Introduction
The demand for a separate state within the Constitutional framework and within the Indian Union, consisting of Darjeeling District and the Dooars region of West Bengal is arguably the oldest and most outstanding demand in the country today. This demand for separate statehood is founded on the bedrock of a historical, economic and political rationale. Against the backdrop of socio-economic exploitation, political and cultural hegemony, misgovernance and exclusion, the demand has become an expression of the ingrained and deep rooted aspirations of the people to secure to themselves, and to their succeeding generations, the right to determine their own future. This paper, without laying claims to exhaustiveness, traces the genesis of the demand and its justification.

Area
The territorial limits of the new State of Gorkhaland measuring a total of about 6246 km² would be comprised of the District of Darjeeling, (roughly 2417.3 km²) and the contiguous area known as the Dooars running along the northern border of the District of Jalpaiguri contiguous the southern border of Kalimpong subdivision and Bhutan, roughly 3828.7 km². A breakdown of the mauzas and police stations is set forth in appendix A.

People
The demand for the creation of the new state of Gorkhaland enjoys popular support amongst all the inhabitants of the area. In the District of Darjeeling an overwhelming majority of the people comprising of the Indian Gorkhas along with other communities are unified by Nepali, a common language that finds place and recognition in the eighth schedule of the Constitution. In the terai and the Dooars, there are substantial numbers of Gorkhas in addition to the Adivasi (e.g. Rajbangshis and Mechi) and other communities. Along the Dooars too, Nepali is widely spoken and understood.

The terms ‘Gorkha’ is used here synonymously to mean the nationality of those who are Indian citizens whose lingua franca is Nepali. Their politics of identity of is characterized by a strong sense of insecurity, and is not antithetical to the existence of pan-Indian nationalism and national integration. Their voice was for recognition as equal Indians and to demonstrate that Indian nationality to them is a matter of privilege and proud possession, not a liability.

The development of the Gorkha sub-nationalism coincides with the development of Indian nationalism. Though India was famously known as a great civilisation, the making of the Indian nation was a modern phenomenon that developed since the last hundred and fifty years. The introduction of educational institutions, modern administration, the development of roads and transports such as railways, industries etc under the colonial administrations sowed the seed of nationalism in India. The rise of Indian nationalism was witnessed amongst the different regions and its people through their own language and culture. A similar development took place in Darjeeling and Duars region where Nepali language acted as an integrating factor because it was the lingua franca of the region.

The various ethnic and caste groups such as Rai, Limbu Murmi (Tamang), Manger Sunwar, Gurung, Newar etc and Bahuns, Chhetries, Kami, Damai, Sarki and a host of others including Lepchas and Bhutias adapted Nepali as their lingua franca when they lived and worked together both in the urban areas and in the tea gardens started by the British Planters. The common language developed common culture bringing them together. A class character also developed because of the fact that all of them were tea garden workers. This ethno-class consciousness culminated into a belongingness giving way to the development of Gorkha sub nationalism. The experience of the Gorkhas of India outside Darjeeling and Duars is not different. The binding factor was Nepali language. Most of them have been farmers, milkmen, tea garden workers, and retired army men during this formative period of the Gorkha Identity in India. It is this ethno-class identity that shaped the political culture of Indian Gorkhas. They contributed in the development of the region they lived in; Darjeeling, Dooars, Assam and many areas of the North East and Dehradun, Dharamsala, and Bhagsu etc.

Apart from the above, the other communities residing in the area such as Marwaris, Biharis, Tibetans and Bengalis have also come forward in support of the demand for the creation of a new state of Gorkhaland. It is the avowed pledge of the people of the area that Gorkhaland is not merely for Gorkhas alone but for all its inhabitants regardless of caste, creed, religion or race.

History
The genesis of the demand can be traced without difficulty back to 1907. There had been several and determined representations by various political parties including Indian National Congress, undivided Communist Party of India, All India Gorkha League and a large number of civil society organizations to both the British India Government and later to the Indian Government after decolonization. Most of the movements and agitation, with the exception of the GNLF agitation of the late eighties, remained non-violent.

The following memorandums and appeals submitted by the political parties and civil society organizations over the last 101 years is testimony to the existence of an old and long standing movement for the creation of a separate system of governance. The genealogy of the various demands is well documented in several publications.

1907 - The leaders of the Hill people of Darjeeling submitted a memorial before the Morley-Minto Reforms Committee of the British India Government demanding a separate administrative set-up for the District of Darjeeling.