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The Nepal Digest Friday 18 August 95: Bhadra 4 2052 BkSm Volume 41 Issue 6
* TND Board of Staff *
* ------------------ *
* Editor/Co-ordinator: Rajpal J. Singh email@example.com *
* TND Archives: Sohan Panta firstname.lastname@example.org *
* SCN Correspondent: Rajesh B. Shrestha email@example.com *
* +++++ Food For Thought +++++ *
* "If you don't stand up for something, you will fall for anything" -Dr. MLK *
* "Democracy perishes among the silent crowd" - Sirdar Khalifa *
From: Ranjan Koirala <firstname.lastname@example.org.EDU.AU>
Subject: Re: The Nepal Digest - August 11, 1995 (27 Shrawan 2052 BkSm)News Subscribtion
Date: Mon, 14 Aug 1995 16:07:22 +1000 (EST)
Thank you for your efforts and contribution in running a Nepalese type computer magazine, TND to the Nepalese living away from their motherland. Some of my friends and relatives are interested to get this digest regularly so will you please put the address given below as a permanent subscriber of TND. email@example.com
Thank You for your time and consideration. Yours Ranjan Koirala
Subject: Congratulations to Dr. Hari Koirala
Date: Sun, 13 Aug 1995 23:21:23 -0700 (PDT)
The Vancouver ( saanotino) Nepali Community gathered yesterday
Aug. 12, to celebrate Hari Daai's succussful completion of his
Ph.D. ( Education/math) from University of British Columbia. We
also bid farewell to Hari Daai, Sita Bhaauju, and their two
daughters. After four years in Vancouver, the family leaves next
week to pursue a bright future in Connecticut. We will miss them,
and wish them all the best.
The gathering was blessed by the presence of Dhruba Bhakta Mathema,
a prominent Nepali elder, who is visiting his daughter and her famaly
( they live in Vancouver).
Despite the political uncertainly back home, everyone was in high
spirit. The blue skies ( after a week of rain), the grandeur of the
mountain view, and the ocean-side setting of the UBC location may
have contributed to the happy mood. The Food ( Yummy!) definitely
had something to do with it as well. There was of course the
"chhoto mitho tar Bhabuk banaaune khaalko" mantabya by Hari Daai
& Sita Bhaauju; followed by the cutting of the delicious CAKE prepared by Ishwari ( Mathema) didi.
After the Bhoj - Bhater, our own Rodi Ghar maestro Som Pun took over
the floor with, " Suntalaa Paani, Suntalaa Paani... sss," prompting
everyone dancing Laibari bhaakaamaa. The Party was brought to an end
with the singing of,
Bidaa hune bhai gayo belaa
Feri bheta holaa ki naholaa...
E ho ki hoina, ho ho
Hoina bhanne ko ho (!)
The party was put together by Jasmin and Anil Tuladhar. A special
THANKS to both.
Date: Sat, 12 Aug 1995 16:16:45 EDT
The Koan - 'The Battle of the Left and the Right Hand'.
Tilak B. Shrestha, University of Florida, Summer 1995.
(Part II of IV parts series. The part I was published in
the August 7, 1995 issue of the Nepal Digest. Comments
A Hindu, never claims to know all the truth, or expresses
that his or her religion is the only correct religion. A Hindu,
like a scientist, rather admits the limitation of his or her
background or upbringing and present living environment, and does
as best as he or she can do to improve his or her spirituality,
with the help of countless spiritual masters who has left their
teachings behind. That is why, if you ask ten Hindus to define
Hinduism, you will get twenty different answers.
To consider Hinduism only as rituals and casteism is, as
Buddha might have put, ignorance. They are some of the negative
aspects of Brahmanism, not Hinduism at large. Brahmanism has its
own relevancy, imperative and usefulness. However, unfortunately
it also has developed a few strands of objectionable practices
through the ages. If told, the saga of exploitation of poor and
ignorant by learned and powerful, the evolution of casteism,
degeneration into ritualism, Brahmanic adulteration of
scriptures, will never end. Those kind of corruptions, like bad
apples, need to be discarded. However, we cannot condemn all the
apples. Like in any society, there are many problems in the Hindu
society. However, they are social problems, not religious. I can
imagine a mad scientist, but not a mad science. The answer lies
in the moral and intellectual discipline, not in politics.
