The Nepal Digest - March 3, 1995 (19 Falgun 2051 BkSm)

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The Nepal Digest Friday 3 March 95: Falgun 19 2051 BkSm Volume 36 Issue 3

  Today's Topics:

        1. TAJA_KHABAR - News From Nepal

        2. KURA_KANI
                 Education - Re: TU neglected corners
                 Economics - Re: Nepali Taxpayers

        3. JAN_KARI
                 Book Reviews - Social History of Nepal
                 Greetings from Germany
                 Attention Nepali HAM Operators
                 A note of thanks to generous Nepalis
                 Attention Ex-Sidhartha Banasthali Students

        4. Entertainment
                 Satire - Are you a part-time Nepali ?

        5. SODH_PUCHH
                 More info on Nepal for Peace Corps Volunteer

        6. KHOJ_KHABAR
                 Looking for Nepalis in Oxford, UK area
                 Ajay Malhotra looking for Bhushan Tuladhar

 * TND Board of Staff *
 * ------------------ *
 * Editor/Co-ordinator: Rajpal J. Singh *
 * SCN Liaison: Rajesh B. Shrestha *
 * Consultant Editor: Padam P. Sharma *
 * TND Archives: Sohan Panta *
 * Book Reviews Columns: Pratyoush R. Onta *
 * News Correspondent Rajendra P Shrestha *
 * *
 * +++++ 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: (Gopal Shah) Subject: Matrimonial To: Date: Thu, 2 Mar 1995 10:06:53 -0500 (EST)

We got several responses from our previous posting in matrimonial section. Encourage from those responses, this gentleman also wants to find his future wife thru TND. Good job Rajpal! You are doing real dharma-karma for these lonely people.

Descriptions: Name: T. Thapa Age group: 25 - 30 yrs. Height: 5'11" Profession: student (Technical field) Weight: 185 lbs. Slogan: "Just say no to drugs, alcohol, and smoke." Qualities: serious, hardworking, honest, perseverance

Looking for: friendly, serious, responsible lady Age: 20 plus yrs. Education: undergraduate preferred

Interested parents/candidates can corresponds to: 5555 Roswell Rd., Apt # V - 9 Atlanta, GA 30342, USA

********************************************************************** Date: Wed, 1 Mar 1995 18:04:33 -0500 (EST) From: Ashutosh Tiwari <> Subject: Satire: Are You A Part-Time Nepali? To:

        Following Pratyoush Onta's lead, I would like to 'recycle' some of my own written-and-published-in-Kathmandu-or-elsewhere writings on TND/SCN. Most of these writings are basically amateurish attempts at humor and satire -- a self-conscious effort to copy such masters of the craft as Woody Allen, Art Buchwald, James Thruber, Bahirab Aryal, Keshab Pindali and many, many others whose writings I admire.

        What follows is one FICTIONAL satire that first appeared in the Weekly Independent in Kathmandu in early 1993. I have edited it here and there for TND. Thanks to AB for help with typing this in.
                Are You A Part-Time Nepali?
                        by ashu

        Traveling across the United States, one gets to meet many unusual Nepalis who, under usual circumstances, are difficult to find in Nepal.

        Brilliant geneticists mapping out chromosomes at Princeton and Berkeley. Self-made millionaires (yes, there are some!) in Ipswich, Massachusetts and Beverly Hills (90210), California, discussing the pros and the cons of retiring early to marbled villas in Hattiban in Pharping, near Cat.Man.Do. Silver-haired international civil servants, reminiscing their early struggles to get those cushy, tax-exempt and virtually-secure-for-life development-posts at the UN and the World Bank.

        Extra-friendly medico Daddies and "Americanized" Mommies, tempting eligible Nepali males in the area to court their as-Nepali-as-pepperoni-pizza daughters. Slick curio-merchants, hawking Bhaktapur-made metal wares as "Made-in-Tibet" exotica at ethnic trade fairs. And, a bunch of fresh-faced recent arrivals, sweating hard for 80 hours a week in some French bakery cafe, wondering why nobody had ever warned in Nepal that lives in the US would not be as effortless and glamorous as those led by the cast of The Bold And The Beautiful.

