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The Nepal Digest Thurs Oct 8, 1998: Ashwin 22 2055BS: Year7 Volume79 Issue1
**** HAPPY VIJAYA DASHAMI AND HAPPY DIPAWALI TO ALL TND FAMILY MEMBERS! ****
Today's Topics (partial list):
News for publication
Kurakani - social and cultural issues
Traffic in Kathmandu, Nepal (1998)
Bagha Chal
Preserve Nepal's Uniqueness
Daylight Robberies
Girija Koirala's Real Face
Book Review -2
******************************************************************************
* TND (The Nepal Digest) Editorial Board *
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* The Nepal Digest: General Information tnd@nepal.org *
* Chief Editor: Rajpal JP Singh a10rjs1@mp.cs.niu.edu *
* (Open Position) *
* Editorial Columnist: Pramod K. Mishra pkm@acpub.duke.edu *
* Sports Correspondent: Avinaya Rana avinayar@touro.edu *
* Co-ordinating Director - Australia Chapter (TND Foundation) *
* Dr. Krishna B. Hamal HamalK@dist.gov.au *
* Co-ordinating Director - Canada Chapter (TND Foundation) *
* Anil Shrestha SHRESTHA@CROP.UOGUELPH.CA *
* SCN Correspondent: Open Position *
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* TND Archives: http://library.wustl.edu/~listmgr/tnd/ *
* TND Foundation: http://www.nepal.org tnd@nepal.org *
* WebSlingers: Pradeep Bista,Naresh Kattel,Robin Rajbhandari *
* Rabi Tripathi, Prakash Bista tnd@nepal.org *
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* +++++ Food For Thought +++++ *
* *
* "Heros are the ones who give a bit of themselves to the community" *
* "Democracy perishes among the silent crowd" -Sirdar_Khalifa *
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******************************************************************************
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From: Balgopal Shrestha
Sent: Friday, September 25, 1998 3:07 PM
To: mailmgr@mos.com.np
Subject: News for publication
Dear editor,
I would like to request you to publish a small news about the award our
film "Sacrifice of Serpents: The Festival of Indrayani, Kathmandu, Nepal"
has won. Below is the news.
Yours sincerely
Balgopal Shrestha
Leiden University
The American Anthropological Association, Society for Visual Anthropology
Film, Video, and Interactive Media Festival-1998 has announced that
"Sacrifice of Serpents: The Festival of Indrayani, Kathmandu, Nepal" has
won an award of Commendation for this year.
There will be an award ceremony at the annual meeting of the American
Anthropological Association on Wednesday, December 2, 1998. The annual AAA
meeting and the film screening will be held in Philadelphia,the USA this
year Dec.2-6. Twenty-four films under different titles are selected to be
screened on the occasion. On December Dec. 4, the "Sacrifice of Serpents"
film will be screened.
The first screening of the "Sacrifice of Serpents" took place at the
opening of the Film South Asia documentary festival in Kathmandu, October
25th, 1997. The Dutch premi=E8re of the film took place in Leiden on Februa=
ry
26,1998. Later, this film has been screened at Cornell, Princeton, Harvard
and Columbia Universities in the USA and at University of Bergen in Norway.
The documentary "Sacrifice of Serpents" by Dr. Dirk Nijland, Bal Gopal
Shrestha and Bert van den Hoek offers an insider's view of a local festival
in metropolitan Kathmandu: that of Indrayani, a goddess belonging to the
northern quarter of the old city.The main title refers to the climax of
Indrayani's festival, the sacrifice of living serpents into the sacrificial
fire. It is a Dutch-Nepalese co-production, supported by the Research
School CNWS of Leiden University and the Centre for Nepal and Asian Studies
of Tribhuvan University.
*********************************************************
Date: Thu, 01 Oct 1998 16:14:07 -0500 (EST)
From: BIPULENDU NARAYAN SINGH <singhb@wabash.edu>
Subject: Kurakani - social and cultural issues
To: NEPAL@cs.niu.edu
I have drawn flak for saying that Nepal is a hindu country and should
remain that way. I have been told that this is a supremacist way of
thinking - I am a facist thus. But I beg to differ. I don't consider
wanting to preserve the heritage I have recieved from my
forefathers supremacy. I refuse to buy the idea that an way of life
that flourishes on the ideals of tolerance can ever be facist.
If there are any supremacists and facists, they are those who
believe that only there religion has the right to exists. People who
believe that the path to the ultimate truth is only through their religion
and that all others (like us) are doomed to burn in the fire of hell.
They say they want to "rid us of our ignorance by showing us the
path of their lord" (by converting us) but they forget that it is they
who are ignorant not us. They forget that such narrow minded
intrepretations of the truth not only does great disservice to the idea
all knowing and all pervading god, but also puts them on direct
collision course with other religions.
Making Nepal "a secular country" is the first step towards the
erosion of Hinduism in the country. We get converted but we don't
convert so any law that allows for conversion ( free practise of
religion) is tantamount to giving a go ahead to the dessimination of
Hinduism. The immense wealth and power of these religions will
only hasten our end.
*************************************************************
Date: Sat, 03 Oct 1998 14:53:06 +0500
To: editor contributions <nepal@cs.niu.edu>, editor <kanti@kpost.mos.com.np>
From: "F.A.H. \('Hutch'\) Dalrymple" <hutch@htp.com.np>
Subject: Traffic in Kathmandu, Nepal (1998)
TRAFFIC IN KATHMANDU, NEPAL (1998)
I ride a mountain bicycle all over the Kathmandu Valley (for the past several months), and Kathmandu has the craziest traffic situation I think I've every encountered (including Calcutta, Hong Kong, or New York City).
In an eight-day stretch, two weeks ago, I was involved in three separate accidents, two while riding my bicycle. Luckily, these were all minor, thank God, but the cost was 5 stitches in my forehead, and 500NR, plus cuts and bruises, a cracked rib and a sore right side.
Ironically, in all three of these 'accidents' the 'evil,' came from the left and injured the right side of my body.
I guess considering I'm 58-years old, the toll wasn't too bad, except for the cracked rib, which reminds me every time I sneeze.
'What to do?' my friend Siddha asks, as he is dismayed that I might continue to ride a bicycle in Kathmandu.
Try to understand, an inner voice tells me.
The first accident was at night (10P.M.), when it's actually better to ride, as the traffic is greatly reduced.
Note: Kathmandu is interesting in that at 5P.M. it's honking madness on the streets, yet only four hours later this is lessened, and by 10P.M. there's hardly anyone on the streets.
Thus, I was lucky that night as had it been 5P.M., I might have been crushed to death by an oncoming truck or bus.
Riding home that night from New Banishor to Swayambhu, I was pedaling up one of the few wide, one-way (going north) boulevards, Kantipath, just opposite Rani Bari, when out of nowhere a woman on foot, walked right into me and knocked me off my bike. And I use a flashlight (torch) too. I only saw her for a second just before, and not at all afterwards (hope she's all right), as I went flying onto the pavement hitting my head.
I was never unconscious and quickly there were people, and a traffic policeman, and the next think I knew he was walking me to Bir Hospital just across the street (lucky again). My guardian angels were in full force that night.
Amazingly, all my property (backpack, bike, even hat) were recovered and intact.
And, all in all, if you're going to have an accident, best to have it as such.
I have to tell you I'm pretty impressed with the Kathmandu infrastructure, based on this experience, even though I'd heard how bad it can be...
The policeman, who was there at the scene, never left me in the hospital (although maybe he was looking for 'bacseech' (sic) - as I did ultimately give him 100NR for his help, but...).
I've heard nothing but complaints about the Kathmandu police and the hospitals here, but my experience that night was about as good as you can have in these situations (as I've been through this before in different ways in other countries, especially America).
Thus, I have nothing but praise for the Kathmandu Police Department and Bir Hospital! They were all, whomever I encountered that night (although it's a little hazy), were polite, courteous, helpful, and professional.
Now, maybe it was such because I'm a white man with a white beard, but I can only tell my own story. They probably thought I am a tourist (long-term resident in Nepal), and wanted to impress me with the service. But, again, for whatever reason, I was in and out of Bir Hospital sewn up and on my way for 400NR (including the policeman's tip).
Maybe it was because I was so bloody (the head bleeds profusely), but I was cared for quickly and efficiently.
I remember the administrators reminding me to use the telephone and call 'family.'
When I was concerned about my bicycle, the policeman took me to a room and showed me it (along with my backpack) was safe.
And the doctor who sewed me up was informative, and efficient (I wish I could remember his name).
I can tell you one thing... Had this same incident happened in America, it would have been much more involved, and much more expensive. Think about it... Here in Kathmandu it cost $7.50U.S., and I was pedaling home in one hour.
In America, here's what would have happened... There would have been police cars, an on-site investigation (probably taking an hour itself). I would
have gone in an ambulance to the tune of $200+U.S., to an ER at whatever hospital... I'm sure I would have been there six hours or more! And the total tab would have been $500-1,000U.S. for the gash in my head. Then there would have been the insurance aftermath, sorting that all out, and taking much time.
You can have the situation in America... I'll take Kathmandu any day, including the horrendous traffic congestion (and pollution).
By the way, the $7.50U.S. included painkillers and antibiotic medicine (which I didn't use but have in case).
Besides a sore head and right side, that accident was hardly debilitating, as I rode my bike to work the very next day. It was more a conversation piece than anything else, people commiserating with me about the traffic situation (and how dangerous Kathmandu streets are).
'What to do?' asked my friend, Siddha. Another friend, Marina, wants me to purchase both a pollution mask, and a helmet!
I was recovering, when the thought occurred that things always seem to happen in 'threes,' but I concluded that I'd already had two 'other incidents,' that would qualify. Ah, the mind compensating... But, I should have never had that thought!
For sure enough, in one day I had two more accidents on the streets of Kathmandu, and not more than a few days later.
The second (of the three) I was walking across Kantipath and ironically not too far from the site of the first accident. This time I thought I'd made it successfully across the street when a motorbike came from nowhere (the left) and knocked me to the pavement. This was pretty minor. I simply got up and continued on my way, ironically again, to retrieve my bicycle, which was being worked on...
I picked up my bicycle and headed home to Swayambhu.
I remember at the Bishnumati Bridge, I looked up to see the stupa at Swayambhu, with a sunset behind, and thinking I should stop here, rest, and enjoy the view and the river from the bridge. But, no, I pressed on thinking, no time, no time, etc.
Will I ever learn to stop and 'smell the roses' along the way...? Yes! The answer is yes, a lesson learned here with all of this!
Right after the bridge the road turns abruptly left and climbs a hill. It's a blind corner, and sure enough as I was 'pouring on the coal,' to make the hill, a motorbike, cutting the corner too closely (we're supposed to bear left in Nepal), came around the corner and we collided head on!
