Lohorung Khanawa

लोहोरुङ याखाबा समाज ःचुनौती र चाहानाहरु

2011-01-27T16:16:00.000+05:30

–टंक बहादुर लोहोरुङ
खर्दुवा, सित्तलपाटी—६
संखुवा सभा
समस्त लोहोरुङ विधार्थी भाई बहिनीहरु
हार्दिक अभिवादन π
किरा“त लोहोरुङ विद्यार्थी मञ्चको प्रथम ऐतिहासिक राष्ट्रिय महाधिवेशनको हार्दिक निमत्रणा सहर्ष स्विाकर गदै मेरो निजी धारणाहरु निम्नानुसार प्रस्तुत गर्ने अनुमति चाहन्छु ।
१. मेरो परिचयः सित्तलपाटी गा.वि.स. को सानो गाउ“ खर्दुवामा मेरो जन्म २००४ सालमा भएको हो । २०१४÷१५ सालतिरै मेरा बाजे प्रातः स्मरणीय हस्तमान लोहोरुङ राई र पिता जितबहादुरको शिक्षा प्रतिको अभिरुचिले गर्दा गाउ“मै निजी विद्यालय स्थापना भई प्राथमिक शिक्षा हासिल गर्ने सुअवसर प्राप्त भयो । त्यसपछि चैनपुर र खाद“वारी विद्यालयहरु हुदै“ धरानको पब्लिक हाई स्कुलबाट २०२२ सालमा एस.एल.सी उर्तिण गरे । गाउ“घरको कमजोर आयश्रोतका कारण उच्च शिक्षा हासिल गर्न सहज नभए पनि सानोतिनो नोकरी गदै २०३२ सालमा बी.ए प्राईभेट र जनप्रशासनमा स्नातक भए“ । आर्थिक रुपले आर्कषक मानेर विभिन्न अन्तराट्रिष्य गैर सरकारी संस्थाहरुमा नोकरी गरियो । विभिन्न जिल्लाहरुमा ग्रामिण विकास सम्बधी कार्यहरु गर्ने सुअवसरहरु प्राप्त भए । सामाजिक विकाश संम्बधी अध्ययन र भ्रमणको शिलशिलामा क्यानाडा,निदरल्याण्ड र पाकिस्तानको भ्रमण गर्ने अवसरहरु पनि प्राप्त भए । सानोतिनो सरकारी र धेरै जसो गैर–सरकारी संस्थाहरुमा २५ बर्ष भन्दा बढीको जागिरे जिवन पछि हिजो आज फुर्सदका दिनहरु बिताई रहेको छु । आफ्नो समाजको उत्थान र विकाशमा अभिरुचि राख्ने तर हाल सम्म ठोस योगदान गर्न नसकेको एक प्रतिनिधि पात्र हु“ र हाल धेरै काठमाडौं र कहिले का“ही गाउ“को बसाई छ ।
२. फर्केर हेर्दाः समय गतिशिल छ । आज यसघडीमा फर्केर हेर्दा मानिसको छोटो जिवन लामै हु“दो रहेछ । मेरो मावली गैरी पाङमा हो । सानो छ“दा आमाले मावलका घटना÷हालखवर सुनाएको संझनाले सभाउत्तर थुम अथवा लोहोरुङहरु राज्यको मूलप्रवाहिकरणमा समाहित भएको भर्खरै हो भन्दा फरक पदैन । इतिहासका पात्र मेरा मामाहरु सायद आज पनि कोही केही जीवितै होलान् । सभाउत्तर थुम त्यसबेला धनकुटा जिल्लाको चैनपुर इलाका अन्र्तगत रहेछ । त्यसबेला राज्यको उपस्थितिको नाममा इलाका अदालत र प्रहरी ठाना मात्र चैनपुरमा थियो । खा“दबारीमा प्रहरीचौकी राख्ने प्रयास ५÷६ पटक पछि मात्र सफल भएको रहेको छ । आमाको भनाई अनुसार खा“दबारीमा प्रहरीचौकी आयो रे भन्नसाथ त्यसबेलाका यूवक मामाहरु प्रहरी कुट्ने र धपाउने सल्लाह गरि हाट भर्न जानु हुन्थ्यो रे । प्रहरी चौकी स्थापना भयो भने उनिहरुको शाशनमा वस्नु पर्छ, मनपरी गर्छन्, त्यसलै नधपाई हु“दैन भन्ने थियो रे । एकजना महशुर मगर थरका चौकी हवल्दारले मात्र प्रहरी चौकी स्थापना गर्न सफल भएछन् । प्रहरी चौकी स्थापना भएपछि खा“दबारीको पाक्षिक हाट (आंैशी र पूर्णिमा) भर्न जानेहरुलाई लौरो(लाठी) र खुकुरी लिएर हाट प्रवेश निषेध भएछ । हाट प्रवेशद्धारमा लौरो र खुकुरी प्रहरीको संरक्षणमा राखेर फिर्ता हु“दा लैजाने नियम बनेछ । एकजना पाङमालीलाई यो नियम मन परेन छ क्यार । हाटबाट फिर्ता हु“दै उस्ले मेरो लौरो देउ भनेर प्रहरीलाई भनेछ । चिनेर लानुहोस् भन्दा मेरो लौरो अरुको जस्तो होइन, सुनले बा“धेको छ, सजिलै चिनिन्छ, देउ भनेछ । लौराको राशमा सुनले बा“धेको लौरो प्रहरीले पाएन ,आफै खाजेर लानुहोस् भनेपछि ल हुन्छ भन्दै सबैभन्दा गतिलो लौरो छानेर त्यहि लौरोले प्रहरीलाई थचक्कै बस्ने गरी पिटेर यही हो सुनको लौरो भन्दै त्यहा“बाट हिडेछ । यो घटना देख्ने र सुन्नेहरुले वहा“को नाम पछि ‘सुनलौरे’ राखी दिएछन् । वहा“को वास्तविक नाम के थियो त्यो भने थाहा भएन । यी अतीतका घटनाहरु स्वशाशनका अमृर्त उदाहरणहरु हुन भन्ने लाग्छ । आज खा“दवारी, जिल्ला सदरमुकाम र नगरपालिका भएको छ । संचार र यातायातको संजालभित्र आवद्ध भैसकेको छ । बाह« दिन लगाई धरानबाट ढाकरमा नून बोकेर खानुपर्ने हाम्रो बाध्यता समाप्त भै सकेको छ ।
३. लोहोरुङ समाजको अवस्थाः ऐतिहासिक हिसाबले पल्लो किरा“त अन्तगर्त धनकुटा जिल्ला भित्र पर्ने समाउत्तर थुम नै हाम्रो लोहोरुङ भूमी हो । यो भूमिमा लोहरुङ भन्दा पहिले अन्य जाती बसोबास गरेको इतिहास छैन । यसकारण हामी त्यस भूभागको भूमि पुत्र हौं । कालान्तरमा लोहोरुङहरुको तजविजमा अन्य जातजातीहरुको बसोबास भएको हो । समयक्रममा परंपरागत हक अधिकार पत्तै नपाई हरण भए । समयानुकुल मुलप्रवाहीकरणलाई आत्मसात गर्न हिच्कीचाउ“दा हाल बन्चीतिकरणमा पारियो । आज दोस्रो दर्जाको नागरिक सरह निरीह र सिमान्तकृत नियती भोग्न विबश छौं । सरकारी, गैरसरकारी तथा निजी क्षेत्रमा हाम्रो उपस्थिति र पह“ुच ज्यादै न्युन छ । विश्वयुद्ध पछिका दिनहरुमा लाहुरे हुने पेशा थोरैले पाए तर आशामा धेरै अलपत्र परियो । वैदेशीक रोजगारले गर्दा गाउ“घरको अवस्था हाल कहाली लाग्दो छ । एक पेट खानाकै लागी दिनरात दुःख गर्नु पर्ने वाध्यताले गर्दा बाहिरीनु परेको हो । बाबुबाजेको पालादेखि जमीनको अंशवंडा गर्दा गर्दै टुक्राउन नमिल्ने अवस्थामा पुगीसक्यो । निर्वाहमुखी खेती प्रणली संकटमा परिसक्यो । आर्थिक उन्नतीका नया“ सोच र अनुकुल परिस्थिती शुन्य छ ।
४. देशको अवस्थाः राजनैतिक अस्थिरताले गर्दा हाम्रो देश अहिले गंभिर संकटमा फसेको छ । बहुदलिय व्यवस्थाको विश्वब्यापी सफलता देखेर नेपाली जनताले पंचायत ब्यबस्थालाई फाले । राजनैतिक दल र नेताहरुको सामन्ती सोच र टक्करले गर्दा बहुदलिय ब्यबस्था संस्थागत हुन सकेन । विसंगती र बिकृतीहरुले गर्दा जनचाहाना भताभुंग भयो । यही जगमा उभिएर माओवादी सशस्त्र आन्दोलन तहल्का मच्चाउन सफल भयो । एक दशक लामो द्धन्दकालमा नसोचेको पीडा र नोक्सानी हामीले ब्यर्होनु प¥यो । हारजीतको फैसला जनहितमा हुने थियो तर त्यसो नभै संझौताको खेल शुरु भएको छ । लोकतन्त्र ,गणतन्त्र, संधियता आदी माहान उपलब्धीहरु हासिल भएका छन् तर संझौताको भुमरी मै विलाउने हो कि भन्ने खतरा बढेको छ । संविधान सभाको मुख्य काम नया“ नेपालको नया“ सविधान निमार्ण गर्ने हो तर धरापमा परेको छ । गरीब मुलुकको ढुकुटी रित्तयाउने ६०१ निरीह सभासदहरु फगत हतियार र मतीयार साबित भैसके । चमत्कार स्वरुप कुनै एक संविधान आई हाले पनि त्यो सबैलाई मान्य हुने अवस्था देखिदैन । सतहमा देखिएका सबै मुद्दा संविधानमा अटाउदैन । फेरि उस्तै अशान्ति र अराजकता फैलाउन कोही भन्दा कोही कम छैन, देखासिकी भैसक्यो । यसर्थ अरु बर्बादीबाट देशलाई बचाउन सबै अटाउने बहुदलिय राजनैतिक ब्यबस्था र विधिको शासन भन्दा अन्य विकल्प छैन भन्ने मलाई लाग्छ ।
५.लोहोरुङ समाज र राज्य पुनर्संरचनाः संविधान सभाको राज्य पुनर्संरचना समितिले किरा“त प्रदेश प्रस्तावित गरेको छ जुन किरा“त इतिहासको एक सम्मान पनि हो । लोहोरुङ समाज पनि किरा“तवंशी भएकोले र सोहि नाम गरेको प्रदेश अन्र्तगत प्रस्तावित भएकोमा गर्व महशुश गर्छन भन्ने मलाई लाग्छ । अर्को तिर लोहोरुङ भूमि अरुणपूर्व रहेको र ठेक्काथिति किपट व्यबस्थाले गर्दा प्रस्तावित लिम्वुवान प्रदेशले पनि दाबी गरेको छ । लिम्वुवान नभनी पल्लोकिरा“त भनेको भए लोहोरुङ स्वतः पल्लोकिरा“तवासी हुन्थे । लोहोरुङहरु ‘राई’ पगरी पाएका जिमीहरु हुन् । किरा“त प्रदेश राई बहुल प्रदेशको रुपमा प्रस्तावित भएकोले सहज महशुस भएको हो । यो बिषयमा ठुलै किचलो पर्न आए निष्पक्ष जनमत संग्रह भएमा उपरोक्त भावनको पुष्टि पनि हुनेछ । क्षणिक उन्माद र राजनैतिक स्वार्थको भरमा कसैले लिम्बुवान ,खम्बुवान या याम्फुवान दावी गर्दैमा लोहोरुङहरुलाई त्यो मान्य हुने छैन ।
पहिचानको आधारमा प्रदेश कायम हुनु आदिवासी जनजातिहरुको लागी अति नै गौरबको विषय हो तर त्यस भित्रका अन्य जातजातिहरुले पनि त्यतिकै सहज महशुस गर्लान ? त्यसमाथि थप अग्रअधिकार र आत्मनिर्णायकोे अधिकार सहितको जातिय प्रदेश पाच्य होला ? न्याय र समानताको शान्तिपूर्ण संर्धषमा कसैको विमती हुन सक्दैन तर भेदभावको बदलामा भेदभाव हुन थाल्यो भने हाम्रो बहुजातिय समाजीक जीवन सहज होला त ? पहिचानलाई मात्र महत्व दिएर सामाथ्र्यलाई बेवास्ता गरिए एक्काइसौं शताव्दीको मुलप्रवाहीकरणबाट बंचित हुने अवस्था त आउ“दैन ? यी प्रश्नहरुको सहज निकाश निस्केन भने प्रदेश भित्र पनि अनेकौं विवाद र विद«ोह श्रृजना हुनेछ । सिमा विवादका चर्का आक्रोशहरु सतहमा पोखिन थालि सकेका छन् । यस्तो अन्योल र जटिल अवस्थालाई चिर्न सामाथ्र्यको आधारमा थोरै प्रदेश र पहिचानको आधारमा धेरै स्वयात्त क्षेत्र निर्माण हु“दा पो निकास निस्कन्थ्थो कि ? त्यसपछि प्रदेश र राष्ट्रको हरेक क्षेत्रमा समानुपतिक सहभागीता कायम हुन सके दिगो शान्ति सुनिश्चीत हुने थियो ।
६. राजनिति र युवा समुदायः राजनितिले नै देश चल्ने हो तर त्यो असल मनशायले परिचालन हुन सक्नु पर्छ । नेपालमा असल शाशनका लागी राजनैतिक परिवर्तनहरु भएकै हुन् तर व्यबस्था फेरीए पनि तिनै सोच र चरित्रका व्यक्तिहरु नया“ व्यबस्थामा पनि हाबी हु“दै आएको हु“दा देश उकालो लाग्नुको सट्टा ओरालो लाग्दै छ । सत्ता र स्वार्थको राजनितिले नया“ रोजगारीहरु श्रृजना हुन नसक्दा युवाशक्ति ब्यापक रुपमा विदेश पलायन हु“दैछ । पराई देशमा चरम पीडा , यातना, ठगी, अपहेलना आदी ब्यर्होने यूवाहरुको कहानीले समाचारपत्रहरु रंगीएका छन् । राहदानी खोसेर कलकारखानाहरुमा बन्दी बनाई बीना पारिश्रमिक काम लगाउने मुलुकहरुबाट मानव अधिकारको जधन्य अपराध भईरहेको छ तर यो देशका शाशन र प्रशाशनका जिम्मेदार व्यक्तिहरु त्यही देशको भोज भतेरमा रमाउ“छन् । मानव अधिकारको नारा निरीह र निमुखाहरुको लागी नभै टाठाबाठाहरुको गरी खाने भा“डो सावित हु“दैछ । देश भित्र दिन दुईगुना रात चौगुना मानव तस्करी र ठग दलालहरुको विगविगि वढि रहेको छ । राजनैतिक दल र नेताहरु संरक्षण गर्न हारालुछ गर्छन् । गुण्डा गर्दी र अपराध व्यापक रुपमा बृद्धि भैईरहेको छ । दुःख सुख शिक्षा आर्जन गरेका यूवालाई आफ्नो योग्यता र क्षमता अनुसारको रोजगारी शुन्य भैसक्यो । दण्डहिनताका कारण सहि र गलत के हो भनेर सिमांकन गर्ने बृद्धि र विवेक संकटमा पर्दैछ । आजका यूवाहरुको लागी यी भयावह चुनौतीहरु हुन् । यूवाहरु विभिन्न राजनैतिक विचारधारामा लागे तापनि असल कामको लागि एकता हुनु पर्दछ । विकसित मुलुकहरुमा दश प्रतिशत मात्रै राजनितिको पछि लाग्दछन् भनिन्छ तर नेपालमा नब्बे प्रतिशत संलग्न छौं । यसर्थ जनताले डो¥याउनु पर्ने राजनितिको सुल्टो बाटोको सट्टा राजनितिले जनता डो¥याउने खेल हाबी भैरहेको छ । परिणाम स्वरुप जनता निर्णायक हुन नसक्ने अवस्थाले गर्दा विकृती र विसंगती बढेर सरकार बन्न नसक्ने अवस्थामा सम्म आईपुगेका छौं । अब विकसित मुलुकहरुबाट पाठ सिकेर निर्णायक भुमिका खेल्न सिकौं ।
७. लोहोरुङ संस्था र यस्को बिस्तारः लोहोरुङ संस्था एक सामाजिक संस्थाको रुपमा दर्ता भै संचालनमा आएको एक दशक हुन लागी सकेछ। काठमाडौंमा दर्ता भै काठमाडौंमा केन्दि«त केहि क्रियाकलापहरुमा सिमित छ । नियमित आयश्रोतको अभावमा केहि गर्न सक्ने अवस्थामा छैन । त्यसरी नै लोहोरुङ महिला संस्था पनि काठमाडौमा नै दर्ता भै यही स्थितिमा छ । यत्तिकैमा सिमित भएर बस्दा दुवै संस्थाको भविष्य उज्वल छैन । काठमाडौं आएर विभिन्न पेशा र व्यवसायमा अस्थाई चरित्रको बसाईका कारण यस्तो भएको हो । लोहोरुङ समाजको हकहितकोलागी केन्द«मा केहि मात्रामा भए पनि चहलपहल गर्नुले केही अर्थ त राख्छ तर आफ्नै भूमिमा र आफ्नै समुदायमा संस्था ब्यापक परिचालन हुनु नितान्त आवश्यक छ । हरेक लोहोरुङ गा“उको पनि टोलटोलहरुलाई एक ईकाई मानेर १५ देखि ३० घर सम्मलाई समेटेर प्रारम्भीक समिति गठन गरी प्रत्येक घरघरमा सामाजिक संस्थाको महत्वबारे सन्देश पुग्नु पर्दछ । हाम्रा सामाजिक जातिय क्रियाकलापहरु ती समितिहरुबाट परिचालन गर्नु पर्दछ ।साथै हरेक घरबाट गच्छे अनुसार वार्षिक अर्थ संकलन गर्न अत्यन्त जरुरी छ । हरेक समितिले हरेक वर्ष जनसंख्या तथ्यांक संकलन गरि रहनु पर्छ । रोजगारी र शैक्षिक तथ्यांक पनि राख्नु पर्छ । महिला र पुरुषको बराबरी सहभागिता सुनिश्चिीत गर्नु पर्दछ । कम्तीमा वार्षिक रु.पा“चहजारसम्म योगदान गर्न सक्ने कमसेकम सयजना संरक्षकहरु पहिचान गरी एक अक्षय कोष खडा गर्न सकियो भने धेरै महत्वपूर्ण कार्यहरु संचालन गर्न सकिन्छ । अन्य जिल्ला र मुलुकमा रहेको लोहोरुङ बन्धुहरुलाई पनि यसरी नै आवद्ध गर्नु पर्दछ ।
सुचितकृत हुने मनशायले लोहोरुङ संस्था दर्ता हु“दा को नाम परिर्वतनगरि महाधिवेशनले नया“ नाम कायम गरेता पनि हालसम्म बैधानिकता प्राप्त गर्न सकेको छैन । नया“ नाम नया“ दर्ताबाटै सजिलो हुने देखिन्छ र संस्थाको विधान पनि समयानुकुल बनाउने हिसाबले परिमार्जन आवश्यक छ । संस्थाको विधानमा उल्लेख नहं“ुदा क्षेत्रिय स्तरमा ‘एम्बुलेन्स’ सेवा संचालनमा कठिनाई परेको छ । अतः नया“ दर्ता गर्न सबैको मत मिल्यो भने लोहोरुङ भूमीमै गर्न सके राम्रो हुने थियो । काठमाडौंलाई केन्द« मान्ने अवधारणा त्यागेर आफ्नै समाज केन्दि«त हुनु आजको आवश्यकता हो ।
८. लोहोरुङ समाज र आर्थिक विकासः जब सम्म आर्थिक रुपमा कुनै व्यक्ति या समाजको उत्थान हु“दैन तब सम्म आजको प्रतिस्पर्धी युगमा उन्नती र प्रगती हुन सक्दैन । राज्य यस तर्फ गंभिर हुनुपर्ने हो तर भएन । अब जनस्तरबाटै परस्पर संगठीत भएर केही आर्थिक क्रियाकलापहरु परिचालन गर्न नितान्त जरुरी भैसको छ । विदेशमा मजदुरी गर्न जाने खर्च अथवा गएर कमाएको आम्दानीले पू“जीको अभाव हु“दैन भन्ने लाग्छ । जहा“ केही भएकै छैन भने गर्न सकिने क्षेत्र र अवसरहरुको कुनै कमी छैन । निजि क्षेत्र या सहकारी भावनाले संगठीत भएर अगाडी बढ्नु पर्ने मानसिकता दरो हुनु प¥यो । यातायातको सुबिधाले लोहोरुङ भूमी दुर्गमबाट सुगम भैसकेको छ । ठिक्कको हावापानी र माटोले साथ दिएको हाम्रो लोहोरुङ भूमीको भविष्य अति उज्वल छ । खा“चो केवल गरिखाने इमान्दारी र कडा परिश्रमको छ । अरुलाई दोष दिएर मात्र केही हुनेवाला छैन भन्ने मेरो मान्यता छ ।
९. अरुण जल विद्युत परियोजना र आई.एल.ओ.१६९ः हालै कान्तिपुर दैनिक ( २०६७ मंसिर २३ गते) मा प्रकाशित जल विद्युत इन्जिनियर तथा विद्युत प्राधिकरण पूर्व उपकार्यकारी निर्देशक श्री रविन्द« बहादुर श्रेष्ठको एक लेख अनुसार “विदेशीन लागेका अरुण –३ तथा माथिल्लो कर्णाली आयोजनाको सर्भे लाइसेन्स खारेज गरि स्थानिय जनताको सेयर लगानीमा समेत गरी माथिल्लो तामाकोशी मोडेलमा निर्माण गर्ने कार्ययोजना बनाउनु पर्छ” भन्ने छ । वहा“ले “ गुरुयोजनामा उत्कृष्ट ठहर भएका संपुर्ण जलविद्युत आयोजनालाई यस्तो राष्ट्रघाती मोडेलमा विकाश गर्ने कार्यमा रोक लगाउनु पर्छ र यस्तो अवधारणा कहा“बाट कसरी आयो र स्विकृत भयो, छानवीन पनि गर्नु पर्ने हुन्छ ” भनी जोडदार माग राख्नु भएको छ । साथै नेपाल र भारतको विद्युतप्रणाली एक आपसमा ‘सिन्क्रोनाईजेशन’ नहुने हु“दा सित्तैमा दिने भनिएको विजुली पनि सिधै लिन नसकिने प्राविद्यिक कठिनाई पनि उजागर गर्नु भएको छ । राष्ट्रिय स्वार्थसंग गा“सिएको वहा“को यी भनाईहरु मनन् गरौं । यदि यो सत्य हो भने सबैभन्दा बढी हामी ठगिदै छौं । भावी पुस्ताको दरो र दिगो आयश्रोत अरुको कब्जामा पर्दैछ ।
अर्कोतिर नेपालले आई. एल. ओ.१६९ अनुमोदन गरीसकेपछिको अवस्थामा सो अनुरुप स्थानिय आदिवासी जनजातिहरुको स्वामित्व हिस्सा अरुण–३ मा स्थापित हुनु पर्दछ । विश्व बैकंको पहलमा पहिलेको परियोजना रद्द हु“दा भोगेको पीडा भारतको पहलमा फेरी संचालन हुनु खुशीकैे कुरा हो तर केन्द« सरकार र भारतले एकलौटी फाईदा उठाउन खोज्यो भने अन्तराष्ट्रिय न्यायलयको ढोका सम्म पुग्न सक्छौं भन्ने मलाई लाग्छ । लोहोरुङ समाज सुतेर बस्नु हु“दैन ।
१०. आदिवासी जनजाती सूचीकरण र लोहोरुङ ः डा. श्री ओम गुरुङको संयोजकत्व गठीत उच्चस्तरिय आदिवासी जनजाती सूचीकरण कार्यदलले लोहोरुङलाई पनि सूचिकरणकोलागी सिफारिस गरेको ब्यहोरा धेरैलाई विदितै होला तर मंत्रीपरिषदबाट निर्णय हुन बा“की नै छ । होला नहोला दोधारकै अबस्थामा छ । संखुवासभा जिल्लाबाट याम्फू पनि सिफारिस भएको छ तर मेवाहाङ भएन । राईको रुपमा पहिले सूचीकृत भएका लोहोरुङ, कुलुङ, याम्फू र आठपरिया बाहेक धेरैले संधर्ष र प्रयास गरे तर सिफारिस भएनन् । सूचिकरण मापदण्डको व्याख्या र विश्षेलण विद्धान र बुद्धिजिवीबाट निष्पक्ष हुन नसक्दा कुनै सिफारिस भए कुनै हुन सकेनन् जस्तो लाग्छ । यो त्रुटी शुरुको सुचीकरणबाटै भएको देखिन्छ । उदाहरणको रुपमा थकाली र भोटेजाती गाउ“ ठाउ“को आधारमा अलग अलग सुचिकृत छन् । श्रोत, साधन र सहभागितामा पह“ुच पुगोस् भनेर यस्तो प्रयास भएता पनि जातिय विभाजनको विउ पनि रोपिएको छ । विभाजित भएपछि शाशन गर्नेलाई सजिलो हुन्छ भन्ने हेक्का राखीएन । किरा“तवंशी हु“ भन्ने राई,लिम्बु,याखा, सुनुवार,कोचे,मेचे,धिमाल,आदी सबै किरा“त अन्तगर्त सूचीकृत भएको भए किरा“त प्रदेश सुनिश्चीत थियो भन्ने लाग्छ । एउटै वंशबाट धेरै जातजाती जन्मन्छन् भन्नु गलत हुन्छ होला । यदि गलत हु“दैन भने जस्ले सूचीकृत हुन चाहन्छ,सबैलाई सूचीकृत हुन पाउने मापदण्ड किन नबनाउने ?
११. लोहोरुङ भाषा परियोजना बारे जानकारी ः त्रिभुवन विश्वविद्यालय भाषा विज्ञान विभाग र गोटेवर्ग विश्वविद्यालय स्विडेनले संयुक्त रुपमा लोहोरुङ भाषा संरक्षण र यस्को उपयोग÷प्रयोग बारे एक परियोजना गर्त वर्ष नै छलफलमा ल्याएको थियो । लोहोरुङ संस्थाको तर्फबाट म संयोजक तोकिएको छु । स्विडेन सरकारको सानो आर्थिक सहयोगमा संचालन हुने उक्त परियोजना कार्यान्यन भएको भए लोहोरुङ समाजले सोचेको तर गर्न नसकेको केही कामहरु हुने आशा थियो तर त्रि.वि. र गोटेवर्ग विश्वविद्यालय विच परियोजना संचालनको सोच नमिल्दा अल्मलिएर केही प्रगती हुन सकेको छैन । अब त्यो परियोजना त्रि.वि. मार्फत नभै भाषा विज्ञहरुको संस्था मार्फत अझै पनि होला कि भन्ने आशा छ । जे भएतापनि मैले बुझेको स्पष्ट कुरा के भने रोजगारी र तलब भत्ता त्यो परियोजनामा छैन । यस्तै कुरामा त्रि.वि.संग कुरा नमिलेको होला भन्ने मलाई लाग्छ । स्वंय सेवकको रुपमा म खटिन तयार छु त्यस्तै उच्च शिक्षा हासिल गदैं गरेको र गरि सकेको लोहोरुङहरु अरु पनि तयार हुनु प¥यो । म त्यस्तो सूचीको प्रतिक्षा गर्ने छु । आफ्नो समाजको लागी केही हुन्छ भने हामीले योगदान गर्न पछिपर्नु हुदैन । आदिबासी जनजाती प्रतिष्ठानको सहयोगमा लोहोरुङ भाषाको वर्ग निर्धारण हालसालै एउटा कार्यशाला गोष्ठीमा भै सकेको छ । यस्को साथै ब्याकरण निर्माण र त्यस पछि शब्दकोष र पाठ्यसामाग्रीहरु प्रकाशन आदी उक्त परियोजनाको कार्यक्षेत्र भित्र पर्न सक्छन् । आजको आधुनिक संचार प्रविधिमा प्रवेश गदै लोहोरुङ भाषा,साहित्य र संस्कृतिको संरक्षण गर्न हामी सक्षम हुनै पर्दछ ।
अन्त्यमा, कि“रात लोहोरुङ विधार्थी मञ्चको प्रथम ऐतिहासिक राष्ट्रिय माहाधीवशेनको सफलताकोलागी हार्दिक मंगलमय शुभकामना ब्यक्त गर्दछु । उपरोक्त मेरा निजी धारणाहरु महाधिवेशनको कार्यसुची संग प्रत्यक्ष मेल नखालान् तापनि कुनै न कुनै रुपले अप्रत्यक्ष दिशा निर्देश गर्ने छ भन्ने आशा राख्र्दछु । साथै संकटग्रस्त विश्वका कतिपय मुलुकहरुले भोगी रहेका दुर्दशा हामीले भोग्न नपरोस् । यसै पनि देश तरल अवस्थामा छ । हाम्रो देश र समाजको राजनैतिक अस्थिरताबाट स्वार्थ पूरा गर्ने कतिपय देशि–विदेशी तत्वहरुको गोटीहरु सक्रिय छन्, सावधान हुनु आवश्यक छ । हक अधिकारको कुरा गर्दा कर्तब्य के हो, त्यो पनि नभुलौंै । न्याय र समानताको पक्षमा लागी रहयौं भने अन्तिम विजय त्यसैको हुनेछ ।
धन्यवाद
सम्पर्क ठेगानाः
लोहोरुङ खिम
स्वयंभू–हलचोक सडक
(पिपलवोट मन्दिर)
सितापाईला–८,काठमाडौं।
फोनः ९७४११२७०२३÷४२८०३१७

