Received: from mp.cs.niu.edu (mp.cs.niu.edu [131.156.1.2]) by library.wustl.edu (8.8.5/8.8.5) with SMTP id NAA04027; Wed, 1 Jul 1998 13:39:21 -0500 (CDT) Received: by mp.cs.niu.edu id AA03373 (5.67b/IDA-1.5 for nepal-dist); Wed, 1 Jul 1998 11:21:22 -0500 Received: by mp.cs.niu.edu id AA03368 (5.67b/IDA-1.5 for nepal-list); Wed, 1 Jul 1998 11:21:21 -0500 Date: Wed, 1 Jul 1998 11:21:21 -0500 Message-Id: <199807011621.AA03368@mp.cs.niu.edu> Reply-To: The Nepal Digest <NEPAL@cs.niu.edu> From: The Editor <nepal-request@cs.niu.edu> Sender: "Rajpal J.P. Singh" <A10RJS1@cs.niu.edu> Subject: The Nepal Digest - July 2, 1998 (18 Ashadh 2055 BkSm) To: <NEPAL@cs.niu.edu> Content-Type: text Status: O X-Status: X-Keywords: X-UID: 270
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The Nepal Digest Thursday July 2, 1998: Ashadh 18 2055BS: Year7 Volume76 Issue1
Today's Topics (partial list):
Mt. Everest
Lamjung Electricity Development Company (LEDCO)
School Books
Donations to Panthi family
What Kind of Leaders
Re: Can Creative Writing Be Taught?
re: racism III
Regarding Racism II or III
Book reviews
Khoj-khabar(anyone there?)
******************************************************************************
* TND (The Nepal Digest) Editorial Board *
* -------------------------------------- *
* *
* The Nepal Digest: General Information tnd@nepal.org *
* Chief Editor: Rajpal JP Singh a10rjs1@mp.cs.niu.edu *
* (Open Position) *
* Editorial Columnist: Pramod K. Mishra pkm@acpub.duke.edu *
* Sports Correspondent: Avinaya Rana avinayar@touro.edu *
* Co-ordinating Director - Australia Chapter (TND Foundation) *
* Dr. Krishna B. Hamal HamalK@dist.gov.au *
* Co-ordinating Director - Canada Chapter (TND Foundation) *
* Anil Shrestha SHRESTHA@CROP.UOGUELPH.CA *
* SCN Correspondent: Open Position *
* *
* TND Archives: http://library.wustl.edu/~listmgr/tnd/ *
* TND Foundation: http://www.nepal.org tnd@nepal.org *
* WebSlingers: Pradeep Bista,Naresh Kattel,Robin Rajbhandari *
* Rabi Tripathi, Prakash Bista tnd@nepal.org *
* *
* +++++ Food For Thought +++++ *
* *
* "Heros are the ones who give a bit of themselves to the community" *
* "Democracy perishes among the silent crowd" -Sirdar_Khalifa *
* *
******************************************************************************
*************************************************************
Date: Tue, 30 Jun 1998 07:41:28 -0700
From: "Emily S. Weeks" <e60weeks@or.blm.gov>
To: tnd@nepal.org
Subject: Mt. Everest
Dear Sir or Madame,
I was appalled to read of the abuse of the Sherpas during Mount Everest
climbing expeditions. My first concern is the lack of credit the Sherpaas
recieve for ascending and descending Mt. Everest's peaks while lugging
tourists' belongings. Thier services are taken advantage of daily by
ambitious climbers. Though they recieve a pay that is significantly higher
than the majoriy of their country men they are underpaid in comparison to
the enourmous cash flow fouriegn mountain guides are recieving eg.
Mountain Madness.
It is a shame that so much recognition is given to foreigners who risk
their lives to climb against natures powers to the peak of Everest for the
sake of standing on top of the world, rather than the suffering suffering
Nepalis on the foothills of Everest and the brave Sherpas that climb
Everest in order to put food on the table for their family.
Is there anything being done about this problem ? Is there anything I can
do to help? Is there a way to give recognition to these brave and amazing
Sherpas of Mt. Everest and other mountains throughout the country?
Thank very much for taking the time to read my comments.
I hope others have the same feelings as I do on this issue.
Regards,
Emily Weeks
tusko@worldnet.att.net
***************************************************************
Date: Mon, 29 Jun 1998 23:50:13 -0700
From: Douglas Butdorf <dbutdorf@slip.net>
To: tnd@nepal.org
Subject: Lamjung Electricity Development Company (LEDCO)
June 29, 1998
For Immediate Release:
The Lamjung Electricity Development Company (LEDCO) announces the launch of a
web site for investor information, and information on Hydropower in Nepal.
http://www.slip.net/~dbutdorf/LEDCO/
Company Information:
The Lamjung Electricity Development Company (LEDCO) is a community owned
company dedicated to providing modern forms of energy to Lamjung District
through renewable energy technologies. Supported by a strong base of local
investors, LEDCO aims to produce and distribute electrical power to Lamjung
District through practices that are environmentally sustainable, economically
viable, and in line with local development objectives.
LEDCO's GOALS are to:
*Empower the people to harness their own resources.
*Promote rural electrification.
*Produce high quality electricity for local communities and the
National Power Grid.
*Improve the standard of living in rural communities.
Please take the time to learn more about our planned 10 MW Hydropower scheme
and Integrated Energy Plan in Lamjung District of Nepal.
Nyadi River 10 MW Hydropower Project:
http://www.slip.net/~dbutdorf/LEDCO/present/nhp.html
Integrated Energy Plan
http://www.slip.net/~dbutdorf/LEDCO/present/iep.html
International Support:
The international development community strongly supports LEDCO. There are
currently two volunteer engineers from the Canadian Center for International
Studies and Cooperation (CECI)( http://www.ceci.ca/ ) providing expertise in
project management and hydrology. A third volunteer, an alternate energy
specialist from Canada, is spearheading the Integrated Energy Planning
exercise for two villages with funding from the Canadian Cooperation Office (
http://w3.acdi-cida.gc.ca/ ). LEDCO is collaborating with the Community Based
Economic Development Project (CBED) and the Australian Oversees Bureau (OSB) (
http://www.osb.org.au ) to provide technical and managerial support to three
communities in Jumla district developing micro hydro schemes. GTZ (
http://www.gtz.org/ ), the German development Agency, provided 75,000 USD for
the desk study and Energy House (E&Co) ( http://www.energyhouse.com/ ), an
American foundation, will be providing a forgivable loan of 200,000 USD for
the detailed feasibility study.
