WEST BENGAL COMMISSION FOR BACKWARD CLASSES

FOURTH REPORT :

Name of the Class Page No.

INTRODUCTORY ….. A – 1 to A -

11

1. BHUJEL ….. A – 12

2. NEWAR ….. A – 13

3. MANGAR (THAPA, RANA) ….. A – 14

4. NEMBANG ….. A – 16

5. SAMPANG ….. A – 18

6. BUNGCHENG ….. A – 20

7. THAMI ….. A – 21

8. JOGI / YOGI ….. A – 23

9. DHIMAL A – 24

WEST BENGAL COMMISSION FOR BACKWARD CLASSES

REPORT – IV

Further to the 3rd report made by the Commission and submitted on

the 29th March 1995 the Commission has since considered further requests

from different classes of citizens for inclusion of the said classes in the list of

‘Backward Classes’ of the State. The Commission in this 4th report is making

its recommendation and tendering its advice to the State Government with

regard to further matters considered and decided by the Commission.

In the 3rd report submitted by the Commission, the Commission has

held after careful consideration of all aspects and for detailed reasons stated

in the report that any class of citizens must be socially and educationally

backward to constitute a ‘Backward Class’ within the meaning of the West

Bengal Commission for Backward Classes Act, 1993. The Commission in the

earlier report has also laid down the criteria and tests for determing the

social and educational backwardness of any particular class of citizens. It

does not, therefore, become necessary to repeat the same in this report.

Bearing in mind the principles enunciated and the criteria and tests

laid down for deciding the social and educational backwardness of any

particular class, the Commission has proceeded to consider the requests for

inclusion in the list of Backward Classes of the State Made on behalf of a

number of classes of citizens.

The Commission now proceeds to examine the requests of each class

on its merits to come to its conclusion as to whether the said class

constitutes backward class within the meaning of the West Bengal

Commission for Backward Classes Act, 1993.

BHUJEL

The representatives of ‘Bhujel’ class, Shri Ram Bhujel, President,

Bhujel Association, Kalimpong and Shri Manindra Bhujel, Secretary of the

said Association took oath and placed materials before the Commission at the

time of hearing, and pleaded for inclusion of Bhujel class of people in the list

of Backward Classes of the State. As per their submission, the Bhujels are

one of the most backward and socially hated classes among the hill people of

Darjeeling. It was stated that they were originally slaves in Nepal whose

socio-economic status continues to remain almost the same till to-day. They

are even now looked down upon by the local population. They are

numerically a small and little known class of people confined to some pockets

in the districts of Darjeeling and Jalpaiguri. The stated population of the class

in the Darjeeling district is approximately 13,981 and 2,129 in the Jalpaiguri

district. In the Darjeeling district they are spread over in all the three hill

sub-division in the Bustees falling under Kalimpong-I, Kalimpong-II (Algarah)

and Gorubathan blocks; in Kurseong and Mirik blocks. In the Jalpaiguri

district they are found in some of the tea Estates and villages of Matelli,

Birpara, Malbazar and Banarhat blocks.

The materials placed and submissions made reveal that their living

condition in the Darjeeling district is not at all satisfactory. More than half of

the population, about 60% lives in mud walled kuchcha houses, about 30%

have thatched hutments and only 1% lives in pucca and brick walled semi-

pucca houses. About 89.5% of the population take their bath as well as

attend nature’s call in open places, only 10% have thatched sheds for the

purpose; the facility of bathrooms/toilets can be afforded by 0.05% only of

the population. Majority of the population depend on ‘Jhoras’ and the hill

streams for water supply; 10% get pipe water.

As in the case of their living condition, their attainment in the field of

education is also extremely low. In the Darjeeling district, 20% of the male

Bhujels and 10% of the females read upto primary stages; 10% of the males

and 5% of the females read upto secondary level; 2% of the males and 1%

of the females go upto Higher Secondary6 level; 0.08% of the males and

0.02% of the females can reach the Graduate level of education. There is not

a single Bhujel in Medicine, Engineering and Law professions. Attainment of

the females in higher education is negligible. There are 2 women with

graduate and 3 with post-graduate degrees.

The children are required to assist their parents in day to day

household and economic activities. This is the major reason for high rates of

drop out at every stage of education. The drop out rate at the Primary stage

is 50%; at the Secondary level about 20% and 80% at the graduate and

98% at the post-graduate levels. The children mostly help their parents to

earn their livelihood.

In the Jalpaiguri districtalso the achievement of Bhujels in the field of

education is notg alt all satisfactory. Among the males, about 13% read upto

Primary level as against 7% of females; 1.05% of the females as against

2.56% of the males in Secondary level; 1.40% of the males upto Higher

Secondary level as against 0.38% of the females, 0.82% of the males upto

graduate level as against 0.13% of the females.

The oral and documentary evidence go to establish that the standard

of education amongst this class is extremely deplorable.

It was stated in evidence that the Bhujels of Darjeeling and Jalpaiguri

districts serve as manual labour for their livelihood; even the women and the

children have to undertake hard manual labopur. The main sources of their

livelihood are cultivationb, to serce as agricultural labourer, tea garden

labourers, etc. in the Darjeeling district about 81% of them work on other’s

land as labourers, 10% work as share croppers, 9% only possess land of

their opwn and that too below the ceiling limit. In the Jalpaiguri district

hardly and Bhujel possesses land of his own. In both the districts (Darjeeling

and Jalpaiguri) there is no one from their class engaged in independent

professions like, busuness, medicine, engineering, law, etc/ However, in the

Darjeeling district there are a few teachers amongst them in Primary school –

about 0.8%, Secondary Schsools – 0.5% and above Higher Secondary levels

– 0.01%. Their number in the Government and ?Semi-Government offices is

insignificant. There is no one in higher services. Only nine persons are in

middle level and seven persons in ordinary level of employment in Semi –

government offices. In the Jalpaiguri district, there is no one in Government

or Semi-Government offices. About 60% of the Bhyujel population still eke

out their existence below the poverty line.

The Bhujels profess Hunduism and the socio-religious rites performed

by them are quite similar to those of the other classes of Nepali Hindus. They

submitted that the local people treat the Bhujel class as a whole like the

Scheduled Castes and the Scheduled Tribes; only very few of them are

treated as ordinary persons and no disrespect shown to them. It was

submitted in writing before the Commission that the Bhujels were socially

treated as slaves in the past. The situation, it was stated has not improved

till to-day.

The facts established by evidence – oral and documentary – go to

establish that the Bhujels are socially and educationally backward and their

economic condition is also not satisfactory. The Commission noted that the

Mandal Cosmmission has recommended inclusion of ‘Bhujel’ class of people in

the list of Backward Classes in West Bengal. Further, the neighbouring State

of Sikkim has already recognised and declared ‘Bhujel’ as a Backward Class

in the State of Sikkim.

NEWAR

Shri D.N. Pradhan, a retired Central Government employee and

Member, Bharatiya Newar Sangathan, Central Committee, Mirik, took oath

and made the submissoion that Shri Kumar Pradhan of upper Sitaloo Busty,

P.O. Jurseong, District Darjeeling had submitted an application and furnished

certain data to the Commission in his individual capacity. He made further

submission before the Commission that a meeting of the Central Committee,

Bharatiya Newar Sangathan, Mirik, was held a the residence of Shri A.P.

