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The Nepal Digest Saturday 10 Dec 94: Mangshir 24 2051 BkSm Volume 34 Issue 8
To the Students: Good luck in the finals!
To everybody: Happy Holidays!
- TND Editorial Board
******************************************************************************
* TND Board of Staff *
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* Editor/Co-ordinator: Rajpal J. Singh a10rjs1@mp.cs.niu.edu *
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Date: Thu, 8 Dec 1994 17:12:56 -0500
To: nepal@cs.niu.edu
Subject: Gorkhas as UN peacekeepers?
From: sshakya@lynx.dac.neu.edu (Sunil Shakya)
Kathmand Post (Oct. 20. '94)
By Pratyoush Onta
The following article is being posted with permission from the writer.
Recently an article entitled "Gorkhas Could Do The Job" written
by Brian Farrell and Christopher Lingle, earlier published in an
international newspaper, was reprinted in more than one Kathmandu
weekly. Farrell and Lingle observe that since the end of the Cold War,
"military berets of the United Nations have increasingly been called
upon to intervene in trouble spots around teh world." But in the absence
of a "standing military force under the UN command" such interventions
have been "too often too little or too late." A solution they suggest is
"to put a contingent of Gorkha professional soldiers from Nepal
together" since they are "particularly well-suited for such missions."
They write that with "the return of Hong Kong to China in 1997,
the Gorkhas will no longer be required in the British Army." Furthermore
they suggest that the "legal and diplomatic arrangements under which
individual Nepalis serve the British and Indian governments could easily
be replicated for the United Nations." A minimum troop strength of
5,000, they suggest "would be needed for the force to be crredible and
give it the flexibility to answer more than one call at a time."
"Garrisoning costs and logistics would," they add, "probably limit the
number of troops to a maximum of 15,000."
In further support of their argument, they write that based "on
previous experience, it is unlikely that Nepal would try to interfere in
the UN chain of command for Gorkha troops or demand the evacuation of
the force in the face of mounting casualties. The presense of Nepali
soldiers would also be unlikely to provoke antagonistic reaction based
on nationality. Indeed the formidable reputation of Gorkhas as impartial
fighters might well help defuse tense situations."
This is not the first time that such a proposition has been put
forth. Flora Lewis had written much the same in her "Gurkhas can solve
the U>N.'s Problem" in The New York Times of 8 February 1992. She had
then argued that the Gurkhas could "form the heart of the world's first
real police force" that is loyal just to the U.N. flag and to no state
because, among other reasons, "nobody hates them and they don't hate any
ethnic group, country or religion." She had further written that the
Gurkhas have a reputation for being well disciplined and doggedly loyal
to their superior officers.
Although the proposition to make the Gurkhas the kernel of a
permanent UN peacekeeping force looks 'logical' it isn't as easy as
Farrell & Christopher and Lewis would have us believe. Lewis points out
that the idea of such a force is actually included in the 1945 Charter
but never materialized because of the Cold War. Now that the Cold War is
over, proponents of the idea seem to be suggesting that the marshalling
of political will for it should not be a problem.
I am not so sure. To begin with, it is not at all clear if the
UN has the economic and political will for such a thing to come about.
Despite the end of the so-called Cold War, the UN continues to exist as
a far-from-democratic organization. The structure of the Security
Council and recent calls to modify it are ample testimony of this fact.
Some member countries of the UN are, in the words of Orwell, more equal
than others. These "more equal than other countries" are the ones that
have as yet been unable to modify to any great extent their
military-industrial nexus that flourished during the Cold War years.
This nexus now seeks sustenance through events like Operation Desert
Storm which was not only a profitable exercise for the ones who
collected rent for "liberating Kuwait" from the "evil hands of Sadaam
Husain" (forget the fact that basic democratic rights are still not in
existence in Kuwait), but also an opportunity to test state-of-the-art
weaponry. Those expecting proper changes toward the democratization of
the UN as an independent world-body underestimate the reach of this
military-industrial complex and its own strategies for survival in the
new world disorder. The political resistance toward the democratization
of UN and the economic imperatives of post-Cold War military-industrial
complex suggest to me that the development of a truly independent
permanent military force under the UN command is unlikely to happen in
the near future.
