Received: from mp.cs.niu.edu (mp.cs.niu.edu [188.8.131.52]) by library.wustl.edu (8.6.9/8.6.9) with SMTP id UAA04143 for <firstname.lastname@example.org>; Thu, 27 Oct 1994 20:49:17 -0500 Received: by mp.cs.niu.edu id AA22027 (5.67b/IDA-1.5 for nepal-dist); Thu, 27 Oct 1994 17:04:45 -0500 Received: by mp.cs.niu.edu id AA22023 (5.67b/IDA-1.5 for nepal-list); Thu, 27 Oct 1994 17:04:43 -0500 Date: Thu, 27 Oct 1994 17:04:43 -0500 Message-Id: <199410272204.AA22023@mp.cs.niu.edu> Reply-To: The Nepal Digest <NEPAL@cs.niu.edu> From: The Editor <email@example.com> Sender: "Rajpal J. Singh" <A10RJS1@cs.niu.edu> Subject: The Nepal Digest - Oct 27, 1994 (24 Kartik 2051 BkSm) To: <NEPAL@cs.niu.edu> Content-Type: text Content-Length: 38088 Status: O X-Status: X-Keywords: X-UID: 44
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The Nepal Digest Thursday 27 Oct 94: Kartik 24 2051 BkSm Volume 32 Issue 8
Table of Contents not available due to time constraints, apologies.
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***************************************************************************** From: Rajpal J. Singh To: The Nepal Digest <email@example.com> Date: October 27, 1994 Subject: Anybody around California?
I am in a business trip to San Diego California this weekend.
I will be staying at Wyndham Garden Hotel
5975 Lusk Blvd.
San Diego, CA 92121
from October 27, Thursday to October 30 Sunday.
I do not have the room number yet. I'm catching the flight in next
couple of hours. I will be busy October 28 Friday all day.
I will have access to a rental car for the entire weekend and I do not
mind driving few hours (LA or something) to meet some Nepalis living
in CA. Any get togethers this weekend?
Please call the number above and ask for my name. I would be very
happy to be in touch with some folks from Nepal.
Have a happy Holloween!!!!!!
Date: Wed, 26 Oct 1994 11:01:28 -0400 (EDT)
From: mahesh maskey <firstname.lastname@example.org>
Subject: Re: The Nepal Digest - Oct 24, 1994 (21 Kartik 2051 BkSm)
To: The Nepal Digest <NEPAL@cs.niu.edu>
Thank you very much for sending the latest issue of The Nepal Digest.
>From the news, articles and debates published in the bulletin, one can see
that it has a great potential to become a forum for exchange of ideas and perhaps, collective action too.
I am a Doctoral student in the Infectious disease epidemiology in Boston
University. Through your bulletin I could get the public and medical
community's reaction to the plague scare. Attached herewith is the
editorial of 'The Lancet' and a brief comment from my side which I am
sending to Institute of Medicine, Nepal, where I work. I hope some of the
information contained in these lines are also helpful to the readers of
The Nepal Digest who are in health profession. I will be oblised if you
could send this mail to them through your network. I would also
appreciate your comments about the editorial of The Lancet.
Wishing you an enterprising time ahead.
[ "But Plague is more than a biological disease. It is a symptom of a
more cruel social disease - poverty. Plague in India or anywhere else may
never go away because essentially it is man made. There is no vaccine
that will protect against poverty."
- The Lancet (ed.) 15th oct. 1994
The return of the dreaded Plague (Black Death/Mahamari) has brought with
it many deep seated issues which the world at large and the medical
community in particular, prefer to avoid. The Editorial of prestigious medical
journal "The Lancet" has done a commendable job of placing these question
squarely to the health professionals and policy makers alike. Plague is
caused not only by Yersinia pestis and transmitted by Xenopsylla cheopis
- it is more than that. It is rather a symptom of much more cruel social disease - poverty. So are many of the infectious disease such as Tuberculosis, Typhoid, Cholera, ARI etc. accounting for major share of death toll in the underdeveloped countries. The question is - are we content with treating the symptoms or we are prepared to tackle the real disease ?
