The indegenious movement

मधेस, थारू र जनजाति आन्दोलन

लिम्वूवान limbuwan याक्थुङलाजे - विविध सामग्री
Wednesday, March 11, 2009
डा. कृष्ण भट्टचन
सरकारको गलत निर्णय

सार्वजनिक सेवामा समानुपातिक र समावेशी आधारमा आरक्षण दिन माघमा जारी अध्यादेशमा उल्लेखित मधेसीलाई सूचीकृत गर्न सरकारले गरेको निर्णयले फागुन १४ को पत्रपत्रिका छायो 'को-को हुन् मधेसी ? सरकारद्वारा ९२ जातजाति र समुदाय सूचीकृत ।' त्यसको लगत्तै तराईका २२ जिल्लामा थारूलगायतका आदिवासी जनजाति उक्त सूचीको विरोधमा शान्तिपूर्ण आन्दोलनमा उत्रिए । जनयुद्धमा सरकारी फौजले प्रत्येक थारूलाई माओवादी देख्थ्यो । त्यसवेला माओवादीले थारूवान मुक्तिमोर्चा र थारूवान राज्यपरिषद् गठन गरेर आत्मनिर्णयको अधिकारसहित जातीय स्वायत्तताका लागि बाचा गरेका थिए । सरकारको नेतृत्व लिएपछि माओवादीले थारूलगायतका तराईका आदिवासी जनजातिको पहिचान नै संकटमा पारेपछि गहिरो चोट लागेको महसुस गरेका छन् आदिवासीले । सूचीमा २१ वटा आदिवासी जनजातिलाई राखिएको रहेछ । ती हुन् बोटे, दनुवार, दरै, कुमाल, माझी, राजी, थारू, गनगाई, धानुक, धिमाल, मेचे, कोचे, राजवंशी, किसान, सतार/सन्थाल, झाँगड/उराव, मुण्डा, ताजपुरिया, थामी, कुसबाडिया, र खडिया । यीमध्ये मुण्डा र खडियाबाहेक बाँकी १९ जातिलाई सरकारले ऐनमा ५९ आदिवासी जनजातिमा सूचीकृत गरिसकेको हो । मुण्डा र खडियालगायतका सूचीकरणमा छुटेका आदिवासी जनजातिलाई सरकारले कार्यदल बनाएर समावेश गर्ने भएको छ । तराईका आदिवासी जनजातिलाई मधेसी पहिचानमा मिसाउने गलत कार्य यो पहिलोचोटि भएको होइन । अन्तरिम संविधान र संविधानसभाका निर्वाचनका वेला समानुपातिक सूचीमा पनि यस्तै भएको थियो । मधेसी आन्दोलनले 'एक मधेस, एक प्रदेश' भनेर थारू र अन्य आदिवासी जनजातिलाई मधेसी बनाउने कसरत गरेपछि, मधेसी आन्दोलनसँगको सहमतिमा 'स्वायत्त मधेस प्रदेश' उल्लेख भएपछि आदिवासी जनजाति सशंकित रहँदै आएका छन् । अर्कातिर, नेपाली कांग्रेस जातीय स्वायत्तताका विपक्षमा रहेको, एमालेले निर्वाचन घोषणापत्रमा केही सकारात्मकजस्तो देखाए पनि यथार्थमा विपक्षमा रहेको, र पक्षमा रहेको माओवादीले जातीय स्वायत्तताको मुद्दा छाडेर वर्गलाई प्राधान्यता दिएको छ । अहिले स्वस्फूर्त रूपमा उठेको आदिवासी जनजाति आन्दोलन सरकार र राजनीतिक दलका यी सबै गलत नीतिविरुद्ध लक्षित छ । आदिवासी जनजातिलाई मधेसीको सूचीमा राखिनु शतप्रतिशत गलत मात्र होइन, षड्यन्त्रमूलक पनि छ । सन् १९९६ मा जनजाति उत्थान राष्ट्रिय विकास समिति स्थापना गर्न जारी अध्यादेशमा ६१ जनजातिको सूचीकरण र सन् २००२ मा बनेको आदिवासी जनजाति उत्थान राष्ट्रिय प्रतिष्ठानको