Shilpgram in Udaipur, Rajasthan

Being one of favorite traveler destination, Sikkim holds an important place in the tourist map of India. Over the past few years, there has been a phenomenal increase in the inflow of both domestic and foreign tourists into the state.The reasons for Sikkim being a very popular tourist destination are many. Indeed, it proves to be quite an attraction to tourists with its rich culture, picturesque beauty and rich bio-diversity. Tourists enjoy the various adventure sports and assortment of events and festivals. Nature lovers are besotted with the calm soothing surroundings characterized by the striking greenery. It has potential for village, religious and eco-tourism.The growth of tourism has been possible because of the peace loving people of Sikkim. In addition to these characteristics of tourism in Sikkim, we can add more colors on it. Recently I have made a visit of Udaipur city in Rajasthan for a conference of Indian Sociological Society on the theme ‘Contemporary Indian Society: Challenges and Responses’. On the occasion, I have visited the entire city. Indeed Udaipur is a beautiful city, set amidst the Aravalli ranges of Rajasthan, known for its picturesque lakes, huge palaces, massive forts and artistic temples. It is also called as 'the city of lakes'. The elevated hills and the beautiful lakes make a picture-perfect backdrop to the Udaipur city. Udaipur is regarded as one of the most romantic cities of the World and subsequently, also known as the 'Venice of East'. Moreover when I reached Hawala village, I found ‘Shilpgram’ as an amazing idea of fostering and promoting rural tourism in Rajasthan. Actually Shilpgram consists of two Hindi words ‘Shilp’ and ‘Gram’ in which Shilp means the Craft and Gram means Village. Etymologically it is the artisan’s village or the craft village.

Situated 3 kms west of Udaipur city, Shilpgram is conceived as a living ethnographic museum to depict the lifestyles of the folk and tribal people of the West Zone. Within this complex, huts of the member states are constructed incorporating traditional architectural features of different geographical and ethnic groups residing within the West Zone of India comprising of five Federal States.One of the important objectives of Shilpgram is in the sphere of increasing awareness and knowledge of rural life and crafts, specifically, for the younger generation. Special emphasis is laid on workshops for children on arts, crafts, theatre and music.

The Rural Arts and Crafts Complex - Shilpgram - also provide an opportunity to rural and urban artists to come together and interact through the process of camps and workshops. It is hoped that through intimate observation of different styles and experiences, urban and rural artists would learn from one another and enrich their skills and art forms. The Centre promotes contemporary urban ceramists, potters, designers, visual artists etc. to work with their traditional counterparts in creating works of everyday art which would then be put up for exhibition and sale for visitors. The Center developed two Museums in the Shilpgram where simple objects of day-to-day use, that represent the sense of wonder and aesthetics in rural and tribal life are put on display. In addition, a Crafts Bazar in the fashion of a traditional 'haat' was made where visitors could buy traditional crafts from the Zone. Craftsmen were invited periodically to demonstrate their skills and sell the crafts to the visitors at the Shilpgram.

An attraction no less of the Rural Arts and Crafts Complex is the open air Amphitheatre with a seating capacity of approximately 8000. Besides the major theatre festivals which the Centre holds here, it is hoped that this facility would motivate the local community as well as outside visitors to take a keener interest in theatre and the traditional folk performing arts.

Shilpdarshan is a continuing activity at Shilpgram in which traditional performing artists and craftsmen are used to draw from the interior villages of the member states. They are regularly invited to exhibit their skill and to demonstrate their crafts, and sell their masterpieces in order to have direct access to the buyers. This programme has encouraged the rural craftsmen and performers in a big way. The Shilpgram has become an important landmark in India and Government of India has decided to replicate them in all the Federal States of India. In these traditional huts, household articles of everyday use - whether terracotta or textile, wooden or metal, along with decorative objects and implements - agricultural or craftsmen's tools, etc. are featured with appropriate signages and explanatory details. The objective is to give a realistic glimpse of the people and their belongings representing Unity in Diversity and National Integration.

Shilpgram Mela is held annually in the west of the city of Udaipur. Shilpgram Crafts Fair is organized to promote art and craft of Rajasthan. Since, Rajasthan has always been famous for its handicrafts and artwork; this fair is a perfect destination to try out the hand woven clothes, embroideries, mirror works and handicrafts. The hand woven clothes and camel leather items grab the major attention of visitors in this fair. Shilpgram Crafts Mela aids in encouraging the urban potters, visual artists and designers too. The art expertise of artists in Rajasthan acquires an imperative position in the cultural field of Rajasthan. Here, one can have a glimpse of the life style of weavers and local artists that is portrayed through pictures in the stalls. This is actually done to make people aware about the condition of artists. The fair was conceived in the mind with an idea to encourage the cottage industry of Rajasthan. Being a desert land, Rajasthan is deprived of grown agriculture and tourism has been the main source of its income. Keeping this money-making part aside, Rajasthan Government wants to make this rustic art famous on a global level. Through this fair, the local artists get a stage to show their creations not just in front of domestic but the international tourists as well. 