The notion that Buddhism is different from Hinduism has come due to the misunderstanding of the nature of 'Sanatana' or inquiry into the universal truth. The difference is the approaches taken by different sects, not the truth per se. After all truth remains the same, though it may be approached or understood from different perspectives.
The eternal truth cannot be understood by us, not because it
is mysterious, but because our human faculties like the physical
body and the intelligence are limited. Thus, like the fable of an
elephant and blind men, we may be able to perceive only partial
truth. This is expressed in Sanskrit as 'Ekam sat vipra bahuda
vadanti - Truth is one, sages call it by different names'.
Sanatana or inquiry of the eternal truth can be done with the
available human tools only.
The classical Hindu spiritual masters point out those tools,
in order of preference, as - a. Physical observation, b. Logic,
c. Simile, and d. Revelations. The truth as understood due to the
direct physical observations gets the first preference. Next, in
order of preference, is the truths which, though cannot be
directly observed, can be logically deductible. Next, would be
the use of simile. For example, if we like to know the number of
teeth of a live lion, we may count that of a cat instead and make
inference. The last source of truth is the so called
'revelations', which needs to be taken with a grain of faith or a grain of salt, as you prefer.
The order of preference pertains to the validity of the
truth. We might argue that the validity becomes less credible and
more difference in opinion precipitates as we base our inquiry in
the later tools. However, if we base our inquiry only within the
observable phenomena, then the scope of inquiry will be limited,
though arguments will have stronger credibility. This is how a
spectrum of sects or metaphysical views have developed in the
Materialist like Carvak bases their world view strictly
according to the observable phenomena only. Strictly speaking,
they cannot be called atheist, because they do not say that God
does not exist. Rather they will argue that there is no physical
proof of existence of God. Empiricists like Buddhists and Jains
base their world view strictly according to the observable
phenomena and logically deductible concepts, but not on
revelation or faith. Typically, Carvak would argue that there is
not enough physical evidence to prove the theory of Karma. Where
as Buddhist would argue that the law of Karma is empirically
provable, however it needs higher perspective than that of
Carvak's. Vaishnav or Shaiva would consider the law of Karma as a
revealed truth. Similarly, Carvak would consider Newton's law
'every action has equal and opposite reaction' as an observable truth, but not the Karmic law. Whereas, others would consider the Newton's law as the physical subset of the universal Karmic law. The dwaita philosophers like Vaishnavs would add on the article of faith that God exists. They may also talk about their faith that God reincarnates into the human history frequently in different forms and personality according to the human need or divine will. Thus, they will emphasize on relation with God in personal way, through love and prayer. Where as Adwaita philosophers like Shaivs will add on their faith that there exist eternal truth which they call, at the lack of better word, the big one (Brahma). They would argue that all the cosmos, including human being, is simply a transient manifestation of the Brahma. A dwaita-adwaita philosopher may argue that the Brahma does manifest as personified God. Thus, the arguments and metaphysical views continues, till the cows come home.
The Gnan yoga observes that each of these views contains
partial truth but not the whole truth. Thus, a student is advised
not to attach himself or herself to a particular view but to
learn all of them and later to go forward on his or her own
strength. The point here is that Hinduism consists of a spectrum
of many interconnected world views including that of Buddhism.
Buddhism need to be understood, not as a faith, but as the rational approach to the truth and according to the priority it assigns. Buddhist approach of truth is strictly empirical, or based on the knowledge, symbolized by Gnan Chachhu or Eye of knowledge. Buddhism's priority is the practical way of lessening the suffering. Other issues, like Buddhahood (Arhat) or metaphysical views are only secondary. Majjhima Nikaya Sutta states - "If a man is struck by an arrow, then as the first order of business the arrow should be pulled out and the wound should be treated. It would not help to insist to know what caste the person belongs to, or what kind of arrow it is, or how tall the man is etc., before pulling the arrow out. Similarly, it is not on the view that the world is eternal, that it is finite, that body and soul are distinct, or that the Buddha exists after death a religious life depends. Whether these or their opposites are held, there is still rebirth, there is old age, there is death, and grief, lamentation, suffering, sorrow, and despair. I have not spoken about these views because they do not conduce to absence of passion, tranquillity, and Nirvana. And what have I explained ? I have explained suffering, the causes of suffering, the destruction of suffering, and the path that leads to the destruction of suffering. For they are useful in life. Therefore, my disciples, consider as unexplained what I have not explained, and consider as explained what I have explained."
