Friday, 21 August 2015

हामी हरुवाहरुको सम्झना: कृष्ण भट्टचन

अंग्रेजलाई  विश्व  जिताउने सहयोग  गर्ने साथै हिन्दुस्तानबाट आएको  शाहवंशीय शोसक शासकहरुलाई  हालको नेपाल भुमि एकीकरण  गराउन सफल  वीर बहादुर गोर्खा सैनिकहरु  रे | 

 तर  आफ्नै  देशमा  हरुवा र दास बन्न  सफल  साथै  जीवन भर हिन्दुस्तान  र  अंग्रेजको लागि  बलि दिने वीर  बहादुर गोर्खा सैनिकहरुको  समुदाय र  सन्तानहरुको  बारेमा  आहा कति  तितो सत्य, तथ्य  र  यथार्थमा  आधारित कविता हो यो  डा. भट्टचनको  जुन   साभार गरेको  रहेछन ‘हामी हरुवाहरुको सम्झना’ शिर्षकमा पुष ५, २०६२ को दृश्य नेपाल वर्ष १ अंक २ बाट |


भन्छन्, ‘जित्नेको इतिहास हुन्छ
हार्नेको सम्झनामात्र बाँकी रहन्छ’
हामी, कहलिएको ‘भुसतिघ्रे’,
‘भोटे’, ‘लाहुरे’,
‘तिघ्रे र पर्वते स्वाँठे’,
‘जङ्गल फाँडेर खनीखोस्री खाने’,
‘अयोग्य, मतुवाली र पाखण्डी, नीच, निर्दयी’
हरुवाहरुलाई
धेरै गहिरो चोट र व्यथाहरुका सम्झनाहरुमात्र
बाँकी छ

हामीलाई सम्झना छ,
हाम्रो आस्था र श्रद्धाको
च्योमोलुङ्मा,
फेदाङवा, यावा, सावा र युमा,
सुम्निमा र पारुहाङ,
पे, पच्यु, घ्याब्रे र पेतालुता,
बाठौ र गुरुवा,
बोम्बो र साङदुङ्ग,
आजु र अजिमा,
ट्होम र लम च्हयोम ट्हुङ्ब,
ल्ह ल्हाङ्वा न्हुर्बु, ल्ह घाङ्लासिङ्गी कर्पो,
ल्ह छयुरीन ग्याल्मो र ल्ह ह्यावा ¥हाङ्ज्युङको
आशिर्वादले
हामीले, पहिले
सबैभन्दा पहिले
यही धर्तीको यही ठाउँमै विजय पाएका थियौं

ठाउँ र समयसँग
जमिनसँग
बन जङ्गलसँग
खोलानाला र पानीसँग
खानीसँग
हावासँग
आकाशसँग
जनावरसँग
कीट पतिंगरसँग
चराचुरुङ्गीसँग
हामीलाई झल्झल्ती सम्झना छ,
हामीले उहिले, उहिले जुन ठाउँमा जितेका
थियौं
हामी हिजो र आज त्यही ठाउँमै हा¥र्यौ ।
हामीले हा¥र्यौ, ‘त्योसँग’
‘त्यो’ ‘बा हुन, वा होइनन्’

