INTRODUCTION:

This article highlights the significant arguments and a summary from the chapter “Cultural Pluralism in Darjeeling and Kalimpong: Reflections from Oral History,” I wrote. It was published in ‘Darjeeling: In Search of People’s History of the Hills’ edited by Dinesh Chandra Ray and Srikanta Roy Chowdhury from Manohar Publishers & Distributors, New Delhi, in 2022.

This article discusses the importance of oral history in reconstructing the legacy of cultural pluralism in Darjeeling and Kalimpong. The area is characterized by diverse customs and traditions, shared origin, and similar geography, which sustains cultural pluralism. The article highlights the role of various ethnic groups in trade and commerce, such as the Newars, Tibetans, Marwaris, and others. Darjeeling and Kalimpong were central trading posts for trans-Himalayan trade, but the Sino-Indian War disrupted business and caused them to lose their glory. However, the sustainability of cultural pluralism has allowed the region to continue to thrive.

If you’re interested in exploring this research paper and the rich history of cultural pluralism in Darjeeling and Kalimpong, you will enjoy this fascinating read. Check out ‘Darjeeling: A People’s History of the Hills’ by clicking the image of the book.

ORAL HISTORY:

Oral history, according to Baum, is a strategy for acquiring historical knowledge by gathering data from those who were either directly or indirectly engaged in a given event or who may hear about it from those who were. Conversely, Mantell defines it as a collection of spoken narratives from individuals about themselves and their surroundings.

Oral historians aim to document the past by capturing perspectives not found in written sources, aiming to create primary documents that historians can use to reconstruct history. To achieve this, interviewers must remain impartial and ask precise questions that elicit factual evidence. Audio or video recording, often supplemented by questionnaires, is a standard method for preserving oral histories. Through oral history, we gain a deeper understanding of how people and communities experienced the forces of history and the impact of time and space. Finally, it enables us to maintain a clear vision of our present and past for future generations.

CULTURAL PLURALISM:

Cultural pluralism is a situation where different cultural groups coexist in a shared geographical area while retaining their cultural identity. This model assumes a degree of heterogeneity and explains that diverse cultures will not blend but remain separate while borrowing elements from each other. Horace Meyer Kallen coined the phrase ‘cultural pluralism’ in his essay ‘Democracy versus the Melting-Pot’ in 1915. Although it did not immediately acquire popularity, it became a prominent notion in the late 1980s and early 1990s, especially in multiculturalism.  The people of Darjeeling hills have a unique culture characterized by shared customs and traditions, racial origin, and geographic context. This sustains cultural pluralism in the region due to trans-cultural encounters.

VARIOUS DIMENSIONS OF CULTURAL PLURALISM IN DARJEELING AND KALIMPONG:

In 1835, Darjeeling was given as a gift from Sikkim after negotiations, and Kalimpong was transferred to the Darjeeling district in 1866. The diverse cultural backgrounds of people coexisted together, creating different commercial and cultural contact zones that promoted cultural pluralism in the hills. Ethnicity in Darjeeling was primarily formulated by migration, as the British encouraged migration to supply laborers for tea plantations and other developmental works. Merchant communities like the Bhutias, Nepalese, Tibetans, Bengalees, Marwaris, Biharis, Punjabis, Kashmiris, and Hindusthanis migrated and settled in the area to set up their businesses. The Newars sought to perform a leading role among the Nepalis in Darjeeling, while Muslims provided homeopathic cures and expertise in the bakery business and meat supply. The population of Darjeeling hills became exceedingly heterogeneous, and cultural assimilation paved the way for artistic integrity in the hills.

The tea plantation industry in the Darjeeling hills is a legacy of cultural pluralism. It brought significant economic and socio-economic changes to the district, attracting immigrants from inside and outside the country and encouraging cultural integration. Today, the tea gardens are the only organized industry in Darjeeling, generating about Rs. 150 crores annually and providing a livelihood for 50,000 permanent tea garden laborers and 200,000 dependents. The sector was initiated by a small group of German missionaries who settled in the Tukvar area in 1841 and began planting tea, becoming the pioneers of Darjeeling tea. Their gardens are still known as Padre Kamans.

