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The Nepal Digest Tuesday 8 August 95: Shrawan 24 2052 BkSm Volume 41 Issue 2
******************************************************************************
* TND Board of Staff *
* ------------------ *
* Editor/Co-ordinator: Rajpal J. Singh a10rjs1@mp.cs.niu.edu *
* TND Archives: Sohan Panta k945184@atlas.kingston.ac.uk *
* SCN Correspondent: Rajesh B. Shrestha rshresth@black.clarku.edu *
* *
* +++++ Food For Thought +++++ *
* *
* "If you don't stand up for something, you will fall for anything" -Dr. MLK *
* "Democracy perishes among the silent crowd" - Sirdar Khalifa *
* *
******************************************************************************
**********************************************************************
From: Prakash Man Sakya <pmsakya@acslink.net.au>
Subject: In the Begining
Date: Mon, 17 Jul 1995 23:25 AEST
To: nepal@cs.niu.edu
** Laughter is the best medicine **
Will be posting more in the near future Again.
>From Sydney, Prakash
> IN THE BEGINNING
> (To justify God's ways to the 21st century)
> #In the beginning was the computer. And God said
> :Let there be light!
> #You have not signed on yet.
> :God.
> #Enter user password.
> :Omniscient.
> #Password Incorrect. Try again!
> :Omnipotent.
> #Password Incorrect. Try again!
> :Technocrat.
> #And God signed on 12:01 a.m., Sunday, March 1.
> :Let there be light!
> #Unrecognizable command. Try again!
> :Create light.
> #Done.
> :Run heaven and earth.
> #And God created Day and Night. And God saw there were 0 errors.
> #And God signed off at 12:02 a.m., Sunday, March 1.
> #Approx. funds remaining: $92.50.
> #And God signed on at 12:00 a.m., Monday, March 2.
> :Let there be firmament in the midst of the water and
> #Unrecognizable command! Try again!
> :Create firmament.
> #Done.
> :Run firmament.
> #And God divided the waters. And God saw there were 0 errors.
> #And God signed off at 12:01 a.m., Monday, March 2.
> #Approx. funds remaining: $84.60.
> #And God signed on at 12:00 a.m., Tuesday, March 3.
> :Let the waters under heaven be gathered together unto one place
> and let the dry land appear and
> #Too many characters in string specification! Try again.
> :Create dryland.
> #Done!
> :Run dryland.
> #And God created Earth and Seas. And God saw there were 0 errors.
> #And God signed off at 12:01 a.m., Tuesday, March 3.
> #Approx. funds remaining: $65.00.
> #And God signed on at 12:00 a.m., Wednesday, March 4.
> :Create lights in the firmament to divide the day from the night.
> #Unspecified type. Try again!
> :Create sunmoonstars.
> #And God created Sun, Moon, Stars. And God saw there were 0 errors.
> #And God signed off at 12:01 a.m., Wednesday, March 4.
> #Approx. funds remaining: $54:00.
> #And God signed on at 12:00 a.m., Thursday, March 5.
> :Create fish.
> #Done.
> :Create fowl.
> #Done.
> :Run fish'nfowl.
> #And God created the great seamonsters and every living creature
> that creepeth wherewith the waters swarmed after its kind and
> every winged fowl after its kind. 0 errors.
> #And God signed off at 12:01 a.m., Thursday, March 5.
> #Approx. funds remaining: $45.00.
> #And God signed on at 12:00 a.m., Friday, March 6.
> :Create cattle.
> #Done.
> :Create creepy things.
> #Done.
> :Now let us make man in our image.
> #Unspecified type! Try again.
> :Create man.
> #Done.
> :Be fruitful and multiply and replenish the earth and subdue it
> and have dominion over the fish of the sea and over of the fowl
> of the air and over every living thing that creepeth upon the
> earth.
> #Too many command operands! Try again.
> :Run multiplication.
> #Execution terminated. 6 errors.
> :Insert breath.
> #O.K.
> :Run multiplication.
> #Execution terminated. 5 errors.
> :Move man to Garden of Eden.
> #File Garden of Eden does not exist.
> :Create Gard.En.
> #Done.
> :Move man to Gard.En.
> #O.K.
> :Run multiplication.
> #Execution terminated. 4 errors.
> :Copy woman from man.
> #O.K.
> :Run multiplication.
> #Execution terminated. 3 errors.
> :Insert woman into man.
> #Illegal parameters. Try again!
> :Insert man into woman.
> #O.K.
> :Run multiplication.
> #Execution terminated. 2 errors.
> :Create desire.
> #Done.
> :Run multiplication.
> #And God saw man'nwoman being fruitful and multiplying in the Gard.En.
> #Warning: No time limit on this run. 1 errors.
> :Create freewill.
> #Done.
> :Run freewill.
> #And God saw man'nwoman being fruitful and multiplying in the Gard.En.
> #Warning: No time limit on this run. 1 errors.
> :Undo desire.
> #Desire cannot be undone once freewill is created.
> :Destroy freewill.
> #Freewill is an inaccessible file and cannot be destroyed.
> #Enter replacement, cancel, or ask for help.
> :Help!
> #Desire cannot be undone once freewill is created.
> #Freewill is an inaccessible file and cannot be destroyed.
> #Enter replacement, cancel, or ask for help.
> :Create Treeofknowledge.
> #And God saw man'nwoman being fruitful and multiplying in the Gard.En.
> #Warning: No time limit on this run. 1 errors.
> :Create good'nevil.
> #Done.
> :Activate evil.
> #And God saw he had created shame.
> #Warning: System error in sector E95. Man'nwoman not in Gard.En.
> #1 errors.
> :Scan Gard.En. for man'nwoman.
> #Man'nwoman cannot be located. Try again!
> :Search Gard.En. for man'nwoman.
> #Search failed.
> :Delete shame.
> #Shame cannot be deleted once evil has been activated.
> :Destroy freewill.
> #Freewill an inaccessible file and cannot be destroyed.
> :Stop!
> #Unrecognizable command. Try again.
> :Break
> :Break
> :Break
> #ATTENTION ALL USERS ATTENTION ALL USERS: COMPUTER GOING DOWN FOR
> REGULAR DAY OF MAINTENANCE AND REST IN FIVE MINUTES. PLEASE
> SIGN OFF.
> :Create new world.
> #You have exceeded your allotted file space. You must destroy
> old files before new ones can be created.
> :Destroy earth.
> #Destroy earth. Please confirm.
> :Destroy earth confirmed.
> #COMPUTER DOWN. COMPUTER DOWN. SERVICES WILL RESUME ON SUNDAY
> MARCH 8 AT 6:00 A.M. YOU MUST SIGN OFF NOW!
> #And God signed off at 11:59 p.m., Friday, March 6.
> #And God saw he had zero funds remaining.
**************************************************************
Date: Fri, 28 Jul 1995 10:37 EST
Subject: tibet nepal discussion
To: nepal@cs.niu.edu
From: apradhan@nickel.ucs.indiana.edu (Ajay Pradhan)
Description: Re: Nepal hands over Tibetans to China (fwd)
Is the World's Only Superpower Threatening a Tiny Himalayan Country?
--------------------------------------------------------------------
It is certainly a sad situation when asylum seekers are repatriated or
turned back to their country where they face a possibility of political
persecution, whether they are Tibetans .... or Cubans. It is not clear
whether Nepal's government can chart its own bilateral foreign policy vis
a vis China and make its own decision concerning Tibetan refugees, or must
follow some "international procedures" as noted in the following story. It
is also not clear whether these international procedures can have multiple
interpretations. Whatever it is, it is Nepal which has to live with the
decision its government makes. The U.S., Australia and other countries who
have protested deportation of Tibetan refugees from Nepal must acknowledge
that Nepal has been sympathetic to Tibetan refugees in the past; the
Tibetan refugee camps at various places in Nepal, including Kathmandu and
Pokhara are just one example. Nepal has witnessed problems associated with
Tibetan refugees as well - the Khampa uprising in the Himalayas is an
example of this.