The panic of Plague is world wide and in Nepal, it is understandably high. The cases reported so far may just have been the tip of the iceburg of the actual problem. People are doing their best to secure few capsules of tetracyclin to safeguard themselves from plague. The rush for tetracyclin is one example of how little people have faith in the ability of government health system for protecting their health. But even here the irony of inequity is operating. Those who may need tetracyclin most may have no capacity to buy the drug or worse, they may not even know tetracyclin exists and is used for the treatment of Plague. On the other hand no matter how effective in combating plague bacillus, tetracyclin is no panacea for the problem that plague is. Tetracyclins can not treat the garbage heaps of kathmandu nor the filthy conditions of marginalized urban population where rat, and therfore, plague bacilli survive and multiply.
Several other measure are in the air to combat Plague - ranging
from rat control to border sealing. Jumping onto closing the border
without strengthening its own health system may be more damaging
to Nepal than the contrary. Effective monitoring system is
a far better alternative but given the spread of border, it can not be
accomplished without massive mobilisation of people in plague prevention
and control program. Imparting factual conciousness about plague to the
people and then forging that popular conciousness into mass action for
changing circumstances that breeds plague should be our target.
Strenthening isolation ward capacity in the capital and in peripheral
hospitals especially in the terai region which may at the same time provide
referral support to the front line health posts, updating the knowledge and
skills of the health professionals working in the field, maintenance of basic
minimum supplies of drug and other equipments are essential steps to prevent
the abrupt upsurge of plague in the country. It is also not unlikely
that plague may passout without making much trouble for the Nepali
population this time. But that would be no excuse for complacency. This is
high time we realize that either we brace ourselves up to this seemingly
impossible task of overhauling the entire health care delivery system,
of protecting our environment and of eliminating the socio-economic determinants of these infectious disease or be prepared to be condemned to the onslaught of all kind of deadly diseases supposed to be buried in the sands of history. The message is loud and clear - if we care to observe the return of cholera in Russia or schistosomiasis and sexually transmitted disease in China and so on and so forth.
Editorial of The Lancet, though profound and explicit in its content, stops just short of telling us how to treat this social disease poverty. But in these pages, one can surely hear the echos of what Rudolph Virchow had said in 19th century. "Medicine is a social science and Politics is nothing more than medicine in a large scale." Well, if the disease is poverty then arguably, the medicine is politics. But the question remains. When will politics in thought and practice resemble a
'Medicine in the larger scale' and when we, the medical community and the public health practitioners begin to acquire the necessary skills to deal with the disease called poverty?
I have tried to make available the editorial of 'The Lancet' to the email network of Nepalese community in the hope that it may help to clarify many issue regarding the plague scare. Please send your comments to Mahesh Maskey, email@example.com]
PLAGUE IN INDIA: TIME TO FORGET THE SYMPTOM AND TACKLE THE DISEASE
The Lancet, 15/10/94
Why has an infection affecting some impoverished people in India sounded
alarm bell world wide? We know that plague is a disease of the
poor--indeed, the poorest of the poor. Until a few years ago you could be
rich and get smallpox; you can still be rich and get polio or hepatitis.
But when you get plague in the 20 century there is not much further those
surviving around you can go without hitting the rock bottom. The
chances of being rich and getting plague, India and any where else in the
world, are about as remote as the ability of the rat flea to jump from its slum
habitat to the distant electronically protected environ ment of the rich
the distance between a slum environment and five star comfort is rather
more than an inch. The chances of a poor man coughing in the face of a
rich man are admittedly, better. But the chances of that cough
transmitting the plague bacillus are still negligible.
Now we begin to comprehend the deeper malaise that is plague, the current
outbreak in India did not start in the southern state of Kerala, renowned
for its system of basic education, literacy , low infant mortality, and
move towards a more equal society .It started in the north western area
of Beed and spread to the industrial town of Surat notorious for its
record of commercial exploitation, fine tuned under British rule, where
hundreds of thousands of imported labourers sweat it out daily in
such enterprises as cloth mills and gold working. Moreover , plague
did not emerge everywhere in Surat. When we finally see spot maps of
plague deaths prepared by competent epidemiologists we shall observe that
those deaths occurred only among people living in a few clearly
A little perspective on the size of the plague problem is instructive .
Last week(Oct 8, p 972) Prof T Jacob John pointed out that the official
figures for plague morbidity and mortality are largely fictitious; he too
emphasised the appalling living conditions that gave birth of the epidemic .
