Author: space4knews

Anthropologist Professor Dr. Tank Bahadur Subba has stated that the originality and impact of Nepal’s indigenous people’s movement diminished after the Maoists adopted its main issues. He points out that the lack of educated and visionary leaders, along with tendencies to dissolve the movement for political gain, are primary reasons for the stalemate of the Gorkhaland movement. Though India’s New Education Policy 2020 is theoretically excellent, the absence of a clear roadmap has resulted in less than expected success, according to his analysis. Dr. Subba is a visiting professor at the Indian Institute of Technology Gandhinagar and a former vice-chancellor of Sikkim University. Having taught anthropology at Northwestern Hill University in Shillong for a long time, he has written and edited 18 books related to the Eastern Himalayas and published more than 80 research articles. He earned his PhD from the University of North Bengal four decades ago and has closely studied Nepal. In this interview, he offers deep analysis of the caste and class interrelationships in the Nepali-speaking communities of India and Nepal, the Gorkhaland and indigenous movements in Darjeeling and Nepal, as well as political conditions. He also shares clear views on youth dissatisfaction hidden within India’s political stability, the impact of the Agneepath recruitment policy for Gurkhas, and soft colonialism. Presented below is an edited version of the conversation with Dr. Subba:

When do you usually visit Nepal?
I come only when friends invite me. I have visited twice on my own accord. The first time was in 1990 for a postdoctoral research on the Kirat under my own expenses. The second was to Sangkhuwasava, my birthplace, with my mother. Otherwise, I have come to Kathmandu for various programs upon invitation.

Is Sangkhuwasava your maternal home?
Yes, it is my maternal uncle’s house.

Were you born at your maternal uncle’s house in Sangkhuwasava?
Yes, I was born there.

Where is your original homeland?
If homeland means where one grew up, then it is Kalimpong.

From where did you move to Kalimpong?
Our grandfather and great-grandfather hail from Kalimpong. Baraajuji came from South Sikkim, Sikkim.

According to Mundhum, Limbu history begins from Mewakhola; thus, your village is called ‘Mewakhole Subba,’ but there is no memory of this?

Did you study in Kalimpong?
Yes, I studied in Kalimpong. I completed my MA and PhD at the University of North Bengal in Siliguri.

Your 1985 doctoral research was on the Nepali-speaking caste and class relations of Darjeeling and Sikkim, also focusing on agriculture?
My PhD was completed in 1985. The topics of caste, class, and agriculture are interconnected. Our society’s class division is based on agriculture. My thesis divides the society into three classes: landowners, tenants farming others’ land, and those solely practicing shifting cultivation.

Please briefly summarize your thesis findings.
Within our caste system, there are large and small caste tiers. Economic support plays a significant role at the higher caste levels. Land ownership aligns caste and class. In the hill regions, there is less alignment between caste and class as altitude increases.

When studying Himalayan ethnic groups, cultures, and languages, how do you compare India’s Nepali-speaking societies with those in Nepal?
I conducted postdoctoral political studies on Kirat culture in Nepal. I examined the vitality, authenticity, and politics in the indigenous movement. After some of the movement’s demands were incorporated by the Maoists, the movement weakened.

What is the current status of the Gorkhaland movement?
The Gorkhaland movement becomes active occasionally but has not been continuous since 1907. Greed within the leadership has weakened the movement. There is a shortage of educated and visionary leaders.

How do you view the movement led by Ladakh’s leader Sonam Wangchuk?
His movement is longstanding. His contribution as a young leader is original and commendable. He has inspired many through his nonviolent Gandhian approach.

Since 2014, Modi’s government has maintained political stability; then why has youth unrest increased?
Modi has brought important political stability. However, unemployment, the lack of qualified job opportunities, and insufficient institutional services have increased dissatisfaction. Low wages and high unemployment fuel youth discontent.

What is your opinion on Nepal’s Generation Generation movement?
Employment issues in Nepal are very critical. If other countries hadn’t offloaded the employment burden onto Nepal, this movement would have started much earlier. The scarcity of job opportunities has escalated youth anger. Even when governments change, structural transformations remain absent. The governance follows old frameworks, so the problems persist unchanged.

What do you think about the Agneepath policy and recruitment of Nepali youth?
The Agneepath policy risks negatively affecting military discipline and effectiveness. There is concern that the youth discharged after four years could become a threat to the country.