Whether Nepal government's decision or covert action in deporting the
refugees from Tibet is a right or wrong is not my contention to make. I do
not necessarily agree with my government's decision; the repatriation of
Tibetan refugees from Nepal may be a hint of Kathmandu's political
capitulation to Beijing - which is indeed sad case. But, as a Nepali living
in the U.S., I thought I must at least try to introduce a U.S. foreign
policy dimension that was not dealt with in the following article - and it
is an important dimension: What is the U.S. government's policy towards
Tibet? In simple black and white, does the U.S. recognize Tibet as an
inalienable part of China as claimed by China, or does it recognize Tibet
as a separate nation whose sovereignty has been unduly annexed by China?
This question is important, because the Tibetan refugee problem is
invariably associated with freedom struggle against Chinese annexation
- something that is not similar to, for example, Bhutanese refugee problem
which is a result of internal cultural and political disagreemtnt of the
Bhutanese government with the nation's minority ethnic population of Nepali
origin.
Furthermore, since at least the Nixon administration, the U.S. government
has been in a honeymoon with China - albeit, only luke warm at times. Even
after Tiennanmen square massacre, China is still a most favored nation to
the U.S. government. I do not think it is merely a coincidence and a magic
sales trick of Chinese entrepreneurs that you find more "Made in China"
garments, toys, and other consumer goods at WalMarts, K-Marts, Sears,
JCPennys, and others, than from any other country on earth, apart from the
U.S. itself. This trade favor continues amidst reports and claims that the
significant part of the goods exported from China to the U.S. are made by
prisoners. Now my question is, Does Tibet matter to the U.S. The answer
is a big NO.
Any statement against repatriation of Tibetan refugees from Nepal that
reeks of threat of a U.S. aid cut down can simply be seen as a bloated
one. What can U.S. gain by cutting down aid to Nepal because Nepal sent
back Tibetan refugees from its soil? It is Nepal that has to live
with the problems of Tibetan refugees (because there can be no stopping),
and it is again Nepal that has to live with the repercussions of a bad
relations with China if Tibetan refugees are not returned to them,
not the United State of America, or Australia, or France, or Germany, or
England or even India. Not even UNHCR. And Tibet Information Network (TIN)
will not even report it. Has TIN, for example, reported how well, or badly,
for that matter, Tibetan refugees have done in the Tibetan Refugee Camps in
Nepal?
The ultimate goal of Tibetan refugees, and probably most of the Tibetans,
is to reestablish a Tibetan sovereignty over their land which China calls
Tibet Autonomous Region. I am not saying that Tibetan refugees must be
returned to Tibet, but simply allowing them to come into Nepal will (1) not
help in any significant way in the struggle to free Tibet, (2) will
very likely create a refugee problem in a resource-scarce country like
Nepal (witness Bhutanese refugees in east Nepal, for example), and (3)
antagonize the relations with much more powerful China. The key lies in
international pressure against China to simply let go of Tibet. Does the
international community have enough guts to tell China that Tibet doesn't
belong to them? Can the U.S. do it? Once again, No. Because the U.S. has a
trade and strategic interest in China. Also, the U.S. cannot possibly get
into a war against China, the way it did with Iraq which took Kuwait for
some time. Not only can China be a too powerful foe than Iraq, but also
that Tibet is "peanuts" to the U.S. and Kuwait is a 24 karat gold.
If the U.S. and the rest of the international community are so intent on
putting pressure on Nepal by threatening to cut down aid, they must first
understand Nepal's dilemma concerning bilateral relations with China. If
they want Nepal to accept Tibetan refugees they must also
guarantee that (1) they set aside a separate fund to feed the Tibetan
refugees, and finance security operations to keep them from making Nepal a
political launch pad for Tibetans, and that (2) they tell China not to give
trouble to Nepal if Tibetan refugees are given asylum in Nepal. If
the U.S. and other countries are really supportive of "Free Tibet"
movement, they must put pressure on China (not Nepal) and live with
consequences of isolating China. A rather difficult proposition for the
United States of America, isn't it?
Ajay Pradhan
***************************************************************************
Date: Fri, 28 Jul 1995 12:37:25 -0400
From: rshresth@black.clarku.edu (RaJesh B. Shrestha)
To: nepal@cs.niu.edu
Subject: Parliament and the king.
Cross-posted from SCN:
---------------------
In article <3usctf$1kv$1@mhadg.production.compuserve.com>,
Mark E.Dunn <75244.3106@CompuServe.COM> wrote:
>Can anyone please tell me why the king called new elections
>instead of giving the NCP and the RPP the chance to form a
>government. Dont they make up a majority in the House of
>Representatives? In england the Queen cant call new elections
>if a group of parties has a majority in the parliament and want
#################
>to form the government.
>
>Mark E. Dunn
****
There's more to it than meets the eye. However, for the sake of simplicity
and convenience, we can say that two factors might have been considered by
the King in making the decision to dissolve the parliament and call for a
new election:
1. Precedence:
The previous Nepali Congress government (a majority government) had all the
mandate of the people they required to stay in power for the full five year
term, until 1997. Due to intra-party disagreements and divisions, Girija
Koirala, the then prime minister and the leader of the Congress
parliamentarians, instead of relinquishing the leadership and the post of
prime minister to another Congress parliamentarian, decided to dissolve the
parliament (where the party had a clear majority) and call for a new
election (which it later narrowly lost to the UML). If that had happened,
the Congress party could still be in power. We must realize that, when a
party is elected to power, it does not matter who in the party becomes the
prime minister. It is not the prime minister who gets the mandate of the
people on a national level, but the party.
When Girija Koirala called for elections, UML was not in favor of it and
indicated that they be given an opportunity to form a minority
government. If UML had been given such an opportunity, they would
eventually have to get support from the 36 Congress MPs who had challenged
Koirala's leadership within a specific period of time to remain in
power. The King decided to accept Koirala's recommendation and dissolved
the parliament.
If the King can dissolve the parliament on Prime Minister Koirala's
recommendation, it makes sense for him to stick to the precedence to accept
the UML Prime Minister Adhikary's recommendation of dissolving the parliament.
2. Technicality:
Critics of this decision might say that Congress was a majority government
at that time, but UML was a minority government this time, and so the King
should not have accepted the minority government's recommendation. The fact
is, technically, whether it is minority or majority, constitutionally as
long as a minority party has parliamentary support (i.e., support of at
least 51% of the members of parliament), it has all the constitutional
powers. The UML government preempted the Congress Party's intention to
table a vote of no confidence in the parliament - and technically, the UML
government never faced any lack of support in the parliament.
#################
If the UML government had not preempted and a vote of no confidence was
tabled by the Congress Party and the RPP, and it the UML government had
lost the vote, then, I'd think, the UML government would have been
immediately out of power.
I do not know if Girija Koirala still had constitutional powers of a prime
minister when technically his government had lost support of 36 of its own
parliament members. My question is, if 36 members of parliament from his
own party had voted against him (I don't remember what it was that they
voted against, a budget or a motion to extend a formal gratitude to the
King for his parliamentary address), does it amount to a vote of no
confidence against him? If it is, then Girija Koirala should have been
immediately ousted as prime minister and another Congress MP should have
been made prime minister. This way, people's mandate to the Congress Party
for a full 5 year term would still be intact.
