The Nepal Digest - July 5, 1995 (22 Ashadh 2052 BkSm)

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The Nepal Digest Wednesday 5 July 95: Ashadh 22 2052 BkSm Volume 40 Issue 1

 * TND Board of Staff *
 * ------------------ *
 * Editor/Co-ordinator: Rajpal J. Singh *
 * TND Archives: Sohan Panta *
 * *
 * +++++ 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: To: Subject: Nepali friends at 1995 ASCE Conference in San Antonio, TX Date: Thu, 29 Jun 95 17:35:06 EDT

Dear Editor-in-Chief,
          Would you please include this message in your next issue of TND ? I am interested to know whether there are some Nepalese friend/s participating in the upcoming 1995 International Conference of American Society of Civil Engineers' Water Resources Engineering and Ground Water and Watershed Management Symposium to be held in San Antonio, Texas the week of August 14-18, 1995. If so and if anyone is interested in sharing a hotel room for the conference, please contact me at the following address. Thanks for your cooperation.
         Devendra Amatya Box 7625 North Carolina State University, Raleigh, NC 27695-7625 email: Phone no. : 919-515-6741 Fax: 919-515-7760
************************************************************* Date: Thu, 29 Jun 95 17:47:18 PDT From: (Manoj Kanskar) To:

To the editors of TND:

Why wasn't the following message not posted in the recent TND? If it was inadvertent, please post it in the next issue. Thanks.
" Clarification for Durga Dahal: Just wondering whether you have denied Anita Regmi's allegation. That's all! Manoj Kanskar
" Sincerely, Manoj Kanskar

%%%%%Editor's Note: Our TND system had a file corruption couple of %%%%%
%%%%% weeks back. Some of the posted articles may %%%%%
%%%%% not have been published due to file corruption. %%%%%
%%%%% If you do not see your piece, please email them %%%%%
%%%%% again. We aplogoze for the inconvenience. %%%%%

************************************************************* Date: Thu, 29 Jun 1995 20:57:56 -0400 (EDT) From: Nirmal Ghimirez <NGH42799Q236@DAFFY.MILLERSV.EDU> To: Subject: on few issues of TND


It was definitely, nothing rational and logical statement. Obviously, I can realize people being hurt and getting hibh temper. On the other side we shoulkd also realize that we are human and make mistakes.Eklabaya wrote what was not authentic nor related. But he dei have the sense to apologize. If one makes a mistake, and then apologizes, I do think he feels sorry. I knoiw saying sorry cannot heal the hurt sentiments.But shouldn't we sometimes learn to accept sorry. Once, again I am not at all in agreement with Eklabya but if we disregard sorry and don't let people realize their mistake, then it may be worse.This is just my thought, maybe that would help all us a little bit.

On Panchayat :

This is in reasponse to Manoj Basnet: u talk like Prince Siddartha before he sawthe old, sick and the dead. It seems you too were put only inside the "goody" concept of Panchayat and the royals. You maybe had no hard time in Panchayat. So this period was maybe very good for you. But please don't float on the surface and dive to the depth you will see the terror of Panchayat. There have been many unknown cases like Binita and Sunita's rape and murder.And many more cases that was not good for all of us.Open yourself and face the truth. Then make a conclusion, just don't make it so simple.After suffering 30 years we finally restored democracy, and just because of an early election, you say give it away.Don't you think it will hurt the sentiments of all and what would the martyr'sthink.

On one line of Dahal Durga:
"Election in Nepal so whaT?

What do you mean by saying so what? We all care for that country and the election of that place means a lot to us. We, most of the TND members I think are looking forward for it, although many of us are disappointed by an early election. I just wanted to say that there are many who care about it.It is not simple as your "so what"

(Comment on two more topics to come later) Any comments appreciated.Thanks.Nirmal

****************************************************************** Date: Thu, 29 Jun 1995 22:32:12 -0400 From: (Eknath Belbase (Durrett)) To: Subject: Re: The Nepal Digest - June 29, 1995 (15 Ashadh 2052 BkSm)

Since I have not spent much time on e-mail in a month, I would like to reply/comment upon some issues which many may have happily considered long-dead from issues past(I extend my apologies in advance). This is meant to be a cocktail of top-ten list type half-jokes and serious thoughts. Shaken, not stirred.