जनजाती र आरछन

2010-09-17T18:08:00.001+05:30

जनजाती र आरछन
- राज्यको पुरानो एकल शासकिय सन्चालन बाट पछाडि पारीएका हुनाले राज्यका सम्पूर्ण अङगहरुमा निस्चित सिट ब्यबस्था गरिएको हो। बर्तमान अन्तरिम सम्बिधानको धारा ३५ मा महिला, आदिवासी,पछाडिएका,मधेसी,र दलित,को हक र अधिकारलाई सुनिस्चित गरिने गरी ब्यबस्था छ।
जनजातिलाई आरछन किन?
निस्चित भुगोलमा बसोबास गर्नेसमुदाय,आफ्नै पहिचान,सस्क्रिती,भाशा सामुहिक भावना भएका मानिसहरु लाई जनजाती भनिएको छ। जनजातिको बर्तमान अबस्थितिलाई केलाउनको लागि एैतिहासिक,सामाजिक, आर्थिक,सास्क्रितिक, भाषिक पक्षलाई केलाउन आबस्यक छ
एैतिहासिक-
जयस्थिती मल्लले ब्रम्मन, छेत्री, बैश र छुद्र कामको eआधारमा जातजातिलाई बर्गिकरन गरेका थिए। राज्यले २०१८ सालमा किपट प्रथा उन्मुलन, गरी जनजातीहरु को किपट जग्गा र २०२१ सालमा भुमिसुधार लागु गरी जनजाती प्रती अन्याय गरेको तथ्य पाईन्छ।
पूर्वमा बसोबास गर्ने किरात,लिम्बु र हिन्दू बाहुन बिच मनमुटाब र अबरोध मुलत लिम्बुहरुको जमिनमा हिन्दू ब्रामनको बसाईसराइ बाट भएको हो। राज्यले उच्च हिन्दू बाहुन हरुलाई त्यस ठाउमा बसोबास गराउन बिशेष भूमिका खेलेको थियो।(Lionel caplan-'land and social change',estern part of nepal,1970)

सामाजिक असमानता- राज्यका स्रोत र साधन माथि उच्च जाती हरुकै बाहुल्य थियो र छ। समाजमा जनजातिले भैंसी,सुगुर खान हुने बाहुनले खान नहुने,उच्च र निचको रेखा कोरिएको थियो। बाहुनले पढ्न हुने अन्य जातिले पढेमा कानमा झिरा हाली दन्ड सजाय दिईने तथ्य हरु पनि पाइन्छन।
१०४ बर्ष जहानिय राणा शासनले नेपाललाई ईतिहासका पानामा सयौ बर्ष पछाडि पारेको छ। जनजाती हरु को अवस्था अझ दयानिय छ। प्रजातन्त्र पछीका समय,२००७ देखी २०६३ सम्म राज्यको व्यबहार जनजाती सस्क्रिती प्रती अर्घेउलो हुदै आयो। एक भाषा एक सस्क्रिती अङगालेर बेवस्था गरिएको हो।
राजनैतीक रुपमा जनजाती- मुलुकी ऐन,१९१० जङ बहादुर को पालामा र २०२० भादौ १,नया मुलुकी ऐन ले जनजातीलाई प्रस्टरुपमा बिभेद गर्नु राजनिती प्रमुख हो। यसमा हस्तान्तरन गर्ने २१२ जना मध्य ९५% उच्च जातले नै ओगटेको थियो।

राज्यको प्रत्येक अङगमा,न्ययिक,प्रशासनिक,नागरिक ओहदामा पहाडी उच्च जातकै बोलवाला छ। सन १९९९ सम्म सताधारी बर्गमा जनजाती ८% मात्रै थियो।
मानब बिकास सँग जोडीएको महत्वपूर्ण आर्थिक अवस्था हो। यसरी जनजातीको आर्थिक अवस्था हेर्दा कमजोर रहेको छ। आर्थिक स्रोत भनेका किसानी र बिदेशी सैनिक हुन। त्यस्तै जनजाती प्रती ब्यक्ती आय हेर्दा औसत १५,७३० छ भने बाहुन छेत्री २४,५९९ रहेको छ। (डा।हर्क गुरुङ)

मानब बिकासको लागि पढाई आधारभुत सुचान्क हो। पढाई हासिल गरेपछी अन्य छेत्रमा ढोका खुल्छ। अङ्क मात्र चिन्न सक्ने मान्छेलाई नेपालमा मानिन्छ। उच्च पढाई हासिल गर्ने जनजातीको सन्ख्या(२००१) २८% र स्नातक र माथि २२% रहेको छ। बाँकी सोलगोल,अन्य जात,६७%, माथि ७३% छ ( हर्क गुरुङ)

आरछन- समाबेशी सिदान्तको अबधारणा बमोजिम स्रोत साधनमा पहुच नभएका जाती,बर्ग लाई सिमित प्रकियाबाट राज्यको सम्यन्त्र, स्रोत साधनमा आफ्ना अधिकार समानताको बिकास गर्नु हो। समाबेसी अन्तर्गतका निकाय हरु- २०५८ -जनजाती उत्थान प्रतिस्ठान,२०५८, नेपा ल लमहिला आयोग-२०५८, नेपाल दलित आयोग-२०६०,आर्थिक,सामाजिक रुपान्तरनको मार्गदर्सक नितिहरु-२०६०, आरछन सुझाब समिती-२०६१,आरछन सम्बन्धी घोषणा
जनजाती प्रतिस्ठान,दलित र महिलाको लागि आयोग र सकरात्मक बिभेदका कार्यक्रमहरु नेपाल सरकारले माओबादी सँग सम्झौता(२०५८)को परिनाम हो। (त्यसमा माओबादिका ४१ बुदेमध्य ११ वटा सामाजिक समाबिशीसँग सम्बन्धित थियो
समाबेशी निजामती,प्रहरी,सेनामा-
महिला-३३%
जनजाती -२७%
मधेसी-२२%
दलित- ९%
अपाङ्ग-५%
पिछडिएका-४%
जनजाती आरछन सम्बन्धी चुनौतीहरु-
नेपालको जनसनख्या को एक तिहाइ जनजाती हरुलाई पछाडि पार्नु राज्यलाई पक्षघात गर्नु सरह हो। त्यसैले सबैलाई सबल बनाउन राज्यको दायित्व हो। आरछनले देशलाई कुभलो भन्दा भलो नै हुनेछ। जनजाती आरछन राज्यको बिभेदनितीको परिनाम स्वरुप हो।
जनजातिलाई अबसर सँगै चुनौती पनी प्रसस्त छन।
केही चुनौतीहरु
- आरछन बाट स्रीजना हुने मानसिक दुरबलता हटाउन जरुरी छ।
-योग्यता पुगेका जनजातीहरु आरछन भित्र सिमित प्रतिस्पदा मात्रा नभएर खुलामा पनि अबसरमा परिनत गरिनुपर्छ । अन्यथा जनजातीहरु सामाजिक,सास्कृतिक,भाषिक मात्र नभै मानसिक रुपमा पनि पछाडि र कमजोर हुन्छन भन्ने सोच आम मनिसमा आउन सक्छ.