In Sikkim also we have 22 ethnic groups with numerous folk dance and artistic talents. Each and every community has its own specialty. Different communities living in Sikkim have their own handicrafts, folk dances to celebrate their life. Dances like Maruni, Tamang Selo, Sangini, Chyabrung, Zo-Mal-Lok etc have its own charm in our society.  The performing arts like folk dances of Sikkim combine all the components of folk culture, namely folk songs, folk musical instruments, traditional dresses, make up and folk dance. In the wake up of low tourist inflow in Sikkim after Sept 18 earthquakes, why don’t we try this superb model of Shilpgram as an amazing idea of flourishing rural tourism in Sikkim? In this connection I urged Tourism Department to think over this matter and put into practice the concept inevitably.  

Mahakavi Laxmi Prasad Devkota (1909-1959) - Tribute to a Legend

On the third day of Tihar, when most of the people were busy in making necessary arrangements for the evening Laxmi puja, Mahakavi Devkota was born from the womb of Amar Rajya Laxmi Devi and father Tilmadhav Devkota in Dillibazar, Kathmandu on November 12, 1909. As he was born at a time when the entire Hindus including his family were worshiping Goddess Laxmi, the Goddess of wealth, his parents took his birth as the greatest gift of Goddess Laxmi. Accordingly, his name was given Laxmi Prasad. However, he turned out to be the gift of Saraswati, the ‘Goddess of Knowledge’. He has earned the fame through this name in the field of Nepali literature. In a short lifespan of fifty years he produced some eighty books in Nepali and in English.

Laxmi Prasad Devkota (1909-1959)

Early Life

When Devokota was born, Nepal was ruled by the Rana oligarchy. The Rana administration was not enthusiastic about educating the masses, so the permit to study was a privilege. Devkota’s family went through a lot of trouble to enroll him at Durbar School, the only school in the Kathmandu Valley. Devkota was talent since his childhood. He started writing at the early age of ten and proved to be an excellent pupil. He finished school with good grades and went to Trichandra College in 1925 to study science. He got his B.A. in arts in 1929 and went to India in 1931 on a scholarship to continue his studies. Devkota was impressed by the libraries he saw in India, and he and his friends wrote to the Rana Prime Minister asking for permission to open a library in Kathmandu. They were put in prison for this and had to pay heavy fines. This was the beginning of Devkota's political life.

The days of Hardships

After he received the degree, he returned back home and started to live the family life. Despite taking tuition classes to supplement his earning, sometimes for fourteen hours a day, financial problems never left him. His popular book ‘Muna Madan’ was written during this time. All the poets of the time wrote using the old Sanskrit forms. The book challenged Sanskrit scholars who dominated the Nepalese literary scene. While these scholars determined good poetry as those following the Sanskrit form, ‘Muna Madan’ was based on the jhaurey folk tune. This was completely new and it received recognition. It is still a best seller even after more than several decades of its publication.

The mid-thirties were a terrible time for Devkota: his mother, father, and a two-month old daughter died within two years. This shattered Devkota completely. Devkota was never a smoker at school or college, but when he learned to smoke, he became a chain smoker. He was exceedingly nervous and began to complain that everything hurt him. His brothers were worried enough to put him in a mental hospital in Ranchi, India, for five months in 1939. He makes references to his experience in the lunatic asylum in his famous free-verse poem ‘Pagal’ which is one of the best written poems in Nepali.

Years of Active life

After he returned to Nepal, he worked as a part of Nepal Bhasanuwad Parishad, a state organization that acted as a censorship board, and also taught at Tribhuwan University. He wrote several of his epic poetry during this time. In 1948, Poet Devkota presided over the first national poetry festival of Nepal organized by Nepali Sahitya Parishad and delivered a famous speech. Immediately after this poetry festival, he exiled himself to Vanarasi, India, to edit Yugvani (The Voice of the Age), which was a mouthpiece of the Nepali Congres. In Nepal, his house and properties were confiscated by the Rana government. In less than three months after his unannounced departure from the house, his second son Krishna died. His eldest son Prakash soon joined him in Varanasi.

Poet Devkota returned to Kathmandu shortly before the restoration of democracy in 1951. At that time, he was trying to sustain the family at Kavi-Kunja with a few tuition jobs. However, he also kept producing many excellent works. From April 1956, a literary monthly titled ‘Indreni’ was launched from Kavya-Prathisthan, of which Poet Devkota was the president. The Asian Writers' Conference was held in New Delhi, December 23-29, 1956. Poet Devkota led the delegation of Nepali writers to this conference. It was for such events that Devkota had translated many of his own works as well as those of his contemporaries into English and published them in the two bilingual issues (2nd and 7th.) of Indreni. The poems thus translated are highly representative of the age.