Trade and commerce were essential in maintaining cultural harmony in Darjeeling hills. Hodgson envisioned a British business empire throughout the Himalayas, and Kalimpong became the cosmopolitan trading hub for trans-Himalayan business. The influx of Europeans, indigenous hill people, people in the industry from other regions of India, and Tibetans made Darjeeling the melting pot of cultures. Kalimpong served as the receiving center for wool before sorting and baling in warehouses and dispatching to Calcutta. Unfortunately, the occupation of Tibet by China in 1959 and the closing of Jelepla Pass after the Sino-Indian War in 1962 disrupted trade between Tibet and India, leading to the decline of the legacy of trade and commerce. However, cultural pluralism continues to be sustained in the region.

Monasteries provided education in the 18th and 19th centuries, but Christian missionaries introduced a new culture focused on public service. The Baptist and Church of Scotland Missionary Society had many educational institutions, and the Roman Catholic Church established European schools for Anglo-Indians and natives. The Young Men’s Buddhist Association established primary schools to spread Buddhist culture among Buddhists and Hindus. Voluntary organizations such as the Sai Bhakta Sangh, Bahais, Islamic or Ramakrishna Mission Organization, Catholic and Protestant churches, and Buddhist monasteries also contributed to education in the hills, promoting the unique fabric of Hill culture. The Ghum Monastic School was established in 1882 to enhance friendly relations with Tibetans and other trans-frontier people.

The diversity of languages spoken in the Darjeeling hills plays a significant role in cultural pluralism. Nepali became the dominant language in the region. However, many other languages and dialects were also spoken. Christian missionaries even encouraged Nepali literature and language. Christian missionaries even supported the Nepali language and literature. Numerous languages and dialects in the area have led to a feeling of identity and solidarity among the Indian Nepalese populace. This linguistic diversity is a prominent aspect of cultural pluralism in Darjeeling.

The article discusses the cultural pluralism in Darjeeling and Kalimpong, highlighting the role of music, dance, drama, folklore, festivals, dresses, food, and food habits in shaping the region’s culture. Buddhism is the prevalent religion in the district, and monasteries play an essential role in preserving the region’s culture and heritage. Christianity has also influenced the cultural milieu of the area, and festivals are celebrated with great enthusiasm by all communities. The article also discusses the importance of festivals such as Pahilo-Baisakh, Lho-chhar, Nam-boon, Buddha Jayanti, Dashain or Durga-Puja, and Tihar or Diwali in bringing diverse communities together.

ROLE OF ORAL HISTORY IN CONSTRUCTING THE HISTORY OF DARJEELING AND KALIMPONG:

Between 2014 and 2017, the author conducted semi-structured interviews with various individuals, including academics, historians, residents, and traders, in Kalimpong and Darjeeling to understand the role of cultural pluralism in the Darjeeling hills through the tool of oral history. The research focused on trans-Himalayan trade, the role of Darjeeling and Kalimpong as trading posts, and the contribution of Marwari, Tibetan, and Newar trading communities to cultural pluralism in the area. The author interviewed several prominent individuals from Kolkata, Darjeeling, and Kalimpong, including scholars and business owners.

The article discusses various interviews with locals in Kalimpong, India, about their family histories and businesses. Thakur Das migrated from Nepal and established Das Studio in 1927, famous for its old photos of Darjeeling. Habeeb Mullick & Sons is another well-known curio shop in the area. Laxmi Bhandar, a grocery store, was established by Hirabir Tuladhar, who competed with Marwaris and Biharis in the market. Pedong was a halting station for Tibetan traders who walked with their mule caravans. Pandastang was a successful Tibetan owner in the Indo-Tibetan trade. Various Marwari traders and merchants were also popular. Kalimpong is famous for Tibetan goods, especially clothes and utensils, and promotes and sells famous Thanka paintings. Ganga Bishan Somani came to Kalimpong in 1910 and started the business of food grains and then switched to the Indo-Tibetan trade.

