“The Path towards Better Music in Darjeeling” with special reference to Mr. Prithiviraj Dewan, the unknown legend of Gorkha Music.

Privat Giri

Published in Himalayan Beacon

June, 2008.

It might not sound so pleasing, from my side especially, talking about music because I am not a professional musician. The little knowledge and experience I gathered in music was during those days of my college life when I (like many youngsters in Darjeeling and Sikkim) used to dream to become a great guitarist. I was very willing, and in the need of a ‘Guru’, I was searching, when I met Mr. Prithiviraj Dewan, a legend of Gorkha music (as I define).But the more rubbish part of it was, I only attended the class for few months and left. I had to give up my dreams due to some personal reasons but here are some precious things I have learned from Mr. Dewan and I want to share with you all.

“Appearing in the beat contest and playing the Iron Maiden song is not learning music but infact copying music. Where are our guys when the question of our own composition arises? We should understand the importance of the practical and theories in music and also should be able to distinguish it. Why do we people ignore the fact that music is composed not with your instrument in hand but with a pen in a sheet of paper? Music is not a hobby that you give importance only during your spare time. It is like a full-fledged academic session where you start from 'ABCD' and end finish up with your own philosophy.

Mr. Prithviraj Dewan and his views regarding Western Domination on Music.

“I cannot help it that my picture do not sell. Nevertheless the time will come when people will see that they are worth more than the price of the paint”. Can anyone be sure that those who are considered to be the best in a particular field are really the best? As the doubt lingers on, about the real talents, who have been overshadowed by the artificial glitter and limelight, remain hidden in the backdrop. Prithviraj Dewan, a music teacher from Kadamtala, Siliguri, started his career in music after completing his graduation from Darjeeling Government College in 1975. He acquired his initial basics of music at Calcutta under the counseling of Samar Roy, the former base guitarist of Bappi Lahiri. Returning back from Calcutta after five years, he formed the “Rhythm Orchestra”, the leading Orchestra in the whole of North Bengal those days. But his committed nature could not hold his feet for long days which paved his way towards Mumbai to embark his professional career in Bollywood. In Mumbai, he worked with famous singers like Asha Bhosle, Udit Narayan, Shabbir Kumar, Sailendra Singh and multiple others. Within couple of years of his stay there, he had to flounder a lot and eventually realizing his fragility, returned back with a grudge to do something more.Then he contrived to make a theoretical study on Marshall Law in music. He was inspired by the great educators of the scientific period like Debushy, Schoenberg, and Mozart. He has made a complete analysis of the thesis written educators like Cavalli, Mouley, Scarlaltti, Pureell, Sergei Prokofiev and multiple others. Amidst this period he conducted a concert in Taiwan and has already remained a judge in ‘Nepal Idol’. Till date, he has given multiple background scores in Rajbanshi films.

At present, he is the President of “The North Bengal Musicians and Singers Association”, formed in the year 2004 and he is also running “The Friendz4films”, first film study center in North Bengal. All those years of his adherence in music has made him successful in completing his thesis on “Music Therapy”, (therapy for mental disorder through music). He has recently recommended his work to the Harvard University of American and Viswa Bharati (run by educators of Sweden and Denmark). “It need to be endorsed by either of these institutes so that I could continue with my Ph.D.”, says Mr. Dewan.

All the way in his 32 years of study in Western music, he distinctly figures out the reason behind the domination of Western music over others. Mr. Dewan says, it is not because of their design of musical instrument or their style of playing or because of their thick base sounds with combination of drums, for which our people are highly biased. There is no doubt that they do/have something extraordinary for which our inherited rich music has been discarded. To identify these answers, we need to analyze each and every instrument in Western Culture, especially the “Voicing and Harmony” education is necessary. “Music is an education and we need to have a theoretical knowledge to compose a meaningful music”. According to Dr. W.F. Lee (Professor of Music University of Miami, Florida), the first “Doctor of Music Award” was given in the year 1460 in Oxford University. Since then (548 years) they have been cultivating the Harmony education for which their style of music is dominating the rest of the world. Dr. Lee has classified music into five periods. Polyphonic period (800-1600), Baroque period (1600-1750), Classical period (1750-1870), Romantic period (1820-1900) and scientific period (1900- till date). We are currently passing through the scientific period of music and each note and chords played today are based on theories, formulas and calculations. Today’s music is composed with pen and paper for this and so it is obvious that we need to be educated in music.