ऐनमा सूचीकृत ५९ आदिवासी जनजातिमा उक्त २१ मध्ये १९ आदिवासी जनजातिलाई राखियो । दुर्भाग्यवश, सरकारबाट आदिवासी जनजातिसँग गरेको कानुनी प्रतिबद्धताको धज्जी उठाउने काम भयो । थारूलगायतका आदिवासी जनजातिले मधेसी आन्दोलन र सरकारले लादेको मधेसी पहिचानको विरोध गर्ने क्रम शान्तिपूर्ण तबरले आवाज उठाउँदै आएका छन् । सरकारले यस्तो आवाजलाई आत्मसात् गर्नुको साटो कुल्चने दुष्प्रयास गर्नु अति दुर्भाग्यपूर्ण छ । अब यस आन्दोलनलाई सबै आदिवासी जनजातिले ऐक्यबद्ध भएर उठाउने निर्णय गरिसकेका छन् । अन्तर्राष्ट्रिय श्रम संगठनको नेपाल पक्ष रहेको महासन्धि नं. १६९ सेप्टेम्बर १४, २००८ देखि लागू भइसकेको छ । सरकारको उक्त निर्णयले यस महासन्धिको धारा १ बाट प्रत्याभूत आदिवासी जनजातिका रूपमा पृथक् पहिचानको मानवअधिकारको ठाडो उल्लंघन गरेको छ । राष्ट्रसंघीय घोषणापत्रको धारा ८ को उपधारा १ मा 'आदिवासी जनजाति तथा व्यक्तिहरूसँग बलपूर्वक विलयन नहुने वा उनीहरूको संस्कृतिको विनाश नहुने अधिकार छ ।' उपधारा २ मा 'राज्यहरूले देहायका कुरा हुन नदिन तथा क्षतिपूर्तिका लागि प्रभावकारी संयन्त्र उपलब्ध गराउनेछन् क) पृथक् मानिसका रूपमा उनीहरूलाई आपmनो अखण्डता वा आपmनो सांस्कृतिक मूल्य वा जातीय पहिचानबाट वञ्चित पार्ने उद्देश्य भएको वा त्यसमा प्रभाव पार्ने कुनै कार्य र घ) मा कुनै पनि स्वरूपको बलपूर्वक विलयन वा एकीकरणको कार्य भनेर उल्लेेख छ । राष्ट्रसंघमा सन् २००७ मा भएको आदिवासी जनजाति सवालसम्बन्धी स्थायी मञ्चको सातौँ सम्मेलनमा नेपाल सरकारले यो घोषणापत्र र महासन्धि नं. १६९ लाई प्रभावकारी कार्यान्वयन गर्न प्रतिबद्धता व्यक्त गरेको ताजै छ । सरकारको उक्त निर्णयले महासन्धिको उल्लंघन र घोषणापत्रको अवहेलना गरेको । विडम्बना, नेपालले अन्तर्राष्ट्रिय प्रतिबद्धता नगर्दासम्म स्वीकार गरेका यथार्थलाई प्रतिबद्धता जनाइसकेपछि भने लत्याएको छ । संविधान संशोधन गर्नुअघि, विधेयक ल्याउनुअघि, मन्त्रिपरिषद्मा प्रस्ताव लानुअघि, नियमावली पारित गर्नुअघि सरकारले वा राजनीतिक दलले आदिवासी जनजातिसँग सम्बन्धित संगठन र संस्थासँग परामर्श नगरी किन हतारमा हचुवा निर्णय गर्‍यो ? सरकारले आफूले गरेको गलत निर्णयका बारे सार्वजनिक रूपमा माफी माग्दै अन्तरिम संविधान, ऐन, कानुन र नियमावलीमा समेत सच्याउनुबाहेक अन्य विकल्प छैन । आत्मननिर्णयको अधिकारसहितको आदिवासी जनजातीय स्वायत्ततालाई सुनिश्चित गर्नुबाहेक अन्य विकल्प छैन ।
मधेसीकरण थारूको मात्र समस्या हो ?