Investor Information:
Investment is a direct channel for development
LEDCO develops environmentally sustainable energy technologies
LEDCO was founded and is managed by the Lamjung community
LEDCO develops local expertise and builds local infrastructure
LEDCO provides investment opportunities
http://www.slip.net/~dbutdorf/LEDCO/investor/index.html
Opportunities are available for investors, engineering firms, and development
agencies to become partners in the 10 MW Nyadi Hydropower project. This
project will cost approximately US$25.5 million, of which US$6 million will be
raised through shares and the remainder from debt financing. LEDCO will
acquire US$2 million and has proposed that two partners become involved, each
with a contribution of with a US$2 million, either in cash or kind.
Opportunities are also available for individuals and small organizations to
make an ethical investment. LEDCO shares are sold for NRs. 100 each (approx.
US$1.59). At present, US$80,000 is available for foreign investment, however
this amount is expected to increase to US$200,000.
For further information about LEDCO and other information about hydropower
development in Nepal, please visit our website at:
http://www.slip.net/~dbutdorf/LEDCO/
Or, please contact Francois Vitez, Project Engineer ( mailto:fvitez@mos.com.np )
*****************************************************************
Date: Fri, 26 Jun 1998 16:09:32 -0300
From: sabah tourism promotion corporation <sabah@po.jaring.my>
To: tnd@nepal.org
Subject: (no subject)
wonder if you can help me.
we organsing a monutain climbing at kinabalu park, sabah, malaysia
on the 3-4th october 1998 called the mt. kinabalu international
climbathon. it will also be the venue for the world mountain running
trophy 1999.
we are searching the location of the record holder, mr. kusang gurung.
he used to work as a soldier in hong kong in 1991 and wonder if you can
provide any clues how to trace him.
thanks
richard lupang
event director
*****************************************************************
Date: Wed, 24 Jun 1998 12:05:16 +0800
From: John Champion <cjchamp@netvigator.com>
To: tnd@nepal.org
Subject: School Books
Helllo
My son, Mark, is currently doing voluntary work teaching English in a school in
Ilam in Nepal. The headmaster has saidthat he would like to gt a set of
encyclopedias fro the school but they can not afford to buy them. Can you tell
me of any charitable organisations that could help??
Thankyou for your kind attention.
John Champion
**************************************************************
Date: Tue, 23 Jun 1998 11:47:45 +0000
From: Celia Snapp <csnapp@pacificrim.net>
To: tnd@nepal.org
Subject: service
My name is Trevor Snapp and I am making the tranistion from High School
to College , In the meanwhile I am really interested in volunteering for
a service program in Nepal if there is any help or information you can
give me it would be much appriciated.
Thank you.
Trevor Snapp
******************************************************************
Date: Fri, 26 Jun 1998 22:22:43 +1200
From: Krishna Hari Gautam <khg13@fore.canterbury.ac.nz>
Subject: Donations to Panthi family
To: NEPAL@cs.niu.edu
The following members of the New Zealand-Nepal Friendship Society
Christchurch New Zealand donated for the support of Panthi family.
The amount shown against each name is in NZ$. Of this total
collection of NZ$305, equavalent amount in (US $ 151 USD @ 67.85
day's exch.rate ) NRs 10245 is
deposited in their bank account (s/a No.555555 'J'of Gokul Panthi at
Himalayan Bank,) in Kathmandu on 19th June 1998.
1. Narayan KC, Christchurch $50
2. Jill & Peter Lemon, Christchurch $50
3.Chandra Man Dongol, Lincoln University $30
4. Murari Raj Joshi Lincoln Uni $30
5. Basanta Raj Dhungana Lincoln Uni $30
6.Krishna Hari Gautam Canterbury Uni $24
7. Umed Pun Lincoln $21
8. Gyan Pd Nyaupane Lincoln Uni $20
9 Giri Dhar Amatya Lincoln Uni $10
10. Bodh Raj Subedi Lincoln Uni $10
11. Madan Kumar Gautam $10
12. Naveena Karki Canterbury Uni $10
13. Arjun Lama Nz Wool Research centre $10
Hope this will be of some help.
Krishna Hari Gautam
Krishna H Gautam
Postgraduate Student
School of Forestry
University of Canterbury
Private Bag 4800
Christchurch, New Zealand
Fax 64 3 364 2124
Email: k.gautam@fore.canterbury.ac.nz
******************************************************************
Date: Sat, 27 Jun 1998 09:01:32 +0530
From: "F. A. H. ('Hutch') Dalrymple" <hutch@wlink.com.np>
Subject: What Kind of Leaders
To: The Nepal Digest <nepal@cs.niu.edu>
Namaste!
God... What a challenge! To keep a printed magazine going in these
economic times in Kathmandu, Nepal.
One note... I don't know if you're familiar with a mental discipline
named NLP (Neuro-Linguistic-Programming) developed by two thinkers in
California/U.S.A. about twenty years ago...?
It simply put, says: What we think and say, manifests itself in our
'reality.' It becomes your reality. So, if you say you can't change
anything, better anything, that's exactly what's going to happen!
Thus, when you say something like, 'We know, we cannot help better the
education system.', you are, in fact,
condemning 'yourself' (the situation) to that fate.
What I've discovered since being in Kathmandu, Nepal, for four months is
the negativity, fatalism, depression, and hopelessness in the Nepali
psyche.
What Nepal needs is a psychic 'facelift.' You've been down so long,
you've got so many problems (that you believe you have) you've begun to
believe you can't do anything about them!