        But, by far, the most endearing and the most enduring of our species in America is Homo Partus-Chrono Nepalicus. Or, in plain English, Mr or Miss Part-Time Nepali (PTN).

        What makes someone a Part-Time Nepali? Sadly, there exist no criteria. In theory, a valid Nepali passport is all that one needs to be one. But since, in practice, rubber-stamps on the passport rarely separate the PTN gems from the coarse masses, a more subtle prerequisite stands: Actions and more actions of the mouth and the attitude. If that is not clear, THREE idiosyncratic profiles below provide insights into things that charge Nepal's most remarkable representatives in in this great Melting Pot known as Amrika:

        1) REMOTE-CONTROLLED DEVELOPMENT: Our PTNs are visibly embarrassed that Nepal is still in the Stone Age. So their lives' mission is to
"Develop" Nepal by running workshops and seminars and printing political newsletters in LA, New York, Boston and especially in DC on issues oh-so- Developmental. To that end, they hurl themselves into organizing, writing about and even speaking on just about every topic from the generic
("safeguarding Nepali Democracy") to the prescriptive ("Top Ten Ways to Boost the GNP").

        What is boring, however, is NOT the same-old topic (translation: politics, politics and nothing but politics!) that dominate their every discussion, but the same-old solution that gets proposed: The government should THIS, the government should do THAT. Only when the government does THIS and THAT would Nepal be lit up by the high-voltage smile of Desh-Bikas.

        Now, you might point out that even other Nepalis throw in that sort of cure-all wisecrack all the time. But remember: while others do it out of sheer frustration, these PTNs do it to show that they are "active Nepalese in Amrika". Their intention is that when the favored political party (translation: Nepali Congress) wins the elections in Nepal, they could then be handsomely tapped for high posts in Cat.Man.Do for their
"sharpened-in-Amrika expertise and sleepless concerns for Nepali raj-niti while abroad."

        Else, how to explain that even with more education, better professional skills, bigger political clouts and mega-bucks at the Savings Banks, these PTNs prefer the talking-route to desh ko bikas? It's because, for them, Development (with capital D) is all guff and bull-sessions, bon vivant awash in Chardonnay and social high-fives. And development
(with small d) is just manual labor, best left in the hands of "the average Ram Bahadur back in Nepal".

        With such inspiring attitudes, is it any wonder that the PTNs, so "concerned" about Nepal and so zealous about their political credentials, rarely discuss RETURNING (to at least make an effort) to fight off the challenges assaulting their oh-so-missed "Nepal Aama"? Not at all. To modify JFK's idea, so busy are the PTNs in Amrika saying what Nepal should do for Development that they never seem to ask what THEY can do IN Nepal FOR development.

        2) WHAT? A NEPALI HUSBAND?: The PTN female in America is as elusive and evasive as the Abominable Snow-Woman. Though from a privileged echelon of the Kathmandu society with usually, but not necessarily, a St. Mary's accent ("Timi ta kasto MEAN, chi!" types!), she loves advancing her status as "an oppressed victim from that primitive, sexist, male-dominated, feudal Third World rut called Nepal". Few know that behind her fluttering eye-lids and sweet, innocent Binaca smiles, sizzles her razor-sharp cunning.

        She's, for example, adept at extracting sympathy from liberal, middle-class White Americans by whining contrived tales of: a) all sorts of gender discrimination she had faced and endured while growing up in "poor, unempowered, male-dominated Dumre Gaun in Charikot"; b) she feels so "lost in this great, big country States" that she still gets very home-sick, even after 10 years in America; and, c) she needs constant help: Help in finding an apartment, help in paying her credit card bills, and help in dining out at fine establishments at someone else's expense, and help in letting her cry on your shoulders when she's having rough times with people you hardly know. And on and on . . . marches her help-wanted list.

        Only one area in which she needs no help seems to be her dismissal of Nepali guys as "boring, childish idiots", while dressing up in black velvet for her "handsome and cute" European suitors. Why she lives a double life as "a fiesty feminist" in front of 'sojho' Nepali keta-haru, yet appears as "a coy and shy Himalayan maiden" to her western friends is an issue best left for psychiatrists.