नेपाल आदिवासी जनजाति महासंघ, नेपाल आदिवासी जनजाति विद्यार्थी महासंघ, राष्ट्रिय आदिवासी जनजाति महिला महासंघ, आदिवासी जनजाति युवा संघ, अतिसीमान्तकृत आदिवासी जनजाति सञ्जाल, थारू कल्याणकारीसभा, नेपाल कुमाल विद्यार्थी समाज, राष्ट्रिय प्रजातान्त्रिक आदिवासी जनजाति महासंघ, राजवंशी समाज विकास समिति र नेपाल थामी समाजले फागुन २० गते प्रधानमन्त्रीलाई ज्ञापनपत्र बुझाएका थिए । उक्त ज्ञापनपत्रमा उल्लेख छ— नेपालको तराई भूभाग तथा भित्री तराईका भूभागमा आदिम कालदेखि बसोवास गरिरहेका भूमिपुत्र थारू, बोटे, दनुवार, दराई, कुमाल, माझी, राजी, राजवंशी, सन्थाल, गनगाईलगायतका अन्य धेरै आदिवासी जनजातिलाई मधेसी समुदायलाई प्रदान गरिने आरक्षणको सुविधाभित्रबाट आरक्षण उलब्ध गराउने भनी ती सबै आदिवासी जनजातिलाई मधेसी समुदायभित्र सूचीकृत गरिएको भन्ने उल्लेख छ । त्यसैको अन्त्यमा भनिएको छ— तराईमा बस्ने आदिवासी जनजातिहरू मधेसी होइनौँ, हामी अविभाज्य नेपालको तराईमा रहेका आदिवासी भूमिपुत्रहरू हौँ, हामीलाई मधेसीकरण नगरियोस् भनी विगत लामो समयदेखि तराईका विभिन्न भागमा आदिवासी जनजातिले आन्दोलन गरिरहेको तथ्य अवगत हुँदाहुँदै पनि हाम्रो आपmनो जातीय पहिचान नै मेटाउने गरी सरकारबाट भएको यो निर्णय तुरुन्त खारेज गरियोस् भन्ने माग गर्दै हामी आदिवासी जनजातिको यो प्रतिनिधिमण्डल सम्माननीय प्रधानमन्त्रीज्यूसमक्ष आएको व्यहोरा सम्माननीय प्रधानमन्त्रीज्यूलाई हार्दिक अनुरोध गर्दछौँ । नेपालका विभिन्न भागमा थारू आदिवासी जनजाति आन्दोलनकारीले गरेको अत्यन्त संयमित र शान्तिपूर्ण आन्दोलनलाई राज्यले हेपेर आन्दोलनलाई बदनाम गर्न, अनावश्यक बलप्रयोग गरेका कारण चितवनका कमल चौधरी थारू र विपिन खड्का सहिद बन्न पुगे । सशस्त्र प्रहरीबलका एक सुरक्षाकर्मीले पनि ज्यान गुमाए । ठाउँ-ठाउँमा स्वस्फूर्त जनप्रदर्शन र कपर्mयु जारी छ । यस परिस्थितिमा २३ गते सरकारी वार्ता-टोलीका संयोजक जनार्दन शर्मा 'प्रभाकर'ले 'जनजाति महासंघ'लाई काटेको पत्रमा भनिएको छ— उपरोक्त सम्बन्धमा मुलुकका विभिन्न भागमा आन्दोलनरत थारूसम्बद्ध विभिन्न संस्थाहरू सम्मिलित थरुहट संयुक्त संघर्ष समिति, थारू कल्याणकारी सभा र थारू राष्ट्रिय मोर्चाका साथै उक्त आन्दोलनलाई समर्थन गर्ने अन्य आदिवासी जनजातिसम्बद्ध संघ-संगठनहरूले थारूजातिको स्वतन्त्र पहिचान र राज्य व्यवस्थामा समावेशी सहभागिताका लागि गर्दै आएका विभिन्नस्तरको आन्दोलनका सम्पूर्ण मागका बारेमा वार्ताद्वारा छलफल गरी समाधान गर्न सरकार प्रतिबद्ध भएको कुरा स्पष्ट गर्दै यथाशीघ्र वार्तामा आउन अनुरोध गर्दछु । पत्रमा 'श्री जनजाति महासंघ' भनी सम्बोधन गरिएको छ । के सरकारी वार्ता-टोलीलाई नेपाल आदिवासी जनजाति महासंघको नामसमेत थाहा छैन ? यसले सरकारले गर्ने हचुवा कार्यशैलीलाई उजागर गरेको छ । सरकारी पत्रमा थारू आदिवासी जनजातिको स्वतन्त्र पहिचान र राज्यव्यवस्थामा समावेशी सहभागिताका कुरा मात्र किन उठाइयो ? अन्य २१ आदिवासी जनजातिबारे किन उल्लेख गरिएन ? के प्रधानमन्त्री र शान्तिमन्त्रीबीच केही कुराकानी हुँदैन ? हुन्छ भने प्रधानमन्त्रीलाई बुझाइएको ज्ञापनपत्रमा माग गरिएका विषयलाई किन नजरअन्दाज गरियो ? मधेसीकरणको षड्यन्त्रलाई सरकार र सञ्चार माध्यमले थारूसँग मात्र जोडेर, सरकारी वार्ता-टोलीले पनि त्यही गरेर के तराईका बाँकी आदिवासी जनजातिको मधेसीकरण गरी आदिवासी जनजातिको मानवअधिकारलाई राज्यले खोस्न गरेको धृष्टताको विरोध र आक्रोशको कुनै अर्थ छैन त ?
विगतका वार्ताबाट के पाठ सिक्ने ?
आदिवासी जनजाति आन्दोलनसँग सरकारले वार्ताका लागि आह्वान गरेको यो पहिलोपटक होइन । विगतमा संविधानसभाको निर्वाचनअघि जातीय समुदायगत पहिचानसहित जातीय आधारमा पूर्ण समानुपातिक निर्वाचनका लागि भएको आदिवासी जनजाति आन्दोलन उत्कर्षमा पुग्दा सरकारले वार्ताका लागि आह्वान गर्दा आन्दोलनरत पक्षमध्ये सबैभन्दा पहिला सरकारसँग वार्ताका लागि बस्ने र सहमति गर्नेमा आदिवासी जनजाति नै थिए । झन्डै दस महिनासम्म भएको वार्तामा सरकारी वार्ता-टोलीले अधिकांश समय समस्यालाई सम्बोधन गर्नमा भन्दा पनि आलटाल गर्ने, 'फुटाऊ र शासन गर'को रणनीति प्रयोग गर्ने, जालझेल गर्नेलगायतका प्रवृत्तिलाई म आफैं महासंघको तात्कालीन वार्ता-टोलीको सदस्यको हैसियतमा प्रत्यक्ष भोगेको तीतो यथार्थ हो । त्यसवेला आमआदिवासी जनजातिको चाहना सरकारसँग सहमति नगरी आन्दोलनलाई अझै उत्कर्षमा लैजाने सुझाव भए पनि राजतन्त्रको अन्त्य नभएसम्म आदिवासी जनजातिले अधिकार पाउन नसक्ने र संविधानसभा आदिवासी जनजातिलाई झन् बढी आवश्यक भएको ठहर गरी सरकारसँग बीसबुँदे सहमति गरेको थियो । यस सहमतिले अन्य आदिवासी जनजाति र मधेसी आन्दोलनसँग सहमति गर्ने लहर चल्यो र अन्ततः संविधानसभाको निर्वाचन शान्तिपूर्वक सम्पन्न भयो । तर, सरकारले बीसबुँदे सहमतिका आधारभूत बुँदालाई कार्यान्वयन नगरी बेइमानी गरेको छ । सायद, सरकार र राजनीतिक दल आदिवासी जनजाति आन्दोलनलाई उठ्न नदिन सफल भएको ठान्दा हुन् । यस्तो ठानिएको भए त्यो सबैका लागि दुर्भाग्यपूर्ण कुरा हो । यस्तो कार्यान्वयन नहुने सहमति गर्न सरकारसँग वार्तामा बस्नुको औचित्य के ? अब पनि वार्ता भइहाल्यो भने यसको परिणति पहिलाको वार्ताजस्तै हुँदैन भन्न सकिने आधार के ? त्यसैले थरुहट स्वायत्त राज्यलगायतका आदिवासी जनजातिको स्वायत्ततालाई जतिसक्दो चाँडो सुनिश्चित गरियोस् ।
नयाँ पत्रिकाबाट
Posted by limbu at 6:14 AM
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Limbuwan