When in fact, as president F.D.R. once told Americans, at the beginning
of WWII, 'The only thing we have to fear is fear itself.' I would amend
that for Nepal itself (in 1998) to: The only thing 'we' have to fear is
negativity, hopelessness, and defeatism!'
Americans don't have that problem (although many others)! We believe we
can change anything, anytime for better! And if there's anything I'd
like to impart to the Nepali people, it's that!
You've given up! Stop! You can STILL change things for the better
(including private education)! It is this defeatist mental attitude
that's crippling you!
I have an idea to build a skiing facility and host (in the year 2,014),
the Winter Olympic Games in Nepal (the Switzerland of Asia). But, one
of my Nepali friends said, when hearing about this, 'Oh, we'll never be
able to do that!' Well, with that attitude, he's right!
I hear it all the time from Nepali people: "Oh, we can't do that!
That's impossible, you'll see! Don't try to change things here. That's
the way it is here. It's a cultural thing! It's the government
(objectifying the problem)! It's the corruption! Our politicians don't
care about us!" It's this, it's that... Always an excuse!
YOU ARE THE GOVERNMENT IN A DEMOCRACY! If you don't like something, get
involved and change it! That's what democracy is all about!
"Optimism is a strategy for making a better tomorrow! Because unless
you believe that the future can be better, it is unlikely that you will
step up and take responsibility for making it so. If you assume that
there is no hope, you guarantee that there will be no hope! If you
assume that there is an instinct for freedom, there are opportunities to
change things! There is a chance you may contribute to making a better
world... The choice is yours!" (Norm Chromsky)
The people of Nepal just have not yet understood that democracy is
participatory ("Democracy perishes among the silent crowd!" Sirdar
Khalifa)! YOU ARE IN FACT THE GOVERNMENT! And when you think you can't
do anything, you've lost the battle!
And thus, you (we) find ourselves in this vicious cycle of complaining,
of identifying the problems ad infinitum (I'm reading the 'Nepal Human
Development Report - 1998')!
What I want to hear and read about are solutions! Where are the
solutions? Who has the solutions? It seems to me that identifying
what's wrong has become a 'cottage industry!'
I'm beginning to understand Nepali culture (vis a vis my own).
I noticed something recently in Asia Week that caught my eye... They had
one of those lists! In this case it listed (rated) the fifty most
powerful/influential people in Asia (the Dalai Lama is rated 48th).
But, I noticed, and what got my attention, is that there WERE NONE, NOT
ONE, FROM NEPAL... WHY? Why are there no 'influential' people from
Nepal? Out of 23 million citizens why are none rated 'influential' or
'powerful?'
I'm beginning to understand too, that Nepal lacks the mythology, that
other cultures have been blessed with...
You have the mythology of the historical Buddha (Gautama Siddhartha):
"It is the nature of all things that take form to dissolve again!
Strive with your whole being to obtain perfection!"
You have the mythology of Hinduism, although its pantheon somewhat
amorphous (at least to me)... With 360K gods! (Note: I am not a
Christian either.)
You have the mythology of the Gurka soldier: service, courage,
endurance, and resourcefulness!
You have the mythology of the high-elevation Sherpa, who gets to the top
of mountain peaks!
But, where is the mythology of success in contemporary society? Where
is the mythology of overcoming? Where is the mythology of equality of
opportunity? Even more important... Where is the mythology that right
will overcome might, that goodness will prevail over evil?
DEMOCRACY IN A NON-DEMOCRATIC CULTURE: I now understand why so many
young Nepalis want to go to America: they see it as a solution to their
lives, having been 'enslaved' in a culture fettered by an inflexible
system of caste, patriarchy, hierarchy, religion, that inherently
discourages freedom of thought and choice (especially for women and
lower caste people).
How can you have democracy in a non-democratic culture? Not easily
Nepali people are finding out?
The reason that 'democracy' (although technically speaking America is
not a true democracy but a 'Republic') has worked in America, is a
mythology that says: everyone is created equal! Theoretically
(although not really true in practice) that everyone in America has the
same equal opportunity (to better themselves); that everyone starts on
the same level.
What does this do for the American citizen (no matter from where)? It
gives him/her hope. It gives her hope that s/he can be Bill Gates too
(although I'm not sure that's such a good idea...). The only measuring
stick is the money you have in your pocket (although this is true
everywhere in the world).
The difference in Nepal versus America is the equality of opportunity
(mythology). In Nepal, if you're female, or of lower caste, or rural,
or uneducated, you've got an 'uphill battle.' Worse, there is no
mythology to support otherwise!
In America, I grew up on Horatio Alger stories, John Ford and John Wayne
movies!
I got a job when I was 17-years old at a television station (in small
town Tucson, Arizona), and put myself (working full-time, forty hours a
week) through five years of University, coming out with a Bachelor of
Science degree in Economics and Marketing, and a commission in the U.S.
Army. By the time I was 28-years old I was producing/directing network
television programs in New York City (my dream fulfilled).
To this day there's nothing I don't think I can't do! No problem I
can't solve!
I intend to be the oldest anglo man to reach the top of Sargamantha in
2,003, the Fiftieth Anniversary of the first ascent by Hillary and
Tensing! I will be 63+ years young! The current record is 60+ years
held by Ramon Blanco, a man from Spain! Note: a Sherpa, Ang Rita
Sherpa, has 'strolled' to the top ten times without oxygen! It must be
like a walk 'in the park' to him!
Now, whether or not I make it to the top of Mt. Everest is unimportant
(actually). The important thing is to have a 'near impossible' goal!
Maybe I can inspire some people in the process!
What Nepal needs is leaders, not politicians! What Nepal needs is a
Mahatma Gandhi to inspire, to lead, a Franklin Delano Roosevelt, a
Winston Churchill!
I can still hear (in 1943, during W.W.II) Winston Churchill's whiskey
drinking/cigar-smoking 'filtered' voice crackling via the BBC airwaves
(from bombed out London): "We will fight in the alleyways... We will
fight in the streets... We will fight until the battle is won! We will
never give up!" And guess what happened?
Nepal needs the same kind of leaders!