But even if a permanent peacekeeping force under the UN were to
come into existence, the linking of the so-called Gurkhas to it without
proper thought might prove to be naive in the long-run.. It is no secret
that no ethnic group or community called "Gurkhas" exists inside Nepal
even as we have to accept the fact that men from primarily four
different communities - Magars, Gurungs, Rais and Limbus - have been
recruited to fill the ranks of the British and Indian Gurkha regiments.
With the return of Hong Kong to China in 1997, the Gurkhas in the
British Army will be retained (contrary to what Farrell and Lingle say)
at the strength of 2500 soldiers. The reduction process from the 1992
strength of 7000 plus men has already started. Many of those who have
been relieved have either already returned to Nepal and are engaged here
in different walks of life or have found employment elsewhere.
If recruitment for a permanent UN peacekeeping force were to
open immediately, those relieved recently from the British Gurkhas would
perhaps qualify as some of the most eligible men. However recruitment
under any democratic circumstances could not be limited to them. In a
freshly deisgned scheme that would have to be negotiated between the UN and
Nepal, opportunities for service would have to be open for anybody with a
minimum level of military-related qualification. This would mean
accepting applications from those Nepalis who have served in the
British, Indian and Nepali armies. Those with Nepali army experience
cannot be left out for as their record in UN operations like UNIFIL and
others have shown, they too are capable of handling peacekeeping duties
provided they are properly armed.
It would therefore be inappropriate for those Nepalis serving in
any UN peacekeeping force to be referred to as Gurkhas. As mentioned
above, Gurkha is not an ethnic appellation inside Nepal. It is a
military-labour related identity that is specifically connected with the
history of British Indian and later British and Indian armies.
The recruitment mechanisms and terms under which individual
Nepalis would serve in the UN would have to be negotiated to make sure
that their lives and jobs are valued the same way as the lives and jobs
of soldiers from countries which are more equal than others. Lewis
writes that "Gurkhas are not expensive to hire." If obtaining soldiers
on the cheap for the UN is what propels the proponets of this idea, then
Nepal should reject it as being counter-productive to the
democratization of UN as a global body. Furthermore, Nepal should insist
that individually capable Nepali soldiers should also be given place in
the top ranks of the chain of command of UN permanent troops. Farrell &
Lingle and Lewis make assumptions to the contrary as evident in the
extracts I have provided above. The view that the British Gurkhas are
"doggedly loyal" to their superior officers but incapable of handling
commanding positions themselves has been one of the founding beliefs
related to the Gurkhas. It would be unfortunate if practices based on
such a belief were to find their way into a new peacekeeping force under
the UN. If Nepal could negotiate a fair deal with the UN on behalf of
her men, the question of Nepal demanding the evacuation of the force for
whatever reason would not even arise.
These and other important issues need to be discussed in detail
by the proponents of the idea before it can materialize. Otherwise,
linking the Gurkha name with a UN peacekeeping force whose coming into
being looks unlikely for the moment is yet another way to carpet-bag the
Gurkha connection.
************************************************************************
Date: Thu, 8 Dec 1994 23:54:01 -0500
To: nepal@cs.niu.edu
Subject: Visa requirements and tou
Ajay,
You have my utter sympathy about Immigration in Charlotte. My re-entry
into the U.S. from Nepal could be called "ridiculous" as well. I was
dressed in Kurta Suruwal, tika, churri, chaapaal, etc., as I had dressed
while in Nepal. I was immediately pulled from the line of airline
passengers by the airport immigration officials, and had to wait until all
other passengers had been processed. I had nothing to declare except some
gifts I was bringing back with me. An hour later, the officials had
pulled every item from each bag, strewn them none-too-gently across
tables, x-rayed any "suspicious" items, subjected me and my belongings to
a thorough "sniff" test by dogs, when two women indicated I should leave
my belongings, including my passport, and follow them into a room for a
strip search. I asked why I was being subjected to such treatment and was
told I was from a "high risk" area: high risk for what, I don't know, but
surmise that they suspected drugs or jewels. They asked me myriad
questions about how I afforded my trip, why I was traveling alone, why my
husband was comfortable with the length of my stay, my personal habits, if
I had had any sexual relations in Nepal, etc. Two hours later I was told
to repack my bags and leave--no explanations, no apologies for the
"inconveniences" to which I had been subjected. There my husband was
waiting with now-wilted roses for me. After traveling 3 "normal" days to
reach the U.S., my patience evaporated and I shouted at the unsmiling
officials that I hated them.
