So more on spirits in her talk.
Death by poisoning. Cautionary tales and inter-ethnic accusations in contemporary Sikkim.
Ticky. The floor is yours. Oh, thank you, thank you, Daniel.
Yeah. So at the very outset, I would actually like to shout out to Katie.
Katie Fitzgerald for making this possible and also Wolfson College University of Oxford to attend graduate studies seminar.
Isabelle Danielle, thank you so much for giving me this great opportunity. Also to share my work and further,
I look forward to your great comments and suggestions and advice because the paper
that I am presenting is a work in progress and I intend to send it off to a journal.
So it would be really great if I could get some really productive comments and for the work on it.
So I did a little bit of modification in the text and my title is dead by poisoning,
but cautionary narratives instead of tales and inter-ethnic acquisition in contemporary Sikkim.
So my presentation firstly shows the dramatised narratives and belief that are indicative of different verbal accusation,
shared ideals, fears and communicative relations between the plural communities and Sikkim.
The practise of negotiations illustrates social change or tension rumours, gossip, scapegoating, social stigmatisation and witchcraft belief.
Secondly, the presentation reckons collected belief narratives of how traditionally
traditional like cautionary stories are used or invoked in real life accusations.
And these cautionary stories are related to talk as in poison or poisoning took some meanings poison or poison keeper and took law meanings,
poison data or poison honour, which is usually weaponized and used as a tool, you know, to RINVOQ to accuse or to impute one another.
It depicts how such accusations are invoked due to fear of being poisoned and as a way of making sense of the loss of loved ones.
I argue that the linking of poison to the the other and the use of forms of these other things and
demonisation stems from increasing insecurities due to drastic growth in the number of immigrants.
Changes in political inclination, rural communities, economic competition,
social conflict and unequal opportunities in an environment with limited resources.
Finally, I conclude in a very hopeful note that such demonisation and othering are actually an example of inclusion rather than segregation,
and of bridging a gap to the fastest growing section of the population that is the immigrant population.
Before I venture into explaining the phenomenon or tradition of death by poisoning, let me first introduce Sikkim.
Maybe there are people who do not know where where it is, and this is the umpteenth time I do that.
So Sikkim is a small state perched in the centre of Great Himalayan, surrounded by but autonomous region in the north kingdom of Bhutan,
in the east to Nepal, in the west and the vast Indian Union in the south.
Sikkim is synonymous to build emotion. And according to Nygma,
Playtex bail is described as a place of refuge where Buddhist teaching and practitioners will find protection in times of turmoil and need.
Then I could escape 2010 my informant, Sonia, the company actually mentioned to me once that there are nine veils across the Himalayan plateau.
It was called Hidden Land because Guru muchI,
who is also known as second Buddha guru but Mocimboa and are considered a pioneer in the Himalayan in the spread of Himalayan Buddhism,
consider these places as the most sacred, and therefore it was hidden for the purer and higher form of Buddhist practises.
There are multiple works available only exploring the idea of veil in which I do not enter here,
but I present here that veil exist in three different levels,
which are most accepted in the moment I consider which include the outcome the physical landscape and environment,
as can be witnessed and experienced by all as a place of blessing.
The inner, which consist of a deep perception of a place sacredness achieved through meditation and spiritual practises,
and the secret which includes the transformation of the physical to that of the solution achieved by
accomplished spiritual masters who can physically pass through the physical to another worldly dimension,
which is itself transposed onto the physical environment that ordinary people experience.
But my emphasis here is not upon the conception of bail or what it is and what it is not.
Rather, I bring forth a very controversial vernacular discourse, which is related to its translation build.
Emotion is literally translated as hidden land of fruitful valley or rice.
This translation, the use of the land of rice, is actually very conflicting and rarely used in the region.
So one of my informant mentioned or rather claimed that we don't see Rice rather a fruitful valley
because there was an argument that if the concept of a strong is a longstanding name for Sikkim,
the Nepalese were the first to introduce or cultivate rice in the region,
therefore claiming that Nepalese, as the Sikkim subject is as old as the concept of building itself.
Presently, Sikkim is a part of Indian state, but before its merger with India in 1975,
it was the Himalayan Buddhist kingdom ruled by the Chulbul Dynasty.
Formed in 16 42, which is actually disputed and sold, Mueller had actually extensive worked on it.
Historically, Sikkim was de facto a protectorate of British India after the Treaty of 1861.