Hutch
*************************************************************
Date: Sat, 27 Jun 1998 11:03:55 +0530
From: "F. A. H. ('Hutch') Dalrymple" <hutch@wlink.com.np>
To: editor Contributions <nepal@cs.niu.edu>
Subject: Re: 'Can Creative Writing Be Taught?'
Being a professional writer I had to respond to this... I hope that Mr.
Upadhyays will forgive... It has nothing to do with the fact he's Nepali
and I'm anglo... It has more to do with the fact he's an academician and
I'm not (nor do I have much respect for them). There's an old
American/English expression that goes: 'Those that can, do. Those that
can't, teach!'
In all the time I spent in American institutions, from Kindergarden to
the University (18 years), I learned more in one month of actual
experience (once out of the bondage of institutions), than I did in all
those years of being 'taught!'
I come from the Ernest Hemingway school of writing: live it, experience
it, and do battle with thy self!
I started to learn how to write at age 30 when I rewrote a synopsis for
a documentary film over one hundred times (until I got it like I
wanted)! That was the beginning, but you never 'graduate' from the E.H.
school of writing, it's a never-ending process!
You learn at some point that, writing (the act of creation) and language
(grammar, etc.) have little to do with one another, like Leon Uris once
said.
Additionally, I thought all writing was 'creative.' Is a novel more
'creative' than a non-fiction biography...? I think not!
This idea of calling it, 'creative writing,' is an invention of
academicians, in order to differentiate from the gobbledegook stuff of
the thesis; of the disertation. It's also a way to 'sell,' a new
degree, now that you can write a novel as thesis (later making money
with it). As Orson Welles would say at this point: 'This is just
'thumbs up the ass' time! Note: I worked with Mr. Welles a couple of
times.
Ah, you can fool young people most of the time, Mr. Upadhyays, but you
can't fool me any of the time (after 40 years experience in the 'reel'
world).
By writing your article for The Nepal Digest, you were just marketing
your school in Phoenix (Arizona is my home state, by the way). You're
hoping more wealthy Nepalis will come to your school (from Nepal),
paying exhorbitant fees to learn how to write 'creatively!' No doubt
saving your job in the process! This is what 'bureaurcrats' are good
at, saving their jobs!
God! Ernest Hemingway is rolling over in his grave at this point!
Whatever happened to dodging bullets, drinking all night, sleeping with
women whose name you don't know, and having to meet a deadline (with a
hangover) the next day? Whatever happened to depression and spending
time in mental institutions (like LP.Devkota did). 'Papa' blew his
brains out with a shotgun!
To be a 'reel' writer you have to earn it... the old-fashion way!
But, to each his own as to the idea of what 'creative' and being a
'reel' writer is...
For Mr. Upadhyays is must be going to the 'cliche jar,' and using words
like 'polished,' and 'high calibre!' The 'nuvo' literate...
Papa! Where are you, in what bar? Please come and rescue me from these
new immigrants who teach 'creative writing!'
Namaste!
F.A.H. ('Hutch') Dalrymple
hutch@wlink.com.np
P.S.---
1) I will say this on behalf of people whose native language is one
they have to discard, and learn/write in another to make money. Bravo
to all the Nepali expatriates for this! Your English is much superior
to my Nepali (although I'm learning)! When I can write 'creatively' in
Sankrit, then you can read and comment also!
2) The extent of graffiti in Kathmandu: Found on the bathroom wall at
the Himalayan Buddhist Meditation Center:
"Due to an ongong water shortage, please conserve water! Do not
flush toilets unnecessarily! (in handwriting someone had written:
'Please define?' The answer, also handwritten: 'Minimize the amount of
water used!') Thanks for sharing this precious resource with your
fellow guests!"
How's that for being 'creative?'
******************************************************************
Date: Fri, 26 Jun 1998 22:02:45 -0400 (EDT)
From: Ashutosh Tiwari <tiwari@fas.harvard.edu>
To: nepal@cs.niu.edu
Subject: re: racism III
My thanks to Lokesh Sagar Shrestha for valiantly trying to clarify
what he tried to clarify in TND's last issue (June 26).
That said, it's logical to assume that private, friend-to-friend
mollification among a few enlightened BKS grads must NOT have worked for
Mr. Bhagat, for the matter did not die privately, and Mr. Bhagat went on
to post those remarks on TND (May 18) for the whole wide world to read and
comment on. (Why else would he post it publicly, if the matter had been
satisfactorily resolved?)
Perhaps, in retrospect, Mr. Bhagat should have cared more about
preserving his high school -- where he admits he had had nasty racial
spats with some admin/faculty members -- ko reputation than sully it even
in the slightest by publicly complaining about attacks on him? Oh, well.
Poor, Mr. Bhagat. What on earth was he thinking?
Anyway, once stuff like that gets in the PUBLIC domain, you know,
it becomes visible on a more glaring level - inviting its own sets of
viewpoints, criticisms and concerns by all kinds of people. Against this
backdrop, how refreshing and admirable would it have been if Shrestha et
al had chosen to deal with my comments NOT by self-defensively touting the
virtues of their private (ultimately ineffective) actions, but by:
a) PUBLICLY denouncing such attacks al the more, and
b) PUBLICLY assuring everyone that NEXT time around, hey, no one
could accuse Shrestha et al of somnolence on matters like this.
Finally, my best friends are also my greatest critics. There's, I
have learnt, much one can learn from mistakes and omissions -- pointed out
by other critics. And on that note, I consider this matter closed.
namaste
ashu
***********************************************************************************************
***********************************************************************************************
From: "Bhandari, Prakash - Broomfield" <Prakash.Bhandari@cexp.com>
To: "'nepal@cs.niu.edu'" <nepal@cs.niu.edu>
Subject: Regarding Racism II or III or whatever...
Date: Wed, 1 Jul 1998 00:30:11 -0600
I missed the original article by on this topic, however, the comments by
Mr. Tiwari deserves some
comment. First of all, this whole deal about Budhanilkanth graduate and
St. Xavier graduate, what
is this about? Aren't we departing from the context here? If something
is racist, it is racist. It doesn't
change which school you graduate from.