        3) MY ETHNICITY: YOUR DISCOMFORT: Being Nepali is not enough for some PTNs. They demand more precision in defining who they are. As such, they look for creatively cute, if eye-brow-raising, ways to assert their ethnic pride.

        One PTN I know, for example, insists on speaking Newari with his miserable Significant Other, POINTEDLY in front of bahuns, byasis and chettris at dinner. There is, of course, nothing wrong with this PTN's using his mother tongue in front of those unable to distinguish between janay dhunla from sunka chon. But while ALL thoughtful Newars and other
'ethnic' Nepalis usually provide helpful translations for lively dinner-conversations, these few ethnic PTNs deliberately alienate their other Nepali friends, among other things, by condemning them to a silent dinner.

        Still, what makes such PTNs "victims" of identity crisis is this. Whenever occasions arise to put on Nepali dances in front of the western audience, they rush in to swing to the beats of Tamang Selo, Jyauray rhythms and Rodi music, claiming "Hey, that's OUR Nepali culture, you know!"

        Great! But why this sudden broad-mindedness? Why this abrupt love for "Nepali culture"? Just to show it to the westerners? After all, if things "Nepali", however one views it, have been, for better or worse, parts of THEIR heritage too, then what are they trying to achieve by inhabiting some separatist linguistic-islands IN FRONT OF other Nepalis who do not know a word of these particular PTNs' mother language?

        The truth, of course, is that such PTNs and others are only shifting their identities to suit each occasion. With the Americans, they are the exotic "Nepalese from the land of the Everest" (Never mind that the only time they've seen the Everest is on an RNAC poster!). With another group, they are "the poor, persecuted minorities (or majorities) from Nepal". Yet, with fellow-Nepalis of all stripes, they are "the exclusive and marginalized victims of [thanks to Dor Bahadur Bista] 'fatalism'".

        MORAL: Such consummate charmers make up the contradictory, confusing world of Part-Time Nepalis. Whether or not, these PTNs are, as described by a friend, "Nepalis with First-world lifestyles, second-rate achievements and third-class mentality" is beyond my understanding, judgment, experience and even taste. But having lived both in Nepal and the US, the one MAJOR lesson that I have learnt is this:

        For all the fun one makes of the PTNs, the sad, unvarnished truth is that their hypocrisies and their inconsistent attitudes/values exist well and alive, in varying proportions, in each and every one of us, the rest of the Nepalis, who I guess would now be Full-Time Nepalis
(FTNs) -- no matter where we reside, and no matter what we do . . . and so on.

        Long live that Part-Time Nepalihood in each and every one of us!

                                The End

        NB: Like I said, this is a part-time attempt at writing FICTIONAL satire/humor. Any resemblance to any Nepali, living or dead or not yet born, in Nepal or elsewhere, is oh-my-God co-incidental. Feel free to send in your comments on this to TND or SCN.

*********************************************************** Date: Thu, 2 Mar 1995 13:13:11 +0000 (GMT) From: GIRI J N <> To: The Nepal Digest <> Subject: Seeking TND readers and Nepali students in Oxford area

I am very keen to get in touch with neapli students and readers in oxford area as I have to go there for a visit as part of my research.

I would really appreciate if you could drop me a line pronto please!!

If any Nepali students or TND readers know of anyone in Oxford, please by all means email, Thanks!!!!!

Joti (

********************************************************************** Date: 28 Feb 1995 17:34:17 EST Subject: SCHOOL REQUESTS EMAIL FROM IND To: From:
   Help, please. The fifth and sixth grade geography classes at Pinewood Prep School in South Carolina are studying India and the Himalayan Mountain countries. We would appreciate receiving any email from friends in India, Tibet, Bhutan, or Nepal. TIA Chuck Stjern Lower School Director <>
********************************************************************** Date: 28 Feb 95 20:29:19 EST From: Rajendra.P.Shrestha@Dartmouth.EDU (Rajendra P. Shrestha) Subject: News2/23-27 To:

February 23 India and Nepal to hold talks next month Excerpts from PTI and Xinhua reports

   India and Nepal will hold talks next month on the question of reviewing the 45-year old treaty of peace and friendship.

