5-Star Hotel Club in Delhi appeared first on The Darjeeling Chronicle.

Our “#liberation”has been labelled as “#Baimani”

The State Government under Chief Minister Mamata Banerjee has made a mockery of democracy in Bengal and Darjeeling. The fourth pillar, however, also seems to have fallen on Didi’s favour.  It is truly a sad day in a democracy where people’s mandate is being labelled as “Baimaani” towards Mamata Banerjee.

The people of Darjeeling have done no wrong by exercising their Constitutional ‘Right to Vote’.  The actions of the people stand within the four walls of the Constitution. People have every right to choose their representative. We see no wrong in this.

At the same time, we would like to question the newspaper which has tried to defame the Hill Community by labelling them “Baimaan Pahadbasira”. Is their action justified? Do they even know, the ground realities of Darjeeling and it’s adjourning areas?

The editor and journalists of the newspaper have broken all ethics of journalism by publishing such an offensive statement. The only reason why “Baimaan” became the primary word for their headline may be due to the fact that they are faithful to their Begum. Hence the “Baimani of Pahadbasira” may be a way to justify their perspective.

The newspaper has also accused the Development Boards of using 5.5 thousand crores. The revenue itself is very minimal as compared to what West Bengal gains from Darjeeling. The Tea Industry itself is known to generate Rs 1500 crores per annum.

Secondly, the developments boards formed on the basis of Catses is only a plan hatched to divide the hill community. True welfare of the economically weaker section can be done by the disbursement of the funds through the Boards formed on the basis of the economy rather than through caste.   Let us come to a conclusion by saying that the intention of forming the  Development board has failed tremendously. It should be noted that our aspiration for a solution to our identity crisis through the formation of Gorkhaland stands much higher than any other issues, let alone the idea of superficial development.

Darjeeling public vote will always be for Gorkhaland

If the editors of the so-called newspaper “Khabar 365” really want news they should dare them to write how people in Darjeeling

a) have been deprived of their political and economic rights

b) have been subdued by the police

c) have been provided with unwanted so-called caretakers of GTA who have been occupying the chair without a public mandate.

Democracy in Darjeeling has been subjugated to a mere idea and a word in the “Civics book”. This is the faith of “Democracy”  in the worlds largest democracy.

People of the “Pahar” have liberated themselves. The election has shown given logical proof that people have no faith in the present GTA administration, Development Boards, the Mamtas, the Binays etc.

At the same time, we would like to congratulate our Hill community for standing together for “Gorkhaland”. We further insist that our public speak up against such malicious cases of racism. We would like to use this platform question the silence of Darjeeling Press Guild, Kalimpong Press Club, Siliguri Press Club, Mirik Press Club, Kurseong Press Club. They should speak against such unethical operation of Khabar 365. The “Baiman” tag also associates with these agencies since they are also invaluable entities of our Darjeelingey society as a whole. “Shouldn’t they be writing to the Press Club of India and the Editor’s Guild of India and the Ministry of Information and Broadcasting, against such a communal post, where our entire society has been called crooks?

We would urge our intellectuals, leaders, social workers, civil societies to speak up against such racism. We may have won a battle but the war is not yet over. The news headlines published by Khabar 365 has shaken our very foundation on which our struggle for identity is based on. The newspaper has called us ” Baimaan” with an intention to portray us as loyalties of Mamata. Let us remember are an independent Indian society who aspires to have our own state under this great nation. No political force or entities can influence us. We have loyalty to the Constitution, not Mamata.

We would also request the winning candidates to sue the newspaper and their Chief Editor!

Jai Gorkha

Jai Gorkhaland

The post Gorkha Student Federation Condemn Offensive Headline by Khabar 365 appeared first on The Darjeeling Chronicle.

In a press released issued today, Mr. Anit Thapa has said, “I strongly protest against the offensive headline used by a Bengali newspaper, in which they have labelled various Boards as being ‘Baimaan”.

He further said, ‘I want to convey to the editor, that the hill people didn’t vote for BJP, rather they have voted for Gorkhaland, and even we respect the Gorkhaland issue.”

Defending the various community specific boards, he said, “The Development Boards have also done their best, but the results are because, the hill people have decided to support Gorkhaland over the development issue.”

Making an appeal to Bengali vernacular dailies, he said, “I request entire Bengali newspapers to stop name calling the entire hill people, and to stop blaming and scolding them.”

At the end, he stated, “To vote is everyone’s right, and they have exercised their right in favour of Gorkhaland.”