The concepts like Karma, Incarnation, Raj yoga's techniques
of meditation, Gnan yoga's technic of inquiry into universal
truth etc., which are also the staples of Buddhism existed long
before Buddha was born. However, the difference is that Buddha
recognized them through empirical means, not as revelation out of
Veda. Buddha insists 'Ye be lamp onto your self'. That is why he
is correctly called 'Nastik', that his teachings do not depend
upon 'Veda' or other scriptures. 'Nastik' does not mean atheist.
It simply means teachings independent of Vedic scriptures, as
opposed to 'Aastik', which means teachings dependent upon 'Vedic
scriptures'. For example, Krishna considers 'Gita' as milk out of
scriptural cow. Otherwise, the truth is the same. Buddha himself
had many teachers, who were trained in then prevalent schools of
The greatness of Buddha is that he is able to bring many of
the truths, which were considered purely a matter of faith and
revelation, within the realm of rational deduction. That is why
initially many Brahmans opposed him, and once they understood the
importance of the Buddhist approach they recognized him as an
incarnation. His way of knowledge was indeed the ignorance
shattering. Such height of spiritual innovation is not achieved
easily. However, there are other instances also. For example,
Krishna's Karma Yoga brings the possibility of Nirvana within the
grasp of ordinary people or Grihastha, instead of being only for
If Hinduism is considered strictly Vedic teachings only then
Buddhism, south Indian Shaivism (whose Agamas are independent of
Veda) etc. are not Hinduism. Exclusive Vedic teachings and
attendant culture may be termed 'Brahmanism'. If, Hinduism is
considered as truth in general, then not only Buddhism, but
Confucianism, Taoism, physics, mathematics etc. are also
different approaches to the same eternal truth. As I said before
both 'Hindu' and 'Hinduism' are adopted alien terms. On one hand,
Sanatana is not limited within any book, geography or history;
though certain book might illuminate certain aspect of it. On the
other hand, if every so called concept of Hinduism is purged out
of Buddhism, then left over will truly be the heaven of Sunyabad
(pardon my pun). Einstein would not have incarnated without the background of Galileo, Newton, Planck, Fitzgerald, Lorentz and countless other physicist.
Any Buddhist doctrine needs to be understood in terms of the
Buddhist approach and the context, not taken as an article of
faith. Unfortunately, some of the Buddhist doctrines like that of
'Anahata - no soul' some times has been mistakenly considered as a Buddhist faith. As I mentioned before, Buddha neither cares about metaphysical views, nor builds his thesis on faith. Just for the argument sake, consider the fact that Buddhism recognizes the karma and reincarnation. Then question may be asked what connects the one life from the next and keeps the karmic action intact. In Buddha's time the vulgar concept of 'Atma - soul' was the 'Suchsma shareer - microbody', which in English may be termed
'Ego-substance'. As if there is a small etherial or astral body within the larger physical body, kind of trapped inside. This suchsma shareer is supposed to carry the memory and physical attributes of the given life like a seed of a plant. At the death this suchsma sareer escapes out of the physical body and jumps into a new body or goes to heaven, carrying the karmic bundle and the subdued form of memory and attributes from the past life. This is similar to the christian concept of soul, which after death retains all the attributes and memory of the life. According to christianity, when resurrection occurs all the souls will come back alive in their previous forms, even the families would come back and live as before, though in happier state. This egocentric concept of Atma is denied (Anahata) by Buddha. However, the classical Hindu concept of Atma also is not egocentric. Yogavashista states (52.44) - "In reality, there is no such thing as the ego-soul, nor is there any mine and thine, nor imagination. All this is nothing but the manifestation of the universal soul which is the light of pure intelligence." According to classical Hinduism Atma is divine, attributeless, eternal, and is not subject to karmic law.