Famously known as Treaty of Tartaglia, the 1950 Treaty with India continued Sikkim protectorate status until 1975.
Later, with the Chinese occupation of Tibet in 1959, the Indian War in Sikkim border in 62 and 63, the Chinese.
The democratic aspirations of the population agitating against the oppressing rule of schemes,
kingship and the breakdown of internal law and order, all cited as reason for holding the 1975 referendum that actually culminated in the.
Annexation of Sikkim in 1975 after the merger, even though.
I'm sorry. Yeah.
After the merger, even though the Himalayan Buddhist kingdom has dismantled, Buddhism still act as a very strong authority in the region.
These imprints we can see in political institutions such as Sangat Seat,
which is like a monk seat saved in the State Legislative Assembly and Ecclesiastical Affairs Department,
which is actually only standing particularly segregated department, which is in Sikkim,
which look after the affairs of all the religious institutions within the state.
Demographically, the ethnic group are classified into three broad categories the Liberals, the butchers and the police.
The population of Sikkim is predominantly Hindu, with Buddhists comprising a majority, and even Christians and Muslims are in significant numbers.
Nepalese migrated to Sikkim at the beginning of the 19th century.
When I see Nepalese, there are multiple sub subgroups representing Nepalis, which includes the worry limbo right amongst Sherpa, Gurung, etc.
Additionally, there are Indian businessmen from Bihar, Bengal, Haryana, Rajasthan,
Uttar Pradesh and other parts of India generally referred to as Modi issue,
as well as Tibetan refugees who escaped there after Tibet's occupation of China in the 1950s.
Therefore, Sikkim demography is the result of migration, as well as socially engineered settlement and its politics.
In short, in a place like Sikkim, where communities are multicultural and believes interconnected,
the act of the act of othering could be synonymous to some sort of acceptance.
Tracing the history of these ethnic categories after 1890 one, the imperial administration delineated four dominant groups Liberals,
Butjust, Limbaughs and Nepali due to intense ethnic competition over resource entitlement.
One can argue that there is an ongoing aggravated ethnic tension in Sikkim.
The boundaries between indigenous Abuja and perceived Nepali immigrants are reinforced
by religious differences and affirmed by differing attitudes towards the landscape.
The state government is faced with the challenging task at the moment of balancing the aspirations of these diverse ethnic group while implementing
developmental projects and trying to at least modernising Guinea's economy previously sustained with shifting cultivation and agricultural occupation.
Sikkim was industrially backward and landlocked, and land ownership played a vital role in defining the strength of one's ethnicity.
Against this backdrop, while communal harmony has been the long ideal norm.
Such forms of ethnic diversity always and sometimes carries with them the possibility of creating disorder.
So after this elaborate introduction to Sikkim, its demography, its ethnic groups,
I've got to take you to the core of this presentation where it gets interesting.
So when I am in Sikkim, or if any one of you come to Sikkim ever, one of the things that you will be warned is to be careful where you eat.
Or I will tell you, please don't eat on the way.
So when I'm in Sikkim and every time I bid farewell to my appearance mentioning, you know, I'm going to so-and-so place to do some research.
She would always come up with one one phrase, Can I give recap here?
Which means be careful where you put your mouth.
She's afraid that I'll be poisoned for dead by poisoning is understood to be very common in the region.
Indeed, I have met many people during during my field trips who have been affected indirectly or directly by this phenomenon,
known to Boucher as talk to Nepalese Caput and to live just as being in a region of weak state presence,
a difficult landscape and many sources of social conflict, sudden deaths are not so uncommon.
Poisoning accusation provides a frequent explanation that assign meaning to an otherwise unexplained event,
such as loss loss of a loved one's or relative.
So I came up with considering how I can find these poisons in contemporary believe or in the recent narratives.
So one day in the winter of 2018, I was supposed to attend a wedding in a neighbouring village called Swaim, which is to village across mine.
I was on the back of a scooter with my uncle, who is actually a village monk, and while zooming past the hill,
conversating through the wind and our helmets, which was very hard about my interest in, you know, I want to research regarding the 80s.
What do you think about them? We passed like a small Russian shop, dilapidated with a rusted roof and walls made of uneven planks painted green.
I wanted to stop and buy a bottle of water because, you know, shouting from the helmets and the wind, it was pretty hard.
So my uncle instinctively sped up and said, Don't you want to reach home alive?