Yet even if the official figure of 60 confirmed plague deaths is a many
fold underestimate the total number of plague related deaths will not
amount to a lot for a country with a population of 900 million.. In one
small sector of Calcutta, filled with people whose only home is the
street, there are 2 or 3 deaths a day from "natural" causes that worry
nobody--these causes are mainly starvation and tuberculosis. In a measels
epidemic year more children probably die in a month in India than have
died of plague during the past two centuries. Yet many health workers in
India do not class measles as a serious disease. Cholera kills countless
more people each year than plague is ever likely to. And if we compare
diarrhea, respiratory disease, and malnutrition as causes of death,
plague is a mere speck on the disease threat horizon.
The most obvious responses to the plague epidemic so far has been
unthinking panic. A certain amount of national level or Indian state
level panic is understandable. But international panic measures,
sometimes goaded buy cynical use of the media, are increasingly a
euphemism for political and social pressure. Some off the actions
directed against both India and Indians are absurd. Before a single
case has been confirmed in Calcutta, air links between the city and
Bangladesh, Thailand, Pakistan, and all the Gulf States have been
severed. Bangladesh has gone further and has sealed off twelve of its
border crossings to Indian citizens (Indian rats are unlikely to observe
such restrictions. International trading links have been disrupted;
thousands of tourists have cancelled their visits; and the Bombay stock
exchange share index has experienced the unwelcome sensation free fall.
At the individual as opposed to national level social pressures have been
equally powerful and the results equally, if not more catastrophic.
Thousands of people fled their workplace . Returning home without means
of support, many have been bared from entering their family
neighbourhoods and have been forcibly taken for testing in infectious disease
hospitals. Virtually all such tests have proved negative. There is, of
course, no ready way of diagnosing plague until the disease process is
well advanced, but the simplest screening method would be to ask whether
the opportunity for disease transmission had occurred. Had the plague
suspect been in the right place at the right time, or, more realistically
in the wrong place at the wrong time? That fundamental question has
not always been considered, with resultant panic and social pressures
again. In the eastern state of Orissa, one man is reported to have got
himself admitted by faking plague symptoms so that he could obtain
tetracycline to sell on the market in exchange for food. A couple and
their daughter were murdered by a villager after they were suspected of
carrying plague. The point of these stories is not whether they are
accurate accounts but that they are printed in newspapers and people
believe they are true --yet more fuel for the atmosphere of panic.
What should be done? We should acknowledge that India already has taken
measures to control the epidemic of plague. Unfortunately, these
measures have been inadequate epidemiologically ; worse, they have been
enforced with variable degrees of rigour largely through indecisiveness.
Thus the passengers arriving from the Surat were not monitored for at
least 3 days after the epidemic was confirmed; isolation wards were not
immediately set up in major hospitals; and the Delhi government reopened
schools less than 72 hours after having ordered them closed .
One problem is that health care is the concern of individual states and the
huge populations involved are in different parts of a vast country.
Bureaucratic delays and lack of directions have proved damaging. In
particular, the machinery of public health has been shown to be weakest
precisely where it is needed most--in the overcrowded and garbage strewn
urban slums. Nevertheless, medical teams have been established in Surat ,
rodent control and counts of dead rats have been started in plague
affected areas, attempts areas attempts have been made to monitor
populations returning to their homes across India, and central
government has provided reserve stocks of antibiotics to some states where
suspected cases of plague have been reported. After a few deaths in the
capital, New Delhi, control measures to reduce chances for spread of
pneumonic type of infection have also been taken.
Second, it is now obvious that such internal measures in themselves are not
enough to subdue the momentum of international suspicion against India.
The plague epidemic may subside, but not before lasting damage has been
inflicted on India and its economy. One way for India to protect its own
interests is to encourage international collaboration in controlling the
plague outbreak. The World Health Organization has already reported on
the overall situation of the epidemic (the Director-General himself has
visited ) and has made specific recommendations. The government of
India should also consider the advantages in terms of international
opinions of accepting the offer from the centers for Disease Control and
Prevention, Atlanta to send a team of independent and experienced
epidemiologists. Standard epidemiological techniques --definitions of the
size and locations of the problem, surveillance and case -reporting,
rat-fall counts isolation and treatment of cases and intensified efforts
to clear up the rat infested environment at the foci of infection need
not only to be implemented but also to be seen by the global community to
be implemented. There are precedents. Smallpox was eradicated from India,
and subsequently the world by a concerted international public health effort.