Nuwagi Celebration 09

2009-10-14T12:04:00.005+05:30

1. Brought new rice and ginger from Village:

Father had asked uncle to bring rice and ginger-new one not of the previous year from Village 'Khartuwa'. According to my knowledge, Nuwagi is all about offering new food of this year to our ancestor’s.
2. Invite relatives:

Group of same community is always an essential thing in society so for this celebration we had invited our closest relatives who are residing in Kathmandu. Kaakas, Kaki, Boju, Baaje, Phuphu, Daju were in the list.

3. Cooking:

We need to cook a lot of varieties of food (including alcohol) to offer to our ancestors.

5. Offer to ancestors.

A special arrangement is made before the main entrance of the house to call them and have those foods. They are called by joining hands with great respect and accept the food. Priests perform the rituals back at village but today it’s difficult to find the priest so elder people (male) performs all the rituals. 6. Eat together

6. Eat together:

After that the new rice is cooked and feed to the guest along with the different varieties of food.

7. Farewell to relatives.

Realatives chit chat with each other and the day ends with the farewell to home and the Nuwagi ends.

2009-10-12T09:54:00.001+05:30

UNSEEN REALITIES

A professor was teaching the features of a drama in the class how mode of drama has taken place. Students were listening audio of characters’ conversation. The professor was assuring characters’ dialogues the way they have spoken. Situation was quite critical that colonel was forcefully saying to confess the accusation.

At the same time, a man enters into the classroom near to the professor as soon as class was over. He was chief of army. They were friend, it was nothing but he invites to the professor to attend at the theatre where a drama is going to be shown. Moreover, a minister will be watching the drama as well. Chorus and protagonist of the drama present an episode of a drama. The drama was written by a man, who was also known as poet, sitting in the chair watching attentively.

And, the fact was that the character who presented drama was Manaslu, the mistress of the writer. They were revolutionist of the country or say, communists. Actually, ‘army chief and minister’ both were making mission to arrest them, because they were revolutionists working against existing state’s policy.

Now, the mission comes on the head of professor to accomplish it on stipulated time because, he was supposed to be expert. For that, everything was set up including recording equipments of the couples and their colleagues. The main task of professor was then to hear their each moment and submit the report to army chief.

He reports whatever he thinks important. Since he was great fan of the lady artiste, he was more enthusiasts to know about them. Day, week passed, he goes no reporting. He records their daily activities and scans it to white sheet. Their relationship seemed sentimentally well attached. It was Thursday evening, she goes out to meet her school mate from the room but she goes to the minister because he has relationship with him also.
The writer has already suspected her but he did not ask anything neither did she reveal. She came and slept without speaking even one word. She was shivering with cold, seeing in pathetic condition, he covers with his warm hands. After an hour, he asked her but, she was trying to deceive him. He says that he knows everything where she goes.

She gets shocked with his words, after a minute with long breath, she was says that she went with minister many times because she wanted him alive besides her, if she was not with minister, his life was in danger. ‘I am unwillingly doing this, she says’. The writer blushed with anger- To do this for saving his life was like deceiving his own self and country. Their discussion was quite serious, the professor was listening.

The professor, on the other hand, was not ready to report about the subject matter what about them was going on. The chief was trying to collect authentic evidence against minister and them, so that file is writ to court. The professor knew what army chief, his friend, was doing. He had understood his project properly.

One day professor was drinking in the pub, some people were laughing, and some places were seen empty table. A lady enters and sits next to his table, asks drinks. It was same lady, the artiste. The professor was cool and reserved nature goes to her table, as a well-wisher greets her. But she was serious, unwanted to chat as though she was seen that she was doing something wrong. They were never talked each other before. At once, the professor spit it out that her beautiful face would change if there was something wrong. “Life is not drama where life is disguised with full of happiness, she resists”. An artist also can be on pathetic situation. She departs at once saying that college mate is waiting outside.

One week later, with the help to his colleague, the writer was planning to write an article about the ‘state’s policy’ on behalf of its people. With long effort a friend provides him a typewriter. If any security agency found it, they would be sent in jail so, they had to do this task with precautious. Everyday after writing, He hides it under the ground right to main door. He had not told her either. Once, as a usual, he was keeping it on her absence; but, unfortunately, she saw it from the passage while she was coming. But she neglected it as if it was not an important.

Security agency had managed the room on the top floor of house. Every evening professor would come and depart in the early morning. He prepares reports if there had happened something special. But when chief of army asks, he replies no thing is going on.

Meantime, news hit the market in which state’s oppression had been exposed. It became the issue everywhere even to the minister and chief of army. Immediately, the professor was called to inquire but he did not reveal reality though he knew everything. He had realized that what they were doing was not against the sovereignty rather they were digging a well for freedom.

They got no option to do, the minister thinks for a while and orders to arrest the lady artiste for 24 hours for inquiry how it happened. On the contrary, chief of army warned to professor to find out the facts. She recognizes him; however the professor had no choice. He interrogates some questions.

‘So, you work for security agency? She interrupts’ He reiterates her performance that he always appreciated her. He also promises to save writer’s life and her life if she reveals where the typewriter is. Now she agrees and says that it has been hid under the ground near the main door. At once the professor went out. The troops of army go to the writers’ apartment where typewriter was supposed to be hidden. The security agency knock the door, the writer get surprised when he sees her mistress is with agency. As she said agency opened up the cover, but they got nothing. The chief was out of control. He begins to curse her.

Manaslu runs out of the house. She knew that she had betrayed the writer. The professor was leaning against police’s truck, she was running so fast, she was crying. When she was crossing the road, a car knocked her down. On the road, covered with spot of red blood, first the professor reached near but she was almost dead. When he tries to wake up she last opened her eyes and spoke a word ‘thank you’ to him.
The government then announced real federal state where every stakeholder of state will have freedom of expression. One year later, in anniversary, a drama was presented on the story of the writer. It was splendid performances. Seeing the every moment of own life, the writer cannot believe it. He knows when asks to see reports. All the files made on piles, he got real information on the drama library that his article published date, hiding the typewriter under the ground, typewriter taken out before security agency reached there.

Prepared by PANASI 063
***********

The writer gets the professor as news deliverer in federal state.

लोहोरुङ् मागी विवाह

2009-07-09T16:57:00.006+05:30

तँ तिमी तपाँई हजूर- साना ठूला सबैलाई मौलिक मात्रृ भाषामा एक समान ूआनाू तथा छोरा होस या छोरी ूपासाू सम्बोधनले लोहोरुङ् किराँतहरुमा ब्याप्त भेदभाव रहित ब्यवहार र समानताको झलक दिन्छ भने तुलनात्मक रुपमा नारी पुरुष समानता रहिआएको कारण आफ्नो छोरी चेली आजीवन अबिवाहित रहेर माइति मै जीवन किन नविताओस चित्त को साथसाथै रीत समेत बुझाउन सक्ने खालको सुयोग्य कुटुम्ब माग्न नआए सम्म वैवाहिक सिलसिला अगाडि बढाईंदैन । विवाह नै भइसकेको हकमा समेत सम्पूर्ण १० रीत मध्ये प्राय भान्जा भान्जी हुर्किए पश्चात मात्र गरिने अन्तिम विदाई रीत - साङ्मा रीत नबुझाए वा नगरे सम्म छोरी चेलीलाई पूर्णरुपमा पराई चुलो र कुलमा सुम्पेको ठहिरंदैन ।

सामान्यतया लोहोरुङ् किराँतका १० भाइ या उपथर भित्रकै भिन्न सामेक पाछा र चावा भएकाहरु बीचको कुटुम्बेरी र विहेवारी उत्तम मानिन्छ तापनि वर्तमानमा १० भन्दा अधिक उपथर अस्तित्वमा रहेको परिप्रेक्षमा समेत आफै भित्र कुटुम्बेरीको अभाव तथा ब्यापकीकरणले हुन सक्छ अन्य किराँतहरुसँग एउटै सामेक पाछा र चावा भएका भिन्न उपथर भित्र र हाँगा फाटेका एकै उपथर भित्र समेत विहेवारी चलेको पाइन्छ । यद्यपि हाँगा नफाटेको हाडमा जतिसुकै पुस्ता भए पनि र आमा पट्टि ३ पुस्ता सम्म र चेली माइतिका सन्तान बीचको कुटुम्बेरी वर्जित मानिन्छ । निम्न परम्परालाई निर्वाह गरी गरिएको विवाहलाई १० रीत पूर्ण गरिएको लोहोरुङ् किराँत मागी विवाह मान्न सकिन्छ ।

१ मगनी

उपयुक्त कुटुम्ब तथा असल कुल घरानाको सुयोग्य कन्याको चयन सेग्अ्मा पश्चात मगनीको औपचारिक कुरा चलाउन खानावा पुूमा कन्या तर्फकालाई गन्य मान्य लाग्ने जसको बचन सोझै हार्न या इन्कार गर्न नसक्ने खालको पाको ब्यक्तित्व पासिङ् अर्थात बुढापाकालाई केटा तर्फबाट प्रस्ताव स्वरुप छीअ्वा ठिम्मा -शीत टकटक्याउने २ बोतल रक्सी कोशेली सहित कन्याको काका वा बडाबाको घरमा कुरा लाउन पठाइन्छ । कन्याको विवाहको कुरा अघि बढाउने सकारात्मक मनशाय भएमा ग्रीन सिग्नल स्वरुप सो रक्सी बुझी लिई १ बोतल कन्याको घरमा लगेर फलाना ठाउँको फलानाको छोरा फलाना सामेकपाछा र चावका कुटुम्ब कन्यार्थ आएका छन भनी चूलो वा अगेनामा र माङ्सुकमा चढाई खाइन्छ र अर्को बोतल चाँही कुरा चलाउन गएको घर वा सम्भाव्य बाङ्गापा कलिया को घरमा दिइन्छ । कन्या दिने अनिच्छा वा नकारात्मक मनशाय भएमा उपरोक्त कोशेली विनम्रतापूर्वक अस्वीकार गरी रातो सिग्नल दिइन्छ । कन्यार्थ कुरा चलाँउदाको संबाद लक्षणा र ब्याजनाको अद्भुद कला र मिठासको संयोजनले भरिपूर्ण सरस तथा आलंकारिक हुने गर्दछ । जस्तो कि कन्या तर्फकाले के कति काम र कारणले पाल्नु भएको हो भनी सोधनी हुँदा कुरा चलाउन गएका वर पक्षकाले तपाईंहरुको बगैंचामा एक सुन्दर फूल फुलेको रहेछ फलाना ठाउँको फलाना सामेकपाछा र चावा भएको हाम्रो फलानाले घुम्दै डुल्दै जाँदा सो फूल देखेर मन पराएछ मोहित भएछ र त्यो फूल मागी देउ भनेको हुनाले आएको नसोधी टिपौं त चोरी बात लाग्ला भनी कन्यार्थ आएको जानकारी गराउँदै छीअ्वा ठिम्मा वापतको रक्सीको कोशेली अगाडि राख्दछन् । कन्या नदिने मनशाय भए समुचित इन्कारी गरी कुरा नलम्ब्याउन नै बुद्धिमानी ठहर्दछ । कुरा अगाडि बढाउने मनशाय भएमा ख्याल ठट्टा गर्दै हाम्रोमा फूलको बगैंचा नै छैन त त्यस्तो फूल कहाँबाट हुनु छैन भनी पन्छिने स्वाङ् रचिन्छ । प्रत्युत्तरमा वर पक्षकाले अझ दबावमूलक ढंगले तपाईंहरुले नढाँट्नुहोस हामीले अघि नै देखी सकेका छौं आँखा गाडी सकेका छौं खाङ्अ्ठ्याङ्ङ् ङोक्अ्ठ्याङ्अ्डुङ् नदिने भए बरु सिधै दिन्न भन्नुहोस अन्यथा हामीले १,२,३ आँखा गाड्यौं गाड्यौं सेतो हड्डीमा कालो मोसो दलिदिनु फेङ्टीअ्मे कुकुरले हड्डी छाड्ला हामी छाड्दैनौं भन्दा समेत टार्दै लाँदा वर तर्फबाट फल छानिन बोट छानें उम्चा मेन्सेगअ्ङ्ा टाङ्डाक्अ् सेगुङ् त्यसैले नदिइकन धरै पाउनु हुन्न नत्र हामी चोरी लान्छौं नचोरी छाड्दैनौं पछि केही भन्न पउनु हुन्न भनेर अड्डी लिइन्छ । अन्तमा कन्या तर्फबाट कुटुम्बहरुले धेरै नै कर गरे कतै कोही लिखी जुम्री लाटी गोज्याङ्ग्री छन कि लौ त हेरी हेर छन भने दिई हालुँ भनी स्वीकृति दिनुका साथै गाउँका गन्य मान्य बुढापाकाहरुले साइनो पर्ने नपर्ने बिचार गरी मिलेको खण्डमा सहमति दिन्छन । हिन्दूहरुको ज्योतिष विधिमा विश्वास गर्नेहरुले चिना टिपन साअ्मारा ल्याउनुहोस भिडाउँ मिलेछ भने जस्तो छ त्यस्तै लानुहोस नमिले सन्तोष गर्नुहोस भनेर सम्भव भए सोही दिन नभए दुवै तर्फकालाई उपयुक्त हुने गरी सहमतिमा तोकिएको दिन ज्योतिष कहाँ हेराउन लगिन्छ ।
२ कोशेली लाउने हुक्अ्सग्अ् टीमा वा बाङ्गापा टीमा

वर कन्याको चीना टिपन मिलेमा वर पक्षकाले माइतिलाई बुझाउनु पर्ने कोशेली थान संख्या दिन बार या मिति र बिसाउने चैतारा अर्थात कोशेली बुझाउनु पर्ने कन्या तर्फको कलिया घर कन्या तर्फबाट तोकिदिइन्छ । कोशेली लाउँदा कन्याको माइति घर गाजी खिमलाई सुँगुरका दाहिने फिला चुप्थिङ साराक्अ् र कलिया बाङ्गापा घरलाई देब्रे फिला बेङ्सीङ् साराक्अ ठाडो चिरा चिरा पारी काटेर अमिलो र बेसार हाली बफ्याइएको १÷१ थान का साथ १÷१ सेर रक्सी दाजु भाइ मामली फुपू जेठी सासू तथा जिम्मावाल राई हाङ् लाब्अ्मा राजा समाउने प्रत्येक घरका लागि १÷१ माना रक्सीका साथ १÷१ पेरुङ्गो सुँगुरको अमिलो र बेसार हाली बफ्याएको मासु का अतिरिक्त गाउँले दाजुभाइ पोरोम्मा वा पोरोम सोरोम का लागि २ पेरुङ्गो मासु या माछाका साथ १ सेर रक्सी का दरले भरियालाई बोकाएर छुट्टिएको दाजुभाइ नभए भाइ वा भतिजा साथमा लिई वर पक्षको कलिया मार्फत कन्यातर्फको कलिया र पासिङ् घरमा तोकिएको मितिमा बुझाउन लगिन्छ र के ग आपेचो आमेचो आसेन लाब्सीङ् लाब्अ्डाइङ् पेग्सीङ् पेग्डाइङ् हुब्सीङ् हुब्अ्डाइङ् वाबुङ् ए ऊप्खेटुएर सिबुअ्मे लाफेटुएर हे पित हे माता मैले हिजो हाँगा समाती राखेको थिएँ बाटो फाँडी राखेको थिएँ झाडीले छोप्यो कि पहिरोले लग्यो कि भनिन्छ ।