जसको उहिले उहिले बाउको ठेगान थिएन हो, हामीले ‘त्योसँग’ नै हा¥र्यौ ।
हामीले निम्ता बाँडेकै दिन हा¥र्यौ
हामीले दौडेकै दिन हा¥र्यौ
हामीले अठार धार्नी नाक कान जोखेकै दिन हा¥र्यौ
हामीले भोज खाएकै दिन हा¥र्यौ
हामीले तामा छोएकै दिन हा¥र्यौ
हामीले रक्सीसँग कानुनी बिहा गरेकै दिन हा¥र्यौ
हामीले छाती नापेकै दिन हा¥र्यौ
हामीले रगतको पञ्जा छाप लगाएकै दिन हा¥र्यौ
हामीले नुन खाएको दिन हा¥र्यौ
हामीले टीका लगाएकै दिन हा¥र्यौ
हामीसँग सम्झनाको क्याराभान छ,
त्यसले हामीलाई च्याम्पतिलाई जस्तै कति
घुमायो कति,
त्यसैले हामी हा¥र्यौ
त्यसले हामीलाई माछालाई जस्तै कति जाल
ग¥यो कति,
त्यसैले हामी हा¥र्यौ
त्यसले हामीलाई निर्दोष भेडाबाख्राहरुलाई
जस्तै कोखाबाट निकालेको छुराले कति हान्यो
कति,
त्यसैले हामी हा¥र्यौ
त्यसको प्रत्येक घुमाइमा हामी फनफनी घुम्यौ,
त्यसैले हामी हा¥र्यौ
त्यसको प्रत्येक जालमा हामी सर्लक्कै पा¥र्यौ,
त्यसैले हामी हा¥र्यौ
त्यसको हनाइमा हामी अचानो भयौं,
त्यसैले हामी हा¥र्यौ

हामीलाई सम्झना छ,
हामी मुलाको जरा भएर बस्यौ, मुला

तल, झन तल, ओरालो लाग्नथाल्यौं
अँध्यारै झन् अँध्यारो प्यारो मान्न थाल्यौ
जति धेरै सुन्निन सकियो, उति राम्रो मान्न थाल्यौ
जहाँको तही सड्दाको गन्ध सुगन्धित मान्न थाल्यौ

पहिचान ओरालो÷अँध्यारो–सुगन्धित
मातृभाषा ओरालो÷अँध्यारो–सुगन्धित
धर्म ओरालो÷अँध्यारो–सुगन्धित
संस्कृति ओरालो÷अँध्यारो–सुगन्धित
हक अधिकार ओरालो÷अँध्यारो–सुगन्धित
हामीलाई ताजा सम्झना छ,
त्यो हामीकहाँ आउँदा उखुको टुप्पा भएर आयो
जहाँ जसले जसरी लगेर सारे पनि हर्लक्कै सरेर आयो,
त्यो पानीढलोमा दुबो भएर हलक्कै सप्य्रो
त्यो पूर्वमा ‘चारदामे’ फर्सीको बोट भएर फैलियो
त्यो चारकोसे झाडीमा सखुवा भएर अग्लियो
त्यो हिमालको टुप्पामा पनि भर्खरै हिउँ भएर चुलीन थालेको छ
त्यो जहाँ जहाँ सप्रन खोज्यो
त्यहीं त्यहीं सप्य्रो, खुबै सप्य्रो
आगोले ढडाए झनै हरियो भरियो भएर आयो,
सधै माथि, झन् झन् माथि माथि
ताक्दै चंगाजस्तै अकासियो,
उज्यालो, झन् उज्यालोमात्र खोज्दै आयो
गुलियो, फरक फरक गुलियो हुदै आयो

शाही गुलियो,
जहानियाँ गुलियो,
बिर्ता गुलियो,
जागिर गुलियो,
फर्सी गुलियो
निर्दल गुलियो
बहुदल गुलियो
एकसय सत्ताइस गुलियो
सोच गुलियो
नीति गुलियो
व्यवहार गुलियो
हामीलाई सम्झना छ,
त्यो हामीकहाँ कसरी आयो
हो, हामीलाई राम्रै सम्झना छ,
त्यो गंगाको फाँटबाट भाग्दै
पहाड उक्लदै आयो
त्यो तीनचोटि फुक्दै आयो
पहिलोपटक त्यसले ढुंग्रो फुक्यो,
खरानी उड्नेगरी फुक्यो
दोस्रोपटक त्यसले शंख फुक्यो
सातोपुत्लो उड्नेगरी फुक्यो,
तेस्रोपटक त्यसले कान फुक्यो
कानको जाली फाट्नेगरी फुक्यो
हिजोआज त्यसले माइक फुक्यो,
स्वरै सुक्नेगरी फुक्यो
त्यसको प्रत्येक ढुंग्रो फुकाईमा
हाम्रा आस्थाका बन–जङ्गल–जमिन खरानी भएर उड्यो
त्यसको प्रत्येक शंख फुकाइमा
हाम्रा अधिकारहरुलाई वाजले चल्ला उठाए जस्तै उठाएर लग्यो
त्यसको प्रत्येक कान फुकाइले
हाम्रा आमाका मिठा धुनहरु सुन्न छाड्यौं
त्यसको प्रत्येक माइक फुकाइमा
हाम्रा सामुहिक अस्मिता कालो नीलो भयो,