Was it not wrong for India to decide the Triangular Agreement of November 1947 without consulting Nepal?
Any government may make unilateral decisions sometimes. There is a difference between weak and strong power balance. Strong powers often do not consider the perspectives of weaker ones.

What is the relationship between Madhesi-origin Nepalis and Nepali-origin Indians regarding political power?
There is a connection between Madhesi and Nepali-origin Indians. However, Madhesi Nepalis dominate in some spheres, unlike Nepali-origin Indians. Nationally, Nepali-origin Indians have limited representation in India.

How is the intellectual exchange between Nepal and India?
In Nepal, some classes monopolize knowledge production. Comparative research and education collaboration exist with Nepali-origin Indians. Yet inclusivity within Nepal remains weak.

Why does ethnic discord and unequal education access persist in society?
Historically, many castes were marginalized. Gurukul and early schooling were not accessible to all. Urban and affluent groups had higher literacy. Consequently, systems remain non-inclusive.

What is the link between injustices suffered by certain communities in Nepal and their migration to India?
When dominant castes held key positions, disadvantaged castes were displaced and migrated to India. Starting with Kami, Damai, Sarki, Darji, other castes gradually joined. Bahun and Chhetri generally migrated by the late 19th century.

Was employment in India caste-specific?
Bahun and Chhetri were engaged in dairy farming, whereas others worked in agriculture, woodworking, and tree cutting. Rai, Limbu, Tamang, Magar, and Gurung were prevalent in tea gardens. Bahun and Chhetri were mostly absent there.

Twenty years ago, at the Madan Award ceremony, you said ‘Nepal is very uncertain.’ How is it now?
Nepal remains uncertain. People’s mentality and intellectual training influence analysis differences. Many perceive political conditions as unstable. Even taxi drivers believe governments last at least five years now. Courts have reversed government decisions, indicating judiciary independence.

The Maoists were part of the peace process in 2006 (2063 BS). How is the current situation?
At that time, many of us believed Nepal could become a failed state. Now Nepal is on its path. How responsible the government remains to be seen.

Please explain soft colonialism.
Nepal was not a direct British colony but was indirectly controlled by the British. After the Sugauli Treaty, a British representative resided in Kathmandu. Nepal’s real sovereignty was never fully achieved.

What is your view on the 1923 treaty that recognized Nepal as a sovereign nation?
The 1923 treaty gave Nepal formal external recognition as a sovereign state, but real control remained with the British. Nepal needed British approval for foreign policy decisions.

What do you say about the controversy and reform efforts concerning the 1950 Peace and Friendship Treaty between Nepal and India?
The Nepalese government appears ready to reform, but the Indian government is less so. The committee provided suggestions without consulting the public. Gaining consensus on such a secret treaty is difficult. Hoping for a good outcome for both countries, it remains necessary to reduce tensions.

Floods and landslides triggered by rains in Panchthar have displaced four families in the Phalelung and Yangwarak rural municipalities, with entire settlements now under threat. DSP Anish Karn, the chief of police in Panchthar, stated, “The displaced families have been sheltered in schools, and significant land erosion has occurred in multiple areas.” According to data from the District Police Office, 48 people have lost their lives due to floods and landslides in the past five years, and 889 families have been affected. (12 Shrawan, Panchthar).

The eastern hill district of Panchthar faces recurrent risks of floods and landslides during the rainy season. Changing rainfall patterns have not only caused human casualties but also severely impacted roads, bridges, arable land, and livestock. This year as well, the Phalelung and Yangwarak rural municipalities have suffered the most. Locals report that in Phalelung Rural Municipality-5, Lungmadin, four families were displaced by landslides, placing the entire settlement in danger.

According to records from the District Police Office, over the last five fiscal years, floods and landslides have caused 48 fatalities, with 9 individuals still missing. The most severe losses occurred in the fiscal year 2078/79 BS (2021/22 AD), when 35 people lost their lives. Miklajung Rural Municipality was particularly affected that year, with three families displaced and 15 people injured.

Alongside human losses, 889 families have been impacted by floods and landslides over five years, with 376 families displaced. Frequent destruction of roads and bridges has also severely affected agriculture and livestock farming. Keshar Bahadur Marati, Information Officer at the Panchthar Agriculture Knowledge Center, noted that recent years have seen significant damage, especially to farmland and cardamom cultivation.