I remember seeing the whole thing happen. First, I was surprised that the motorbike fell over spilling its two riders onto the pavement. Then I hit the street. This time I hit pretty hard and was slow to get up... my right leg and knee again, and they hurt. When the motorbike driver asked me if I was O.K., I thought for a moment and said, 'I hope.' They, with this news quickly departed, and I was left with a crowd of onlookers, and a pain in my leg.
Immediately, I checked to see if my leg was broken, but I decided it wasn't. My bike didn't seem much worse for the impact either (although later I had to have it repaired). But, I walked most of the way home, pedaling only some of the distance (the down hill part).
I've been sore ever since (now two weeks), but again, considering I'm coming on to 59 years, I'm amazingly unscathed (and just had my stitches out of my head).
But, I can tell you I'm much more careful on the streets of Kathmandu now. Accidents can be beneficial... Maybe I needed to wake up!
I'm still riding daily, as this is my means of transportation (generally) getting around Kathmandu...
But, how careful can you be in the craziest of all traffic situations...
And some Nepali person needs to explain, as it's so different from the U.S., where things are more organized, and people seem to care more about their lives.
Here Nepali people use the street like it was their living room at home. I think they must observe the cows and dogs, lounging about, and take their cue from them.
People seem to have the classic Nepali fatalistic attitude about life... If I get killed I guess I was supposed to, as I have little control over what happens... Thus, they act like they don't care on the street, walking without looking (most of the time), children playing, running out in front of traffic.
When I first arrived in Kathmandu, and walked around, I noticed a rather dour mien on people's faces, some stress obvious. I couldn't understand why, as I was so happy to be here in Kathmandu I was always smiling. Now, I understand. I also deplored the incessant vehicle honking of horns. But, now I understand why... Pedestrians will hardly get out of your way.
If this Nepali attitude was transposed to America, there would suddenly be thousands more fatalities, as American drivers expect you to get out of the way, or get killed.
Here it's assumed you'll be your 'brother's keeper,' on the streets, avoiding what you can, regardless.
But, there's one thing I still don't understand... Maybe again, a Nepali person can explain it to me.
In social (especially hierarchical) situations Nepali people are amazingly courteous, polite and deferring. On the street it's just the opposite. You could be the King (disguised) and you'd be treated like dog meat (maybe dog and cow are bad examples as they're revered in Nepal).
In social situations I'm treated like a king. On the street, it's every person for themselves! It doesn't matter who you are: I was here first, or I'm in a hurry, or my truck is bigger than your bicycle, and I'm more important! All social graces are forgotten here!
It's funny what happens to people (all over the world) when they get in control of a motor vehicle!
And the pedestrians on the streets in Kathmandu... They obvious hate any wheeled machine! If they are there first, they're not going to yield, or move, unless they hear that familiar horn! Thus, us bicycle riders have to dodge every manner of everything on the streets, from cows, to dogs, to children, to just about everything using the streets. Of course, there's the problem of narrow, and over-crowded 'streets' (they think 'alleyways' are streets).
I wonder sometimes if there is a Nepali word/concept for simple 'courtesy,' and/or 'consideration' (of others)?
I wish Kathmanduans would take some of the courtesy they show in social situations and transplant that to the streets. Kathmandu would be a nicer place to ride a bicycle (safer for sure).
As it is... it's absolute madness out there! Anything is possible, because others don't seem to care about anyone but themselves!
I've had women refuse to yield, drivers open car doors right in front of me, vehicles stop anywhere, at any time. I've been faced with water buffalo running me off the road, as well as goats running me off the sidewalk. I've had other bicyclists cut me off, or ride against the traffic and almost collide with me. I've had motor vehicles try to run me off the road (don't care if you're killed or not). I've had to deal with the push carts laden with commerce (Note: Any slowing of traffic causes potential disasters, because everyone tries to go around-facing on-coming traffic.) Then there are the topos (three-wheeled vehicles), bicycle rickshaws, and the big buses!
And then there's the pedestrians that act like they own the road. They'll walk right down the middle of the street, and veer right or left without warning.
Literally, anything can happen on the streets of Kathmandu. I've seen people hurt, one child killed!
And I'm afraid it's going to get worse (unless we do something about it)!
On the other hand, fixing it, improving the situation would be relatively easy! Traffic police could actually issue summons, vehicles could be towed off (at owner's expense), and traffic made to move smoother.
It always amazes me, wherever I go in the world, when things aren't right, the masses have a way of rationalizing it. Instead of working to make it better, people's apathy allows it to grow worse (Of course, this changes when it's your child that's killed.)... Instead of believing it can get better, people just accept their plight in life, feeling helpless. I guess it's the fatalistic nature of (at least in this culture) of mankind.
I always want to make things better... Whether it be in the U.S. or Nepal!
Of course, we can start with ourselves! Maybe we can be a little more courteous when we're out on the street. Maybe we can yield to some other vehicle. Maybe we can not drive so fast. Maybe we can walk off to the side of the road, and be more aware of the hazard we create to wheeled vehicles. Maybe we save someone's life in the process. Maybe we can only honk our horns when absolutely necessary (reducing the noise pollution)! Maybe we can think of others, rather than just ourselves... What a unique idea...?
Maybe we can start a campaign called, 'Common Courtesy!'
Ultimately, all of this has to do with consciousness! It ultimately has to do with being aware of the value of life (everyone's) and our roles in helping to preserve and/or conserve it (as well as other resources).
Finally, we might think about how each one of us can make, wherever we live, a better place to live! Wow! What a unique idea that is!
Namaste! From Kathmandu, Ne-is-my-pal! Where the street traffic is the craziest I've ever encountered! Please explain, or help me to change it!
F.A.H. ('Hutch') Dalrymple
Dba / Tethys.To
Swayambhu, Kathmandu, Nepal
e-mail: hutch@htp.com.np
977+1+282038
****************************************************************
From: "Margolin" <margolin@isdn.net.il>
To: <NEPAL@cs.niu.edu>, <Svanur@tvi.is>
Subject: Bagha Chal
Date: Mon, 5 Oct 1998 00:27:10 +0200
Hi I am Gil and I am very interested in the Bagha Chal game too. I only =
found one site I can play the game in. but I am looking for strategies =
and wisdom. Did you find any?
Thanks
Gil.
**********************************************************
Date: Mon, 05 Oct 1998 05:00:59 -0700
From: "Jack W. Rucker" <jackruc@IDT.NET>
To: NEPAL@cs.niu.edu
Subject: Preserve Nepal's Uniqueness
Dear Editor and Readers of TND:
My slow PC takes an hour and a half to down-load 2 issues of TND when
they are sent a day or two apart. I was off line for a couple of days,
and then tried to catch up on IMPORTANT eMail.
I once deemed TND part of my "important" eMail, until this India-Nepal
nonsensical diatribe began, and continues adnauseam to this date.
Unlike Hutch Dalrymple, I no longer print out TND issues and pass them
around, nor do I still forward issues to friends. The Sept. 28th issue
is an exception, with its two exellent articles, "Moving beyond the
Racism Issue" and "Making Children Read". Lets 'move beyond the India
absurdity', and continue on some constructive ideas listed by Paramendra
Bhagat in the "Moving - -" article under "1) Lead the Nepalese economy
toward rapid economic growth"
One only has to go to Delhi, Bombay, Dhramsala, or any town in India
larger than Bir, to see myriads of reasons not to encourage more Indians,
or Indian influence, in Nepal.
A personal example of one problem in India: I waited in line in a Delhi
Post Office for over 30 minutes to buy a stamp. Perhaps 10 people pushed
into the line. At one point, I was #6 in line. A few minutes later, I was
#10 from the stamp window. When I worked up to #1, a man held out his
extended arm to wedge up to the counter ahead of me. When I asked him if
he spoke English, he replied: "A little". I told him I had been in line
patiently for over 30 minutes, only to have him push in front of me. He
said he only wanted to buy a stamp. I informed him that was precisely why
I had waited in que for 30+ minutes. He laughed as he bought his stamp.
The nicest people I met in 8 trips to India turned out to be Tibetans, or
people born in India of Tibetan parents. The best thing I can say about
India is that Tibetan refugees were allowed to settle there when they
were run out of Tibet by the Chinese in 1948.
If you want to see Nepal with minimal Indian influence, visit the Solu
Khumbu region, - even its "capital", Namche Bazaar. If you would like to
see the Sherpas with NO Indian influence, go to the Tibetan side of Mt.
Everest, and meet Tibetan high-altitude porters and their families, who
are of the same lineage, but have lived for generations on the other side
of the border.
My airline dumps me in Delhi, so I have to make two more trips via India
this fall, enroute to and from Nepal. Oh well, I enjoy the 4-in-one
Nerulas' Restaurant at the Circus. At least I found out how to make the
trip from the airport via bus, so I can avoid the taxi hustle.
When making the trip between the domestic and international airports in
Bombay, don't change money in the cab enroute. After you realize you have
been short-changed 40 or 60 dollars, you complain. The cab detours
through
side streets, a hidden engine cut-off switch is thrown, and you are
handed off to a second cab, with the assurance that your second fare has
been covered. It is 3AM on a dark street; you know you have been set up,
but your efforts to start the cab also fail. After this experience, I am
tempted to smile while arguing with KTM taxi drivers about being charged
75 rupees for a 50 rupee fare. In KTM I can walk a few miles, with the
snubbed taxi driver making many slow passes, with ever lower offers.
This is an amusing pasttime, and can be fun in Nepal. Bombay was not fun.
Then there was my "short" mid AM bus trip from Dharamsula, India, to
Bir, which took 3 buses instead of 1, and 26 hours vs. 2. It was very
frustrating at the time to be told by each driver: "Yes. I go to Bir.",
(because that is the answer they knew I wanted to hear), only to have
them take me dozens of miles out of the way, and put me out to wait for
another bus that not only did not go to Bir, but took me further off
course, and then parked in a very tiny village at 5PM, without a word -
just left me sitting on the bus. At 6PM I learned that the bus had parked
for the night. By then it was raining, and getting dark. The good news:
there was a lodge 1.5 miles up a mountain trail, across a bridge, and out
of sight from the main trail. There were no visable signs; several trail
junctions later, and several miles wandering down each one, I gave up. I
set up my little one-man tent, undressed in the rain, and, foot-first,
inched into my tiny shelter. I was thinking about those bus drivers as I
went to sleep in my thin bivouac bag. The next morning, I took a picture
of 15 men push-starting the bus - the battery was dead. I never did see
the lodge.
The above are anecdotal musing of a tourist who has spent 44 weeks in
Asia
since 1990, in Nepal, Tibet, India, and China. The majority of the time
was
spent in Nepal, 3.5 weeks in Tibet, and 2.5 weeks in India. I spent some
time in all four countries in 1990, and would not have returned to Asia
had
I not enjoyed Nepal, and the Nepali and Sherpa people, so much.
Jack W. Rucker
"Our greatest duty in this life is to help others. And please,
if you can't help them, could you at least not hurt them?"