-- using template mhl.format -- Date: Mon, 14 Aug 1995 09:11:00 EDT To: firstname.lastname@example.org
Subject: Chinese Pressure on Nepal's Tibetans Deportation
Crosslisted from WTN
Chinese Step Up Pressure on Nepal Deportations (TIN)
Tibet Information Network 12 August, 1995
The Chinese Government has asked the Nepalese authorities to
step up their restrictions on Tibetan refugees in Nepal. The
Chinese are reported to be increasing security on the Tibetan
border to stop refugees fleeing, and the Nepalese have responded
by deporting most recent Tibetan refugees.
"The Chinese want Nepal to restrict undesirable activities of
Tibetans in Nepal," said Ganesh Prasad Bhattarai, the
Director General of Nepal's Department of Immigration,
according to Reuters news agency on 7th August.
Mr Bhattarai was leading the Nepal side in three days of talks
with a seven member Chinese delegation led by General Zhang
Guogang, Director-General of the Chinese Border Security
Department, visiting Kathmandu to discuss "border security and
other matters of mutual interest". Mr Bhattarai's involvement
suggests that the talks focussed on immigration issues.
In the last two weeks the Chinese are reported by unofficial
sources to have moved a border post or roving patrol to a
posiiton high up the Nangpa-la, a 5,700 metre high pass in the
Himalayas which most refugees use when they attempt to reach
In the last month Nepali police have been deporting some
refugees to the Nangpa-la, which until now has been unguarded,
instead of escorting them to the main border town of Dram
[Nepali: Khasa, Chinese: Zhangmu], 150 km south west by road. Since April over 200 Tibetans have been forcefully repatriated by Nepalese officials via Dram.
- Tibetan Preferred Death to Repatriation, says Tourist -
Forced deportations have also been taking place in the far west of
Nepal, and in early July Chinese security officials in Burang,
western Tibet, wrote to their Nepali counterparts thanking
them for their co-operation in repatriating a group of
Tibetan refugees. The asylum seekers were described as "people
who disturb the border business", according to a tourist who was
shown the letter.
In one incident last month witnessed by western tourists a
Tibetan refugee asked a doctor to help him commit suicide
rather than face deportation to Chinese border guards.
The Tibetan was amongst a group of 11 refugees who were being
marched under armed escort through Humla, in the far west of
Nepal. On July 4th the deportation party encountered a group
of Swiss tourists on a trek towards the Nepali-Tibetan border post
at Yari, through which western trekking groups are occasionally
allowed to travel on their way to Kailash, a famous mountain and
pilgrimage site in Western Tibet.
The 11 Tibetans had escaped from Tibet in June but had been
detained by Nepalese police at Basra, in Darchula district, 100
km south-west of the TIbet border post, and had been marching
back under escort for seven days before they met the Swiss
"They were guarded by 7 Nepalese policemen with rifles, walking
all the way," said Bruno Baumann, a well-known photographer and
mountaineer from Munich who was leading the group, which
included a medical doctor. "The refugees were very weak and they
asked if we had a doctor and if he could see them - one or two had
very bad diarrhoea and could hardly walk. They were very thin
and they didn't look very healthy at all," said Mr Baumann.
Most of the refugees, seven of whom were monks from Kham, an
former area of eastern Tibet now known as western Sichuan, had
been travelling for four months before they crossed into Nepal,
following a circuitous route of about 2,000 km across central
Tibet in order to avoid detection.
"On the second day one of the refugees asked the doctor to
give hm an injection which would kill him, as he believed that
he would be shot by the Chinese," said Mr Baumann, who named the
refugee as Sonam Gyatso, a 26 year old from Ngari. "He also tried
to practice something like passive resistance, refusing to walk
further than Yari, the last settlement in western Nepal before
the border", said Mr Baumann. The protest was unsuccessful, and
the eleven refugees were handed over without incident to
Chinese police on the Humla-Karnali bridge on 7th July.
The trekking group asked the Nepalese officer if he would
release the refugees in the no-man's land between the two border
posts - a practice which some Nepali guards have followed in some
areas to give deportees a chance to escape - but a small squad
of Chinese troops with automatic weapons had already been
informed of the deportations and had travelled to the border
below the Nara-la, 4,500 metres high, to collect them.