Pradhan (where in shri Kumar Pradhan, Member of the Central Committee

was also present), to discuss about the inclusion of ‘Newar’ as a class in the

list of Backward Classes. In the said meeting, the letter of Shri Kumar

Pradhan, addressed to the West Bengal Commission for Backward Classes,

was discussed in detail. The Committee found that many information

required by the Backward Classes Commission, were wanting. Shri D.N.

Pradhan submitted before the Commission a copy of the resolution adopted

by the Bharatiya Newar Sangathan, at Mirik on 30th April, 1995 in which it

was resolved that the Central Committee of the Bharatiya Newar Sangathan

at Mirik should take up the issue for inclusion of the Newar Class in the list of

Backward Classes in West Bengal and submit a fresh preformed furnishing

details of information to the Backward Classes Commission, in as much as,

the Central Committee, Bharatiya Newar Sangathan, works for the welfare of

the entire ;Newar population.

Shri D.N. Pradhan proved before the Commission the equired facts and

figures and other information. These informations were collected by them

through the members of their Committee and theparticulars furnished

represent the over-all picture of the Newars; and shri Pradhasn affirmed on

oath that these are correct and depict the true profile of the Newar class of

people. Shri A.P. Pradhan, President and Shri Sunil Newar Joshi, Secretary of

the Committee, who were also present at the time of hearing affirmed the

same.

Shri Pradhan submitted that the Newars live in the far-flung places of

the hilly regions of the Darjeeling district where living conditions are very

hard. The means of livelihood, the facilities for education, health services and

civil amenities do not exist in those places. They live in abject poverty. They

are, mainly for these reasons, socially, educationally and economically

backward.

It was stated that the Newars were the first inhabitants of the

Kathmandu valley and they ruled in Nepal until 1769 when they were over-

thrown by the Chettris, Mangars and Guungs. This is one of the main reasons

for their large scale migration in remote corners of the Darjeeling district. At

one time, they had exercised a great influence on the cultural life of Nepal.

At present the stated population is about two lakhs. They are mainly

concentrated in the tea gardens of Sadar and Kurseong Sub-divisions and the

Khas Mahal areas of Kalimpong Sub-division. The materials on record go to

indicate that their educational standard ispoor. Most of them are illiterate.

About 1 percent among the males and 0.5%among the females read upto

Primary level. There after their number gradually decreased in the

subsequent stages of education. Their percentage in the Secondary level is :

Male - 0.075% and Female – 0.1125%, Higher Secondary : Male – 0.075%,

Female – 0.030%, Medicine : Male – 0.012%, Female – nil. In Medicine,

Engineering and Graduate and Post Graduate levels their number is quite

insignificant. The facts established by evidence – oral and documentary – go

to indicate that the standard of education in this class is not at all

satisfactory. This is mainly due to the fact that majority of them are

concertrated in tea garden areas where they work as tea garden labourers

form thei childhood. There is lack of sufficient educational institutions in

these areas; and the distances of the educational institutions form their

habitations also create hindrances for prosecuting their studies.

They mainly depend on manual labour for their livelihood. Majority of

them eke out their existence as tea garden labourers, agricultural labourers,

service holders, small traders, domestic servants, artisans etc. The materials

placed before the Commission reveal that about 7 percent of them own land,

that too, much below the ceiling; 15 per cent work on others’ land as

labourers. There are hardly 2 percent among them who may be termed as

small traders or businessmen; there is none in large business. Very few of

them are engaged in petty family business (0.030%) and medium – size

business (0.075%).

Due to lack of education among them, their representation in services

is also extremely insignificant. Hardly one percent of them is engaged in

Government and non Government services. Percentages of Doctors (0.012),

Engineers (0.015), Lawyers (0.030), Teachers – Primary (0.075), Secondary

(0.060), Higher Secondary (0.024), above Higher Secondary (0.015) are are

also not worth noting. Percentage of the class in the independent professions

like Medicine, Engineering, Law, Teaching etc. is only 0.23.

About 65 percent of the population exist below the poverty line; 32 per

cent are above the poverty line, 2 per cent earn a little surplus and 0.030%

fall in affluent group.

As regards living conditions, 70 per cent live in mud wall kuchcha

house, 10% in thatched hutment, 15% in Semi – brick walled pucca houses.

Seventy percent of the people depend on brooks and perennial springs for

water – supply (beyong 2 kms.), only 30% can avail of pipe water – supply

from Jhoras. About one – fourth of the populations go to open fields to

attend nature’s call. 65% have thatched sheds and 10 percent only have

some sort of bathrooms and toilets.

It has been submitted that 90% of the Newars are treated like the

Scheduled Castes and the Scheduled Tribes; about 9% as ordinary persons,

but no disrespect is shown to them and only a few of them are treated with

respect.

The Newars are at present completely Hinduised (Shivamargis). They

have their own socio-religious rites and practices and strictly adhere to their

customs. The Newar dialect falls within the Tibeto-Burman Group. But the

Newars of Darjeeling districts sparingly use the Newar dialect; and they now

use the local languages. The mongoloid elements among the neighbouring

Hindu inhabitants have exerted a good deal of influence on their cultural life.

The facts established by evidence _ oral and documentary – go to

indicate that the Newar class of people in the Darjeeling district is socially

and educationally backward. The materials on record clearly establish their

backwardness – social, educational, and the poor-economic condition in

which this class lives.

The Commission noted that the Mandal Commission has recommended

the inclusion of the Newar class in the list of Backward Classes in West

Bengal, and also in the State of Meghalaya.

Taking into consideration the facts stated, the materials on record and

the submission madem the Commission has no hesitation in coming to the

conclusion that the Newar class of people consititutes socially and

educationally a Backward Class in the State and the Commission

recommends to the Government that the Newar class of people should be

included in the list of Backward Classes in the Stae and the Commission,

accordingly, advises the Government of West Bengal to do so.

No one appeared before the Commission on behalf of the State

Government, although notice was issued to the Government of West Bengal.

MANGAR (Thapa, Rana)

An application on behalf of the Thapa class has been made by an

individual named Dharmaraj Thapa and it appears that the application

has been made for the benefit of the family of the applicant. The

particulars furnished therein are misleading and do not appear to be

correct. It has been stated inhis application that the number of

population of the class is four - male 2 and female 2. In fact, the

family of Shri Dharmaraj Thapa is comprised of there four persons. It

is not possible for the Commission, therefore, to entertain this

application and to pass any order on the same.

