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Language Struggle
The book is a compilation of existing national policy and past and present struggles to establish lingual rights of Kirat community
By A CORRESPONDENT
In this age of globalization where the countries around the world are moving by leaps and bounds to integrate each other’s economy and market, the struggle to establish the lingual rights of a certain community might appear out of sync.
In the age when the concept of ‘global village’ is taking deep roots, language has ceased to remain the same. Increasingly, we can find youngsters in urban centers of countries like India and Nepal shooting instructions in perfect American tone to customers in the US via call centers. As such, the language has become more a medium to communicate for the sake of betterment of one’s life than a tool that has been largely recognized as a part and parcel of culture and community.
Now the world has taken such swift strides that one is inclined to learn the language of the rich and powerful in order to avail of the vast opportunities it opens up.
However, since language is one of the closest identities that distinguishes any community, respect to one’s native tongue is of utmost importance to any individual. Besides the birth of Bangladesh in our neighborhood stands testimony how strong and powerful an element language is. In terms of ability to move men and women, it ranks right at the top alongside with religion and ideology.
Therefore, when lingual rights activists like Tanka Bahadur Rai advocates for all out struggle to establish full lingual rights of Kirat community, it is only the reflection of the resentment that has grown due to long-standing dominance of the language of the majority community.
In his book “Kiratharuko Bhasik Adhikar, Sarkari Niti Ra Hamro Sangharsha” (Lingual Rights of Kirat, Government Policy and Our Struggle), Rai highlights how the mother language of Kirat community – who hail largely from eastern hilly regions – has been neglected by the state.
In the book published by Uttar Kumar Chamling Rai, the author traces the history and distribution of Rai language. It is interesting to note that even within the Kirat (Rai) community, there are dozens of sub-categories each with different language.
The book briefly describes various Kirat ethnicities like Chamling, Kulung, Thulung, Bantawa, Khaling, Sampang, Yakkha, Jerung, Tilung etc.
The book also delves into the details of government policy and lingual struggle by categorizing it into two separate time periods – one between 2037 BS to 2046 BS (pre-1990 era) and another between 2047 BS to 2061 BS.
The author is particularly offensive against the politicians for imposing ‘divide and rule’ policy to retain the supremacy of what he calls as Brahmin and Chhetri community along with the domination by Khas language (Nepali) and Sanskrit culture. He calls for full establishment of Kirat language where the members of community are able to read, write and work using their mother tongue.
Even though the intention of the author may be good and stems from his long-held belief and opinion regarding the respect to mother tongues, the current world order appears harsh on people like him.
Whether the dominance of Nepali language of Kirat or the dominance of English over Nepali, the current global citizen is increasingly getting attracted by the commercial attractions and opportunities that comes with embracing the language of the rich and powerful. It is the market that not only determines the suitability of products and services but also the language that are used widely.
The issue of lingual rights is, therefore, a very delicate one that demands extremely careful observation. It is undeniable that mother tongues need to be respected and preserved, wherever possible. And this is where the state can step in with proper policies. But it is also equally important to ensure that people are not cut off from wider opportunities that can be tapped only with the required knowledge and skills.
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