---- The Dalai Lama
***************************************************
To: NEPAL@cs.niu.edu
Date: Wed, 7 Oct 1998 08:43:49 -0400
From: aiko7@juno.com (AikoAnne Joshi)
And one can transfer India to Nepal or any other non-Western nation that
views the "West/North" as some sort of miracle place to get to. . . .And
the peoples of the less-industrialized nations are paying the price of
their governments' slavish admiration at their expense! <Aiko Joshi>
From: diwanr@rpi.edu
Globalization: Myth vs. Reality
by Ramesh Diwan
Professor of Economics, Rensselaer Polytechnic Institute, Troy, NY
12180
diwanr@rpi.edu
_________________________________________________________________
There is, these days, an euphoria in the international business
community about a new phenomena euphemistically called
"globalization." Globalization has become a buzz word. It is a popular
term in the lexicon of bureaucrats, consultants, journalists and
policy analysts; only a few years back it could not be found in a
respectable English dictionary. Like other similar buzz words, such as
sustainable development, it is rarely defined but used to promote
arguments favoring business interests. It has acquired both a
legitimacy and an aura of "sacred", "goodness", "desirability" etc.;
such is the power of subtle propaganda. Unpopular, even flawed,
business policies are justified by it, and in its name; e.g. income
inequality, large scale firings, low wages. It arrived in India as a
bolster , and through the backdoor, of "economic reforms." For the
Indian ruling elite, already mesmerized by the superiority and glitter
of West, it had all the trappings of a "white angel." The sanctity of
economic reforms has been derived from it. The argument is couched in
the following two propositions:
1. Progress is taking place through globalization.
2. Economic reforms are the only means to join in this process.
Hence, it follows that economic reforms are necessary, and the only,
alternative for India's future. Unfortunately for the masses and
India, both these propositions are flawed, inaccurate and illusive.
That globalization is a road to progress, or prosperity, is, in fact,
preposterous. Let us look at "globalization." Globalization refers to
a phenomenon that involves, basically, a fast international spread,
over the past decade, of two entirely different entities: (i) finance
capital through multinational corporations, and (ii) new technologies
such as computers and telecommunications.
The spread of finance capital is old. The new part of the phenomenon
is the spread of new technologies. The Western scientific tradition
and rational thought has created, and maintained, the prejudice that
technology, whatever it is, is a good thing because it has been
repeatedly asserted to be the only source of growth and therefore
progress.
The spread of new technologies therefore is "good" and "desirable';
answer to a question like, good for whom, is generally left for
footnotes or somewhere in the inside pages. The question arises: what
is the relationship between these two entities? The only common thing
among these two entities is that both of them have grown
internationally, and at a fast rate, over the same period. Such
commonalty suggests a positive correlation. Any beginning student of
statistics will recognize that such correlation is spurious; i.e. it
is apparent and not real. However, the "bought priesthood" of experts
and journalists in the media, from the countries where multinationals
reside, has taken this spurious correlation at its face value and
created a false impression that there is a positive relationship
between the two entities. They have taken an additional,
scientifically unwarranted, step and asserted that the finance capital
is necessary for the internationalization of technology. Repeating it
ad infinitum they have given this assertion the advantage of
familiarity. This subterfuge has helped the virtual manufacture of
proposition 1.
This perception and false impression has a desirable effect. It has
rubbed some of the glitter and sanctity of new technology on finance
capital. One can now make a reasonable argument that the growth, and
internationalization, of finance capital is "good" and "desirable" for
progress because it promotes growth of technology. This is the myth.
Reality is different.
Let us now look at the reality. The facts are quite the opposite.
There has been a continuous growth, and internationalization, in
finance capital. During 1980 -1992, the annual growth rate of
financial assets among the OECD countries outpaced the growth rate of
their real economies by more than two-to-one. The total stock of
world's financial assets reached $35 trillion in 1992 and have been
growing further.
The transactions in the foreign exchange in the various stock markets
in the world is more than 50 times that of trade in goods and
services. Finance capital is reflected in the stock market
transactions. The success and growth of the finance capital is
verified by the rise in the value of shares in the stock markets
measured by such indices as Dow Jones.
Real economy, on the other hand, is defined generally in terms of jobs
and its the success is measured in job growth. There is now
irrefutable evidence that the stock market has gone up when the real
economy declined suggesting that there is a negative relationship
between the growth of finance capital and economic progress. This
negative relation is confirmed by the evidence from the U.S. In fact
the overall stock market seems to do best when economic growth is far
from robust. Last year, 1994, was the market'sworst year since 1990,
but it was the economy's best year, as measured by job growth. 1984
was also a poor year for the stock market, even as it was a great year
for jobs and economic growth. Growth is much slower this year, stocks
are up a lot more.
There are two reasons for this negative relationship between finance
capital and real economy. One, is the nature of profit making in the
past decade. A recent study by the {Economic Policy Institute,
Washington D.C.} has concluded that increased profitability in the
U.S. business firms in the 1990s is not the result of greater
investment or an acceleration of productivity but has come from
stagnant wages and falling wage bills. The hourly wage of the median
male worker in the U.S. declined 1 percent per year from 1989 to 1994.
Wages over last 6 years fell or remained stagnant for 80% of men, and
70% of women, a period when profits have been high.This phenomena is
becoming worldwide. Second, finance capital is also a source of
increased income and wealth inequalities. As finance capital has
grown, so have the income inequalities. According to UNDP's Human
Development Report 1994, the richest 20 percent of the world's
population had an average income 32 times that of the poorest 20
percent, in 1970. Two decades later, in 1991, this ratio has virtually
doubled; from 32 to 61. While the poorest 20 percent received 2.3
percent of the world income in 1970, twenty one years later this share
fell down to 1.4 percent.
One can observe in the U.S. these days growing attendance in soup
kitchens, homelessness and income inequalities. This is happening in
other advanced countries as well.The negative relationship between
finance capital and real economy is not particular to the U.S. It is
valid internationally. As the finance capital has grown, the
international economy has stagnated. The impact of this part of the
globalization phenomena is to spread stagnation. This is part of the
international reality. There has been for quite some time, and still
is, a serious stagnation in the international economy. World
Development Report 1992 [table 1, p.219] gives the annual average per
cent growth rate of GDP per capita for the world for 1965 - 90 as
1.5.; a rate which for the period 1980 - 92 is reported as 1.2 in {
World Development Report 1994 }[table 1, p.163]; a pretty large
decline. These numbers suggest that the growth rate in 1980s has been
rather low when both new technology and finance capital have been
growing. Internationalization of new technology is a response to this
stagnation. It is not a source of growth in the international economy.
The reality then is that far from a path to prosperity, globalization
is undermining the growth potential of the international economy.
Globalization is setting the stage for a serious deterioration in the
international economy and the probability of a great depression in the
not too distant future is by no means low. If globalization is suspect
and economic reforms depends on it for success, some policies for
economic reform are misguided.
I have dealt with the fallacy of economic reforms at length elsewhere.
The Enron case is perhaps the best example both of globalization and
fallacious reasoning. It was basically a move of the finance capital
promoted through its association with technology. It made an excellent
myth. Once opened to scrutiny, the myth evaporated and the reality
became obvious. One can not help but admire the new Mahrashtrian
government; for both integrity when it could have been a beneficiary
of "education" and, courage to withstand the wrath of international
myth makers.
It is not accidental that the large part of the Indian population has
rejected the governments promoting such reforms. People at large have
wisdom. They can, and do, distinguish between myth and reality. They
yearn for an alternative based on reality and not a myth. Gandhian
ideas of swadeshi provide such an alternative: that is integrative not
divisive, where there is personal integrity, quality of character and
commitment to public good instead of corruption; that exalts,
strengthens and stabilizes and not destroys, family and neighborhood,
mohalla, and village.
******************************************************************
Date: October 1, 1998
Forwarded by: Rajpal J.P. Singh <a10rjs1@cs.niu.edu>
To: The Nepal Digest <nepal@cs.niu.edu>
Subject: Daylight Robberies
Source: People's Review
Privatisation or plunder of national exchequer?
BY JAN SHARMA
If you need to know how and why not to privatise, look at the mess created
by the Nepalese leaders. The long-standing suspicion that the transfer of
some of the key public enterprises to private hands at dirt cheap prices has
now been authoritatively confirmed by the Auditor General's 35th Annual
Report 1998 released recently. While political leaders may have
siphoned-off profits, the net losers are the government and the Nepalese
people.
So far 16 public enterprises have been privatised in two phases. The sale of
enterprises earned the state coffers Rs. 720.8 million. Of this, Rs. 368.4
million went for settlements, leaving a balance of Rs. 352.4 million to the
so-called privatisation fund. The Auditor General's Report says the
progress in realising the objectives of the privatisation -- increasing
production by augmenting capacities, reducing financial and administrative
burden on the government and promoting private participation in the
management of the public enterprises -- are far from satisfactory.
The 1,216 pages, three-volume report by Bishnu Bahadur K.C., the
Auditor General, is a blow by blow account of the economic
mismanagement. Nepal may continue to cry for a political leadership with
courage and determination to punish the thieves under the existing
framework of laws and regulations. Nevertheless it clearly reflects the sharp
erosion of administrative norms and values particularly under the so-called
democratic dispensation.
The report says that contrary to policy pronouncements of the Finance
Ministry that the assets of the public enterprises would not be undervalued,
the reality is just the opposite. At least five public enterprises were sold for
between 1.58% and 44.12% less than their real asset values. This alone
incurred a financial loss of Rs. 18.4 million to the government.
A typical example is the privatisation of the Raghupati Jute Mills in
Biratnagar, Prime Minister Girija Prasad Koirala's hometown. The total
asset of the enterprise, excluding land, was estimated at Rs. 80.3 million.
However, the enterprise, including land, was sold for just Rs. 82.2 million.
This included 34 bighas of land at the dirt-cheap rate of Rs. 55,000 per
bigha, the report says. The Land Tax Department, which normally
calculates the land price at the lower fringes, roughly calculated the real
value of the land at Rs. 2.5 million per bigha. This means the land alone was
sold at less than a quarter of the actual price.
The total land asset of the Raghupati Jute Mills is 34 bighas. The actual
market value of the entire land at the time of privatisation of the mill was Rs.
86.3 million. The lone buyer of the enterprise bought the land just for Rs.
1.8 million. The total loss for the government, according to the Auditor
General's Report, in the privatisation of the Raghupati Jute Mills in land
alone exceeds Rs. 206 million.
The report also notes that the actual land under the mill is not 34 bighas only
but more than 44.2 bighas. This means the buyer has not paid at all for 10
bighas. Officials as usual are tight-lipped on whether any action is even
under consideration to rectify this financial crime in the interest of
transparency and accountability the political leaders profess so liberally in
public speeches.
