Origin of the Nepali Flesh Trade

Ever since the Brahmin Race spead its tentacles across South Asia, suffocating the indigenous peoples and annihilating their civilizations, that race of colonialists have inflicted the most inhuman forms of exploitation and degradation upon the natives. Nowhere has this tyranny wrecked greater havoc and caused more suffering than in Nepal where the indigenous Tibeto-Burman Mongoloid civilization was slowly and systematically eaten away till finally the very memory of ancient greatness was erased fromt the minds of the subjugated Nepalis. One of the cruellest and longest-lasting systems of humiliation was the inhuman bhitrini system which institutionalised the mass rape of Nepali women on a grand scale. In South India, the Brahmins forced the indigenous Negroid Sudra women into prostitution as`Devadasis' - slaves to Aryan gods. The greedy Brahmins accumulated vast wealth from the proceeds of these women, who were raped en masse by lecherous Aryan Hindu men. This cruel exploitation of Dalit and Dravidian women continues today, as revealed by the Human Rights Watch World Report for 1999 :

Human Rights Watch World Report 1999
VII `Discrimination and Exploitative Forms of Labour' ,

" The practice of devadasi ... continues in several southern states ... Literally meaning female servant of god, devadasis usually belong to the Dalit community. Once dedicated, the girl is unable to mary, forced to become a prostitute for upper-caste community leaders, and eventually auctioned into an urban brothel ... The patrons of the devadasis are generally from the higher castes ... Most Indian girls and women in India's urban brothels come from lower-caste, tribal or minority communities. Like other forms of violence against women, ritualised prostitution, activists believe, is a system designed to kill whatever vestiges of self-respect the untouchable castes have in order to subjugate them and keep them underpriveleged.

In Nepal the bhitrini system was the exact mirror of the terrible Devadasi system of the South. Local folklore clearly remembers the origins of this practice as a result of the devastating Aryan invasion : -

Himal Magazine, October, 1998 Vol. 11 No 10
`My sister next?', by Naresh Newar
" Some of the Sindhupalchowk [ a district 20 km northeast of Kathmandu Valley ] locals say that the sex trade originated in the supply of [ Mongol ] Tamang and Sherpa girls of this region to the feudal [ Aryan ] Rana court of Kathmandu. Apparently, it was just a step away from serving as bhitrini (concubines) and susaaray (maid servants) to the "cages" of the Kamathipura red light district of Bombay. "

With the entrenchment of Brahmin power as time went by, the feudal bhitrini system of institutionalised rape and enforced concubinage of Mongoloid women to Aryan males developed into the enormous industry of modern times. This huge Hindu entity involves the illegal trafficking in Mongoloid women from the Himalayas to various parts of India, where the money the women earn ends up in Brahmin bank accounts. The truly incredible scale of this industry can be estimated from the number of Mongoloid women from Nepal alone who are trapped in this vicious system of Vedic exploitation :

Himal Magazine, October, 1998 Vol. 11 No 10
`My sister next?', by Naresh Newar
" Vinod Gupta and Sanjay Chonkar, social activists in Bombay, say that ... altogether 25,000 Nepali women work in the brothels of the three key red light areas of Kamathipura, Pilla House and Falkland Road."

This astonishing figure of 25,000 for only one city and that too only for Nepal does not include the uncounted thousands of Mongoloid women from Sikkim, Bhutan, Brahminist-Occupied Kumaon & Garhwal or Himachal Pradesh working in several other cities all across South Asia. Indeed, such is the number of Mongol women who have been forcefully drawn into this degrading industry that males outnumber females in the ration of 2:1 or 3:1 in many parts of the Himalayas. This situation has persisted since the advent of Brahmans to the Himalayas, as a result of which the oppressed Mongoloids had to resort to polyandry and wife-sharing. Whilst the Brahmin-engineered shortage of Mongol women forced the indigenous men to share wives, the Brahmins lived a life of luxury based on the proceeds obtained from the sale of Mongol female slaves all across India. Hence the extreme polyandry practiced in the Himalayas.

Encyclopedia Britannica Volume 14, p.190
" Among the tribes of the high Himnalayas, such as the Sherpa, the Bhutia, and the Lepcha, it is common to have more than one husband, usually brothers ... polyandry ... is also prevalent amonst the Khasa, the Toda and the Nayar, who allow more than 2 younger borthers to share the same woman."

The above citation from the Encyclopedia Britanncia clearly shows that polyandry arose wherever the Brahmins enforced the vicious system of sexual exploitation of indigenous women. Thus, the Nayyars of Kerala are famous for polyandry, occasioned by the Brahmins' forcefully confiscation their women; the same holds for the Todas and the Dravidians in general of Tamil Nadu, whose women were pressed into Devadasism, and the Khasas of the North-East. In short, the phenomenon of the males of subjugated races having to share women caused by the extraordinary sexual greed of Brahmins and allied Aryan races led to the institution of polyandry in all parts of India.

Supposed "Poverty" as a Cause

The Brahmin-controlled press has been brainwashing the entire world that the origin of the Himalayan traffic involving Mongoloid women arises from the abject poverty of the region. However, the origin of this poverty itself is due to the devastation caused by the barbaric Aryan invasions and the intense exploitation of the country by the Brahmins. Thus, granted that poverty may play a minor role, even this cause is ultimately the result of Brahminist policies. It hence follows that the sole cause for the origin of thte infamous polyandry systems found all over the Himalayasa is the result of the Brahminist confiscation of Mongoloid women.

- Santosh Gurung,
Dalitstan Journal,
Volume 1, Issue 1 (October 1999)

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