* Harrassment>

I was suprised by arguments that went something like "yes, its true none of us have actually seen the message purported to be harrassing, but since this is such a big issue lets flame the guy anyway". Does the severity of the crime supposedly committed decrease the amount of evidence needed to make a judgement, then? I hope not. It would be pretty damn easy to convict someone of murder on the net then, wouldn't it? Or did these sentiments perhaps have something to do with the high level of eloquence demonstrated by Mr.D on previous postings? Yes, it must be jealousy... ;)

* Harvard IQ>

Are we taking that one line too seriously, maybe? Give Ashu a break, I say. Either he WAS joking, or he wasn't [in which case he said something stupid]. So what? Given the quality of his previous writing (and actually much of the post that line was part of), I think we can safely say he's still one of the good guys. :) Are we out of more significant topics to argue about?

* More calls for good taste>

I quote: "bad language is not acceptable on this platform..." I'm not sure which message(s) this is referring to. Or what bad language. It may be true that families across the globe (Nepali or otherwise) are reading this. However, strong language exists throughout the world in a variety of contexts when people are expressing themselves on an issue that is of strong emotional significance to them. If you heard someone on the street yelling "you m***f***ing SOB" to someone, would you say
"mind your language!" to them? Well if you do, you are well within your rights. However I don't think you would actually physically try to restrain her from saying such things, would you? Is anyone suggesting doing the electronic equivalent [other than the US Congress]? I am curious whether this line was an appeal for better taste or a call to censor messages with words objectionable to the writer. Interestingly, the writer goes on to write
"electronic spreadshit" in the very next line. Is this bullshit, or what? ;)

* Misogynistic jokes from an advocate of taste>

My my. Perpetuating stereotypes of dependent women, vixens out to milk men for every ounce they can get out of him. Do any of those advocating good taste have anything to say about these cuties? :) Anyway, thanks for sending them around. I found most of them pretty funny, and I sent them out to my friends and a couple of the more laid-back faculty. However, one of them has small children who are computer adept and read the message. They were very concerned that they not pick-up such stereotypes and thought the TND ought to censor any racist/sexist/etc material in addition to words like shit and piss.

* A question>

Has the line in the TND tailer "THE EDITOR RESERVES THE RIGHT TO EDIT ARTICLES FOR CLARITY" been applied lately? Maybe the right has been very very reserved indeed. In fact since Mr. G.P.(for those with long memories and a tastefor abbreviation)s Homeresque (ie - its Greek to me :) posts, atleast.

* Pramod Mishra's LOOOOOONG? posts>

Everyone says they're long. Too long? I think you're all jealous because his is longer than yours. On the other hand, as a friend in high school used to rhyme "Its not the color its not the size its how many times you can get it to rise". I recommend saving his messages for when you have more time to read them. They will age well, like good wine - for they are complex mixtures of rich substances as well. And hey, if you're an undergrad looking to go to grad school, you could also use them as a way to boost your GRE verbal. Kinda like William Faulkner, except Nepali.

till next month, Eknath Belbase

************************************************************** From: (Pratyoush R. Onta) Subject: Development and Social Polemics To: (tnd) Date: Fri, 30 Jun 1995 00:56:54 -0400 (EDT)

I would like to add a note to the recent and very interesting discussion initiated by Amulya regarding Development and Social Polemics in Nepal today. At the time of this writing, only Mahesh Maskey has responded to Amulya's provocative thoughts and I hope that Amulya and others will join this discussion in a vigorous way.

I would like to begin by summarizing what has already been said so that my following notes make more sense. However my summary can not do full justice to the entire contents of the original postings and I encourage interested readers to read them before reading what follows.

Amulya has argued that what he calls "social polemics" (SP) - argumentation about sanskrit, cow slaughter, etc - is a historical contingency that has arisen in Nepal due to the convergence of several factors. He writes that the strength of the SP is closely tied to the national project of bikas. The post-1951 state took bikas and an ethos of modernization as the its public dharma. More than any other ideology bikas legitimized the state's role to both represent a putative Nepali nation and create one at the same time. The international development regime that supported the Nepali state helped in the creation of a middle class (in the Kathmandu and global sense and NOT in the national sense) with a
"modern lifestyle" but the promises of bikas remained elusive to most of Nepal's population.

Although Amulya does not put it this way, he seems to be saying that in the aid squeeze that "structural adjustment" amounts to, more members of the above-mentioned middle class are finding themselves also disillusioned by the promises of bikas and increasingly more disenfranchised within a state that is only capable of being a policeman for World Bank Inc. This crowd and the always already disenfranchised majority part of the population then, according to Amulya, are easily attracted to social polemics.