EMPHASIS ADDED:

This article draws on the oral histories of individuals from diverse cultural backgrounds to explore the region’s complex history of cultural pluralism. Consequently, the Tibetan community in exile has successfully maintained and preserved its unique culture and tradition while engaging in business activities, utilizing modern banking facilities, and trading Tibetan food items. Meanwhile, the Marwaris of the Darjeeling Himalayas are more involved in commercial and cultural transactions and contribute to social welfare and education. The region is characterized by peaceful co-existence despite diverse religions, cultures, and languages, with a composite culture emerging due to the influence of European, Indic, and Trans-Himalayan cultures. The colonial heritage of Darjeeling is evident, but a sense of belongingness and attachment to the town has been generated. Oral history can provide a clear picture of the cultural pluralism of the Darjeeling Himalayas, which can be pertinent in today’s world.

The society in Darjeeling is diverse, with different communities co-existing and intermingling for the smooth functioning of their societies. This has fostered cultural plurality and shared identity among the hill people. However, there is an emerging ethnolinguistic movement for identity protection, with the politics of culture becoming a brewing issue. The Gorkha sub-nationalism movement seeks to preserve a distinctive identity while aspiring to integrate into Indian nationalism. Despite this, communal harmony among Darjeeling’s diverse ethnicities demonstrates the preservation of cultural pluralism.

Regarding the article’s strengths, one of the most notable aspects is using oral history as a methodological approach. I tried my best to give a detailed and nuanced picture of the history of cultural pluralism in the Darjeeling Hills by reflecting on the experiences and viewpoints of people from various cultural backgrounds. This technique is beneficial in emphasizing the agency of people and communities in establishing their cultural identities and the varied ways in which different cultural groups have interacted and evolved through time.

One limitation is that the case studies were taken from a few trading and business communities, as the paper focuses on tea and trade. The interviews were primarily with Newar, Marwari, and Tibetan traders and businessmen from Darjeeling and Kalimpong. People from diverse cultural backgrounds co-existed together. They carried their trade and business where different commercial and cultural contact zones were created, promoting cultural pluralism in the hills. As oral history reveals, Darjeeling Himalaya became a commercial and cultural hub for the indigenous and trans- Himalayan communities.

But, on the whole, language and religion also became essential factors by which the multiple ethnic groups shared their belongings. Cultural pluralism is noted regarding food habits, dress, customs, etc. All religious festivals have a socio-religious significance in Darjeeling and Kalimpong. These diverse festivals enrich the cultural milieu of the region and transcend cultural pluralism in the Darjeeling Himalayas. In the colonial and early post-colonial eras, Darjeeling and Kalimpong experienced a variety of encounters in and abroad between India and the Himalayan countries. So, culturally, Darjeeling became a ‘melting pot’ and ‘ethnological museum.’

Nonetheless, the core message is one of hope and resilience. The article emphasizes how many ethnic groups in the region have preserved their identities while living and engaging with one another. Cultural heritage preservation is a critical issue for many individuals and groups in the regime. They attempt to protect and pass on their cultural practices and traditions to future generations.

CONCLUSION:

The article offers a fascinating insight into the history of cultural pluralism in the Darjeeling Hills. It uses oral history as a methodological tool to investigate the experiences and opinions of people from various cultures and the links and interactions between these diverse elements. This article gives a historical backdrop for understanding the evolution of cultural pluralism in the region. It also offers significant insights into the problems and potential of developing conversation and understanding among diverse ethnic groups. As such, it is a very relevant and valuable resource for academics in various subjects, including history, anthropology, and cultural studies.