The valuation of the 522 ropanies of land in possession of the Harisiddhi
Brick and Tile Factory is at Rs. 237,000 per ropani. The market price of
the land in the area has remained at Rs. 1 million ever since the enterprise
was privatised.
These findings make little sense if the tendencies indicated therein are not
nipped in the bud. The Auditor General has done an excellent job for which
he must be congratulated. The next move should be for other organs of the
constitution, such as the Commission for the Abuse of Authority, to rise to
the occasion and prove their worth of salt.
******************************************************************
From: "Shakti Aryal" <rcaryal@sunset.backbone.olemiss.edu>
To: "The Nepal Digest" <NEPAL@cs.niu.edu>
Subject: Greetngs and something to cheer you up.
Date: Sun, 27 Sep 1998 12:30:38 -0500
Dear TND readers:
Wishing you all the best of health, happiness and prosperity on the occasion
of Vijaya Dashami and Deepabali.
Here is something to cheer you up:
Sardarji jokes:
While Santa Singh and Banta Singh were sitting on a tree, Santa Singh
started singing. After 4 songs Santa Singh hung himself upside down
and started singing again.
Banta Singh : Santa Singh, what is the matter with you? Why are you
hanging upside down.
Santa Singh : I am singing the B side of the tape.
====================================================
This sardarji goes to see Jurassic Park and when the Dinosaurs start
approaching he cows down under his seat. His friend asked him "kyon
sardarji, kya baat hai? Dar kyon lag raha hai cinema hi to hai" to
which the Sardarji replies "Aadmi hoon aur akkal hai, pata hai ki cinema
hai, lekin voh to janwar hai, usko kya pata."
========================================================
A sardarji with two red ears went to his doctor. The doctor asked
him what had happened to his ears and he answered, "I was ironing a shirt
and the phone rang - but instead of picking up the phone I accidentally
picked up the iron and stuck it to my ear". "Oh Dear", the doctor
exclaimed in disbelief. But ... what happened to the other ear?;
That scoundrel called back.
====================================================
Sardar Gurbachan Singh is appearing for his University final
examination. He takes his seat in the examination hall, stares at the
question
paper for five minutes, then in a fit of inspiration takes his shoes off
and throws them out of the window. He then removes his turban and throws
it away as well. His shirt, pant, socks and watch follow suit. The
invigilator, alarmed, approaches him and asks what is going on. "Oye,
I am only following the instructions. The question paper says to answer
the following questions in brief"
====================================================
Banta Singh finished his English exam and came out. His friends
asked him how he fared in his exams - to that he replied "Exam was okay,
but...
for the past tense of THINK, I thought, thought, thought ... and at last
I wrote THUNK !!!".
====================================================
Once a Sardarji was travelling on a train. He felt sleepy so he gave
the guy sitting opposite him on the train 20 rupees to wake him up when
the station arrived. This guy was a barber, and he felt that for 20
rupees ,the sardarji deserved more service. So, when the Sardarji fell
asleep,the barber quietly shaved off his beard. When the station arrived,
the
Sardarji was woken up, and he went home. Reaching home, he went to
wash his face, and suddenly screamed when he saw the mirror. His wife
asked him what was the matter to which he replied that the cheat on the
train took his Rs.20 and woke up someone else.
====================================================
There's a funeral procession of a sardar going on a busy street. All
the sardars in the 'mayyat' are dancing the bhangra and singing 'balle
balle". The people on the street find it strange that instead of mourning
everyone is celebrating as if its marriage baraat. So one of them
asks Santa Singh, "Sigh Saab, aapka koi sage wala gujar gaya hai aur aap
naach rahe ho?".....comes the reply, "haan ji! Hai hi baat badi kushi
ki!!! Aaj paheli baar ek sardar brain tumour se mara hai!"
====================================================
So this sardarji while walking comes across a banana peel on the road.
Can you guess what he might be thinking??
Sala aaj bhi girna padega...
====================================================
One great day in Bombay, a couple on their honeymoon visitied Bombay.
In front of one of the hospitals they saw one Sardarji trying to fill in
some form. The couple asked the Sardarji "aare Sardarji kya kar raahe ho?"
to which the Sardarji replied that he had a baby and was filling out an
application for a birth certificate for the baby. The newly weds
congratulated him and left.
The newly weds next visited Delhi and on one of the city tours noticed
the same Sardarji queing to fill up a similar form. So once again young
couple curiously asked the Sardarji "aare Sardarji kya kar raahe ho" the
Sardarji once again replied I had a baby and was filling out an application
for
a birth certificate for the baby. The couple looked puzzled and told
him that he filled up the same form in Bombay so there was no need to
fill up another one in Delhi. The Sardarji laughed and said to the couple
"Aare ye form mein leekha hai ki FILL IN CAPITAL".
Shakti Aryal
******************************************************************
Date: Sun, 27 Sep 1998 15:03:58 -0500 (EST)
From: BIPULENDU NARAYAN SINGH <singhb@wabash.edu>
Subject: Kurakani: Social and cultural issues
To: NEPAL@cs.niu.edu
(This is a Hindu supremacist way of defining my faith. I am as
much of a Hindu as you are and a proud one on that, though
Buddhism is my favorite religion. You do not speak for me. The
non-Hindu religion s on the sub-continent - Islam,Buddhism,
Christianity and others - are not subsets of the Hindu faith. They
deserve equal respect in daily conduct and equal political
rights as themainstream Hindu religion. Your line of thinking is
fascist. I am glad you donot define my faith, you only propagate
your own personal, narrow definition ofthe faith to which you
also are a subscriber.Besides pride in my faith does not prevent
me from attacking the caste system which is deeper than any
racism anywhere I know of. Is it a coincidence that
high-caste Hindus like yourself are more prone to being Hindu
supremacists thanVaisyas and other "backwards" like myself?)
Your criticism of my argument is based on superficial
understanding of both what I had written and what constitutes
Hinduism. That you should descend to a personal confrontation
(high caste hindu's like yourself) on such an understanding is
even more deplorable. It just goes to show how little knowledge
is dangerous. I would advise you to not take such extreme
postures without knowing what you are talking about. As for
the flaws in your argument they are as follows:
FirstlyYou overlook the way I define hinduism. Hinduism to me
is just a way of life (not a religion)- a way of life that is based on
tolerance and is guided only by its concern for truth. It is not as
you understand me to say a religion like Christianity, Islam or
even Budhism. Thus in saying that Nepal is a hindu country I
mean not that "Hinduism the religion" (as understood by most
people and you) is superior, but that Nepal is country that
subscribes to the trait of tolerance found in a hindu way of life.
It does not as some other ways of life think that there is just
one path to god. All it cares for is the ultimate truth which it
believes is the same for all human beings.
Secondly you adopt completely false assumptions on what I
believe. I oppose the caste system as much as you do if not
more. In making false assumptions like these all that you do is
expose your own hatred and bitterness. But let me tell you such
negative emotions have never done any good to anybody and
will not do good to you too. I admire the sincerity with which
you pursue some very relevant and genuine issues like ethnic
discrimination but in picking personal battles with people for no
reason you are only creating divisions where none exist.
And lastly your referring to me as "high caste hindu" and
yourself as "backward" , just shows its you who the "casteist"
is, not me.
***************************************************************
Date: Sun, 27 Sep 98 16:44:50 EST
From: "Paramendra Bhagat" <Paramendra_Bhagat@smtpgtwy.berea.edu>
To: nepal@cs.niu.edu
Subject: Girija Koirala's Real Face
"Barbara Adams manhandled at TIA, sent back to aircraft"
If this is what Girija can do to an American national, imagine what he is
capable of doing to those Nepalese with limited access to political power, to
his political opponents, his political enemies. It is incidents like these that
make you wonder if indeed Madan Bhandari's death was a simple "road accident."
Girija's men first tried to buy off Hridayesh Tripathy when he first came into
the national legislature in 1991, freshly elected, dynamic, having fundamental
disagreements with the Nepali Congress. Tripathy, one of the handful - to my
knowledge the only - of principled politicians in Nepal, refused. In response
Girija's men bought off the-then Sadbhavana Party Vice President, some
Choudhary, and had him contest elections against Tripathy in Tripathy's
constituency. That Tripathy won re-election anyway is another story.
The infamous AKGB (Arjun Narsingh KC, Khum Bahadur Khadka, Govinda Raj Joshi,
Bijay Kumar Gachhedar) have been instrumental in the dirty tricks that has
marked Girija's reign of terror. Not only do these hoodwinks participate in
massive state corruption - after all a large part of Nepal's state budget has
been proven by the Tripathy-chaired Public Accounts Committee to simply
"disappear" - but, considering their character, there is no evidence these thugs
do not have links with the underworld too. With all that money from
institutionalized corruption and partnerships with the underworld, is it a
surprise these handful of Congressias think they can buy their way to being in
power for ever? The biased Nepali media constantly flogged the supposedly
underworld connections of another Teraiwasi MP, former Miyan Mirza Dil Sad Beg,
who was shot down in Kathmandu earlier this summer, but the same are tolerant of
the Jekyll-and-Hydes of contemporary Nepalese politics like the AKGB. I
pesonally don't know the truth or lack thereof of Mirza's supposed underworld
connections, although I did know him personally. But he was the Terai politician
who announced at a mass meeting in Jaleshwar in Mahottari District : "Bol do
unhein, sau Girija ka ek Mirja paida ho gaya." (Tell them, one Mirza has been
born to counter a hundred Girija Prasad Koiralas.) If the AKGB have underworld
connections, did they manage to get rid of Mirza to appease their Don Girija and
make it look like Mirza's death was the result of the gang rivalry between the
two factions of the Bombay underworld, the one lead by Dawood Ibrahim based in
Dubai, the other lead by Chhota Rajan based in Malaysia?
Girija's gameplan is transparent : He has partnered with the ML, a
constitutionally unrecognized national party. The ML candidates, when they
finally contest elections, will not have one symbol. This will be a serious
disadvantage for them. Plus, the ML and the UML will try to finish each other
off, resulting in an obvious advantage to the NC, according to Girija's
calculation. The two RPPs, likewise, will follow the example of the two
communist parties, a further advantage to the NC, as they think. This leaves the
Sadbhavana in the fray, newly re-united, energized, with a coherent ideology.
The NC knows the Terai is its homebase. It knows the direct electoral fight is
between the NC and the Sadbhavana in the Terai even if the Sadbhavana currently
is a much smaller party than the Congress.
So what's next? The Congress will try to pitch the ML against the Sadbhavana
feeding the ML with the false hopes that there might emerge only two large
parties in the aftermath, the NC and the ML. The ML might even buy that.
The question is how mighty is the Congress itself. How much is it willing to
spend during the forthcoming elections? Girija Koirala dreams of having a NC
majority in the parliament. "I will not rest until that happens," he has
declared. He might never get to rest, then.