   The Indian foreign secretary, K. Srinivsan, told newsmen that the two countries have not yet decided at what level the talks should be held.

   "We are ready to review the treaty if they ( Nepal) want it," he said. "We are yet to probe what exactly is in the mind of Nepal," he said, expressing the hope that next month's meeting would make things clear.

   The new government in Nepal has expressed some reservations on the continuance of the treaty in its present form saying some of its provisions have been overtaken by time. It had cited the security clause as an example. This clause entailed India and Nepal to inform each other in the event of any threat to them.

 February 24 Nepal, Bhutan to hold talks on Refugees Excerpts from Xinhua and UPI reports

   The fifth meeting of Nepal-Bhutan joint ministerial committee will be held in Kathmandu starting Feb. 27, according to the Foreign Affairs Ministry. The nepali delegation will be led by home minister k.p. sharma oli and the bhutanese side will be led by home minister lyongo dago tshering.

Minister, Deputy attacked with Stones Excerpts from Reuters and AFP reports

   Suspected student activists attacked a senior minister and a legislator with stones in separate incidents on Thursday and Friday.

   The official RSS news agency said Law and Justice Minister Subhash Chandra Nemwang escaped unhurt when his car was pelted with stones by suspected members of the Nepal Students Union (NSU) on Friday.

   It said a deputy for the ruling Unified Marxist-Leninist Communist Party was hurt when he was hit by stones in a separate attack on Thursday.

   An NSU official denied his group's involvement in the incidents.

   Trouble has been brewing between the NSU and pro-government student groups over the site where their flags will be displayed at a public function.

   On Tursday, baton-wielding police broke up an anti-communist demonstration by the students and arrested 3O people, a spokesman for the pro-democratic NSU said.

   "The communist government is terrorizing the pro-democrat students" by siding with pro-leftist groups who battled the NSU earlier, the spokesman said.

   A Home Ministry source denied the allegation, saying the government had simply tried to stop fighting among students.

   The NSU and the pro-leftist all- Nepal National Free Students Union clashed at the government-run Tri-Chandra College's law campus, injuring some pro-democratic students, NSU President Narayan Prasad Saud told AFP.

   Saud said the leftists had stoned NSU members, who were conducting pre-election canvassing in the hotly contested college-level free students union election.

February 27 JPMA to aid Nepal on production of anti-TB agent COMLINE report

   The Japan Pharmaceutical Manufacturers Association announced on February 14 an agreement to introduce necessary technologies to Nepal Drug Limited so that the company can produce in Nepal the anti-TB/antibiotic rifampicin from early 1996 as a part of JPMA's international cooperation program. In an agreement with a JPMA representative dispatched to Nepal in January this year the cooperation includes the gratis supply of bulk pharmaceuticals for rifampicin while the Ministry of Health of His Majesty's Government of Nepal will provide for the other expenses for local production including those for adjuvants, packaging and processing. During 1992 and 1993 JPMA supplied Nepal with 1,350,000 rifampicin capsules rising to 1,500,000 capsules during 1994 to support Nepal's anti-tuberculosis program as a part of the WHO's program to encourage short-term chemotherapies. During 1995, free supplies of rifampicin to Nepal are expected to amount to more than 1,200,000 capsules. The latest local-production agreement is a result of a 1994 feasibility study which indicated a need to assure sufficient short-term chemotherapy for over 10,000 people leading the royal health ministry to conclude that the effort should move into a secondary stage toward independent production.