In public health the effectiveness of an intervention is often
inseparable from its credibility. It took over 170 years after the
discovery of a vaccine to eradicate smallpox from the face of the earth,
largely because enough people did not find the idea of eradication credible.
But plague is more than a biological disease. It is a symptom of a more
cruel social disease --poverty. Plague in India or anywhere else may
never go away because essentially it is man made. There is no vaccine
that will protect against poverty.
The real reason why and outbreak of plague affecting a few poor people in
India can cause such wide spread reaction has nothing to do with the
threat of plague infection. The stark fact is that the poor are for once
being seen as what they are-- a direct threat to the rich. In India it
has been said that poor have finally taken their revenge in the only way
they know, by dying. Is it chance, or mere nemesis, that this revenge
is taking place at a time when India, indeed the whole planet, is moving
toward a "free market" economy that benefits some but not all. The
epidemic of plague has meant that instead of being marginalized in
their socially distant slums, the existence of the poor has abruptly
impinged on the consciousness of the rich . Internationally, the same
process of awareness, followed by attempted denial of an unpleasant
reality, has been at work. Hence the unspoken(and unspeakable)
justification for cutting links with India.
What should be done. And this time for plague as a manifestation of
underlying social disease. Is it too much to ask for slums on the scale
of Calcutta or Bombay, where 60% of the population live in such squalid
surroundings, to disappear? How can Health for All be achieved by the year
2000 if they continue to exist? We could call in the World Bank and the
International Monetary Fund to clear up the mess we have made, or perhaps
we could do something ourselves. We should do all these things.
Meanwhile the streets of Calcutta continue to be obstructed with foul
garbage. In the streets crows peck aggressively at the dead bodies of
large rats. For the festival of Durga Puja, statues of the fortune
bringing elephant god, Ganesh, are being prepared along with his semi-divine
From: firstname.lastname@example.org (Khem K. Dahal)
Date: Wed, 26 Oct 1994 13:13:02 -0700 (PDT)
Thank you very much for the current copy of Nepal Digest. It is
interesting and impressive. Congratulations for accomplishing such a good
job. Iwill be sending some materials in the future to include in this
Digest. I hope to continue to receive future editions of Nepal Digest. I
wish a Happy TIHAR to all the editorial staff of Nepal Digest.
Tel.(805) 562 5469 (Res.)
Date: 26 Oct 94 18:31:41 EDT
From: Rajendra.P.Shrestha@Dartmouth.EDU (Rajendra P. Shrestha)
This is a comment on Pramod's article by Hridaya Bahracharya.
--- Forwarded Message from "Hridaya Bajracharya"
OFFICE MEMO KURA_KANI Date:10/26/94
Subject: Women in Hinduism
I am glad that Pramod's recent articles are drawing attention of many
readers, some disgusted and some feeling pain, some with concerns for new
alternatives and some with hope. His disection of the hindu society is
certainly successful. I metaphorically compared his disection to that of
disecting a cancerous growth: The disgusting schists, the liquidous "peep",
and the fowl smell emanating from the disection seemed offending many casual
onlookers (readers) anaware that those are the things that hinduism will be
forced to live without such disection. The hopefuls were those who really
loved hinduism minus the cancerous schists. If one love someone who has such
cancer what should he/she do? Cooperate with the persons who diagnose and
disect or blame them for the fowl smell and the disgusting schists?
I think the major issue here is the hypocrisy. If someone is ignorant enough
to think that the bulging issue of woman is an integral part of "hinduism"
endowed by "Brahma" I will respect his/her perspective without agreeing and
try to influence with my own idea. However, if someone is aware of the issue
as a cancerous development and yet deny the diagnosis and the need for
disection (that is only known remedy for the time being) I would say that
person is hypocrite who deserve a life with that sort of cancer.
Let me give two down to earth experiences of hypocritic instances with my
friends regarding the issues of women in Nepali Hindu context. One instance:
a friend of mine, who came from hills and was a successful graduate, settled
in the valley as a university lecturer. His parents were still in the hills,
and he had left his wife and siblings in the hills with the parents to look
after the parents. Naturally he was feeling lonely in the valley. In our
friendly talk I suggested why don't you bring your family here? I was
apalled by his answer. He was saying that his parents cannot live with him
in his new found place for they are orthodox Brahmins, besides they had the
village property to look after. They needed someone who would to take care,
whou would better take care of them than his wife? Nevertheless, his village
wife would not be suitable for the type of life he is living in the valley.