Ajay Pradhan
*******************************************************************************
Date: Fri, 28 Jul 1995 12:39:46 -0400
To: nepal@cs.niu.edu
Subject: Looking for Bobby Chitrakar
From: mccaa@u.washington.edu (J. Mccaa)
I am trying to find a friend, Bobby Chitrakar, who until last year was
studying at University of Maine. If anyone knows his whereabouts
and/or address, please email me at mccaa@atmos.washington.edu
Many thanks,
Jim McCaa
****************************************************************
Date: Fri, 28 Jul 1995 12:41:12 -0400
From: rshresth@black.clarku.edu (RaJesh B. Shrestha)
To: nepal@cs.niu.edu
Subject: Nepalese being sold to brothels
Cross-posted from SCN:
---------------------
In article <G44329A.95Jul22132600@nucc.cc.nagoya-u.ac.jp>,
g44329a@nucc.cc.nagoya-u.ac.jp (GP) wrote:
>In article <abi.806297466@sfu.ca> abi@newsserver.sfu.ca (Abi Kumar Sharma)
writes:
> |
> | NEPALESE BEING SOLD TO BROTHELS
> |
> | Slavery - Age of girls being lured into prostitution down, rights group
says
> | (stuff deleted)
> |
> | Estimates put the number of Nepali girls and women now working
> |in Indiaa brothels at about 200,000 with between 5,000 and 7,000 new
> ========================================
> |Nepalis ending up in Indian brothels every year.
> ================================================
>
> Either on of these data is wrong. If we assumed all girls
>dragged to these "DHOTI BHAI's" heaven and hell(cf. haven) for Nepali
>girls, are between age 14 to 16 then they work till the age of 50 years
>only then the above data approaches to be correct. If we assume the
>first data to be more reliable , which can be real ,we also assume
>these girls work decades (lets assume 20 years), then the average
>influx of Nepali girls in these red light areas becomes 10, 000 years.
>Every day, 30 girls.
>
(stuff deleted)
>Gyaneswor
>
I don't see any reason to doubt the stats, primarily because I don't have
anything to counter them. There are nearly 50,000 Nepalis prostitutes in
Bombay alone, as other reports suggested, and India is a huge country.
Nepalis girls/women working in Indian brothels, by force or by their own
volition, is nothing new. It has been going on for decades. However, the
volume and seriousness have certainly escalated.
Just to counter Gyaneswore's math :-), look at the following MUCH simplified
population growth example:
(Time (Yr.) Average Annual Change
elapsed Population From Previous Year
0 25,000 ---
10 45,000 2,000
20 70,000 2,500
30 102,000 3,200
40 142,000 4,000
50 192,000 5,000
The average annual increase, entry minus exit, is NET of attrition due to exit
from the pool for whatever reason (e.g. death, retirement due to age/AIDS, or
escape). At the average annual increase of 2,000 to 5,000 population
(prostitutes), an initial population of 25,000 grows to 192,000 in just 50
years. This means, if there were 25,000 prostitutes in 1945, the number would
have increased to nearly 200,000 by 1995! Please note: these numbers are
hypothetical used for illustration, not really the number of prostitues ;-)
It doesn't matter whether the total number of Nepali prostitutes and the
number of new arrivals in Indian bazaars are accurate or not. Over or under
estimation is entirely possible. Afterall, they are estimates made under very
difficult circumstances.
Forget the trivial, and focus on the BIG picture. The problem is huge, deadly
serious, and growing. Poverty, unemployment, ignorance, greed, and I don't
know what else are the root causes. The stories of Nepali prostitutes in
Indian brothels and Bhanu's account of Nepali boys/girls driven to
prostitution even in Nepal have been heart_wrenching and shameful to many
Nepalis and friends. We used to sell our blood and loyalty to Indian and
British (gora) sahibs. Now this. Last several years/decades have been all
down_hill. From Lahure-to-Darban-to-Kulli (in Japan, S. Korea, Middle East
etc.) and prostitutes. (Well, you can put all of us selling our "knowledge"
in this 'foren' land, if you like.)
There is no quick-fix to our problems. But, shall we start by hanging the
body traffickers? We can only hope that our economy will be better one day
and people will have decent jobs (you know, prostitution will never cease to
exist. Have you been following Heidi Fleiss story?) We should have closed
our borders with India a long time ago. Somebody out there do something to
change the course or to stop or slow down the downward spiral. Have we hit
the rock bottom yet? If yes, good. Then, we cannot sink any deeper. The only
way is up. A chinese saying seems to be relevent here: a journey of thousand
miles begins with the first step.
Just felt like saying a lot of things in a very short time, and I ran out of
time.
KLV
*****************************************************************************
Date: Fri, 28 Jul 1995 12:42:00 -0400
To: nepal@cs.niu.edu
Subject: Is there someone out there from western part of Nepal?
From: David Bhatta <davidb>
Namaste, Ke chhan ba hal samachar? If there is someone out there (in
Cyberspace) from Seti or Mahakali Anchal area please let me know. I know of
only one person in the States who is from that area (and to think he lives in
Idaho!). I am from Dandeldhura and Dhangadhi area, currently living in
Chicago. Quite settled in the States or as settled as one can be, but still
desirous of Nepali (Pahadi to be more specific) chit chat. My e-mail:
davidb@isp.csg.mot.com
Hunchha ta, Bida Paun.
**********************************************
Date: Fri, 28 Jul 1995 12:43:30 -0400
To: nepal@cs.niu.edu
Subject: The Nepal Home Page has moved
From: rajendra@coos.dartmouth.edu (Rajendra P. Shrestha)
I have moved the Nepal home page to a new location. It's new address
is now
http://www.cen.uiuc.edu/~rshresth/Nepal.html (or nepal.html for
text-only version)
I've tried to make this transition as smooth as possible. But there's
bound to be some problems. If you find any links that do not work,
please notify me. My new e-mail address is rshresth@uiuc.edu (ignore
the signature file in this posting)
Thanks.
***************************************************************
Date: Fri, 28 Jul 95 20:01:01 -0400
From: "Sher Karki" <karki_s@a1.mscf.upenn.edu>
To: nepal@cs.niu.edu
Subject: Chootkila
A Lawer Joke
These two guys, George and Harry, set out in a Hot Air balloon to
cross the Atlantic Ocean. After 37 hours in the air, George says "Harry, we
better lose some altitude so we can see where we are". Harry lets out some of
the hot air in the balloon, and the balloon descends to below the cloud cover.
George says, "I still can't tell where we are, lets ask that guy on the
ground". So Harry yells down to the man "Hey, could you tell us where we
are?". And the man on the ground yells back "You're in a balloon, 100 feet up
in the air". George turns to Harry and says "That man must be a lawyer".
And Harry says "How can you tell?". George says "Because the advice he gave
us is 100% accurate, and totally useless".
***********************************************************
Date: Sat, 29 Jul 1995 15:42:39 -0400 (EDT)
From: Pradeep Bista <pbista@scisun.sci.ccny.cuny.edu>
To: nepal@cs.niu.edu
Subject: Society of Nepalese Students in New York formed!
Dear Netters,
This is to inform you that in an informal gathering of Nepalese students
and other members of the Nepalese community in New York in Kissena Park
on July 9, Society of Nepalese Students in New York (SNSNY) was formed.
SNSNY will attempt to help Nepalese students and others in New York and
elsewhere by:
--fostering interaction
--cooperating with each other, and
--enhancing cultural and literary awareness
SNSNY will will try to channelize the tremendous potential of Nepalese
students towards helping each other and making a positive difference in
our lives.
We have just done the groundwork. How successful SNSNY will be depends
on how much effort we all put into it. The real task has just begun. As
we go along, we need your active involvement. Among the activities that
we have planned for the present are:
--a monthly newsletter (P.S. see the posting on "CHAUTARI")
--frequent gatherings
--cultural awareness programs (eg; the one planned for Dashain, with
music and dances)
We hope you will be able to actively support us in our endeavors, and if
you would like more information and a copy of our newsletter (and about
how you can contribute to "Chautari"), please write or e-mail to:
Chautari
45-13 79th St.