The Commission, however, notes that the decision of the

Commission not to entertain the application, purported to have been

made on behalf of the Thapa class, by Shri Dharmaraj Thapa, will not

to any way prejudice the case of the Thapa class for inclusion in the

list of Backward Classes in the State, as Thapa class happens to be

included in and forms part of the class of ‘Mangar’ which is also known

as ‘Magar’. Representations were made to the Commission on behalf of

this Class, viz. Mangar/Magar with proper and necessary particulars by

Shri Amber Bahadur Thapa, President, Magar Samaj, Darjeeling and

Shri T.B. Thapa President, Magar Lafa Sangh, Central Committee,

Kurseong along with a prayer for inclusion of Rana class in the

Backward class which have come up for hearing. Shri M.P. Thapa,

Member, Magar Samaj, Darjeeling and Magar Lafa Sangha, Kurseong

took oath and made his submission. His submission was that the

Mangar class includes not only ‘Thapa’ but also the ‘Rana’. Oral and

documentary evidence have been led and the particulars furnished

have been clearly established. The Member of the Magar Lafa Sangha

and also the President of Magar Samaj, Darjeeling have established

the particulars which have been furnished in the ‘Proforma’ prescribed

by the Commission. The particulars have been properly proved and

leave no doubt that this class is undoubtedly socially and educationally

backward.

The educational standard of the class at the primary level

in respect of the male in terms of percentage is 15% that in the

secondary level is 10%, that in the higher secondary level is 5% and

that in the graduation level is 2%. So far as the women-folk are

concerned, the educational standard in terms of percentage in the

primary level is 15%, that in the secondary level 5% and that in the

higher secondary level is 2% and that in the graduation level is 1%.

The drop out at the primary level is 61%. It appears that from this

class, the representation, whether of males or females in any of the

professional line like medicine, Engineering and law is negligible. And

indicated in the particulars furnished and proved, the very insignificant

percentage is – Engineers – 0.014%, Doctors 0.014%, Teachers in

primary level 0.05% and 0.07% in secondary level and 0.05% in

higher secondary level and also 0.05% above higher secondary level.

It also appears that there is hardly any person in the class who holds

any important or respectable position in the Government or in Public

Sector or Private Sector Undertaking, though the total population of

this class is stated to be 42,663.

Shri Ambar Bhhadur Thapa, President, Magar Samaj, Darjeeling

submitted a written statement before the Commission in which it has

been explained that not a single person belonging to the Mangar class

has so far obtained an Engineering Degree. The percentage of

Engineers as mentioned above relates to a few of the ‘diploma holders’

who received their diplomas form the Industrial Training Institute set

up by the State Government. He further submitted that there is not

even a single person from the Manger class who could join the Central

Services. About 15 years’ back only 2 (two) Mangar boys were

selected for the State Civil Service through the Special Recruitment

Examination. Since then no one could get a chance to join the State

Civil Services or any Class I post, not to speak of IAS, IPS etc. An

insignificant percentage of 0.05% work in Schools and Colleges and

about 1.47% work in the Police department as Inspector, Constables

etc, and a few in the Army as Military Jawans.

It appears that there is no MP or MLA from amongst the Mangar

Class. There is not even a single person form the Mangar class who is

a member of the Darjeeling Gorkha Hill Council or of the Municipalities.

The living standard of the majority of the class, appears to be

very very low. The traditional occupation of this class appears to be

cultivation, as workers and daily labourers in the Tea gardens.

The social condition is indeed abominable. In view of lack of

education, lamentable financial condition and want of any respectable

occupation, this class has hardly any place in society and it has been

stated at the hearing that they are treated more or less an

untouchables. Mangar class of people are not engaged in any sort of

trade or business. They have got not even a single business concern in

any of the Towns in the district of Darjeeling. They have got no land of

their own. About 96% of them work as labourers on others’ land and

2% as Bargadars. Only 2% havbe got some land which is much below

the ceiling limit. About 74% of them reside in wooden structures in the

Tea garden areas and about 25% of them live in mud wall Kuchcha

houses (bamboo houses) and 1% live in thatched hutments. It has

been submitted in writing that 100% of them go to the thatched sheds

to attend nature’s calls and 100%^ of them live on spring water., It

has also been submitted in writing that about 62% of the Mangars live

below the poverty line, and aboput 30% of them are above the

poverty line. Thereare about 0.65% who earn a little surplus. There is

not a single affluent person in their class.

It was submitted before the Commission that the Mangars were

earlier settled in Sikkim and Nepal where their clans and sub-clans

were about 196 in number. Even in West Bengal, the Mangars the

Ranas and the Thapas, who constitute onlyl one class, called ‘Mangar’

are comprised of 73 clans and sub-clans. They have got their

Mongolian features and they used to live in Magar Kingdom in Western

Nepal and Southern Sikkim. Some of them settled in Sikkim and may

came down to Darjeeling. The Mangars claim to be the original

inhabitants of the Darjeeling district as per certain historical records.

They have got their own language and script and way of life. The

Mangars follow Hindu custom and observe Navaran (name giving

ceremony in the 7th day of birth) and also follow the Hindu custom in

marriage and death. They offer Pindas and perform Shraddha on the

10th and 13th day of death.

The Mandal Commission has recommended the inclusion of the

Mangar, Rana and Thapa classes for inclusion in the list of Backward

Classes in the State of West Bengal. The Commission, on the basis of

the materials placed before it, is satisfied that the Mangar class is a

Backward Class in the State. The Commission records that the

inclusion of this Mangar class in the list of Backward Classes in the

State will bring in its fold the Thapas and the Ranas also who form part

of the Mangar class.

Taking into consideration the facts stated, the materials

furnished and the submissions made, the Commission has arrived at

the conclusion that the manger class, which includes the Thapas and

the Ranas also constitutes a socially and educationally backward class

in the State and the Commission recommends to the State

Government that the Mangar class of people should be included in the

list of Backward Classes in the State and the Commission, accordingly,

advises the Government of West Bengal to do so.

It may be noted here that there is no objection in giving benefit

to this class from anybody and nobody has raised anyobjection to that

effect. No one ppeared on behalf of the State Government, although

‘Notice’ was served to the Government of West Bengal.

NEMBANG

Shri Mangena Nembang appeared before the

Commission at Darjeeling and after taking oath placed materials in

support of the prayer for inclusion of the ‘Nembang’ class of people in

the list of Backward Classes in West Bengal. His submission was that

they belong to ‘Limbu’ community. They trace their origin form the

common stock of Kirati or Kiranti group of people and bear mongoloid

Physical features.

It was submitted before the Commission that the

‘Limbus’ are divided into a number of sub-groups and ‘Nembang’ is

one of them. In fact, the Nembang is a sept of the Charkhola sub-tribe

of the Limbus in Darjeeling. There is also the ‘Nembong’ class, which is

a sub-sept of the Phejon sept of the Limbus in Darjeeling. But the

slight difference in pron-unciation between’ Nembong’ and ‘Nembang’is

purely a local affair and they all know themselves to be included in the

generic name classed ‘Limbus’. The anthropological analysis of

‘Charkhola’ sub-tribe and Phejong sub-tribe might be of interest for

historical studies. But as it is to-day, the ‘Nembang’ and the

‘Nembong’ – all belong to the common stock of Limbus. The ‘Nembang’

and the ‘Nembong’ do not make any difference to them. It was,

therefore, submitted that if the name ‘Nembang’ is used by the

Commission for the consideration of their prayer, the ‘Nembong’ will

also be automatically included.