हामीलाई सम्झना छ
त्यसले जेली खेल खेलेर
पञ्जा, छक्का र सत्ताको सिक्वेन्स देखाएर
हामीले बाजी नथापीकनै
च्याँखे पनि नथापिकनै
थाहा पायौं,
हाम्रो जमिन स्वाहा भएको
थाहा पायौं,
हाम्रा चरण हरण भएको
थाहा पायौं
हाम्रा जङ्गल मरुभुमि भएको
थाहा पायौं,
हाम्रा रोजी रोटी घुमेको
थाहा पायौं,
हाम्रो जिब्रो काटिएको
थाहा पायौं,
हाम्रा शिर उडेको
थाहा पायौं,
हाम्रा सृष्टि–जीवन ध्वस्त भएको
थाहा पायौं,
हाम्रा बचे–खुचेको हामी भित्रको हामी–भावना पनि खरानी भएको
हामीले धेरै हा¥र्यौ, यति धेरै हा¥र्यौ कि
अब हामीसँग हार्न बाँकी कुनै चिजै रहेन
अब त हामीहरुसँग हार्ने भन्दा पनि
जित्ने दाउमात्रै बाँकी छ !
वाजी मार्ने सम्भावनामात्रै बाँकी छ !!
मार्रा भन्ने विकल्पमात्रै बाँकी छ !!!

आत्मनिर्णयको अधिकार मार्रा !
सङ्घीय संरचना मार्रा !
जातीय, भाषिक र क्षेत्रगत स्वायत्तता र उप–स्वायत्तता मार्रा !
समानुपानिक प्रतिनिधित्व मार्रा !
विशेष व्यवस्था मार्रा !
धर्मनिरपेक्षता मार्रा !
भाषिक समान अधिकार मार्रा !
समान महिला अधिकार मार्रा !
सामुहिक अधिकार मार्रा !
हामीलाई थाहा छ
अब हामी सम्झना तन्द्रामै ध्यानमग्न भएर सम्भावना देख्न थालेका छौं, गज्जबको सम्झना ।

बाहुनवादलाई आर्यघाटमा सेलाएको सम्भावना
सत्तरंगि इन्द्रेणी भएर उदयको सम्भावना
झेली खेको नियमनै फेरेको सम्भावना
५९ खोलाहरु मिलेर असार र साउनको कोशी र कर्णाली नदी बनेर उर्लेको सम्भावना
आफै, आफ्नै बलबुताले फेरी हाम्रो इतिहास रचेको सम्भावना
नयाँ शिराबाट इतिहास रचेको सम्भावना
जीवनी भन्दा इतिहास भएर जिएको सम्भावना
यी सबै सबै सम्भावना यर्थाथ भएको सम्भावना ||

स्रोत सामाग्री 
हामी हरुवाहरुको सम्झना लेखक डा कृष्ण भट्टचन https://sociologynepal.wordpress.com/2015/08/21/hami-haruwaharuko-samjhana/#more-404

Friday, 24 July 2015

Impact of cow as a national animal of Nepal: Past and Present

In Nepal's Preliminary Draft Constitution 2015 it is stated that Cow will be the national animal of Nepal like it was stated in our old Constitution.

BUT how It can be possible that COW to be an national animal in the country where historically Tamang, Sherpa, Limbu, Sarki etc eat cow meat "beef" as per their tradition and culture that was banned by Rana Regime because Rana rulers considered cow as their MOTHER as per their belief system but for Tamang, Sherpa, Limbu, Sarki cow is an animal like others such as goat, buffalo, pig, etc.

