Language and Power in Dolpo... #reflection
Possibly one of the oldest pictures one can see of Dolpo (the north-east side). Peoples including my grandfather (possibly in his 40s and a chief at that time; 4th on the first row starting from the right), other influential head lamas and women and children here can be seen on the ground of Takrang along with folks (2?; and might be porters for Bantawa) from lowlands (sitting in the 2nd row, from left) welcoming possibly Makar Bantawa, the first Zonal Commissioner (sitting opposite) in Dolpa during 1960s. Thakur Prasad Tulachan from Tukche, Mustang translated the message of commissioner. Tulachan was also one of the three tax collector for the region.
Zonal commissioners were the direct representatives of a King during the autocratic Panchayat regime (1961-1990) and further played an influential role in cementing the King's centralized authority. During the initial years of Panchayat, one cannot also forget the rising Khamba rebellion along the northern borders. When Bantawa came in Mustang to know more about these northern borders, he was invited by Dolpo also to settle the ongoing conflict surrounding the community forest of Nurgen, Tangshyong. Especially when locals found it hard to settle the conflict, the presence of an influential non-Dolpo became a norm.
Since his dominating presence, formal schools have also appeared in these areas. It will be hard not to talk about the role of these commissioners and how "educating (killing) the Indians, not the men" became one of their political projects as a part of the larger nation building also in Nepal. Education in that context can hardly be liberating.
Meanwhile, socio-political stratification might become clear from such negotiating spaces. I'm yet to explore more into the process of communication and negotiation in such space though it will be naive to argue Dolpo never understood Nepali. Their historical socio-economic contacts with the lowlands people might reveal their subtle understanding of a non-Dolpo language.
Interestingly, we will not necessarily find Indigenous locals sitting in that pattern. Dolpo generally create a circle to conduct any forms of discussion though nuances around such pattern need to be examined.
Zonal commissioners were the direct representatives of a King during the autocratic Panchayat regime (1961-1990) and further played an influential role in cementing the King's centralized authority. During the initial years of Panchayat, one cannot also forget the rising Khamba rebellion along the northern borders. When Bantawa came in Mustang to know more about these northern borders, he was invited by Dolpo also to settle the ongoing conflict surrounding the community forest of Nurgen, Tangshyong. Especially when locals found it hard to settle the conflict, the presence of an influential non-Dolpo became a norm.
Since his dominating presence, formal schools have also appeared in these areas. It will be hard not to talk about the role of these commissioners and how "educating (killing) the Indians, not the men" became one of their political projects as a part of the larger nation building also in Nepal. Education in that context can hardly be liberating.
Meanwhile, socio-political stratification might become clear from such negotiating spaces. I'm yet to explore more into the process of communication and negotiation in such space though it will be naive to argue Dolpo never understood Nepali. Their historical socio-economic contacts with the lowlands people might reveal their subtle understanding of a non-Dolpo language.
Source: Unknown (the real photographer)
Interestingly, we will not necessarily find Indigenous locals sitting in that pattern. Dolpo generally create a circle to conduct any forms of discussion though nuances around such pattern need to be examined.
Comments
Post a Comment