Later, Poet Devkota also led a delegation of Nepali writers to Tashkent to attend the Afro-Asian Writers' Conference, which was held from October 7-13, 1958. He impressed the audience with his excellent introduction to contemporary Nepali literature, made many friends, and was, in turn, impressed with the central message of peace and the need for justice that the conference highlighted. While he was in Russia and immediately after his return to Nepal, Devkota wrote several essays in English that discuss national and literary issues at home from a more global and comparative perspective.

On Friday, July 22, 1957, Royal Nepal Academy was established and Poet Devkota was its member from its inception. From July 26 to November 14, 1957, he served as the Minister of Education under Dr. K.I. Singh's cabinet. As a minister, he promoted the Nepali as a national language, he opened schools all over the country, and he also worked to establish Tribhuvan University.

Important Contributions

Devkota contributed to Nepali literature by bringing the Sanskrit tradition to its end and by starting modern Romantic Movement in the country. Devkota was the first to begin writing epics in Nepali literature. Nepali poetry soared to new heights with Devkota's groundbreaking and innovative use of language. Departing from the Sanskrit tradition that dominated Nepali literary scene, he wrote ‘Muna Madan’ (1930), a long narrative poem in popular "jyaure" folk meter.  ‘Muna Madan’ is perhaps the most popular of all works of Devkota. The simplicity of language, folk and lyrical verses and rhythmic expression made this book popular among the all including ordinary folks. Muna Madan’s popularity also made Ranas to appoint Devkota a member of the Nepal Bhasanuwad Parishad. Devkota had the ability to compose long epic poems with literary complexity and philosophical density in very short period of time. During this period, he wrote, ‘Shakuntala’, his first epic poem and also the first "Mahakavya" (epic poem) written in Nepali language, in mere three months. Published in 1945, Shakuntala is a voluminous work in 24 cantos based on Kalidasa’s famous Sanskrit play ‘Abhijnanasakuntalam’. ‘Shakuntala’ demonstrates Devkota's mastery of Sanskrit meter and diction which he incorporated heavily while working primarily in Nepali. It is said that Puskar Shumshere Rana challenged him to write another epic in a period of one month. Accepting the challenge, Devkota wrote another epic ‘Sulochana’ in ten days. Both ‘Shakuntal’ and ‘Sulochana’ are Devkota’s masterpieces.

He is regarded as the propounding father of romanticism in the Nepali literature. Devkota was deeply influenced by the writings of William Wordsworth, P.B. Shelley, Byron and John Keats. He is the pioneer of modernity or modernism in Nepali literature, especially in essays and poetry, and he is also regarded as 'Anshu Kavi' (spontaneous poet). He could write poems in a spontaneous manner and even while signing autographs for his fans, he used to write a poem before putting his signature. His poetry depicts the romantic characteristics like humanism, metaphysical relationships, aesthetic values, past glories, praise of nature etc. Apart from romantic writings, he wrote some potent revolutionary poems possibly under the impact of P.B.Shelley. Devkota is also credited with the innovations of native Nepali vocabulary. He not only had a deep vision of literature, but was also well versed in theology, philosophy, history and in all inter-disciplinary genres.

Devkota’s contribution to Nepali literature are as follows-

Poetic works: Muna Madan, Raj Kumar Prabhakar, Kunjini, Shakuntal, Sulochana, Basanti, Putali, Bhikhari, Mhendu, Ravana-Jatayu Yuddha, Chhahara, Chilla Patharu, Luni, Mayabini Sashi, Maharana Pratap, Manoranjan, Nabras, Sitaharan, Dushyanta Shakuntala Bhet, Aakash Blochha, Balkusum, Chhayasanga Kura, Katak, Gaine Geet, Sunko Bihan, Bhavana Gangeya, Sundari Jarpini, Aashu, Prathimas, Prithiviraj Chauhan, Maina, Pahadi Pukar, Muthuka Thopa, Laxmi Kabita Sangraha and Laxmi Giti Sangraha.

Essay: Laxmi Nibandha Sangraha

Plays: Sabitri Satyaban, Rajpur Ramani, Basanti, Maina and Krishibala and Bharatmilap.