For an animal that is eaten worldwide by more than 85% people to be considered national animal is BLIND in MIND thoughts and ideas. If our law makers are wise they would propose One Horn Rhino as a national animal which is an endanger animal in the process of extinction.

Abuse Of Religious Freedom: Loss Of Identity: Dr. Govinda Bahadur Tumbahang [1]

The statement of great King Prithivi Narayan Shah that Nepal was a Hindustan (the place of the Hindus) in the real sense is criticised especially by the Janajatis whose traditional religion is Kirant, which has distinctive characteristics. The rulers after him prohibited cow slaughter as the Hindus consider her as a "mother" and worship her on her day.
Janajatis like the Limbus, on the other hand, have a tradition of offering a cow's head to a goddess in order to please her. Therefore, the ban on cow slaughter would prevent them from performing their religious rituals. They were bound to lie to the goddess by promising her a cow's head and offering her instead a goat's head. Even now the tradition of lying to the goddess has not stopped. All Janajatis were compelled to observe the Hindu festival Dashain. Two Athpahariyas, namely Lalima and Ritima, who did not obey the order to observe it were hanged to death.
Junga Bahadur Rana, the then prime minister, introduced a Civil Code to strengthen and consolidate Hinduism. The Constitution of the Kingdom of Nepal 2019 and the Constitution of the Kingdom of Nepal 2047 continued this trend. In the beginning several schools and finally Nepal Sanskrit University were established to spread Hinduism at the expense of public taxes. As the state encouraged Hindu religion and discouraged others, they have been marginalised. These are the grievances that the Jananatis have against the state.

1. Abuse Of Religious Freedom: Loss Of Identity: Dr. Govinda Bahadur Tumbahang http://trn.gorkhapatraonline.com/index.php/op-ed/3132-abuse-of-religious-freedom-loss-of-identity-dr-govinda-bahadur-tumbahang.html

Thursday, 2 July 2015

Recent devastated earthquake and Tamang historical oppression

“Poverty is the parent of revolution and crime.”
― Aristotle

"In a country well governed, poverty is something to be ashamed of. In a country badly governed, wealth is something to be ashamed of."
- Confucius

I always feel good reading the factual evidence based history of Nepal how some indigenous tribal ethnic groups like Tamang that I belong to had been oppressed, suppressed and genocide by our past inhumane corrupt manuism ideological governed (the law of manu, also known as Manusmriti) mindset rulers due to FEAR with Tamang community who lives surrounding Kathmandu valley and are brave and honest.

I am very much thankful to Deepak Thapa Chhetri ji for writing bitter reality of Tamang community for the tradition that past feudalistic demonic Rana Rulers gifted. I strongly realised that the oppressed peoples can liberate themselves only through struggle. This is a simple and clear truth confirmed by history and "Truth is on the side of the oppressed." as affirmed by Malcolm X.

Whatever below here Deepak Thapa Chhetri writes in Kathmandu Post dated 1st July 2015 published in the KantipurOnlie is the tradition gifted by feudalistic Ranas and Shahs regimes who ruled Nepal for last 240 years invaded Nepal running away from India in saving their lives due to fear from Muslim invaders to India and imposed the law of manu introduced from an ancient India. This is the bitter historical fact, truth and reality of Nepal.

He starts saying,

It is a story worth telling, the one about how cars were carried over the mountain trails on human backs till the 1950s so that Nepal’s ruling class in Kathmandu could zip around the Valley’s few roads. It is something that adds to Nepal’s exotic mystique, which most of us are guilty of encouraging. For the most part, the grainy, black-and-white photographs of these laborious undertakings showing scores of men struggling with metallic beasts of vehicles tell us nothing more than just that. Until recently, that is, when a newsmagazine carried a story of five surviving members of those labour gangs that carried cars from Bhimphedi all the way to Thankot, whence, in the words of one of them, “The babusahebs [gentlemen lords!] of Kathmandu would race them to their homes.”

