THE CHANCE TO CHANGE: Satis Shroff

The Chance to Change (Satis Shroff)

“Education is the best thing in the world for Nepal’s children, be they Gurkhas, Sherpas or Madeshis. And what Nepal needs most in this crucial transitional period is peace, co-operation between the different ethnic groups, a craving to mend ways, build bridges between its cultures, connect and find common goals.” - Satis Shroff A long time back Mr. Swaroop Chamling, who is a Rai and ex-Gurkha settled in UK, was gathering signatures for a Gurkha petition on www.Darjeeling Forum and I found it interesting that the Gurkhas, civilians and military, were getting organised to fight for their rights at last, after years of discrimination, hiring and firing, and low-pay on the part of the Ministry of Defence (MoD) in Britain. Until 2004 Gurkhas were not allowed to settle in the United Kingdom. However, the Labour government under Tony Blair changed the rules so that Gurkhas who retired after 1997 would be allowed to settle in the UK, 1997 being the date when the Gurkha Brigade headquarters moved from Hong Kong to Britain. The inference of a Gurkha reader on www.Gurkhas.com was that it was Bahuns and Chettris all the way in Nepalese history and even today, whether in the opposition or in the ruling parties. The same sort of infighting that you see in Delhi between the Punjabis, Bengalis and other Indian ethnic groups, or Swabians and Badener in Germany, is to be seen in Catmandu’s ministries. It’s always Newars versus Bahuns and Chettris, with the rest of the ethnic groups as onlookers. If you want to make a career in Catmandu you have to learn the local lingo, which is a language with monosyllables, namely Nepal Bhasa. It is a fact that there are only bahuns and chettris on both sides: among the different shades of communists, maoists and political parties in Nepal. The reason why bahuns and chettris dominate the political, economic and other landscapes in Nepal is that they have been privileged through Hinduism, its raja-praja set-up and caste-system, with its purity and pollution implications that have swept and divided the families in Nepal and the Nepalese diaspora for centuries (as in India even today), and I think that Dor Bahadur Bista has illustrated this amply in his writings, and was cursed wrongly by critics in Catmandu and elsewhere as a 'Nestbeschmutzer.' One can combat this discrepancy by uniting to create a new, ethnic-friendly Nepal by decree of law, and by observing the new democratic developments in Nepal as a chance to change the old, federal structures and bringing in a secular state, like our big neighbour India. India did after gaining independence, what Nepal is in the process of doing, by introducing Privvy Purse for the Royals sixty years ago. The king has been sacked and the Narayanhiti Palace now a museum, just like the Hanuman Dhoka palace which can be viewed by Nepalese and tourists alike, and should act as an incentive for young Nepali school-kids to preserve the democratic rights of the country, lest it fall in the wrong hands, and not let history repeat itself in another non-democratic form. The Nepalese society finds itself in a period of transition and has yet to decide which form of government is suitable and practicable for the society. Naming the former anchals or zones as cantons alone won’t make a Switzerland out of Nepal, but the will of the people to live under a governmental form based on public opinion and votes might bring this Himalayan country closer to the wishes of its people. I remember the first page of The Rising Nepal bore the latin words: vox populi, vox dei. That was a time when a king and reincarnation of Vishnu ruled the land. The king had to sadly realise that the voice of the people was not the voice of God. And the voice of the king was certainly not the voice of the people. It was perhaps the voice of the ghost-writer in the Narayanhiti Palace. And thereby hangs a tale. Education is the best thing in the world for Nepal’s children, be they Gurkha, Sherpa or Madeshi. And what Nepal needs most in this crucial transitional period is peace, co-operation between the different ethnic groups, to mend ways, build bridges between its cultures, connect and find common goals. But there’s the beginning of democracy in Nepal now, and the tribes and lower-castes that were neglected in the past should get their rights by creating a federal form of government, like in German or in Switzerland, whereby the country has to be formed administratively as federal, local government with the power to carry out trade and commerce with neighbouring countries or states. Only then will there be a freedom of trade and commerce in all geographical and ethnic sectors. The way it has been in the past: Kathmandu was Nepal. It was too centralised, the King lived in Kathmandu, the parliament was, and still is, in Kathmandu. Even for small things one had to have Kathmandu’s blessings. I hope the new governments will see to this matter and think of Nepal holistically, and not like in the past. I say government, because the political situation hasn’t shown much stability in the past for observers abroad. Nevertheless, there is hope, and this torch of hope will be carried by the children and youth of Nepal. Whether we are Gurungs, Tamangs, Chettris, Bahuns, Bhujels, Kirats or Madhesis we have to unite and make Nepal a land that we can be proud of through our own endeavours. To borrow a line from JFK ‘ask not what your country can do for you, ask what you can do for your country.’ After all, we are a republican democracy, aren’t we? The comity of nations would only be too willing to see a politically and economically stable Nepal, and render assistance as in the past, before the war between the government troops and the maoists began. It might be noted that more than 17,000 people,both civilians and armed forces, were killed during the conflict, including over 4,000 Nepalese killed by Maoists from 1996 to 2005, and over 8,200 Nepalese killed by government forces from 1996 to 2005. So much for Nepal Tourism Ministry which professes to called a very peaceful country where Buddha was born in Lumbini. This is also the country which sent its men as cannon fodder to foreign wars. 19,000 Gurkha soldiers have died during the many wars they've fought for the glory of England since the days of Queen Victoria. So let us unite and rise above the communal feelings and ideologies, and think in terms of Nepal as a nation, and not in terms of the opposite of democracy, namely anarchy. Let the children of Nepal from the plains and the hills have the same educational opportunities and work under human conditions. Let us show the world that we have a word for negotiation in our language, and that we also have the ability of carrying out a dialogue in the parliamentary sense of the word. Peace, trust, faith, character, integrity, tolerance, dignity are qualities that cannot be attained by nurturing communal feelings and ethnic hatred. It is only through peaceful means, trust, honesty, cooperation and coordination that the long arduous task called development can be reached and the people can attain mental, physical and social wellness in the tedious march towards progress. To this end, we have to decide to change. Revolution is change, and the young men and women who were fired by their imagination during the decade long krieg have to do so in a constructive way, or else Nepal will forever remain ‘a yam between two rocks’ and a perpetual member of the least developed countries, in every sense of the word. Change or perish should be the battle-cry of democracy loving Nepalese. Yes we can, if we want it strong enough. Satis Shroff has taught Creative Writing at the University of Freiburg, and has run writing workshops at the Pedagogic University and in Basle (Switzerland). He is the published author of three books on www.Lulu.com and www.kobo.com/de/ebook/through-nepalesee-eyes: Im Schatten des Himalaya (book of poems in German), Through Nepalese Eyes (travelogue), Katmandu, Katmandu (poetry and prose anthology by Nepalese authors, edited by Satis Shroff). His lyrical works have been published in literary poetry sites on ecological, ethno-medical, culture-ethnological themes. What others have said about the author:

'Brilliant, I enjoyed your poems thoroughly. I can hear the underlying German and Nepali thoughts within your English language. The strictness of the German form mixed with the vividness of your Nepalese mother tongue. An interesting mix. Nepal is a jewel on the Earth’s surface, her majesty and charm should be protected, and yet exposed with dignity through words. You do your country justice and I find your bicultural understanding so unique and a marvel to read.' Reviewed by Heide Poudel in WritersDen.com. Satis Shroff writes with intelligence, wit and grace. (Bruce Dobler, Associate Professor in Creative Writing MFA, University of Iowa). ‘Satis Shroff writes political poetry, about the war in Nepal, the sad fate of the Nepalese people, the emergence of neo-fascism in Germany. His bicultural perspective makes his poems rich, full of awe and at the same time heartbreakingly sad. I writing ‘home,’ he not only returns to his country of origin time and again, he also carries the fate of his people to readers in the West, and his task of writing thus is also a very important one in political terms. His true gift is to invent Nepalese metaphors and make them accessible to the West through his poetry.’ (Sandra Sigel, Writer, Germany). “Beautiful prosaic thought and astounding writing. Satis Shroff's writing is refined – pure undistilled.” (Susan Marie, writer, USA).