When I enquired about his reaction, he responded, You know, there is poison.
You know, they are very dangerous.
Two weeks ago, a 29 year old male teacher who came to Sikkim to work as a teacher from a nearby state called Manipur,
which is also one of the northeastern state.
He was teaching in this one English medium school in the region, and he went in to buy food and he liked on the spot.
He drank a bottle of coke, and then by the time he arrived his residence, he was blue dead within half an hour.
The narratives of perplexing and mysterious incident of misfortune are said to be falling,
a healthy young person without any ailments are commonly shared and usually generates suspicion,
and malevolent powers are operating that they believe, usually ending with the verdict that he or she was poisoned.
My mother justified her belief in the reality of boys and keep or poisonous by recalling that of her childhood
friend and neighbour at the age of 30 to acute hearing came home from nearby supposedly rumoured poisonous butthey,
which means like a local alcohol bar where they sell like a rice brewed a very strong brew.
So he was totally drunk at night. Next day, he had a severe stomach ache and vomited blood within a couple of hours.
He was declared dead when I asked her how she knew that he died of poisoning.
She said he was definitely poisoned. His feet, Faye's finger and hands turned blue.
He vomited blood, and it did burst open more.
So he drank alcohol in the rumoured place, I hear. It's clear.
The use of I heard they say so, someone said so our key aspect of rumour in these cases,
the informant I have interviewed generally, you haven't seen the poison themselves, but all of them knew the houses.
The shops and people who have been accused of the rumours are frequently encountered,
such as when I'm travelling from Guangzhou to northern part of Sikkim with my family and my mother said enthusiastically when we pass one house,
she said, Oh, you know, I assume she's now married to live, but she's our relative.
My father, upon hearing that he was like Hartmann, Pinkett Ishola Hatzalah means like people who kind of gives nurture like a medicine.
Let's keep them in distance. Like, give them away. Medicine here is a euphemism to to poison you.
Up my further enquiry. He said that Islam is known as poisoner,
and she has killed many in this case is another important aspect to note is the fact
that Iceland belonged to a beautiful community and is married to a live channel.
This aspect of inter-ethnic difference does this more frequent in recent days,
illustrating imbedded social tensions and change, which I will explore further and I hope the stories will clear itself.
Recently, the narrative of poisoning have often included rumoured about roadside restaurants and food stall owners,
and this could be the result of emerging tourism market in the state.
One can be worn every time travelling across Sikkim to avoid certain restaurants and eating places on the way.
For example, one time when I was travelling to Guangzhou, we passed a place called Bucktown, and there is a very famous restaurant.
If you go there and if you are not scared, then you should try there.
It's absolutely amazing. But yeah, so we made a pit stop and then the passenger can use the restroom on the way.
So I ask the man who's whose name was Tenzing, and I ask him, Can you please buy me?
Or chips and a coke from the shop?
And he looked at me very surprisingly, and he whispered, it is dangerous to eat or buy anything from this restaurant.
They are rumoured to be poison keeper. You know, I'll buy you something from the next shop.
It's better to avoid the évoque narrative shows that the belief is now or very widespread and attaches itself to impersonal,
like a commercial transaction.
But before I wanted to find out that where exactly this belief come from, or whether this belief they're already in the tradition of like skinnies,
and I found that the very traditional tradition of these narratives of poison and poisoning was more so used as caution or a warning to to,
you know, tell your kids not to eat or deal with strangers or go to random places.
And it was used as a warning of the impending danger that even parents did themselves didn't know.
Today, the narratives are situated within this ethnic conflict and are made more intense by intermingling
of the communities through intermarriages or different communities living in close proximity.
The lines between who belongs to who or who belongs with whom are blurring.
These narratives are not new and has been long established in the beauty community as taking place amongst families,
neighbours and villages for a long time. Earlier, these stories had different and entirely different connotation and uses, but today it has.
It has a difference. One time I visited Aju Namjoo, who is our ritual expert and one of my main informant who lives in a place called Laging,
which is like the other, the border to China or Tibet.
And it's like the it's like far from going to glitzy.
So on my way, I saw him coming out of the home where he has just finished offering a divination.
I joined him and we started to walk towards his home. On the way, he pointed out a house and cautioned me, Don't eat this in this house.
I heard they are poisonous. I should tell you you don't know. So don't go and buy anything randomly.
I smiled at him, but I didn't ask anything.