The names of this octogenarian quintet from the areas around Bhimphedi are worth recording: Dhan Bahadur Gole, Hira Bahadur Ghalan, Iman Singh Rumba, Jukta Bahadur Waiba and Pote Gole. What ties them together is not only that they are a part of history lost forever, but they are also all Tamangs. That should not be surprising considering that the hills and vales surrounding Kathmandu is a strong Tamang country and they would thus be the natural choice to be the bearers of these vehicles for the rulers.

Blaming the oppressed

A couple of weeks ago, a polite conversation gently veered towards the reality that as a group Tamangs suffered more from April quake than anyone else. But the discussion suddenly turned very uncomfortable when a high-ranking government official made three statements that reflected what seemed like wilful ignorance but, more disturbingly, a willingness to take patently prejudicial ‘facts’ at face value.

Assertion 1: Eighty percent of the crimes committed in the Valley are by Tamangs.

Assertion 2: Tamang families celebrate when they give birth to a baby girl since she will grow up, join the sex trade, and support the family.

Assertion 3: Crime and sex work among Tamangs is culturally ingrained.

As a senior bureaucrat, he would probably be privy to crime statistics—if these existed, for I seriously doubt that our cops actually have broken down the crimes committed by caste/ethnicity. In all probability, he was passing on information gleaned from off-the-cuff remarks made by officials in their tête-à-têtes. But what was disconcerting was he had clearly not given a single thought to why, if true, that could be so.

Our official (and no points for guessing which social group he belongs to) surely had no idea that in their youth Messrs Gole etc from Bhimphedi had no option but to work at porterage. Tamangs were prohibited from accessing the main form of social mobility available to the major Janajati groups—service in the British Indian army. All because they were required by the Kathmandu elite for services that scholar-activist-politician Parshuram Tamang enumerated in 1992 as follows: “During the Rana years, Tamangs were used as menial labour by the rulers and the courtier class—as construction labour for the durbars, for cutting trails, portering, carrying palanquins, running mail, delivering forest-based products, weaving baskets and trays, keeping palaces clean, maintaining the indoors, doing gardening, providing agricultural labour, keeping herds, making lokta paper, holding umbrellas, maintaining hookahs, carrying goods, and serving as surrogate mothers for high-born offspring.”

Anthropologists David Holmberg and Kathryn March found that northern Tamangs had to provide 25 days of compulsory service every year to the rulers/state during the Rana era. This is not corvée labour common to many feudal societies when one provides services free of charge on state projects. The 25 days was something every household had to contribute on an annual basis and often that 25 extended to 30 days as well. Forget getting paid for their labour, they even had to make provisions for their own food.

The one area of government employment open to Tamangs was as pipa, the generic term for menial workers in the Nepali army, which has historically been the preserve of Tamangs. No chance of rising through the ranks. Exiting the country was one way of escaping this burdensome existence and many certainly did that, mainly to Darjeeling, where the Tamang population had reached 50,000 by the end of Rana rule, becoming the second biggest Nepal-origin group there.

If you keep a people down for centuries, it does have an impact on later generations. No wonder that Tribhuvan University’s Nepal Social Inclusion Survey 2012 found that among the 6-25 age group of Tamang males, 47 percent had been educated at just the class 1-5 level, and only 12 percent had studied beyond class 11. The latter figure is half the attainment at that level for the two other large Janajati groups, Magars and Tharus, themselves quite backward. Block all avenues for progress, treat them like dirt, and then despise them for failing to advance upwards. We have heard it all before whether in the case of blacks in America or the Roma in Eastern Europe.

Kidnapping the girls

As for the sex trade, anyone with any interest in the subject will have heard these stories, particularly as they relate to certain villages in Kathmandu’s periphery. But can anyone believe that entire communities are primed to sell their daughters into this heinous profession unless there are extraneous reasons? As Parshuram Tamang had noted: “The system of keti basne imported women from the Tamang hills for all kinds of chores in Rana palaces. The maintenance of scores of female retainers, some of whom served as concubines, is said to have started the trend towards prostitution among poverty-stricken Tamang communities.” Did anyone miss the irony that the cause of their poverty were the Ranas to begin with?