Here is the full release in Nepali…

एउटा बंगाली समाचार पत्रले आफ्नो एउटा समाचारको शीर्षकमा बेइमान भनेर लेखेको तथा जीटीएक्षेत्रका विभिन्न बोर्डहरूलाई विभिन्न प्रकारको आरोप लगाएको विषयलाई लिएर म घोर प्रतिवाद जनाउँदछु।

उक्त समाचार पत्रका सम्पादकलाई म यो पनि भन्न चाहन्छु कि पहाडका मानिसहरूले भाजपालाई हैन तर गोर्खाल्याण्डको मुद्दालाई भोट दिएका हुन् अनि गोर्खाल्याण्डको मुद्दाप्रतिको उक्त समर्थनलाई हामी सम्मान पनि गर्दछौं।

डेभलोभमेन्ट बोर्डहरूले पनि चुनाउमा आफ्नो तर्फबाट हुने हरेक प्रयास गरेकै हुन् तर पहाडवासीको निम्ति विकासभन्दा ठूलो गोर्खाल्याण्डको मुद्दा भएकोले गर्दा उक्त परिणति निस्किएको हो।

यसैले म समग्र बंगाली समाचार पत्रहरूलाई तृणमूल कंग्रेसलाई भोट नलगाएकोमा दार्जीलिगं पहाडका मतदाताहरूलाई गाली वा विभिन्न आरोपहरू लगाउन बन्द गरिदिने अपील गर्दछु।
मतदान गर्नु सबैको व्यक्तिगत अधिकार हो अनि उनीहरूले आफ्नो मतदान गोर्खाल्याण्डको निम्ति दिएका हुन्

अनित थापा

महासचिवगोर्खा जनमुक्ति मोर्चा, केन्द्रिय समिति।’

As our readers may recall, we had yesterday highlighted how Khabar 365 Din, which is seen as a TMC Mouthpiece, had denigrated the entire hill people by labelling us as being “Baimaan Pahadbasira“.

We are hopeful, other social and political leaders, thinkers and academics too will outrage over this gross display of anti-Hill people racism on the part of a chauvinistic editor of Khabar 365 Din.

The post GTA Chairman Anit Thapa Protests Khabar 365 Din Racist Report appeared first on The Darjeeling Chronicle.

The most recent example of the ‘Born in Nepal’ jibe comes from none other than senior BJP leader, SS Ahluwalia, who ironically is the sitting MP from Darjeeling constituency, a Gorkha-majority region of West Bengal. Although Mr Ahluwalia promptly issued a clarification that the jibe was intended towards specific people and not to the entire Gorkha community. 

However, the point remains why such a senior and respected parliamentarian can casually use the nationality card against Gorkhas just to score a few political points against his opponents. It reflects the mentality of the mainstream political parties and leaders towards the people of our community. It also exposes how rooted the bias against Gorkha community is within the political establishments and Indian bureaucracy. 

In 2017, during the Gorkhaland agitation, Pawan Khera, spokesperson of Congress party called the Gorkha’s demand for statehood as a separatist movement on national television. Mr Khera also apologized for his comments, but the point here is not about the apology, but how could people in power and position allow such a biased mindset to exist and thrive. 

In February 2019, there was a video being circulated in the social media where an MLA from Meghalaya was seen threatening local Gorkhas in Langpih to ‘go back to Nepal’ because of a border dispute between Assam and Meghalaya. It is surprising that politicians could go and threaten people to leave a place, instead of resolving a political dispute in the spirit of the constitution.

The West Bengal government has time and again used the nationality card to sabotage the Gorkha statehood demand and accused it as a secessionist agenda. By conveniently playing the nationality card, the government continues to deny the constitutional right for self-rule and demand for a state within India’s democratic framework. 

Throughout the history of Independent India, the Gorkha community has been a victim and continue to suffer because of the political biases and untrusting leaders who conveniently play the ‘Nepali’ card to suppress the demand for constitutional protection of the Gorkhas. However, the fact remains that the demand for Gorkhaland state has always been a demand for constitutional protection of the Gorkha community within India.   

Historically speaking, the Nepali-speaking community was integrated into India after the Treaty of Sugauli signed in 1816 between the British Indian government and Nepalese King. Territories were negotiated including Darjeeling, Sikkim to the east, Nainital to the south-west and the Kumaon Kingdom and the Garhwal Kingdom to the west. People living in these areas became part of the new political Indian territory because the borders shifted for them without having to migrate anywhere. Following the treaty, huge numbers of soldiers were recruited from both India and Nepal to serve in the British government. 

During the Anglo-Burmese war (1824 – 1826) the Gorkha soldiers formed an integral part of the British forces fighting to push back the Burmese troops advancing from the Northeast. The Kingdom of Manipur was liberated from the Burmese king after seven years when the British and the Burmese signed the Treaty of Yandabo in 1826. 

With the settlement of the British soldiers in the region after the war, more Gorkhas were brought into the region to work in construction projects, forest, mines, agriculture workers, and local security forces. Grazing fields and the land was allocated for workers and their families to settle. Today, you will find small pockets of Gorkha community in also every part of the Northeast region. Most of the families trace back their roots to the grandparents who had come to the region as a soldier, farmer, or as labor in construction and mining fields.