Elmhurst, NY 11373
Pradeep Bista--pbista@xser.sci.ccny.cuny.edu
Naresh Kattel--naresh@xser.sci.ccny.cuny.edu
Rabindra Tripathi--rabi@xser.sci.ccny.cuny.edu
We are planning on publishing a monthly newsletter, "Chautari" on behalf
of the Society of Nepalese Students in New York (SNSNY).
"Chautari" will be a bilingual (English/Nepali) newsletter containing
news from Nepal, personal as well as professional literary creations,
cartoons, and other pieces of interest.
Our main goal is to make the paper accessible to as many people as
possible WITHOUT setting up a subscription price. Of course, our funds
are limited, so we are presently thinking of ways by which we will be
able to generate just enough funds to cover the cost of paper, printing,
and mailing.
We are sincerely looking for all the help and suggesstions that any of
you can provide us. As we know that the more frequent, the better, we
are proposing a monthly publication despite the requirement of heightened
efforts, and cost. The paper will be printed on 81/2"x14" paper, and
leaves will be added as necessary.
Many of you, like Rajendra, Mr. Rajpal Singh, Mr. Amulya Tuladhar, Ashutosh,
Sunil, Prayutosh are experienced and well-versed in your efforts to post
news, opinions and other information both here (on SCN) and on TND. Any
help and suggesstions that any of you (this by no means exclude all the
other SCNers and TNDers) can provide us.
Our premier issue, the one for August 1995/Shrawan-Bhadra 2052 is
scheduled for publication around the first month of August. So far we
have news extracts from Gorkhapatra and Rising Nepal, opinions and
profiles by our editors, a cartoon, poems, and prose in both Nepali and
English.
If you would like to get a copy of our newsletter, please send us your
address. If you would like to contribute (space is very limited on this
AUGUST issue; but, SEPTEMBER is coming up pretty soon!!!) please write or
e-mail to, or call any of our editors.
We hope "Chautari" will be a fun, entertaining, enlightening, and
exciting experience for all of us!
Our Address: Pradeep Bista 718-397-0571
Chautari pbista@xser.sci.ccny.cuny.edu
45-13 79th St. Naresh Kattel 718-729-6836
Elmhurst, NY 11373 naresh@xser.sci.ccny.cuny.edu
Rabindra Tripathi 718-898-6556
rabi@xser.sci.ccny.cuny.edu
Aparajita Giri 718-699-7062
%%%%%Editor's Note: I was fortunate to get a copy of publication %%%%%
%%%%% Chautari during Sur-Sudha presentation on %%%%%
%%%%% August 6th at Columbia University. It is an %%%%%
%%%%% excellent publication. Kudos to all the %%%%%
%%%%% people involved. Congratulations! %%%%%
%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%
*****************************************************************
Date: Sun, 30 Jul 1995 14:14:34 -0400 (EDT)
From: Nirmal Ghimirez <NGH42799Q236@DAFFY.MILLERSV.EDU>
To: nepal@cs.niu.edu
Subject: Basic general question
I had to answer some basic cultural question and I did not have total
confidence.
Why do Nepalese or Indian women really wear the (tika) on the forehead?
I thouhght it was a sign of married female but unmarried females do too.
Is it just part of the make up?
If anyone knows the real reason you can send e-mail to me or in TND.
Secondly what are our Nepali slangs. I mean good regular slangs.
I would appreciate if anyone could let me know.
Thanks.Nirmal
*******************************************************************
Date: Sun, 30 Jul 1995 15:00 EST
From: ATULADHAR@vax.clarku.edu
Subject: editor, this himnet has several articles of interest to tnd readers
To: nepal@cs.niu.edu
#10 The Indian Plate is cracking in two
From: Press Release from the US NSF
Scientists at Columbia University's Lamont-Doherty
Earth Observatory have reported direct evidence that one of
the Earth's crustal plates is cracking in two. Their
research was funded by the National Science Foundation
(NSF).
In a report published this week in Earth and Planetary
Science Letters (vol. 133), the scientists say they have
confirmed that the Indo-Australian Plate -- long identified
as a single plate on which both India and Australia lie --
appears to have broken apart just south of the Equator
beneath the Indian Ocean. The break has been underway for
the past several million years, and now the two continents
are moving independently of one another in slightly
different directions.
A fundamental tenet of plate tectonics theory is that the
Earth's surface is divided into rigid plates that move
together and apart like pieces of a jigsaw puzzle.
Scientists have long recognized 12 major plates. Now there
are 13.
Scientists have known that for some 50 million years,
the Indian subcontinent has been pushing northward into
Eurasia, forcefully raising the Tibetan Plateau and the
Himalayan Mountains. This new research suggests that
starting about eight million years ago, the accumulated mass
became so great that the Indo-Australian Plate buckled and
broke under the stress.
"The result of this critical stage in the collision
between India and Asia is the breakup of the Indo-Australia
Plate into separate Indian and Australian plates," says
Jeffrey Weissel, a scientist at Lamont-Doherty, Columbia's
earth sciences research institute in Palisades, New York.
"This is a newly observed way of creating a new
boundary between plates," says Lamont-Doherty scientist
James Cochran, who co-authored the report with Weissel, and
James Van Orman, now a graduate student at the Massachusetts
Institute of Technology. Van Orman, the report's lead
author, was an undergraduate at Florida State University in
1993 when he began the research with Weissel and Cochran at
Lamont-Doherty, as part of a summer internship program
sponsored by the National Science Foundation.
"In the Central Indian Ocean, nature is conducting a
large scale laboratory experiment for us, showing us what
happens to the oceanic lithosphere [Earth's outer layer]
when force is applied," says Weissel. Essentially pushed
into an immovable object, "it can buckle like a piece of
tin."
In the 1970s, scientists first discovered a broad zone,
stretching more than 600 miles from east to west where the
equatorial Indian Ocean floor was compressed and deformed.
Drilled samples had shown that the zone had begun to buckle
and crack about eight million years ago at the same time the
Tibetan Plateau had reached its greatest height. Cochran
was chief scientist on the ocean drilling cruise that
collected this data.
More recently, researchers at Northwestern
University used data on how newly created seafloor had
spread outward from mid ocean ridges to the west and south
of the deformed region in the Indian Ocean. They theorized
that the movements of the newly created seafloor could be
accommodated only if a distinct plate boundary existed
between separate Indian and Australian plates across the
equatorial Indian Ocean.
In relation to the Indian plate, the Australian Plate is
moving counterclockwise, the Northwestern University
scientists calculated. In the western part of the new plate
boundary, the plates are moving away from each other. To
the east, the Australian Plate is converging on the Indian
Plate, they believed.
If the theory were correct, the ocean floor in the
eastern part of the new plate boundary should be compressed,
buckled, cracked, and eventually thrust upward along the
cracks. More critically, if a separate Australian Plate
were rotating counterclockwise in relation to a separate
Indian Plate, the amount of compression should increase
rapidly and systematically from west to east across the
central Indian Ocean.
To test the theory, the Lamont-Doherty team took actual
measurements of how compressed the Indian Ocean floor has
become in the region believed to be the new plate boundary.
Using sound waves to probe sub-seafloor rock layers, they
created images of sub-seafloor structures.
The images were collected during two separate research
voyages that each spanned the entire deformed zone from
north to south. Weissel was aboard a 1991 cruise of the
=46rench research vessel Marion Dufresne. In 1986, aboard
LamontDoherty's former research vessel, the Robert D.