How Tamang women were viewed by the state becomes clear from this quote from an interviewee of Holmberg and March’s: “On the night of the big festival there, the royal herders would just grab the girls and take them off. You were unable to say anything about this even if it was one’s own wife.” If cowherds could get by with such impunity, one can imagine what went on in the stucco palaces of Kathmandu.

Right the wrongs

I probably should stop here given the sheer ignorance of our government official, who, as a Kathmandu native, would have seen Tamangs and their situation throughout his life. But that a person in such a position of power and responsibility can be completely blind to the structural inequities that have played such a major role in the continued backwardness of Tamangs says a lot about our state and its functionaries.

As we enter the phase of recovery from a disaster that has devastated the lives of thousands of Tamangs, we have been provided with a golden opportunity to finally right all these years of discrimination. If managed properly, there will no longer be any need for words such as poet Pratap Bal Tamang’s in ‘Aasyaang—think for yourself!’ (in Manjushree Thapa’s translation of this address to an imaginary maternal uncle): “You too are a citizen—like the others of this country/…The country is yours as well/The universe is yours as well/Your rights exist here too.” One can only hope that whoever heads the reconstruction authority has at least an understanding of this most fundamental of truths.

Reference
The Country is Yours by Deepak Thapa http://www.ekantipur.com/the-kathmandu-post/2015/07/01/oped/the-country-is-yours/277933.html

Thursday, 11 June 2015

Historical evidence of Genocide of Tamang community in Nepal

Wonder how long government of Nepal and ruling class family members are going to GENOCIDE Tamang community in Nepal.

Tamang community has been intentionally marginalised, harassed, abused, discriminated and exploited physically, psychologically, socio-economically and sexually as per the General Code of Conduct written in 1854 during the time of Janga Bahadur Rana which still very much prevalent in this 21st century using derogatory term "Bhote" which means Tibetan.

In fact, Nepal is historically the melting point of people originated (came) from India (Aryan) and Tibet (Mongolian/Indigenous /tribes). As per the historical fact from India Aryan migrated to Nepal very lately around 9th and 10th centuries who ran away from India to save lives from muslim who invaded India. However, there is proven evidence that since the time of Manjushreee and Buddha in Nepal by then Kathmandu Mongolian people (Kirat which means lion like people) used to live.

Last year in August from Gorkha district Tamang man was killed by the state shooting just because he killed his own cattle to feed his family members. Tamang community being a bonism tradition follower they eat yak and cow meat because they see those animals as cow not GOD or LORD as rulers think as per their dogmatic belief.
In the name of earthquake survivors from Sindhupalchowk, Nuwakot, Dhading, Rasuwa, etc where mostly Tamang people reside now again we have been hearing and reading many news relating to Tamang community members to Genocide them.

The legal definition of Genocide:
The international legal definition of the crime of genocide is found in Articles II and III of the 1948 Convention on the Prevention and Punishment of Genocide.

Article II describes two elements of the crime of genocide:
1) the mental element, meaning the "intent to destroy, in whole or in part, a national, ethnical, racial or religious group, as such", and

2) the physical element which includes five acts described in sections a, b, c, d and e. A crime must include both elements to be called "genocide."

Article III described five punishable forms of the crime of genocide: genocide; conspiracy, incitement, attempt and complicity.

Excerpt from the Convention on the Prevention and Punishment of Genocide

"Article II: In the present Convention, genocide means any of the following acts committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group, as such:

(a) Killing members of the group;
(b) Causing serious bodily or mental harm to members of the group;
(c) Deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part;
(d) Imposing measures intended to prevent births within the group;
(e) Forcibly transferring children of the group to another group.