Frankly, I am getting tired of all this which school someone graduated
from crap. Just grow up, will you? It doesn't matter which school you
graduate from. The state of Nepal is screwed up no matter however much
importance you try to give to your respective schools. Who cares? Or
are you
telling me that if you graduate from a particular school your opinion
matters more?
"my readers well know that I have been equally, if not more, critical
(publicly, of course) of the failures of STX School (despite its
high-minded motto) to produce leaders who matter."
What did you expect? That STX School is a factory to make leaders?
Geez...
I'm not saying not love your school. I'm just saying you guys are
making too big a deal about where you came from rather than objectively
presenting your opinions. Also, personally, I don't care whether you
have criticized STX or not. Why is that important? If you think that's
important, then, I think you should bring down your ego down a tad bit.
That's all I've to say in that topic.
Well, this is what I have to say about racism. Nepal belongs to the
Terai people as much as to any other Nepali citizen. Just because they
resemble Indians and speak languages spoken in India doesn't
make them any un-Nepali. There are some Parties like Sadhbhabana who
act more Indian than
Indian themselves. However, they are politicians. They are getting
money from India (I can safely assume), which makes it essential to
serve their masters. However, they do have the right to express
their opinion no matter however outrageous. Well, if we want to express
our opinions as citizens
how can we ask them to not express theirs? They are also citizens. If
they break laws then they
should be punished as should any other Nepali.
I also think this whole issue of National Dress of Daura Suruwal (Why is
this a national dress?)?
Who decided that? If you think about it not all Nepalis wear Daura
Suruwal,anyway. Most of them can't afford it, unfortunately even if
they wanted to. Not wearing a Daura Suruwal (just that), will that make
anyone unpatriotic? I don't think so. Just like wearing one doesn't
make anyone more patriotic. Otherwise, corrupt ministers and
politicians (who are pretty nicely dressed) should be the perfect
patriots. Instead they loot and pillage us out of our future. We
should be focusing on the essence not merely the appearance. Is anyone
as naiive as Ram Chandra Paudel to think just by dressing his MP's will
fool Nepalis into thinking his boys are doing a good job? So, why the
dressing up? The MPs should start solving real problems rather than
focussing on meaningless endeavors.
Sincerely,
Prakash Bhandari
prakash.bhandari@cexp.com
******************************************************************
From: <Abdulnaas@aol.com>
Date: Mon, 29 Jun 1998 15:53:33 EDT
To: nepal@cs.niu.edu
Subject: Request for information and contacts
Dear Sir,
I am trying to locate an organization in Nepal called "Maiti Nepal." They
deal
with a rehabilitation issue. If you may be able to help me find an address or
phone number (english or spanish speaking please), I would most sincerely
appreciate it.
Also, I'm interested in contacting any Muslims in Nepal.
If you can help, please email me:
abdulnaas@aol.com
Naasir
:^) have a happy day!
********************************************************************
Date: Tue, 30 Jun 1998 12:06:44 -0400 (EDT)
Forwarded by: Ashutosh Tiwari <tiwari@fas.harvard.edu>
To: nepal@cs.niu.edu
Subject: Book reviews
BOOK: People and Participation in Sustainable Development
Edited by: Ganesh Shivakoti, George Varughese, Elinor Ostrom,
Ashutosh Shukla, Ganesh Thapa.
Publisher: Workshop in Political Theory and Policy Analysis:
Bloomington, Indiana, USA, 1997
Sustainable Development through Research
by Sameer Karki
Rarely do proceedings of international conferences get
disseminated to those that did not attend them. This is the
publication of the proceedings of the conference on "People and
Participation in Sustainable Development: Understanding the
Dynamics of Natural Resources Systems" organised in March 1996
at the Institute of Agriculture and Animal Sciences, Nepal in
collaboration with the Indiana University Workshop in Political
Theory and Policy Analysis, the Food and Agricultural
Organization (FAO) and WINROCK International. It provides an
opportunity to look into work being done in Nepal and South Asia
and examine some on-going debates in natural resource
management. The book includes twenty-one papers in seven
sections. Each section begins with paper summaries, which helps
get a feel for each part. However, the linkages between the
different parts of the book are less clear.
Three papers are presented in the report's first part on
"Conceptualizing Sustainability". The paper on "The Human
Dynamics of Natural Resource Systems" identifies sustainability,
participation, decentralization, accountability and
collaboration as among the key issues in natural resource
systems in the twenty-first century. Interestingly, it also
identifies "human greed and corruption" as one such key issue.
Human greed and corruption are not concepts which social science
literature typically addresses. The paper recommends that
"natural resource professionals may need to acquire greater
skills in the use of local language, and in knowledge of social
and cultural patterns, in order to obtain valid data and make
appropriate decisions". This appears to suggest that most
"natural resource professionals" are non-locals, and that it
requires the input of informed outsiders in order to control
corruption!
The paper on "Sustainability Measures for Natural Resources"
concludes that overexploitation and mismanagement of natural
resources have had two major underlying causes. These are "(a)
traditional institutions and organizational structures (that)
are incapable of guiding management of natural resources in the
present context, and
(b) some traditional practices and beliefs (that) retard or
prevent the introduction of desirable resources and land use
management systems". While possibly true in some cases, such
analysis over-simplifies more complex realities. In my own
experience, traditional institutions and beliefs have often
prevented overexploitation of natural resources, which, in turn,
has been exacerbated by "modern" institutions and consumerism.
The book's second part, "Diverse Forms of Participation",
includes two studies on forest management and one paper on
diversity in participation. The authors of the paper on
"Organizational Structure, Performance and Participation: Forest
User Groups in the Nepal Hills" identify local communities'
preference for formalized organization recognized by the
Government over informal organization, opting also for "general
assembly" kind of decision making rather than one based on
executive structure. However, no reasons are offered for these
preferences, nor any examples given to show whether people have
been actively seeking official recognition or have moved towards
the decision making structure of their preference. The paper on
"Forest Management Under Common Property Regimes in Kumaon
Himalaya" suggests that institutional variables, rather than
variables pertaining to local community, make the greatest
difference to effective forest management. Closer analysis of
the Nepali case study may well have arrived at the same
conclusion.