Even we have that proficiency to compete the Westerners, but the path which most of us are leading is not decisive. Music should be in tandem with academics and the right guidance is very essential.

Democracy Through Traditional Practices- Study on Pang Lhabsol

                                                                          Deepmoni Gogoi & Ugen Bhutia

INTRODUCTION-

From time immemorial, perhaps after the birth of so called “Gods and religion” human civilization has fought and is still fighting with each other to show their faith towards their God and religion. This includes escalation of one’s faith and domination and exploitation of others. However, adoption of democracy in most of the countries gave birth to the hope of peaceful settlements of conflicting issues. India has adapted and turned out to be the largest democracy in spite of its multidimensional ethnic diversity for building peace in its diverse socio-cultural structure. But, the reality remains different. Today, despite of many policies and programs, thousands of intellectual debates, India suffers from ethnic conflicts and cultural imbalance. This is mainly due to lack of awareness of the grass root level problems and lack of proper plans for integration and deprivation of participation of different cultures together, which could have improved the status of democracy in the nation.

Among the North-Eastern states of the country, Sikkim in particular, can be a model for integrated democratic principle, cultural peace and assimilative attitude through its unique cultural practices. Sikkim through its cultural practices proves that the ideology of democracy should not be learnt from theories and academic writings alone. Rather motto of democracy “of the people, by the people, for the people” is inherent in our own rich heritage and age-old cultural traditions

 Among all the festivals celebrated in Sikkim Pang Lhabsol is a festival observed by the various indigenous communities of the state. It has been traditionally an event which depicts the loving nature of all the people who take part in it and thereby helps in the harmonious development of the state.

Similar to the other parts of the country, Sikkim too is a culturally diverse state. Bhutias, Lepchas and Nepali’s are it indigenous communities who are different from each other on every aspects of their life like language, food habits, clothing etc. But despite these differences all the three communities come together to celebrate the festival which is originally a Buddhist festival. As Lepchas and Bhutias belong to the Buddhist community, the participation of Nepalis in the event highlights the growing consciousness about being the Sikkimese and has turned this festival into state festival. It is the most unique festival celebrated in Sikkim, it is held on the 15th day of the seventh month according to lunar calendar that usually falls on the end of August or the month of September.

Once independent and ruled by a Bhutia King, Sikkim today is 22^nd state of Indian Union. With the total area of 2,818 square miles or 7,096 square kilometres, it shares its boundaries with Nepal on the west and Bhutan in the East and China in the North.

Lepchas are considered to be the original inhabitants of Sikkim. On the other hand Bhutias migrated to Sikkim much before 16^th century from Tibet followed by Nepalese from Nepal. After the merger with India in 1975, Sikkim became the 22^nd state of Indian Union and democracy flowed into the region.

Background of Pang Lhabsol

The history of Pang Lhabsol goes back to 13^th century when a prince of Kham Minyak House (China occupied Tibet), while on pilgrimage in Tibet, performed a miraculous feat of raising the main pillar of Sakya Monastery single handed which work otherwise was possible to be executed by one hundred thousand people. He was, therefore, given the title of Khye-Bum-Sa meaning ‘the strength of one lakh men’ by Sakya Lama and was also offered Jomo Guru, daughter of Sakya Lama for marriage, which Khye-Bum-Sa accepted. Soon newlywed couple settled at Phari in Chumbi Valley (now part of China occupied Tibet).  As the couple had no child, they consulted the religious authorities for their blessings for child so as to maintain the continuity of their hierarchy. After deep consultation, the religious authorities were able to see the prophecy that the lepcha seer in the land lying southwards would be able to give the boon of children. Pursuing this prophesy, khye Bumsa proceeded southwards of Tibet and passing through Yakla reached the present Lingchom area by sheer fulfilment of supernatural events. There Khye Bhumsa met a hoary headed couple engaged in cultivation and he enquired about the Lepcha seer of them. The couple lead the strangers towards a small hut like cave Phyak- Tse below Phiongong at present Rong-pa, they saw the hoary headed man wearing his native apparel and sitting on a raised throne. He was Thekong Tek, Lepcha Chief of Sikkim.