Laxmi Katha Sangraha (anthology of Devkota’s short stories)

Fiction: Champa

Devkota translated William Shakespeare’s play Macbeth into Nepali

Devkota’s Legacy

Although Devkota started writing during the Rana period when the free thinking and creative writing used to be discouraged, he broke the traditional and conventional style and introduced a new genre and approach in writing poems and other forms of literature. Devkota's literary works are marked by flow, variety of style and subject matter, critical and relevant thought, powerful imagination and compassion for the living. He was a prolific writer who experimented with every form and genre of literature. He wrote not just innumerable poems, but also epics, long narrative and/or descriptive poetry called khandakavyas in Nepal, plays, one-act plays, essays, short stories, and even a novel. Furthermore, he has contributed significantly to Nepali children's literature, too. He has also translated many of his own works as well as those of his contemporaries into English. He is the first Nepali writer to produce a significant bulk of poems, essays, and plays written originally in English.

Devkota grew as a writer throughout his career. One of his earliest achievements is the successful use of a popular folk meter called jhyaure in his yet best-selling long narrative poem: Muna-Madan. This work kicks against the Classical Sanskritic tradition of metrical poetry even as it depicts the life of ordinary people in a simple, native language. The poet, however, adopts the Sanskriic tradition in Nepali Shakuntal, an epic he wrote in three months. This epic is rich in Sanskrit vocabulary, highly imaginative, and powerfully lyrical in many places. The context and characters of this story from the Mahabharat and the Padma Purana are given Nepali characteristics and context.

While the poet shows great mastery over the varnik form of Sanskrit meter in Nepali Shakuntal, with "The Lunatic," he arrives at a very successful form of modern confessional poetry in free verse. According to his contemporary, Bala Krishna Sama, Devkota was born thrice into literature: first, with Muna-Madan; second, with Nepali Shakuntal; and, third, with "The Lunatic."

Devkota's literary oeuvre witnesses a consciousness that not only comprehends the cultural heritage of Bharat Varsha but also appreciates other cultures and civilizations as different. His works also exhibit a high realism where purified art encapsulates truth that transcends the local to universalize itself into a sort of ethos of the age. While Nepal remains at the core of his writing, Rome, Greece, the greater India, England, Russia, and many other literary and artistic arenas of the globe find a room in his writing. It is for this reason, too, that Devkota deserves a place among meritorious writers of the world. It is high time for him to be situated at the hub of South Asian literary discussions.

Devkota exhibits a great love for Nepal and its people in his works, which are simply extensions of his life and thought. He loved the country, its people, and his own mother tongue, Nepali, which he enriched and endowed with the expressional possibilities of a modern sensibility. Today, he is lovingly known as Mahakavi or Great Poet for his great body of powerful poetry and significant writings in Nepali and English. He commands great respect in the world of Nepali letters. Nearly half a century after he left the literary scene, Devkota's contributions in diverse genres of literature and many areas of Nepalese social and cultural life remain deeply felt and appreciated.

Despite holding some important and high-ranking positions, his financial status was always precarious and he had to struggle a lot for survival. But the difficulties he suffered never deterred him from writing and making contribution to Nepali literature. The contribution Devkota made to enrich the Nepali literature would always be written down with golden letter. We cannot imagine the state of Nepali literature without Laxmi Prasad Devkota. Thus, Laxmi Prasad Devkota has earned a greatest respect in the heart of Nepalese people both in Nepal and abroad. Recognizing his unprecedented contribution in the field of literature, he was honoured as a life member of the Nepal Academy. Devkota was also conferred with the title of ‘Mahakabi’ (Poet the Great). He died at the age of 50 due to cancer in September 14, 1959. With his demise people lost a brilliant icon of Nepali literature. Although he is no more with us, his writing will always keep him alive in the hearts of the people who love Nepali literature.

YouTube Links for Mahakavi Devkota

1. http://www.youtube.com/watch?v=T6OOrNsntTg

2. http://www.youtube.com/watch?v=xr6cKJ5XN_g&feature=related

3. http://www.youtube.com/watch?v=p0jZ9CanqL0&feature=related

(Binod Bhattarai is a Doctoral Fellow at Department of Sociology, Pondicherry University, Puducherry – 605014, India)

Children’s Day and the Legacy of Chacha Nehru

Chacha Nehru on Children's day

Children's Day – a day dedicated to children is observed as an event across the world to celebrate childhood and promote awareness about children's welfare. Endorsed by global organizations and governments, this celebration aims to promote the wellbeing of children and to uplift their social rights. In 1954, the United Nations with discretion has recognized November 20 as Universal Children's Day to create attentiveness on the commitment on the development of children and ensure a better future. However, celebration date of Children's Day varies from country to country, however in India it is observed every year on 14th November, that marks the birth anniversary of legendary freedom fighter and Independent India’s first Prime Minister Pandit Jawaharlal Nehru and popularly known as ‘Chacha’ Nehru among the Children. As a tribute to Chacha Nehru and his enormous love and passion for children, this day is celebrated on his birth date. Pandit Nehru is also regarded as the country’s special child to have been the first Prime Minister after the long struggle for Independence.