I didn't intend my first post as a criticism of Nepal; just thought the
information might be helpful to those planning a quick entree and
departure from the immigration office.
******************************************************************
Date: Thu, 8 Dec 1994 16:40:42 -0800
To: NEPAL@cs.niu.edu
From: bhushan@Tanner.COM (Bhushan Mudbhary)
Subject: HOGWASH!!
This in reference to Cheap Talk by Nirmal G.
Hogwash Mr.G!
Much like you, I too grew up in Nepal. I can't understand what your problem
is. And please none of the "3000 year old culture stuff". As I see it,
sexual discussion, jokes and the like do indeed exist in our "culture". So
sorry to break your bubble, sex isn't the "personal" gulag you claim it to
be! Unfortunately, the forum is usually amongst an all male cast. Come on,
how many Hindi movie moments did you LUST over when you grew up much like
the rest of us. The only thing my Nepali culture contributed to my sexual
maturity was a hopeless insulation from the other sex in every way
imaginable. You desire to "CENSOR" sexual discussion amongst ADULTS is one
small example of the sick opression of anything sexual in my home country
of NEPAL.
Nirmal ji, GROW UP! Sexual discussions can be HEALTHY without being cheap. Your
claim of "Cheap" articles only attests to your sadly and sexually
introverted view.
Salam.
Bhushan.
****************************************************************
From: Rakesh Karmacharya <karmacha@aecom.yu.edu>
Subject: Editing
To: NEPAL@cs.niu.edu
I am an occasional browser of TND and happened to read the research report
on Nepali women by Elaine Schroeder that was submitted by Amulya Tuladhar.
I am dismayed by calls for censorship of such material. Mr. Nirmal
Ghimirez refers to the material as cheap talk but it was part of a
Master's thesis that appeared in the Himalayan Research Bulletin.
In our society, we are loathe to talk about issues pertaining to sex.
Consequently, there is little communication between men and women regarding
their feelings/expectations regarding such issues. I found the article
very informative as I got a peek into the women's perceptions regarding
sex in our society. This has even been fruitful in promoting discussions
with some of my women friends as well.
I also disagree with Mr. Ghimirez's assessment that the article was about
someone's personal life, similar to tabloid talk regarding Princess Diana's
sexual activities. The article dealt with women's perceptions and
expections as a group and was not about anyone's personal life. If one
feels that the article does not give an accurate portrayal of women's
perceptions, I think such disagreements should be voiced, but outright
censorship of such articles is not warranted.
Editing certainly is not a very easy task, but I would urge TND to resist
censoring or modifying people's contributions in the name of clarity. It
would also help to have less of thinly-veiled personal attacks and innuendos.
Rakesh
********************************************************************
Date: Thu, 08 Dec 1994 23:40:46 -0600 (CST)
From: RKP6723@UTARLG.UTA.EDU
Subject: Eye of Buddha
To: Nepal@cs.niu.edu
Hello everybody!
I am sure that some of you are Buddhists, and others have some respect for
Buddha. Today, eighth day of December, Prince Siddhartha Gautama was
enlightened or became Buddha twenty-five hundred (approximate) years ago.
Today his teachings aimed solely to liberate human beings from suffering
have touched the heart, mind and soul of people all over the world. To honor
Lord Buddha I am going to present his Four Noble Truths, or Eye of Buddha to
you.
FOUR NOBLE TRUTHS OF BUDDHA
*****************************
(Excerpted from Teachings of Buddha, The Buddhist Bible)
1. There is suffering (DUKKHA)
2. There is cause of suffering (SAMUDAYA)
3. There is an end to suffering (NIRODHA)
4. There is Path to end of suffering (MAGGA)
Suffering (DUKKHA)
------------------
Ordinary suffering (Dukkha-dukkha): Birth, old age, sickness, death,
association with unpleasant persons and conditions, separated from loved
ones and pleasant condition, not getting what one desires, grief, lamentation,
distress, all forms of mental and physical suffering.