The materials submitted reveal that the ‘Nembangs’

are scattered thoughout the district of Darjeeling in the Tea Estates,

villages and urbancentres spread over all the sub-divisions. Their total

population, as per survey undertaken by them in 1994, was 6,103

(Males – 3396, Females – 2708). In Mirik Block they numbered 542

(Male – 298, Females - 244), in Kurseong Block 784 (Male – 427,

Female – 357), in Takdah – Rangli Rangliot 471 (Male – 266, Female –

205), in Kalimpong I Block 316 (Male – 117, Female – 139), in

Kalimpong II Block 213 (Male – 119, Female – 94), in Gorubathan

Block 124 (Male – 69, Female – 55), in Siliguri – Naxalbari 59 (Male –

33, Female – 26), in Jore Banglow – Sukhiapokhri 1656 (Male – 926,

Female – 730), and Darjeeling – Pulbazar-I 1938 (Male – 1080,

Female – 858).

Their behavioral pattern and socio-cultural customs

are quite akin to those of the tribal people of the area. Amongst them,

about 67% of the marriages are arranged by negotiation. They also

adopt other means such as theft of an unmarried girl, absconding with

others’ wife etc. for the purpose of marriage and then getting married

together. No stigma is attached to the last two forms of unions; these

marriages are socially accepted as valid. Inter-community marriages

with Lepcha/Bhutia/ Gurung/Sunwar/Mangar are quite common among

them. In such cases, the children are admitted to their class without

any resistance form their societies.

After child birth, a mother remains ceremonially

unclean for four days in the case of a male child and three days in the

case of a female child. Similarly, after the death of a male person the

mouring period is observed for four days, in the case of females the

mourning period is for three days. During the mourning period, the

close relatives of the deceased persons refrain form taking salt, oil,

chili, onion and ginger. The rituals are observed in order to ensure that

the dead soul may not return and do harm to the living persons.

The Nembangs are worshipper of nature. Their

animistic beliefs and practices have by now been greatly influenced by

Hinduism and Buddhism. In Hindu dominated areas, they observe

Hindu rituals and in Buddhist area, lamaistic beliefs and practices

dominate. The Supreme God is intended to be propitiated for the

welfare of the Community for which they make offerings and sacrifices.

Generally, rice and beer are the items of offerings. On great occasions,

pigs are sacrificed in the presence of large gatherings.

The materials submitted reveal that their

achievement in the field of education is extremely low. About 1.4% of

the males and 0.54% of the females attained education upto Primary

level, 0.60% of males and 0.20% of the females upto Secondary level,

0.27% of the males and 0.18% of the females upto Higher Secondary

level and 0.8% of the males and 0.4% of the females upto graduation

level. The percentage of droup-outs at the Primary level itself was

stated to be alarmingly high because of poverty. They live in the

extreme cold regions where it is not possible for the children to go to

schools in the morning without sufficient warm clothes. But rarely any

one can afford the basic amenities which are required for sending a

child to the school in the biting cold of the morning. At times, the

children are sent to schools with great enthusiasm but it dies down in

no time in account of ill health caused by malnutrition and cold

climate.

The facts established by evidence – oral and

documentary - go to indicate that the standard of education in this

class is extremely poor. They mainly depend on manual labour for

their livelihood. They work as Tea garden labourers, as ordinary day

labourers on others’ fields and are engaged in their traditional

occupation of bamboo work. They do not own much land. They are

practically non-existent in jobs and independent professions (only

0.3% are employed in non-Government jobs), a few of them are

engaged as Primary School Teachers (0.3%). Majority of them live

below the poverty line. There is no doctor, engineer, lawyer or

qualified professional expert in their class; The Nembangs have got no

business of their own. This is because of the fact that they are mostly

illiterate and have got no surplus to invest in business. Besides, no

Bank would agree to grant loan to illiterate people whose social status

is too low.

Their living condition is not at all satisfactory. It is

stated that Cent percent of them live in mud wall kuchcha houses,

without sanitary latrines and potable drinking water supplies. They

draw water form the hill streams and Jhoras.

It has been submitted that they got almost the

treatment of members of the Scheduled Tribes form the people of the

localities in which they live, as the social status of this class is

considered very low in the society.

On the basis of oral and documentary evidence, the

Commission is satisfied that the ‘Nembang’ class of people which

includes the ‘Nembongs’ also constitutes a backward class in the State

and the Commission recommends to the State Government that the

Nembang class of people should be included in the list of Backward

classesin the State of West Bengal and the Commission, accordingly,

advises the Government of West Bengal to do so.

No one appeared on behalf of the Government of

West Bengal, although notice was served on the State Government. No

one has raised any objection to the inclusion of the ‘Nembang’ class of

people in the list of Backward classes in the State of West Bengal.

SAMPANG

The Commission received request form Shro Nanda

Kumar Sampang Rai of Thurbo T.E (L.D.(, P.O. Mirik, Dist. Darjeeling

for inclusion of the ‘sampang’ class of people in the list of Backward

Classes in the State. The petition was duly processed and came up for

hearing before the Commission on the 17th May, 1993. At the hearing,

Shri Lalit Rai Sampang and Shri Nanda Kumar Rai Sampang appeared

to represent the case of their class. They took oath and made the

submission before the Commission that they are a small class of

people who reside mainly in Darjeeling district and that too confined to

a few blocks of the Hill Sub-divisions of the district.

The materials submitted before the Commission

reveal that the ‘Sampangs’ reside mostly in the Tea Estates and the

Bustees (villages) located in Mirik, Sukhiapokhri, Kurseong, Takadah,

Darjeeling, Kalimpong (I & II) and Gorubathan blocks. It was stated in

evidence that they themselves made a survey in 1994 which indicates

that out of the total “Sampang’ population of 4,632 (Male – 2,617 and

female – 2,015) 932 live in the Tea Estates Bustees and Urban centres

of Mirik Block: 300 in Tes Estates and in one Bustee and one Bazar of

Sukhiapokhri Block: 846 persons in Jurseong Block; 465 in Takdah

Block; 1139 in Darjeeling Block; 360 in Kalimpong-I and 370 in

Kalimpong-II Blocks; and remaing 220 persons in Gorubathan Block.

It was stated in the evidence that racially the

‘Sampangs’ belonged to the Mongoloid stock. Linguistically they have

got affinity with the Tibeto-Burman group of languages. They trace

their cultural origin to the ‘Kirat/Kirati’ stock. At one time, they were

stated to be one of the fighting tribes of Bepal with their original home

in Kiraut des or mountainous country lying between the Dud-Koshi and

Karki rivers. They have a tradition that they offered a gallant

resistance to the invading Gurkhas in ther the then homeland, i.e.

Nepal. However, they have been residing in the district of Darjeeling

since a very long time when it formed part of Sikkim. They were one of

the original inhabitants of the district when this territory was

transferred to the British by the then authority in Sikkim.

The materials on record to to indicate that their

achievement in the field of education is extremely poor. About 6% of

the males and females have been exposed to Primary education, about

2.19% of the males and 1.96% of the females to Secondary education

and 0.17% of the males and 0.10% of the females at the graduation

level of education. The drop-out rate is alarmingly high and the main

reason for such drop-out is that the children have to assists their

parents in family occupation.