On this day we all need to remember to renew our commitment to the welfare of children and teach them to live by their Chacha Nehru’s quality and dreams. For kids in school, it’s a day full of fun and frolic. We read that Government departments announce various schemes and organize various competitions and events for the Children. Schools conduct various cultural programs and competitions like quizzes, fancy dress, elocutions, singing, dancing etc for the whole day. For children on this day is a day of joy and freedom. Teachers and parents exchange greetings and wish the children. Many Non Governmental Organizations conduct various programs and distribute their favorite sweets to the kids. Children’s day is not only an opportunity to celebrate and enjoy but also reminds of the mission and message of Pandit Jawaharlal Nehru. He always wanted every child to grow, get right education and prosper in life and fulfill their dreams.

On this occasion we all should join together, realize and inculcate in children the practice of good habits and moral responsibility of an individual because the Future of India is based on today's child. Apart from this one needs to also help the downtrodden street or unprivileged children. Instead of celebrating the Children day with pomposity in hotel or club, why not bring a difference in the lives of these children and teach our children the true meaning of Children’s day where they can help these children by donating clothes, toys, books or offer some good food to them. It makes a real difference in the child’s life by doing something special.

Another way of celebrating this special day is that we can organize a party or get together for some underprivileged children give some small gifts with good healthy and delicious snacks. Childhood is all about innocence and playfulness. It is also all about joy and freedom. If we can make a child smile that’s true inner satisfaction one achieves. Celebrating Children’s Day is about giving children the right to enjoy and grow into healthy and educated citizens of the country, and if we can teach our child the value of sharing with others what they are lucky to have, then not only our child will grow into a responsible human being, but also another child who otherwise could have ended up being a delinquent, if not for our thoughtfulness. Lastly we all need to remember the words of Pandit Jawaharlal Nehru:

“Children are like buds in a Garden and should be carefully

And lovingly nurtured, as they are the future of the nation

And the citizens of tomorrow.”

Suicide: A Daunting Challenge before the State of Sikkim

Binod Bhattarai

Despite of economic development and progress in the peaceful Himalayan region, the state of Sikkim now a day has been crippling with the rise of suicidal cases. After every second day, one or two cases of suicide have been reported in local dailies on a constant basis. The latest report of the National Crime Record Bureau (NCRB) 2010 has divulged that, Sikkim is the only state in the country which has the highest suicide rate (The number of suicides per one lakh population has been widely accepted as a standard yardstick for measuring Suicide rate) of 45.9 per lakh of population, which is four times as high as the national average of 11.4 percent (NCRB report 2010: 173) and more than thrice of the national average during the last three years.  In the series, Sikkim is followed by Puducherry, Andaman & Nicobar Islands, Chhattisgarh and Kerala with the suicide rate of 45.5, 36.1, 26.6 and 24.5 per lakh of population respectively. Due to the constant increase in number of suicides, Sikkim has put the state amongst the front runners and so has been regarded as a public health problem. On the basis of the data available with the Sikkim Criminal Investigation Department (CID), the state health department  has come out with a report stating that about 124 suicide cases were reported in 2007, 287 in 2008, and 241 in 2009, which are obviously alarming figures for a state like Sikkim with a small population of nearly half million.

In the opinion of various connoisseurs, increasing suicides in the state is the result of substance abuse, narcotics and alcohol use, mental illness, anxiety and depression followed by family problems, drug addiction, prolonged illness, failure in examinations and love affairs etc. The reasons which they suggest are enormously true however it only manifest the individualistic suicidal behavior of individuals. Apart from that there are other important reasons (sex, age, occupation, level of income, geographical region, marital status, number of children and so on) as well which are social in nature. To some section of people answer it in the level of education received by Sikkemese people and the lack of commensurate job and to others it is the problem which stem from the

If we talk about the current development scenario of India, Sikkim is one of the most politically stable and generally a peaceful state. In addition to this, it had maintained one of the highest economic growth rates in the country during the Ninth Plan and  as mentioned in the 10th Five Year Plan (2002-2007) draft document (published by Planning Commission, New Delhi), with a growth rate of 8.3 percent the State is second only to Pondicherry, Chandigarh and Delhi. In this regard Sikkim was far ahead of many well performing states. However, despite the peaceful environment and a good economic growth rate, the increasing suicides rate is a matter of apprehension and concern for the planner and policy makers in Sikkim. It directly poses the vital question of why this trend of suicide is occurring.