Suffering produced by change (Virapinama-Dukkha): Pleasant and happy feelings
or conditions in life are not permanent. Sooner or later they change. When
they change they may produce pain, suffering, unhappiness, disappointment.
Suffering as Conditioned states (Samkara-Dukkha): An individual, an 'I' or
a 'self' is a combination of ever-changing mental and physical forces which
can be divided into five groups of aggregates (Panchakhanda). Suffering as
conditioned states is produced by these five aggregates:
1. Matter (Rupakhanda)
2. Sensations (Vedanakhanda)
3. Perceptions (Sannakhanda)
4. Mental formation (Sankharakhanda)
5. Consciousness (Vimanakhanda)
The Cause of Suffering (SAMUDAYA)
---------------------------------
The principle cause of suffering is our attatchment to "desire" or "craving",
(Tanha). Both desire to have (wanting) and desire not to have (aversion).
1. Desire for sense pleasure (Kama-tanha): The desire for sense pleasure
manifests itself as wanting to have pleasant experiences, such as
pleasant sexual experiences, taste of good food, delightful music.
2. Desire to become (Bhava-tanha): Desire to become is the ambition that
comes with wanting attainments or recognition or fame. It is the
craving to be somebody.
3. Desire to get rid of (Vibhava-tanha): Desire to get rid of unpleasant
experiences in life, unpleasant sensations, anger, fear, jealousy.
The clinging to desire comes from following desir. We ignore the fact that
satisfying our desire does not bring an end to them.
The End of Suffering (NIRODHA)
-------------------------------
The end of suffering in non-attatchment, or letting go of desire or craving.
This is the state of NIBBANA, where greed, hatred and delusion are extinct.
Freedom from attatchment is the end of suffering. This freedom is not
conditioned by causes, as are the conditioned ststes. NIBBANA is the
non-attatchment to conditioned experience.
To understand the unconditiones, we need to see for ouselves that everything
that has a nature to be born has a nature to die; that every phenomena that
has a cause is impermanent. By letting go of attatchment to desire for
conditioned phenomena, desire can come to an end and we can be liberated from
suffering.
End of Suffering (MAGGA)
------------------------------------------
The end to suffeirng will result by following the Noble Eightfold Path (Ariya-
Athangika-Magga). There are three qualities that must be developed to endi
suffering and attain supreme happiness (Nirvana):
1. Wisdom (Panna)
Right Understanding (Samma Ditthi)
Right Thoughts (Samma Sankappa)
Wisdom comes from understanding the three characteristics of existence.
i. All conditioned phenomena are impermanent. Everything that had a cause
has a beginning and an end; conditioned phenomena are transitory.
Conditioned phenomena are also what the self attatches to and where
there is attatchment to impermanent objects there will be suffering.
ii. All conditioned phenomena are not personal, not self (Anatta).
iii. Attatchment to desire for impermanent phenomena leads to suffering.
"Right Understanding" of the impermanent, not-self nature of phenomena and
attatchment to them leads to suffering brings about "Right Thought", i.e. the
aspiration or intention to be liberated from suffering and to understand the
truth.
The deepening
The deepening of widom is enhanced when the lifestyle and mind are calmed
through the practices of Morality (Sila) and concentration (Samadhi).
To be continued....sorry they are asking me to logoff.
Robin Pandey
Arlington, TX
****************************************************************
Date: Fri, 9 Dec 1994 14:21:43 -0700
From: wr2025@rccvax.ait.ac.th
To: nepal@cs.niu.edu
Content-Length: 0
I am writing in response to the comments of Rachana Pathak 'Top ten
reasons on why to be communist:'.
Having Stayed in P. R. China for five years I would like to clarify some
of her ignorance to china and blame made to them. Pathak Writes:
----------------------------------------------------------------------
"The first point he ignores is that Chinese goods are produced largely by
the People's Liberation Army(PLA) which is notorious for its unfair
unemployment practices such as long hours, beatings, low pay, and child
labor. Perhaps the reason that the PRC is able to produce such low price
goods is the abominable work conditions men, women and children must
endure."
--------------------------------------------------------------------
I don't deny the fact industrialists in developing countries are exploiting
poor people and using child labor. However, the extent of child labor in
china is much more less than in Nepal's Carpet Industry and in India.