Majority of te ‘Sampang’ work as tea-garden

labourers. A few persons are engaged in cultivation. Many of them

work as labourers in others’ fields. They are also engaged in bamboo

works. Except for a few Primary (0.010%) and Secondary techers

(0.6%), they do not have their representation in any respectable

profession or service at tany level beyond Group ‘D’ and Group ‘C’

positions. Their representation in Pariliament, Assembly or even in the

different tiers of Panchayats is ‘Nil’. Majority of them areextremely

poor and live below the poverty line. Their economic condition is not

all all satisfactory. No one in the localities in which they live treats

them with respect.

Their living condition is also not at all satisfactory.

Almost cen percent of them live in kutcha houses lacking proper

sanitation, hygienic condition and water supply system. They are

generally looked down upon by the people in the neighbourhood who

know them personally or by the name of their class.

Their myths and traditions have been greatly

influenced by the Hindu neighbours. Amongst the ‘Sampangs’ adult

marriage is the norm. The marriage should always get the recognition

form the headman of the village. The bride-groom has to pay bride

price. Widow marriage is permitted; Divorced men or women can

remarry. The mother giving birth to a male child should observe five

days and in case of a female child for four days as the time for

purification. In case of death, mouring is generally observed for five

days in case of the death of a male and four days in case of the death

of a female. Cooked food is offered to the dead soul after the

mourining period. Generally, salt or hot articles are not consumed by

the close relatives of the dead person during mouring period.

The’sampangs’ observe both burial nad cremation practices. They were

animists. Even now they collect stones. Under the shade of trees

where they offer Pujas and make their prayers. However, their

religious beliefs and practices have been greatly influenced by

Hunduism and Buddhism. They have their own community priest. Their

ancestral deity is ‘Parubang’. They have their household deities also.

The Commission took into consideration all the facts

stated, materials on record and submissions made, and came to the

conclusion that the ‘Sampang’ class constitutes socially an

educationally a backward class afflicted by poor economic condition.

The Commission, therefore, holds that the ‘Sampang’ class of people

constitutes a Backward Class in the State of West Bengal and

recommends to the State Government that the ‘Sampang’ class of

people should be included in the list of Backward Classes in the State

and the Commission, accordingly, advice the Government of West

Bengal to do so.

No one appeared on behalf of the State Government

although ‘Notice; was served on the Government of West Bengal. No

one has raised any objection to the inclusion of the ‘Sampang’ class of

people in the list of Backward Classes in the State of West Bengal.

BUNCHENG

The materials placed before the Commission in support of the

prayer for inclusion of the ‘Bungchheng’ class of people in the list of

Backward Classes by Shri Prakash Bungchheng of Thurbo Tea Estate,

Vill : Nigalay, P.O.- Mirik, Dist. Darjeeling reveal that in the State of

West Bengal, the ‘Bungchheng’ class of people reside mainly in the

district of Darjeeling and that too insome villages, Tea Estates and a

few Urban centres spread over all the Sub-divisions of the district. The

stated population of the class of people as per Survey undertaken by

the Bungchheng class themselves in 1993-94 was 3,215 (males –

1745 and Females – 1470). In the Mirik Block their population was 488

(M – 289, F – 199), in Kurseong 353 (M – 181, F – 172), in Takdah-

Rangli-Rangliot 235 (M – 132, F – 103), in Kalimpong-I, 305 (m – 171,

F – 134), in Kalimpong-II, 206 (M – 109, F – 97), in Garubathan 119

(M – 66, F – 53), in Siliguri 65 (m -40, F – 25), in Jore Bunglow –

Sukhiapokhri 725 (M – 364, F – 326). The representative of the

‘Bungchheng’ class made submission before the Commission for their

inclusion in the l;ist of Backward Classes in the State of West Bengal

mainly because of their low social and educational position and also

poor economic condition.

Shri Prakash ‘Bungchheng’ made submission on oath

that the ‘Bungchheng’ class of people still adhere to their ani-mistic

beliefs and practices although several changes have since taken place

due to the impact of Hinduism and Buddism. They trace their origin

form Kirat/Kiranti groups. Physically they belonged to the Mongoloid

racial stock and linguistically to the Tibeto-Burman Group. They are

stated to be one of the earliest settlers in Nepal. Their physical

characteristics and the Tibetan names of their exogamous social

divisions’ indicate their origin to the inter-mixture of the Mongoloid

races with Tibeto-Burman groups. They prefer adult marriages. Bride

price is prevalent amongst them. A legal marriage should always be

recognized by the Headman (Gajihang) of the village. In case of death,

mourning period is generally observed for five days in the case of

males and for four days in the case of females. The practices of burial

as well as cremation are in vogue for the disposal of dead bodies after

death.

The animistic beliefs and practices of the

Bungchheng have been greatly influenced by the Hindu and Buddhist

rites. But the influence is slow & imperceptible. The

Bungchhengworship their own deity and perform their own rituals and

ceremonies. ‘ Paruhong’ is their supreme deity and is believed to be

the creator of the Universe and the people. “Bume’ is the deity of the

farmers who looks after the fertility of the soil. She is treated with

great respect. The house wife sacrifices a hen in her honour after the

completion of the sowing operation. The Bungchhengs arrange

festivals and dance in her honour during full moon day. Their socio-

religious beliefs and customs have made them conservative. They

collect small stones under the shade of trees where they assemble and

offer their pujas and make their prayers as per the direction of their

priest, who controls their life in all its aspects. There is no written law

onreligion. The decision of the priest is final in case of any doubt or

controversy on social and religious matters.

It was stated in evidence that majority of them serve

as manual labour for their livelihood – as unskilled Tea garden

labourers and labourers in others’ fields. They also make bamboo

products and a few of them practice agriculture on small patches of

land. Due to lack of spread of education among them, their presence

in the learned professions and services is rather negligible (only 0.8%

in ordinary jobs). Among them only 0.6% work as Primary School

Teachers and 0.2% as Secondary School Teachers. About 95% of the

Bungchheng population eke out their existence below the poverty line.

The literacy rate among the ‘Bungchheng’ is

extremely low. Among them 5.2% of the males and 4.23% of the

females attaines education up to Primary level, 1.15% of the males

and 0.85% of the females upto Secondary level; and 1% of the males

and 0.5% of females upto Graduation level. Drop-out rates at the

primary and secondary stages of eduction are alarmingly high. This is

because of the fact that the children are required to assist their

parants in their domestic and economic activities.

The oral and documentary evidence go to establish

that they are educationally and extremely backward class of people

with low economic profile.

The materials placed and submissions made reveal

that their living condition is also extremely poor. Almost all the

persons live in mud wall kuchcha houses. About 80% of the population

go to the open fields to attend nature’s call, remaining 20% have

thatched roofs for this purpose. Majority of them depend on ‘Jhoras’

and hill streams for their water supply. It has been submitted that the

Bungchheng class of people as a whole are treated as Scheduled Caste

and Tribes by their neighbours.