Limbuwan Autonomous Movement

Limbuwan Autonomous Movement is the ongoing movement by the people of Limbuwan to attain a true and meaningful autonomy for the Limbuwan region of eastern Nepal. In the Limbuwan-Gorkha Treaty of 1774 AD, King Prithvi Narayan Shah had given a political, economic and judicial autonomy to the people of Limbuwan. All of those summarised in the system known as the Kipat system.

History

In 1965, King Mahendra and his government unilaterally abolished the Kipat System of the Limbu people of eastern Nepal by implementing the Land Reform act. There were huge opposition to this move by the people of Limbuwan. Limbus felt that their only vestigial rights from their past was stolen by an act of betrayal. Limbus knew that during the conquest of the ten Kingdoms of Limbuwan, King Prithivi Narayan Shah of Gorkha had sworn to uphold the Kipat and other Autonomous rights of the Limbu people. King Mahendra was King Prithivi Narayan Shah’s 9th generation descendent who had unilaterally stripped Limbu people of their rights.

The Limbuwan Autonomous movement gained momentum ever since the overthrowing of the Rana rule in Nepal. Limbuwan Liberation Front was the first leftist political party of Nepal to demand for greater rights for the people of Limbuwan and a true autonomy for Limbuwan. Limbuwan Mukti Morcha as called in Nepali is the Limbuwan Liberation Front.

Limbuwan Liberation Front was not recognised as a political party of Nepal and was not allowed to run in the general election of 1990 by the government. Its policies of Autonomy based on ethnicity and regionalism were labelled as a threat to national sovereignty and integrity.

It was not only the Kipat rights that Limbus was worried about, ever since the conquest of Limbuwan Kingdoms, Government in Kathmandu has always tried to suppress the languages and cultures of the indigenous people. The caste system incorporated in Muluki Ain of Jung Bahadur Rana, the policy of one Language Nepali and one religion Hindu, the policy of not recognizing the mother languages of Native peoples, and many more galvanised to raise a movement against the central government in Kathmandu.

There were several rebellions that rose in Limbuwan area from time to time against the central government.

1778 AD rebellion broke out against Limbu language repression policy

1792-1793 AD Limbus rebel against the King of Nepal during Nepal-China war and assists the Chinese army.

1867 AD Dashain boycott in Dhankuta

1870 AD Limbuwan rebellion against Limbu language repression policy

1950-1951 AD Kirant Rebellion when Kirant including Limbus rise up in arms against the Rana regime

1964 AD Kirat Movement against the abolition of Kipat System

Current Events

After the restoration of democracy in Nepal, various ethnic and regional groups have been asking for a Federal Democratic Republic of Nepal with autonomous states based on ethnicity and region. Political parties and Forums from Limbuwan have been very vocal in their demand of fully Autonomous Limbuwan State within the frame work of Federal Democratic Nepal.

Limbuwan Strike

From August 7-9 2007, Federal Limbuwan State Council called a three strike in nine districts of Jhapa, Morang, Sunsari, Dhankuta, Sankhuwasabha, Terhathum, Taplejung, Panchthar and Ilam. FLSC demanded the guarantee of Limbuwan Autonomous state.

Market places, schools, transportation services and industries all came to a stand still due to the strike. Both public and private transportations were off the roads. The cadres of the council also burnt copies of the Kantipur daily and Damak based Purba Sandesh daily saying that the newspapers did not cover the news of their strike.

The Morcha cadres stopped the vans carrying Kantipur daily at Damak of Jhapa and Pathari of Morang districts and burnt the copies of Kantipur being sent for distribution from the publication's eastern regional office Biratnagar.

Joint Agitation

In August, Federal Limbuwan State Council, Khambuwan National Front and Tamangsaling Autonomous State Committee come together to cooperate each other and work together in pressurising government to meet their demands of Limbuwan, Khambuwan and Tamangsaling Autonomous States respectively.

Indefinite Strike

The Joint agitating Limbuwan and other parties call for an indefinite strike on Oct 4th 2007 demanding autonomy based on ethnicity/region and declaration of Nepal as a republic.

Police arrest 50 people from Jhapa and Morang for enforcing the shutdown. Police clash with Federal Limbuwan State Council cadres for vandalising public buses on the highway being escorted to their destination by police.

On Oct 7th, local administration in Jhapa imposes indefinite curfew to control the Strike which got out of hand.