The section on "Demographic Issues and Use of Natural Resources"
(the book's third part) includes three papers, two on macro-
level issues and one that argues for more micro-level empirical
research on this complex issue. The paper on "Demographic
Patterns and Natural Resource Dynamics in the
At first sight, the proceedings appear to focus largely on
irrigation issues, to which six papers directly relate. However,
a closer read reveals that irrigation issues have relevance to
other natural resource systems as well. The book is a good
example of international collaboration, with papers authored
both by well-known Western academics, such as Elinor Ostrom,
Nancy Axinn and George H. Axinn, as well as respected Nepali
professionals. It will be of interest to development workers,
policy makers and researchers, and is likely to influence new
research and insights into natural resource management issues.
(S.Karki works on community forestry in Sindhupalchowk.)
-------------------------------
Moran of Kathmandu
by Donald A. Messerschmidt
White Orchid Press, Bangkok, 1997
(Distributed in Nepal by EMR Publishing House)
A Life Worth Remembering
by Kumar Pandey
Very few people are able to create possibilities and persevere
for success in the face of unimaginable odds. Fewer leave behind
lasting legacies which future generations will remember and
admire. And there are not many with the diversity to be priest,
teacher, radio operator, social worker, sports enthusiast and
more, in one. Fr. Moran was endowed with all these skills and
abilities, and his is a life worth remembering and celebrating.
Donald A. Messerschmidt presents the biography (this could be
called an "authorised" biography) of Fr. Marshall D. Moran, SJ
in his book Moran of Kathmandu, Priest, Educator and Ham Radio
"Voice of the Himalayas". In sixteen chapters, the book tracks
Fr. Moran's life as a child and student in Chicago, his early
adulthood as a novitiate and juniorate in Jesuit training
schools, his journey to India and, ultimately, his adventures in
Nepal. Fr. Moran's own views on events at various stages of his
life are published as "looking back". Also included are
anecdotes of old friends, students and fellow Jesuits who knew
Moran. The book further provides some history of missionaries in
Nepal over the centuries.
Fr. Moran first came to Nepal in 1949 to administer exams
through Patna University, India, at Tri-Chandra College. It was
at that time, during the reign of Mohan Shamsher, that he
decided this was where he wanted to work. There was then only
one school in Kathmandu that catered to the upper class and
royal household. Few had the courage or interest to establish a
modern school in Nepal. Moran had to wait patiently until the
ousting of the Ranas to realise this dream. On the afternoon of
King Tribhuwan's return from self-exile in India on 15 February
1951, Marshall received a telegram, "Come at once." This was
exemplary of the manner in which Fr. Moran operated. He knew
people in high places, sensed forthcoming opportunities and was
prepared to take them up as they came.
Fr. Moran had many friends. He made friends as teacher,
missionary and ham radio operator. They included royalty,
ambassadors, actors and actresses, astronauts, politicians and
bureaucrats: people from all walks of life. He came to know many
Indian leaders, including Mahatma Gandhi and Jawarharlal Nehru,
both of whom he chauffeured in Bihar during India's fight for
independence. He talked to King Mahendra over his radio two
times when the latter was travelling abroad. He would also talk
to the King of Jordan over his radio, and encountered other
famous people of whom most of us would only read about.
Most inspiring of Fr. Moran's accomplishments, however, is his
establishment of several educational and social institutes.
Apart from his courage to travel through India on his own (in
the 1920s and as a teenager), one admires also the number of
institutions he helped set up and operate while there, and later
in Nepal. These included the Country School in Betiah (1930s),
St. Xavier's High School for Boys in Patna (1940), the Women's
College in Patna (1940), Holy Family Hospital in Patna ( late
1940s), St. Xavier's Godavari School (1951), St. Xavier's High
School, Jawalakhel (1954), St. Mary's School for Girls,
Jawalakhel, (1955) and the Tibetan Refugee Camp at Jawalakhel
(1959-1960). For Fr. Moran, nation-building was about providing
disciplined education to young men and women, a true example of
investment in indigenous capability building. We oftentimes
lament the state of Nepal's education and the products of our
educational system. Perhaps if more of our planners and
educators were to internalise Fr. Moran's vision for the
country, we would make more progress.
Fr. Moran, as a Christian priest, had absolute respect for the
non-Christian traditions of India and Nepal, which he studied
in depth. Fr. Moran shared Mahatma Gandhi's views on equality of
religion and culture. In today's Nepal, these messages of
tolerance and equality are important.
Overall, this book is a worthy token of appreciation for the
life and work of Fr. Moran. No book, however, could do entire
justice to his achievements. It is not an easy task to bring
forth a character so diverse, so intense and driven to achieve
the high standards he set for himself. As a former student of
Fr. Moran, I read these pages with full admiration for its
protagonist, his courage and accomplishments. Fr. Moran's life
should inspire many others. This book is recommended for all
planners, educators and pioneers.
(K.Pandey is an electrical engineer.)
-------------------------------------------
A Strange Rivalry
By Swarnim Wagle
Bishweshor Prasad Koirala ko Atmabritanta
Collected by: Ganesh Raj Sharma
Publisher: Jagadamba Press: Lalitpur, 2055 BS (1998)
"It is chemistry between people, you know", a political
scientist friend once remarked, "that builds or breaks nations".
What I then dismissed as rhetoric returns to me now having read
B. P. Koirala's recently published memoirs (Atmabritanta) and
diary (Jel jarnal). For what my friend said seems to hold true
for 1950's Nepali politics. Atmabritanta chronicles an
interesting period of history revolving particularly around the
lives of King Mahendra and B.P., arguably two of Nepal's most
influential statesmen ever. This article takes as its theme the
"chemistry" between these two figures, and the way it shaped the
events that occured, based on B.P.'s anecdotes. Few would doubt
that this "chemistry " has fundamentally shaped the country's
destiny this century.