*********************************************************************************************** From: (Pratyoush R. Onta) Subject: Book Review To: (tnd) Date: Tue, 28 Feb 1995 21:20:56 -0500 (EST)

The following was published in SPOTLIGHT dated 6 May 1994

Social History of Nepal by Tulasi Ram Vaidya, Tri Ratna Manandhar and Shankar Lal Joshi. 1993. New Delhi: Anmol Publications. Price: Rs. 640

by Pratyoush Onta

        The 343-page book under review here, written by three senior historians from Tribhuvan University, is a kind of social history that historian Eric Hobsbawm once called a 'residual view of history.' He suggested that this kind of history deals with a number of human activities that defy classification except in such terms as 'manners, customs, everyday life.'
        I say this because this book is largely a descriptive omnibus on a variety of subjects such as people, social structure, family system, habitational sites, position of women in Nepal, food habits, dress and ornaments, social entertainment, and education. The strength of this book lies in the encyclopedia-like manner in which information about the above topics are presented. However the authors have not provided any analytical framework and therefore an information over-kill cannot be ruled out.
         For reasons of space, I have organized my comments around only a few themes covered in this book. In discussing our social structure, the authors describe, among others, the varna system and changes in it throught the long centuries between the eras of the Licchavis and the Shahs and in particular, Jung Bahadur's 1854 code. While the varna and allied caste schemes are important aspects of the ancient and medieval social structures, to reduce the latter to a hierarchy only based on the notion of ritual purity would be to engage in a form of Orientalist essentialism.
        As it has become increasingly clear caste was almost always a politics of hierarchy within a social structure in which other notions of authority, honor, and status were equally important. Caste and the so-called out-of-the-world renouncers have been shown to be very much linked with state power. Therefore I doubt if the social structure can be described only in the terms of varna and allied caste schemes. The completeness of varna and caste classifications, as much as that of the
'national caste hierarchy' designed in the 1854 code is always an ideological assertion from a position of power.
        Historical accounts as this one, based on the blueprints of such systems designed by ruling classes, tend to be limited about what they can say about the social structure of past societies as experienced by people occupying various social strata. Perhaps an analogy will clarify my point. If we were to write a history of our social structure during the Panchayat era based on the editorials of the Gorkhapatra that glorified a class-less, caste-less and exploitation-less society, it would obviously be a very limited and unfaithful account.
        I feel the limitations of such a project would be similar to those carried out by Vaidya et al. when they discuss the social structure of the past on the basis of normative and political texts and codes such as the one from 1854. This limitation can also be seen in Vaidya and Manandhar's earlier book on an important topic, Crime and Punishment in Nepal (1985).
        It is also unclear to what extent these designs of rulers can be said to have initiated change. To say, as in this book, that the 1854 code divided the people into four general classes is easy. To study its internal logic, as done by Andras Hfer and others, is not that difficult either. But unless we know how much of what was stipulated in that code on the basis of that classification was actually implemented, we cannot adequately assess its role in bringing about a change in our social structure.
        Furthermore even as a continuous process of Hinduisation of our social structure is undeniable as is stated by the authors, we need to ask some questions about it: since Hinduism is not a single monolithic thing, what strands of Hinduism were propogated at different times and why? What is the place of caste in Hinduism? Borrowing from recent anthropological critiques of the "sanskritization" theme, we should ask what are the contextual boundaries of the Hinduisation process? Like other modes of upward social mobility, such a process takes place within a contested political field whose own bearings need to be discussed.
        The information presented on themes such as food habits, dress, ornaments and entertainment, in the absence of any analytical framework, appears in the form of discrete discussions that fail to provide a conceptual breakthrough in the writing of our social history. The authors' conclude that "the dress, ornaments, fashion ... can be said [to have been] determined by the social status, political status, economic condition and other factors." However social and political status need to be constantly reinforced. Tastes in habiliment, food and leisure in turn become the site in which the assertion of such status is exercised and contested by historical actors.
        So these practices associated with the body are not only determined by one's status, one's status is determined by them as well. The palaces of the Ranas and their attraction for foreign dress and insignia happen to be the most well-known case in recent history but there are others that await more complete documentation. The authors also present a general treatment of the wretched conditions of women in our society and of education from the period of the Licchavis until the end of the Rana period.
        In the conclusion they state that the Nepali society is 'tradition bound.' They also conclude that Hinduism is largely responsible for keeping the Nepali society stable and stagnant. The dichotomy between tradition and modernity (defined always in relation to a putative 'West') belongs to the rhetoric of modernization theory and has very little place in any historical analysis.
        Nepali society's stability - by which the authors implicity mean the absence of revolutions, conflicts, cultural change and destruction - is as much the concoction of scholars as it was of the rhetoric of the Panchayat years. An impoverished social historical research agenda has been largely responsible for the elision of knowledge on social conflicts in our society.
        This book comes without footnotes and an index. Like Anmol's other publications, it is replete with uncountable number of editorial and proof-reading errors. At Rs. 640 (a Kathmandu publisher told me that the production cost for a book of this size could be at most Rs. 150), it is unreasonably expensive.
********************************************************** Date: Tue, 28 Feb 1995 22:55:10 -0500 (EST) From: Ashutosh Tiwari <> Subject: (fwd) Re: DEFINE.....Nepali Taxpayer, please (fwd) To: writes:
>Nepali Taxpayer... Will someone define them?