३ होम्बाग्अ्सोम्बाग्अ् बुझाउने

कोशेली लगाए पछिको अर्को चरणमा वर पक्षबाट माइति पक्षलाई एक वटा जिउँदै सुँगुर होम्बाग्अ् १ पाथी चामल १ माना दाल १ माना नून १ माना खुसा्रनी १ माना बेसार १ मुठा सालको पात १ मुठा बाँसको सिन्का र २ सेर रक्सी कलिया मार्फत कन्या तर्फको कलिया कहाँ बुझाउँदै लावा लास्कारानुङ् बाजानुङ् गाजानुङ् सिगीनुङ् टागानुङ् ग दिनाबी टाअ्ङा मरअ्ल आपे आमे टाब्अ्लक्अ्ङाने ह्वाइरुङ् लाङ्पी एक्क बीक्अ्सा हीग्अ्पीअ्ङाने लाङ् हुक्अ् हिप्पीअ्ङाने तास कुचिन डीङ्पीअ्ङाने अर्थात लावा लस्कर लिएर बाजा गाजाका साथ धनु काँण बोकी फलाना दिन आउँछु त्यस बखत पिता माताले हात थमी दिनुहोस लिङ्गोको फेदमा एउटा मृग बाँधिराखिदिनुहोस खुट्टा हात पोलिराखिदिनुहोस खाना पकाइदिइराख्नुहोस तास चुचिन बिच्छ्याइराखिदिनुहोस भनी वर पक्षबाट जन्ती आउने दिन तोकी होम्बाग्अ् बुझाइन्छ । कति जन्ती ल्याउने भनी वर पक्षबाट सोधनी हुँदा यति जना सम्म आउनुहोस भनी कन्या पक्षबाट जन्ती संख्या तोकिन्छ ।

जन्ती जाने तथा टाब्अ्लक्अ्मा गर्ने

जन्त जाने दिन बिहानै केटाको घरमा लिङ्गोमा सोम्बागअ् बाँधेर धनुकाँणले हानी चाव बुझाइन्छ जसलाई माङ्परा टेम्मा भनिन्छ । फलाना चावाको केटा फलाना चावाको घरमा जाँदैछौं जोरीपारीलाई काँणले हटाउँदै लगोस जोरीकाम पारीकाम टेङ्खेअ्मा भनी याटाङ्पाद्वारा पित्र पुकारा गरी बल माग्दै विवाह यात्रा सफलताको लागि प्रार्थाना गरिन्छ । बेहुला िसंगारेर आमाद्वारा दहीको सगुन खुवाई आफ्नो काखबाट मुक्त गरी अरुलाई सुम्पन लागेको अर्थमा याटाङ्पा बाङ्गापा हाङ्लिसा डाङ्कुटिङ्पा जन्ति बाजागाजा धनुबाँण सिगी टागा वा ठुग्अ्लाङ् बिच्छी अघि पछि लाएर कन्या घर तर्फ प्रस्थान गरिन्छ । कन्याको घर पुग्नु अगावै बाटोमा पर्ने कुनै चौतारा वा स्थानमा केटी तर्फको बाङ्गापा १ लिङ्मा रक्सी एक दुना मासुको परिकार सहित गएर केटा तर्फको बाङ्गापालाई बुझाई औपचारिकरुपमा हात थाम्ने टाप्लक्मा अर्थात स्वागत गरी यता पाल्नुहोस र यता राज होस भनी निर्धारित स्थानमा लगिन्छ र कन्या तर्फका सबैले रातो अक्षताले हानी जन्ति पस्रने गरिन्छ ।

२०६५ को सुरु र अन्त्य

2009-04-11T17:42:00.004+05:30

२०६५ साल लोहोरुङ को पिक्निक बाट सुरु भएको थियो नयाँ बर्ष । लोहोरुङ याक्खबा युयोङ ले बालाजुमा बन्भोज कार्यक्रम आयोजना गरेको थियो। दुईसय जना जती उपस्थित रहेको उक्त् कार्यक्रममा अनुमानित सङ्ख्या भन्दा केही सङ्ख्या बढी थियो। स्पोर्ट सानो भएकोले अटाउन हम्मे परेको थियो। बन्भोज कार्यक्रम रमाइलो भएको थियो। ब्रेकफास्टको ब्यबस्था ढिलो हुँदा भने पेट्मा मुसा दगुर्नु थालिसकेको थियो।
२०६५ को बिदाइ- चैत्र २८ गते, नयाँ बर्ष २०६६ शुरुवात नयाँ किताब बाट शुरु गर्नु पर्‍यो सोचेर किताब पसल छिरे करिब ५:२० मा जावलाखेलको एकता बुक सपमा ।
के किताब पढ्ने होला भनेर दुई दिन देखी अल्मलिएको थिए। किताब नपढेको पनि धेरै भईसकेको थियो।
पढ्ने बानी छुट्ला भनेर मनमा चिन्ता लागेको थियो। साथीले पनि कुन किताब पढदैछौ भनेर शोधेको थियो। कुनै किताब पढेको छैन भने पछी "KITE RUNNER"पढ्न अनुरोध गरे।
४०० सय लिएर एकता छिरे। किताबको नाम भुलेछु। भन्न पुगेछु "KITE FLYER"। सबै जना अलमल्ल,तर रहेछ अर्कै "KITE RUNNER"
किताबको मुल्य टालिएको थियो ३५६ तर रहेछ ४५०। हातमा ठीक्क पारेको रुपियाले नभ्याएपछी किन्न पाइएन। पैसाले पुगेन किन्दिन ल दिदी यती बन्दै म त्यहा बाट निस्किए।
रोड पार गर्ने बेला सम्म उहाले हाँस्दै हेर्नु भएको थियो
अन्त्यमा सम्पूर्ण नेपालीलाई लोहोरुङ्को तर्फ बाट नयाँ बर्ष को शुभकामना

chepchepmaa

2009-03-30T11:50:00.003+05:30

Chepchepmaa

“Hurry up! We are getting late, it is increasing the darkness. We have not made the instrument and simal’s bough. No way! Our friends would leave us; we do not get the space”.

When I remember it, behold As if I am dreaming of. But the reality is still remaining in a corner of my mind as a beautiful nostalgia while catching chepchepmaa (1).

Different groups would be seen heading towards fields to catch it in the twilight. They had a kind of competition to catch more. That beautiful moment of catching chepchepmaa remained mysterious in mind when i mentally came up with maturity.

Sometimes in national geography and discovery channel on television, to see the programs related to it cultivated my mind that chepchepmaa become a good subject matter of study and documentary. Still I am thinking alike.

There are two things essential to catch chapchepmaa: The one is Simali’s bough having small another two boughs both sides and instrument made by bamboo. It has one foot long cut in the middle so that it could give the same sound that of chepchepmaa.

In my memory I do not have catching many more. Because of age and size not being able to use hand faster, Friends who caught fast used to collect around three hundreds.

What is chepchepmaa?

It belongs to insects’ kind live in jungle. It is indistinct that how it forms. It has one year lifespan. Chepchepmaa would change its color when it turns into jhyaukiri (2). June and July are two month chepchepmaa are found in the jungle to have formed as jhyaukiri. Generally in the mid of feb and first of march chepchepmaa is caught.

Procedures:

Since chepchepmaa is a kind of insect live in the jungle, to catch it in the field near the jungle is appropriate place. Simali (3) is stuck into soil that it could stand strong alone without any supports and an instrument made by bamboo is tapped either on palm or on the stone precisely.
They begin to come after hearing sound produced by the instrument. There may be the question. how do they come by hearing that sound?
Yes, it is certain that there is something similarity between chepchepmaas’ sound and instrument. But chepchepmaa can not be identified unless it changes to jhyaukiri.

At around 6:30 in the evening is supposed to be suitable time. Whole day though changed place one to another, in the evening in search of friends they are wandering.
So when the instrument is played, sound produced by the bamboo made instrument is echoed that is to be heard exact as of chepchepmaa.

Environment:

Geographically it is found in hilly regions where the (field) place is covered by jungle. And also, there will be no problem if the village is situated nearby jungle. But there is no guarantee of getting all over the regions. Even in the same place we can notice that ratio of chepchepmaa would not be same. Some days its ratio is found higher, sometimes lower.

Moderate climate is appropriate for chepchepmaa. It does not survive in cold temperate zone. It develops in spring season when leaves are begun to grow.

More recently chepchepmaa system has arrived almost on the verse of extinction. This culture had specially been initiated by lohorung community. Mass majority of the people, even in the vicinity who are non- lohorung, do not know about it. When asked the question about it to the lohorung people no one is sure how did it develop within?
All of them showed unknowingness.

This can be interesting subject matter which is also associated with ecology. People who are related to documentary film making will be wonderful research.

Note

(Chepchepmaa): it is lohorung term, an insect having six legs with wings
(jhyaukiri): it is developed form of chepchepmaa, it has acute sound
(simali): a kind of plant with green color. It is often used to make fence and stick in the countryside.

2009-03-23T14:05:00.003+05:30

लोहोरुङ साम्माङ
लोहोरुङमा परिवारका कुनै पनि सदस्य बिरामी भएमा के काराणले बिरामी परेको हो थाहा पाउन र उपचार गर्न् बीरामीले लगाएको कपडा पुजारी अर्थत याटाङपा कहा बेलुकिपख पठाएको रातको बिहानीपख उज्यालो नहुदाई के लागेको हो पेअलाम् बिधिद्वारा यापेन् हेर्ने गरिन्छ !यापेन् हेर्दा के लागेको देखिन्छ सोही अनुसार् सामान्य झारफुक, पित्री पुकारा वा साम्माङ नै गर्नु पर्ने हो यटाङपाले नै नीर्धारण गर्दछन! तत्काल पुजा गर्न सम्भब नहुने स्थीतिमा याटाङपाद्वारा अक्षता सालको पातमा पोको पारी पछि पुजा गराउने बाचा बन्धनका साथ् बाधा उठाउने कार्य गरी सो बाधा बिरामीको घरको छानामा कसैले नभेटने गरी सीउरेर राखिनछ र पछि उपयुत्त समयमा साम्माङ गरी बाधा फुकाइन्छ ! यद्दपी साम्माङ गर्नको लागि विरामी नै भएको हुनुपर्छ भन्ने छैन, आफुले चिताएको कुनै कुरा पुराहोस् भनी वा सुख सम्रिधी होस् भनेर कामना गर्न वा बल् माग्न को लागी पनी साम्माङ ग‍र्ने गरीन्छ ! जुनसुकै साम्माङमा टुखखाको मुअई अनीवार्या राखिन्छ ! साम्माङमा पकाउने काम् पुरुषहरुले मात्र ग‍र्ने गर्दछन! रजस्वला भएका महीला समेत अलग्गै बसी साम्माङमा सहभागी हुन सक्छन् !नौरथा भित्र कुनै सम्माङ गरिन्दैन! चोखो साम्माङ उभौलीमा मात्र गरीन्छ रा अरु साम्माङ जुन्सुकै ‍ऋतुमा गर्न् सकिन्छ ! साम्माङ गर्दा आफन्ताहरुलाइ पनि उपस्थीतिको लागी निम्तो दिने गरीन्छ र निम्तो दिए पछि जुनसुकै साम्माङ होस् उपस्थीति हुन नभ्याउने भए स्पस्ट नभ्याउने जानकारी दिनु पर्छ नत्र निम्तो स्विकार गरे पछी अनिवार्या उपस्थीति भएकै हुनु पर्दछ ! जुनसुकै साम्माङ गरेको भोलीपल्ट साम्माङ लगाउने परिवारले काम् गर्न् नहुने मान्यता रही आएको छ जसलाई मायिक्मा बार्ने भन्ने गरिन्छ ! सामान्यतया लोहोरुङले ग्री ल्याएको वा पुजील्याएको साम्माङहरु निम्न अनुसार छन् !१) पाप्पा साम्माङ २) चक्ख साम्माङ ३) खिम्पिए साम्माङ ४)लाटाबा साम्माङ ५) देचापा साम्माङ ६) सुब्बा सुब्बेनी साम्माङ ७) इक्साम्माङ आदि हुन् !

Introduction of Lohorung Ethnicity:

2009-03-01T09:54:00.006+05:30

Nepal is a multi-racial, multi-lingual, multi-cultural and multi-religious country. Taking stock of these truths, the Constitution of the of Nepal of 1990 has put forward a conceptual design to uplift the living standards of the Indigenous Nationalities - respectively known, identified and addressed as "Adibasi Janajati" - by removing all sorts of existing economic and social inequalities and to set up and develop their healthy social life based on justice and morality, thus consolidating the national integrity, and preserving such peoples' identities and cultural diversities by developing their languages, literatures, arts, scripts, religions and cultures and by creating special opportunities for their education, well-being and employment.

According to the 1991 census the nationalities/indigenous peoples comprised 35.6 percent of the total population of which the largest group is Magar with 7.2 percent. Most of the nationalities groups comprise of small population and many of them are on the verge of extinction like Kusundas, Hayus, Surels, Bankariyas etc. But, the share of nationalities/indigenous population is seemed decreased by 15 percent in 2001 (31.01 percent) from 1991 (35.6 percent) national population census. And the population of Rai in which the Lohorungs are lumped together with is also seemed to decrease by 2 percent in 2001 (2.79 percent) from 1991 (2.84 percent) national population census. It can be the Yakha which is separated from the so-called Rai ethnic group (this is a debated ethnicity and used to be a position given to a local chieftain) in 2001 national population census and enumerated as a different cultural group ( Dahal, 2003).

Similarly, Lohorung Community also proudly feels that Lohorung should be separated from this so-called ethnic Rai ethnic group and considered as a separate cultural group like Yakha, which has its distinct own socio-physical location, socio-cultural norms, language and economic activities and contribution to the nation. In this context, Lohorung Yakhkhaba Yuyong had approached to the concerned government agency to be identified Lohorung as a distinct cultural group and enumerate as Lohorung in 2001 national population census like Yakka. But lack of strong voice of Lohorung Community (politically, socially and intellectually) Lohorung Yakhkhaba Yuyong became unsuccessful in its attempt to be identified Lohorung as a distinct cultural group or indigenous ethnicity in Nepal and enumerate as Lohorung in 2001 national population census. Thus, Lohorung Yakhkhaba Samaj does feel to have a national census of Lohorung Ethnicity in the nine districts of Nepal in its own initiation where Lohorung Community resides.

As the state has declared to remove all sorts of existing economic and social inequalities and to set up and develop their healthy social life based on justice and morality, but it has not given any thought about having a census for segregated data on them as multi-racial, multi-lingual, multi-cultural and multi-religious sect of our social system and has no knowledge on specific clan of people like Rais. Rai is actually is not a label given to indigenous group of people it is rather a label given to a certain class of people to run the administration by the then so-called rulers. Now, Rai label is used for a wide range of ethnic groups who falls under the Kiranti group of Nationalities who differ in languages, cultures and their way of life as their identity. By labeling them as RAI is to exclude them from the state resources provided for their socio-economic upliftment to individual ethnic group of peoples.

2009-02-27T16:15:00.016+05:30

Slumdog Millionaire

7 days Proposal and Report writing program conducted by NGO-FONIN in support of DANIDA-HUGOU at Paradise Hotel, Jamal.
Going regular to Hotel and take class it became a used to habit so that I felt damn awkward to come back my business work and tried my best to find out the solution to be refreshed.

In the period of training session my uncle had offered me to have a look to Slumdog Millionaire and in the meantime had talked to Didi Mala (Lecturer of Hattisar Campus) regarding the movie, even she emphasized was substantial, then decided to go Kumari Cinema Hall. It was my first time as a viewer of this Hall with a big excitement. I had heard so many esteem of this film by television, paper moreover the film was awarded 8 Oscar. I definitely had more expectation from this movie so that did not see any reluctant to pay 200 Rupees. In this excitement I was accompanied with my brother Nabin Lohorung(University Student).

Slumdog Millionaire

Directed by - Danny Boyle

Loveleen Tandan (Co-director)

Jamal K. Malik - Dev Patel

Prem Kumar - Anil Kapoor

Latika - Freida Pinto

Youngest Jamal - Ayush Mahesh Khedekar

Youngest Latika - Rubiana Ali

The story of Jamal Malik, an 18 year-old orphan from the slums of Mumbai, who is about to experience the biggest day of his life. With the whole nation watching, he is just one question away from winning a staggering 20 million rupees on India's "Who Wants To Be A Millionaire?" “KAUN BANEKA KAROD PATI” in Hindi Version. But when the show breaks for the night, police arrest him on suspicion of cheating; how could a street kid know so much? Desperate to prove his innocence, Jamal tells the story of his life in the slum where he and his brother grew up, of their adventures together on the road, of vicious encounters with local gangs, and of Latika, the girl he loved and lost. Each chapter of his story reveals the key to the answer to one of the game show's questions. Each chapter of Jamal's increasingly layered story reveals where he learned the answers to the show's seemingly impossible quizzes. But one question remains a mystery: what is this young man with no apparent desire for riches really doing on the game show? When the new day dawns and Jamal returns to answer the final question, the Inspector and sixty million viewers are about to find out. At the heart of its story telling lies the question of how anyone comes to know the things they know about life and love.

Eighteen year old Jamal Malik is having an amazing answering streak on the Indian version of the television game show, "Who Wants to Be a Millionaire". He's only one correct question away from the big prize. However, some, including those associated with the game show, question how someone like Jamal, a self confessed non-genius who grew up in the slums of Mumbai, can be doing so well on the show when others who are brighter, more educated and wealthier than him have failed. Is Jamal cheating? Is it purely luck that they have asked him the questions to which he knows the answers? Seeing Jamal's life journey to this point ultimately answers these questions. His life journey includes being orphaned at an early age; growing up with an older brother, Salim, who was both his guardian/protector and antagonist; and having a relationship since childhood with another orphaned child, a girl named Latika. His motivation for being on the show also may provide some answers to his success. Perhaps it was all just meant to be.