Conrad, he obtained images along a north-to-south line 185
miles to the west.
The images showed scores of systematically aligned
cracks, or faults, in the oceanic lithosphere -- created as
the once whole plate buckled and cracked. As the now-
distinct plates continued to converge, slabs of ocean floor
slid upward along the faults to alleviate the strain. The
more the two plates converged, the farther the slabs slid
upward. "Van Orman's summer job," says Weissel, was to
very carefully measure how far vertically the blocks of
crust were thrust upward along more than 200 faults."
The measurements clearly showed that two separate
plates were converging. More importantly, the thrusting
observed on the French research cruise was about twice that
found on the U.S. cruise. That proved that compression was
more intense to the east -- confirming the Northwestern
group's prediction on spreading rate and direction at the
mid-ocean ridges .
"Our result therefore provides direct evidence from the
deformation itself that the compression of oceanic
lithosphere in the central Indian Ocean, originally regarded
as 'intraplate,' is better described as constituting part of
a broad boundary zone between distinct Indian and Australian
plates," the Lamont-Doherty scientists wrote in Earth and
Planetary Science Letters. Cochran says the research "gives
insight into how strong and rigid plates are, how they
respond to stress, and what their limits are before they
break." Weissel adds that, "This is an important piece of
work that came out of the NSF's Research Experiences for
Undergraduates program. It was basically an undergraduate's
summer intern
project."
** FOR YOUR REFERENCE **
Press releases and other information are now available
electronically on NSFnews, a free service available via the
Internet. To subscribe to NSFnews send an e-mail message to
listmanager@nsf.gov. In the body of the message (not the
subject line) type the words =ECsubscribe nsfnews and then
type your name (not an e-mail address). For example:
Subscribe nsfnews James Smith. The system will reply with a
confirmation via e-mail. For additional information about
NSFnews send another e-mail message to listmanager@nsf.gov
and in the body of the message type the word help.
This message was mailed to the STIS mailing list "STSFUL-L".
#11 New list for Environmental Issues in South Asia
From: nk18@columbia.edu (Niraj Kumar)
A new list <s-asia-environ> has been established to discuss
environmental
concerns in South Asia. Please feel free to forward this announcement to
all who may be potentially interested.
To subscribe to the list, send the following command in email to
"s-asia-environ-request@columbia.edu":
subscribe
Or you can send mail to "majordomo@columbia.edu" with the following
command
in the body of your email message:
subscribe s-asia-environ <your email address>
On subscribing, you will receive the following welcome message:
"s-asia-environ" is UN-MODERATED. To post to the list, send an email to
s-asia-environ@columbia.edu
The subject line in your email should be used to briefly describe
the focus
of your email so as to enable other users to determine if it interests
them.
The purpose of <s-asia-environ> is to serve as a forum for=
discussion of
the multiple dimensions (including physical, chemical, ecological,
political, socio-economic and cultural) of environmental issues facing
South Asia, which is defined here to include Afghanistan, Pakistan, India,
Bangladesh, Nepal, Bhutan, Sri Lanka and Maldives.
Examples of topics germane to this list are
- Impacts of global warming on South Asia (or a region within it)
- Air/water pollution and land degradation problems in South Asia
- Ecological research and conservation of biological diversity
- Socio-economic research pertinent to environmental issues
- Gender and environment
- Environmental history / historical ecology
- Political events that have a bearing on the status of environment
in South Asia
- Reports on progress of environmental protection initiatives,
legislative or otherwise
- Effectiveness and implementation of environmental laws and regulatio=
ns
- Activities of environmental NGOs (non-governmental organizations)
- Sustainable development initiatives in South Asia
- Inquiries and reports of environmental research in, and on South Asi=
a
- Notices of workshops and conferences with relevant themes
- Job / research opportunities in these countries
Why another environment list?
While there are many existing environmental lists, none focus on
South Asia
in particular. Similarly, lists devoted to scientific aspects of the
environment do not address specific socio-economic and political dimensions
of environmental degradation in South Asia. This list is aimed at filling
this gap.
The gathering pace of industrialization, together with rising
populations
poses increasing threats to the environment of South Asia. These threats
affect not only the natural environment (e.g. loss of biodiversity) but
also large numbers of people who depend on natural resources for their
subsistence. Additionally, urban areas in S. Asia are increasingly plagued
by air and water pollution. In response to these increasing threats,
recent years have seen a large number of grassroots initiatives and
campaigns to counter these trends. Governments have also responded in the
form of laws, regulations and protected areas, designed for environmental
protection. The field of environmental activity in South Asia is vast and
rapidly growing. No single individual can keep track of all this activity.
This list is intended both as a forum for discussion and to facilitate
exchange of information among the participants.
Proper netiquette should be maintained at all times. While it is
entirely
appropriate to disagree with and criticize ideas and opinions, personal
attacks or flames will not be tolerated.
This list is hosted by Dr. Niraj Kumar (nk18@columbia.edu) of the
School
of International and Public Affairs at Columbia University.
#12 E-mail in Nepal
From: Ron Walker (RWALKER@central.georcoll.on.ca)
I am making tentative arrangements for a visit to Nepal in early 199=
6
to present some training, and I would like to find out what facilities
exist in Kathmandu to send and receive email by internet.
If any readers can suggest a way to set up an email address,
preferably accessible by modem in Kathmandu, I would be grateful for
the information.
Please send any reply to me, Ron Walker, at the following email
address:
rwalker@gc1.georcoll.on.ca
Thank you for your assistance.
Ron Walker
Engineering Technology
Georgian College
One Georgian Drive
Barrie, Ontario
Canada L4M 3X9
Phone 705-728-1968 ext 5246
=46ax 705-722-5180
internet and email RWALKER@GC1.GEORCOLL.ON.CA
#13 On your return from the field.........
From: Michael A. Edwards (ME7685@CSC.ALBANY.EDU)
I encourage everyone to write to HimNet with
tall stories or anecdotes upon return from the field
this year. HimNet in October could be a "bumper recovery from
the mountains/the plateau edition"
with the usual jokes about smelly socks, stupid
things lost, stupid things done on final
night etc, etc.
Michael A. Edwards
ME7685@CSC.ALBANY.EDU
Dept. Geological Sciences,
State University of New York at Albany
Albany, New York, 12222, USA
Tel 518-442-4470/4466 Fax 518-442-4468
#14 Himalayan Research Bulletin
From: David A. Spencer (DASpencer@erdw.ethz.ch)
Scanned from the Himalayan Research Bulletin
The Himalayan Research Bulletin (ISSN 0891-4834) is published twice
a year by the Nepal Studies Association, Department of Geography, Portland
State University, Portland, Oregon 97207-0751
Editor:
Barbara Brower, Department of Geography, Portland State University
Membership and Subscription Information:
The Himalayan Research Bulletin replaces the Nepal Studies
Association Newsletter which began
publication in 1972. The Himalayan Research Bulletin is sent to all current
members of the Nepal
Studies Association. Non members may subscribe to the journal.