But once I started, once I reached his house and I sat in his kitchen and drank a cup of tea, I kind of remembered what he told me on the way.
So I ask him, What is it about? What is what? What were you saying?
When I ask him the his wife, who is grandmother, she got excited and she started telling me, Oh yeah, you should be careful where you are eating.
You know, you don't know about such thing. So I told her, I ask her more like, what is what is the tell me more?
So she told me. So once upon a time in Laging, there lived two sister.
One day, a young man died right after leaving the house of the older sister, where he drank a pint of Iraq, which is the locally brewed alcohol.
Soon, the younger sister discovered that her elder sister could use poison and try to help her get rid of it.
First, they tied the poison in a huge rock and threw it into the lake when they arrived back home.
The poison was back before them. Then they tried to burn it in the fire, but it wouldn't.
It wouldn't burn. Lastly, with no other option left to get rid of the poison,
the younger sister locked her older sister in her room and burned her alive only by killing her sister.
Could she dispose of the poison.
We can see that this story of the sisters who lived in La Choong had no emphasis on the ethnic group or ethnic differences.
The person who even died was from the same ethnicity. The fact that the younger sister ended up killing both the sister and the poison
is narrated to me as if it was some sort of victory of good over the evil.
I'm sorry. Many stories like these are shared amongst families and Sikkim like these narratives
based entirely upon a belief in the poison and its interconnectedness with
its owner or the person who who have the power to poison are then exploited orally
and turned into warning about troubling and increasing mobility within Sikkim.
The narrative presented about above have the aura of warning about them,
presenting the lesson that if you indulge yourself in the wrong choices, you will end up dead.
This interconnection between the poisoner and its poison and its owner also has a
sense of removal from the everyday and lapses into the realm of the supernatural,
where the owner's human self is questionable. Therefore, these narratives are used as cautionary to me as well.
When Chou and Agila mentioned this narrative, they were telling me as if because I travel often.
So they were telling me as if to warn me of what can happen to me if I am not careful of where I eat.
So these tales have become attached to real places.
In recent years, and this stems from this house or this person or this ethnic group, and this function is developed through oral narratives,
which, in contrast to other forms of media, can transmit what a harmonious as well as a destructive viewpoint.
So let's let me clarify more about who exactly are these poisoners and how?
What are their aims or what are your intentions?
According to my informant, the poisoners are somebody who nurtures or look after a poison entity to become wealthy and successful.
Ojudu Gill, who is one of my another informant,
mentioned to me in one day that there is a village called the and there lived a man called the Dog Fool.
And he said, and I quote him, I clearly remember one day in Gang took down.
I heard his name announced when an Indian businessman was beating a drum Singh, a man from numbor bought poison.
Be careful. Be careful. I can understand why he resorted to this action.
His father, his wife's father, had debts which he had to pay.
Some people say he was paid well for buying the poison, but it didn't last long.
How could it? He died soon after. Now, who knows where the poison went?
I'm sure it must be looking for a new owner is still lurking around.
Such narrative of poison as an object to buy or sell, especially in the area around Guangzhou, are as common as a belief in poison itself.
The inclusion of Gangtok as the only big city with people from different background
is crucial here as it sets the capital city as a mix of multiple communities.
But such vague transaction leads to questions such as Who sells it?
Where can one find it? Who buys it? How much does it cost or multiple questions?
You know, many other people from Remote City means village go to Gangtok for trade and end up becoming belongs to Indian consumers.
And this is a very commonly shared stories amongst different people that Indian merchant are very cunning.
They bring duplicate necklaces, gold, and they sell it to local people who are very innocent and they end up facing the loss, he said.
My informant, he said, and I quote him that Sigma's people are blinded by the promise of wealth that can come from buying a wooden boxes,
which includes a magical power and the merchant tell them that they have magical power.
They buy it, but they do not realise that along with it, they buy paying for generations to come.
And then he he mentioned to me that took this. They are brought to Sikkim by Indian merchants.
Some say they bribe the local people to buy it by giving them money, but other times the local actively buy it.
I do not know for sure, however. Indian merchants are the first to disperse amongst the city meets local.
I heard that when you buy the to, the seller will take your name and address.
I do not know how much it cost. Be five thousand rupees or twenty thousand rupees, which is like, I don't know, 10 10 year or something.
Nevertheless, once you buy it, the merchant takes a picture of you from behind.
Paste the picture in the drum and beat the drum early morning in Guangzhou,
announcing that such and such person from such and such place has took this object from me and be careful.