On Oct 8th, Raj Kumar Angdembe a 20 year old cadre of Federal Limbuwan State Council is shot dead by police. Police say he was shot for defying curfew orders, the Council members and witness say he was shot during their peaceful protest. Police also arrests 33 members of the FLSC. Curfew is not lifted overnight. More than 40 passenger buses and 14 trucks had to be escorted by police from Morang to Jhapa on the fear of protestors.

On Oct 9th, the joint struggle committee halts their strike and agitation owing to Hindu festival of Dashain and Muslim festival of Id-ulfitar.

Fresh Agitation

On 29 Oct 2007, the Federal Limbuwan State Council, FLSC has put forward a new nine point demand to the government of Nepal including the establishment of Federal Limbuwan Autonomous Region before the Constituent Assembley elections. The group came up with the demands after their second central meeting which was held in Ilam from 25th of october. The council has also warned of fresh new agitations if the demands are not met soon. They have also said that with respect to the people of Limbuwan the new agitations will effect the public less.

The demands set forward by the FLSC council,

1) Declaration and establishment of Limbuwan Autonomous Province with in Federal Nepal.

2) All proportional representation system in the Constituent Assembly elections.

3) FLSC, Limbuwan activist Rajkumar Angdembe be declared a Martyr and proper investigation into the incident.

Federal Republican National Front

The Kathmandu Declaration on 20th November 2007 has brought struggling Federal Democratic National Forum, Federal Limbuwan State Council, Tamangsaling Autonomous State Council, Madhese Peoples' Right Forum and United Tharu National Front Nepal together to make a common front for their demands. The organisation agreed to make common demands on the issue of movement of complete abolition of Monarchy before Constituent Assembly elections, management of fully proportional electoral system for CA on the base of proportional representation of each ethnic group and establishment of Ethnic Autonomous States with the right of self-determination in the historic background of ethnicity and language. According to the agreed Kathamandu Declaration, the Front has presented a Memorandum Letter [click] to Prime Minister Girija Pd. Koirala on 21st November by mentioning all of demands to be fulfilled with the ultimatum for 7 days. The Front is also organizing Public meetings altogether in four places. According to the schedule- First Public meeting will be in Madhesh at Birganj on 23rd Mangsir [9th Dec.2007] Second Public Meeting will be in Limbuwan at Kerkha on 26 Mangsir [12th Dec 2007] Third Public Meeting will be in Tamangsaling at Hetauda on 29 Mangsir [15Dec 2007] Fourth Public Meeting will be in Tharuhat at Kailali on 3rd Push [19th Dec 2007]

External links

* [http://www.limbuwan.co.cc/]
* [http://www.chumlung.org.np]
* [http://www.nifn.org]
* [http://www.kantipuronline.com/kolnews.php?&nid=126770]
* [http://limbuwan.blogspot.com/]
* [http://www.limbuwan.co.cc/]
* [http://www.nepalnews.com]
* [http://www.kathmandupost.com]

См. также в других словарях:

• autonomy — ou(plural -mies) Date: circa 1623 1. the quality or state of beig self-goverig; especially the right of self-govermet 2. self-directig freedom ad especially moral idepedece 3. a self-goverig… (New Collegiate Dictionary)
• autonomy — autoomy 1> независимость; независимая государственность 2> автономия, самоуправление 3> право на самоуправление 4> независимое государство 5> автономная республика, область и т. п. 6> независимость, особ. моральная; свобода (мысли и т. п.) 7>… (Новый большой англо-русский словарь)
• Autonomy — Autoomy Au to"o my, . [Gr. ?: cf. F. autoomie. See {Autoomous}.] 1. The power or right of self-govermet; self-govermet, or political idepedece, of a city or a state. [1913 Webster] 2. (Metaph.) The sovereigty of reaso i the… (The Collaborative International Dictionary of English)
• autonomy — noun 1) автономия, самоуправление 2) право на самоуправление 3)автономное государство; автономная область… (Англо-русский словарь Мюллера)
• autonomy — ɔ:ˈtɔəmɪ сущ. 1) автономия, независимость, самоуправление Bulgaria was to have, as to its iterior coditio, a sort of 'admiistrative autoomy,' as the favourite diplomatic phrase the was. По внутренним причинам Болгарии необходимо было… (Большой англо-русский и русско-английский словарь)
• self-controlled autonomy — внутренне присущая автономия…
• site autonomy — автономность абонентов (необходимое свойство распределенной базы данных)…
• unmanned autonomy — автономный беспилотный полет…
• manned autonomy — автономный пилотируемый полет…
• addressing autonomy — адресная автономия (процессорных элементов)…

