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 3 rd report made by the Commission and submitted on the 29 th 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 4 th 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 . 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 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 and 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 30 th 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 7 th day of birth) and also follow the Hindu custom in marriage and death. They offer Pindas and perform Shraddha on the th th 10 and 13 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 – 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 – 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 th hearing before the Commission on the 17 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 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 th hearing before the Commission on the 16 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 th th the 14 and the 15 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 nd out next day. If the 2 day’s proposal is rejected, they go out on the rd next day again. If the 3 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 , in the list of Backward Classes in the State. The petitions have been duly processed and came up for hearing before the th Commission on 18 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 th the 18 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