In Mumbai, the eighteen year-old orphan from the slums Jamal Malik is tortured by the policemen in a precinct accused of cheating a game show. Jamal, who has no education and works in a call center serving tea, is close to wining twenty million rupees in the show "Who Wants to Be a Millionaire?" hosted by Prem Kumar, giving precise answers to the questions and raising suspicion of fraud. The police inspector shows the videotape and after each question, Jamal tells parts of his childhood with his brother Salim, his crush for Latika and their fight to survive on the streets to justify each correct answer, guided by his common sense and past experience, and prove his innocence.

Strategic Planning Workshop

2009-02-20T14:08:00.002+05:30

MY TWO DAYS VISIT IN MARTIN CHAUTARI

2009-02-18T16:28:00.003+05:30

My Two days visit in martin chautari

First day- Tuesday, 2009, 02, 16
To talk about martin chautari I had never been there before. First time my visit of martin chautari remained thankful task. I even did not know where it lies. I started eleven numbers of racing from maitighar, meandering roads, I hardly found it after fifteen minutes of walking.
Sharp three o’clock open discussion began where room was fully occupied the by the participants. A Beautiful small hall, thatched roof moderate shape, had around fifty five people gathered. The topic was” highways of social research in Nepal” presented by a professor of Philadelphia once upon a time but she has been long time spending in Nepal in course of research of nepali history. Her nepali language was perfect. It was as normal as nepali speaker. When she started speaking nepali, I thought, as if she is nepali. Her sound was so articulate.
I felt guilty of not being spoken nepali, I always tried to speak English instead. It was anyways awful condition I experienced.
As she kept explaining, the pouncing points, of overall subject matter, concentrated upon post- colony in Nepal. It has encompassed everywhere. According to her study, the history of Nepal was beyond the fact before 1950. Its culture and language had been destroyed by any means.
There was many important things done like university discourse, western theory and post-conflict situation in Nepal.

Second day- Wednesday, 2009, 03, 17
“Teaching social science in private colleges of TU” envoys were Amar prasai from campaion college and sandesh dhakal Xavier international college. Their periphery was on discourses that we are using in university are outdated. It means the discourses are nolonger equivalent in the world. Sandesh dhakal focused on technical parts, on the contrary amar prasai pointed out contemporary issues spread out top to bottom, political epicenter to circle of intelligentsia. ‘There is no parity in academy,’ they said. They also confessed in front of us not being as professor but as a friend. I really appreciate it. They were saying that they are not serving but they are surviving.
As a participant I also got change to ask question that I liked. Interestingly, we were asked question the reason that to be the student of behavioral science instead of natural science. Participants responded various answer. Many people had no similar circumstances.
I tried to find the way of solving piloted problems through professors because Tribhuwan University and Private Colleges are now on the verse of showing finger each other.
We do not know how long the turmoil will be prolonged

2009-02-09T17:01:00.009+05:30

पत्रकार प्रख्यात मनोवैज्ञानिक डाक्टर कहाँ जान हडबडाइरहेको थियो। प्रख्यात मनोवज्ञानिक हुनाले आफुले भन्न खोजेको कुराहरु अगाडिनै थाहा पाउन सक्छन होला भन्ने कुराले सतैरहेको थियो उन्को लेख पहिले पत्रीकामा प्रकासित भएको थियो। उन्को खुल्दुली मेट्न उ कहाँ पुग्न ठुलै पेरिश्रम गर्नुपरेको थियो उनको जीवनी सुन्न उतिनै देखी जागेको थियो। मनोविज्ञानसम्बन्धित आधारहरु पहिलो पटक प्रकाशित लेखले विश्वाभरी चर्चा पाएको थियो। सर्वजानिक माद्यमहरुमा उनको बिरलै उपस्थित हुने गर्थ्यो। नगन्य पत्रकार मात्र उनी कहाँ पुग्ने गर्दथे। सबैको प्रश्न एउटै थियो मनोबैज्ञानिक बिशेषता सम्बन्धी । तर पत्रकार महोदय उनका जिबनी जान्न थियो बुझ्नु थियो र पत्रीकामा प्रकासित गरेर सबैलाई बुझाउन थियो। दिउसो को तीन बजे मेरो घरमा आउनुभनिएको रहेछ। उनी तमतयार भएर मनमा खुल्दुली उत्साह डर बोकेर लाग्छन । घर रहेछ पुरानो शैलिको तर पक्रती सग नजिक जस्तो भानहुने । एउटा अधबैसे मनिसले लिएर जान्छन जहाँ एउटा कोठामा किताब पढिरहेका थिए। जब मनोवैज्ञानीक् लाई देख्छन पत्रकार छक्क पर्छन।

खेर डाक्टर साबले मुसुक्क हासो सगै पत्रकारको आसय बताउछन। पत्रकार पनि के कम उसले पनि धेरै पहिले उस्को लेख पढेको र त्यही जिबनी जान्ने इच्छा बताउछन डाक्टर साबलाई देखेर पत्रकारको धेरै सोचाइ आइसकेको थियो । सरल स्वभाबका मनोबैज्ञानिक पत्रकारका लागि कुनै कठिनाई थिएन। सानो बाकस बाट धमिराले छेउमा छेउमा खाइसकेको डायरी थमाउछन पत्रकारलाई। र भन्छन यो मेरो जिबनी हो । मैले कसैलाई दिएको छैन। यही हो मेरो जिबन गाथा।

पत्रकार कोठातिर लाग्छन। बाहिर चकमन्न थियो । बिजुलीबत्ती बलेको थिएन कोठा पुग्ने बित्तिकै हतारिदै मैन्बत्ती बालेर बिस्तारै खोल्छन । डायरीको हालत धराप थियो। पहिलो पानामा उनको नाम र मिती लेखिएको थियो। अर्को पाना पल्टाउछन। लेथिएको छ अध्यय२: उनको आमाले लेखेका दैनिकी थियो। छोरोको चिन्ता दिन् रात सास्ती लेखिएको थियो। अध्याय ३:एक्लो हुनुको उकुस्मुकुस, जिबन यापनको क्रममा ४:स्कुले जिबन लेखिएको थियो । छोराको पढाईप्रती अनिच्छा, अल्छि व्यबहार,र उनले पिरोलेका प्रत्यक पल ५:आमाका इच्छा बिगत बर्तमान र कलेज जिबन अन्तिम पानामा लेखिएको थियो आमाले राखेको पैसा चोर्न फुटाएको बाकस भित्र आमाले लेखेको डायरी बारेमा उल्लेख गरिएको थियो। त्यही डायरी ले नै उनको जिबन परिवर्तन गराएको साथै यौबनकाल्का अवस्था कसरी बिते भन्ने बारे थियो। त्यसको एक दिन पछी बिहानै जिबनी छपिएछ। एक स्कुले मास्टरले पढ्न भ्यएछ। उनलाई उक्त कथा बच्चाहरुको लागि उपयोगी होला भनेर दिउसो विद्यार्थीहरुलाई सुनाउने बिचार जागेछ र भनेछ पनि।

कथाको अन्त्यमा विद्यार्थीहरुले बुझेका छन् कि छैनन भनेर सोधेछन ल अब भन यो कथाको आदर्श पात्र को थियो? सबैले हात उठाएर भनेछन डाक्टरको आमा भनेर तर त्यती मध्ये एक जनाले चाँही उठाएनछ। मास्टरले तिमीले बुझेनौ भनी सोधेछन। उनले भनेछन यदी सबैजना आमा जस्तै हुनेहोभने डाक्टर को बन्ने त? म डाक्टर बन्न चाहुन्छु मेरो आदर्श आमाभन्दा डाक्टर हुन

'ROOM TO READ' John Wood

2009-02-05T17:16:00.003+05:30

‘The serving hands are greater than that of praising tongue’. What you gained and lost in your life is as inevitable part that every human being measures and weighs their lives through tasks they did. No wonder how big task it is or how tiny it is as compared. There are few true heroes who have truly devoted entire life for better world. They are really great always ready helping for needy. It is said that unless u lose something you gain nothing. The life itself is reciprocal. In order to get what u think good should be able to overcome the hurdles. No repentance of how luxurious life it was and valuable thing.
After reading john wood’s “leaving Microsoft to change the world”, many of us have known about the harsh reality that the pathetic condition in developing world especially in Nepal, India, and Vietnam. Overall the book is written in narrative form. But In somewhere in the middle of the book is in descriptive form. John wood, as he describes about his white color job per month $17000 dollar in a month world’s top reputed company, Microsoft, is ready for denouncing it to help hundreds of thousand children by providing books who are deprived of getting education due to poverty.
By peeping through wood’s book “leaving Microsoft to change the world” it is not hard to find out the circumstances of the world we live. And formation of society in which the way of perception and living is different from person to person. There are innumerous helpful key terms must have in a man that can be learned through john’s experiences. Moreover it has been turning point of his career. “Even though to get job like Microsoft again is not as easy as we think, to assist humanitarian assistance for ten of thousands children by opening ‘room to read’ is best humanity” he thinks’.
According to author, his childhood days had been spent among books. What I was touched most that in the midnight outside full of silence, but on author’s hand there is sound of fellows of book. There are clear images we can draw plight of country as he explained that no material in school, students with no books.
His unquenched thirst for reading books came up with successful end when his meeting with pasupati would be in bahundanda. Humbly request for providing some books to school kids has fertilized his passion of reading books of his childhood days. At school there was nothing besides full of lack, no provisions it had whereas a school must have. The beginning towards the stride from Microsoft to room to read the vicious circle of poverty that many children are prevented from privileges of being educated is supposed to be driving forces.
This book is written with compassion of well wishers and donors. Techniques to run non- profitable organization are remarkable that all donors were induced to assist financially. In the name of charity, country like Nepal, millions rupees have been collapsed due to proper management as stimulated. The author is however seen to have overcome the problems.
It is certain that the credit for the achievement of dreamt 'room to read' go to those savior faire whose tiny efforts have enlightened the world. Writer’s perpetual devotion is as Para-mount weighty lesson throughout the book. By reading it I am sure that there will be open the window from where we can watch and feel the world nearer.

हामी सँग

2009-01-15T15:00:00.011+05:30

यो कथामा मोटरसाइकल र उत्तउले अपरिचित साथीहरु उस्ता उस्तै छन् । “हामी ” यसैमा जोडीएका पात्रहरु हौ । यो कथामा मोटरसाइकलको दुबै हावा खुस्कीएको छ । शहरभन्दा केही दुरी टाढा , कम बस्ती भएको ठाउँमा कथाको मुख्य रुपरेखा बानाइएको छ । बाटोमा धेरै घुम्ती मोडहरु थिए । उपयुक्त ठाउँको खोजिमा थियौ हामी ।बल्लतल्ल रोडको छेउमा एउटा डाँडाँ बसेको भेट्यौं । रोडको छेउमा दुईवटा साना घरहरु थिए। सात, आठ जनाको समुहमा केटाकेटी , युबा र बुढापाका बातचित गरिरहेक देखीन्थे । हामीलाई देखेर मुसुक्क हाँसो निकाले । शायद उनिहरु बिच केही कुराकानी भएको हुनुपर्छ । सवारी साधन राख्ने उपयुक्त ठौँउ खोज्यौं । तर घर पछाडिको घुम्ती बाहेक अन्य ठाउँमा मुस्किलले एउटा गाडीमात्र छिर्ने ठाउँ छ । त्यसैले त्यही ठाउँमा पार्क गर्यौ । काठमाडौं भन्दा १२ किलोमिटर जती यात्रामा पनि काठमाडौंमा जतीनै धुलो पाउँदा नरमाइलो लाग्यो। बिरुवाको पातहरु सुन्दरता हिन बनाएको महसुस हुन्थ्यो।

हामी अब डाँडातिर लाग्छौं जहाँबाट भिर , खेत , गाउँ, बेसी चारैतिर देख्न सकिन्छ। मनमा अनेकौं खुल्दुलीहरु आउन थालछन् । भुगोलको बारेमा, सामाजिक, अर्थिक अवस्था र बिकास प्रकृयामा ।

अनगिन्ती प्रश्नहरु हाम्रा अगाडी आउन थालछन् । प्रश्नको उत्तर पनि तर्कसँग पाउने उपयुक्त बाटोहरु खोज्न वाध्य हुन्छौं । यतीनै खेर मलाई चर्लोट्टे इ हार्डमनको याद आयो। उनले लोहोरुङ सम्बन्धित बिशेषतताहरुमा पि यच डी गरेका हुन "द अदर वल्ड' मैले पनि यो किताब पढ्ने मौका पएको थिए। म भित्र पनि जागर र उत्साह का मुना पलाएको महसुस गरेको थिए। उनी पश्चिम गोलार्धमा जन्मिएकी भएपनी उत्तर गोलार्धमा सानो भन्दा सानो लोहोरुङ परिवेस् मा आएर अनुसन्धान गर्नु हाम्रो लागी कम शाहसिक कम हैन उन्को यो अनुसन्धानले मानब सभ्यताको परीभषा मेरो दृष्‍टिकोनमा ३६० डीग्री परिवर्तन भएको छ। उनी मेरा लागी द मेन विथ ओदर वोर्ल्द हुन। मेरो साथी पनि यस्तै सोच्दो हो। उसले पनि यो किताब पढेको छ। हामीले यो किताबको बारेमा धेरै पटक कुरा पनि गरेका छौ। साथै हाम्रा सोचाइ बिच पनि धेरै समानता छन। हामी दुबै जना लोहोरुङ भएकोले पनि यस्तो हुन सक्छ। उसले पनि भबिस्यका लागि पि एच डि साचेर राखेको म महसुस गर्न सक्थे। उनको पि एच डि मेरा लागि अबश्य फलदयी हुनेछ।

चार जनाको समुह हाम्रो नजिक आएर बसेका छन। अचानक अकाग्रपन हराएर जान्छ। उनिहरु तास खेल्नलाई बसेका रहेछन। हल्ला कम हुने त कुरै भएन।
उनिहरु आफ्नै संसारमा ब्यस्त देखिन्थे। आज हामी दुईवटा बिशेष काम लिएर हिंडेका थियौ। बाँकी काम फत्ते गर्नलाई हामी त्यहा बाट निस्कन्छौ। त्यहा बसेका मान्छेहरुका अप्ठयरा बोलिहरु पचाउन पनि हामीलाई गाह्रो हुन्छ।

धुलोले धपक्क छोपिएको रहेछ घोडा, प्रस्थान गर्न के लागेका थियौ मोटरसाइकल गूड्न मानेन। हावा रहेनछ दबै चक्कामा। बडो उल्का भो! सोच्न थाले यो कसरी हुनसक्छ भनेर। ति अन्तरेहरुको हासो बिगुल त बल्लतल्ल मेरो आँखामा र कानमा एकै चोटि आयो। पर्‍यो अब हामीलाई फसाद! विश्वाश लागेन यस्तो खेर गएको काम होला भनेर। उमेरको हिसाबले पनि निक्कै पारीपक्क देखिन्थे। हेर्दा घरजम गरेर बसेका पाका थिए। अब के गर्ने त? न त सोध्न जाऔ न त लुरुलुरु मोटरसाइकल धकेलौ। बिकल्पमा ठेल्न उपयुक्त लाग्यो

बिकल्पमा ठेल्न उपयुक्त लाग्यो मोटरसाइकल को हावा खोल्ने हरुले हाम्रो श्वासनली खोल्न पनि के बेर! "हावा हाल्ने ठाउँ यहाँबाट कती टाढा छ दुबै हावा गएछ"गाडी ड्राइभरलाई सोधियो। हावा हाल्ने ठाउँ नजिकै होला केही छैन जस्तो लागेको थियो। "यहाँ बाट दस किलो मिटर छ"

मेरो मान्सपेसी गलेर आयो। उपायहरु पनि नसोच्को हैन। उपायहरु पनि सबै ठाउँ मा काम नलाग्ने रहेछ यस्तै भयो हाम्रो उपायहरु पनि अन्त्यमा ठेलेरै लाने अवस्था भयो । हामी बिचमा ठट्टा शुरुभयो " मोटरसाइकल ठेलेरै हिड्दा नै राम्रो देखियो" आदी आदी । उसले खै फोटो खिचिदिन्छु कती सुहाएको " एक छीन दुई घण्टा काटी सक्दा पनि हावा अपाउदा अनुहारमा पनि खिस्रिक्क भाईसकेको अनुभब हुन्थ्यो । उसको अनुहारपनी प्यास् ले सुकेको ओट बाट खिस्रिक्क फुस्रो हासो निस्किन्थ्यो

हाम्रो लागि यो यात्रा असन्दर्भ भित्र सन्दर्भ खोज्ने माध्यम बनेको छ। कतिपय सन्दर्भहरु असान्दर्भिक भएका छन भने कती असन्दर्भहरु आज सान्दर्भिक भएका छन ।हिजोका यथार्थ आजका बिसंगती आजका यथार्थ भोलिका बिसंगती , सदा संगत बिहिन हो संसार यो, चर्लोट्टे।े।हार्डमण ले बुझेको संसार लोहोरुङ्को लागि असान्दर्भिक होलन भने लोहोरुङ्क असन्दर्भहरु चर्लोट्टे ।इ हार्डमण का लागि सान्दर्भिक बनेक छन । ति अन्तरेहरु हाम्रा बुझाईमा गलत सन्दर्भहरु हुन भने उनिहरु आफ्नो लागि सान्दर्भिक लाग्नु स्वाभाबिक हो । हामी सन्दर्भ र असन्दर्भ छुटाउन नसकेका मानब हौ । सामाजिक , अर्थिक , सस्कृतिक बिकास को बाटो पहिल्याउन नसकेका असन्दर्भहरु हौ हामी ।

My life- street business

2009-01-08T13:20:00.004+05:30

In the early morning recently in Katmandu there are less numbers of micro- buses seen in comparison to summer season. Basically in January kathmanduties do not come out along the road due to the sever winter. Bus drivers and conductors perhaps feel in vain to call people in empty road full of mist. That is why they do not.