See the Nepalese People and the circumstances

Existence of Limbuwan and their people Limbu

Limbuni girls with their traditional dress

Traditional Dance Known as Yalang with traditional tune "Chyabhrung"

The word limbu means an archer, or bearer of bow and arrows. The Limbu people belong to the Kirant confederation. Their ancestral and original stronghold known as Pallo Kirat as well as Limbuwan spans from Arun River in Nepal to the Kingdom of Sikkim in the east. In Nepal, Limbus live and work in the districts of Sankhuwasabha, Tehrathum, Dhankuta, Taplejung, Panchthar and Ilam. Their scripture is called Mundhum. Fedangba, Shamba and Yeba-Yema are their sacred specialists. They celebrate the dance festivals of Kelang popularly known Chyabrung (two-sided drum) and Yarak (Paddy dance) as major events. Limbus have their own script called Sirijunga. There are many books written in the Limbu language. Their faith is enshrined in the evergreen Cynodondactylon (dubo) grass and rocks. They cremate their dead. The population of the Limbus, according to the census of 2001, is 359,255. The Limbu ethnic group is considered a branch of the ancient Kirat community. They are the indigenous people of the land area comprising east of the river Arun extending to Sikkim and to the northern part of West Bengal. The area inhabited by Limbus was called Pallo Kirat in the early times and was called Limbuwan until recently. At the time of Prithvi Narayan Shah's invasion of the Limbuwan, there were ten different states ruled by 10 Limbu kings. It is said that the Limbus of today are the descendants of these 10 Limbus (Vansittart, 1991:107). The main areas inhabited by Limbus today are the districts of Sankhuwasabha, Taplejung, Terahthum, Panchthar, Dhankuta and Ilam. They are now also found living in large numbers in Sunsari, Jhapa and Morang districts. The term, ‘Limbu', in Limbu language means ‘one who carries bow' or 'bow carrier' (Chemjong, AD1948:33). Limbus are also called Yakthung. According to the population census of 2001, the population of Limbus is 359,379. Limbus have their own language, which is called 'Yakthungpan'. They also have their own ageold script. The script is called Kirat Sirjanga. A number of books have been published in the Limbu language. Limbus have their own distinct culture. Kelang (chyabhrung dance or drum dance), Yalang (dhan nach, or paddy dance) and Yemalang (bijwani dance, or female shaman's dance) are some of the Limbu dances. They also have their own unique songs called hakpare, palam, etc. They have their own religion called Kirat Dharma, often known as Yuma Samyo. They are basically worshippers of nature or animists (Subba, BS2058). Mundhum is their holy scripture. Tagera Niwa Phuma or Yuma is the prominent goddess and there are several other gods and goddesses. Among them Nahangma is the goddess of the primitive war--a culture in which Limbus take pride (Sagant, 1996). Phedangma, Samba, Yeba, Yema and Angsi are the sacred specialists who perform religious functions and lifecycle rituals. Limbus bring in people of other tribes and communities to their dynastic lineage by completing a special formality called chokphung or socialization (Chemjong, 1966:70-74). Limbus have deep allegiance towards a sacred grass cynodon dactylon and stone and witnesses involved in the process of adjudication according to Limbu practices are cross-examined by asking them to take oath by touching dubo (cynodon dactylon) and stone (Subba, 1998:42). Limbus, traditionally, bury their dead and mourning is observed for four days for male and three days for female. Attendance of close relatives is compulsory on the final day of mourning for cleaning up of the death-related pollution. Limbus, in general, marry within their own community. Boys are at liberty to choose a girl and girls are equally free to decide whether to spend life with the boy in question or not (Jones and Jones, 1976). Cross-cousin marriage is not allowed in Limbu culture. Marriage between a man and the widow of his elder brother can take place if they mutually agree. Marriage between a man and a woman outside family relations and having different thars (clans) is also possible either by arrangement or by mutual consent of the boy and the girl in question. It is conventionally said that the customs and traditions of Limbus were established in the distant past by Sawa Yethang (council of eight kings/leaders). Limbus are primarily dependent on agriculture. The system of land ownership and autonomous administration practised for several centuries was called Kipat, which was abolished after the enforcement of the Land Reform Act in the Limbuwan area. As a consequence, many of them found themselves deprived of their land. In old days the society of Limbus used to be guided by Tumyahang (gentlemen) and managed by Chumlung (Assembly of Gentlemen). The system, however, has now become a matter of history. The male Limbus are very skillful in farming and in making the required tools for the same, in hunting and in framing goods of wood and bamboo whereas the females are good at weaving, doing work of domestic skills and gardening. Men and women in Limbu society are considered equal and sons have claim in their fathers' property whereas daughters are entitled to inherit mothers' property. Land is in the possession of sons and the daughters own domestic animals and cash in the form of pewa.