After Khye Bumsa stated the purpose of his visit, Lepcha chief blessed him a son. Soon after their return, couple had a son and they again visited Lepcha Chief to express their thanks. It was then that the Thekong Tek insisted for oath of Blood Brotherhood between him and Khye Bumsa.

On a raw hide of animal sat Thekong Tek and Khye Bumsa with the intestine of the animal tied around them and blood splattered all around. The swearing of the oath of Blood Brotherhood took place under the witness of Khanchendzonga. To perpetuate the treaty and its objective of unity, peace and harmony amongst the future generation of the land, a symbolic stone was erected as per tradition with blood splattered over it. The place where the oath was taken is presently known as ‘kabi Longtsok’ in North Sikkim. ‘Kabi’ meaning our blood, ‘long’ meaning stone and ‘Tsok’ meaning erect in Lepcha. Altogether meaning ‘the erect stone with our blood which is an oath sworn’.

  It is this oath or the treaty of blood brotherhood that today is celebrated as Pang Lhabsol meaning “worship of the guardian deities” in Sikkim. It has been celebrated from the time of Chogyal (king) Chakdor Namgyal (early 17^th century), in commemoration of this treaty.

This inherited ritual is performed by invoking the deities and paying tribute to them. Holy Khanchendzonga which is still believed to be the protector of the land is one of them. In earlier occasion Lepcha Boongthing (priest) who were believed to be empowered with transcendental powers and good enchanter, were assigned to perform these rituals. Performance of this ritual indicates that the promise of ancestors has been maintained by their progeny.

Pang Lhabsol and Democracy

Sikkim does not appear to have a long history of conflicts among different communities. Though there are some evidence of cultural exchange and inter-community marriage among the members of the three major communities in the past. During Chogyal (king) era, Pang Lhabsol was celebrated as the brotherhood treaty between the two communities i.e. Lepcha and Bhutia. The recent involvement of the Nepalis in the festival has escalated the communal harmony. The equal participation of all the major communities in the state highlights their inherent interest for the festival. The festival though originally observed by the Lepchas and the Bhutias , but  in course of time the Nepalese also started observing this festival. Like the other communities the Nepalese too observed each and every ritual sincerely.  Being so engrossed in this festival we find the Nepalese assimilating with the other communities.

The President of the Pang-Lhabsol organizing Committee Mr T.Lachungpa on the occasion of erecting the Statue of Unity in 1996, stated in a press meet that “the people from all communities got together for the celebration and Pang Lhabsol’s real significance was understood by all”. He further added that “the significance of the occasion is that the Sikkimese has never come together in such numbers and with so much enthusiasm to celebrate a festival unique to Sikkim. I’m not saying that we should not participate in other functions and programmes, in fact, we should do so with equal enthusiasm, but we should also ensure that this particular occasion is celebrated in a bigger and grander fashion in the years to come. There is no platform other than this when all Sikkimese can come together as a single unit and celebrate their unity” the words of such a noble person who gave his heart out for the commencement of the inauguration of the ‘statue of unity’ still remains true. Even after 16 years, Pang Lhabsol is the only festival which reminds people to be united, irrespective to their religion, caste or community and integrates them at one place to celebrate a single festival.

It will be erroneous to say that there is completely no conflict between these communities in the state. After merging with Indian Union in 1975, cultural-ethnical politics has emerged and has been sustained and proliferated. The merger with India brought democracy in the region followed by the growth in caste and community consciousness among different groups and sub-groups which has led to mushrooming of several caste/community organizations with claims and demands of their own. The Lepcha organizations like Rangjyong Mutanchi RongOng Shejum (Sikkim Lepcha Youth Association) for example demands for fifty percent reservation in the State Assembly, education and public employment, legal protection of their land, separate delimitation etc. Bhutia organizations like Survival Sikkimese and Sikkim Bhutia Lepcha Apex Committee emphasize for restoration of rights and privileges of community which they had been enjoying earlier. On the other hand, the Nepali organization like Gorkha Apex Committee has demanded for equal treatment at par with the Lepchas and Bhutia, and extension of “creamy layer” concept to exclude members of royal families and Kazis from the Tribal list[1]. However, the situation is not out of control and none of these associations has till date shown any sign of disturbing the peace of the state. And many people in Sikkim believe that the reason for being peaceful and harmonious state is due to observing festivals like Pang Lhabsol which sustains the light of brotherhood, peace and harmony in the minds and hearts of the Sikkimese. And they are seen to acquire moral virtues like tolerance, patience and brotherhood. Inspite of the plurality of the Sikkimese community the innocence and purity of Sikkimese people helps them to integrate and live harmoniously.