Article III: The following acts shall be punishable:
(a) Genocide;
(b) Conspiracy to commit genocide;
(c) Direct and public incitement to commit genocide;
(d) Attempt to commit genocide;
(e) Complicity in genocide. "

Thursday, 12 February 2015

हरि पौडेल जी को प्रश्न लक्ष्मी तामाङ्ग जी को उतर: जातीय वर्गीकरण र धर्म

आज विहानै मेरो फेसबुक ईनबक्समा हरि पौडेल ज्युले निम्न अनुसारको प्रश्न गर्नु भएको रहेछन र मैले उनको प्रतिउतर फेसबुकमा खुल्ला रुपमा उत्तर दिंदा उपयुक्त ठानेर सोहि अनुसार दिए किन कि सबैको मनमा जिज्ञासा त्यस्तो हुन् सक्छ मेरो आफ्नो लेख प्रति जुन म सत्य, तथ्य र यथार्थको आधारमा लेख्ने गर्छु मानवताको लागि अनि प्राय भ्रमबादमा जिउदै आएकाहरुलाई अपच्य हुन् पनि सक्छ अज्ञानताले गर्दा |

हरि जिको प्रश्न:
Laxmi Tamang ji...
K all Janajati lae jasari eutae suchi ma rakera aakada thulo dekhi..testae garera all hindu ko aakada rakda k hola? k all Janajati ko rahansahan...problem..eutae xa....Janajati madhme ma pani Tamang ko culture....rai ko culture....Magar ko culture etc ma kati difference hola?

Yadi tesari Bahun Chhetri lae ek thuma rakne vaye..terai ka Bahun n Chhetri pani tehi aakadama sametinu parenara...terai ma pani ta Bahun Chhetri considerable amount mai xaan ni hoenara?

Ajhae religion wise jane ho vane ta dali...madhesi ta derae jaso sayaad hindu holan....Magar ...Newar pani ta Hindu nae hun? kasto unclear type ko presentation...Janajati ma pani culture religion etc different vayeka ko kati xaan 6utaunu paroni pahila...hoenara?

shaybha ra sista bhasa ma mero jigyasa metaedinu vayo vane ma tapae parti aabhari hune thiye....?

मेरा प्यारा मित्र हरि जी तपाईको प्रश्नको लागि धेरै धेरै धन्यबाद सत्य, तथ्य र यथार्थ बुझ्न चाहनु भएकोमा |

सर्व प्रथम तपाईले बुझ्नु पर्ने मैले जे जति प्रमाण, जानकारी र तथ्यांक, आदि सेर गर्छु त्यो मैले मनगंते रुपमा निर्माण गरेको, तयार पारेको वा उत्पादन गरेको होइन | त्यो त हाम्रै देशका विद्वान बुद्धिजीवी अधिकारिक व्यक्तित्वहरुले नेपाल सरकारको लागि तयार परि दिनु भएको हो मैले मात्र अध्धयन गरेर जानकारीको लागि सेर गरेको हु | त्यसैले तपाईको आवाज त्यस्तो आधिकारिक व्यक्तित्वहरुसंग पुगोस भनेर मैले तपाईको जिज्ञासा र सुझाव यहाँ पुब्लिक स्पेसमा सेर गरेको छु | आसा छ तपाईको आफ्नो धारणा बारेमा उनीहरुले मनन गर्ने छन् मानवताको लागि |

अर्को कुरा तपाई ले बुझ्नु पर्ने यो तामाङ्ग र मगर लगायत सम्पूर्ण हामी जनजाती भन्नेहरु एक पृथक जाति हो विश्व भरिनै त्यसैले त उनीहरुको आ-आफ्नै मौलिकता छ आम धार्मिक सम्प्रदायहरुको भन्दा जस्तै हिन्दु, मुस्लिम, ईसाई, आदि जसको संस्कार, संस्कृति, परम्परा, कर्मकाण्ड सबै आ-आफ्नो धर्मले निर्देशित र नियन्त्रित भएको हुन्छ | जनजाती भन्नेको कुनै त्यस्तो संगठित धर्म छैन मात्र उनीहरुलाई पछि उनीहरुको भूमिमा बाहिरबाट आएका शासक शोषक जो बने उनीहरुले लादेर हिन्दु, मुस्लिम, ईसाई, आदि बनाई दिएको हो | नत्र उनीहरुको आफ्नो मौलिक धर्म, संस्कार, संस्कृति, र परम्परा भनेको प्रकृति र पितृ पुजक हुन् र सोहि अनुसार उनीहरुको रहन सहन गर्दै आएका जाति हुन् यो जनजाती भन्नेहरु विश्व भरि नै यस्तै छ उनीहरुको आफ्नो संस्कार, संस्कृति, परमपरा र धर्म |