In rush, students pass by, at once they disappear, no one except a bundle by the road side waiting for clients- I really hate winter season. The heart- trembling cold in the early mornings who know my pain how hard it is. This is no one but street business life.

I walk out at 4:30 from my house carrying basket on my back, in it there are biscuits, Chui gum, cigarette, chocolate and so on walking twenty five minutes on foot I would able to reach at my business place where I do sell things.

My name is grand mother. All people who come to buy I am called grand mother. ‘ hajur aama kati ho yasko? They ask prices’. Yasko 5 rupaya ho nani. My grandchildren are everywhere in the nation. Once upon the time I was sister for all, and then turn to mother and now a grandmother. Time has faded me up without knowing.

Unknowingly my life faced many changes on this street business life. I know none. In initial phase, I had no ideas about customer services the way to deal with. The prime time of my life had on the road. I was happy too. My business was going on very well. Gathering all around, next to my shop, at tea shop people would have been seen chatting and having fun. Many of them would come to smoke cigarette. I knew that they were not only to buy cigarette, rather they were to talk with me. Gradually I came to know more about latter that what on earth people think. I got blushed with angry. I want to ask questions to them. But I cannot though I wanted to.

Now days I have been drawn in deep thought. I have begun to analyze people. Different types of people having different nature more than thousands come and go in a day. I will not see people alike. Where do those people go? I get surprised that about fifty percent don’t get back from. No one knows this miniature creature. Across the road there is a tree I don’t even know its name but I know that it is only eyewitness for me. It has tolerated several winter seasons without any complaint just watching that new life would start in the spring season.

My life does not have even a spring through out the phase of my life. The way of looking is changed. It has been a child a father of today. In yesteryears who called me sister have been grandparents of today, however, my business is same, my basket is not changed, and the way I wear the clothes are same. My time table is not changed; it will start from five o’clock and in the evening until it becomes dark. (A torch light holding on the hand, carrying on the basket on my back going home back), this is my life- street business.

CANDLE NIGHT NATIONALISM: LIMBUWAN AND KHAMBUWAN

2008-12-30T10:00:00.002+05:30

Nationalism: limbuwan and khambuwan
The hotly discussed question in nepali political epicenter is federal system brought by different political parties on the basis of various approaches. It is certain that Nepal’s federal system is no more relevant with other federal nations in terms of its own diversity in culture, ethnicity, and geography. So our successive mindful task is to formulate particular federalism that would address all strata of people and feel secured in many respects in the society. We know that we have heterogeneous society that any particular caste is not found resided in any particular region of the state. It might create the grave concern for demarcating ethnic federal state in the process of drafting new constitution. Limbuwan, khambuwan, tamasaling and tharuhat are, for example, demanding of ethnic autonomous states. They have for a long time been struggling to accomplice their voice. On what ground they have been raising their voices for ethnic autonomous, it is very essential to point out.

Nationalism: nationalism is generally broken down into two parts, civic nationalism and ethnic nationalism. Civic nationalism is associated with the civilization of northern Europe that as a legal political concept. And ethnic nationalism was originally associated with countries in eastern and central Europe. This ethnic nationalism is based on ancestral association as compared to civic nationalism. To talk about limbuwan and khambuwan nationalism, at its basic level, a sense of identity felt by individual and groups common history, common customs on cultural traditions. Not only that it is also the quest for political independence, or say, ‘self-determination’ is based on the perceived right of everyone.

The crucial factors of limbuwan and khambuwan nationalism are ethnic rights and historic rights they are claiming. From the beginning of the regime of late king prithivi narayan shah limbuwan had a certain piece of territory; kippot, historical precedent in other word. Even united nation has already declared indigenous rights in bringing (ILO 169) that allows them to claim historic rights. Second, the majority in the given region is determined by population counts, polls and votes of self-determination

Ethnic federal system itself is complicated issue on the one hand. If it is divided on the basis of ethnic groups, why not other groups who dwell in the reason claim own autonomous? Is it plausible if such kind of issues will be skyrocketing one after another? To be raised such kind of question is normal. In my understanding, it can be possible any ethnic federal autonomous. But only if it has been analyzed situations to require its pre- requisites. According to the geographical structure how it puts good relationship with other federal states, whether it is sufficient to manipulating natural resources for development and to ensure the rights of minorities is another important part.

Limbuwan, khambuwan ethnic federal autonomous states are to some extent relevant but it doesn’t mean that historic rights and ethnic rights will encompass all aspects of nationalism at all. Even though it is declared federal states, I don’t think the problem is minimized; the roots of problems will be broadening moreover. In nationalism, the least standard of equalities are common culture, traditions and history as a part of ethnic nationalism. Due to the political independence such matters have been deformed of social uniformity into disintegration. In yesterdays, all limbuwan, khambuwa, tamasaing and so on would belong to kirant. It was a kind of emotional attachment we had. Now it is no longer remained as it was in history.
kiratis have been separated in small ideologies. Such activities will create enemies in the name of self- identification. When people identify with one group they often develop mistrustful or hostile feelings about the people outside that group. Even neighboring state with great deal in common can come mistruth each other.

In shankhauwa sabha district, Lohorung rai and yamphu have their own historical identity. According to the unrecorded history, it had different territory as of limbuwan. The situation is different at present; Limbuwan has begun to claim it. But they are neither in limbuwan nor are in khambuwan. They are different than other wans. If anyone claims that territory, they have also no choice besides to go and unite against them. One thing I want to remind you that a lohorung cannot be compared with kiratis, a kirat cannot be compared with an indigenous and an indigenous cannot be compared with nepali. It has its own graduated scale. And each scale has its own significance.
It is now right time to take responsibility of including all kiratis and to have the helping hands of all stakeholders. Otherwise widespread national politics will take us nowhere but to the deadline of hostility; we are now at driver seat.

THE CLOUDY KATHMANDU

2008-12-23T11:02:00.006+05:30

Sometimes nightmare interestingly makes us confused. Confusion creates in real life in thinking though it is just limited in dreams. Dreams are generally two types that are found in our subconscious mind. Everyone has her/his own dreams of achieving some things that he/ she longs with the chaining of time factor having seen forthcoming days. The person who he has no dream is empty. I too, no wonder, as a part of it. How could I be aligned? Here I am talking about the dream at night sleep that we make, of which relevancy was no more in my life. Till date, I am escaping it from own dictionary, whether it may be true or may not be.

I have been habituated a morning walk led by my dreams for two years ago. I have still same habit. I prefer to have evening walk as well where there is no noise and crowd in twilight. This is my dream yet to fulfill.

this winter season, in the early morning, kathmandu is seen completely veiled with fog from where my dream starts. Some women around in the forties selling the vegetables on basket, shivering with cold sitting by the side of raod, “calling saag, saag” (spinach, spinach), have encouraged in my dream to do something and have it. Seeing them, covering with light shawl, no matter how hard it is, I could feel them easily. But I am happy too of seeing them with dreams hoping to have expected life in coming days.

This is no different between the story of rabindranath tigore’s kabuliwalah and kathmandu today. Even though their way of style is different but the zest is same after all.
Kathmandu is now changing day by day especially living system is incredibly changing.
People have begun to keep pet animals at home. The fact could clearly be seen in the morning, their disguised name” Jackie”, somewhere named with “Michael” the owner is with stick along the road. I am really got exasperated when they bring dogs nearby. A small question arises in my mind, as said by former president of India, dr. kalama

India is not an under-developed nation;do you have 10 minutes?

You say that the municipality does not pick up the garbage; you say that the phones donot work. The airline is the worst in the world.
In Singapore you walk out of the airport and you are at your intenational best. You would not dare to throw cigarette butts on the road.
In india Rich people’s dogs are walked on th streets to leave their afffuent droppings all over the place and the same people turn around to criticize and blame the authorities of ineffiencny and dirty pavements. What do they espect the officers to do?

as mentioned by Dr. Abdul kalama, there is changed everything; life style is changed, evironment is changed, people's standard is changed. It is changed everything except the way of thinking of people unchanged. we couldnot make our mentality changed.

my dream is not unrealistic that could see the healty society, my dream is simple that i have been dreaming for three years to keep along with forever.

my dream is to see those women full of happiness with fresh spinach.

INDIGENOUS POLITICS OF DISIRE

2008-12-09T12:55:00.004+05:30

American presidential election has just concluded. After winning the election by barrack hussin obama from democrat, an afro- American born, the world’s attention has been drawn to America and obama. Barrack had been quite familiar right after he had spoken against bush’s policy attacking in Iraq. And also he has done many remarkable tasks in America as a lawyer, professor. Now the main challenge for him is to soldiering soared global economy. He has come with maintaining economic crisis.

Due to economic crisis of global changes in policy towards (LDCs) less developed countries might indirectly effect in the process of making new Nepal. The powerful country like United States of America, the ethno- politics and regional politics is no less relevant in Nepali political circle we are campaigning to build prosperous country that all level of people: marginalized, underprivileged, ethnic, madhesi and gender, will be included.

To see the result of constituent of assembly election (CA polls) in 2064, 26 mangsir, even in nepali politics the regional and ethno- politics paradigm shift could be called. As a consequence, being raised the demands of autonomous tarai state, madhesi parties have appeared at frontline as a key- holder, and fourth major party by backing already established parties off.
The madhesi people and indigenous peoples so far as concerned, they have raised issues, at the same time, madhesi people demanded autonomous tarai state likewise, and indigenous peoples put forth on drafting new constitution that there must be addressed ethnic federal state on the basis of culture, language and tradition.

To my surprise! Madhesi parties one to another elevated their demands on national policies by hitting street So that, they have overcome political surge in national politics.
In my personal perspectives, this is a way to grabbing of power undergone the politics entangled. This is, of course, not bad! At least, it helped to establish people’s voices in national policies that those are really deprive of their privileges.

On the contrary, indigenous demands are being shadowed day by day. The Herculean task for us now is to ensure indigenous into national integrity. As a matter of fact, around 40% of national population has been occupied by indigenous peoples and that among them some limited people are politically indoctrinated. This is not a matter of political ideology, rather it is the indigenous common interests we are not incisive for manipulating power of balance. This is a myopia in which all indigenous peoples will be vulnerable in the long run.

The leaders especially in indigenous peoples they have been making themselves scapegoats even in their mother party not being able to put clear vision owing to personal politics of desire. Reiteration of very same statement, if we observe tarai movement and American presidential election the stance they have taken might help vital role in indigenous movement.

The present burning issues among indigenous is ethnic autonomous in which the demarcation of its territory is complicated. On that issue among ethnic communities the distances of dissimilarities are heightened by declaring autonomous state without taking consent of stakeholders. It, undoubtedly, creates emotional detachment among them.

We are talking about nationalism. We feel common language, common history, costume, and cultural traditions. Another is one of the crux political independence. Ethnic nationalism is supposed to be major component of nationalism. The present ethnic autonomous issues are based on ethnic nationalism of which historic rights is consisted.

At the end, the million dollar question for every one
Is it right for demanding of ethnic autonomous?
Your turn please…………………….

THE HIDDEN WORLD

2008-12-02T13:52:00.005+05:30

I saw a woman, at the age of seventy, at around 4 o’clock; while the sun was going in another hemisphere of the globe to see the people like us who are really enjoying the world in their own world on his presence, walking in the middle of indigenous land.

I am a graduate student often come to visit this place. I had come from my college in this area. I had come here to study about its geography but I was always attracted by that place. Hours and hours I spend sitting under the tree and looking all around, hearing the bird’s chirps and beautiful music flapping the leaves of poplar tree by wind. It has been my regular life. As a student of geography I have visited many places but none of the places I liked more than this. I have been observing geographies of the world.

She was smooth and walking slowly. Both side of road seen beautiful garden. The daffodil and poplar trees were laughing at her I would feel. Her dress and white hair and that beautiful garden and spectrum of sun would have seen perfect color combination. Looked each and every corner, got entered into cottage, sat on the wood chair taking long breathe as if she had done some mistakes and her repentance.

I had been told by our teacher a visiting professor in course of taking a nostalgia class. Many years ago an ingenious, who loved an unknown lady, had made this place in the name of his lover. According to our teacher, the lady to whom he loved had left him for her better career and life. It was the place they united and split. They had promised and separated hoping to be reunited in the future. The indigenous boy had given her a word to make her beautiful garden when she returns. Years passed but got no massage from her. While taking the class, our teacher would have seen serious but calm when the explanation begun. I actually did not know where his original place was. I never asked and he never told. I just knew his “langkkam” a diary.

I used to see a woman sometimes; she used sit on the chair and remains many hours. That was my hangout in my collage life. I wanted to know who she was. Moreover, I had wanted to take her photo. She looked perfect as if this cottage was made for her only, my heart was saying. The next day same time I was coming towards my usual place.

The old, seen in the seventy,lady was already there. She was seen writing on the table. I got surprised, again thought she might be like me for wandering. I went nearer and hid behind the tree. I took her photograph too. Today she left that place a bit late. There was a white paper could be clearly seen. This day the woman was crying and weeping laying her head on the table. I thought what insanity! My mind and eyes concentrated upon her.

She touched carving stones, blooming flowers. Fore a while, she stirred and disappeared.
I got hesitated. It was the first time I happened to be there on that table, picked paper up. It had small words but articulate writing.

Today is my last visit to you; I, your Langkkam, am extremely sorry I could not remain here although I wanted to be. When I got back after four decades, I was welcomed by beautiful naturally decorated garden and cottage. You used to say this is our place we lost our soul; this is the place the soul I will nurture.

Let me apologize, otherwise I will not get rest not only in hell but also in heaven. Nevertheless I have no longer time, I have realized you more in depth that triumph of the world is supposed to be less worthier than winning to self. I have been severely overwhelmed by melancholy, let it be poured. Otherwise, I cannot remain standstill in front of you during my survival. Then I will get rest forever on your lap.

After reading the paper, I could not escape or I never longed to get back either. I have been staying in this place from that time. It has doomed, my hair has turned into white and face into wrinkle as of woman. It is now time to leave this precious place.

I, namsang, a journalist and photographer on Wednesday Dec 2008, was looking for earthy matters. Un-located destination drove me away to indigenous land which was beyond my speculation. The place seems to have designed by soul mates. It would be better for health to have fresh air, I thought and sat under the tree leaned against it made me fore enchanted.

Among many remarkable things cottage and its surrounding garden is like heavenly place. For I was making the shape to take photo, my eyes stopped over the table on which white paper fellow were seen. Unwillingly my steps headed, and stopped besides the table, held the paper.

It was an unimagined story written by a student about his professor and his lost lover. An event, for the first time he came to visit, made him sitting on the chair forever, he explains.
I made a mind to take it home and write a book about this story. It has succeeded too. No more I was satisfied with world and fame.

Now I comprehend the real world sitting on the chair, Very soon, I also will be turned into white hair and wrinkle face.

A Memory

2008-11-11T13:39:00.016+05:30

I am writing my own experience way to Shankhuwasabha. Actually this story reminds

me of going home in 2064 in Dashain vacation. It was my five times going back home but after a long time, around five years, again I was going home back from bottleneck Kathmandu with friends. I was quite happy. We set off from Kalanki around 5 a.m. our bus was MITERI express. We saw Kathmandu off. Listening melodious Nepali and Hindi musics and looking around we speeded up an average 70km per hour.

I am really fond of traveling new places. I enjoyed a lot seeing panoramas. We arrived at lunch station 11 am. You have 45 minutes for lunch; please have fast, our bus conductor summoned. I was drunk, I did not have but took one minerals water. Our journey went on with new places and new experiences. We had already entered into Tarai territory. Costumes of Madhesi people are completely different than that of indigenous people that I was thinking – brainstorming. What a mess! A passenger shouted. Giant buses were in queue, people were gathering but we were unknown what was happening. Later on we came to know that local person was hit by bus; spot dead. We had to wait three hours there. We had no other options except for waiting until two parties come on an agreement.We were expecting to be reached in Dharan at 5 o, clock in the evening but reached in Dharan at 2 a:m next morning and Meanwhile, we got another problem, Nowhere motel was seen opened so we decided to have rest on street. Our 14 years old friend did not want to sleep. We knew that it was his first real life going out of home. Actually he was going to parents’ village to celebrate Dashain, his parents had requested me to take care of him and bring him back along with me. Another friend was Battase. His real name is Umesh brother but I prefer to call him battase because I had heard him calling battase very first day of our meeting being called by his friends, Tadeli- Udip brother, Deppa -Mohan brother and Tas-Tas- Ishwor brother. I had known them six seven years ago in Kathmandu. None of them were my type. They all were frank. I miss them even today.
In the early morning we caught up first bus Dharan to Hile - Pakribas. We reached Bhedetar at around 6:30 am. It seems wonderful to see me andering roads. It is also known as Charles point from where Dharan can be clearly seen in western side and Dhankuta in eastern side.

From Bhedetar our noisy bus headed towards Dhankuta with an eye to reach by 9 o, clock. Still we had a long way to go- Hile to Pakribas. The Bus was like tortoise where there is upslope. Inside the bus there was not even an empty place to stand. People were seen standing holding the iron rod, we hardly arrived Pakribas 2 hours later. Once upon a time, one of my friends of Bhojpur had told me Pakribas is the place where they separate from. Now he is in his village. His father has opened new boarding school. He had once requested me to come and work together. I have heard that he is doing good job.
We made a mind to reach Khahare so caught a land rover till Baireni. I did not know before there is available land rover only. The owner said we have no empty seat inside, if you guys want to go get fixed roof top. I requested the owner to provide a seat for a child inside. He agreed. When reached to Baireni, we were fully covered with dust. It was quit e pathetic condition we had. Baireni was the last destination traveling by vehicles. Then, from Baireni we had to use eleven numbers.