After careful consideration of all the materials placed

and submissio9n made, the Commission is satisfied that the

‘Bungchheng’ class constitutes a Backward class in the State of West

Bengal. The Commission, therefore, recommends that the

‘Bungchheng’ class of people should be included in the list of Backward

Classes in the State and the Commission, accordingly, advises the

Government of West Bengal to do so.

No one appeared before the Commission on behalf of

the State Government of West Bengal, although notice was issued to

the Government of West Bengal. It may be noted that no one has

raised any objection in regard to the eligibility of the ‘Bungchheng’

class of people for inclusion in the list of Backward Classes.

THAMI

The Commission received requests from Shri Paras Thami,

President, All India Thami Association, Darjeeling and Shri Basant

Thami, General Secretary, Thami Welfare Association, Darjeeling for

inclusion of the ‘Thami” class of people in the list of Backward Classes

in the State. The petitions have been duly processed and came up for

hearing before the Commission on the 16th May, 1995.

Shri Paras Thami, President, All India Thami

Association and Shri Karna Thami, Member, Executive Committee,

Thami welfare Association, Darjeeling took oath, made their

submissions, and furnished certain data before the Commission on

behalf of the ‘Thami’ class. As per their submission, the ‘Thamis’ are

one of the most backward classes among the hill people of Darjeeling.

They possess and nourish many of the tribal characteristics.

The total population of the ‘Thamis’ residing in the

Darjeeling and the Jalpaiguri districts of this State is about 5000. They

are scattered over all the Sub-divisions of Darjeeling district and the

Dooars areas of Jalpaiguri district. The ‘Thamis’ have also settled in

some of the adjoining States. They live mostly in the remote villages

of the Himalayan range bordering Nepal. They are simple, peace

loving, hard working people. They lack the adventurous attitude and

prefer t live inisolation. Physically they bear Mongoloid features and

linguistically they belong to the Tibeto-Burman language family. It has

been stated in evidence that the ‘Thamis’ might have migrated form

the Simanghat/Kumanghat areas in the North-Indian frontiers of India,

Tibet and Nepal. Another view is that they might have entered into

India via Burma. The historians believe that this took place between

the 14th and the 15th century. Due to their simplicity and

backwardness they became the victims of tyranny of feudalism and

they had to lead a life of slaves which forced them to move towards

Darjeeling and Jalpaiguri regions of West Bengal. Here also they suffer

from the same social stigma due to their low social position and poor

living condition.

The average educational standard of the ‘thami’ class

of people is very low. Majority of them are illiterate. The materials on

record go to indicate that teir participation in education is not uptothe

mark. There are 13 Matriculates and 8 Graduates among them. There

is none in Post-Graduate level.

The percentage of this class in the independent

profession like medicine, Engineering and Law is ‘Nil’.

It was stated in evidence that there is no MP or MLA

from amongst the ‘Thami’ class. There is not even a single person who

is a membr of the Darjeelig Gorkha Hill Council.

The economic condition of this class is also very

poor. Majority of them eke out their existence as land less agricultural

labourers, tea garden labourers and ordinary labourers. In fact about

100% of them work on other’ land. Service-holders are few in number.

There are some ex-service men. Majority of them exist below the

poverty line.

The socio-religious beliefs and practices of the

‘Thamis’ show a mixtureof Animism, Buddhism, Lamaism and

Hunduism. The ‘Thamis’ were originally considered as the followers of

‘Bonbo-cult’. They practiced the Tantriism through their ‘Bonbo-Guru’

(BOMPA). Their head priest is known as ‘Jhankri’ (Khami) who

occupies a very high position due to his knowledge about the

traditional history and socio-religious customs, rituals, etc. of their

society and his presence is a must in every socio-religious and cultural

function, such as, birth (Nowran), marriage death, etc which reveal

affinity with the tribal culture of the area.

The ‘Thamis’ have tradition of worshipping ‘Bhumi’.

They perform ‘Bhumi puja’ or Bhume Pujaisa’ on the occasion of

‘Baisakhi Purnima’. The puja is performed annually by the Jhankri. As

in the caseof other Mongoloid tribes, ‘Ancestor Worship’ (Pitri

Bhujaisa) is also performed by the ‘Thamis’. ‘Bonpa Guru Puja’ is also

performed in ‘Bhadra Purnima Day’. The Jhankris perform the Puja

through out the night and come out on the street next morning with a

procession dancing, singing and chanting ‘mantras’.

Besides these traditional festivals, they also worship Hindu Gods

and Goddesses followings the practices of their neighbouring classes of

people.

It has been submitted in writing that cent percent of them live in

thatched hutments and go to the thatched sheds to attend nature’s

call and they live on spring water.

The ‘Thamis’ were originally treated as slaves and

still now their social position is low in the regional social hierarchy.

They are treated like the Scheduled Tribes. Many of them feel shy to

disclose their class identity due to their backwardness in every sphere

of life and activities.

The living condition of the majority of the class appears to be

very low.

The ‘Thamis’ observe the birth ceremony of their children after 7

days if a son is born and after 5 days if a daughter is born. The Priest

(Jhankri) who performs the ceremony is to be given one cock, millet

beer, flower and fruits.

In case of marriage ceremony, as soon as they boy

attains the age of marriage, the father and four Thami old persons go

out in search of a proper bride, The father carries two bottles of rice-

wine and goes to the bride’s house and there they mention about their

proposal. If the girl’s parents reject the marriage proposal, they keep

the wine bottles outside the house and return to their home. They go

out next day. If the 2nd day’s proposal is rejected, they go out on the

next day again. If the 3rd day’s proposal is also rejected, then the rice

wine is borught back to the groom’s house by his father. If the

proposal is accepted, the rice-wine is shared amongst all. The priest is

called ‘Khami’ in Thami language who fixes the date of marriage. On

the marriage day 1 mutton, 15 pieces of bread, 4 pieces of one paise

coin, 3 sheers of boiled meat and raddish pieces, and about 10

‘Ghampa’ (Gorkha’s vessel made by earth) of rice-wine are brought to

the bride’s house along with the bridal party. Two dancers and one

flute-master accompany the bridal party for the entertainment of the

guests at the bride’s house. One Ghampa of rice-wine is offered to the

bride’s side and distributed by the bride’s side to all he guests and the

remaining 9 Ghampa of wine are distributed later on.

If any person of this flass dies, then the body is kept

for a day, before it is taken away. About 2 and a half Kilogram of

paddy have to be fried. This fried paddy is sprinkled before the dead

body on its way to the graveyard. This is known as “LAYO’ (in Thami

language). When the body accompanied by the relatives is taken

away, one person (called AXIME) follows with a buring torch made of

bamboo and cloth. With this torch the dead body is put to flames. With

the dead body it is burnt and if the body is buried then the torch is

also buried with the dead body. When the body is taken away, the

head always remains on the fore-front and on the mid way the body is

changed form form t to back and vice versa which is called ‘Medong

Fatko’ in Thami language. The priest ‘Khami’ is responsible for

sprinking the paddy and coins. He is also responsible for explaining in

Thami language to the soul of the dead body why and where the body

is taken away.