If we closely look at the economy of Sikkim, it is basically a rural based. More than 80 percent of the state’s population is directly or indirectly, dependent on the natural resources of the state (Sikkim Development Report 2008). For most of the people, agriculture is one of the most important occupations. Mixed farming and animal husbandry are also widely practiced. With the difficult mountainous terrain in the hilly state, the cultivable land is very scarce. People cultivate around 16% of the total (7,096 sq km) land area of the state (Chakrabarti 2010). Since land is very skimpy, food security is the major issue of concern. A large portion of the state area is forest. Consequently, there is very little scope for the increase of land area under agriculture to argument the food production in the state. With growing population, unemployment and underemployment in the state is becoming alarming, a direct consequence of which is poverty. Though the percentage of poverty line in Sikkim has fallen drastically from 50.86 percent in 1973-74 to 36.55 in 2000-01, state has not been able to escape from the vicious circle of poverty (Sikkim Development Report 2008).

With a population of nearly 6.1 Lakhs, the state has seen a dreadful rise in suicides cases in recent years. In view of the fact that Sikkim has been slowly moving up the development ladder with multiple hydel projects leading to public-private enterprises, a boom in eco-tourism, and the information technology and hospitality sectors.  Society in Sikkim is in a state of transition. Ironically, the Centre dubbed Sikkim as the “Safest Greenest Small State in India” in 2008. Today, the state has a large band of unhappy youth. In the state 45 per cent of suicide cases reported between 2000 and 2008 were of people less than 25 years of age (National Crime Record Bureau Report 2009). The experts say in Sikkim that, the effects of modernization have led the sweeping changes in the value system in the socio-economic, socio-philosophical and cultural arenas of people’s lives, which envelops several developments — including the breakdown of the joint family system, which add stress in the life of the younger’s mind. Parents have high expectations of children, which often go unfulfilled, leading to discord. Depression is also caused by unfulfilled aspirations among the young who believe their life is not changing as much as they want it to. People who move from rural areas to urban zones find there is no upward mobility, for life in rural areas is not very different from that in the city. This leads to low self-esteem which in turn leads to alienation, depression and finally leaves people vulnerable to suicidal behavior.

Opportunities to the Youth

In terms of opportunities to the youth in the state is not much favorable as compare with other parts of the country. Being one of the hilly states in India’s North East, difficult geographical landscape and unfavorable climatic conditions, the issue of connectivity (in terms of road, Rail, and Air) is always a matter of concern. With the growing population in the state, unemployment has become an escalating Problem of the Youth.  Unemployment problem was increasingly more severe for the youth with 1.9, 6.4 and 10.3 percent in 1993-94, 2004-05 and 2007-08 respectively when compared to the general with 0.7, 2.4 and 3.6 percent in the respective periods in rural Sikkim. While majority of the urban unemployed youth seems to be the new entrants into the labour force or those seeking work for the first time. These youths formed a large proportion of the new entrant unemployed. In urban areas, the problem was increasingly more acute for the youth with 7.2, 7.9 and 23.5 percent in the respective periods as compared to the general with 3.1, 3.7 and 10.2 percent in the respective periods (NSS Report 2007-2008).  

As compare with the national average the unemployment among the youth, who are in between 15 to 29 years of age, in Sikkim is rapidly increasing. If one compares the unemployment data of Sikkim with the national average it is surprising to observe that unemployment rate at national average stood at much lower level particularly in 2007-08 for both youth and general. It was 2.9, 4.0 and 4.4 percent in 1993-94, 2004-05 and 2007-08 respectively for youth and 1.2, 1.7 and 1.6 percent in the respective periods for general at national average in rural areas. Similarly, in urban areas, it was 10.8, 10.1 and 10.0 percent in the respective periods for youth and 4.5, 4.5 and 4.1 percent in the respective periods for general. Further, the problem is very sharp in urban than rural areas for youth and general in both the state and at national average. It is also true for both the genders in both the state and national average throughout the periods. Except for the male youth in Sikkim in 2004-05 where unemployment rate was higher by about one percent in rural areas (8.0) than urban areas (6.7) (NSS Report 2007-08 No. 531).

This is bound to happen simply because of the fact that employment avenues and other opportunities are not growing at the same pace with educational development.  If we look at the nature of Indian educational system, it is undeniably, too literary, theoretical, lacking aptitude and techniques and largely not job oriented or employable in the present labour market structure.  Employability, the question, depends not only to the type of labour supply irrespective of acquired type of education whether theoretical or practical, but on the nature of market structure and the development levels of the economy as well as education which is mostly specialised resulting to the increase of educated unemployed.

Though the Government of Sikkim is giving utmost importance to the education sector, there is no avenue of outside exposure to the youth regarding higher education, employment and other basic prospects of life. For the higher education none of central universities or the institutions of national importance apart from Jawaharlal Nehru University and Sikkim University has its entrance centre in Sikkim. For the entrance students have to go either Guwahati or Kolkata. It is very much difficult for a student especially of lower or middle class those who do not have enough money and where there is no surety of cent percent successful result to go 600 Km and write entrance examination of one university.  More severe situation may likely experience in the near future if immediate attention and response is not delivered by government in such state of affairs.