Akkar is most scary cliff left to cross. We all were quite curious to see after making new wide road. We saw it as comfortable as other road being made by Dozer but upward hill is rock cliff and downward is crazy Koshi river flowing. Three lives had lost their life from Akkar so far as I know. Mules are seen carrying foods. Many time they made trouble to take them over. To reach Khahare for night stay we had to do walkathon one more hour. It was already dark. Hadn’t it been 14 years boy, I would have fallen into the Arun River. He was holding my hand tightly. My leg got sprain from that time. We finally reached there at 8, o, clock. We all took a long breath. No places we got for shelter, for it was Dashain time, all house were seen covered by travelers. One woman hardly provided but was nothing besides sukkul. We decided to huddle on the sukkul. Again next early morning we had to use eleven numbers until we reached Katle-bhanjyang. It is corner of Tumlingtar. From that point we again would get another bus. So our mission was to reach Katle-bhanjyang as soon as possible. It is the place where Sabhaya River and Arun River mingle. Tumlingtar is only one air port of shankhuwasabha; it is also known as deepest valley in the world. Both sides it is covered by Arun River and Sabhaya River. It is situated a bout 900m at height from sea level. To cross on food throughout Tumlingtar, an average estimated time is two hours. The prototype of Tumlingtar is still unknown how it happen its name. In my perspective, many decades ago Rais were landowner in that places before approving Nepal land reform act in 2021. I want to resemble the reference. Tummi- eldest, tar- plain are a in lohorung language. Probably, it was the area of eldest one. Even today Lohorung people have land in Tumlingtar.

Our bus driver said, ‘we reach khandbari at 9 o, clock’. It means it takes 2 hours. But I was bit sad because I did not go to sister’s house. My sister was requesting me walk in while coming home. I was so tired so I wanted to go home first. If I had been to my sister’s house, she would not have let me go immediately; though in tumlingtar boys I know them I did not want to say hello either due to health problem. We reached at home around 9:30 am . Dashain had been already welcomed by boys. We were happy to meet each other. Rami, next to my house, had already been there I did not know. Although he is younger than me, he is as a good friend. He is my brother’s mate. My brother went to kathmandu for studying engineering and he went to itahari. During our stay at home more often we stayed together. We went to see our field where we had spent our beautiful childhood days playing marbles. We got nothing remained same besides our beautiful memories. Jaad is one of the pure home made alcohols that we daily used to drink at home . And in the evening time we used to go to the relatives house.

November 5

2008-11-05T13:51:00.002+05:30

Autumn season, 5 November 2008 at dawn, remained unlike other days. Last night mother made a call from countryside while I was reading strategy development manual provided by facilitator Gyan Yonzon in course of taking three days strategy development workshop. Mother was asking everything about us that we belong. I slept at around eleven p.m making a plan to go public library tomorrow. But I could not sleep properly. When woke up it was already 5:30 am, my morning walk started as a usual.I was quite enthusiast I have no idea until now.
Having tea, sharing happiness with glittering snow capped mountain- a natural country, I sat on holding a pen and paper to write the letter to my mother for the first time.
Dear mother!
I know you have already got why I am writing this letter. I am in problem. I do not have words to address about you. It has been twenty four springs I have been reading ever since I arrived in this world. You are as eternal as Pacific Ocean, as pure as Koshi River. No one can measure you.
I am choked. I cannot stand and still without sharing you. You are the one who can understand everything. I want to untie my knot before you. It has almost become ten years of our separation. Time has turned over new leaf of life. I have now known time and tide waits none. I am changed, you are changed. Everything is changed. But realities unchanged.
I have wanted you to show her. She is great and kindhearted like you. When she comes by the side I feel as to you. She knows women can be beautiful only if she has gone through some kind of struggle for survival. No matter who she is and no matter how she looks. I want to write a beautiful Nepal by accompanying her wherever I go. She has well known and seen the world. Her children cannot be lost indigenous. She will teach own language, culture and Nepal itself. She will be the best mother. She makes her own identity- Nepali, Indigenous, Lohorung
But I am scared, mother. If I could not do as I promised, her dream will be scattered.
You know how it hurts. I don’t want to hurt her at all.

namsang

2008-10-16T13:32:00.005+05:30

SUMNIMA
‘Soul is like Eternal Mountain static ever’; ‘Body is beautiful like blossom, spread out its beauty for a moment and withers it, soul’s pleasure is ended up.’ Thus the achievement of eternal pleasure is the goal of life. Can a man run after momentarily pleasure having left eternal pleasure?
‘Pleasure that remains forever is extreme hardship that can not be escaped from; Glimpse of chance is greatest happiness that gives momentarily pleasure that is vanished for a while.’ ‘So soul is never ending sun and body is ever flickering light in dark’.
Above abstract is derived from B. P Koirala’s Sumnima story spoken by character SumnimaSomadatt. I have heard many times and many places about the Sumnima that the situation is seen to have taken new mode in Nepali literature. But I never got a coincidence though I wanted to read it. In accordance with my pre- plan happened to become, Dashain is just over, spent reading Sumnima, My fellows and relatives were however requesting to play card, I remained rigid to accomplish it. Yes, I did it today. Say honestly, it was quite interesting to read Sumnima. I read it twice, thrice; reading Sumnima is calmer and pleasure in tranquility than gathering and have fun with friends. Since it is dashain time, commencing in reading was quite difficult, some problems had to face in midst; It was like traveling in Kathmandu valley where traffic jam is found all around. Precious time! No wonder but blunder it happened, so so. Time is out of my control, each and every second hammering on it without considering to my life span, it was started murmuring- diehard.
This story is centered on arena of indigenous peoples, kiratis. Sumnima is the protagonist of the story, daughter of kirati who is flowing as natural and pure as Koski River, the present territory is that of dharan. She is, as delicate as bud, whispering with nature meets named Somadatt,son of barman, who was migrated with family on Koshi river bank. The story begins like this.
I was charming myself. My heart was saying to finish it as soon as possible without any delay. I kept on reading until I finished it in around three hours. Right after having finished it, nothing was concluded, I got in dilemma. It dazzled me for a while. Beheld! And, remembered the constitution of Nepali society, creed, thoughts and contemporary situation, Remembered historical chapters of B.P Koirala, and his doctrine, remembered kirat region, society, belief and me. I wanted to get back towards Sumnima and Somdatt again. Sumnima says, “I’m kirati daughter”. Somadatt says, “I’ m Somadatt son of bhramin sruyadatt. He further adds that he is civilized new generation of bhramin elite group. “You are uncivilized, savaged kirat”, he roared up. It made me more curious to go on.
No any single day between them would be without debates. Sumnima complains that the word “MATA”, repeatedly said by Somdatt instead of “AAMA” during the conversation period, has deliberately made shadow the lovely word “AAMA”. ‘It was godly language”, Somadatt insisted. In his expression a kind of elite ill- mentality is found on one hand, Sumnima, on the other hand, wearing no clothes has been presented savage, illiterate but innocent as beautiful as nature, an indigenous woman.
By making a strong pillar in Nepali literary platform, B. P Koirala has come up with Sumnimasumnima is red signature in Nepali literature and green pasture in Nepali society.
Sumnima unknowingly magnetized me towards her, or say, I had deep compassion upon her and used to think whether she is in this world. No words I had to express; she used to compel me to halt, no question how and why, Perhaps, I was making a castle in the air.
No characters are seen to have been done injustice by author, to some extent, Sumnima is seen to have victimized words expressed by somdatt. But in reality Sumnima can be seen just opposite of it after all. Somadatt himself wants to be known as a religious and enlightened of which existence is emotionally attached to. Sumnima even accepts on it. She believes in natural phenomena in that sense that beyond the nature an effort to seize the blow of air is to destroy oneself.
All of a sudden sound echoed on my ear. Hey Nabin, ‘where are you’? It Startled. I came out unwillingly after a while where I saw unexpected scene. There were four cosmetic but Beautiful sisters standing, the 21st century Sumnimas- skirts groups. I was starring at them. One of them blasted off ‘why you are looking at’? You bloody fool! They broke out devilish laughing but I like it. “Are you busy brother? One youngest sister said”. I said that I was reading ‘Sumnima’. Which Sumnima? One said, immediately another began, oh!That one, Long hair, white but ugly. I thought this the era of 21st century Sumnimas,
After having been left I could not resume it, the climax of story remained incomplete and Sumnima remained untold. in our society. An essential aspect is supposed to be how social structure and development has moved forward is and beautifully illustrated by connecting with historical sequences. For B.P Koirala

2008-10-03T12:54:00.008+05:30

4Gb ljsNk sfo{qmd (A.V.P) / nf]xf]? ;d'bfo ljsf;
;g !(&% df Green Heaven sf/fuf/ af6 ;'? ul/Psf] (Alternative to Violence Project) 4Gbsf j}slNks of]hgf klxnf] k6s Newyork df aflif{s sfo{qmd x'b} , ljgf gfkmfd'ns , :jtGq ;+:yf :yfkgf ePsf] xf]. A.V.P sf] pb]Zo 4Gbsf] ljsNkdf gofF /rgfTds of]hgf agfpg] , dflg;x?nfO{ klzIf0f lbO{ 4Gb sd ug]{ pkfox? l;sfpg] cfkm'n] cfkm'nfO{ kl/jt{g u/fpg' xf] . o;sf s]lx dxTj k'0f{ cEof;x? 5g – ;fd'lxs cEof; , ;xeflux?n] cfˆgf s'/f /fVg] / c? ;xeflux?sf] s'/f ;'Gg] a'emg] . b]f;f] ;xsfo{ , ;a} ;d'xx? s'g} pknlAw xfl;n ug{] ;fd'lxs cEof; ug]{ , kTo]s ;xefuLn] - P]l5s _ cf cfˆgf] lhjg Oltxf;, ljZjf; , cfjZostf / OR5f sfo{uf]i6Ldf af8g] , ljZjf; / ;d'bfo ljsf; ug]{ . ;+rfng x'g] sfo{qmd ;f] – OR5f, cg'ej x? jnh:tL s;}nfO{ l;Sg gnufOg] , s;}nfO{ klg /fdf] g/fdf] eg]/ cf]NofOg] 5}g .

zlQm ?kfGt/0f (A.V.P) sf] wf/f0f cg';f/ dxTjk'0f{ dflgG5 c;lhnf kl/:yLtLnfO{ ;lhnf] agfpg] kof; xf] . l;sfO{ ks[ofaf6 cfpg] Ps ksf/sf] /fdf g/fdf dgsf s'/fx? cg'ej ug{' zlQm ?kfGt/0f dfGg ;lsG5 . nfO6 P08 nfOdnL – nfOe P08 nfOenL 4Gb ljsNk sfo{of]hgf cGt{ut Ps dxTjk'0f{ dfGg dflgG5 . dgdf ePsf g/fdf ljrf/x? x6fO{ ;dfhsf Ps?ktf Nofpg ;xof]u k'¥ofp5 . ;xeflux? Ps cfk;df v]Ng] , xf:g,] . ;d'bfo ljr glhs eO{ 4Gb cg'ej u/]sf]x?nfO{ ;d'bfodf k'g{:yfkgf ug{ ;xof]u ub{5 .

nf]xf]?ª ;d'bfo ljr 4Gb ljsNk sfo{qmd klxnf] k6s ;d'bfo ljsf; sfo{qmd cGt{ut !! ut] af6 !# ut] ;Dd :6fkm sn]h hfjnfv]ndf ;+rfng ePsf] lyof] . sfo{qmdsf] pb]Zo ;d'bfo s;/L ljsf; ug]{, 4Gbsf kdfex? s;/L x6fpg] ePtfklg w]/} ld>Lt n'Kt cfwf/ gePsf] x}gg, sfo{uf]li7 eGg] zAb xfld sxf ;'Gg] ;'gfpg] o:tf] s'/f a'emg] ;do ljtfpg ufxf] x'G5 eGg] dfgl;s kefj km/fsLnf] ePsf] d}n] dx;'; u/] . sfo{qmdsf] klxnf] lbg ;xeflu x'bf leGg dgf]lj1fg lyof] eg] bf];f] / t];f] lbgdf Ps?ktf cfPsf] h:tf] dx;'; eof] .

z'? kl/ro af6 Affirmation gfd nfO6 P08 nfOenL, 6fj/ ljlN8ª z];g l/ˆn]s;g ;dfkg x"b} klxnf] lbgsf] klxnf] ;];g cGto eof] . oxfF;Dd cfOk'Ubf] dg:yLtL kl/jt{g ePsf] cfkm}n] dx;'; u/] . ;a}sf ;f]rfO{ / ljrf/ cfbfg kbfg cfof] ;dfg ;dflhs cf:yf ,dfGotf k/Dk/fut ePklg l;sfO{ ef]ufO{sf cfwf/n] c;dfg ljrf/x? ;d'xlg/ ; c;dlt hfGg] df}sf ldNYof] . nf]xf]?ª ;d'bfo ljsf; dfo{qmd af6 w]/} l;Sg], dgf]a}1flgs cfwf/ Ifdtf ljsf; cfkm}n] kToIf cg'ej ug]{ df}sf kfOof] .

x'gt lhjgdf /Ë afRg] cfwf/x? dflg; dflg; ljr ;dfg 5}g . (A.V.P) bz{gn] klg olx kfgfnfO{ dxTj lbG5 . ;a}nfO{ cfkm'n] rfx]h:t} clwsf/ 5 / :yfg lbOg'k5{. t/ ;dfh o:tf] 7fpF xf] hxfF ;fd'lxs OR5f rfxfgf kanx'g hfG5 . cfˆgf] kof;n] ljsf; ljgf; lgdTofpg ;S5 eGg] x]Ssf x'g' 7'nf] s'/f xf] . afRg ;a}n] kl/:yLtL h:tf] ;'s} ePklg afr]s} x'G5g t/ afRg] cfwf/x? km/s x'g ;S5g . ;fd'lxs ljsf; cfwf/ tof/ kfg{ -A.V.P) sf] d'Vo pb]Zo xf] .

nf]xf]?ª ljr ;d'bfo ljsf; sfo{qmddf, Ifdtf ljsf; , cGt{qmLof / km/s ;fdflhs dfGotf l;sfOdf dxTjk'0f{ kIfx? x'g . 6f]n – 6f]ndf x'g] c;dembfl/ ufp– ufp ljr x'g] 4Gbn] ;dfhnfO{ s;/L ljR5]b u5{ eGg] s'/f o; sfo{qmdn] /f]n Kn] ( Role Play) cGt{ut k+:6ofpg] sf]lz; u/]sf] 5 . dgdf nfu]sf v'nb'nL / c;dembf/L s[ofsnfkx? 4f/f x6fpg' ;xof]u k'¥ofPsf] 5 . !% hgf ;xeflu o; sfo{zfnf uf]i7Ldf leGg leGg ljrf/ l;4fGt ePtf klg ;d'bfo lgsf;s cfwf/ ,Go'gtd ;xdlt cfk;df 5nkmn , cGt/qmLof af6 c;dembfl/ sf b'/L 36fpg] sf]lx; ePsf] 5 .

;xeflux?

Amateur Atari, Active Ambika, Best Bhuwani, Champion ktsitiz, Good Gajendra, Pacific Prasant, Positive Pratiman, Sentimental Sangita, Satisfied Santosh, Simple Sujin, South Som Kumari, Silence Sanju, Star Sanjit, Sensitive Sujita, Bhabuk Bhusan, Unique Usha, Natural Nabin.

"More Pictures on Indigenous Day"

2008-08-29T09:39:00.004+05:30

The Rally near Tudhikhel

The Signatures displaying at Dasharath Stadum

I think it doesn't need caption...

"Phuchhe" have Sweet in mouth. My bribe for taking Picture of him.

World Indigenous Day August 9, 2008 in Kathmandu

2008-08-10T13:19:00.008+05:30

Lohorung Yakhama Yuyong's Food Stal
"Counseling Each Other"

Bhawani PSD Lohorung "Busy in Signature Campaign"

Anand Lohorung is being confused what would be next.

Arati Lohorung "Looking at a peace symbol flying-pigeon to be supposed to capture into her Nikon Camera ".

Prepared the dash for chief guest.

(P.S. all photos are taken by Nokia 6680 model as well zoomed that the photos are not seen clear)

'Signature Campaign'

2008-08-04T10:11:00.010+05:30

NGO-Federation of Nepalese Indigenous Naionalities ( FONIN) is running signature campaign from yesterday. Lohorung Yakhhaba Youyoung( LYY) is one of the member organization of it. According to the Schedule, Kalanki was the campaign spot for LYY.For more information you can see the following Pamphlet.

Prati Man Lohorung and Ratna Lohorung( Volunteers from Lohorung Yakkhaba Yuyoung)

People's help

Displaying the Signatures

2008-07-23T10:52:00.001+05:30

Gertrude stein once said “one century has words, another century chooses words, another century uses words, and then another century using the words no longer has them.
Time is dynamic -omnipotent and omniscient.

Khorande

Khorande is located in khandbari municipality word no.one, shankhuwa sabha district; it is also recognized as a lohorung rai village. There are thirty houses all together; no other castes reside besides lohorung- yangkhrung and chhukuwa. Being the vicinity of khandbari, the headquarter of shankhuwa sabha district it is famous for marketing perspective (epicenter of vegetable agriculture). Also it is famous for ‘saruwa’millet wine, a kind of buzz. Khorande is stated in western part of khandbari in approaximate fifteen minute far away so far.

Etymology of khorande:

Khorande means cripple\ handicap in nepali meaning. It was named by a tree. A big tree that had no proper shapes in general. So they commenced to say khorande because of that. It is said that the present headquarter of shankhuwa sabha district khandbari was khorandelis previous resident area according to the grand fathers. It had been left for khornade in many respects.

