Artists : B.B. , Balma , Jasyami, Mina, Tirtha and Sanju
Camera : Sishir Pokhrel
Direction , Producer and Story by : Kshitiz Lama
Nepal is a little nation described by both bio-assorted qualities and socio-social differences. Nepal in fact is a multi racial or multi-station/ethnic, multi lingual, multi-religious and multi-social and all the more as of late multi-(political) party nation. Preceding the "regional unification" under the Gurkha dominion or inner colonization of 1768, distinctive indigenous nationalities had their own particular country and self-standard. It was amid those times that diverse indigenous nationalities had advanced and maintained distinctive intentional associations. After 1768, the rulers forced the approach of mastery of one position, one dialect, one religion and one society over numerous others. Lamentably, the Nepalese individuals needed to experience diverse assortment of totalitarian principles for 122 out of 134 years. Regardless of savage State a large portion of the indigenous nationalities maintained their ethnic personality, dialect, religion and society because of immature transportation and correspondence framework in the nation. Likewise, it is an authentic reality that quickly extending procedure of globalization and increase of past arrangement of social viciousness through the mastery of one station, one religion, one dialect and one culture, the very procedure of underestimation or preipheralization, crushing neediness, and disconnection from an absence of transportation, correspondence and training have in reality helped, from one perspective, to keep up a percentage of the customary nearby administration in place, and then again, a large portion of them were either lost or at the edge of termination. Customarily Nepal used to depend intensely on intentional neighborhood administration on everything. It used to be a perfect method for consistently life. Nearby administration, in this manner, satisfied the necessities of the group and to act naturally dependent. Since the fifties, a few endeavors have been made for decentralization yet for the sake of decentralization the procedure of centralization has been increased.
Chosen TRADITIONAL LOCAL GOVERNANCE
There are 61 indigenous nationalities (21 in the Mountain, 23 in the Hill, 7 in the Inner Terai and 10 in the Terai areas) and around 125 dialects and tongues that are still alive in Nepal. Customary willful nearby administration has neither pulled in the consideration of social researchers, including anthropologists, nor of advancement professionals. In this way, not very many articles have streamed on the issue (Bhattachan 1996; and 1997; Chhetri 1995; Dhakal 1996; Gurung 1999; Gellner 1995; Manandhar-Gurung 2000; Messerschmidt 1978; and 1981; Pradhan 1980; Regmi 1998; Uphoff 1986; Vinding 1998). We as a whole realize that there are distinctive sorts of conventional intentional neighborhood self-administration of various position and ethnic gatherings. There has not been yet any push to concentrate on in insight about such associations in a solitary study. I will attempt to unite all accessible yet scattered data in this paper would give us a genuinely sensible picture about the circumstance of customary neighborhood administration in Nepal.
Grassroots Democracy of the Syangtan: Posang [1]
Posang is one of the best case of popular government intentionally rehearsed by indigenous people groups is that of the Syangtan (Panch Gaule), one of 61 indigenous nationalities of Nepal. They live in the southern section, couple of hundred meters away at the south-west of the Jhongsamba ("Jomsom") air terminal, of the Mustang District. The aggregate number of families and populace has dependably been low, that is around 100 family units. Every last Syangtan family unit consequently gets to be individual from the Village Assembly called Yhul Jhompa. The entire group is partitioned in two phajan or gatherings, the enormous gathering (phajan thyowa) and (phajan cyanpa), with various tribes. The Village Assembly meets like clockwork. Every gathering meets in discrete however connecting patios. Every last family unit must assume liability of headmen sometime. Outsiders or non-Syangtan individuals may dwell in the town yet they can not participate in the Village Assembly.
Amid the Village Assembly, every gathering chooses headman for the other gathering from among the family units who have volunteered to assume the liability for the following two years. As stones are utilized as tickets, the competitors who get greatest number of stones are pronounced chosen. The declaration is made amid the after lunch entire. Between the two headmen chose, whoever is senior gets to be thyumi thyowa (senior headman) and junior thyumi cyangpa (junior headman). Headmen take vow toward the end of the residency. As indicated by Vinding (1998:255), "The active headmen take a vow (kyang chinpa) by setting a hand on a religious content and promising that they have not done anything incorrectly amid their residency." During the entire the active headmen are kept secured abutting rooms and open evaluating is finished by the whole. On the off chance that the individuals have any whine against wrong doings by the headmen, these issues would be altogether examined and if discovered liable they decide discipline likewise. At that point just the headmen are taken back to whole, accused of the wrong doings, pronounced disciplines and they are given a chance to protect themselves. On the off chance that the whole ought to at present discover them liable, they would be rebuffed—hypothetically it might be as compelling as a passing discipline, that is, put in a sack and toss in the adjacent Kaligandaki waterway.
The Assembly likewise meets each year to choose town laborers and like clockwork to take Census of the group. The group individuals are separated in three gatherings in view of age gatherings. The headmen alongside town laborers are in charge of everything of the group, including horticulture, watering system, field, nourishment security, creature farming, marriage, celebrations, love, equity, et cetera.
Amid the imperious partyless Panchayat run, the inconvenience of neighborhood bodies, for example, the Village Panchayat and after the re-foundation of multi-gathering political framework in 1990 the Village improvement Committee (VDC), conventional willful associations, for example, Posang has been minimized.
Bheja [2]
Bheja is a multipurpose willful association of the Magars of Western Nepal. One or more than one group may forma a Bheja. Every family unit of the group gets to be part. In the event that a part does not go to a puja (adore) composed by the Bheja, the part is either suspended or cleansed (Dhakal 1996:40). There are diverse sorts of Bheja which incorporates Susupak Bheja ("General Assembly"), Riti-Thiti-Baslane-Bheja ("Rules and control foundation") and Chandi Bheja ("Discussion about Villagers' Concerns"). Bheja is going by a chose Mukhiya and religious exercises are taken consideration by Poojari. Bheja performs numerous capacities that relate to religion, agribusiness, asset administration, excitement, and peace promotion. In spite of the fact that Bheja has started vanishing, Dhakal (1996:48) keeps in touch with, "All, be that as it may, is not lost yet. Restoration and remodel can in any case set back life into this time-respected organization."
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