This is not exactly like one informants telling me this one particular story.
It was like a common lack of shared narratives amongst all locals that I have interviewed.
And to tell you more clearly about it, I also shared your story of agent who told me similar story,
and he mentioned that talk is distributed amongst the Sikkim is by Indian merchant.
Some Sikkim is one to become rich, and so they buy it and raise it.
Margins, they are the main devotee as it is the audacity.
They do not even meet. They should only make garchik, which is like a white offering, include milk, flour and rice.
I heard that if you do not, if you want to become rich, beautiful and successful,
then you need to make some kind of bond or pact with this date of theirs when you buy it.
It is like you are not only buying it, but owning it as it becomes connected with you.
I even heard that people get paid for it. If you want to talk, then you need to go and see an Indian merchant.
He will also give you one lakh rupees just for buying it.
After that, he will take a picture of you and announce your name around the town by beating a drum.
That's how other people get alerted. So in both this narrative by Ojudu Gill and Andrew Namjoo, the identities of the poisoner remain unclear.
Apart from the fact that Indian merchants somehow duped local schemes into believing in the magical powers of these wooden boxes,
it remains unclear where the shops and who the buyers are.
And I tell you, I went to look for it. I ask almost everybody in Gangtok, where is this place where they buy this stock?
And who are the people who goes early morning beating the drum?
But I didn't find anything, to be very honest. And it's not like I didn't find it because I didn't research better about it.
But it's actually. It's impossible to find. Instead, I wanted to focus that the reference gives us a wider perspective on sickness,
economic changes and the increasing relationship between the locals and the Indian merchants.
And and I keep it to that because I don't want to go beyond my time and explain
further into how these relationships are getting complicated every day.
But instead, I want to focus on this concept of beating the drum.
They will be demure, which is which actually literally translated as beating the drum.
And linguistically, there is a trick here. So don't be Dipuo or dopey.
Demure actually have three different languages used in it.
For example, Tall can be from Hindi or it's like a drum, and we don't see it duel in beautiful language.
So drawl is like drum beat is like in in Nepali, like not piano, like don't hit like it's a Nepali, and Maya means in beautiful language.
It's like, don't do it. So don't be demure in itself.
Have three different languages community together to show one fraction of thought,
and I kind of utilise kind of utilise this idea as in how it has an implication or kind of connotation to this aspect of rumour or
some sort of blaming or some sort of like we see that there is some sort of integration as well as there is some sort of distancing.
So I will tell you more about it if I have more time, but without wasting much time,
I discovered that poison keeper in Sikkim can be literally divided into two two types for example,
one those who are buying it and one those who are inheriting it.
I didn't go into detail about the inheritance one, but they are kind of interconnected.
So are these inheritors are actually further conflict confined to the immediate family, but can spread amongst different kin.
So it's not only related to if I have it, then my daughter will have it.
It's possible that if I have it, then might anybody from my family can acquire it if there is some sort of connexion or bond or fact,
meet amongst them to to emphasise this idea to kill again told me that a poisoner of
poison actually can be passed on from one family to another family during weddings.
So there is this intimate marriage involved.
And then I caught him once there was a woman whose mother was a poisoner and who didn't know she has inherited it from her.
Some people died after eating something she had cooked, and then she realised that she was just like her mother.
Pity she was because she owned a restaurant. She closed it down upon realising her abilities.
But one day, when her son came back from school, she made him dinner.
I think it was cool like a bread. But next day, when she went to her room to wake him up, he was lying cold and blue.
That means he died. So these these narratives of how once you make a bond with the poison,
then you have to offer the sacrifice and doesn't matter who is the sacrifice, either you have to find somebody else.
And if you are unable to find somebody else, then there is a higher possibility that one of your family members will become a victim to it.
It's a very bleed to like a very common belief.
So as you get mentioned that some children who know that there is a poisoner in the family have
requested to inherit the poison intentionally in hope that they can obtain wealth and beauty.
Inherited inheritance and poison inherited poison are more potent than broad ones because it has lived a few years
and has had a couple of sacrifices or a couple of victims because they are because of their powerful presence.
These poisons, the inherited ones are usually very hard to even get rid of.
And in a very different perspective, one of my informant while travelling from Uganda to my home to Uganda, actually,
he got in from a place called Football Halfway, and then we started talking about which place to eat and which place we cannot eat.
