Dr. Nawa Raj Subba ~
When it comes to acquiring the reference material necessary for writing indigenous history, studying the material of native writers presents a significant challenge. The writings of indigenous scholarly writers in studies are unreliable in a blink of an eye.
There is also a scholarly dispute about what kind of person a scholar or historian is right in historiography. Scholars remarked on the tribal author. I believe it is essential to bring it up here. Indigenous peoples are a backward group. Yesterday, writers wrote tribal history in an inequitable manner. The Adivasis’ most common complaint is that writers reported their accounts incorrectly and inadequately. Overall, the Adivasis are unquestionably a socially and economically underdeveloped ethnicity. By rising from this community, Adivasi Janajati writers have pushed forward with the idea and purpose of rendering some benefit to this community. They have worked not only in their neighborhood but also in society.
Despite this, experts analyzed the indigenous scribes to discover if the facts they presented were correct. In this scenario, any writer’s personal and social character is also assessed. Therefore, when analyzing indigenous written material, both writers and readers should exercise caution. Non-tribal writers, however, have created more biased information on tribal issues. As a result, this pen believes that it is difficult to believe in the writings of both tribal and non-tribal authors.
Linda Gustavasan, a researcher, recently made a scathing statement about tribal writers Iman Singh Chemjong and Jash Raj Subba. The two writers listed are leading Limbu scholars whose writings also represent the Limbu community’s inner side and point of view. Both of them foresee the consciousness and awakening of their Limbu community, according to their writings. Both of them have been and are continually involved in ethnic organizations. This scene is unquestionably beneficial to the community. However, they seem to have directly or indirectly affected study or writing because they are also engaged in ethnic organizations. Authors seem inspired by their education in a Christian-run school (Gustavsson, 2013).
In Darjeeling, India, Gayatri Chakraborty Spivak investigated the role of indigenous authors in the movement. Indigenous writers that use “Strategic Essentialism” to write on ethnic issues are politically and strategically motivated, taking advantage of their place in contemporary politics. His words do not represent the ethnicity as a whole, but rather their own or the ideas of a small group of people (Spivak, 1988). We cannot refuse completelt\y this claim. It has some truth. Non-indigenous authors, however, write with a broad spectrum of prejudices. As a result, whether you are a tribal or non-tribal writer, you must pay close attention to the authenticity and context of content published about tribal concerns.
According to a study by Linda Gustavasan, the findings of a survey by Gayatri Chakraborty Spivak in West Bengal also apply to indigenous writers in Sikkim. What is the current trend among Nepalese tribal writers? What do they say or write? What do they mean when they say that? The aware reader must consider how they will gain from this. The condition and developments of indigenous writers in Nepal are similar to those in Darjeeling and Sikkim, both influenced by the strategic imperative. The study’s findings, undertaken from both an academic and an outside perspective, have called into question tribal writers’ writing on tribal concerns. Even if a political or strategic book or article creates a brief wave, the reader will eventually grasp the work’s true purpose and depth. You have to wait for a while before realizing that everything will open up when the time arrives.
We’re attempting to learn from this that any good writer should keep their study and writing free of political and strategic demands and pass on scholarly and intellectual information to the reader. The reader should also introduce the author and only form a judgment based on correct analysis by determining whether politics or strategy guided his writing.
(from ‘An Investigation of Kirat Yakthung Samba Phyang’)
Dr. Nawa Raj Subba ~
When it comes to acquiring the reference material necessary for writing indigenous history, studying the material of native writers presents a significant challenge. The writings of indigenous scholarly writers in studies are unreliable in a blink of an eye.
There is also a scholarly dispute about what kind of person a scholar or historian is right in historiography. Scholars remarked on the tribal author. I believe it is essential to bring it up here. Indigenous peoples are a backward group. Yesterday, writers wrote tribal history in an inequitable manner. The Adivasis’ most common complaint is that writers reported their accounts incorrectly and inadequately. Overall, the Adivasis are unquestionably a socially and economically underdeveloped ethnicity. By rising from this community, Adivasi Janajati writers have pushed forward with the idea and purpose of rendering some benefit to this community. They have worked not only in their neighborhood but also in society.
Despite this, experts analyzed the indigenous scribes to discover if the facts they presented were correct. In this scenario, any writer’s personal and social character is also assessed. Therefore, when analyzing indigenous written material, both writers and readers should exercise caution. Non-tribal writers, however, have created more biased information on tribal issues. As a result, this pen believes that it is difficult to believe in the writings of both tribal and non-tribal authors.
Linda Gustavasan, a researcher, recently made a scathing statement about tribal writers Iman Singh Chemjong and Jash Raj Subba. The two writers listed are leading Limbu scholars whose writings also represent the Limbu community’s inner side and point of view. Both of them foresee the consciousness and awakening of their Limbu community, according to their writings. Both of them have been and are continually involved in ethnic organizations. This scene is unquestionably beneficial to the community. However, they seem to have directly or indirectly affected study or writing because they are also engaged in ethnic organizations. Authors seem inspired by their education in a Christian-run school (Gustavsson, 2013).
In Darjeeling, India, Gayatri Chakraborty Spivak investigated the role of indigenous authors in the movement. Indigenous writers that use “Strategic Essentialism” to write on ethnic issues are politically and strategically motivated, taking advantage of their place in contemporary politics. His words do not represent the ethnicity as a whole, but rather their own or the ideas of a small group of people (Spivak, 1988). We cannot refuse completelt\y this claim. It has some truth. Non-indigenous authors, however, write with a broad spectrum of prejudices. As a result, whether you are a tribal or non-tribal writer, you must pay close attention to the authenticity and context of content published about tribal concerns.
According to a study by Linda Gustavasan, the findings of a survey by Gayatri Chakraborty Spivak in West Bengal also apply to indigenous writers in Sikkim. What is the current trend among Nepalese tribal writers? What do they say or write? What do they mean when they say that? The aware reader must consider how they will gain from this. The condition and developments of indigenous writers in Nepal are similar to those in Darjeeling and Sikkim, both influenced by the strategic imperative. The study’s findings, undertaken from both an academic and an outside perspective, have called into question tribal writers’ writing on tribal concerns. Even if a political or strategic book or article creates a brief wave, the reader will eventually grasp the work’s true purpose and depth. You have to wait for a while before realizing that everything will open up when the time arrives.
We’re attempting to learn from this that any good writer should keep their study and writing free of political and strategic demands and pass on scholarly and intellectual information to the reader. The reader should also introduce the author and only form a judgment based on correct analysis by determining whether politics or strategy guided his writing.
(from ‘An Investigation of Kirat Yakthung Samba Phyang’)
Dr. Nawa Raj
Dr. Nawa Raj Subba is a public health specialist who has more than three and a half decades of experience working in public healthcare management at the Ministry of Health and Population in Nepal. In the spirit of public-private partnerships to expand access to health care in rural communities in Eastern Nepal, he played a vital role in leading operational research. He has also independently researched public health and intercultural psychology in Nepal. He published his works in books and journals. Nepali literature, culture, and music recognized him as an author. He has written artistic and cultural texts and CDs. His work has been acknowledged and appreciated by civil society, the government of Nepal, and abroad. He is now involved in Public Health and Intercultural Psychology studies in Nepal.