This friend of mine got married with another woman and enjoyed the double
life -- a family in the hill and the other in the city. No regrets! Do any
body wonder, if a hindu parent so willingly provided a daughter to become
second wife to this professor? I think the law should have acted but where
would it be possible for the law to act? Particularly for people like this
gentleman who didn't have a standing society in the valley, and therefore no
need to be morally accountable, there was not much hassel in becoming a
hypocrite. Among the other friends like us he could even pose as a brave
with words like: Those who can do it do it those who only comment are
"unmanly"! The second instance was almost murderous drowning of my conscience: another friend of mine with whom I shared this issue said well that is our reality. He questioned me: "What would you do if you were in his position?" and informed me that he himself was looking for some one to marry, an educated one and from decent family to match his own standing. For his liberal standing he was not concerned about the caste, any "clean caste" would do. And he was urgent too since his youngr brother had joined him to study in the valley. And his parents were telling him to marry soon. Some other friends were told by the parent to help him too. Mind you, this friend from another orthodox brhamin family like the previous one was married when quite young and had left his wife to live with the parents (though not very far from the valley). And he had children. I felt hypocrite for not fighting against the "injustice" created in my conscience. But I reconciled. Who knows, the wives being brought up in the local value and belief system are not also seeking their husband to supplement with other ones, better suited to their new positions, so that they could feel fulfilled that someone would be looking after the "swamis' needs" ? I think the war on such situation cannot be at the personal level, both my friends are as friendly as I could imagine and otherwise as humane in our social context as normally one would expect for friendship or social co-existence. There is a need for a bigger mobilization, one that challenges the social norms, values, and beliefs. One that will sweep our society from rotting in the stagnating corner to make it bolder to venture for critically evaluating its own situation and to constantly situate with the emerging conscience. Once again I congratulate Pramodji for taking the bold step of making the problems explicit in this email world. I hope his contribution will also prevail outside this email world. I look forward to reading more of the issues and comments. And I pity on those who are getting impatient with such an important issue that affect directly almost half the population of South Asia including Nepal, and indirectly the whole of the population. I think Pramod's concerns extends beyond our realm to also embody the concerns of the emerging humanity all over the world. Namaste to all readers. Hridaya
Date: Wed, 26 Oct 1994 20:44:54 EDT
To: The Nepal digest Editor <email@example.com>
From: "Pramod K. Mishra" <firstname.lastname@example.org>
Subject: Western Perspective on Hindu Women?
The following is part of a reply I wrote to a letter written to me
about my possible Western bias and upbringing. If you find it timely and
of interest, please post it.
I must say that my aim in writing these letters is to
provoke people to think in new ways and entertain better, more
liberating, possibilites, that can bring about happiness to both men
and women in a changing society and culture. By expressing my ideas I hope
I'm helping the long-term interest of Nepali culture and society (wherever
they exist), and, of course, that means ultimately the Nepal as a nation
I was not brought up in the West, but I have certainly been deeply
influenced by some of the Western ideas. In fact, I was born and
brought up (my only home still stands) in a village in eastern Nepal,
where we still don't have either 'phone or electricity or paved road. We
have to walk over three hours to get to a paved road to catch a bus to get to
Biratnagar, my district town. So even though the "frame of reference" of my
thoughts can be said "Western," I definitely do not "adore" everything
Western. One would have to be blind to do that. But then I ask myself
what is Western?
"West" means so many things to so many people. It can mean racism, fascism,
sexism, homophobia, Nazism, capitalism, Marxism, anarchism, democracy,
liberalism, colonialism, slavery, extermination of the Native Americans,
atrocities against the African-Americans, feminism, self-questioning,
self-criticism, and so on. The West has its own ugly underbelly, and there
are people in the West (both in the United States and elsewhere) who have
been exposing this ugly side of the West. So everything about the West
is not all milk. And the same can be said about Nepal or any culture.