What Next

The effects of modernization, specifically in Sikkim, have led to sweeping changes in the socioeconomic, socio-philosophical and cultural arenas of people's lives, which have greatly added to the stress in life, leading to substantially higher rates of suicide. Rapid urbanization, industrialization and emerging family systems are resulting in social upheaval and distress. The diminishing traditional support systems leave people vulnerable to suicidal behavior. Hence, there is an emerging need for external emotional support. The enormity of the problem combined with the paucity of mental health service has led to the emergence of NGOs in the field of suicide prevention. The primary aim of these NGOs should be, to provide the support to suicidal individuals by befriending them. Apart from befriending suicidal individuals, the NGOs should also undertake the education and raising awareness in the public and media.

Enhance the physical interaction between government functionaries and village society by insisting on more tours, night halts and Gram Sabhas by officers at all levels of the administration. Active monitoring through NGOs should be there in every village for the signs of social, economic and psychological distress and provide time to time social, psychological or spiritual counseling. Such monitoring and counseling on village should be made on a regular and routine basis. Increase efficiency of various services that are delivered by the government in the name of people’s welfare, namely, improve the infrastructural development in the  villages, increase the number of primary health centres, provide better roads, safe drinking water, sanitation, nutrition and family planning etc.

For the long – term change, it is important to improve the condition of education in the state. Although, Sikkim has the literacy rate of 82 percent but the real erudite in the state are very few. In this case, it would be fruitful if it would provide value as well as vocational education, atleast at the school level to the students to understand and utilize it for their own benefit in the complexities of present day production and marketing techniques.

Ironically, Sikkim is a state where most of the people are heavily dependent on the Government for fulfilling their basic chuck of life. So it would be better if the government makes its citizens self – dependent and unswerving by opening of various boulevards in the field of social and economic development in the state.

An important mechanism in generating a suicide epidemic is the constant highlighting of instances of suicide. Therefore, it is important to counsel the media to stop highlighting suicide since the fact of highlighting suicide itself adds fuel to the suicide fire as it were.

Despite of significant advancements in science and technology and of material wealth, it is a sad indictment that we are not able to control suicides in our society. Suicide is a multifaceted problem and hence suicide prevention programmes should also be on multidimensional. Collaboration, coordination, cooperation and commitment are needed to develop. It is a time for civil society to espouse proactive and leadership roles in suicide prevention and save the lives of thousands of young Sikkimese.

(Author is a Research Scholar at Department of Sociology, Pondicherry University, Puducherry and can reached at bhattaraibinod3@gmail.com)

Reconsidering Regional History in our School Syllabus

In a recent conversation with some resource persons in Sikkim regarding the History of Sikkim, one thing stuck in my mind that, why don’t we include the History of Sikkim in our Class VI, VII and VIII History syllabus? I am just saying (in addition to NCERT syllabus) to include small booklet of History of Sikkim. My concern in this regard is that we must know the culture, history of our region, people and place. In today’s world people everywhere define themselves through the places where they live or where they grew up. In my view school is the ideal place to teach the History and culture of a region. I am a true believer of education as a means to inculcate in the child his or her cultural values as well as the skill necessary to survive in today’s world. We often talk about preservation of culture as our top priority, but never realized the importance of incorporating the study of cultural skills, folklore, and local history as part of the school’s curriculum.  I think these skills, myths, stories and history should be taught in schools. Perhaps a student should start learning traditional skills, myths, stories and legends in primary school and in high school the student would learn local, regional and national history. I believe a school curriculum which incorporates traditional myths and legends, and local, regional and national history will strengthen our national as well as regional identities.  I hope that through education we can teach our children to understand and appreciate the cultures in our region. I believe knowledge and understanding can break down cultural prejudices and ethnocentrism.

In this regard, I want healthy discussions and debates among the academicians as well as think tank of Sikkim to discuss into this matter and put forward this proposal in a more fruitful direction. 

Trilochan Pokhrel: Sikkim's forgotten Gandhian freedom fighter

Binod Bhattarai & Rajen Upadhyay

There are many freedom fighters in India whose with their true spirit and undaunted courage earn us freedom from the tyrant colonial empire. India was free in 1947 from the British Empire but the country lost many men and women who were filled with undaunted courage and spirit of patriotism. Today, they are known as freedom fighters because they sacrificed their lives for their motherland.

With the passing of time many of these heroes of our freedom struggle are hardly known, though they played an important role in the struggle for the emancipation of our country from foreign domination. Now they all are just the forgotten chapters. Today, we the people of India have almost forgotten many of them and countless other social reformists and their ideals. Among such forgotten pioneers, one is here from the soil of Sikkim and he is late Trilochan Pokhrel or popularly called as Gandhi Pokhrel.