Annual subscription fees for 1995-1996:
Individuals (including students) US $20.00
Institutions and Libraries US $50.00
Subscribers and members outside the U.S.A., please add postage US
$5 surface mail or US $15
airmail. Payment is for the calendar year and must be in US. dollars by
check drawn on a Prime
US. Bank (such as Chase Manhattan or the Bank of America). Back issues are
available from the
editors. Subscriptions and all correspondence should be addressed to:
Himalayan Research Bulletin
Asian Studies
Portland State University
Box 751
Portland, OR 97207-0751
=46AX (503) 725-3166
Phone (503) 725-8044 or 725-8312
e-mail hrb@ch2.ch.pdx.edu
Himalayan Research Bulletin - Volume XV, Number 1, 1995
CONTENTS
Editor's Introduction
President's Letter
Roundtable: Perspectives on the Development of Himalayan Studies
RECENT PUBLICATIONS
Briefly Noted
Book Reviews:
Marie Lecomte-Tilouine, Les dieux du pouvoir: Les Magar et l'hindoui=
sme
au Nepal central . Reviewed by Laura Ahearn
Susi Dunsmore, Nepalese Textiles. Reviewed by Kathryn Hartzell
Vyvuan Cayley, Children of Tibet: An Oral History of the First Tibet=
ans
to Grow Up in Exile. Reviewed by Kiela Diehl
DISSERTATION ABSTRACTS
NEWS and NOTES
CONFERENCE DIGEST
Himalayan Research Bulletin: Cumulative Contents 1981 to 1994
.................................................
#15 European Bulletin of Himalayan Research
From: David A. Spencer (DASpencer@erdw.ethz.ch)
Scanned from the Himalayan Research Bulletin and letters
received
The European Bulletin of Himalayan Research is published by the
Editors twice annually from the South Asia
Institute, Heidelberg.
Prepayment may be made by Eurocheque or by bank transfer, in either
case, in
favour of South Asia Institute (European Bulletin of Himalayan Research). Us=
ing
bank transfer please send money to: Bezirkssparkasse Heidelberg, Account No.=
:
21911, Sorting Code [Bankleitzahl] 672 500 20, Reference: SAI, Titel 11378, =
BA
1154.
British subscribers may send personal cheques in Pounds Sterling to:
Dr. Michael Hutt
SOAS
Department of Indology
Thornhaugh Street
Russell Square
London WClH OXG
in favour of European Bulletin of Himalayan Research.
Two year subscription rate for Numbers 8-11 are as follows:
Institutions: DM 40,- (Eurocheque) DM 50,- (Bank transfer), =A315.- (Brit. =
=A3)
Individual Subscribers: DM 40,- (Eurocheque), DM 50,- (Bank transfer),
=A315.- (Brit. =A3)
Concessionary student rate: DM 30,- (Eurocheque), DM 40,- (Bank transfer),
=A311.- (Brit. =A3)
Send to the Editors, European Bulletin of Himalayan Research,
South Asia Institute, Im Neuenheimer Feld 330, 69120 Heidelberg
European Bulletin of Himalayan Research, No. 8:
REVIEW ARTICLE:
Recent Anthropological Research on Garhwal and Kumaon: Antje Linkenbach
and Monica Krengel
TOPICAL REPORT
Nepallese Political Parties: Developments since the 1991 Elections: John
Whelpton.
INTERVIEW
Ethnicity and National Integration in Nepal: A Conservation with
Parhuram Tamang: Karl-Heinz Kralmer.
NEWS
ANNOUNCEMENTS
.................................................
#16 Reinhold Messner off to find the Yeti!
From: David A. Spencer (DASpencer@erdw.ethz.ch)
Scanned from The European Magazine No. 271
FROM this week, the mystery of
the Abominable Snowman is in
danger of being solved once and
for all. Reinhold Messner, the
first man to climb Mount Everest
alone and without oxygen, and to
conquer the 14 Himalayan peaks
higher than 8,000 metres, has just
set off to the Altai Mountains in
southern Russia to study and
photograph a yeti, as the enigmatic
beast is known. Messner,
51, claims to have sighted it
twice, and is convinced that it is a
huge, shy bear which has been
officially considered extinct since
the beginning of this century.
(Actually, I don't think this expedition will now happen. I just
read in the newspaper this morning that Messner broke his heel while
climbing the wall of his castle at midnight (apparently, he does this for
practice!). He was taken to hospital and operated on for several hours. He
seems to be recovering well.)
#17 Expedition News
From: blumassoc@aol.com (BlumAssoc)
EXPEDITION NEWS is a monthly review of significant expeditions, rese=
arch
projects and newsworthy adventures. It is distributed online and by mail to
media representatives, corporate sponsors, educators, research libraries,
environmentalists and outdoor enthusiasts. This new forum on the outdoors
covers projects that stimulate, motivate and educate.
EXPEDITION NEWS is published by Blumenfeld and Associates, Inc.,
397 Post Rd., Suite 202, Darien, Conn. 06820 USA. Tel. 203-656-3300.
Editor/publisher: Jeff Blumenfeld. Assistant editor: Jon Lesser. Copyright
(c) 1995 Blumenfeld and Associates, Inc. All rights reserved. Subscription
rate:
$36/year.
E-mail: BlumAssoc@aol.com or CompuServe 76226,773. # # #
***************************************************************
Date: Mon, 31 Jul 1995 11:03 EST
From: sshakya@lynx.dac.neu.edu (Sunil Shakya)
Description: About Ramesh Mali
Courtesy: Boston Globe (AP)
Date : July 27, '95.
Headline: Dead boy's family to receive policy
Madison, Conn.- The mother of the Special Olympian who drowned during
the World Games will receive $10,000 from a life insurance policy. The
policy is held by Special Olympics International, which is based in
Washington D.C. The money should reach the family in the next few days.
Ramesh Mali, of Nepal, drowned July 6 at a beach outing with teammates
and hosts at Hammonassett Beach State Park in Madison. Mali, who was
mentally retarded, represented his country in soccer at the Special
Olympics World Games.
*****************************************************************
Date: Mon, 31 Jul 1995 16:55 EST
To: nepal@cs.niu.edu
From: jai@mantra.com (Dr. Jai Maharaj)
Description: 11 Prisoners of Conscience Detained in Nepal
[ From Amnesty International <Amnesty_International@io.org> ]
[ Friday, July 28, 1995 ]
NEPAL: ELEVEN PRISONERS OF CONSCIENCE DETAINED IN NEPAL FOR
OVER TEN MONTHS
The Government of Nepal should release immediately and
unconditionally 11 Christians arrested in September 1994 on
suspicion of proselytizing, Amnesty International said
today.
"We believe that these people are prisoners of
conscience and their arrest and detention is in
contravention of their right to freedom of religion," the
human rights organization said.
The 11 detainees -- a Nepali national, an Indian
national and nine Nepali-speaking Bhutanese refugees -- were
arrested at Danabari, Ilam District, and charged with
proselytizing, an offence under Nepali law.
At a hearing on 1 May, more than seven months after
the trial began, the judge is reported to have stated that
the case should be dismissed. However, the final hearing of
the trial has since been postponed on three occasions: 20
May, 2 July and 26 July. The next date of the hearing will
be in one week's time.
Lawyers say that this continual postponement of the
final hearing is contrary to usual legal practice in Nepal.
Furthermore, their arrest and detention contravenes Article
Rights, to which Nepal is a party.
The 11 defendants tried unsuccessfully to obtain their
release, either unconditionally or on bail, by filing a writ
of habeas corpus and lodging an appeal in both the District
and Appellate Courts. They remain in detention at Ilam
District Jail awaiting their final hearing..
*************************************************************
Date: Mon, 31 Jul 95 16:54 EST
From: Anand Pathak <0002035330@mcimail.com>
To: The Nepal Digest <nepal@cs.niu.edu>
Subject: Subscription
Hi,
Hope your summer is going well. Would you please send TND to my home e-mail
address.
It is 2035330@mcimail.com. Thank you!
Anand Pathak, Honolulu
(Also, continue to send it to my school address pathak@fas.harvard.edu)
****************************************************************
From: bpandey@metro.mccneb.edu (Bhuban Pandey)
Subject: Looking for somebody in Texas
To: NEPAL@cs.niu.edu
Date: Tue, 1 Aug 95 9:00:35 CDT
Hi Netters!
I hope everybody is having a wonderful summer.