        Taxpayers' money is a collective term. Simply put, at any given time, it refers to all the money (assets plus revenues plus foreign aid minus money owed) that the Nepal government has at its disposal.

        Since the government belongs to the people (i.e. democracy), the money too belongs to the people. So the government is a sort of a custodian of public money, and its function is to use that money 'well' for the benefits of its citizens. [Let us leave the normative or ideological questions of "benefits" aside for now]

        The people here means all Nepalis who derive their political rights from the nation's Constitution. This includes ALL citizens, the rich and the poor, the propertied and the landless, and so on.

        Let's not get hung up on who the taxpayers are and who are not. That would be a futile exercise. Neal Cohen's recent posting tells us how "backward" (from the western perspective) Nepal's system of tax collection really is. On the other hand, scholars like M.C Regmi and others have long shown that surplus extraction -- NOT judicious tax policies --- over the last two centuries has been impoverishing the Nepali public. (But Regmi was/is studying periods of Nepali history in which there was no democracy to speak of.)

        I think that the challenge facing us Nepalis today is how to translate our constitutionally guaranteed political rights into practical realities. I, for one, have no clear idea on how to meet this challenge, but I think that the practice of thinking ourselves and all other citizens as taxpayers (i.e. owners of the public money), and using that identity to demand BETTER services and performances and HIGHER accountability from our elected government would be a more effective way to start appreciating and nourishing our democracy and thereby strengthening the political rights of EVERY citizen..

        Further comments, attacks are welcome. namaste ashu

**************************************************************** From: Subject: hello To: Date: Wed, 1 Mar 1995 14:24:13 +0100 (MET)

Hello guys,

I am very happy to have an access to the 'Nepal Digest'. Well I am Rajendra Aryal at the University of Hannover in Germany. We are only three Nepalis here in Hannover and doing postgraduate studies in Geotechnical Enginee- ring. But Germany has become a dream land for the DALALs who transport Nepalis as refugees into Germany. There are more than 50 Nepalis in Hannover and they had paid around 1.5 Lakhs to get transported into Germany. Nepal is unfortunately listed as one of the poorest country in the World. The Germans have categorized Nepal not in the Third World, but in the Fourth World. Now we are listed along with the countries like Rwanda, Sudan or Mauritania where you can always find civil wars. Nepali carpets are doing good business in Germany. But the price was severly down last month. The people feel that these carpets are made by the children. Thus they always try to make propaganda not to buy our products. What else should I write. It is actually 'langweilig'(boring) to live far away here in Europe. We don't speak English here. The Germans don't appreciate if you speak English. That's all for today. Bye and Tschuss!!

Auf Wiedersehen!

****************************************************************** Date: Wed, 01 Mar 1995 10:42:45 PST To: From: "Ajay Malhotra" <> Subject: Would the real Bhushan Tuladhar stand up ?!!

Do you think you could look in your database to see if you can find one 'Bhushan Tuladhar'; he used to be a student at Cornell University in the 1987-1991 timeframe, and last I heard, was working in Washington, DC. I'm interested in getting a hold of him - he's an old colleague ... and I'd like to know what he's upto.