The situation of Nepal and may be similar in many developing countries.
Because of one child policy (The policy has been an issue of human
right abuse and thus of hot discussion around world, I don't want
comment on it only want tell on situation of child labor) most of parents
are able take care and look after their child. In china we cannot see so
many street children like in Nepal and india. It also shows that children
are not widely available for labor. Of course, in villages children helps
their parents in house and farming works also according to their age.
This is not the issue I am pointing. I am pointing issue of child labor in
industry.
Again most of the state owned industries and recently rising collective
and private industries which produce most of the industrial output doesn't
belong to ARMY. Army also have their own industries and their output
and business volume is not easily available. However, according to media
(Chinese as well as foreign) they only produce tiny fraction of Gross
National Output of PRC. To support this point I want give the example
of heavy reduction in number of army in 1985. I am also aware of the
recent built up of chinese army, which involves purchasing & production
of military hardware and sophisticated training. But it not related to the
blame pointed out by Pathak that army takes sticks on hand and tells the
workers to work according to his will torturing, beating and compelling
to work long hours. Because of chronic shortages of power (energy) most
of the factories are running under capacity and on the policy of
employment to all peoples industries are over staffed running with low
efficiency.
Again she writes:
--------------------------------------------------------------------
"He is clearly mistaken in his next point - that he never hears about
'riots, killings and separatism' in the PRC?? The PRC has one of the
worst human rights records in the world. Amnesty International, UN
divisions, Human Rights Watch and any other number of other reputable
organizations can provide statistics of torture, violence, murder, sex
crimes that unfortunately continue. Non-Communists, and minority
groups (such as Tibetans or Hags) are suppressed politically, culturally
and religiously as well."
------------------------------------------------------------------------
First of all the writing is influenced by western media's double standard
of human right and ignorance to chinese society. Han (generally called
Hanzu in Chinese and Han chinese in english) is majority of Chinese
race composing of almost 93% of Chinese population and is not a
minority as stated by the writer. Except in 1989 (in which foreign
inference specially american one was much more than involvement of
public), most of the cases of strikes, demonstration (of few cases
happened during my stay) were solved without loss of life and severe
injury. At least there did not happened case killing of innocent people
staying on window or Bardely (varanda) like during the reign of Nepal
Congress (so called democratic party) in Nepal.
I don't want defend that human right situation is good in china, however,
I want point out the fact that western media are biased to communist and
non communist world. If the get small point in communist world, they
magnify and present in horrific way. But they try to avoid to report the
real cases of abuse of human right in non communist dictatorial
countries. They report and comment on such cases only when the
situation of keeping quiet becomes vulnerable to of their reputation in the
feeling of general public. That's why we hear more about the abuse of
human right in china even though there are places with higher degree of
human right abuse.
Tirtha Raj Gautam
AIT, Bangkok.
*********************************************************
Date: Fri, 09 Dec 1994 06:15:04 -0600 (CST)
From: RKP6723@UTARLG.UTA.EDU
Subject: Eye of Buddha Continue...
To: Nepal@cs.niu.edu
The deepening of wisdom is enhanced whwn the lifestyle and mind are calmed
through the practices of Morality (Sila) and concentration (Samadhi).
2. Morality (Sila)
Right Speech (Samma Vaca)
Right Action (Samma Kamantha)
Right Livelihood (Samma Ajiva)
Adherence to moral guidelines percepts are essential protection from causing
to suffer to oneself and to others. While these guidelines define a code of
discipline, the virtues that bring about moral behavior can also be cultivated
with the practice of a culture of the heart: The four sublime states (Bramha
Vihara). There are four sublimes "abidings" for the mind and heart:
i. Kindness towards all being (Metta).
ii. Compassion towards those who are suffering (Karuna).
iii. Sylpathetic joy towards others (Mudita).
iv. Equanimity toward friend and foe (Upekha).
There are five basic precepts that Buddhists practitioners undertake. (Monks
and nuns undertake many more). A modern analysis of these precepts are offered
by the Vietnamese monk Thich Nhat Hanh:
i. Reverence for life (Refrain from killing).
ii. Sexual responsibility (Refrain from sexual misconduct).
iii. Generosity (Refrain from stealing).
iv. Deep listening and loving speech (Refrain from lying).
v. Mindful consumption (Refrain from ingesting intoxicants).
