Migration In South Asia Need For Control

By Khilendra Basnyat

IN general, migration is a kind of population dispersion. It involves the mass movement of population from to another or from one country to another.

Common Feature

Most of the two-way migratory movements are rhythmic processes of population. Regular periodicity is a common feature of such movements.

The social transformation that affects migration is felt in varius countries in different ways. The situation results in what are referred to as mobility transitions, which are meant to stress that there is no single mobility transition.

Migration is an outcome of economic and political change. Economic growth creates inequalities in wealth among countries and among areas within countries. There disparities encourage movements from places of fewer opportunities to greates ones.

In most cases, migration of population may occur for food, shelter and other basic needs.

During migration mortality of many individuals may occure due to different ecological risks such as temperature fluctuation, food scarcity, perdition, etc.

Despite continuing efforts over the past few decades, the economic and social development is not evident in the South Asian countries. It can be realised only in the more accessible and most profitable parts of these countries. Investments in these countries have only brought a profit in the urban areas. The people of the hills and mountains, being faced by the demographic pressure, leave their villages and go and settle in the more advanced regions of the country.

In reality, migration within each country and between the countries of South Asia will become greater than it already is. Intra-country migration has already caused problems in all this region’s countries.

Whether it is in southern or in western or in eastern India or in Sindh province of Pakistan or in Colombo in Sri Lanka or in Kathmandu in Nepal, there is intra-country migration. It is straining the social fabric of these countries, creating social tension.

The Maharastrian versus the non-Maharastrian conflicts in Mumbai city or the insider-outsider conflict in north-east India for many years or the Sindhis versus Mohajirs in the Sindh province of Pakistan reflect the tension inherent in the migration process within each country.

In fact, Indo-Nepal migration is unique. In accordance with the Nepal-India Treaty of Peace and Friendship of 1950, Indian nationals can enter Nepal for any purpose, stay in Nepal for any time and can either leave or settle permanently if one chooses to do so. In this regard, no documents are required, no registration is done at the border check- posts and by and large no questions are asked. This treaty established open borders for people’s movement without any travel documents such as passport or visa.

Migration seems to be high on the agenda and is likely to continue as a major irritant to Indo-Nepal relation.

The influx of Nepal’s tarai migrants from the hills and the Indians from across the border, some Bangladeshis crossing into eastern Nepal and after being pushed out from Bihar and West Bengal, would eject local population. Consequently, this will create conflicts among the different categories of people.

The Indian state of Assam has been complaining against the impact of the influx of migration from both Bangladesh and other Indian states. Since Assam’s population has increased alarnungly The Assamese feel that they are virtually in the process of extinction due to the exodus of immigrants.

In South Asia, the Chinese option of restricting migration into urban areas is not available or perhaps even difficult. Actually, the Chinese themselves do not find the process of intra-country migration easy.

South Asia’s intra-country migration is politically dangerous. The partition of the Indian sub-continent in 1947 has not solved the basic problem of creating stable domestic contitions. About 6.5 million Muslims migrated from India into Pakistan and nearly 5 million Hindus from Pakistan into India between 1947 and 1951. Intra-country migration still continues in South Asia. Such migration whether in the eastern parts of the subcontinent between India and Bangladesh or in the tarai region afflicting Nepal or India or between Nepal and Bhutan or the neighbouring areas of Sri Lanka create grave political as well as social problems.

According to an official statistics of a few years ago, Bengali Muslims immigrants possibly exceed one million mostly in Karachi city. This city is also a destination of about 0.2 million Burmese Muslims. During the last two decades or so, about half a million Indian Muslims crossed the Pakistani border illegally in order to join their relations in Pakistan.

In accordance with an official report, the present addition to the labour force in India is estimated at 10 million persons per annum. Millions of labour force has been added to other South Asian countries. Creation of jobs required is beyond the financial capacity of these countries. Therefore, there is likely to be enormous unemployment problems in these countries for several, decades. This will affect the physical and social quality of lives of these countries’ people.

In South Asia, low-income levels will be a common phenomenon, and the problem of endemic poverty will remain a frequent occurrence in the region for several decades.

Unemployment has become the principal sources of low income and poverty in South Asia. It has degraded human life in its essential aspect of consumption of food, clothing or shelter.

Most South Asian countries have a large number of unemployed and underemployed, creating many problems including intra-country migration.

Intra-country migration has resulted in pressures on urbanisation in South Asia. Consequently, the services within the cities of this region, especially water, electricity, sewerage disposal and transportation, have encountered serious threats.

Given the fact that South Asian countries, apart from Sri Lanka, will reach replacement rates much later, only after two decades, net rural to urban migration will contribute 25—40 per cent urban group in this region, except in Bangladesh and Nepal.

Some cities such as Banglore, Delhi, Dhaka, Mumbai, Kathmandu and Karachi may receive more migrants in comparison to other countries. However, there is little proof to support the frequently heard complaints that most South Asian countries are swamped by migrants.

Of course, the concentration of such migrants in some specific localities of the above-mentioned cities may give a contrary expression. Also, it will seriously strain the provision of services and the urban administration.

Migration has caused violence in various parts of South Asia. Fear of changes in the population structure has led to widespread resentment against the migrants. In some places, the situation has become contentious because the migrants compete with the locals for jobs and other economic benefits.