Since the above configuration is a historical contingency, Amulya hints of a possibility of "social emancipation." Mahesh comments that this aspect is not developed by Amulya and adds that we need to have a historical understanding of ethnic relations/social polemics. He suggests that if we were to engage in such a project, we might discover that Amulya's sole designation of the twin development-modernization as being responsible for our current polemics is misplaced.

Amulya and especially Mahesh call for a vigorous discussion on the subject which I support. However, I do not share Mahesh's position that those of us with access to the net (its speed and resources) are necessarily in any better situation to clarify the multi-dimensions of the linkages explored by Amulya. Much discussion has happened and is happening - especially in print media - regading this subject in Nepal and it would be presumptions for us to pretend that we can set any examples for others to follow.

Here I want to propose an idea that might - I repeat - might help us to see the emergence of the current social polemics squarely within the political culture of Panchayat. Here are the constituting parts of my idea:

a) The implication of bikas-modernization as state dharma: The state took it upon itself to decide and elucidate what was entailed in being a member of the nation which it putatively represented (even as it engaged in creating a nation). As Amulya points out, this meant that in the public sphere no one could question the bikas agenda of the state without at the same time risking one's membership in the nation. Incarceration, torture, and other possibilites remained real for those who asked too many questions. The success of the bikas project and the willingness with which the state might resort to physical violence to discipline "deviant" citizens became clear when the post-Panchayat Congressi government used physical threat and the special police against members of the Alliance for Energy when they questioned the appropriateness of Arun III.

b) Nationalization of the past as one harmonic whole made up of "bir Nepalis" (ie no internal differentiation in terms of ethnicity) and a promise of comforting future via bikas dharma infused almost ALL of the public sphere debates. With strong print, radio and visual media under its wings, the Panchayati regime was able to control most but not all of the parameters within which public discussions could take place. This included discussions regarding bikas and its twin (see above), citizenship.

c) The contradiction between the Panchayati state's claim to represent the nation and its project to create one at the same time - and here I follow a line of inquiry suggested by the late Richard Burghart - became all too real in the post-Referendum era. When this state collapsed in 1990, its ability to control the parameters of public discussion on
"proper citizenship" collapsed as well. This, more than any other thing, led to the emergence of what Amulya calls social polemics: a phenomenon in the Nepali public sphere where intense argumentation regarding ALL aspects of what it means to be a "Nepali" has been and can be discussed.

d) Those used to the controlled ethos of the Panchayati public sphere have suddenly realized that they cannot manage the project of unquestioned bikas as before. They also can not manage the meanings of what it means to be a Nepali anymore. This is mainly because the state cannot claim legitimacy to represent all the communities/nations inside Nepal (here we do need to recognize the successes in creating a nation recorded by Panchayati education etc.). It is no longer the only big player in the public domain. Thanks to certain developments in print technology, the message of others with other ideas about what it means to be a Nepali today is reaching a large audience.

e) This is then the social polemics that Amulya talks about. To make things more clear, I would like to posit a hypothetical history of Nepal for the past 5 years. Let us assume that the Panchayati regime had not ended in 1990. If that were the case, then despite changes in the international development regime (structural adjustment squeezing middle class etc) it would be hard to imagine that our public sphere today would be full of social polemics. The controlling mechanisms would still have greatly limited the possibilities for identity politics discussions.

f) The implications of my argument: I am not denying the linkages that Amulya tries to draw between a particular constellation of the international development regime, post-revolution Nepali state and social polemics in Nepal. While I feel that we need to elaborate on these linkages, I have no doubt that they exist. What I have tried to show here is the particularity of the emergent public sphere in Nepal today and highlight how it has superceded the Panchayati management of meaning in the public domain with respect to bikas-citizenship.

g) I feel that just because the magnitude of identity-related discussions have increased in a geometric fashion in the past 5 years or so, it would be an exaggerration to express fears about a possible splintering of the Nepali state. This is not to say that there are no real grievances. Nor is this to say that we have a glorious history of ethnic harmony in Nepal. This "glorious" history is as much the result of the machinations of apologists for the Panchayat regime as the collective failure of both Nepali and foreign scholars of Nepal to provide detailed social histories of conflict in our history (Here I assume that overt violence is not the only evidence of conflict). While I would not use brands of acculturation arguments to say why I think the Nepali state will not break up any soon, I take encouragement from the words of prominent ethnic activists who say that it is not a part of Nepal that they desire for themselves but a differnet Nepal where more than just a few can enjoy the fruits of citizenship and use the state, as someone put it, as an institutional resource for themselves as well.