My particulars:

        Ajay Malhotra
        222 SW Harrison St, 22C
        Portland, OR 97201-5316

        503-224-2574 (H)
        503-264-4359 (W)

Thanks !! Ajay

********************************************************************** Date: Wed, 1 Mar 1995 15:30:43 -0500 (EST) From: Nirmal Ghimirez <NGH42799Q236@DAFFY.MILLERSV.EDU> To: Subject: T.U. neglected corner

Do the members of the planning commission ever try to get some ideas or suggesstions from Nepali intellectuals. When NGO's draft thir projects how many intellectulas are involved? It is hard to define intellectuals,but we doknow that T.U. is an old educational institution but unfortunately a neglected one Especially of the irregularities in the part of teachers as well as students. Secodly, I asked a professor why he taught out of T.U. as well. I was trying to say that would it not be more effective if he spent more time in T.U. He had a very honest answer. He said the salary was not enough although he was a professor. He had to take some offcampus classes to make more money to support his amily. I have heard many Professors complain about lack of Research Facilities .The government is only concerned about businessmen when they make their policy?They do not want the suggestion of intellectuals, and they will not get anything material from that. The V.C. trend is also much polticalized. Kedar Mathema was the first dynamic V.C. who tried to make some changes. But the oppsitopn was always trying to pull him down. So making the issue of cafteria they made a big fuss. And another problem is are do V.C.'s have to belong to the ruling party. Can't someone just become a V.C. because of his qualifications only. So, maybe if we want to see T.U. in a better posotion then we must respect more intellectuals and give them better chances. T.U. must mean an educational institution and not a political AKADA.Thanks.Nirmal

********************************************************************** From: "Khatri, Sanjay" <khatri@msgate.columbiasc.ATTGIS.COM> To: 'nepal' <> Subject: RE: Girl from Nepal ready to smile Date: Wed, 01 Mar 95 14:30:00 edt

I forwarded the compassionate story of Sushmita Sakya to a friend, who is a plastic surgeon here at the University of South Carolina Medical school. He is very interested in offering his services in Nepal and wants to know of doctors or medical agencies that handle such humanitarian efforts.

Dr. Ram Kalus, a highly qualified plastic surgeon, is originally from Israel
(also from where he derives his hindu-like first name) and has an extremely good track record of constructive plastic surgery. I have had the good fortune of seeing him in action and since then my faith in the modern health sciences has been strengthened. If anybody has a helpfull suggestion in regards to helping Ram in his generous offer, please correspond with him at You may help another Nepali boy or girl smile.

Sanjay Khatri

PS: Mr. Sunil Shakya, if you have information on how to get in touch with Dr. Kristin Stueber of the Baystate Medical Hospital, please provide it to Ram.


***************************************************************** Date: Wed, 01 Mar 1995 15:39:35 -0500 (EST) From: Subject: KHOJ_KHABAR To:

Dear TND Readers:
  I have recently been invited by the Peace Corps to teach English at a uni- versity in Nepal. I have been reading TND for several months now to learn as much as possible about Nepal from an authentic source. I would appreciate any and all information about daily life in Nepal. I look forward to learning more and thank you in advance for your contributions!

Monica Hornman (

********************************************************************** Date: Wed, 1 Mar 1995 22:57:05 -0500 (EST) From: Ashutosh Tiwari <> Subject: Who says Nepalis are NOT generous? To:

        Anyone who runs a non-profit organization knows how difficult it is to raise money to keep the organization running. Many great ideas often have to be discarded because there is no money or little money.

        In Boston, Massachusetts, the Greater Boston Nepali Community (GBNC) is blessed with many generous Nepali patrons (most of whom are just students or young professionals),who give liberally to their favorite organization aka GBNC. It is their generosity that makes many of Boston's Nepali activities possible, fun and creative.