Conclusion:

One of the main objectives of democracy is the development of a participatory way of life dedicated to the liberation of the potentialities of its members and requires processes by which different cultures and groups within a given culture, and individuals divided by innumerable other differences can co-operate to solve problems. Pang lhabsol is a festival which ensures participation equally by the members of the society belonging to various ethnic communities in Sikkim. This festival acts as a thread that binds the people of Sikkim with a single identity of a nation.

Notes and References

1.       Dokhampa Sonam Gyatso, Souvenir- Inauguration of Statue of Unity,October,1996 ; p.10-13.

2.        Namgyal Pasong, Souvenir- Celebration of Pang Lhabsol as day of brotherhood. October 1998 ; p.15-18.

3.       Sikkim Observer-National Hill Weekly. September 1996,vol VIII No 46, p.32

4.        Gurung Suresh Kumar, Sikkim-Ethnicity And Political Dynamics(2011), Kunal Books. P.17

5.       Tan, Sor-Hoon & Whalen-Bridge, John(2008) (ed)-Democracy as Culture-Deweyan Pragmatism in a globalising world, State University of New York  press.

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-          [1] Gurung Suresh Kumar,Sikkim-Ethnicity And Political Dynamics(2011), Kunal Books.p.17

Large Cardamom farming on the verge of extinction in the Sikkim Himalaya

By: Privat Giri, Published in Sikkim Times

The research conducted by the Indian Council of Agricultural Research (ICAR) on the disease problem of large cardamom has indeed not helped the farmers in Sikkim to preserve their native cardamom farm and to overcome their only means of livelihood. The study was carried out with regard to the problem addressed by the Horticulture Department, Sikkim Government to the Dy Director General (Hort.), ICAR, New Delhi. The team of experts in its report advised the farmers to avoid the use of infected planting material and also recommended a pesticide to be used as a preliminary solution. However, even after the use of uninfected planting materials, the farmers are not being able to prevent their farm from this fatal unidentified disease. On the other hand, the use of pesticide has not gained wide acceptance among the farmers who still hold great faith in their traditional techniques of farming. They opine that the pesticide would pollute their water resources and is harmful for their animals who feed from the same land.

 Presently, there are approximately sixteen thousand growers of large cardamom in Sikkim among which thirty percent are totally dependent on this crop. It covers around 26 thousand hectares of land under cultivation.  As per the official figures, the production and export had surpassed a record of five thousand metric tons. The bulk of the produce is exported to Gulf and Central Asian countries and Pakistan and earns huge foreign exchange for India. Mainly on this ground, Sikkim is fondly known as the ‘land of spices’ in the world arena. But in recent times, the production has been declining drastically though substantive efforts are being undertaken especially by the farmers to overcome the crisis. The Spices Board of India is providing financial assistance for constructing nurseries so that the growers could collect uninfected saplings for replantation. If the similar trend continues for next couple of decades, it will have an enormous impact on the economy of not only Sikkim but also India. Besides the destiny of the thousands of cardamom growers will be at stake.

 The farmers in the villages of the Ravangla sub-division say that the diseases namely ‘Chirkey’ and ‘Furkey’ are common and are not so as destructive as this newly arrived viral disease (the villagers call it ‘Paheley’).  How assuredly the researchers affirm this as a viral disease is unknown. The condition is so severe that the growers who were contributing approximately three hundred kilograms of fruit in the market before 4-5 years have nothing to sell this year.  So as a final solution, the farmers are presently planning to burn the entire farm, keep it barren for some years and do replantation.They have now come across a collective conclusion that the problem lies not with the planting material but the farm itself. And by burning the farm, they hope to wipe out whatever viruses present. The successful cultivation of cardamom by some of the farmers in their normal agricultural farm confirms their assumption.