The important thing for me is to understand the nature of the society I'm
concerned with and think about it in ways that can make it better and
happier and give every individual opportunity to realize full human
So I'm for positive things in every culture. The reason I'm not talking
about the positive aspects of Nepali culture is twofold: 1. self-praise
exhibits smugness and promotes self-complecency (and if you do it too
much you reach the state of the emperor's new clothes, as I think Nepal
has reached); 2. there are travel angenceis all over Kathmandu and the
official media that indulge in self-praise more than anyone can ever come up
with. My upbringing, otherwise, is typically "Eastern"--whatever that
means. My father is a practicing pandit, Hindu priest, who quotes Sanskrit
left and right whenever and wherever he can; and, as you have perhaps noticed
in some of the pieces, I have contracted his bad habit. I studied Sanskrit in
college and did pretty good, as my certificate indicates. But I not only
memorized those Sanskrit books and their noun forms and verb forms but
tried to understand them, as much as I could, critically with whatever
resources I had at the time. There were of course numerous questions that I
couldn't answer on my own, and in this respect the progressive ideas of the
West have certainly helped me understand those questions better.
I'm certainly a man, as you've rightly identified me, perhaps, from my
name. But as a man, I was without doubt born of a woman; and have gained
great happiness from the company of women in various roles--from mother
to daughter. But I have also seen them suffer, inhumanly suffer, and I'm
not going to let that suffering go in vain. My life would have been much
happier if women in Hinduism were freer, more able to understand the
nature of their imprisonment and men were able to understand the full
humanity of women. So in a vital way, it is in my own interest that I'm
writing what I'm writing.
When I talk about women in Hinduism, that means women everywhere, town and
village, India and Nepal, and, as you've mentioned, even in the United
States. The reason I mention India only in passing is that the
condition of women in India is worse, and at this time I'm not concerned
with India. What happens to a woman in a village in Nepal is not
much different in kind from what happens to a woman in, say, Kathmandu.
The difference is only of degrees. I have lived in Kathmandu for quite a
number of years, and I can attest to that.
Very often one may have to fight injustice; that's fine. But first the
intellectual understanding of the problem is important. Otherwise we
would grope with wrong solutions and yet not solve the problems. It's the
women themselves who have to be intellectually strong and understand the
nature of women's problem and fight the injustice. People like me, as men,
can only help and join the struggle. It's the women who have to be on the
forefront of the movement.
So you see even if you came to the United States at young age, that
fact is not at all a liability or a problem. On the contrary, you are in
a better position to help those who don't have the resources nor
the intellectual training to help themselves. It all depends on whether one
chooses to identify and empathise with others. In this respect,
you are right when you say that you identify with women, whether in the
towns or the villages in Nepal, "not much and very much at the same time."
I'm glad that you wrote and are concerned with these issues. If all the
Nepali men and women show concern like this, things will certainly change
and life for both men and women will be better. But that's a long way
away, and we must work to make that happen.
Date: Thu, 27 Oct 1994 05:12:04 -0400 (EDT)
The Nepal Digest publication through e-mail is such a good idea and has
a very bright future. I would like to see this expand and have as many
members as possible. The Nepal Digest could form a link with all other
Nepelese, not only in the U.S. but also U.K., Japan, Korea , Malasia
etc. This method of publication is a lot more efficient than print
media. As access to computer are getting cheaper, I would think that
a lot more people would be able to communicate through this. It would also be a lot cheaper. I would thus advocate all Nepal Digest people to be the salesperson for this electronic magazine and thereby enhance the number of members. Each person could give the E-mail of friends to the editor. I am sure there are lots of Nepalese who do not know about ND. I myself did not until very recently. So please make sure you do this. We can all work towards a better means of communication amoung ourselves.
Date: Thu, 27 Oct 94 13:42:37 EDT
From: Nirmal Niroula <NNIRO00@UKCC.uky.edu>
Subject: Re: The Nepal Digest - Oct 20, 1994 (17 Kartik 2051 BkSm)
To: nirmal <NEPAL@cs.niu.edu>
yes, i knew the existence of this paper.. but they have not sent it to me yet d
espite repeated requests. About cooperatives, I personally have no idea, but th
ere is a fellow in Akron Ohio, doing his degree course, who might be familiar
with this. His name is Surendra Adhikari and he is an economist.. so he should
know something about cooperatives. His e-mail address is SBA@AKRONU. Good luc k.
Date: Thu, 27 Oct 1994 14:33:17 EDT
Aren't you people tired of this "Women in Hinduism" stuff? Come on give
us some break, even women in hinduism get some break(during monthly period).
It seems to me that Mr. Mishra is writing his thesis in The Nepal Digest,
can i do it too? mine will be on "groundwater remediation".
%% END OF "THE NEPAL DIGEST". %%
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