h) I would like to sum up this posting by repeating what I have tried to suggest here
(i) The bikas dharma of the state, although still very strong, can no longer tie membership to the putative Nepali nation by asking all its members to do unquestioned puja any longer. Therefore you see the emergence of alliances - some admittedly fashionable ones - that take the state to task on its development plans and others who call for a overall repudiation of the whole development imperative (among Nepali academic types, Promod Parajuli has voiced the second line of argument, resting his case on the emergence of "new social movements"; rich ethnographic information, unfortunately, has not been part of his presentation). The state can no longer claim that bikas and citizenship are one and the same thing in Nepal any more.

(ii) In the post-Panchayat era, a new public sphere has emerged in which all kinds of identity politics are fair game. The state can no longer dictate what it means to be a Nepali any more. I welcome this phenomenon. I also feel that we do not know enough to discuss the social bases of some of the claims that are being made by certain leaders of identity politics in Nepal today. Just as I cannot accept the Panchayati state's claim to speak for all putative Nepalis, I cannot accept some of the claims being made by different leaders and organizations in the name of Newars, Magars, Gurungs or what have you. As a Newar I have been amazed how in the post-1990 configuartions of janajati politics one organization and a small body of what were previously Nepal-bhasa activists have taken it upon themselves to represent ALL concerns of Newars. The right to represent and the class issue within ethnicity politics are only TWO important issues that have NOT been discussed throughout the spectrum of janajati politics in Nepal. As one reader of TND pointed out to Amulya months ago, the absurdity of Kathmandu high class Newars claiming an "oppressed" history for themselves (and simultaneously suppressing their own location in the bikas/aid pipeline) can not escape our scrutiny if we are to have an HONEST discussion on this issue.

This has been a long note. I have been unable to suggest any "solutions" as Mahesh has expected but we would be hurrying if we were to look for solutions before we have even a partial understanding of this moment in history.

Any comments on my note or the subject itself are most welcome.

Pratyoush Onta June 30 1995


*********************************************************************************************** Date: Fri, 30 Jun 1995 14:56 EST From: To:,,,

Dhanavajra An Obituary

[After i read the news about the obituary of anhropologists Christopher von Haimendorf, who also worked on nepali tribes and generated a whole nepal 'school of anthropologists" interested in the Tibeto-Burman tribes and ethnic groups of Nepal that includes among others the terribly controversial and relevant Dor Bahadur Bista of "Fatalism and development..." fame, I felt inspired to summarise the obituary of another Nepali historian, so please pratyoush onta Dhanavajra . The obituary was writtne by his colleagues and peers Prayag Raj Sharma and Kamal Prakash Malla and published in the HIMALAYAN RESEARCH BULLETIN, VOLUME XIV, NUMBERS 1-2, 1994.]

Dhanavajra was the legendary newari scholar the only living one who could read and write all the 20 something Newari scripts, not the devnagari, that the Newars are proud of. As such he had access to all kinds of historical written records in various dialects that were but hieroglyphics to others. he was known to an authority on the Gopalraj Vamshavalis, whose legendary chronicles are intermixed with the best historicity of nepaliew antiquity. The following is the extracts from the tribute of Malla and Sharma.

"Dhanavajra Vajracharya was born in Masangalli in 1932 to an Ayrvedic physician durgavajra. at age 16, or 1948, he was sent to a private school run by Pundit Nayaraj Pant, a Sanskrit Scholar trained in Siddhanta Jyotisa
(Astrology and mathmatics) and a self-taught historian of Nepal. Nayaraj infected Dhanavajra with enthusiasm for Nepalese history.

"Dhanavajra accomplished in the classical schooling of Sanskrit that included Kautalya's "Arthashastra" while in school and acquired his legendary skill in epigraphy (handwriting interpretation of old Newari scripts). In 1952, at age 20, a group of young, like-minded and crusading students from the same school launched a campaign to rectity factual errors in popular textbooks of Nepalese history, written by the likes of Surya Prasad Gyawali, Bal chandra Sharma, and Dilli Raman Regmi. Dhanavajra became the member-secretary of the "itihas samshodhan mandala during 1961-71 (ages 29-39). {He must have been an iconoclast of the times} who would sell pamphlets from the footpaths and pavements of Tundikhel {with the chatakes, snake charmers, and suga bata afno bhagya hernus, i imagine} calling attention to the seemingly disinterested passers-by in energetic voice, reciting points of eroors or challenging the established names to come for a "sastrartha" )scholarly colloquium.