"We tried to think about what could we do, and in the end we took
photos and tried to record details of their biographies," said the
The deportees were escorted by the Chinese squad to the road-head
a kilometre inside Chinese territory, where they were loaded onto
a truck. "This was when we saw the refugees for the last time,"
said Mr Baumann. "A monk signalled to me to come to him in the
truck, and then gave me a badge with his identification
from his monastery. To my friend he passed all the religious
texts that he had hidden under his clothes," he added.
"They were too weak to resist, and they were much too weak to try
to escape," said Mrs Brandenberg, another member of the Swiss
trekking group. "They looked very sad, very hopeless," she
The Nepalese policemen were also driven to Burang, the local
military and administrative centre 25 km from the border, and
returned the next day. "We were told that they are paid 1,000 yuan
(about $200) each by the Chinese, and that as a reward the policemen are also offered a trip to Lake Manasarovar", said one of the trekking group. The sacred lake, 80 kms beyond Burang, is an important pilgrimage site for Hindus as well as for Buddhists.
- Earlier Repotts of Beatings and Imprisonment -
There are no accountsu of returned Tibetan deportees being killed
by Chinese police and the refugees' fears that they would be
shot are exaggerated. Imprisonment of two months or more and
beatings are, however, frequent in such cases. Semi-official
sources in Burang say that the 11 refugees deported on 7th July
were handed over by the Chinese border guards to the Army
Headquarters in Burang, where they were beaten by soldiers
before being transported to Lhasa the following day.
In Lhasa they are likely to remain for some months in prison,
according to a Tibetan who tried to escape to Nepal in November
1994 but only succeeded this month on his second attempn. "The
Chinese arrested 13 of us in Dram, and we were detaoned and
questioned there for seven days," said Dudul Dorje, a 46 year
old nomad fromr Jyekundo in eastern Tibet, adding that they
had been bhaten with electric batons by border police in Dram.
The nrisoners were then sent to Lhasa, where they were
imprisoned for up to four months, d ring which they were
questioned every day, mainly about their reasons for trying to
le ve Tibet. "We were accused of being splittists and being
followers of the Dalai clique," said Dudul Dorje, who says he
was questioned up to three times a day, given electric shocks
and beaten. The prisoners were released when the authorities
finally accepted that their motive for leaving had been only to
see the Dalai Lama.
Information about the treatment of deportees or escapees by
the Chinese authorities is rare, since only a few manage to
escape again. Some are released after only a few days, but
others are sent on to larger prisons in Shigatse or Lhasa.
Those who have re-escaped allege that they were ill-treated by
guards at the border town of Dram. Three youths from Damshung
in Northern Tibet, caught trying to cross the border at Dram in
March 1994, say they were detained and tortured in the prison
there. "As soon as the interrogation started I was given
electric shocks in my face and chest," said Nyima, who was then 19
yeas old. "The interrogator kicked me in my kidneys and I could
hardly breathe for a while. They beat me in my face with their
fists and interrogated me for a few hours." The three, who say
that they were also made to stand barefoot in the snow as a
punishment, later escaped from the prison after 10 days in
custody and walked across the mountains to Nepal.
A Tibetan monk from Tashigompa, near Labrang in Gansu says that
shots were fired at him by border guards when he and a group of
refugees tried to cross into Nepal from south-east Tibet in May
1993. None of the escapees were hit, but after being handed over
by Nepali guards to the Chinese, the men were sentenced by a
military court to 2 months and 2 days imprisonment, which they
served in a military prison in Lhasa. They were beaten or
given electric shocks twice daily for the first five days,
according to the former prisoner, who asked not to be named.