And then I found this informant in the car and I automatically started recording
him and he told me that talk is actually LA means like a deity or kind of god.
But it's very difficult to explain right away what it can be for our better understanding.
Let's say it's like God or not, God like I spirit.
But a good one. It is actually like a treasure to race at home, like on Panopto.
It can make you wealthy and help you prosper, but it makes some conditions.
Chief amongst them is refraining from meat and alcohol. Our people, which you meant butchers by talk and want to raise them to become wealthy too.
But the main problem with our people is that they cannot stay away from alcohol and meat.
Once you have such thing at home, the two becomes addicted to them.
If you start eating meat and alcohol,
then the dog who is attached to the two becomes addicted to meat and alcohol, and soon animal meat becomes human.
Once meat is offered to Tula, then it is over, he told me.
It becomes so strong that you don't even have to poison someone's food.
Just the thought of wanting someone's wealth or some evil thought of she's so beautiful could actually poison them.
This is even shown in movies. You know, such poison is not easy to get rid of.
It can be passed on from father to son, from mother to daughter. And it is not even visible to human eye.
Such poison is driven by its owner. We believe in we believe in God and deities or you like, you know.
So the poison comes with its own owner who needs prohibition on offering from time to time.
It is similar to going to some sacred place and carrying a rock or a leaves from that place,
because if you carry something which you don't have permission to,
then there is a higher possibility then that the deity or the spirits that attach to this object will follow you.
And this is also very commonly accepted or believed a phenomenon in Sikkim.
So if you keep it clean and treated well, it will make you prosper. But if you don't know how to treat you treated well, then it can cause havoc.
So Tenzin Interpretations goes to multiple direction, and I'm sure I will get lots of suggestions on that.
But I kind of accused some aspect from it.
And it is partly that Tenzing actually was a monk, and he was also influenced by this very famous Bhutanese movie,
which was released in 2007, called Golden Cup The Legacy. If you haven't watched it, please check it out.
It's really amazing. And to which he referred multiple times when we were talking, you know,
it's like in this movie, in the movie, in the movie, everything was in the movie.
So I was like, OK, so here the audience is introduced to the poisoner as someone who can even like transport poison from bad thoughts.
And I remember reading Charles Rambo's article on poison.
Also, when he goes to this are finding the aspect of poison in epics and in the more older written scriptures and sources.
And it's quite similar to how we have this relativity with like the conception of poison as something evil or some kind of, you know,
like in Christianity, we also have this belief of how there are seven deadly sins and how it works similar to something like that.
So he had this and this kind of aspect, actually, maybe,
maybe it's very strong comparison here to his understanding of how Buddhist philosophy works and then this particular like focus on how poisonous,
in particular intent or intentions gives us a much more wider bird's eye view into how the communities are shaped with our different,
different religious inclinations. So continuing from the narratives about the present day to this this presentation,
I wouldn't like to change it directly to the aspect of rumours and there was this some sort of blame or some sort of invitations amongst
these different communities and bringing it back when there is a person in a certain place or situations belonging to different communities,
gain or a sudden economic success or climbs into a social ladder.
He or she is often subject to suspicion or doubt.
And as I've already mentioned, that today's the second is population is a mixture of people from different ethnic background.
Increasingly, the accusation of poison is associated with somebody out there or someone never from your own area,
our own region or own ethnic ethnic background. And in this context, you do,
Gil mention that we can trace this insecurity and fear to having somebody as the other or the community seeing someone as the other,
not especially being the other, but what are the aspect that can make a person the other?
So as you mentioned and I quote him that most of the poisoners are usually from the neighbouring village or from different communities altogether.
I have never heard of a poison keeper in my village.
I'm 60 years old, and until today I have never heard of someone from my village accused of such thing.
There are people I hear in Rampton Village, but not in mine.
It's a neighbouring village. We do not know where and who exactly they are, but I hear in the neighbour village,
there are plenty people from this village do not inherited from their ancestor.
Even they buy it directly from Indian merchant to become rich.
I hear there was a lady named Orgasm, and this is like a pseudonym.
Oh, sorry. And yes, I didn't. She keeps it.
Looks after it. It is unfortunate. What are people willing to do these days to attain wealth in life?
Her ancestors were not like that. I do not know why she got it and where she got it from.
Gordon Allport and Liu Faustman actually writes that rumour is specific Proposition four believe passed along from person to person,
usually by word of mouth, without a secure standard of evidence being present in the case above as well.