Lohorung:

According to unrecorded history lohorung was called by limbu fellows at first. Its non distorted form is ‘larung’. It means fighting. Now it has been said lohorung.

2008-07-23T10:48:00.003+05:30

A yard of Khorande House

2008-07-23T10:42:00.009+05:30

Khorande Village

2008-07-23T10:32:00.005+05:30

khorande

2008-07-23T10:29:00.002+05:30

Globalization and Indigenous Peoples

2008-07-18T23:45:00.003+05:30

With the help of new technology the distance of the universe has been minimized. All people have been caught by the fever of globalization. even in remote areas it is approached and the way of living style is quite different now. Capitalism is supposed to be major part of globalization which in its absence it is impossible to be developed a country. Open economic policy is the strategy of globalization. Generally globalization means monopoly of capital, information technology, knowledge, information e.t.c. free flow of above followings have primarily sandwiched indigenous values.
For the first time international indigenous film festival I happened to witness, the blunder circumstances that the indigenous peoples have been facing all over the world. It was showed a documentary that of mouri indigenous peoples of New Zealand entitled O’mapere a lake shape like belly-getting food (O- belly, ampere- food) from that lake to survive. Later on, the government approved to let establish industry on the O’mepere area without thinking its impact over natural purity and indigenous peoples who were fully depend on O’mepere.
As a consequence, O’mepere was polluted. Even sanitation and health department announced the alert that it was harmful to drink water of O’mepere. No hearing was advocated in favor of O’mepere peoples though they were being deprived of various privileges. I was quite touched by that documentary. Moreover it helped to know that how indigenous nationalities had been exploited.
In the beginning working with different people and places in the world, I.L.O (international labor organization) had found indigenous more exploited. So, I.L.O, an organ of U.N (United Nations) formed I.L.O 169 which is in Nepal commenced from 2005. It has been working with indigenous peoples and recommends the government to include them into the national policy framework. Since they are back warded, their status has been deteriorating- language, culture, costume and the way of living.
The twenty first century is the era of technocracy no one is untouched by this techno- escape- village to city, city to village it has become easy to access from one to another. By the end of this millennium, the entire world will have changed into global village with the revolution of technology. A small number of people have access of technology and the large majority of the population in this country doesn’t.
The impact of globalization on indigenous peoples has been very devastating. From the external invasion, Nepal has received a serious blow. The Nepalese elite groups have pushed the indigenous to speak Nepali and follow Hindu rituals. And Nepali elite and ruling groups are forced to speak English. The general thought west is the best psyche also has helped to destruct of indigenous culture. Developed countries’ culture has penetrated each and every corner of country. Many indigenous youths do not know their mother language but they speak English fluently.

2008-07-11T19:00:00.002+05:30

love affair

2008-07-10T22:16:00.002+05:30

Love affair
My husband is an engineer; I love him because of his static nature. When I am attached to his bosom I feel his warm emotion. It has been two years of our married life after three years of long love affair, now I am feeling tired with my own married life. Be as an honest, the reason that I used to love him before has been as tool of hatred. I am a sensitive woman and more concerned with my emotions. I am thirsty in romance. My husband has opposite nature. No skills he has to bring romantic moment in our relationship. I am really despairing with that reason.
So that one day I told about my determination to do divorce to him. He asked, ‘why’? , I replied I am fatigued, choked; again there is no cause of everything in this world. He, since then, sat smoking cigarette one another. He did not speak in the whole evening even if he was in deep thought. On the contrary, I was more squeezed in my anger- I should not aspect with a man who cannot express his true status.
He asked around two three hours later, “what can I do to alter your thought”? I remember; someone had once said ‘it is difficult task to change someone’s attitude’. my belief towards him decreased. I slowly, looked to his eyes and asked -I have a question if you could give answer and satisfied me I will change my mind.
Suppose, a flower is bloomed in cliff, I need it; the pouncing point is that as soon as you plucked it you are dead. “Can you do it for me”, I asked? With long breath he replied I will give its answer later. I was surprised-getting his response the big landslide went in my hope. Tomorrow, in the early morning, he had been outside without any pre-clue. In the dinning hall there was a small piece of paper left on the table by the side of main door. I saw it. It was a note written in less articulate. It was written – my darling, I cannot pluck the flower for you, but I want to explain some reasons not to be plucked it.
When you play computer, everywhere you throw its programs and begin to weep sitting in front of monitor I must have saved my fingers so that I could make programs as it was before. You often forget bunch of keys: I must have saved my legs so that I could run and reach at home earlier. You are fond of traveling new places but you often forget ways in the city; I must keep my eyes open so that I could show you the way. You mostly spend time on computer which is very dangerous for your eyes. I must save my eyes even in the old age so that I could cut you nail and give hand while traveling on the river bank. So my beloved I cannot pluck the flower until it is certain there is someone loves you more than this. Yeah, I am ready to pluck it if he really is.

2008-07-10T22:05:00.001+05:30

नेपाल अन्तराष्ट्रिय आदिवासी चलचित्र महोत्सव र फुड फेस्टीबल

2008-06-12T08:54:00.004+05:30

लोहोरुङ महिला समुहले नेपाल अन्तराष्ट्रिय आदिवासी चलचित्र महोत्सवको फुड फेस्टीबलमा भाग लिए। यो फुड फेस्टिवल जेष्ठ २४ देखी २७ गते सम्म ४ दिन चलेको थियो। लोहोरुङ खानाहरु जस्तै चाम्रे, वाचेपा, मासिकदाम,सरुवा आदी थियो ।

वाचेपा

निङग्रोको तरकारी

चाम्रे

लोहोरुङको खाना

2008-04-16T12:08:00.001+05:30

एउटा रुख हुन्छ। त्यो रुखको मुना मुना टिप्नु पर्छ । मुना पलाउने सिजन यही हो। त्यो मुना लाई घरमा ल्याएर केलाउनु पर्छ। किराले खाएको पात र नखाएको छुटाउनु पर्छ । पहेलो पात पनि छुटाउनु पर्छ। केलाई सकेको मुनाहरुलाई पाखल्नु पर्छ। पखालिसकेर एउटा ठुलो भाँडामा पानी राखेर त्यो पानीमा मुनाहरु भिजाउनु पर्छ। २, ३ दिन सम्म भिजाइसकेपछी सिब्रिङ्ग तयार हुन्छ। त्यस पछी निकालेर सानो सानो टुक्र पारेर काट्नु पर्छ।

कसरी खाने ?

सिलौटामा नुन, खुर्सनी र जिरा पिन्नु पर्छ । सानो सानो पारेर काटेको सिब्रिङ्गसँग पिनेको नुन, खुर्सनी र जिराको पेस्ट मोल्नु पर्छ। अलिकती तेल पनि हालेर मोल्नु पर्छ। अनी तयार हुन्छ मिठो मिठो सिब्रिङ्ग को अचार । त्यस पछी गर्नुहोस् अचार मा अट्याक।

Published in Kantipur Daily

2008-03-30T16:58:00.002+05:30

According to Election Commission of Nepal Government
To participate in election as a candidate, one had to meet the following requirements:
o Nepali citizenship
o Must have arrived at least 25 years of age.
o Free of criminal charges.
o Should not be in a profit making position.

Constitution Assmbly Election

2008-03-24T13:59:00.003+05:30

Prevailing a word "ELECTION" wherever we are gone from a bunch of 2,3 people so far. There is no doubt that mean it is never happened again-again and I myself feel a great opportunity to be participated on this poll so that I am going to be landed in my Birth Place before a week a special day(28 Chaitra), and would like to request to those Lohorung people who haven't been to there so long. This might be a great time for going to our originated place in the view of both sense. One is to be held a occasion visiting our relatives and another to be participated in the CA Election. On the other hand we must feel proud this time more over half candidates are from our Lohorung Rai group.
The Lohorung "Rai" Candidates are as follow, party wise.
1) Kawan Sen Rai-CPN-UML
2) Tanka Prasad Rai-NC
3) Bhuwani Prasad Rai-CPN-Unified
4) Purna Prasad Rai-CPN-(M)
5) Thir Bahadur Rai-RJP(Rastriya Janmukti Party)

Constitution is the main law of the country. The country's state management runs according to this law.

Constituent Assembly is an assembly of people's representatives chosen by the people for the formation of a new constitution, as desired by the people.

Constituent Assembly Election is needed in Nepal to restructure the nation according to the aspirations of the People's movement – II, to reach a decision on the future of monarchy, to ensure democratic rule of law, to ensure proportional representation in all the bodies of state, to institutionalize the people's sovereignty and to create an atmosphere for all the citizens to exercise equal rights.

Khanawa

2008-03-17T11:53:00.007+05:30

Since a long time, I am not able to post any articles for the lohorung-khanawa.blogspot.com. It might be my weakness concerned knowledge however I try my best for coming days consequently.

At first I would like to a reference in term of the LOHORUNG KHANAWA, thought it can be whatever reflection it depends on your perception.

Identity is an umbrella term used throughout the social sciences to describe an individual's comprehension of him or herself as a discrete, separate entity. This term, though generic, can be further specified by the disciplines of psychology and sociology, including the two forms of social psychology.

Among us many behavior we have, some people are so talkative nature and some silent. Identity may be contrasted with the notion of self. In psychology, a psychological identity relates to self-image (a person's mental model of him or herself), self-esteem, and individuation. An important part of identity in psychology is gender identity, as this dictates to a significant degree how an individual views him or herself both as a person and in relation to other people. In cognitive psychology, the term "identity" refers to the capacity for self-reflection and the awareness of self.

Without social identity there is no human world. Without frameworks of similarity and difference, people would be unable to relate to each other in a consistent and meaningful fashion. Much of social identity theory deals with intergroup relations -- that is, how people come to see themselves as members of one group/category in comparison with another.

As well as the strong meaning of “LOHORUNG KHANAW”, is the community voice of the Lohorung Peoples. I, in the past had asked to them whom known as a Lohorung Yakhaba Yakhama in the much more topics, and told me different kind of aspects. Conclusion I found out at a present context we should focus toward the Social Identity or Identity of the Lohorung ethnic.

Invitation

2007-12-07T11:13:00.000+05:30

This is to inform that all the Lohorung Yakkhaba and Yakkhamas are invited to join the general assembly on 8 Dec 2007 or 22 Mangsir 2064 at Law Campus in Bhrikuti Mandap.

लोहोरुङ तिहार २०६४

2007-11-12T09:28:00.000+05:30

लोहोरुङ याक्खामा र याक्खाबाहरुले कार्तिक २३ गते २०६४ को सामुहिक देउसी भईलो खेले।यसपाली को देउसी अलिकती भिन्नै भयो। भिन्नै हुनुको कारण चाँही पानी थियो। पानी ले एकछिन गडबड गरे पनि त्रिपाल को ब्यबस्था भएकोले सबै ठीक भयो। तर पनि दिन भरी पानी रोकिएन।

कार्यक्रम लोहोरुङ्को अध्यक्ष डम्मर लोहोरुङ्ले सुरु गर्नु भयो। उहाँले यो देउसी मात्र नभएर यो लोहोरुङ्हरु भेटघाट गर्ने मौका पनि हो भन्नुभयो।

दिनभरी नाच्ने, गाउने, खाने को साथसाथै गफगाफ भयो।
अन्तमा भईली रे भन्दै कार्यक्रम सकियो।

पानी पर्न अगाडि सुरु भएको देउसी

लोहोरुङ बाजेहरु

लोहोरुङ महिलाहरु नाच्दै

तिहारको सुचक गोदावरी र सैपत्री फुल

लोहोरुङ युबाहरु
लोहोरुङ नमस्कार

अध्यक्ष डम्मर लोहोरुङ

एसो उसो खाने मेसो!!
"हामी पनि छौ"

मादलले देउसीमा थपेको रौनक
सेलरोटी बिना त के तिहार?

लोहोरुङ पहिरनमा लोहोरुङ सुन्दरिहरु
लोहोरुङ बोजु
देउसी रे !!
देउसिको हिसाब किताब

Khartuwa: A Lohorung Village

2007-11-02T11:09:00.000+05:30

I remember my village as a piece of heaven according to its natural beauty. It is so beautiful. The landscapings, streams, environment and forest are so attractive.

My home is in between two streams Chahare Khola and Dhya Kholsa. Chahare khola is much large than Dya kholsa.

Dya Kholsa means large river in lohorung language but it is not much large. May be the villagers were troubled in rainy reason by flood, so they called it Dya kholsa.

You can see a beautiful Mountain Range of Makalu in Northern part of our village.

The fields are so fertile. We can grow Maize, Barley, Paddy,Vegetables and Fruits. The most common fruit is Orange. The taste of oranges in our village is very sweet.

The people in my village are always busy in doing their own works. They depend upon farming but many young people are out of the village for earning money. They mostly go to Malayasia and Arab countries.

The educational background of our village is very poor so many children are not good in studies. They study only upto school level. There are very few students that go to college.

There a school in our village which is said to be established by our great grand father Hasta Lohorung.

Protest for Identification and Representation in Contitution Assembly

2007-09-24T10:35:00.000+05:30

Federation of Kirat Association (FIKA) organised 'Ranke Julus' on 16 sept at Mandal in Kathmandu. The Objective was to give pressure on government to identify those indigenous peoples (IPs) who are still unrecognized and represent in Constitution Assembly( CA).

The recent ILO ratification allows these unrecognized IPs to be recognized.

The program was started by Upendra Yamphu the Secretary of Sangharsa Samiti. The first speaker was Gokul Chamling, the president of Kirat Yuba Bidyarti Samaj. He gave emphasis on Repulic political System.

Indra Kulung from Kirat Kulung Language Cultural Association said " We are in protest since 2002. These unidentified groups are not recognized by the state which are legally identified. we take this issue to village level."

Hom Yamphu, the President of FIKA said' Our human rights is being violated. The 20 point agreement is not a proper agreement. There is social imbalance by this.'He also appealed to take active participation in this revolution to whole unidentified IPOs.

Bhawani Lohourng, Co-ordinator of Sangharsha samiti said that the protest was started by Bakulo chana(Bahing, Kulung, Lohorung, Chamling and Nacchiring) and he also told that they requested Nepal Government and Nepal Federation of Indigenous Nationalities (NEFIN) a lot to not to seprate unidentified IPOs in CA. Then he lit fire and all others too did the same.

The round circle of people carrying fire shouted slogan and the program ended with extinguished fire.

Know the Chawa and Samek

2007-09-16T10:33:00.000+05:30

Chawa and Samek, these two factors are very essential to the Lohorung people. Samek is the 'Original' or proto-name that identifies people, clans, and objects in their relation with the ancestors and the Chawa mean 'first clan watering place" it links the 'person' through an identification with the clan to a particular area or territory.
Both Samek & Chawa relate to each other and they locate people in relation to a collective group and a particular locality. The fact truth is, even if clan split and take on new independent clan names, retain their original Samek name.

In Lohorung community can't do without it. We generally discuss at marriage time, Is it permitted or is it forbidden? It will be all right if the girl and boy Samek is different.
As I know the Chawa and Samek collected by asking to the senior people.
Chawa and Samek are as follows:

Yangkhrung-pitukma chawa (Dharapani dhupu)-Kechaba/kechama
Dekhim-Lambuwa chawa(Pangma)-Dekhaba/dekhama
Bik-sik-Tumbuwa & tumbokma chawa (Yaphu/Diding)-Chiksaba/chiksama
Chukuwa-Khamlewa chawa (Arubote chewa)-Rungkhaba/rongkhama
Deren Lamsong-Lungkowa chawa(not identified the place)-Yungkhaba/yungkhama.

Thus, Samek and Chawa relate to each other and together they locate people in relation to a group and to a particular locality.

We have studied grammar that about prefix and suffix to make the new words and differentiate male, female. Here we can follow the rule of grammar of suffix to differentiate "Ba" for the male and "Ma" for the female. For example, all the four brother clans in pangma have same samek name dekha+ba=dekhaba for the males and dekha+ma=dekhama for the females.

According to the priest whom known as a Yatangpa, Samek & chawa play very important role in our social activities, the priest (yatangpa) call the ancestor using the samek and chawa, if there was no samek people couldn't say anything but didn't explain why.

Jimmy Carter recent visit to Nepal

2007-06-19T11:25:00.000+05:30

The former president's aimed to "encourage Nepal's political leaders to continue on the path to peace as they prepare to hold constituent assembly elections later in 2007." During his visit Carter met with Nepalese Prime Minister Girija Prasad Koirala and Maoist leader Prachanda as well as Pasang Sherpa the president of the Nepal Federation of Indigenous Nationalities.The former president separate meetings with election commission officials, political leaders and representatives of civil society organizations and marginalized groups
It is said that he would urge Washington to start talking to the Maoists. If Carter has such close ties with the American Administration, why US ambassador James F Moriarty was nowhere to be seen during his entire visit.
James F Moriarty is known more criticizer in Nepali politics than as a diplomatic person. Carter, the 39th president of the US - from 1977 to 1981 - and the Nobel Peace laureate of 2002, leads a delegation that includes a former ambassador to Nepal.

Lohorung Photos

2007-06-19T10:30:00.000+05:30

Picnic VCD Available

2007-06-18T17:29:00.001+05:30

This is to inform you all Lohorung Yakhaba Yakhama, we are all known about our 2nd new year picnic held at Balaju Baish Dhara, Kathmandu. We had video shoot and now the final print is ready in VCD. If anybody interested to review once more of the picnic party as a visual. The cost of CD as your prefer.
Please contact.
Gajendra Yangkhurung
New Baneshor, Shankhamul.
Mobl:9841756750
Res:4365271
Off:2173865