Thursday, September 1, 2016
Jiban: Kanda Ki Phool? An inspiring story of Jhamak Ghimire
Sunday, January 27, 2013
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| 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.
Sunday, November 18, 2012
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.
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| 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
(Binod Bhattarai is a Doctoral Fellow at Department of Sociology,
Pondicherry University, Puducherry – 605014, India)
Friday, November 16, 2012
Children’s Day and the Legacy of Chacha Nehru
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| 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.”
Wednesday, September 5, 2012
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.
Friday, April 6, 2012
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 19th 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)
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