Taking into consideration the facts stated, the

materials furnished and the submissions made, the Commission has

arrived at the conclusion that the’Thami’ class constitutes a socially

and educationally backward class in the State and the Commission

recommends to the State Government that the’Thami’ class of people

should be included in the list of Backward Classes in the State and the

Commission, accordingly, advises the Government of West Bengal to

do so.

It may be noted here that there is no objection to

the inclusion of this class in the list of Backward Classes, and nobody

has raised any objection to that effect. No one appeared on behalf of

the State Government, although ‘Notice’ was served to the

Government of West Bengal.

JOGI/YOGI

The Commission received requests from Shri K. B. Jogi and

others for inclusion of ‘Jogi’ class of people, who speak the Nepali

language, in the list of Backward Classes in the State. The petitions

have been duly processed and came up for hearing before the

Commission on 18th May, 1995.

Shri K. B. Jogi took oath and furnished certain data in respect of

their class before the Commission on behalf of the entire ‘Jogi’ class of

people. As per his submission, the ‘Jogi’ class of people has no

Association or Sangathan of their own to represent their cases or to

work for their welfare. The ‘Jogi’ class, according to his submission, is

one of the most socially and educationally backward classes among the

hill people of Darjeeling. The Nepali speaking ‘Jogis’ are the

descendants of Gorakh Nath or Goraksnath of Sri Nath. In the earlier

days, they were known as ‘Nath-Yogi’. But at present their class is

known as ‘Jogi’. In fact, the Nepali speaking ‘Jogi class exists as a

separate entity, having no connection with the Bengali speaking ‘Yogi-

Nath’ which has been included in the list of Backward Classes in the

State of West Bengal.

The people belonging to the ‘Jogi’ class are the inhabitants of the

Darjeeling and Dooars areas in North Bengal. The ‘Yogi-Naths’ are,

however, found in other parts of West Bengal. In view of this position,

Shri K.B. Jogi’s submission is that as the Nepali speking ‘Jogi’ class of

people suffers from extreme backwardness inevery sphere of life and

activities, and as this class has got a separate and distinct identity

form the Bengali speaking ‘Yogi-Nath’, the Nepali speaking ‘Jogi’ class

deserves to be included in the list of Backward Classes of the State.

The stated population of this class in West Bengal is

approximately 1000. as per 1951 census their number was 474. They

are a group of people who have taken ascetic life and are mainly the

inhabitants of the Darjeeling and the Jalpaiguri districts. They are

scattered over the Blocks of Darjeeling, Pulbazar, Rangli-Rangliot,

Jore-Bunglow, Sukhia Pokhri, Darjeeling Town, Kalimpong-I and

Kalimpong-II (Garubathan area), Kalimpong Town, Kurseong,

Kuresong Town, Mirik and Naxalbari in the district of Darjeeling. In the

Jalpaiguri district, they are found in Madarihat and Dooars areas. In

the remaing part of West Bengal, they number only 15. Accordingy to

Shri K.B. Jogi, the average educational standard of the ‘Jogi class may

be counted as lowest among the people of Darjeeling district. The

materials on record go to indicate that their educational standard is

poor. Most of them are illiterate. About 1 per cent i.e. 0.5 percent

male and 0.5 percent female among the ‘Jogi’ class read upto primary

level. In the Secondary level also the trend is similar. Thereafter, their

number gradually decreases in the subsequent stages of education.

Their percentage in the Higher Secondary and Graduation level for

male and female are same i.e. 0.1 per cent in eah group. In Medicine,

Engineering and Law and Post-Graduation level their number is ‘Nil’.

The percentage of droup outs at every stage of education is extremely

high (i.e. Primary, Secondary Higher Secondary and Graduation), the

fall in the percentage being 50% at every stage. The facts established

by evidence – oral and documentary – go to indicate that the standard

of education in this class is extremely low and unsatisfactory.

Due to lack of education among them, their representation in

services is also very insignificant.

The percentage with regard to Doctors, Engineers and Lawyers

etc. is totally nil. Hardly 0.4 per cent are engaged as Primary teachers,

0.4 per cent as Secondary teachers and only one person is engaged in

Government services as Gazetted officer and three as clerks. About

15% amongst them are engaged as tea garden labourers.

It appears that there is no MP or MLA from amongst the ‘Jogi’

class. There is not even a single person form this class who is a

member of the Darjeeling Gorkaha Hill Council or of the Municipality or

at any level of Panchayat Bodies.

The economic condition of this community is most deplorable

and pathetic. Most of them are very poor and about 90% of them live

below poverty line. About 80% of them work as laborers on others’

land, 10% possess own land and work as labourers on others’ fields

and the remaining 10% work as owner cultivator possessing land

much below the ceiling. It has been submitted in writing that 19% of

them live in the thatched hutments and 28% go to the open air

system to attend nature’s calls and 83% of the population live on

spring water. About 80% live in mudwall Kutcha and semi pucca

houses. About 70% of them use thatched sheds as toilet/bathroom. In

earlier days their subsidiary occupation was to visit house to house in

the midnight chanting ‘Mantras’ and blowing instrument made up of

animal horn. In the next day morning they used to collect alms form

door to door invoking the deity as ‘Jai Gorakh Nath’. They do so

specially in the months of Chaitra (March-April) and Kartick (October-

November). Sometimes they are forced to do so in other months also

due to extreme poverty. This profession virtually tentamounts to

begging.

Hoever, now-a-days the number of person practicing this

profession has dwindled considerably, the profession being non-

remunerative and non-dependable. They are, therefore, seeking other

avenues for their livelihood. They are now-a-days mainly engaged as

agricultural farmer, share-cropper, landless labourers, tea garden

workers. The ‘Jogi’ class of people are looked down upon by other

classes of people in the neighbourhood. They are treated as Scheduled

Castes and Tribes by about 90% of the people in the localities in which

they live.

The ‘Jogi’ class profess Hinduism and are followers of “Siva’ and

their beliefs and practices in relation to their socio-religious life are

quite akin to other Hindu neighbours.

The Mandal Commission has recommended the ‘Jogi’ class for

inclusion in the list of Backward Classes in the State of West Bengal.

The Commission on the basis of the materials placed before it, is

satisfied that the Nepali speaking ‘Jogi’ class has got a separate entity

in the State as distinct form the Bengali speaking ‘Yogi-Nath’.

Taking into consideration the facts stated, the materials

furnished and the submissions made, the Commission has arrived at

the conclusion that the Nepali speaking ‘Jogi’ class constitutes a

socially and educationally backward class in the State and the

Commission recommends to the State Government that the Nepali

speaking ‘Jogi’ class of people should be included in the list of

Backward Classes in the State and the Commission, accordingly,

advises the Government of West Bengal to do so.

It may be noted that there is no objection to the inclusion of this

class in the list of Backward Classes, and nobody has raised any

objection to that effect. No one appeared on behalf of the State

Government, although ‘Notice’ was served to the Government of West

Bengal.