If the NC has a fat wallet - thanks to its bites into the state budget for most
of this decade, and its partnership with the underworld - what prevents parties
like the Sadbhavana from going wherever to counter the massive offensive of the
Congress? Those nationalists who accuse the Sadbhavana of having Indian sources
of funding should feel the need to look at the NC first. Afno ang ko bhainsi na
dekhne, aroo ko ang ko jumra dekhne? First, make corruption illegal. Enforce
those laws. Pass a law such that all parties have to disclose their sources of
funding, and keep their accounts transparent. Otherwise what prevents the
Sadbhavana from indeed reaching across the border to counter the Congress' dirty
tactics? Marta Kya Na Karta. What prevents the Sadbhavana from ganging up with
some of the larger parties in India? What prevents the Sadbhavana from cashing
on Hridayesh Tripathy's personal friendship with Atal Bihari Vajpayee, or
Rameshwar Raya Yadav's personal friendship with Laloo Prasad Yadav? Is it time
the likes of Tripathy and Yadav started attending the American Embassy functions
like Gajendra Narayan Singh has been accused of attending too many of those
Indian Embassy functions? After the Nepali Congress' having made the worst
mistake in its history - BP Koirala up there can not be feeling awfully proud of
his hawaldar brother - of ganging up with the ML, it is time for the Sadbhavana
to see a new opening.
If the Nepali Congress is looking forward to an election campaign that is not
much to do with issues, and a lot to do with money and muscle, what signal is it
sending to the Sadbhavana?
That the Girija-AKGB Mafia Raj has to come to an end. Reach out to all your
friends, within and beyond the borders of Nepal !
<http://www.info-nepal.com/p-review/1998/09//240998/bar.html>
Thursday, September 24-October15, 1998
Barbara Adams manhandled at TIA, sent back to aircraft
BY OUR REPORTER
Barbara Adams, a regular columnist of this weekly, was
manhandled by women police and
forcefully sent back to the aircraft she had arrived on
yesterday morning. Adams, an American
national has lived in Nepal for more than 40 years, and she
was coming back after a holiday in
the US.
It may be mentioned that Barbara Adams wrote regularly in
this weekly and other vernacular
newspapers too. It is said she had made enemies of the
powerful by writing against them.
Adams was also actively involved in human right activities.
Nepalese human rights activists
were there at the airport to greet her.
According to a source at the airport, Adams was told she
would not get a visa unless the orders
came from the Prime Minister himself. Ms. Adams had written
scathing remarks against PM
Koirala, present IGP Achyut Kharel and the then Home Minister
Khum Bahadur Khadka.
Date: Sun, 27 Sep 98 16:53:15 EST
From: "Paramendra Bhagat" <Paramendra_Bhagat@smtpgtwy.berea.edu>
To: nepal@cs.niu.edu
Subject: Reply to Bipulendu Narayan Singh
My reply in brackets ().
BIPULENDU NARAYAN SINGH 9/27/98 4:21 PM <singhb@wabash.edu>
Your criticism of my argument is based on superficial
understanding of both what I had written and what constitutes
Hinduism. That you should descend to a personal confrontation
(high caste hindu's like yourself) on such an understanding is
even more deplorable. It just goes to show how little knowledge
is dangerous. I would advise you to not take such extreme
postures without knowing what you are talking about. As for
the flaws in your argument they are as follows:
FirstlyYou overlook the way I define hinduism. Hinduism to me
is just a way of life (not a religion)- a way of life that is based on
tolerance and is guided only by its concern for truth. It is not as
you understand me to say a religion like Christianity, Islam or
even Budhism. Thus in saying that Nepal is a hindu country I
mean not that "Hinduism the religion" (as understood by most
people and you) is superior, but that Nepal is country that
subscribes to the trait of tolerance found in a hindu way of life.
It does not as some other ways of life think that there is just
one path to god. All it cares for is the ultimate truth which it
believes is the same for all human beings.
(Well then, you will have to use another term. How about "South Asian?" For all
practical purposes, Hinduism is the name of a religion. How many non-Hindu South
Asians will let you call them Hindu! As for tolerance, is it tolerant to try and
force the Muslim and the Buddhist and the Christian minorities to call them
Hindu! They are non-Hindu, just like you are non-Christian.)
Secondly you adopt completely false assumptions on what I
believe. I oppose the caste system as much as you do if not
more. In making false assumptions like these all that you do is
expose your own hatred and bitterness. But let me tell you such
negative emotions have never done any good to anybody and
will not do good to you too. I admire the sincerity with which
you pursue some very relevant and genuine issues like ethnic
discrimination but in picking personal battles with people for no
reason you are only creating divisions where none exist.
(I am glad you are against the caste biases.)
And lastly your referring to me as "high caste hindu" and
yourself as "backward" , just shows its you who the "casteist"
is, not me.
(I was just noting that most, if not all, Hindu supremacists I have met or known
or read about have tended to be high caste!)
***********************************************************************************************
***********************************************************************************************
Date: Sun, 27 Sep 1998 17:21:31 -0400 (EDT)
Forwarded by: Ashutosh Tiwari <tiwari@fas.harvard.edu>
To: nepal@cs.niu.edu
Subject: Book Review -2
Telling a tiresome tale
Conflict in the Himalayas: Onslaught from Three Directions
by Mani Dixit,
Kathmandu, Ekta Books, 1998
Rs. 175.00
____________
C. K. Lal
The book starts on a very promising note. Author tells us in his
foreword that he intends to narrate the tale of three tormented souls
traveling in time and space to end up in the twentieth century Nepal.
The first flight is temporal as the reader is transported into the
court of a Rana Maharaj, at the end of World War II. By the time the first
chapter ends, spatial sweep of the story spans across religious persecution
in England to bitch Laika in space abroad a sputnik; with American
Expeditionary Forces in France, a manor in Maine, massacres in Punjab,
bonded labor in Ceylon, fighting in Afghanistan and winds of change in
Nepal thrown in-between for good measure. Before beginning the second
chapter, an average reader would need some rest. Only the loyal ones would
have the energy left to take up the book again.
"The secret of being tiresome," says Voltaire, "is to tell every
thing." Trust the master for an apt expression. The author has a lot to say
and he wants to say it all in this book. The second chapter recounts the
getting together of characters from various parts of the world. One of
them, a certain Neeta, feels drowsy as the second chapter concludes. One
can empathize. So does a reader by the onslaught of several twists in the
tale. Only those who are determined not to fail the test of endurance
persist with the third chapter and are rewarded with the gem of an
observation about Kashimiri handicraft shops in Kathmandu, "Were such
innocent looking commercial units just fronts to mask undertakings more
sinister?"
That's the thread that binds this otherwise scattered story. The
assertion is that Nepal is evolving into a center of terrorism, drug
dealing and clandestine arms' bazaar of the region. How often have we heard
that one before? That's exactly the charge Indians make every time they
come to a negotiating table with the Nepalese. For the learned author of
this book, "Wildest allegations of RAW / Are facts of Kathmandau."
Stalking on the trail in the fifth chapter is best done. There is a
map, and even a snapshot of Himalayan peaks, to assist the understanding
and appreciation of the narrative. Had the author not succumbed to the
temptation of inanities like, "Morning ablutions or toiletries following
this fourth night on the trail was easy for though they did not have hot
water, it was certainly cold and running!" probably it would have been an
easier and more enjoyable read. One has to go through innumerable
'apparentlys', 'in facts' and 'obviouslys' before coming back to square one
towards the end of the book.
By the time the mess is cleared and loose ends are tied, the Kajakh
is killed, Tamils commit suicide, the RAW (Research and Analysis Wing, the
external espionage agency of the Indians) agent gets back to his wife,
Neeta finds a foreign lover and everyone else make grand fools of
themselves. The puppeteer that emerges with his power intact is a British
gentleman. Remember the very first line of the book that had told us of
Victory in Europe in the World War II? Former Prime Minister of India Indra
Gujral is wrong. England is not a third rate power. It's just a ploy to
hold on. Sir Michaels of the old world still sip Camus as they plot to keep
the Union Jack flying all over the world. Anyway, when the book ends, a
reader takes a sigh of relief.
In his afterword, the author comes to a surprising conclusion. "In
the context of Nepal, the fiefdoms of the Rajas and Rajautas, the Baises
and Chaubises which King Prithvi Narayan had brought together as a nation
is in the danger of being broken up," says he and worries that, "... it
should not become another Bosnia Herzogovina or for that matter even
Yugoslavia of Josef Broz Tito." Surprising, because such a thought does not
arise anywhere in the main story of the book. One is left wondering why the
idea crossed author's mind at all. If it's a hunch, let's wait for its
elaboration in his next book.
Quite frankly, the book disappoints in totality. It takes a vast
canvass and then paints it with tiny dots. There are too many characters
and there is just not enough room for all of them to evolve and grow. The
narration is rushed. It gives the impression that the author hasn't crafted
it with love and affection but merely wanted to get this story out of his
system as fast as possible. The spontaneity is lacking. Finally, no amount
of narration can substitute a bit of emotion in a novel. The book is
anti-septic no doubt, but that only ends up making it listless
One top of all that, the 'short-circuit' that the author alludes to
in his note shows only too well. The prose is far from chiselled, let alone
sand-papered. Rough edges are often visible. It appears like a first draft,
and no one, however gifted, can produce a passable first draft. As it's
often said, writing means re-writing. If the author lacks the patience to
do the fine tuning, it's the reader who has to endure shifting through the
maze. At the end of it all, you realize that you have just read one of the
thickest hundred and fifty pages book that you had ever come across.
It's such a pity, because Nepalese readers know that Mani Dixit is
capable of doing much better. He is one of the very best local writers
whose preferred language of expression is English and his mastery over that
medium is almost unquestioned. Perhaps it's too taxing for a part-time
writer to be so prolific? Otherwise, with such an enticing array of
ingredients--mountains, arms, and an all international cast--the book could
have been a heady mix guaranteed to set the pulse racing.
But even an inferior Mani creation is better than many of the best
coming out of other local English authors. For one thing, his learning is
stupendous. Secondly, he writes in the classic story-telling style, so one
can read his books as many times as one wishes without getting bored by
them. Whoever tires of listening to grand-father's tales again and again?
And then there is an instinct of a teacher in him that wants to lift a
reader to his level. Not so much fun, but very touching. That's the book
for you.
Traditional Worldviews for the Future
The Sacred Balance : Rediscovering Our Place in Nature
by David Suzuki,
Allen and Unwin, 1997
_______________________
by Jagannath Adhikari
In recent times, resource management policies all over the world
have largely been shaped by the western thought of positivism which treats
resources merely as physical entities. Resources have been treated as a
means to fulfill the unlimited greed of human beings. This has led to a
culture of consumerism, which is now commonly referred to as modernization.
Various environmental and social problems have resulted from this process.
Environmental degradation has reached such an extent that the ecosystem is
on the verge of losing its resilience. Despite material progress in a few
western countries, poverty has increased tremendously in developing
countries.