In the context of Eightfold Path, these five precepts imply:
"Right Speech" means to tell the truth and speak appropriately in accordance
with the fourth precepts, deep listening and loving speech. Specifically it
implies abstaining from
a. Lying
b. Divisive gossip
c. Rude and abusive language
d. Idle and useless chatter
"Right Actions" are the action that are consist with all precepts.
"Right Livelihood" means that one should earn a living that allows the five
precepts to flourish. Dealing in arms, drugs or violence, exploitation of
others and profiteering cannot be conducive to the moral life.
3. Concentration (Samadhi)
RIght effort (Samma Vayama)
Right mindfulness (Samma Sati)
Right concentration (Samma Samadhi)
The development of wisdom and morality demand a certain training of mind.
Which are listed under Concentration (Samadhi)
The end.
Om Santhi...
Brought to you by Robin Pandey.
**********************************************************************
From: Shailesh R. Bhandari <sbhandar@garnet.acns.fsu.edu>
Subject: Sana Kabita
To: nepal@cs.niu.edu
Date: Fri, 9 Dec 1994 10:02:21 -0500 (EST)
YOJANAA
Yas yojanaa maa sampurna janataa laai
Gaans, baas ra kapaas puraine chha
Hamro des ko chaalaa ta yastai ho,
Yo lachchhya aagaami yojanaa maa pani
Doharaaine chha.
******************************************************************
Date: Fri, 9 Dec 1994 11:20:05 -0500 (EST)
From: Ashutosh Tiwari <tiwari@husc.harvard.edu>
Subject: Bhool Soo.dhaar
To: Nepal Digest <nepal@cs.niu.edu>
My thanks to Anup Pandey who FIRST (there have been quite a few
since!) pointed out my silly mistake:
In a recent piece on GBNC momo party, I wrote that 60 people
came and they ate 4000 momos!
Well, I was stupid to not do the simple arithmetic before posting
such a huge number of momos. The closest-to-the-truth count, made after
exhaustive consultations and detailed calculations with Raju Pradhan and
Mrs. Subarna Shakya, is as follows: 80 people came and they munched down
close to 2500 momos. [In fact, Raju remembers seeing one guy having as many
as 55 decent-sized momos, and other guests were not THAT far behind, it
seems!]
Anup: Thanks for catching the mistake, and, as a small
token of appreciation, and on behalf of Boston Nepalis, I would like to
invite you to the next mega-momo-party to be held sometime in
March [or April or May] in Boston :-) :-).
namaste
ashu
*********************************************************************
Date: Fri, 9 Dec 1994 14:10 EST
From: ATULADHAR@vax.clarku.edu
Subject: Re: The Nepal Digest - Dec 8, 1994 (22 Manghir 2051 BkSm)
To: NEPAL@cs.niu.edu
Sex Articles: Information or Titillation
==========================================
This is in response to a number of article objecting my posting of the
research on Sexual Behaviour of Nepali women.
Such objections are understandable, given the conservative nature of
patriarchical males from high castes, the core readership of TND. The article
surely explodes a much coveted myth of modern,urban, Hindu Male manhood and
who would not want this to be shoved under the carpet. A female PCV friend
once characterized a Hindu male of Kathmandu with stereotypical anecdote.
According to her, this Hindu male boasted to her friend, " I can make love
with my wife without waking her up!" Big deal indeed!
But when the TND editor volunteers to keep out such "offensive" postings, I
think we are venturing into a zone of the politics of exclusion. The first
step power is exercised, thanks to Foucault, is when certain topics are
rendered out of the norm in every day discourse. It is these rendition of the
"abnormal" status to groups, discourses, political values, ideas, that
legitimates the politics of violent suppression. And when ideas, topics,
identities, politics, knowledge are suppressed, the society enter the zone of
darkness and hopelessness. I urge TND readers and editors to consider if they
want to enter this land.