I'm wondering whether any of you currently live in southern part
of Texas e.g. Corpus Christi, San Antonio, or Austin. If you
don't, do you know any Nepali living in that area. Please let me
know name, address, and phone number of that person(s).
Thanks in advance.
Bhuban Pandey
5730 N. 30th., Bldg. 14S
Omaha, NE 68111
bpandey@metro.mccneb.edu
****************************************************************
Date: Tue, 1 Aug 1995 13:13:56 -0400
From: Frenchbrd@aol.com
To: Nepal@cs.niu.edu
Subject: bad form...
dear editor: I receive your publication regularly via e-mail, which is
greatly appreciated. I noted a "joke" in The Nepal Digest on July 27 or 28,
which the joke-teller, a person by the name of "Karki" ( I do not have the
complete e-mail address), refers to Mr. Clinton as an "asshole". Personally
I do not care that much for Mr. Clinton myself, but in all the time I spent
in Nepal, I would never think of publicly insulting HM King Birendra,
regardless of my personal opinion. Noe do I feel that too many other
Americans would exhibit the same audacity and tasteless behavior. It is my
suggestion that "editing" include the omission of such insults to Americans,
and that perhaps "Karki" would be better suited to being back in Kathmandu,
selling thankas on Asan Tole. As an aside, why is it that such a large
percentage of whiners and complainers who are Nepalese expatriots are at
Clark University?
thank you
Robert J. Matthews
<frenchbrd@aol.com>
************************************************************************
Date: Tue, 1 Aug 1995 18:40 EST
To: nepal@cs.niu.edu
From: apradhan@nickel.ucs.indiana.edu (Ajay Pradhan)
Description: Re: Parliament and the king.
In article <3usctf$1kv$1@mhadg.production.compuserve.com>,
Mark E.Dunn <75244.3106@CompuServe.COM> wrote:
>Can anyone please tell me why the king called new elections
>instead of giving the NCP and the RPP the chance to form a
>government. Dont they make up a majority in the House of
>Representatives? In england the Queen cant call new elections
>if a group of parties has a majority in the parliament and want
#################
>to form the government.
>Mark E. Dunn
There's more to it than meets the eye. However, for the sake of simplicity
and convenience, we can say that two factors might have been considered by
the King in making the decision to dissolve the parliament and call for a
new election:
1. Precedence:
The previous Nepali Congress government (a majority government) had all the
mandate of the people they required to stay in power for the full five year
term, until 1997. Due to intra-party disagreements and divisions, Girija
Koirala, the then prime minister and the leader of the Congress
parliamentarians, instead of relinquishing the leadership and the post of
prime minister to another Congress parliamentarian, decided to dissolve the
parliament (where the party had a clear majority) and call for a new
election (which it later narrowly lost to the UML). If that had happened,
the Congress party could still be in power. We must realize that, when a
party is elected to power, it does not matter who in the party becomes the
prime minister. It is not the prime minister who gets the mandate of the
people on a national level, but the party.
When Girija Koirala called for elections, UML was not in favor of it and
indicated that they be given an opportunity to form a minority
government. If UML had been given such an opportunity, they would
eventually have to get support from the 36 Congress MPs who had challenged
Koirala's leadership within a specific period of time to remain in
power. The King decided to accept Koirala's recommendation and dissolved
the parliament.
If the King can dissolve the parliament on Prime Minister Koirala's
recommendation, it makes sense for him to stick to the precedence to accept
the UML Prime Minister Adhikary's recommendation of dissolving the parliament.
2. Technicality:
Critics of this decision might say that Congress was a majority government
at that time, but UML was a minority government this time, and so the King
should not have accepted the minority government's recommendation. The fact
is, technically, whether it is minority or majority, constitutionally as
long as a minority party has parliamentary support (i.e., support of at
least 51% of the members of parliament), it has all the constitutional
powers. The UML government preempted the Congress Party's intention to
table a vote of no confidence in the parliament - and technically, the UML
government never faced any lack of support in the parliament.
#################
If the UML government had not preempted and a vote of no confidence was
tabled by the Congress Party and the RPP, and it the UML government had
lost the vote, then, I'd think, the UML government would have been
immediately out of power.
I do not know if Girija Koirala still had constitutional powers of a prime
minister when technically his government had lost support of 36 of its own
parliament members. My question is, if 36 members of parliament from his
own party had voted against him (I don't remember what it was that they
voted against, a budget or a motion to extend a formal gratitude to the
King for his parliamentary address), does it amount to a vote of no
confidence against him? If it is, then Girija Koirala should have been
immediately ousted as prime minister and another Congress MP should have
been made prime minister. This way, people's mandate to the Congress Party
for a full 5 year term would still be intact.
Ajay Pradhan
*******************************************************************************
Date: Wed, 02 Aug 1995 16:30:19 +0000
From: deschene@JHUVMS.HCF.JHU.EDU (Mary Des Chene)
Subject: Nepali Himal Subscriptions
To: NEPAL@cs.niu.edu
The Nepali language edition of Himal magazine can now be ordered through
Himal's U.S. distributer. Below is the information they gave me:
Subscriptions for the quarterly Nepali-Himal are US$20. You can send the
check and subscription info. to our office and we will inform KTM:
Himal Magazine, POBox 470758, San Francisco, 94147.
*In your letter please make clear that the subscription is for the
Nepali-Himal and not Himal*.
************************************************************
Date: Wed, 2 Aug 1995 17:34 EST
Subject: tiwar's political analysis
To: nepal@cs.niu.edu, anil.sakya@brunel.ac.uk, david.gellner@brunel.ac.uk,
From: "C. Tiwari" <74641.3624@compuserve.com>
Amulya, I throughly enjoyed reading your compressed
analysis of news and views from Nepal. Your analysis
points out apparent low profile of former PM Girija
Koirala and the ascendency of ethno politics. I am a
bit intrigued by your question whether I think
Ganesh Man is a "have been."
I think Girija's low profile can be interpreted in
two ways as you have pointed out. I think it is
primarily a strategic retreat but I can not rule out
the possibilty of Girija pushed into oblivion. As you
know, the rank and file of Nepali Congress have felt
a big slap on their face due to Koirala et.al.'s
recacitrant behavior. It does not mean, however, that
KP and GM were as clean as crystal. But Koirala's
actions were definitely a catalyst in the fall of
Nepali Congress.
In this context the NC rank and file is struggling
hard to estabilsh their earlier image of a party
committed to democracy and socialism. They are deeply
hurt by the infantile disorder of their septuagenerian
leaders. As a result younger generation leaders are
attempting to sideline them with due regard to their
past (maan ka khatir sammaan!). If it happens it sure
will lead to Koirala into oblivion. Koirala faction
knows it very well. In order to avoid this situation
a proposal was recently floated to allow KP to contest
upcoming election while transferring the position of
party President to Koirala. Thus, Koirala's low-profile
is a strategic retreat to take over the party
leadership.
But, Amulya, you know very well that NC is in doldrum.
I see the entire party going into oblivion gradually.
I do not see any social indicators that will glue the
party together. In the next couple years NC party
will be reduced to the status of British Liberal Party
with a dozen or so seats in the parliament while UML
and NDP will emerge as Labor and Conservative parties.
I wish my observation is wrong.
Let me turn to your another question: is Ganesh Man a
"have been." I believe so, frankly. That Sarbamanya
has now become amanya. Why? Because of his own
stupidity. He would have a Nepali Gandhi had he taken
sanyas from politics immediately rejecting the
position of Prime Minister on April 10, 1990. However,
he stayed on politics, sorrounded himself with the
petty interests of his wife and son and allowed them
in the competition with Koirala groups for a share of
political and economic goodies. Amulya, remember what
Nelson Madela had done to his wife to keep himself
clean.