Late Pokhrel was born at Tareythang Busty in Pakyong sub-division of East Sikkim possibly in the last decade of 19^th Century (We do not have any evidence to assert his year of birth). During his youth he was greatly influenced by the movements of Mahatma Gandhi which were based on the fundamental principles of truth and non violence. We do not have much information about his involvements in the earlier movements of Mahatma Gandhi like Non Co-operation Movement and Civil Disobedience Movement. But, we can firmly claim his involvement in the famous Bharat Chhodo Aandolan (Quit India Movement) of 1942 from his contemporaries. His contemporaries inform us about his stay with Gandhiji at Sabarmati Ashram in Gujarat and Sarvodaya Ashram in Bihar. During his stay with Gandhiji he used to spin the Charkha, rendered his service for the Ashrams and assisted the Mahatma in his daily affairs. Late Trilochan Pokhrel had an immense faith in the teachings of simple life by Mahatma Gandhi. His contemporaries in Tareythang village informs us that he used to visit his native village in the costumes of the naked fakir Gandhi. Akin to Gandhiji he too wears a piece of cotton Dhoti, with a pair of Khadau (an Indian slipper made up of wood). Hence, they began to call him Gandhi Pokhrel. Further, few legends are still alive in the village of Tareythang about late Trilochan Pokhrel. It is said that he used to say Bande Mataram while greeting his elders at the village. Therefore, they began to refer him as Bande Pokhrel. Still there is a piece of land at the said village which once belong to this Gandhian known as Pokhrel Bari (Land of Pokhrel). But, he never used to stay at his home for a long time. Few elders of this village claim about their meeting with this Gandhian soul of Sikkim. In one of the stories we heard about his involvement in propagating the concept of Swadeshi of Mahatma Gandhi among the Sikkimese peasantry. During his leisure he used to visit local hatt-bazar (such as Rongli, Rhenock, Pakyong, Rangpo etc) and sit there a side with his charkha (spinning wheel) to make cotton threads. Few legends who knew late Pokhrel told us that during Pandit Jawaharlal Nehru’s visit to Sikkim in 1957 he had come to his native place and used to talk about the enigmatic Indian Prime Minister in a voluminous manner. Perhaps this was his last visit to his native land and possibly he is the lone Sikkimese to take part in the Indian Struggle for independence.

While inquiring about his descendants we were told that all his family members were migrated to Assam long back. Hence we could not gather much information about his other part of his life. The only person from whom we can secure good information about late Pokhrel is Mr. Tara Prasad Bhattarai of Tareythang (Kapurpatey) village. He still preserved some of the glimpses as well as valuable sources related to him. He has maintained one of his last photograph and an envelope which was received by his family members 43 years ago. The said envelope was posted from the Purnia district of Bihar which contains the death confirmation of this Sikkimese Gandhian which read like this: “Expired on 27-1-69 at Prakritik Chikitsalaya, Ranipatra, P.O. Ranipatra, District Purunia, Bihar at 9 AM”.

(We would like to acknowledge Mr. Tara Prasad Bhattarai of Tareythang (Kapurpatey) village, without whose valuable inputs as well as of generous support this paper would not have been possible)

 (Binod Bhattarai is a Doctoral Fellow at Department of Sociology, Pondicherry University, Puducherry & Rajen Upadhyay is an Assistant Professor at Department of History, Namchi Government College, South Sikkim and they can be contacted at bhattaraibinod3@gmail.com /rajen.180108@gmail.com)

Land Revenue Department needs Local adjutant language with word the ‘Mutation’ in day to day language for common people

Land Revenue Department needs Local adjutant language with word the ‘Mutation’ in day to day language for common people

The word Mutation which is used by Land Revenue Department for transfer of title of the property from one person(s) to other person (s) needs to be substituted with one local language, which everyone can understand. Mutation is an English word, which means the recording of ownership in revenue/Corporation record of transfer of title of the property from one person to another. It is generally done on (A) death of original owner   (B) Sale of property (C) Gift of property.  But for the common villager it becomes a difficult gobbledygook to understand the meaning of the word Mutation. Since it is in English and for the common villager, this type of English terminological words which is used in office by ‘Babus’ and ‘Babunis’ becomes difficult to understand what is being said.  This type of official jargons excluded common people in office from a conversation. It acts as a barrier to understanding something which is not so complex but the usage of word construct it so. In land transfer and all other important purpose people want to understand what they are reading and hearing without being undermined by ‘fancy’ terminology.

It is my humble request to the concerned authorities to think over this matter and make office and official languages more colloquial, so that everyone can communicate and comprehend it in better way.