In Sacred Balance, David Suzuki, a noted geneticist and
environmentalist, questions the validity of positivism not only on the
grounds of its impact on environment, but also on its inability to explain
the balance in the total universe. He contends that as positive science is
not able to comprehend the totality of the universe and the intricate
interconnections among its various components, it has given us only an
incomplete picture of our place in the universe. Even though that science
is able to study the minute details of a part of the universe, the sum of
this information, according to the author, is least useful for the
understanding of total universe because of the synergetic relationships
between various components.
The Sacred Balance, on the other hand, argues that traditional
worldviews (i.e., the knowledge acquired and accumulated through
generations of observation) take into account the whole universe and
describe it in a way to reveal the interconnectedness of everything with
everything else. These worldviews have considered the balance in universe
as something sacred that has to be worshipped. Similarly, the utilization
of resources or the various components of ecosystem in excess to basic
requirements is
considered sacrilegious. The book further argues that value systems and
everyday practices of people, which are shaped by these traditional
worldviews, are beneficial in preserving the ecosystem.
The book, apart from giving specific examples of environmentally
friendly worldviews and value systems from traditional cultures, describes
four basic elements (air, water, earth and fire) of life as listed by Greek
philosophers (in Hindu tradition, there is one more element - sky). The
basic conclusion that can be drawn from the discussion of these elements is
that human beings are the creatures of the earth and are dependent on its
gifts of air, water, soil and energy from sun. The diverse webs of living
creatures help in replenishing air, water and soil and in capturing
sunlight to vitalize the biosphere. Therefore, all species are partners of
human beings. The author also adds three more elements (diversity in life
form, loving relationships and spiritual connections) to the above list
because of human beings' social, emotional and spiritual needs.
The author argues that diversity is created by the life form itself
because of its adaptation to the natural conditions. As human beings are
adapted to the natural conditions through their local communities, the
author maintains that the key to human survival is autonomous, vibrant and
self-reliant local communities that emphasize sharing, co-operation and
living lightly on earth. As social animals, human beings have an absolute
need for loving relationship. This provides the security, especially
during childhood, which is essential for the psychological balance and for
physical and mental growth. The author illustrates this fact with the help
of very high incidence of mental retardation among children raised in
childcare centers run by the state in communist Rumania.
Spiritual connection to the natural world is essential, the author
explains, for the creation of harmony and in avoiding conflicts. Myths,
shared beliefs, values and rituals, which are also the outer manifestations
of spiritual connection to natural world, bind the communities together
providing a source of inspiration and belongings to the inhabitants.
Because of perceived spiritual connections to both animate and inanimate
things, traditional cultures live in animate world and see the existential
value of inanimate objects. This worldview helps in maintaining the
natural world in its own form. The modern science until now has not
recognized this sacred force. As a result, practices based on it have been
instrumental in the destruction of the natural world.
Apart from important information on scientific as well as
traditional knowledge on ecosystem, the book also provides important
messages for development practitioners. Even though it is very critical of
the industrialization model of development, which is emphasized by our
politicians, it can help them overcome the weaknesses in the model. In its
full spirit, the book suggests us to change our way of life so that we and
our children can lead a quality life by living close to nature and by
adopting the value system friendly to the 'sacred balance'. To this end,
the author argues for the creation of self-sufficient and autonomous
communities so that the diversity they have achieved in their process of
adaptation to natural environment can be preserved. This can positively be
achieved through decentralization and local governance. The centralized
planning process imposing uniform intervention mechanism - this has been
the common practice here - would destroy the biological and cultural
diversity, the very foundations of human survival. By telling the stories
of people who have been successful in creating a sustainable and just
society, the book shows optimism and hope in the future.
It is also useful for the younger generation as it asks for a
critical examination of the consumerism culture. Similarly, the book tells
us to look back to our own traditional culture, values and knowledge system
so that institutions that play positive social, economic and ecological
functions can be identified and preserved. This would also provide a
baseline for planning an intervention process to bring about the changes
that are necessary for our own welfare and that of the coming generations.
This is also validated
from the experience gained from the resource management policies in Nepal
as most policy disasters (e.g., nationalization of forests) have occurred
because of the practice of overlooking the traditional knowledge and value
system.
(J. Adhikari , author of The Beginnings of Agrarian Change, is currently
doing research on food security)
Sex and marriage in Nepal
The Nepali Supreme Courts landmark decision against virginity tests is
not any more
progressive than it needs to be.
by Shanta Basnet Dixit
In the changing social context, to preserve virginity, or to indulge in
sexual activities with
the person of ones choice is an individual decision. Some people are open
about their sex
lives; others have secret relationships. Having a sexual relationship
does not change a
womans legal status.
Some people first have a child and then decide to get married; others
live as husband and
wife for all practical purposes but never tie the nuptial knot.
Since society is modernising on all fronts, and individual freedom is
being emphasised more
and more, having sex alone cannot establish that a marriage has taken
place. Neither can
parents absolve themselves of their responsibilities towards a daughter
who has had sex.
Loss of virginity and marriage are not considered the same in legal
terms. Loss of virginity
cannot be construed to mean that marriage has taken place. A grown up
woman having
sex with a man has become common. In such cases, a child can be born,
intentionally or
otherwise. That is natural.
Only if a girl has been married in the traditional manner or has married
in a simple
ceremony or has registered her marriage according to law can a marriage
be said to have
taken place. (writers translation)
The above was part of the land- mark decision handed down on 29 July by a
bench of Nepal Supreme
Court made up of Justices Arbindanath Acharya and Rajendra Nath Nakkha in
response to an appeal
filed by petitioner Annapurna Rana against a lower court decision.
Annapurna Rana had filed a case in the Kathmandu District Court seeking
sustenance from the
family property administered by mother Ambika Rana and the legal heir
brother Gorakh Bahadur
Rana (who last year married King Birendras only daughter, Shruti). The
respondents had claimed that
the petitioner had already been married in Naini Tal, India, and had even
borne a child, and was thus
ineligible for sustenance (mana chamal), which the law provides only to
unmarried daughters.
The mother and brother pleaded with the judge to order physical tests on
Annapurna to confirm her
marital status. These tests were to prove that: a) she was not a virgin;
and b) she had given birth to a
child. The district court acceded to the request and ordered a medical
examination on Annapurna; a
decision that was confirmed by the appellate court. It was only on
further appeal that the Supreme
Court handed down what is seen to be a precedent-setting decision.
This progressive and forward-looking judgement by the Supreme Court,
which has a public image of
being composed of staid gentlemen (no women up there), must be seen as an
attempt to establish
new principles of social relations in a traditional society that is being
buffeted by demographic and
cultural changes. The judges sought to inject new mores into existing
middle class morality, which
assumes that anyone who is a mother has to be necessarily married.
There is no doubt that the Supreme Court has corrected the travesty of
the lower courts decision,
both on a womans right to privacy and on the principle of what
constitutes marriage. The judges
were correct to stay with the legal definition of marriage, which
requires either registration or a
socially accepted ceremony (which in a society as diverse as Nepals,
changes from one ethnicity
and caste group to another).
Quite expectedly, the judgement was lambasted and lampooned in the
Kathmandu press for having
sanctioned Western-style promiscuity in Nepali society. Media
commentators asserted that the
ruling would unleash rampant pre-marital promiscuity, and lead to
insecurity among young women
who give birth out of wedlock. Wrote a columnist, The ruling has brought
shame to every Nepali girl
because she can go ahead and live with a man, have children and still not
be married to him...A man
can now have sex with a woman, have children and then abandon her.
These arguments, advanced by men, patronisingly ignore the obvious fact
that women are also
endowed with innate intelligence, and can make proper decisions for
themselves. Women are not so
vulnerable that they are unable to fend off the sexual advances of men.
In fact, women are, by and
large, careful about their sexuality and seek to protect its so-called
market value. They know fully
well that sex without marriage is a tricky affair, and that in a society
to live a good life and to bring up
children, having a man in the house helps. The verdict, that having a
child does not constitute
marriage, should ring as a strong warning bell to all women.
Should the verdict be well-publicised, men used to having their way with
women may now find them
less accommodating. It is likely that a woman will be more insistent on
knowing the mans intentions
before entering into sexual relations. By encouraging both sides to weigh
the pros and cons of their
actions, it makes the sexual act itself more meaningful, and if such a
union can be idealised,
sacred. As for promiscuity, the licentious did not have to wait for a
court verdict to carry on.
To reiterate, now that responsibility for individual action rests upon
oneself, it becomes all the more
important that every woman in Nepal get to know about this Supreme Court
verdict, and all its
nuances. The present case should become part of adult literacy classes as
well as senior-level
school textbooks.
The Annapurna Rana case is also significant in that it compels Nepali
society to take another look at
parental/familial attitudes towards non-conformist individuals (read
women). The dominant
conservative forces are usually able to undermine individual rights in
the name of tradition; in this
case the law was sought to be used to implement the yardstick of a set of
norms that militates
against the very concept of individual choice.
The issue of property rights for women, which has generated much debate
in Nepal, is one area
where the court decision could have far-reaching implications. The law at
present provides only for
unmarried daughters who have reached the age of 35 to be equal heir to
parental property. The
definition of marriage as laid out in the decision makes it possible for
a woman in a live-in relationship
to demand a share of parental property.
All told, the Nepali Supreme Courts decision is not any more
forward-thinking than it needs to be,
and will not necessarily force modernisation on the Nepali population. In
a real democracy, there is
room for people with contesting philosophies, opinions and lifestyles. We
must realise that Nepal is a
country with a multitude of ethnic groups that have very different norms
and values regarding lifes
rites of passage. If there is polygamy among some groups, there is
polyandry among others.
The Supreme Court decision, in being broad and progressive, emphasises
and empowers these
diverse streams. It reaffirms that as long as people are law-abiding
citizens, it does not matter what
their personal lifestyles are. A functioning democratic society does not
allow for the undue advantage
of one group at the cost of another. Blind and selective adherence to
tradition, without a feel for the
pulse of changing norms and values, will not help us determine our
direction as a democratic nation.
S.B. Dixit is an educationist based in Kathmandu.
******************************************************
Date: Tue, 29 Sep 1998 08:44:15 +0800
From: bpant@mail.AsianDevBank.org (Bishnu D. Pant)
Subject: Vijaya Dashami ko Subhakamana!
To: NEPAL@cs.niu.edu
TO ALL READERS OF THE TND AND ITS OFFICE BEARERS THE PANT
FAMILY EXTENDS HEARTY GREETINGS ON THE OCCASION OF VIJAYA
DASHAMI AND DEEPAWALI.
The Pant Family
Manila, Pfilippines
*********************************************************
Date: Mon, 28 Sep 1998 23:58:05 -0400 (EDT)
From: Nirmal Ghimire <ngh42799@marauder.millersv.edu>
To: The Nepal Digest <NEPAL@cs.niu.edu>
Subject: Re: The Nepal Digest - Sept 28, 1998 (12 Ashwin 2055 BkSm)
Hi:
I was curious if anybody knew how to convert the Nepali date into
English calender.