A Historical Bias

Thanks to media, movies, and popular culture, the word Gorkha is today a synonym for soldiers and bravery. The legends of Khukuri have become even more potent than a nuclear weapon. The Gorkha troops have been at the forefront of nation’s security, be it representing India’s contingencies during the World Wars, wars with Pakistan, China, or India’s peace-keeping missions and UN troops. Thousands of Gorkha people drafted into the INA forces, while others joined the civil movement against the British occupation under Mahatma Gandhi. 

Sadly, however, after the Independence of India, Delhi’s political and personal biases have always clouded policymakers and bureaucracy. The biases are not new and have run deep well in the architects of modern India. The correspondence of Sardar Vallabh Patel to Prime Minister Nehru in 1951 with regards to Tibet and the Eastern mountain regions speaks volume about such prejudices. In 1979 Prime Minister Morarji publicly declared Nepali as a ‘foreign language’ to a request for inclusion of Nepali language in the Eighth Schedule of the constitution. In 1992, finally the Nepali language was included in the constitution as a scheduled Indian language.

In the 1980s, thousands of Gorkha families were forcefully evicted and displaced during the ‘Bhumiputra’ movement that swept across the Northeast region. Since then, the Gorkha community has been at the receiving end of all ’nativity’ propaganda that began primarily against illegal immigration from Bangladesh. The mass exodus gave rise to fear that the Gorkha community will gradually be evicted from across the country without the protection of a state of their own within India. Subash Ghisingh, leader of Gorkha National Liberation Front (GNLF) led an armed uprising demand a separate state of Gorkhaland for the protection of Gorkha people and preserve their cultural identity in India. More than 1300 people lost their lives trying to prove their belongingness to India and demanding their constitutional right to self-rule.

A Stateless Identity

From the ominous beginning of the new political wave in the Northeast region in the 1980s, the Gorkha community has gradually been excluded from active political participation, jobs, education support, or welfare benefits. You can ask any Gorkha living in the Northeast about how discriminated they feel in their respective states, how they are treated by their fellow citizens and leaders. The ‘you are from Nepal’ jibe is an everyday living reality for the people and become political fodder for opportunist leaders and parties.

Even after 50 years since the violence of 1980s for Gorkhaland statehood demand, the fear and the issue of constitutional protection still remains unresolved. Although the Gorkha state movement withstood the test of time and remains uncorrupted by the various allegations, people leading the movement have often crumbled under the West Bengal’s propaganda and administrative pressures. 

The Gorkhaland issue to this day remains as relevant as it was in 1907 when the Hillmen association for the first time submitted a memorandum seeking separate administration for Darjeeling hills. With politicians and people in power, time and again raising the question of nationality to push their personal agenda, the threat to Cultural and Political Identity of the Gorkhas in India is still a big reality. Excluded from active political participation in most states, the Gorkha community continues to wait for justice to be delivered and inclusion into the political identity of the nation.

The post The Politics of Nationality and the Gorkha Statehood Movement appeared first on The Darjeeling Chronicle.

Later, I came across another comment on the internet by a South Indian saying that the South Indians have never known Gorkha to be a Community but the term for them has always meant Chowkidaars and Night Patrollers. Was that a reasoning fair enough? If I today call a South Indian Dosa Wala, the entire South India will unite in protest. So, to sum up in a line, ignorance cannot be an excuse for stupidity.

I decided to wait and notice the developments.

A similar incidence of stereotyping had occurred years ago, when Prashant Tamang was made to wear a watchman’s uniform at Indian Idol and also later when an RJ had passed a similar comment towards him. The entire community had outraged and both the parties had to issue public apology for their remarks.

But sadly, no remarks of protest have cropped up from anywhere, apart from a few on facebook and twitter. So, where did it go wrong?

First, to see closely, the term Gorkha has lost its aesthetic value of a single community as of today. It rather exists as an umbrella term holding around a couple dozens of sub-communities. As the sub-communities have for themselves struggled for separate administrations and apparently have been able to achieve so, through the so called ‘development boards’. As thus, primarily, the people belonging to different sub-communities today are more concerned about the nilo chappar bhako ghar and nali-jhora contract than worry about the “Gorkha” community. This exposes how the state instrument of fragmenting the Gorkhas has been effective, and how our collective identity as “Gorkhas’ today stands in a vulnerable position. With paycheques flowing at the same pace, the day isn’t far where each sub community will have its own separate wars to fight, and even worse, they may be in a war among themselves.