        So, today, on March First '95, the GBNC would like to THANK these Boston contributors for donating hundreds of dollars since October '93 to help GBNC be what it is today -- a non-political, non-profit organization of Boston Nepalis devoted to serving the Boston Nepalis to the best of its ability and creativity:

Heartfelt thanks to: Mr. Achyut Adhikari and Mrs. Mina Adhikari
                        Mr. Mahendra Sakya and Mrs. Subarna Sakya
                        Mr. Raja Sayami (Boston Community Alumnus)
                        Mr. Mahendra "Honda" Shakya
                        Mr. Julian Sobin
                        Mr. Nilamber Shrestha (Boston Community Alumnus)
                        Mr. Raju Pradhan
                        Mr. Shyam Ranjitkar and Mrs. Roshani Ranjitkar
                        Mr. Bob Giramma and Mrs Shusma (Sue) Giramma
                        Mr. Ramesh Panth
                        Mr. Prahlad KC
                        Mr. Norbu Tuladhar
                        Mr. Dharma Acharya (Boston Community Alumnus)
                        Mr. Rakesh Karmacharya (Boston Commmunity Alumnus)
                        Dr. Mahesh Maskey
                        Mr. Kumar Raj Pandey
                        Mr. Bimal Gurung and Mrs. Shobha Gurung
                        Mr. Raju Pradhan
                        Mr. Rabindra Bhandari and Mrs. Alka Bhandari
        All in Boston are very thankful and grateful to these contributors for donating generous amounts of money to keep the GBNC spirit moving in high gusto.

Thank you,

namaste ashu raju pradhan sunil shakya president, gbnc secretary, gbnc treasurer, gbnc

************************************************************* Date: Thu, 2 Mar 1995 14:09:06 -0700 (GMT) From: "Sanjay K. Nepal" <> To: The Nepal Digest <> Subject: Ex-Siddhartha Vanasthali Grads

This is to inform all Ex-Siddhartha Vanasthali Graduates on the establishment of SIVA (Siddhartha Vanasthali Association) in Kathmandu as a non-profit organization with the objective of doing some voluntary works with respect to raising environmental awareness among the young generation and making them aware of the ill consequences of drug addiction (two of the major agenda).

I myself did not know the existence of this Association. My recent meeting with the SIVA President Mr. Uttam Raj Pandey of Dhobichaur, Kathmandu and one of the member who also happens to be the Vice Mayor of Kathmandu Municipality, Mr. Navin R. Joshi (both of them are among the 2033 Batch of SV) has made me aware of this.

Through TND, I would like to inform the Ex-Siddhartha students of the presence of SIVA and request them to contribute (in whatever means) to SIVA; I have also made a modest contribution and am willing to do so in the future. I was informed that currently, SIVA has some 1.5 lakh rupees. A proposal is being preapred to create SIVA Park in the periphery of Greater Kathmandu.

If anybody wants to know the details, please, kindly contact Uttam Raj Pandey of Kathmandu Book Shop, Thamel (Sorry, I don't have his postal address) or the Vice Mayor whose office now has transferred to Chuke Niwas (behind Bus Park).

TND members, should you know of any Ex-SV students who are not hooked to Internet, please, kindly spread the message.

By the way I am 2032 (SLC) Batch. Some of the classmates whom I still remember include Nalanda and Ananda Dixit, Himansu Bajracharya, Ravi Shrestha of Mahaboudha.

Many thanks for your kind cooperation.!

Best wishes, Sanjay K. Nepal HSD, Asian Institute of Technology GPO Box 2754 Bangkok 10501 Thailand Tel: (662) 524-5606 (o)
     (662) 524-5969 (r) Fax: (662) 516-2126 Note: Address valid until September 1995.

*************************************************************** Date: Thu, 2 Mar 1995 08:31:09 -0500 (EST) From: Pradyumna Rana <> Subject: HAM OPERATOR To:

Any Amateur(HAM) operator in our Nepalese Community around the World?

Operator Nickname:Rana Call Sign: WB4NFO Favorite Band 20, 15, 10 meters. HAM Packet:WB4NFO@WA3TAI.MD.USA.NOAM CIS :73670,416 Tel#:(703)683-4845 QTH:29 East Chapman St., Alexandria, VA 22301

                         '73 & 88 de <Rana> Pradyumna S.

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