DHIMAL

The Commission received requests from Shri Garjan Kumar

Mallik, Secrtary, Dhimal Existence Preserve Committee, Ketugabur-

Jote, Naxalbari, Darjeeling for inclusion of the Dhimal class of people

in the list of Backward Classes in the State. The petitions have duly

been processed and came up for hearing before the Commission on

the 18th May 1995.

Shri Garjan Kumar Mallik took oath and made submissions and

furnished certain data with photographs before the Commission on

behalf of the ‘Dhimal’ class of people. Shri D. Norbula, Advocate also

appeared on behalf of the ‘Dhimal’ class to represent their case. As per

their submission, the ‘Dhimal’ class is one of the most backward

classes among the hill people of Darjeeling. ‘Dhimal’is a small class of

people found in the Nxalbari P.S. of Darjeeling district of West Bengal

and that too concentrated in some remote villages under maniram

Gram Panchaayat where the number of population is 401 in 76 families

ands in Hatighisa Gram Panchayat where the population is 403 in 75

families. They are stated to be found in the Jhapa district also of

Nepal. They are not found anywhere else. The stated population of this

class in West Bengal is 804 (Male 433 and Female 371).

In course of time and in the process of social adjustments and

cultural adaptations, this Mongoloid class has drifted much from its

tribal origin. They are very much akin to the Meches (a Scheduled

Tribe in West Bengal) and also bear similarities with the Kochews or

Rajbanshis (Scheduled Castes) of North Bengal. There is a growing

dislike among them for using the surname ‘Dhimal’. They prefer the

use of the modern surname ‘Mallik’. A few of them began to identify

themselves as Mech/Rajbanshi. Their original history is obscure. Many

of the historians have made the guess that the ‘Dhimal’ class had

some affinity with the Kirat. The oral tradition and the hearsay in the

Dhimal localities also lend support to this view. They speak Tibeto-

Burmeese language between themselves.

The average educational standard of the ‘Dhimal’ class of people

is very low. The materials on record go to indicate that most of them

are illiterate. It was stated in evidence that during this year only 322

male and 8 female children among the ‘Dhimal’ got themselves

admitted in Primary classes of whom 25 are continuing; at High School

level 10 male and 7 female got admitted but among the females only 1

(one) is continuing. There is only l (one) graduate in the ‘Dhimal’

class; and only one female student among the Dhimals read upto Class

VI. In Madhyamik Examination, 6 appeared but only 2 could pass.

The drop out rate is also quite high. The children have to join

their family occupation to assist their parents. It was stated in

evidence that the percentage of the class in the independent

professions like, Medicine, Engineering and Law is ‘Nil’. There is only

one high School teacher among them. The facts established by

evidence – oral and documentary – go to indicate that the standard of

education in this class is not at all satisfactory.

Due to lack of education among them, their representation in

services is also very insignificant. There are 3 Home Guards, one

Forest Guard, 2 Forest Watcher from the ‘Dhimal’ class.

There is no MP or MLA from amongst the ‘Dhimal’ class. There is

not even a single person from this class who is a member of the

Darjeeling Gorkha Hill Council or in the Municipality.

The economic condition of this class is very low. The written

evidence indicates that about 75 per cent live below the poverty line.

It has been submitted in writing that 82% of them live in thatched

hutments and 12% in mud wall kuchcha houses; and 100% go to the

open air to attend nature’s call. Most of them live on spring water or

river water; a few on kuchcha well, pucca well and tubewell. The

Dhimals bear a tradition of tribal origin and still they have retained

many of their tribal characteristics in their socio-religious life. The

entire neighbouring people, therefore, treat them like the Scheduled

Castes and the Scheduled Tribes.

The ‘Dhimal’ class is now considerably Hinduised and at the

same time they maintain their traditional social customs and rituals,

The social customs of the ‘Dhimal’ in connection with the birth, shaving

of hair, marriage and death are quite unique. They sacrifice pigs and

fowls in their life cycle rituals along with local drinks. They have their

own priest.

In the marriage rituals the brides’ side enjoy superior position

and it is the social rule that the brid-groom’s family should bear most

of the expenditure to be iuncurred in the wedding ceremony. The

practice various types of marriages, such as, marriage by negotiation,

by force, by elopement (bondangi). At times, they present betel nut

to the bride for her acceptance in order tos signify her consent to the

marriage. This type of marriage is called ‘nut marriage’. Of all kinds of

marriages prevalent at present, they prefer marriage by elopement

because of their financial difficulties. This is done at night in well-

planned manner and the bride is taken to the bridegroom’s house.

Next morning, the village people come and do merry-making and bless

the couple.

Now a days, inter-caste marriages also take place due to

financial difficulties. The traditional type of marriage among the

Dhimals involve huge expenditure from the side of the bride-groom.

The Dhimal boys, therefore, now a days, marry the daughters of

Mangar, Gurung, Rai, Limbu classes. The Dhimal girls, however,

usually do not marry the boys of other classes. In case it happens, the

rice prepared by the girl won’t be acceptable in the Dhimal society.

Widow marriage is permitted. Many changes have taken place due to

the influence of neighbouring Hindu customs; they have retained their

traditional funeral rites to a considerable extent. They follow the

custom of both burial and burning for the disposal of dead bodies. A

procession follows the deady boty upto the burial point. The people

belonging to other classes may also join the procession. On the second

day of the death, the soul of the deceased is invited following certain

rituals. They observe 13 days’ rituals and have been offering Pindas

since 1950. Otherwise, the traditional rule is ritual on the fourth day.

The socio-religious rites are observed and performed by their

priest ‘Warrang’ and ‘Panch’ (village people as witness) in their

respective villages. The witch doctor also plays a great role in their life.

She is needed in times of delivery of children. This is because of the

fact that the expectant mother is not sent to the hospital for delivery.

The ‘Dhimals’ are traditionally agriculturists (99.12%). They are

engaged as agricultural farmers, share croppers, landless labourers

and tea-garden workers. About 42.3% of them possess some land of

their own which is much below the ceiling; 20.5% possess land of their

own and also cultivate other’s land (below the ceiling); 9.9% work as

Bargadars and the remaining 27% as labourers on others’ land. They

also produce ‘Dhokra’ (Jute sack).

The facts established by evidence – oral and documentary – go

to indicate that the ‘Dhimal’ class of people in the Darjeeling district is

socially and educationally backward. Taking into consideration the

facts stated, the materials on record and the submissions made, the

Commission has no hesitation in coming to the conclusion that the

‘Dhimal’ class of people constitutes socially and educationally a

backward class in the State and the Commission recommends to the

State Government that the ‘Dhimal’ class of people should be included

in the list of Backward Classes in the State and the Commission,

accordingly, advises the Government of West Bengal to do so.

No one appeared before the Commission on hebalf of the State

Government, although ‘Notice’ was served to the Government of West

Bengal. There is no objection to the inclusion of the ‘Dhimal’ class in

the list of Backward Classes and no one raised any objection to that

effect.

Sd/- Sd/- Sd/-

(A. K. Das) (Bela Bhattacharya) (Ramen Poddar)

Member Member Member

Sd/- Sd/-

(J. Misra) (A. N. Sen)

Member-Secretary Chairman