Therefore, the primary concern is to probe into the variable which can be held accountable for ruining the fate of these cardamom growers. Keeping all those complicated macro scientific discourses (eg: global warming) aside and just evaluating in micro terms, cardamom is best grown under the shade of forest trees. This is the only reason why initially when our ancestors started Cardamom farming in Sikkim, they opted to cultivate it in the jungles. Forest tree covers the plant from frost, hail storms and also direct sunlight which are very injurious to plants during flowering. It is equally pertinent to recognize that Cardamom thrives in moist soil. Therefore, the tree shade helps the farm to retain its moisture and protects it from getting dry. Hence considering all those factors mentioned above which are very vital for the survival of this plant: Is it reasonable to presume that the falling number of trees (rapid deforestation) in the Cardamom farms in Sikkim is liable for this entire crisis? Deforestation minimizes the ability of the farm to retain its moisture which leads to dryness of the land and change in temperature patterns. Change in temperature patterns facilitates change in habitats. Plants, animals, birds and insects previously living there will seek new place suitable for their survival and is replaced by other new species of living beings. Like other species, even the cardamom plant will not be able resist the changing climatic conditions and new varieties of insects with which it is not accustomed to.

Under such circumstances, the fundamental duty of the parties concerned (whether Government or NGOs) is to generate awareness among the farmers about the basic essential requirements for cardamom cultivation rather than confusing them by giving complex scientific term to the disease(viral), which they will never understand. Cutting of trees covering their farm should be discouraged. Comprehensive planning should be formulated for repositioning the already deteriorating condition of the farm and rehabilitate temporarily those thousands of farmers who are directly dependent on this profession. Else in future, Sikkim not only has to bear the burden all these sixteen thousand farmers engaged in cardamom farming but also has to part way with its brand image... ”The Land of Spices”.

Media must revisit north-east

UGEN BHUTIA

Even after 65 years of Independence the national media has been consistently lukewarm towards north-east India. The media should help build and sustain “positive peace”.

Nearly a month ago, India celebrated its 65 years of Independence. Each year we celebrate our freedom and democracy with the pride of past achievements and new enthusiasm for future possibilities. But, this year, August 15 came with doubts on our proclamation of being democratic rather than the jingoism that always prevailed in our minds. Prior to Independence Day, Kokrajhar showed how democratic we are. And in the process, it also highlighted the callous attitude of the national media towards north-east India.

The Kokrajhar violence was caused by the sense of insecurity that has prevailed in the minds of Bangladeshi immigrants and the Bodos for a long time. But the unfortunate part of it is that the media (particularly the so-called national media), which are considered as the pillar of Indian democracy, have their share in it.

One of the basic principles of democracy is the integration of different communities, cultures, identities, etc. It becomes more significant in a nation such as ours where diversity is not merely on the basis of cultures and identities but on geographical differences too. These differences, when not addressed earnestly, turn violent as they did in Kokrajhar. Indeed, the violence revealed the inability of the state in peace-building and peace-keeping. It also revealed the disdain of the media in initiating such measures.

Johan Galtung, a Norwegian sociologist and the principal founder of the discipline of peace and conflict studies, has presented two aspects of the term “peace” where “negative peace” is the mere absence of war and violence, whereas “positive peace” exists when there is absence of war and violence together with constitutional freedom and rights for the people concerned. Here, one can argue that a democratic nation and its media should always strive for building and sustaining “positive peace”. However, it may be fruitless to hope that political leaders and governments would strive for integration of different identities in the era of identity politics. Therefore, the role of media becomes important. It should not only question the leaders and the governments for their lack of interest in integration but also can initiate such integration on its own.

The national media has done little to address the issue of immigration in Assam and other north-east States. All they have done is to report a few events where/when a large number of people die or displaced. Thanks to our national media, the death of a film actor becomes national news but the ongoing conflict in the north-east never reaches the national level. The national media’s indifference towards the north-east is not new.