Aside from this politico-philosophical banter, I ask all those oh-so-genteel
readers just what passage they find prurient, titillating, or "tabloid_ish"
that it lowers the standard of TND, (hey since when TNd became conscious of it
mission to hold a standard?). Scientific information of a thesis you find
dirty and not worth publication? Perhaps, you find Times cover page article of
Aug 1994 on Sex, another study of sexual behaviour of American male equally
offensive. Personally, I found the author was pretty clinical in her use of
vocabulary and sentences to talk about sexual behaviour of nepali women. Of
course, I have my reservations about the scientific merit of her methods and
theory but not of her decision to do the such a research.
In fact, if as one reader, I think it was Nirmal Ghimire_z (with a Z) who said
of what use is the statistics of how many times a woman indulges in sex? This
was pretty much what Jesse helms, our colorful conservative from NC (remember
one who said Clinton should come to NC with a body guard), said of a study of
sexual behaviour which a team of social scientists from the University of
Chicago was going to make to find out if they had any significance to the
spread of HIV and AIDS into the heterosexual population (They said no, and the
percent of homosexuals in US is not 1 in 10 but more like 2 in 100 and pretty
limited to small social groups, unlike what the GAY politics portray, and yes
this finding is controversial). Fearful of govt funding being vetoed by Helms,
the researchers tapped private sector funding for the research. At a minimum
public health epidimiological interest, sexual practices of Hindu females are
fo public health interest because it tells us of the risks these people face
of AIDS spread.
In fact, not long ago, I hearde on the NPR some Harvard School of Public
Health professional (some chinese sounding name, Ashu, perhaps you can help me
here) specifically mentioning the new pathway of AIDS virus through
heterosexual population of GHARANA couples, those that can go to Bangkok and
contract the germ from the prostitutes there and even those who go to Bombay
and contract it from Nepali prostitutes there, The HIMAL and UNDP infact made
a educational moview Hari Bansha and Madan Krishna contracting aids and I
assume TND and NIrmal would find that too offensive to air?
Last of all, aside from the public health relevance, I submit that this
article serves a feminist project of emancipation of Hindu women which Promod
Mishra launched so valiantly. Women of Nepal have a right to enjoy sex and not
to be treated as dead logs by discourse of exclusion (no word for clitoris or
female orgasm) or suppression of discussion of the inequity in the Hindu beds.
If these arguments sound prurient or obscene in the minds of certain readers
of TND, all I can say is "Sex, like beauty, is in the minds of the beholder"
Thank you for your consideration,
Amulya
%%%%%Editor's Note: For clarification: TND belongs to members. %%%%%
%%%%% TND does not believe in censorship. TND does %%%%%
%%%%% not wish to promote articles that is culturally,%%%%%
%%%%% religiously or personally OUTRIGHT offensive. %%%%%
%%%%% Understandably, this a very fine line to tread. %%%%%
%%%%% Research materials and opinions are equally %%%%%
%%%%% entertained. However, the contents MUST comply %%%%%
%%%%% to the basic ethics of academic journalism. %%%%%
%%%%% Disclaimer set aside, TND encourages NOT just %%%%%
%%%%% free press but RESPONSIBLE free press. %%%%%
%%%%% %%%%%
%%%%% Keep your fingers busy typing ..... :-) %%%%%
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**********************************************************************
Date: Fri, 09 Dec 94 16:57:48 EST
From: Shailendra Shukla <SHUKLA@nervm.nerdc.ufl.edu>
Subject: Butterfly
To: NEPAL DIGEST <nepal@cs.niu.edu>
There is no need to invoke vulgarity to speculate on the etymology
of the Nepali word Putali for butterfly. Puttali (or Puttal) is
indeed a Sanskrit word meaning idol, effigy, etc. My dictionary
does not mention butterfly, but since in Sanskrit a single word can
define so many things, I won't be surprised if it means butterfly
as well. The other possible connection could be through one of the
Hindi word for butterfly: Titli. As for the vulgar word mentioned,
it too is a Sanskrit word meaning putrid, foul smelling etc.
My own knowledge of Sanskrit is dismal but one need not be a
Sanskrit scholar to check these things. All it requires is to look
up in a Sanskrit dictionary. Access to a Sanskrit dictionary may
not be that easy, but if I was going to write about etymology of a
Nepali word I would have at least checked a Sanskrit dictionary
first. I am sure even Clarke University has a copy in its library.