The fact that he heard it happened not in my village, but by amongst the neighbouring village is some sort of manifestations of othering.
Rumour creates this sense of scapegoating mentality and expresses hostility towards certain groups.
These forms of imputation and blame occur because people feel their security is threatened
in a situation in which uncertainty is caused by a rapidly changing social environment.
This, in terms of changing city, means socio political economic situation.
We will find more clarity that there are so much diverse community.
At the moment, who are in some sort of conflict or in some sort of fight with each other to re invoke or to re-establish their new form of identity.
And I ask actually one of my friend who lost his father to poisoning when he was 10 years old,
and he claimed that his father became a victim to a poison nurtured by a Nepali food stall owner where his father seems to have eaten all his lunch.
And then he died about. I ask him, Why don't you seek justice?
And why don't you take legal action against against the perpetrator? He replied, We all know he did it, but we haven't seen it.
We don't. We do not have any evidence to prove it.
And Gordon needs evidence, you know, before we can just hate it and tell everyone else about it, just like my father.
No one, no other person should become victim to it. My father wasn't the first I heard, but the aim is to make sure he is the last.
Lewis White in social construction and social consequences proposes.
Rumours spread because they sound true and sounded like they might be true.
Rumour conforms to the standard of evidence.
This don't seem false, fanciful, unlike or even unreasonable to those who tell them and those who hear them in Sikkim.
Apart from this, rumour takes the form of invitation and blame of people who are not on the newly arrived,
but also different belief and practise rumour when reinforced within the cherished belief of communities,
changes, forms and how people make sense of the others surrounding them,
whose cultural practises and worldviews are foreign within their own cultural context and create new a sense of belonging.
Rumour Rev. Trace us help us trace the effect of a conformity cascades in which people
will go along with a group to maintain approval regardless of their private doubts,
amid judgement and opinion that contradict my friend.
He surely has thought about what he believes, although to a great extent,
this is redundant when he considered the loss of his father and later his mother while he was still young.
The collective belief of the community who support he will always cherish gives him a sense of belonging and a collective sense of of hate.
Rumour that circulates because of fear of identity and uncertainty now,
he suggested that there is a sudden form of rumour call which driving rumour because of its effect in dividing groups and aggression.
Oh sorry. Dividing groups and destroying loyalties. It's essential motivation is aggression or hatred.
In practise, almost all aggression rumours turn out to be directed against element of our own population or our allies.
The rule of Yruma here is not to seek justice for the loss of loved ones, but to belong amongst the living.
By shifting or identifying one's belief.
To bring back here very briefly, there is this connexion between the concept that I already mentioned the duel between Maya and rumour,
the Indian merchant who go to the town in the morning and announces the name of poison buyer actually remains much questionable.
So does the assertion from a couple of people who have claimed that they have heard it.
The narrative for suggests that the duel between Maya actually has a very metaphorical
meaning in which it can also relate to be being secretive or to publicly announced.
For example, if I talk to my friend and if I tell her some kind of a secret thing that I don't want anybody else,
anybody else to find out, then I will tell her, I'm telling you this, but don't be demure.
Like, don't tell anybody else. But the implications is entirely different, and this remains open to speculation.
And to wrap up what exactly I presented, as already mentioned that within this floral setup such as that in Sikkim was a narrative is,
you know, both literally and metaphorically since becomes lived amongst those affected directly or indirectly.
I remember reading this amazing book called The Secret to Bad and in, published in 1952, where he mentions about his journey to Tibet via Sikkim.
And he mentioned how a sickness princess once him of impending danger in Tibet and caution him poison.
You are almost living thing poison. It is alive and has a will of its own.
And this is she said it because she said that Tibetans are actually the one who poisons
through traditional cautionary narratives told by elders to the younger generation.
This this presentation aims to show how oral narratives always carried within it, the possibility to be turned into real world accusation,
and by delving into this discourse of poison,
which can kill and sometimes even transform itself into an entity is both actually a victim and some sort of perpetrator.
These phenomenon appear to be waning in all rapidly modernising societies because of
the capacity to ameliorate the dislocation imbalances engendered engendered by ruler.
Capitalism transformed the relation of production proprietorship and shortage of resources and ameliorate scarce opportunity.
And with that, I would like to add my dog. Thank you very much for listening, and I hope I could get some common suggestions advice.
Anything is welcome. Thank you.