Nepalese police have opened fire on Tibetan refugees several
times during attemtpts to detain or deport them, killing at
least two. In January 1992 a 22 year old student from Lhasa was
shot in the back and killed when he tried to run away from Nepali
guards deporting him. In June 1993 a 20 year old monk from Lithang
was shot dead and seven other refugees were injured when they
tried to run away from Nepali police. In August 1994 a refugee
had to have his leg amputated after being shot by a Nepali
Last month Nepali police opened fire on a Tibetan student who
tried to escape while being escorted back to the border in Solo
Khumbu, in eastern Nepal. The bullets missed him but he was
severely beaten by police, according to an informed source in
[Note: names of deportees available from TIN]
Names of Tibetans Deported from Humla, Western Nepal, 7th July
Gompo Gyaltsen, 45 years, monk from Miwa monastery, in Hongyuan
county, Ngaba prefecture, Sichuan Choeku, 26 years Tsedrup, 25
years Rigpa, 24 years Gyathar, 44 years Oegyal, 25 years Wajar
[ba-cor?], 25 years
(all monks at Garthang [mgar thang] monastery in Kham Minyak,
Ganze Prefecture, Sichuan) Urgyen Nyima, 20 years, layman from Amdo Dondrup, 32 years, layman from Amdo Dorje, 19 years, layman from Amdo Sonam Gyatso, 26 years, layman from Ngari
Names of Tibetans arrested in Dram during escape attempt November
1994, imprisoned for up to 4 months in Lhasa:
Nyima Tashi (from Dzado in Kham, c. 20 years) Karma (Chamdo, c. 20
years) Thupten (Nagchen, c. 18 years) Topgyal (Dzado, 26 years)
Karma Gyurme (monk from Nagchu, c. 30 years) Urgyen Topgyal
(Nagchu, 22 years) Sonam Gyurme (Derge, c. 26 years) Sangye Nyima
(Chamdo, c. 26 years) Sonam (Lhasa, c. 30 years) Thupten Gyurme
(Lhasa, c. 26 years) Tashi (Nagchu, c. 31 years) Konchog (monk from Drayap, age not known),
Date: Tue, 15 Aug 1995 01:08:56 EDT
To: The Nepal digest Editor <email@example.com>
From: "Pramod K. Mishra" <firstname.lastname@example.org>
Subject: Two Cheers and a tear for Communalism
In the recent issues of TND, some readers have lamented the lapse
of TND debates into communalism. I feel like investing this unpopular
beast. What after all is communalism? Although any -ism tends to make
its followers one-track thinkers, communalism may not necessarily do so
in every case. Racism and, its extreme form, Nazism are the most extreme
form of harmful communalism because in these forms the more powerful
dehumanize the less powerful, discriminate against them, put the less
powerful down and keep them down as long as possible. But the positive
form of communalism takes places when the deprived and dispossessed raise
their voice and critique the more powerful, in academic parlance, the
dominant, and demand equal rights.
Of course, there are mainstream parties that can address these communal issues, absorb them, and change them from ethnic concern to, let's say, class-oriented, human-oriented concerns. Liberalism and its political front democracy to some extent addressed these concerns in many countries. American affirmative action and the Civil Rights movement could be taken as one example; the reservation of assembly seats for the untouchables and the tribals in India could be taken as another example of good communalism. In this kind of communalism, social inequality is analyzed in its historical context and action is taken to redress the mistakes made in the past.
Now, more to the point, is Nepal's UML party is going stray when it addresses communal problems? I would say, not at all. One of the shortcomings of traditional Marxism has been that it reduced a human as only an economic animal, but a human is a cultural animal, too. That's why, in many parts of the world, Communism contained communal forces, but couldn't resolve them, and as soon as communism disappeared, communalism rose like a uncontrollable monster to devour all vestiges of civility and human values.
These days, after the collapse of the Soviet System and the general failure of Marxism in producing wealth, Marxists have tried to broaden the sphere of oppression and dispossession in various forms and understand the myriad ways in which economic inequality can overtime occur.
All form of governments in the world have been communal governments under democracy. Democracy can succeed only when it becomes communal, takes into account the interests of all communities, not just impose one sets of values as the so-called national value. Neslson Mendela, Martin Luther King, Jr., Gandhi all were communalists in its best sense. On the other hand, Hitler and his past and present cohorts are communalists in its worst sense.
I don't think we need to be afraid in Nepal of the rise of healthy communalism, for if we don't timely recognize this positive communalism, it's going to take a twisted form and refuse to reconcile to the common norms. Shri Lanka, Northern Ireland, and Bosnia are but only a few example among many lesser ones.