Since parents and teachers often have differing perspectives, their partnership is essential to truly understand the real circumstances of adolescents. It is emphasized that success should be measured not only by grades or certificates but also by emotional well-being, creativity, and moral development. Some time ago, I participated in a parent-teacher meeting at my daughter’s school. The teacher spoke very positively about her curiosity, active participation in class, and potential. As a parent, I proudly shared at home how hard she studies and stays up late reading. Smiling, I remarked, ‘It would be good if she took some time off the books to socialize with friends too.’ The teacher was listening with a smile. When I was about to leave, she quietly said, ‘Ma’am, please ensure she submits the internal assignment on time. The deadline has already passed.’ I was momentarily surprised—I was confident she had completed that task a week ago. Upon returning home, I asked her, and she simply said, “I had finished it, but I forgot to submit it in the rush to complete other assignments.” That moment stuck with me deeply. That day I realized once again—adolescents present one face at home and another at school. Parents see one world, teachers another. Both perspectives are incomplete. When these two experiences combine, only then do we begin to truly understand them.

From an early age we have heard the saying, “It takes a whole village to raise a child.” Yet in today’s society, that ‘village’ seems to be gradually fragmenting. Families are busy, there is increasing pressure on schools for academic excellence, technology has become an integral part of our lives, and the sense of community has weakened compared to before. If there is any stage in life that most requires collective support and cooperation, it is adolescence. After attending a discussion program on parent-adolescent relationships organized by Swastishree Gurukul, I was compelled to think for a long time about this question. The discussion did not offer easy answers but instead left a profound question—are we simply preparing our children to be successful, or are we enabling them to truly thrive in life? There is a big difference between these two. Society often measures success by grades, university admission, jobs, or achievements. But thriving is not just external accomplishment. It means being emotionally resilient, empathetic, honest, able to cope with change, and confidently moving forward even in uncertain circumstances. These qualities are not taught in textbooks. Such capacities develop through trustworthy relationships, meaningful dialogue, respectful environments, and continuous support.

The irony is that today’s adolescents are the most connected generation in history. They spend their days on social media, with the world’s knowledge at their fingertips. Yet various studies show that this generation feels the loneliest and most emotionally isolated. For example, the 2023 report “Our Loneliness and Isolation Epidemic” by US Surgeon General Dr. Vivek Murthy highlights the weakening of social connections as a serious challenge to adolescent and youth mental health. Similarly, Harvard Graduate School of Education’s Making Caring Common Project concluded many adolescents do not feel sufficiently understood, heard, or valued. This clearly shows social media provides connection, but does not always foster intimate relationships. Social media offers contact but not genuine bonds. AI can give instant answers, but cannot provide love, empathy, patience, and human presence. Information is unlimited, but guidance is becoming rarer. This reality challenges an old notion: that raising adolescents is solely the family’s responsibility. Certainly, families lay the foundation of values, culture, and belonging. But in today’s complex world, it is not fair to place the entire responsibility on parents alone. Schools must also redefine their role in new ways. Today’s school is not just a place for academics. It is a community where adolescents discover their identity, learn to cope with failure, manage differences, develop leadership, and build confidence. Teachers are not just providers of knowledge; they are facilitators creating learning environments. Likewise, counselors, coaches, peers, and school leadership together form the community that shapes a young person’s future.

The discussion also reminded us of another important truth: adolescents don’t always need solutions, but often just someone who will listen. Adults today tend to offer advice too quickly but often lack the patience to listen. When adolescents find an environment where they are understood rather than judged, they begin to share their problems rather than hide them. This trust lays the foundation to prevent many complex problems in the future. Therefore, the relationship between schools and families should not be limited to report cards or parent-teacher meetings. It should be a continuous dialogue, a shared purpose, and a partnership built on mutual respect. The community’s role is equally important. Safe public spaces, positive role models, youth-friendly programs, cultural activities, and active community life help adolescents feel valued. Raising children is not just the responsibility of parents or schools—it is the shared duty of society as a whole. Perhaps the greatest message from that discussion was this: adolescence should not be seen as a time of problems but as a period of potential. Behind every challenging behavior, emotional upheaval, and identity quest, adolescents are trying to understand themselves. The question is no longer whether they will change or not. The question is whether we are ready to change. Will we continue to measure success only by grades and certificates? Or will we incorporate emotional health, moral leadership, creativity, and compassion as integral parts of education? Tomorrow’s world needs not just technically skilled youth, but citizens who can remain resilient amid uncertainty, respect diversity, make ethical decisions, and build meaningful relationships. No single institution, teacher, or family can develop these capacities alone. Truly, raising adolescents still requires a “whole society.” The question now is not whether they need a whole society, but whether we are ready to become that society.