For the recent ones, I could look up the calender.
The date i won't is quite old.
Is their some kind of formula.
The date I need to know in English is of
Sawan 4, Sawan 24, Bikram Sambat 2024.
Asad 22, Asad 28, Biukram Sambat.
Thanks
Nirmal
***********************************************************
From: parajuli <tv6047pk@ex.ecip.osaka-u.ac.jp>
Date: Tue, 29 Sep 98 13:04:49 +0900
To: The Nepal Digest <NEPAL@cs.niu.edu>
Subject: Re: The Nepal Digest - Sept 28, 1998 (12 Ashwin 2055 BkSm)
Hey ,is it only me who feels that TND is changing into a battlefield ?
KP
***********************************************************
From: "Shrestha Nilesh" <XSHRESTH@hwlab.felk.cvut.cz>
To: NEPAL@cs.niu.edu
Date: Tue, 29 Sep 1998 12:48:33 MET-1MEST
Subject: Finland = Friends
Thank you for publishing this mail.
I am likely to go to Finland for my MSc in LUT university. The
date is scheduled in January 1999.
If there are any Nepalese friends in Finland, please contact me. I
have few questions and I would like to see you there.
Bye.
Nilesh Shrestha
xshresth@hwlab.felk.cvut.cz
******************************************************
From: Neshal Shrestha <nshresth@papersoft.com>
Subject: Dashain
To: nepal@cs.niu.edu
Date: Tue, 29 Sep 1998 13:36:03 -0500 (CDT)
Hello folks!
First of all "Happy Vijaya Dashamii" from all of us here in Birmingham.
We are organizing Dashain party/picnic/get-together this year on Saturday Oct3rd. We are inviting all of you to this ocassion. For further information please
check at the web-site - "http://surf.to/dashain.com" or
"http://www.geocities.com/Broadway/Stage/8452/dashain.html"
Contact:
205- 2908283
205- 943-8522
205-4430700(5019)
p.s. For direction please call us at one of the above numbers or go to the web.
Thank you.
Nischal Shrestha.
*************************************************************
Date: Sun, 27 Sep 1998 20:33:22 -0400
From: "Kelly O'Neill" <kelly.oneill@sympatico.ca>
To: nepal-request@cs.niu.edu
Subject: for Kunda Dixit
I hope that someone was kind enough to forward this message to you, Mr.
Dixit.
I would like to quote you from Choices, the UNDP magazine. I am using a
rather dishevelled photocopy of the original article. I am missing the
full title and the month of publication. The piece was about the
limitations of IT particularly vis-a-vis the South.
Could you please provide the missing information?
Thank you,
kelly o'neill
******************************************************************
Date: Thu, 1 Oct 1998 12:52:58 -0400 (EDT)
Forwarded by: Ashutosh Tiwari <tiwari@fas.harvard.edu>
To: nepal@cs.niu.edu
Subject: kprb-2 (fwd)
Improve Social Sciences in Nepal!
Social Sciences in Nepal: Some Thoughts and Search for Direction
edited by Prem Khatry
Kathmandu, CNAS, 1997
Rs. 125
_____________________________
A review by Prabodh Devkota
Social Sciences in Nepal is a compilation of papers and comments presented
by nine scholars and seventeen intellectuals on different aspects of social
sciences in Nepal at the National Conference convened in late 1995 by the
Centre for Nepal and Asian Studies (CNAS) of Tribhuvan University (TU).
Prem Khatry and Prayag Raj Sharma begin by revisiting a similar seminar
held in 1973, the context for which had been provided by the New
Educational System Plan of 1971.
In "Sociological and Anthropological Research and Teaching in Nepal"
Krishna B. Bhattachan argues that in order to understand the riddles of
Nepali society, culture and economy, multiple and indigenous paradigms
should be adopted since the Western paradigms are inadequate for this
purpose. He is worried that Nepali researchers are following the foreign
trend in social science research.
He also adds that most of the research
being done is not very pragmatic. In addition Bhattachan argues that the
teaching of sociology and anthropology in TU is being done under the
'boot-camp' model: "Central and other department programs and activities
are heavily regimented; hiring and firing, tenure, promotion, family
housing for faculty members are highly regimented. Also admission of
students, examinations and grading are highly regimented. These all are
remote controlled from 'above'." Instead TU needs to adopt a 'bazaar'
model under which "departments should be given full authority to run their
teaching and research programs."
Commenting on Bhattachan's paper, Dor Bahadur Bista disagrees with
Bhattachan's remark that all foreign funded research are serving only the
'overdogs' or donors. Also, in Bista's view, not all of sociological
studies on Nepal by foreign scholars are romantic as claimed by Bhattachan.
Bista's concern, in turn, is to identify, isolate and help fight the
syndrome of 'fatalism' fostered by several hundred years of bahunbad in
Nepal. Ganesh M. Gurung, another commentator, disagrees that all
sociologists working in Nepal continue to duplicate the western paradigms.
In "Teaching And Research in History" Tri Ratna Manandhar highlights the
significance of historical studies and the need for more research works on
history at TU. After potraying the physical and technical inadequaces of
the history department, he recommends solutions for a better academic
environment. Commentator T. R.Vaidya agrees with Manandhar and provides
further suggestions to enhance historical research at TU.
The book also contains papers on other subjects: Shankar Sharma on
economics, T.N. Jaiswal & Panna K. Amatya on political science, C. M.
Bandhu on linguistics, Shishir Subba on psychology, B.D. Joshi & Bhim
Subedi on geography, B.R. Shakya on education, B.K. K.C. on population.
Comments from several academics on each of the above are also included.
At a time when major concerns are being expressed about the state of higher
education in Nepal, the reflective exercise contained in this book is
valuable. Though the contents of the individual papers vary, they identify
some common issues that need to be rectified to improve TU's social science
teaching: lack of communication between students and teachers, politicized
educational environment, lack of resources in departments and lack of
sufficient research works. The focus is also on casting off the prevalent
practice of prioritizing "imported" ideas. All of the contributors call for
a substantial change in the existing academic practice even as it remains
to be seen if any of their recommendations will be taken up by the
concerned authorities.
Such seminars should be held regularly and the critical issues raised
therein should be made available to the public. This book should be read by
all those concerned with the state of higher education in Nepal.
(P. Devkota is doing an MA in English at Tribhuwan University)
Tharu Mahabharata
Mahabharata: The Tharu Barka Naach
as told by the Dangaura Tharu of Jalaura
translation by Dinesh Chamling Rai with Ashok Tharu and Kalpana Ghimere
edited by Kurt Meyer and Pamela Deuel
Kathmandu, Himal Books, 1998
Rs. 475
________________________
A review by Rama Parajuli and Pratyoush Onta
"It is not known when the Barka Naach, the Dangaura Tharu version of the
Mahabharata, was first performed in Dang Valley," write editors Meyer and
Deuel.
Early in this century a village leader named Mahatawa Rul Lal Tharu
of Jhalaura collected scattered manuscripts that contained parts of the
text of the orally rendered Barka Naach, which literally means "big dance".
After teaching himself to read and write, Rup Lal produced a
single version of it in Tharu language in 1922 and with the help of some
Tharu priests, organized its performances in five-year intervals until the
early 1960s. Funds necessary to support a complete production of the Barka
Naach, the editors report, then dried up. When he died in 1970, Rup Lal's
manuscript was passed on to his son, Chandra Prasad Tharu.
During their pan-Tarai study of Tharu material culture and architectural
designs, Meyer and Deuel met Chadra Prasad in 1993. Impressed by his
knowledge of Tharu songs, they provided financial support for the
production of an abridged version of the Barka Naach in February 1994. Some
weeks ago a full version of the same was performed. The book is a textual
introduction to the performance and a guide that could accompany its video
version.
The editors claim that the Barka Naach is culturally unique to the
Dang-based Dangaura Tharu and constitutes a part of their larger legend of
the Barkimer ("the Big war"). Its performance, they write, "is closer in
form to the classic Greek drama: the story is told through the dancing of
performers and the singing of the traditional Tharu text by a chorus." They
also describe, in brief, how the Tharu version of the story differs from
that of the classic Sanskrit Mahabharata.
The Barka Naach consists of an opening prayer, ten songs and the closing
prayer. The opening and the closing prayers, it is reported, are mandatory
in each performance while selections can be made from the main body of
dance songs to suit the circumstances of the performing groups. These dance
songs are, as the editors note, action stories, largely devoid of the
"philosophical teachings that pervade the Mahabharata." They are also very
much Pandavas-oriented. In particular, the second brother, Bhim receives
attention.
Many of the heroics of the third brother Arjun in the classic
version is attributed to Bhim here, he being a particurlarly popular folk
deity of the Dangaura Tharu.
The ten dance songs describe the following episodes of the Mahabharata: the
conspiracy of the Kauravas to kill the Pandavas by burning them inside a
wax house; Bhim's killing of Raksasa Danu; Draupadi's swayamvara; the dice
contest in which the Pandavas lose everything; Pandavas in a 12-year exile;
their 13th year of exile (living incognito) in the house of King Bairath
(Virat); Bhim's fight with King Bairath's elephant; Bhim's killing of
Kichaka who had harrassed Draupadi; attack on King Bairath by Duryodhan's
company (longest song); decimation of the Kauravas at the end of the battle
in Kurukshetra. The epilogue describes the Pandavas' journey to heaven.
Each song contains a refrain. While only those who are familiar with the
original Tharu version can say how authentic the English one is, the
translation reads well.
The chief intended audience of the book is clearly the lay western reader
who is only sparingly familiar with the classic version of the Mahabharata.
The glossary is mostly helpful even as it does not contain the word paidhar
which forms a part of the title of each song. The family tree of the
Kauravas-Pandavas provided at the end is useful even as it does not contain
all the characters encounted in the songs.
Some of the introductory text
could have been better edited (DDT did not eliminate malaria from the Tarai
in the 1960s as claimed; 'controlled' is more the case). The book is
produced elegantly. However the publishers would have done the readers a
service by keeping the title consistent. The front cover title is as given
here but the inside jacket says The Barka Naach: the Tharu Mahabharata
which should have been the title for the front as well. The jacket blurp
(which contains an incomplete sentence) and the inside text would have
benefited from a close reading by a careful editor.
It will be left to those who are familiar with the published large corpus
of Nepali folklore to compare this Tharu Mahabharata with other folk
versions. For scholars of south and south-east Asian folklore, a larger
comparison could be a worthwhile project. A study of Rup Lal's (as yet
unpublished?) book "describing the role of the Barka songs in Tharu
culture" mentioned by his son should also be done. Finally some
contemplation on how Rup Lal's rendition might have reified the oral
tradition of the Dangaura Tharu Barka Naach as performed in the 19th
century would also be useful to understand how the written word intervenes
in the reproduction of a largely oral culture.