The north-eastern part of the country is getting negligible space and time in national newspapers and on television channels. The reason for such an attitude can be found in the book, “Manufacturing Consent” by Herman and Noam Chomsky in which it has been described how “money and power are able to filter out the news fit to print’’. North-east India is a part of the country where there are at least 200 ethnic minority groups. These groups have nothing to do with the commodities produced by multinational corporates which advertise in such media. Naturally, these ethnic groups are of little significance to our national media. It’s only when there is a huge chaos in the north-east that the media give their minute focus to the region. For instance, the September 18 earthquake last year in which more than 75 people lost their lives in Sikkim last year suddenly attracted the attention of a large number of newspapers and television channels. No channel or newspaper stayed behind; all they wanted was to be “first with the news”. But when things settled, all OB (outside broadcasting) vans returned to where they came from.

This year, on July 20, after violence broke out in Kokrajhar, rumours spread in places such as Bangalore and other parts of the country about impending attacks on the students there from north-east. The rumour-mongers were perhaps taking revenge for the Kokrajhar incident but they failed to realise that north-east India comprises seven States together with Assam. More importantly, they failed to realise that Kokrajhar was just one district in Assam and not all of the Assamese could be blamed for the incident. Such a stereotyping and lack of knowledge about our fellow countrymen are caused by some part of the profit-centric media which continues to show the Nepalese as a gatekeeper, the Bihari as a dacoit, and the Muslims as fundamentalists.

The media cannot afford to have such an attitude towards the north-east or any other part of the country if they want to sustain peace among the people. They should strive to represent every section of society and help remove stereotyping of one another and encourage people to educate themselves about their fellow countrymen.

(Posted/Updated Tuesday, Sep 11 14:14:34, 2012, The Hoot)

Unexplored potential of CR

PRIVAT GIRI

The prospect unlocked by the February 1995 landmark judgement of the Supreme Court that the airwaves or frequencies are public property, still seems to be awaiting recognition from the educational institutions, non-governmental organisations, and civil society in Sikkim and other north-eastern States.

The approval of the Community Radio Policy by the Government of India in December 2002 was a follow-up of this judgement. Initially, only the well-established educational institutions, including IITs/IIMs, were eligible to get licences for setting up community radio stations. The matter has now been reconsidered and today all the non-profit organisations such as the civil society and voluntary organisations can apply for licence.

The liberation of radio technology in the public domain is the most crucial development in the history of radio broadcasting in India. The history of radio is older than the history of Independent India and since its early days, radio broadcasting has been a government enterprise fully controlled and managed by the Government of India. It is enthralling to ascertain that radio was introduced in India not by the government but by a handful of members of the British civilians during the late 1920s and early 1930s who promoted community listening systems on the rural outskirts of Lahore, Delhi, Peshawar, Madras, and Calcutta.

One of the most influential champions of rural development and community broadcasting was Frank Brayne. Brayne directed the powerful radio technology towards eliminating social ills of rural life, empowering women, and imparting education on health and hygiene. Unable to sustain under the expansionist policy of the government-controlled All India Radio, by 1937, all the operations were taken over by the government (then British). With their closure went the commitment of broadcasting towards development, participation, and social change. Though the idea of community broadcasting was short lived, it has set the basis for the future use of radio technology at the community level.

It is under this framework I argue that the initiative of the government to sanction frequencies at no cost to community radio programme is an opportunity revisited and a breakthrough in attaining those unfulfilled dreams of using radio for community development and social change. The community radio policy guidelines are specifically designed to involve the “community” in all aspects of management and programme production. It has an approach that is different from conventional broadcasting. Community radio’s fundamental priority is to give voice to the voiceless and make its audience the main hero.

So, where do Sikkim and other north-eastern States place themselves in this unexplored arena and how can they make use of this great technology? As on, November 2011, there are 121 functional community radio stations in India of which the north-east operates only two. Both these stations are based in Assam and are run by educational institutions, Guwahati University and Krishna Kanta Handique State Open University. In Sikkim, one NGO and Sikkim University have applied for a licence. The situation is more or less the same in the other north-eastern States. Tamil Nadu, with its 20 operational stations, has the highest number community radio stations.

The figures from the north-eastern States make one wonder why the non-profit organisations from this part of India are first from the bottom in the realm of community radio. The question also demands investigation to affirm how the community radio can be used here. In March, a three- day workshop on “Community Radio Awareness” was hosted in Sikkim by Sikkim University and organised by the Ministry of Information and Broadcasting, Government of India in collaboration with Commonwealth Education Media Centre for Asia. The workshop was in particular an exercise to orient the NGOs in Sikkim and the adjoining region, on the various aspects of community radio technology and its uses.