Again, the most important thing to contemplate on, we have already surrendered our single most weapon identity crisis – the idea of Gorkhaland. I have heard many people considering that Gorkhaland isn’t important and striving for it has only caused more damage to our people and place. I may well buy the idea, but what else is important? Development? By the standards of West Bengal, we are already developed. In fact, we are one of the most developed districts in West Bengal. And if we are to develop further, we move by the pace and standards of West Bengal again, while our neighbouring regions with similar geography and demography will have reached a point beyond our imagination.

So, coming back to the issue, as we have already given up Gorkhaland Statehood for GTA (Gorkhaland Territorial Administraion), the idea of establishing a compact identity becomes a faint flickering light. Forget about rest of India, GTA isn’t even identifiable to the rest of Bengal. So, for the name of development, it’s a long way ahead for the Gorkhas to stop being the victims of such instances of identity appropriation.

Lastly, I believe that the flaws in our recent history have to be one of the major reasons why we are standing on such crossroads today. Since independence, the Bhasa Andolan has been the only movement that saw its motives fulfilled. Rest, our leaders have gained unmatched proficiency in selling the idea of separate statehood through the history for their selfish objectives. We have forever been fooled for mere bits thrown at us in the form of DGHC, GTA and GTA 2. History has in record that the Gorkhas can be killed and destroyed, and still be befriended for some compensation.

History has been evident that at the cost of our Pride, the Gorkhas now do have a price.

The post Gorkhas – Pride and Price appeared first on The Darjeeling Chronicle.

The poster shows a Watchman – carrying a Khukuri, wearing bhadgaule topi with a dog besides it, and the words GURKHA splashed across it.

As soon as the poster was uploaded on twitter, the obvious stereotyping and racist portrayl of the Gorkha community wasn’t lost on the people, and widespread decrying of the same began, with Gorkhas on twitter leading the charge.

Here are some samples of what was tweeted out.

Dheeraj Gorkha Chettri tweeting under the handle  @Gorkha12345 wrote

“This reduces the Gorkha community to a cultural stereotype. It’s not acceptable. A watchman doesn’t equal to a Gorkha in the very same way that a muththu or mundu doesn’t equal to a South Indian. It’s regressive & shows complete lack of creativity while irony is that it’s a film.”

Another twitter handle @Bohemian_6 outraged with,

“This is regressive.. Anyways considering that the studio itself is christened as A Monkeys Studio, it’s hopeless to expect anything of substance from so called producers & directors (basically morons), I don’t think they’ve the perspective & the knowledge to even mention a Gurkha. I hope concerned authorities and people take notice and take care of the sensitivities at stake here.. I’ll not got into the mud slinging part, but at times the film fraternity is blind and insentive to the various cultural and ethnic undercurrents! They should know more!”

Highlighting the need for ascertaining the identity of Gorkha community in India, Nritya who tweets under the handle @GorkhaCheli wrote,

“Sir @narendramodi one of the many reasons why we need #Gorkhaland has been tweeted by @Siva_Kartikeyan.We are more than what the film poster portray. We are law abiding citizens marching ahead along with rest of the Nation. Stereotyping our #Gorkha community is Racism.”

Shiva Chettri who tweets under the handle @shivachettri wrote,

“This is absolutely deplorable & so #Racist. #Gurkha is the name of a community & not of a profession. There are many Gorkhas who have contributed to this country in so many different fields right from sports to military to education to politics. Eff off with your stereotypes ”

Following many such outrages, the director Sam Anton responded with a series of tweets,

“I am the one who shud answer u r question .. my house was robbed by hooligans .. I was saved by a gurkha who lived near my house.

I would never do that .cos I saw a man who saved my family in the dress I portrayed my film begins with this quote sir I have to show respect to the person who saved my life and my family I could have kept some other name and shamed a community in a regional language

Racist Tamil Movie “Gurkha” – allegedly begins with the following quote

this movie will be glorifying this community .. I consider them as hero’s.. I will not degrade this community cos they saved my life’s ..do watch the film .. it releases next year .. me and my team r proud to make a film in this name .. watch the film and react pls

I have read the history.. Please watch the film to know .. I love that community and that’s y I had that title of my movie .. I could have kept some other title and shamed a community in my film.. I have respect and proud of #Gurkha ‘s and their service to the nation.

I wanted to show the incident that happened .. do watch the film sir .. I am obliged to reply to u r anger as a creator ..with due respect to the community .. I respect #gurkhas” [sic]

Reacting to development, a senior journalist responded, “It may glorify and reinforce the stereotype that Gorkhas are brave, loyal nightwatchmen and exhibit his biased understanding of the community. The director and producer seems on a backfoot after the reaction of the Gorkhas.”

What the director Sam Anton seems to have missed is that, Gorkha is not the name of a profession, rather its the name of our community. Just as how we wouldn’t put up a picture of a man dressed in Tamil traditional clothes, and pray the name Terrorist as some were involved with LTTE, they too shouldn’t use the name of our community in association with a particular profession. Doing so is nothing but RACISM.

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