(R. Parajuli is a reporter for Kantipur and P. Onta, among other things,
hosts the discussion program Dabali over Radio Sagarmatha on Wednesday
mornings)
Examining Practices of Development
Developmental Practices in Nepal
edited by Krishna B. Bhattachan & Chaitanya Mishra
Kathmandu, Central Department of Sociology and Anthropology,
Tribhuvan University, 1997
Rs. 200
_______________________________________
A review by Dinesh Prasain
Developmental Practices In Nepal is an outcome of a seminar organized by
the Central Department of Sociology and Anthropology, Tribhuvan University
with the support of Friedrich-Ebert-Stiftung in February 1997. Edited by
two Nepali sociologists, the book contains six papers by Nepali social
scientists and a summary of the seminar discussions.
In the first chapter, Chaitanya Mishra provides a succinct overview of the
career of the currently dominant developmental discourse at the global and
the national level. Mishra contends that the plurality in the conceptions
of what constitutes development and how it should be pursued virtually came
to an end after the modern developmental era emerged immediately after
World War II under the aegis of the increasingly hegemonic western
capitalist establishment.=20
Since then, in a one-way Western monologue,
development=92 has been equated solely with economic growth rendering
concerns with other crucial components such as equality, democratization
and social cohesion as irrelevant. Mishra implies that this specific
conceptualization of development was tailored to serve the interest of the
global capitalist establishment rather than the poor and marginalized
sections of the population. That the gap between the rich and the poor at
the global and national level started increasing at an unprecedented rate
precisely with the emergence of the modern developmental era=92 is the
logical conclusion of this process.
Mishra attributes the development failure in Nepal to such a global
atmosphere and also to the action of the small section of self-serving
brokers of development at home who preventedthe evolution of indigenous
notions and practices of development. He argues that development can take
root only through deep and plural struggles=92 which in turn can take place
only through "incessant politicization of all dimensions of development."
However, he is silent about when and how such a process can be set in
motion. Hence his otherwise insightful essay contains ideas which at times
strike as ideal rather than achievable.
In "State-led Development Strategy in Nepal=92" Kishore Kumar Guru-Gharana
equates development solely with economic growth. He quotes extensively (so
much so that sometimes the reader feels that she is reading not
Guru-Gharana but the different authors he quotes) to prove, what is already
a conventional wisdom, that economic growth can be achieved by the best
possible mixture of the market and the state.=20
Guru-Gharana is all praise
for the East Asian Tigers, whose developmental success he says hinged on
good governance rather than democracy and suggests Nepal should follow
suit. The criteria by which good governance is to be judged, according to
Guru-Gharana, is accountability, transparency, predictability, openness and
rule of law. He is unclear as to how good governance is possible without
democracy. If the reader is in the mood to read a list of clich=E9s on the
advantages and disadvantages of planned and free-market economies and the
need for striking a balance between them, she should read this article.
Badri Prasad Shrestha provides a more balanced views on "State-led Growth
Strategy in Nepal." Shrestha's main point is that despite the planned
process of development for a long time, Nepal's economy remains dualistic
with an increasingly affluent modern sector
and a vast, stagnating rural sector. He argues that the state should
gradually withdraw its participation in the modern sector=92 while expandin=
g
its participation in the rural sector, with especial efforts directed at
the rationalization of the agriculture and greater allocation of government
funding to the social sector.=20
He adds that decentralization is the key to
fast economic development. He, perhaps unjustifiably, sees great hopes in
the newly formulated 20-year Agricultural Perspective Plan which, he
implies will bring about "dramatic change in the Nepalese economy in terms
of higher growth rates, substantial alleviation of poverty and correction
of dualism." The problem with Shrestha is that he seems to see a neat
correlation between economic policy making and development while ignoring
other intervening variables (such as the socio-cultural structure and
different perceptions of development among actors at different levels of
the polity) which affect the way plans are translated into practice.
In his paper "Market-led Development Strategy in Nepal" Shankar Prasad
Sharma presents a straight-out-of-the-text-book view on how full market
orientation would pay in the long run despite certain hiccups in the short
run. He provides details of how the Nepali government is aware of this
'fact', what steps it has already taken and how the country is already
showing encouraging developmental trends. Sharma's paper reads like a
typical report submitted to the IMF by a pliant Third World bureaucrat.
In Chapter 5, Meena Acharya presents a critical and informed analysis of
the "Non-Government Organization (NGO)-led Development Strategy in Nepal."
Having set a theoretical framework for the rationale for NGO activism in
development nationally and internationally, Acharya goes on to analyze
(I)NGO sector in Nepal. Alhough conceding that (I)NGOs in Nepal have made
some contribution in channeling resources to the poor,
she points out that they leave a lot to be desired. Despite the rhetoric,
their activities lack transparency, and are top-down, informed by their own
interests and not those of the intended beneficiaries. Moreover, many NGOs
are set up just to siphon off the available donor funding. She calls for
better NGO-INGO-government coordination. Acharya sees a need for soul
searching among the NGOs to "reexamine whether they are adhering to the
basic principles of volunteerism, cooperation and caring, paramount to the
good functioning of NGOs." Although Acharya reverts to trite ideas at
times, there is much that is useful to students of development in her
paper.
In the last paper on "People/Community-Based Development Strategy in
Nepal," Krishna B. Bhattachan puts forward a bold idea that genuine
grassroots development is possible only if we switch to a paradigm which
recognizes caste/ethnic groups as the key agents of
development. He attributes the failure of the past development programs for
their misplaced adherence to induced (as distinct from indigenous community
based) approach and blames the mainstream developmental practitioners as
being biased against the ethnic groups and 'low castes'. He criticizes the
prevalent assumption among developmental practitioners that
communityhood/peoplehood is defined just by territoriality, neglecting its
caste, ethnic, linguistic and religious dimensions. Although original, his
ideas fail to take any direction even after 40 pages (the paper is a
cumbersome read and the reader wishes that it had been properly edited for
coherence).=20
He reverts to a too simplistic sociological analysis by giving
prominence to only one variable of caste/ethnicity in analyzing
development, and seems to have missed the point that development failures
are bound up with complex and intricate interrelationships among the
global, national and local historic, economic, political and cultural
forces. Moreover, Bhattachan is silent about how his caste/ethnic based
developmental paradigm would respond to the realities and needs of
heterogeneous (both urban and rural) caste/ethnic areas.
Except for a couple of stimulating articles, the book fails to move beyond
the mediocre development debate so prevalent in Nepal. Rather than
providing fresh and theoretically robust perspectives, most of the authors
resort to clich=E9s, textbook rhetoric and unsubstantiated generalizations.
There are plenty of editorial errors. These shortcomings notwithstanding,
the book is successful in bringing together ideas and experiences from
prominent Nepali social scientists and brokers in various developmental
experiments in Nepal.
(D. Prasain is doing an MA in sociology at TU)
From: Ashutosh Tiwari <tiwari@fas.harvard.edu>
Date: Fri, 2 Oct 1998 02:04:57 -0400 (EDT)
To: nepal@cs.niu.edu
Subject: A little propaganda for the TKP Review of Books
http://jhunix.hcf.jhu.edu/~deschene/sinhas/kprb.html
About The Kathmandu Post Review of Books
The Kathmandu Post Review of Books was begun in April 1996. It appears in
The Kathmandu Post, Nepal's largest circulation English newspaper. For the
first two years it was published monthly, on the last Sunday of each
month. From May 1998 it has been published on the second and last Sunday
of each month. Each issue includes three or four reviews plus a feature
essay on a topic we believe is, or should be, of concern to the public.
The majority of books reviewed are about Nepal, but significant books
about South Asia, and a few books of more general interest are also
reviewed. Parts of The Kathmandu Post are available on the internet; thus
some reviews can also be accessed electronically on the editorial page of
issues in which the KPRB appears. However, the bibliographic information
about the book under review is generally missing on the Kathmandu Post
site.
The full text of all reviews and essays that have appeared to date are
being made available here (not all are yet uploaded). This site includes
two indexes, one chronological giving you access to the KPRB issue by
issue, as it appeared in the newspaper. The other is a subject index which
will guide you to reviews and essays in a particular field/subject. In the
future we may add author, title, and reviewer indexes.
The Kathmandu Post Review of Books was brought into being by Ashutosh
Tiwari. It has been produced ever since by a small collective who take
turns coordinating and editing issues. Current coordinators are: Anil
Bhattarai, Mary Des Chene, Pratyoush Onta, Kumar Pandey, Seira Tamang,
Shizu Upadhya and Swarnim Wagle. Ashutosh Tiwari and Shailesh Gongal have
both been coordinators in the past. The Kathmandu Review of Books is a
project of Martin Chautari which is run by the Centre for Social Research
and Development.
To read past issues, and so forth, please check:
http://jhunix.hcf.jhu.edu/~deschene/sinhas/kprb.html
Interested in Reviewing for the KPRB?
We welcome new reviewers. If you are interested in reviewing for The
Kathmandu Review of Books, write to the KPRB at Martin Chautari. Include
information about the book you are interested in reviewing and your
qualifications as a reviewer. Please note that submission of a review does
not guarantee its publication. We reserve the right to edit submitted
reviews. Significant changes in content will be checked with the author
prior to publication.
Remuneration: Reviewers are paid a small amount. This is available in
Nepali rupees only and cannot be sent out of the country. For reviewers
abroad and others who can afford it, we encourage contribution of your
remuneration to the Martin Chautari Lekhanmala translation project. A
number of the reviews and essays from the KPRB have been translated into
Nepali and published in Nepali newspapers, magazines and journals
through this project.
Please note that, unlike when reviewing for an academic journal, the
reviewer does not receive a personal copy of the book reviewed from the
KPRB. Books received for review are placed in the Nepal Studies Group
library. Books in our possession are made available to local reviewers.
Reviewers are also free to propose books for review that they have access
to from their own libraries or bookstores.
Length: Reviews of 600, 800 or 900 words are published. In
exceptional cases, we may publish a slightly longer review.
Previously Published Reviews: In the first issue of each month we
sometimes include previously published reviews. Review authors interested
in having a review reprinted in the KPRB should contact us (see below) and
provide a copy of the review (in disk or by email). It will be the
responsibility of the review author to acquire reprint permission from the
original publisher. We reprint based on relevance to a Nepali audience and
available space in the KPRB.
*************************************************
From: Ubilan@aol.com
Date: Tue, 6 Oct 1998 02:01:07 EDT
To: nepal-request@cs.niu.edu
Subject: info
Hi, I was looking for information on how to develop my spirituality and I
found your Nepal newsletter in the www. Can you give some information on where
is the best place to do it? I want something thorough and deep and I'm willing
to travel.
Thank you so much, any information or opinion would be apreciated.
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