base to be Limbuwan

Martyr Mangtok didn't gave up his life in vein

d The above shown treaty paper was inaugurated by so called great King Prithivi Narayan Shah after the 17th attempt to invade the "Limbuwan" is still in existence
Muhigum Ongshimang Falgunanda is our vision and bright path who has gain the popularity as not only Limbuwan, but also whole Nepalese assets and the base of different culture then others was born in Limbuwan

The Limbuwan son writing down down the slogan

"Limbuwan" named as "Li" + Abu"+ "Ang" which means to defeat by the means of arrow. This is the fact history of around 6th century. As the history says that the rigime at the eastern part of 8 "Fedap" kings on 6th century was invaded by their own people. These people were from their own ethnic community(Mongol Kirati). 8 Kings were very powerfull even though they loose the war because of the unity of the people. The war took the crucial moment when the then 8 king generation started to keep and treat their own people as a slave and started to ruin down their rights and power. 10 leaders from the people made the dicision at "Ambepojoma" to fight with the cruel government and took the oath of the God "Yuma" at the "Sumhalung Yak" at the then "Feden" and bravely fought with the king's army. After they invade,they named the new established country as "Limbuwan" cause they had defeated those cruel King with bravery and their weapons "Arrow". The arrow is still know as "Li" in Limbus community people. The country was seperated into 10 state and 17 units as the decision of the people in newly made state and were given rights and authority to run the state. The country was formed in very unique and nice formation. Everyone was happy. The citizen living in "Limbuwan" were known as "Limbus". Their language was "Limbu" and they used to worship the Natural power " Yuma-Theba" as the God. The unique rule was that the Capital was changed time to time in each state. It ran till the 17th attack from the So called great king Prithivi Narayan Shah of the Gorkhali state who was postphoned or migrated from India - history says. After the 17 attack Prithivi Narayan Shah thought that it was impossible to ruin and defeat the "Limbuwan" Kingdom because of the unity in between 10 leaders and the "limbus" people, then he made a trap of the treaty and included the land "Limbuwan" belonging to the lovely and generous " Limbus" people in Nepal. Hail Limbuwan !!!!! Tiyahaaaaaaaaaa

Manghim(Place of worship)

Up uploaded scene beongs to the sacred worship place of Ethnic Kirati mongol Community who live in Eastern Nepal since thousands of years and also live abroad in Assam(India), Nagaland(India), Sikkim(India), Manipur(india), Hongkong, United Kingdom and as well as in different part and the corner of the world. Earlier ethnic community from Nepal had not used these sort of temple in any places because they were nature lover and used to worship and believe Yuma-Theba as the mysterious sacred universal power and who were worhipped Naturally. But the day passed away and these people later knew that without existence nothing can be alive so they did discover that these work could get moral and immortal and the token of the ancestral to the new comming Mongol Kirati generation. Gradually they started to make the new world for the new comer that helped them to get their existenc alive and immortal and also learn to create these type of beautiful temple. Still now nothing is kept inside the temple. Just we can see some quantity of mud and sand which is naturally created their.

Ingain(My world)

Limbus' cold drink

My dear Amma & my world in Nepal...........You cannot imagine........................very interesting and fantastic .........romantic too.....

My best "Year Photo of 2008"

This songs is my first uploaded songs in my beautiful blog.

See this and enjoy this ...............my intimates........