"Dhanavajra published the "Itihasa-samsodhanako Pramanaprameya" in 1962 which was not only polemical and inflammatory in destroying the names (authority) of historical reputations but was also a substantial contribution to the historiography of Nepal based on epigraphical and documentary evidence (as opposed to oral histories, i presume, onta, help me out here?}.

"His other activist/historical rectifier phase publications include: 1. "Jayaratnakara 1957 2. "Abhilekha Sangraha 1961-62 3. "Gallima Phyankieko Kasingara" (that is one vivid radical metaphor
        translated as "The discarded garbage of the back-alleys" 4. "Triratna Sundarya-Gatha 1963 5. "Aitihashi patra sangraha 1957 and 1964 6. Quarterly journal of the Samsodhan mandala, "Purnima"

At later age, he gradually dissociated himself with the mandala by joining in 1971 the Research Cell of the Nepal Adhayan *studes at Tribhuwan University, the precurer of the CNAS, the Center for Nepal and Asian Studies, and successfully publishing, "Sri Baburam Acharya ra Vahanka kriti 1973.

"Dhanavajra was a master of epigraphy from Licchavi and Kutala scripts to traditional Newari medieval scripts. He glowed in his Sanskrit erudition and could easily read the palm-leaf inscriptions of the Newari "Thya_saphus", the contemporay personal and contemporary diaries kept by individuals and guthis. He credited his own insights to acute intuitions.

"Dhanavajra's most important work at CNAS, originally INAS< was "Licchavi kalaka Abhilekha 1973, a collection of known inscriptions transliterated to devnagari nepali script, a works that makes Dhanavajar known to both nepali and international audience, an indispensable reference. At INAS, he launched into a variety of epigraphical inscription transliteration projects for Nuwakot, tistung, /Gorkha, Mustag, the Lichavi Pancali system of polity, the Shah period, and the National History Project, which he completed but has not been publsihed.

"Dhanavjra is considered the foremost historian of his generation, a perceptive,dedicated, and productive one who believed in written sources and political chronology as the infallible bedrock of historiagraphy (the way of deciding what constituteds legitimate evidence, what merits going into history books). He took the written word as an authority of its own and in 1993, he argues quoting extensively from Kautalya's that Ancient Nepal was almost as big as modern nepal.

"In his latter years, he was mellow in contrast to his crusading days and was embarrased to have to tell a contributor to revise his article while editor of the "Contributions to |Nepalese Studies", he was an oracle to most of his peers at the University.

"Dhanavajra is credited with the laying the foundations of ancient and medieval history of Nepal: from his essays on Lichavi administration, the Powerful Ramavardhans, the Doyas, the Kirati influence in the Lichavi settlements, the Age of the Mahapatras, the Malla Period Defence System, the Khasa Kingdom of Karnali, the Inscriptions and the Early years of the Nepal Samvat, the Historical Significance of the Nepal Samvat (the one labelled Newari new year and the one touted as the nepal new year as opposed to the indian New year Vikram sambat, this Nepal Sambat is celebraed in Mha Puja day of Tihar with motor cycle rallies organized traditionally by manka Khala with the demand that this calendar be adopted for entire Nepal).

"At CNAS, Dhanavajra completed a small project in 1981 on the transliteration, translation, and interpretation of the most important medieveal chronicle of Nepal, the "Gopalarajavamsavali". This was the text which the late Historian-Laureate of Nepal, kharidar Baburam Acharya, "read for twelve years and understood very little.' Its authoritative editing was the "foremost desideratum in the field of medieval Nepalese history and linguistics." Dhanavajra has devoted more than a decade to the deciphering and interpretation of this famous but little understood text. The handwritten report of this project was dumped on the floor in his cubicle tucked under a pile of papers covered by dust-laden jute carpet (nepali scholar ko *dasha*, reminds of the poem, "Full many a flowers burst unsween, and Waste their perfumes in the desert air, by Samuel T Coolerdige) to be discovered by kamal prakash malla in 1984, and getting it published by the nepal Research Centrer and Franz Steiner Verlag with introduction, an english transliteration, and a glossary of newari words by Malla.