Before we dismiss the concerns raised about the discrimination against people based on their language, facial profile, religion as communal therefore taboo, we need to examine the nature of communalism and see if there is any validity in the concerns raised, and if there is validity, then is it possible to address those concerns within traditinal paradigms? Or, do we need to formulate a new paradigm to resolve the communal concerns. For by just dismissing certain concerns, we are not going to get rid of those concerns in a democracy.
I, therefore, think that UML, by following a structured policy about communalism, is doing the right job, courageously tackling the demon. The Panchayat system also was communal, at least in the form of tokenism, and the Congress party's haphazard, mouth-sweetening communalism is well-known. The distribution of tickets in all election in a democracy has so far occurred based mainly on communalism. So in stead of getting scared, I feel that we should embrace communalism, which, among other things, would mean respecting another person's culture, language, religion, dress, rights. This kind of communalism strives to bestow human dignity to every human.
***********************************************************8 Date: Tue, 15 Aug 1995 18:51:06 -0000 To: email@example.com From: firstname.lastname@example.org Subject: Re: Nepal's Music and Dance Performance
Internationally known music and dance group Sur Sudha will be performing at
the Pacific Asia Museum on Saturday, August 19 to celebrate the 9th anniversary
of the Himalayan Arts Council, founded by Deepak Shimkhada. The program begins
at 6:00 PM with a pot-luck dinner in the courtyard of the Pacific Asia Musuem, located at 46 North Los Robles Avenue, Pasadena. Admission is $8 for HAC members, and $10 for non-members. The money collected will go to pay for transportation of the artists. The HAC will host a reception before and after the show. To reserve your seat and for more information and/or directions, call Liz Corey at the Museum (818-449-2742, ext. 14).
If you don't wish to participate in the pot-luck dinner, you may simply come
for the show at 7:30 PM.
Date: Wed, 16 Aug 1995 07:25:35 EDT
To: The Nepal digest Editor <email@example.com>
From: "Pramod K. Mishra" <firstname.lastname@example.org>
Subject: The Dancing Girl and Her Religion
Did you read in the current issue of India Today about Manisha
Koirala's security guards? Yup, these days she goes around escorted by
her security guards, for she has been threatened by Hindu extremists for
playing the role of a Muslim girl in the recent so-so Bombay film "Bombay."
Now what can you say to that? It is not Manisha's wise advice to the Indian public about teenage sex (Manisha is reported to have told the Indian media that premarital relationship, even sex, is good for the girls) that has irked these zealots. No, it's not even the fact that she said such an outrageous thing even as a girl herself. It's her acting the role of a Muslim girl that seems to have threatened the existence of Hindu religion. What has Hinduism come down to? I thought it was a "sanatan" eternal dharma! It needs to be defended by such cowards
and dimwits who threaten a young woman for playing a fictional role?
These godforsaken zealots have not only forgotten all about the much vaunted spirituality ("tatwamasi," "neti neti,"), universalism
("basudhaiva kutumbakam"), tolerance ("satyameka bahudha badanti"), they have exposed their abysmal ignorance of Nepal's tradition of lack of historical animosity toward people of other faiths, let alone the iconoclastic, enlightened heritage of her family.
No matter how serious and how many differences one might have with the political ideologies of the Congress Party, with B.P. and Girija Koirala, and with others in the family, one can't help but acknowledge the contribution of this perhaps one of the most enlightened and cultured families of Nepal. No hero worship here, let me tell you.
Even a brief glance at B.P. Koirala's written works, even at the thin booklet called "B.P.ka Bicharharu" would convince anyone of the man's revolutionary temper in social matters. Of course, one can, if one wants to, go back to the imprisonment and death-in-prison of the Koirala patriarch, Krishana Prasad, and trace the political struggle and years of political sacrifice of the family for civil rights and liberties in Nepal. One doesn't have to be an admirer of the Congress Party or its political and economic values to see the contribution of this family to the cause of freedom and human rights in Nepal.
But these ignoramuses have nothing to do with these values and ideals. They are so insecure and tied down to the filth of the moment that they take this artist as any other dancing girl, forgetting that this dancing girl is like no other, for she carries in her bearing, in her art and temper the ideals of humanity, the universalism of Hindu seers without their hypocrisy and close-mindedness, in deed, the ideas and values perhaps of her own grandfather, B.P. as found in his thin booklet.
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