The unemployed youths, frustrated in their attempts to find jobs, become receptive to vicious propaganda against the migrants or outsiders. The demand for expulsion of the hated migrants or outsiders is the common theme of the all the secessionist movement in South Asia.

Urgent Need

In reality, South Asia has become a helpless spectator of unending violence. Instead of solving the people’s problems, this regions’ politicians find it easy to divert public attention by indulging indecisive rhetoric. They realise that there are no quick solutions to the growing trend of migration in this region. However, it has become an urgent need to check the increasing migration trend in this region.

Believe It Or Not

By Shaphalya Amatya

IT was in early sixties I saw an auntie of my friend being possessed by a witch. She was the second wife of a rich local merchant. She was a very liberal woman. That time I did not see much but what I saw was some one was treating her by asking various questions. As I was born and brought up in a very traditional and religious minded family I believe in supernatural beings like witch, ghost, and demons but very reluctantly. In our family we were told that one of our auntie’s a distant relative of my mother also possess the power of witchcraft. One evening we were discussing in the kitchen of our house at Ombhal about her. One of the my sisters was telling us that the witch could hear any thing from anywhere therefore we should be careful while talking about them. Incidentally it so happened that at the same moment I heard the voice of that auntie calling my mother down from the street. May be it was a coincident, but believe it or not it so happened to us once. My mother told me that my eldest auntie or the eldest sister of my mother suffered for many years from a witch.

I had a younger brother Sailendra. We lost him in 1978. He died falling from the high wall of the Dasarth stadium. He was the ninth child of my mother. At his very early age he started showing the symptom of epilepsy. For his treatment. We took him to Delhi. Some people told us to consult some traditional doctors. Some of them told us that he was suffering from witchcraft. My sisters took him to numerous traditional doctors but in rain. One day one of my brothers-in-law informed me about a Burmese Nepali, was a teacher in Burma who could treat people suffering from witches. Then we fixed up a date and time for his meeting with our ill brother. On the appointed date we arranged everything needed for the treatment. It was just like the preparation for a puja or worshiping. One of our friend brought the witchdoctor, a young man in his early thirties. This young and educated witchdoctor treat? the people with a small instrument of bronze with Bajra or thunderbolt in one side of it. He asked my brother to so sit comfortably and after burning some incense he took out his instrument and touched his forehead with it. Once he touched the forehead of my brother the bent down his head immediately and started answering his questions in a small ladies like voice. The witch doctor asked him questions after questions after consulting us instantaneously. To our great surprise my brother was answering all his questions neither told to him by any body nor was it possible for him to know them. The which doctor asked me to record it, if I prefered. I had those tapes with me for many years. But later it was spoiled.

This incident substantiated our belief that my brother was suffering from the evil design of a witch. The suspected witch was our neighbour. With her family we had very good relationship for decades but it so happened that my family’s interest and her family’s interest collided and our relationship became sour. Ultimately our relationship totally broke off after this accidental death of my brother. They left that house and we sifted to Chhauni.

Another incident took place just a few months ago. One of my relatives, a young man of thirty, suddenly developed the problem of restlessness. He was taken to the hospital and given all sorts of treatment but did not help. Then the family decided to try traditional doctors as well. Some members of the family believed that it was the witch torturing him. The family then brought a Bajracharya, a well known tantric priest for his treatment. He was examined him and told us that it was a very old case and for his complete treatment it might take three to four months. Every day the Bajracharya priest came and took two or three minutes to do his tantric treatment. It was a very simple affair. He only needed one or two stick of incenses and a teaspoonful of ashes. In the meantime the family also brought a Dhami or the village traditional doctor to treat him. The Dhami performed his tantric worshipping for four times. I was witnessing all these happenings. What I have found that the treatment of Dhami was just psychological and it did not help him. The treatment of Bajracharya priest was continued for about four months and then stopped. The allopathic treatment was also continued and now the person is very much normal. I cannot say whether it was the Bajracharya priest or the medicine or the time factor that helped him to recover.

Around the same time Sai Das Baba of Ujjan came to Nepal. We became close to him. One evening what I was in his place was just a miracle for me. A young man of forties and an elderly woman who were possessed by the witches visited him for treatment. I knew both of them. After they have been blessed by the Baba they began to tremble and in about two minutes they became alright and the Baba told us that the young man was suffering from the attacks of Nagas or serpents and the lady was suffering from a witch. Later we came to know that both of them became normal by the blessing of the Baba. In the same gathering one of our distant relatives told us that their hose was haunted by some evil spirit and they could avert it only by the blessing and sprinkling the water of feet of the Baba inside the house. They said that after sprinkling the sacred water in the house at night the next morning they found the whole house soaked by bloodstains. It was so much that even after killing a goat one cannot see that much blood. To their surprise they searched the whole house but did not find any dead living being. Then the house was cleaned, after that the evil spirit never gave any trouble and since then every thing became normal.

Only on 16th June, I was invited in an interaction programme of a book titling "Key Kina Vaniyo" or "Why it said" written by Dr. Kabita Ram Shrestha. In many counts it is a wonderful book and every one should read it at least once. The first chapter of this book is on the Bokshi or witchcraft. Almost regularly we read news about torturing of village woman blaming her to be a Boksi or a witch. How much there is turth in such blaming I do not know but I can tell you for sure that even if there exist a witch or Bokshi it is not possible to accuse them and pin point them because we can never get any substantial evidence against them.