यदि तपाईले प्रो. डोर बहादुर विष्टको "भाग्यबाद र विकास आधुनिक नेपाल निर्माणको लागि संघर्ष" भन्ने पुस्तक जुन प्रकासित गरेका थिए सन् १९९० मा सो अध्धयन गर्नु भयो भने बुझ्नु हुन्छ कि यो छेत्री भन्ने जात पहिले थिएन मात्र खस भन्ने थियो सुदुर र मध्यम पश्चिम नेपालमा जसको आफ्नै पृथक मौलिकता थियो १४ औ शताब्दी ताका र उनीहरुलाई जनजाती नै भन्थे उनीहरु मोस्टो र बुद्ध धर्म मान्ने गर्थे | तर पछि पी.एन. शाहले एकीकरण गरेपछि उनीहरुलाई हिन्दुवाद बनाएको मनुबादको सिद्धान्त अनुसार भनेर प्रष्ट उल्लेख गर्नु भएको छ सप्रमाण | सोहि भएको हो नेवार र मगर जातिमा पनि भन्ने कुरा समेत उल्लेख गर्नु भएको छ उहाँको पुस्तकमा |

नेपालको पहिलो कानून "मानव न्याय शास्त्र" जुन तयार गरेका थिए १४ औ शब्ताब्दिमा हिन्दुस्तानको ५ जना ब्राह्मणहरुको सहयोगमा राजा जय स्थिति मल्लको पालामा तथा दोस्रो कानून "मुलुकी ऐन" जुन तयार परेका थिए सन् १८५४ मा मनुबाद नीति अनुसार त्यसले नै हो नेपालको आम जन समुदायहरुलाई सानो ठुलो, छुत अछुत, मतवाली, मासिने, आदिको आधारमा ५ जातजातिमा विभाजन गरेको थियो | सो मनुबादको पुस्तकमा बाहुन र क्षत्रीय सम्बन्ध कस्तो हुन्छ भनेर यसरी उल्लेख गरेका छन्,

"दश वर्षको ब्राह्मण र सय वर्षको क्षत्रीय यी दुईलाई पिता-पुत्र सम्झिनु पर्छ, दुई जनामा ब्राह्मण चाही पिता समान हो |"
- मनुस्मृति २/१३५

त्यसैले तपाईको जुन जिज्ञासा र सुझाव छ त्यो मेरो आफ्नो आधिकारिक क्षेत्र भन्दा बाहिरको हो |

यदि मगर र नेवारहरु आफुलाई जनजाती भन्ने गर्छन भने उनीहरु धार्मिक हिसाबले गैर हिन्दु हुन भनेर उल्लेख गरेका छन् जनजाती महासंघको आफ्नो आधिकारिक वेबपेजमा समेत एक पटक पद्नु होस | 

तर उनीहरु मात्र नभएर हामी सबै हिन्दु हुन सक्छौ हिन्दु शब्दको उत्पतिको हिसाबले जुन दिएको थियो ९ औ शताब्दीमा मुस्लिमहरुले जो हिन्दुकुस क्षेत्र पारि बस्ने मानिसहरु सबै नै हिन्दु हुन् भनेर | त्यस कारण पनि हिन्दुस्तानमा रहने सम्पूर्ण मानिसहरु आफुलाई हिन्दु भन्ने गर्छन भनेर हिन्दुस्तानको हिन्दुवादीहरुको संस्था राष्ट्र स्वयं सेवकको अध्यक्ष मोहन भगत जी ले भन्नु भएको छ नि हौ |

आशा छ मैले यहाँको सम्पूर्ण जिज्ञासाको उतर दिए होला भनेर |

धन्यवाद |

लक्ष्मी तामांग