Although only a handful of NGOs attended the workshop in comparison to their huge presence, the major subject that concerned all those present was funding. The cost of establishing an ordinary radio station comes to around Rs. six lakh, and the government has no provision for funding a community radio project. However, in the context of north-Eastern States what is more severe than the crisis of funding is the reluctance and increasing dilemma among the concerned on how and where to direct this technology.

North-east India has been identified as one of the most vulnerable regions with regard to drug abuse and spread of HIV/AIDS besides domestic violence. The latest figures show 2114 HIV positives cases the seven north-eastern States, almost 91% in Manipur. Further, several studies have revealed inextricable connections among drug abuse, spread of AIDS, and domestic violence. Of the nearly two lakh IDUs (Inject Drug Use) users in India, 50,800 are from Nagaland, Manipur, Mizoram, and Meghalaya.

Gary Lewis, representative of United Nations Office on Drug and Crime, has reported that the issue of drug abuse and HIV/AIDS in the north-east region has reached “terrifying dimensions”, with Nagaland and Manipur showing strong links between drug abuse and HIV transmission. Experts from NACO have also held that HIV/AIDS epidemic in the north-eastern States is spread by intravenous drug-users who pass it on to their partners by way of unprotected sex.

Research by Equal Access, supported by the UN Trust Fund in Nepal, has found that HIV positive women are likely targets of violence and discrimination. To address this challenge and the link between violence against women and HIV, Samajhdari, a weekly grassroots radio programme, has been effectively broadcasting programmes highlighting the link between HIV and violence, and o informing the listeners, particularly women, on ways to stay safe.

The civil society, voluntary organisations, and NGOs in north-east should learn from the good experiences of the community radio programmes such as ‘Samajhdari and make use of radio technology for tackling the immediate concerns of society. There are also several other areas where community radio may be employed. North-east India is home to a multitude of conflicts ranging from separatist movements to inter-community, communal, and inter-ethnic conflicts emerging out of diverse outlook of its people and their culture. Such conflicts are halting the emancipation of society from all social odds and undermining the progress of the country. Against such backdrop, community radio can be used as a vehicle to facilitate and contribute in unification and integration of various stakeholders involved in the conflict, ultimately bringing the diverse communities towards peaceful co-existence.

North-east India is also seismically one of the six most active regions of the world, the other five being Mexico, Taiwan, California, Japan, and Turkey. It is placed in zone 5. The region has experienced 19 large-scale earthquakes including the great earthquakes of Shillong (1897), Assam-Tibet border (1950), and Sikkim (2011). The recent earthquake in Sikkim uncovered huge flaws in the formal disaster management institutions of the State and their inability to cope with the situation. Prof. Mahendra P Lama, Vice-Chancellor, Sikkim University, in an interview with The Hindu, said: “The robust system of community-based voluntary management of natural calamities, which remained the most pre-dominant phenomenon for centuries, is fast vanishing. The disaster management task has become government centric whereas traditionally it used to be essentially community centric.”

During such crises, community radio can serve as an alternative to the formal disaster management institutions and simultaneously help the affected people sustain and rebuild their community. It can facilitate people’s participation and also assist in restoring community-based voluntary management of natural calamities. WQRZ-LP, a non-profit low power FM radio station located in Bay St. Louis, Mississippi, operating in the immediate aftermath of Hurricane Katrina is an overwhelming example of such an exercise. It was successful in providing vital emergency communication – including information related to evacuation procedures, search and rescue operations, and distribution points for food and water, when other local media outlets had gone silent.

In addition, community radio can provide a platform to those individuals and groups, whose voices are often being marginalised by the profit-oriented commercial media enterprises, to express the distinctive needs and socio-political interests. Its colossal potential can be directed towards reflecting and promoting local culture, encouraging participation and democratic process, promoting development and social change, and good governance. This will contribute in the integration of the people of the north-east region with the rest of India. Likewise, the government should also assist the organisations concerned in the north-east in the process of establishing a community radio station by providing funds. If the government could commission 22 transmitters the 1982 Asian Games, which was seen as a prestigious event, it also becomes imperative on its part to support community radio which caters to the  to diverse needs and interests of society.