The bright mind behind the imaginative Panchayat project,
Mahendra's character perplexed many, including B.P. It may be
tempting for readers to now brand Mahendra, in a nutshell, as
the ungrateful ruler of an undemocratic monarchic institution
with little faith in his people. Yet such simplification should
be resisted, for the relationship between Mahendra and B.P. was
quite special: brutal and affectionate at once, certainly
difficult to define in just one way. From his memoirs, it
appears that B.P. was taken into Mahendra's confidence as early
as 1952. That year, Mahendra informed young B.P., then Home
Minister, of his intention of resigning as Crown Prince over his
selection of marriage partner. How exactly B.P. proceeded to
diffuse the situation gets overshadowed in the book by the
events leading up to King Tribhuwan's statement on this
occasion, "Mahendra will make the people weep floods of tears".
Many twentieth century leaders have used "cultural" or
"infrastructural" arguments to stifle the urges of men and women
for greater freedom. Mahendra was one such leader, but unlike
Singaporeans under Lee KuanYew around about the same time
period, Nepal's people never prospered. On ascending the throne
in 2011 BS, Mahendra began to publicly voice his reservations
concerning democracy, whether it was suitable at all for Nepal,
and, if so, whether its installation was premature for a
population that was virtually illiterate. His inner convictions
resurfaced some years later in 2017 BS, when Mahendra ordered
the imprisonment of all elected politicians two days after the
royal coup. Among the four questions he asked of B.P., now in
jail, one was on the "infrastructure requirements" for
democracy. To this, B.P. answered as follows: "Democracy
requires only a faith in democracy itself, instilled in those
who are in a position to deny democracy to others."
The years between 1956 and 1960 were unique in Nepal's history
as a period when two leaders, armed with conflicting
legitimacies, vied for a single seat of power. One sought
traditional, almost medieval legitimacy rooted in the past, the
other derived his from the ballot box, symbolic of the future.
Mahendra harboured a dislike for Nepal's young democracy and an
irrepressible desire for absolute power. He was impatient, too.
Yet it seems he also held his rival in unusual appreciation.
This becomes apparent in his behaviour towards B.P during these
years. What should one make of the poem the poet-king drafted in
honour of his Prime Minister in Dang, for instance? Or his
confessions of loneliness to B.P., or, say, his private sojourns
with B.P. on the banks of Lake Phewa? Mahendra also arranged
sumptuous dinners for B.P. on more than one occasion.
Moreover, having himself received no higher education, Mahendra
was impressed with B.P.'s voracious readings in literature,
philosophy and the classics. A lawyer by profession, B.P. in his
often brilliant arguments drew on this wide reading, making
Mahendra aware of his own shortcomings. This helps us to
understand, perhaps, the nature of a king who, while all too
eager to borrow a book authored by Camus, would be the first to
admit that he hadn't read it.
It is based on anecdotes such as these that B.P. held his
friendship with Mahendra as one that was genuine. A few years
earlier, as Home Minister, he recalls having had a similarly
close relationship with Tribhuwan, though their relationship was
less elusive. Tribhuwan was less ambitious, as evidenced in his
life-long pursuit of hedonistic frivolity. B.P. was somewhat of
a womaniser himself, a fact to which he refers when he, with
courage, questions his "resource of character" in the book. B.P.
also quotes candidly the words of Biju Patnaik of Orissa who
used to warn him of the implications of his well-publicised
liaisons with high-society women of the day.
In this habit, it seems B.P. was influenced by Tribhuwan's own
addiction to beautiful, obliging women. Tribhuwan once said to
B.P., "We share the same attitudes to life. This is not the case
with Matrika babu (and possibly other comrades of the
revolution). Still, the two of us do not seem to agree on
things." Unlike Tribhuwan, B.P. and even Mahendra were serious
nationalists conscious of the vulnerable sovereignty of a new
state, and the potentially dangerous mindset of meddlesome
Indian envoys with extraordinary interest in the internal
affairs of Nepal. In retort, it is said, though not in these
memoirs, B.P. later named his dog after C.P.N. Sinha, one of
India's early ambassadors to Nepal.
What comes across strongly in these memoirs is Mahendra's
ambition which, ultimately, overrode his amity with B.P. This
determined the way their relationship was to evolve. The ruling
establishment was hardly prepared for the Nepali Congress
party's stunning two-thirds victory in the 1959 elections. In
fact, it is B.P.'s view that had Mahendra's bada hakims not
assured him of a hung verdict, his ardent reluctance to hold the
elections is very likely to have held sway. It was only a full
month after Congress' victory that Mahendra summoned B.P. to be
sworn-in as the new Prime Minister. It was during this
embarrassingly worked-out delay that army laws were revised in
haste, effectively setting the stage for the forthcoming
showdown. We may wonder why Mahendra ended up waiting for
another seventeen months for what was to come. Atmabritanta
implies that this could not have been otherwise; Mahendra was
forced to wait.
As Prime Minister, B.P. began to make a mark on the
international scene, standing tall as the popular leader of a
sovereign nation. Whether at the UN, during prolonged tOmegate-a-
tOmegates with Nehru or brief encounters with the likes of
Eisenhower, Khrushchev and Chou En Lai, B.P. made positive
impressions as he grew in stature abroad. Knowledge of this only
fueled Mahendra's ambitions; back home, he was by now well into
engineering his coup. He had found a natural ally in the
powerful landed elite which had been much affected by the
Congress Government's progressive land reforms. Mahendra also
sought to win for himself the support of B.P.'s friends,
including the likes of Tulsi Giri and Bishwo Bandhu Thapa (who
later, and infamously, fell prey to the king's "betrayal trap").