"Dhanavajra was one of the few Nepalis to win the prestigious Internanal Toyota Foundation grant to complie, eidt, and translate 1500 medieval inscriptions from Kathmandu valley in 1986. At the time of his death, he was a REader (ASsociate Professor, TU pretends on quality control by not giving Professor to those without formal college degrees, preferring to give Professors to former Deans with Third-Class degrees (C minus in US system) as academic record with no productivity if they have the right connections to hire and feed unscrupulous Indians experts that come from india to bestow
"external" legitimacy), a Gorkha Dakshinbahu Class VI and Trisakti Patta Clas IV, as well as Madan Puruskar.

"Dhanavjra participated actively in the compilation and deliberations of a comprehensive dictionary of Classical Newari, as one of the founders of the Nepalabhasa dictionary Committee in 1980, a Board Member of the Asha Archives
("ASha Saphu_Guthi") which houses 8000 Nepalese manuscripts and palm leaf inscriptions ("Bhoj-patras").

Compiled and summarized by

Amulya Tuladhar Clark University, USA

******************************************************************** Date: Sun, 25 Jun 1995 00:29:21 EDT To: The Nepal digest Editor <> From: "Pramod K. Mishra" <> Subject: Indian movies

After reading in the internet about Manisha Koirala's new release
"Bombay," I checked out a cassette to watch her acting, for I think she acts well given the material and director and the script. It, however, turned out to be a pain.

Except for the hot theme of Hindu-Muslim conflict that saturated the whole movie from beginning to end, there was hardly anything else to watch. No challenging role for Manisha to act, no good job with editing, no significant dialogue, no poetic lyrics, no artistic dance, and no sense of judgement in plotting. It was not even like other formula Hindi films, which have a boring plot--boy meets girl, parents and society oppose, boy gets in trouble, girl and boy sing and dance and weep and get beaten up by some villain, boy defeats the villain, parents reconcile, boy marries girl and lives happily ever after--but these films at least have some belly churning dialogue, some significant actor playing significant role, actress facing some challenging acting situation.

But in "Bombay," there is nothing except melodrama--lots of tear-jerking and mayhem. For example, I couldn't understand why the director had to create suspense and danger by getting the two boys lost again and again, why the riot and arson had to be prolonged that long to give the didactic message that arson and rioting are bad. Showing scores of people lying dead on the streets again and again and the hero shouting his message and doing cheap theatrics hardly drives home the message that to kill each other in the name of Hindu and Muslim is nonsense. Indians who are riot-prone have already seen them, experienced them, they don't need to see the film to know that if you pour gas over others' home and bodies and light a match stick, they will burn; if you stab somebody, the person may die. And Indians have seen those in real life for the last thousand years. In this movie, everything was over and crudely done.

The only saving grace of the whole darn thing was Manisha's redeeming acting, particularly acting as a wife and some stretches as a mother, where she expresses her subtle love.

I hadn't watched a Hindi film in a long time, and I'm not going to watch another for a long time to come.

********************************************************************** Date: Fri, 30 Jun 1995 21:29:38 EDT To: From: Bhanu Niraula <> Subject: Thank you, unsubscribe

Dear RajpalJi:

I had the benefit of a subscriber of TND for almost three years. I reagrd the birth of TND as a special event in connecting all with the "Nepal" thread in the early days of internet and I salute you for this innovative work. Throughout my stay in the States, TND provided not only news from Nepal but perspectives on Nepali develoment(?) Thanks to the contributors and special news correspondent Rajendra Shrestha. At times, Rajendra's posting in TND were "news" even in Nepal: what more can we expect?

Very shortly, I will be leaving for Nepal and I request you to unsubscribe the mail in the current address.

I hope TND will continue to provide the much needed forum for free expression, discussion and debates of issues and events of Nepal.

 Thank you and good bye for now.

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 * 6. CHOOT_KILA (Humor, Recipies, Movie Reviews, Sattaires etc.) *
 * 7. JAN_KARI: Classifides (Matrimonials, Jobs etc) *
 * 8. KHOJ_KHABAR (Inquiring about Nepal, Nepalis etc. ) *
 * 9. TITAR_BITAR: Miscellaneous (Immigration and Taxex etc. ) *
 * *
 * **** COPYRIGHT NOTE **** *
 * The news/article posters are responsible for any copyright violations. *
 * TND, a non-profit electronic journal, will publish articles that has *
 * been published in other electronic or paper journal with proper credit *
 * to the original media. *
 * *

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