For generations the land has been tilled by one. The ground is watered by his sweat. He did not take away that land, he did not acquire it under the eyes of the ruler. Instead, by eating many weeds, digging up ten rakes, the barren land has been made to flourish with crops.

Today, that land is the only place where he can pour his hard work. But he does not own it. Someone else has it, who doesn't know where that land is. He has not even seen the land. Don't even know about borders.

This description, which looks and sounds unfair at first glance, is connected to the tradition of Birta still in Nepal. Even till today, the restrictions imposed by the Shah and Rana rulers are forcing the farmers to suffer injustice. It must be eradicated.

The then king or Rana ruler used to happily give gifts to the members of the royal family, relatives, employees, generals, soldiers, scholars and priests who supported his power. On such land, the tenant usually did not have to pay any taxes. Mainly, the land that some other farmers have been cultivating for generations also came into the ownership of someone else.

Birta entered the farmer's land in such a way that his land until yesterday is not his from today. That is, Birta practice was imposed on farmers as a form of government coercion. There are references to the practice of Birta during the reign of King Ram Shah of Gorkha. However, its official and systematic practice dates back to the reign of Prithvi Narayan Shah. During the Rana period, it flourished. Just buried it. On the whole, Birta flourished as a characteristic of the period in which the arbitrary will of the rulers was established.

Farmers have been struggling to end this unjust situation. Laws have also been issued. In the year 2016, a law was issued for the abolition of birta. The purpose of this law was to restore the lost land of the state, to collect such taxes and to end the intermediary role between the state and the cultivators. In the course of time, the land did not reach the name of many farmers. However, in some districts, that has not happened. As a

, 1558 families in Nuwakot and 718 families in Rasuwa are still plowing land. About 4 thousand 957 ropanis in Nuwakot and 2 thousand 389 ropanis in Rasuwa are under birta. The number of families and the area of ​​land occupied are not only numerical figures, but also evidence of the continuation of injustice imposed hundreds of years ago. The continuation of this custom is still legitimizing the tyranny of kings and queens.

Land is an important issue for most of the world's citizens. Primarily land is an asset. It determines his permanent place of residence. At the same time, self-esteem, self-confidence and enterprise are connected. Land-based professional agriculture is one of the oldest in human civilization. But Birta practice breaks this sovereign recognition.

As long as there is a dual ownership situation where the land is owned by the farmer and the farmer is dependent on the land, it will only keep the confusion and insecurity alive. That's why the state should look into this. Even after 65 years after the Birta Abolition Act was promulgated, it is the helplessness of the state to continue this practice. Tyranny of farmers. That helplessness and tyranny must not continue.

Political parties have made many speeches in favor of farmers. He has spoken in favor of farmers in his election commitments. "Whose land, his vessel" is the popular slogan of Nepal's political parties. But in the society there is still an ainjeru named Birta. The reason for that is clear. Because, political parties have not been honest about their public commitments and declared policies. Now they have to play a role in establishing the ownership of such land in the name of the farmers who have been mining since their ancestors. 

The confusion, insecurity and harassment imposed on farmers for hundreds of years must end. In other words, by ending the inheritance of Birta, the farmers should own the land. Not only from the point of view of social justice, but also for the implementation of the Constitution of Nepal, this issue should be resolved.

Because, in the policy related to agriculture and land reform mentioned in Article 51 of the Constitution of Nepal 2072, there are issues such as scientific land reform taking into account the interests of farmers by ending dual ownership of land, increasing production and productivity by discouraging absentee land ownership.  

Even after 9 years of the promulgation of the constitution, its implementation has not yet been completed. This is a critical issue. In addition, Birtawals who do not cultivate themselves, transfer the land to their name and sell it. This should be corrected. Canceling such a process, the land can be transferred to the name of the farmer.