What is more, Mahendra encouraged circulation of gossip and
rumour surrounding B.P. among the likes of Rockefeller and
Eisenhower abroad whilst at home, fancy jogis (with particular
reference to Jogi Naraharinath) traversed the superstitious
mountain-land propagating B.P.'s alleged atheism. The end had
drawn near by the time B.P. made his historic trip to Israel in
1960, before the new country had been officially recognised by
either India or Pakistan. Thus attempting to assert Nepal's
sovereignty in foreign affairs, B.P. returned a confident
statesman with Israeli assurance of armaments assistance. In
Nepal, Mahendra's imminent offensive was already being
speculated on. B.P. recognised what as was coming, though he was
caught unawares at the time. This was because his reliable
comrade, Subarna Shumsher, argued that Mahendra was likely to
delay his plans until after the upcoming visit of the British
Queen. When the royal coup finally occurred in December 1960,
not only was it a grave setback for democracy, it was also the
triumph of frustration over patience; the victory of long-brewed
ambition over the faculty of reason.
(S.Wagle is a student of economics with an interest in modern
history.)
********************************************************
Of bargained wives
by Shizu Upadhya
Two girls walk into the photo studio as dusk sets over Rajbiraj
bazaar. They talk quietly to one another as they wait their
turn. Before long they are beckoned to the far corner of the
room. One of the girls steps into the spotlit circle. There she
stands, fiddling with the shawl of her orange kurtha surwal. Her
expression is serious as she looks into the camera lens.
"Smile!" demands the photographer. She doesn't. Why should she?
Thoughts crowd my mind as I stand and watch. A photo of a bride-
to-be; the girl doesn't look more than sixteen. To be sent to
some man, possibly double her age. A wealthy landowner's son is
considered a good catch. He may glance at the photo, his eyes
may skim over the girl's features briefly before he begins to
inquire on her father's property, her worth's equivalent in
Nepali Rupees. He won't be bothered that she doesn't smile.
I arrive at conclusions just having spent the past few days with
the Bageswori Sewa Samiti: a group of Maithili Brahmins
advocating against dowry practices in the eastern tarai. I've
come to know a close-knit community scattered across parts of
Dhanusha, Morang and Saptari. This was Mithila, realm of King
Janak in ancient times. Legend has it that Sita, his daughter,
received a large dowry when she was married to Ram. Not a price
but a gift, a share in parental property for a daughter denied
inheritance rights. That was the age of dowry in its untainted
form, I'm told. An important facet of Hindu culture, to be
nurtured, respected.
Centuries later, Lila, youngest daughter of Pandav Dev, resident
of Saptari district and founder member of the Bageswori Sewa
Samiti, kills herself to escape the material demands of her
husband and in-laws. The tragedy establishes the Samiti with its
mission; that was seven years ago. The advent of modernity, say
Samiti members, has transformed dowry into an act of social
compulsion, an instrument for satiating the greed of a small but
increasingly wealthy middle class. The going rate for an
eligible bachelor last year was as high as three lakhs; tales of
parents selling themselves into poverty in the interests of
their daughters circulate frequently in these parts. It is also
in their daughters' "interests" to have their schooling
curtailed so as to save up for good husbands and ostentatious
wedding ceremonies.
Tarai society is demanding and agreeing to pay more for the
preservation of caste purity in changing times. Dowry's irony is
that while it is a woman's right, it is conditional on her
marriage, its amount in others' hands. Moreover, control over
the goods in kind, which is what dowry consists of today, passes
to the parents of the groom in most instances. A woman's
ultimate commodification occurs when the groom's family begins
to insist on post-marriage dowry, the kind demanded also of
Lila.
Meera Dev, associated with the Samiti, was married off at the
age of fourteen. She has two sons, both still studying. Her
pride in their declared opposition to dowry is apparent in the
tone of her voice. It's a start, I think to myself: young men
dissenting against a custom created by men, justified by them.
The other task at hand would be to persuade brides' parents to
abstain from offering dowry in the first place. However, given
the overall insecurity of a bride's situation in her new home,
and her parents' hesitance to exacerbate this insecurity, this
change of attitude would appear to be more difficult to bring
about. This is because dowry is all about endowing women with
value which otherwise, by being daughters and not sons, they are
perceived to have less of. And what I've been told has left a
lot unsaid. For even in ancient times, when social thinking was,
supposedly, more pure, it questioned Sita's fidelity and
instigated her public humiliation on this count as the story
goes.
Despite anti-dowry rulings under Nepali and Indian law (however
mild), there has been in recent times an increase in its
phenomenon across the subcontinent, among communities, even,
where it did not prevail before. Metamorphosis of dowry into an
act of coercion is evidence of women's further devaluation, in
Nepal particularly of tarai women, alongside and in spite of
modernization. In this setting, advocating against dowry, as the
Bageswori Group is doing, becomes a protest against women's poor
and decreasing status, refuting in substance the bulwarks of
patriarchy by targeting social thinking. This is a laborious
task, and the road ahead is long and inclined.
What we should be striving for is, ultimately, to raise
irreversibly women's positions in the eyes of parents, husbands
and in-laws. To this end, fighting dowry is a means. Women's
upliftment in the current context also requires its share of
compulsion, or else it will not happen. It is for this reason
that inheritance rights under Nepali law that discriminate
between sons and daughters need to be amended without further
delay. An equal right in ancestral property, not just access to
fridges and jewellery, is a stand which allows women to demand
for their share of value. Until a future time, no other policy
change is as likely to transform women's status, their
perception by others, as radically. This is a prerequisite for
women's greater say in shaping their destiny: to study and for
longer, for instance, marry later and to men of their choice, or
not marry at all.
As I dream for the girl in the orange kurtha surwal, I watch her
return to her companion who waits at the front of the studio.
The photograph won't be ready for another day or two, they're
told. So they make an advance payment, and recede into the
bustle of a Rajbiraj evening. (S.Upadhya recently visited east
tarai.)
**************************************************
Date: Tue, 30 Jun 1998 22:49:55 -0400 (EDT)
From: Kanak Limbu <gs05kll@panther.Gsu.EDU>
To: Editor/Nepal Digest <Nepal@cs.niu.edu>
Subject: Khoj-khabar(anyone there?)
Hello Everyone,
My name is Ramyata Limbu and I will be working for the St. Petersburg
Times(daily) in St. Petersburg, Florida till December. I'm curious to know
if there are any Nepalis' in the florida area. If there are any
interested people who would like to converse please reach me at:
ramyatal@hotmail.com
Thanks.
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