But then again, may be the motivation for writing such an article
was something else!
**********************************************************************
Date: Fri, 9 Dec 1994 14:49 EST
From: ATULADHAR@vax.clarku.edu
Subject: Re: The Nepal Digest - Dec 8, 1994 (22 Manghir 2051 BkSm)
To: NEPAL@cs.niu.edu
AMULYA'S COMMENTS ON THE FOLLOWING POSTING
=============================================
Date: Tue, 6 Dec 94 22:44:54 CST
From: sbshah@gumbo.bae.lsu.edu (Sanjay B. Shah)
To: NEPAL@cs.niu.edu
Subject: Re: Land Reforms in Nepal
I wish to add something regarding the issue of land reforms in
Nepal. First of all, a small correction of what Amulya had to say about land
owners colluding with King Mahendra to oust BP's govt.to prevent promulgation
of land ceiling laws. BP's govt. was dissolved in 2017 BS whereas the first
land ceiling act was introduced in 2023 BS. BP had more than his share of
landlords supporting him not only from the Terai but also among the `upper
caste', which makes the landlord-king nexus not very likely. Besides, why
would the ex-king pull a fast one on his `collaborators' few years later?
============
Because, the King was as was many "Third World" countries
were under tremedous pressure to make dilute communist reforms of giving the
underclass more access to means of production, which in agricultural countries
was land (named "Third"
because the WEst was the "First", the communist nations the "Second" and kind
of irretrieably lost to the West, but the rest of the poor countries were the
markets for the take for Western capitalism and they had to be protected from
the seductive serpentine suasion of the Communists who presented an alternate
model to Capitalism, were the world to be "Developed", the "Third World" Ta,
da !") . Historical evidence of this exertion of influence in the sixties is
available for many third world countries.
There was also an internal source of pressure the up and coming landed
aristorcracy who perceived that they did have as much access to power as the
closed combined of the Palace courtiers. In this social group included
everyone from the C class Ranas such as Subarna Shumshere and the super rich
landlords of Eastern Terai, some of whome were beheaded the precursers of UML,
the Nepali Naxalites, and the Hill migrants and courtiers who owned tremendous
tracts of land in the Naya Muluk, the land bestowed to Jung Bahadur for
suppressing democratic anti-British mutiny in Lucknow from Nepal gunj west, to
new educated humanists such as the Koirala brothers who wanted to have
something between communists and the capitalists: socialism for Nepal. But
congress did come to power, many of the richer constituency of the Nepali
congress saw threath to their economic powers and so did other land lords who
saw Congress as greater threat than the closed system of the Rana aristocracy,
and so began the birth of a new political class, the Panches, the rural elite
of Nepal.
=====================
*Allow agricultural companies (private or joint) to operate farms for cash,
vegetable, fruit crops, etc. Develop rules and regulations so that big
landowners do not circumvent the ceilings laws using this as a pretext.
*Let the landowners have the choice of keeping or removing a tenant (mohi)
from his/her land - but increase the tenant's share from 25 to maybe 50%.
The tenant can atleast call himself a landowner and pledge his land for loans.
The landowner may like to run a professionally managed farm, which will
definitely yield better returns.
====================
Sanjay: I urge you to read some political ecological and political economic
literature which is replete with examples and examples of "professional run
large agricultural company farms " destroying the landscape, the ecology, the
people, the country in latin America, Africa and some parts of Asia,
Philippines notably. The gist of these arguments is that we developed an
effeicient agricultural surplus extraction institution which reduces the
people to wage labour. these institutions maximize their profits by minimizing
the cost of wage and land, the primary inputs to this capitalist system. When
the world price of the commodities fall, the capital just moves to cheaper
place and leaves the people and the environment in ruins.
Surely, you are not recommending that to our country. Remember how jute prices
have fallen world wide and how people depended on cotton farming in Nepal gunj
are reduced penury due to inefficient agricultural entreprise?
Several decades of high grade Tea cultivatio in eastern hills have made some
wealthy landlords, some of whome are influential members of both congress and
UML, but the forests have been denuded and the country have not got much
return for the subsidized land, agricualtural credit and state help in
marketing and traansport, and the local people are not much richer or more
comfortable.
==================
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