                                                                                                                                              

(Posted/Updated Tuesday, May 08 15:35:41, 2012, The Hoots)

Genius from the banks of Luit

Genius from the banks of Luit*    

Bhupen Hazarika is the most loved and admired artist in the north eastern region. His death last year brought tears to the million of Assamese living across the globe and to his listeners. He is regarded as the greatest Assamese of this century. He was a multi faceted personality. We know him as a poet, lyricist, film director, writer, thespian and above all a humanist who could communicate to all age groups.  His philosophy transcends the boundary of the northeastern region of the country and anyone who could grasp the Assamese and Bengali language  can feel the magic and compassion of his words and his music. He won recognition from the Indian Government in the form the Padma Bhushan in 2001. During his lifetime he was loved and criticized by many. He never escaped criticism and at times he became very upset with them. He even doubted if the Assamese people any longer loved him.  At the time of his death he had become a cultural icon of the whole of the northeast region.  Jnanpith award winning writer late Indira Goswami once noted that the socio cultural map of Assam is impossible to draw without the name of Dr. Bhupen Hazarika.

Bhupen Hazarika connected with people irrespective of caste, community, tribe and appeals to a human hearth. His simple yet powerful lyrics covey the message of humane perspective to which even a laymen can connect to. “ On a cold, wintry night/ let me be the smouldering fire/ Warming the tumbledown cottage/ Of some poor unclad peasant”.  His simple choice of words and the innate message it carried are easily communicated to the audiences. He called for unity and compassion and he often finds inspiration in the mighty Brahmaputra, which he regards as a thread connecting the people of the state. “The mighty Brahmaputra, Holy site of great synthesis/ Has for untold centuries been propagating / the message of unity and harmony. “  The artist often uses the mighty Brahmaputra to convey his philosophy of unity and sometimes of lament on the erosion of human values. On your vast banks/ live multitudes of people / You witness their pain and suffering / then silently, oh old river/ How do you flow away? / The world is no longer ethical/ Even humanity lies eroded/ Then shamelessly, oh old river/why do you flow away? .

The artist loved to be called a “setu” meaning a bridge. He indeed was a bridge between the different northeastern states and his homeland and also with his nation. The fault line of identity has divided the northeastern states and the region has been a catalyst for many militant movements. The singer with his poetry tried to assimilate the various tribes of the region. The Khashi, Nepali, Deory, Missing, Nagas and numerous tribes could identify with Bhupen Hazarikas songs.

During the Indo China war of 1962, he saw 56 death bodies when he went to the battlefields to report for the war, when he was still a fresh journalism student from the University of Colombia. The 56 frozen  death bodies pour out of his pen as a song: “How many soldiers died, their youth their lives are now gone/ In Death , the are invincible/ I should have been one of them”. The people of North east felt a sense of betrayal when Nehru said goodbye to Bomdila and Goodbye to Assam and Bhupen Hazarika too felt betrayed by Nehru which the artist expressed through his songs.  The music maestro also wrote songs for the Bangladesh’s war of liberation. “ Glory to the new country  Born to the world /  Oh Bangladesh glory to Muktibahini/ together with the Indian Army , you have created a friendship…”   this song became an unofficial anthem to the liberation movement. Soon after his death Bangladesh conferred its highest civilian award “Muktijodha” to the artist.

Well known Assamese filmmaker Jahnu Baruah noted about the artist as, “Bhupen Hazarika was inspired by the landscape of his homeland Assam. The people of Assam always look towards his songs for answer whenever they are confronted with any danger to their nationhood. Every time I listen to any of Bhupen Hazarikas songs, I feel sad that the Assamese language is understood by only 0.3 per cent of the people in the entire world. I feel sad that appreciation of the true genius of the man is confined to a very small section of people, compared to the number by whom he actually deserved to be admired.”**

* Luit is another name of the Brahmaputra.

**Indian Express, New Delhi, Tuesday, 8 November, 2011

8 september is the birthday of the music maestro. The article is written in this day remembering him.

Deepmoni Gogoi