"Dhaante ko kura ra taleko luga chhopera chhoppinna,"
so goes a saying. The NC unity is like patched clothes
which can not be hidden. Ganesh Man may come out to
campaign for NC but it will have marginal effect. He
now has become an old hag whose opinions are listened
for fun and pleasure.
With reference to your question on ethno politics I
can only say that this has been a legacy of our history.
It is not a new phenomena. Prithvi Narayan Shah had
recognized this fact when he had described Nepal as
"garden of four castes and thirty-six races." Nepali
society has survived inter and intra ethnic conflicts.
These conflicts, however, have manifested in the
urban areas more frequently than in rural areas.
Communalism is not the creation of hard working people
like Jyapus in KAthmandu, Gurungs and Magars in the
West, Rais and Limboos in the East, and Madheses in
the South. It is manufactured by a vested interest
that exists in each ethnic communities and they are
well educated. A few individuals in each ethnic
communities foment ethnic hatred not because they are
truly exploited but because they are on the highway
to achieve national elite status without professional
competition. I personally know many of these so-called
Jana Jati leaders who exploit their own community,
keep them in dark, perpetuate medieval feudalism. And
when their leadership is challenged by their own
ethnic people they start promoting communalism by
attacking Brahmins, Chhetris, and Newars. What we have
to remember is the fact that there economically
destitutes among B-C-N's too.
The UML govt faced this communal poison couple months
ago with Padma Ratna's Sanskrit and "cow slaughter"
controversey. The govt, however, managed to sideline
this issue from other urgent issues. The UML rank and
file is composed of overwhelmingly socalled Janajati
people even though its Central Committee and Standing
Committee is manned by B-C. But it very hard for UML
to mask ethnic issues behind class issues. Moreover,
class issues have been cared less now than ever in
the literatures of UML.
With regard to your question on republicanism I can
only say at this moment that it existsrmancy.
It is a futuristic vision. I had previously argued
that political doldrums due to multi-party rivlries
will lead to monarchy's revival. Moreover, Nepali
Constitution suffers from a contradiction. The
contradiction is that a Hindu king is relegated to
the status of constitutional monarch. A Hindu state
and Constitutional Monarchy is in itself a
contradictory term. If you read Manu, Chanakya, and
other Hindu political consultants of monarchy you
will realize this contradiction. A Hindu king is
always a sovereign; he can not remain as a
constitutional monarch for long. This contadiction
is sure to explode some day. I don't know when. But
once the King asserts his Hindu authority it is a
sure sign towards republicanism. No leaders of NC,
NDP, or UML will be able to save it.
I hope I have provided answers to your questions.
You may submit it in SCN/TND.
Yours,
C. Tiwari
*****************************************************************
Date: Wed, 2 Aug 1995 21:51:00 -0500
To: NEPAL@cs.niu.edu
From: sharma@plains.nodak.edu (Padam Sharma)
Subject: Some facets of Indian democracy....
#7 Indian prostitutes demand legal status
NEW DELHI, Aug. 2 (UPI) -- A group of sex workers in the eastern Indian
city of Calcutta has demanded the legalization and licensing of their
trade, the Press Trust of India reported Wednesday.
The Mahila Samanyaya or "Equality for Women" Committee, which represents
many of the city's prostitutes, is calling for legal sanction of the
profession as a protection against harassment by police, the local mafia
and landlords.
"If the profession could be legalized in Switzerland and most
Scandinavian countries, there is no question why it should not be accorded
legal sanction here," Committee spokeswoman Sadhana Mukherjee said.
Making prostitution legal would assist the government in controlling
child prostitution.
Granting legal status for prostitution would also help check the spread
of AIDS by allowing regular health examinations and blood tests for
Calcutta's growing number of prostitutes, Mukherjee said.
The Equality for Women Committee is preparing a draft proposal for
legalizing prostitution, which will be presented to India's Social Welfare
Ministry, she said.
A recent World Health Organization report said two to three million
people in India were infected with HIV, the virus that causes AIDS.
The report said conservative social values make it difficult to carry
out AIDS awareness and education campaigns in India, resulting in the
country having one of the fastest growing AIDS infected populations in the
world.
#13 Report lays bare seamy side of Indian politics
By Nelson Graves
NEW DELHI, Aug 1 (Reuter) - Mafia-style thugs and assassins have
penetrated India's public life, corrupting politicians and bureaucrats,
overwhelming the government and crippling the economy, according to an
official report released on Tuesday.
In chilling terms, the long-awaited report by a special government
committee laid bare links between politicians, civil servants and the
underworld.
While corruption is no secret in India, the document was stark
confirmation of the depth of trouble in politics, police departments and
courts across the sprawling country.
"All over India, crime syndicates have become a law unto themselves,"
the report said.
"The network of the Mafia is virtually running a parallel government,
pushing the state apparatus into irrelevance."
The report was written by an interministerial committee, headed by
former senior Home (Interior) Ministry official N.N. Vohra, created
following Hindu-Moslem riots in Bombay in 1993 in which hundreds of people
were killed.
Investigators probing the violence described a powerful underground
protected by government agencies, especially in customs, income tax and
police departments, the report said.
The opposition had long pressed Prime Minister P.V. Narasimha Rao's
government to release the two-year-old Vohra report, hoping to embarrass
his ruling Congress party, which it accuses of corruption. But Rao had
balked at releasing it.
The murder of the wife of a rising Congress cadre last month -- her
body was discovered in a flaming tandoori, or clay, oven -- stiffened the
opposition's determination to pin corruption charges on the party which has
ruled India for all but three years since independence in 1947.
But the opposition, which had hoped the Vohra report would finger
Congress politicians, was outraged when it found the document cited no
names. The main opposition Bharatiya Janata Party (BJP) called the report
"meaningless."
BJP leaders, speaking to Reuters, accused Rao's government, of trying
to deflect attention from the Tandoori murder case.
The sobering 12-page Vohra report describes what it calls a "virus" --
the rise of small-time smugglers into real estate barons and drug
traffickers who manipulate politicians.
"Muscle-men have become the order of the day. Hired assassins have
become a part of these organisations," it said. "The nexus between the
criminal gangs, police, bureaucracy and politicians has come out clearly."
The document cited "a rapid spread and growth of criminal gangs, armed
senas (militias), drug Mafias, smuggling gangs, drug peddlers and economic
lobbies," cutting across party lines and often tied to foreign intelligence
agencies.
Smuggling syndicates have created a "vicious parallel economy causing
serious damage to the economic fibre of the country," according to the
report, which called the criminal justice system utterly inadequate.
The document recommended more phone taps and fingerprinting, simpler
trial procedures and creation of a top secret group within the Home
Ministry to coordinate a nationwide crackdown.
Aware of the dangers of fighting crime, the committee recommended that
members of the proposed group communicate only in writing.
Reflecting the sensitive nature of its conclusions, the Vohra
committee made only three copies of the report when it had finished its
work.
*****************************************************************
Date: Thu, 3 Aug 1995 07:53 EST
To: nepal@cs.niu.edu
From: g44329a@nucc.cc.nagoya-u.ac.jp (GP)
Description: Re: Nepalese child labor
In article <3v4bqo$hme@nntp.ucs.ubc.ca> tuladhar@unixg.ubc.ca (Anil Tuladhar) writes:
|References: <3urmu6$g7p@romulus.ucs.uoknor.edu> <DC6xF7.6MA@info.uucp> <michael.nord-2507952253090001@biolmnd.student.lu.se>
|NNTP-Posting-Host: sequoia.ppc.ubc.ca
|In article <michael.nord-2507952253090001@biolmnd.student.lu.se> michael.nord@biol.lu.se (Michael Nord) writes:
|>
|>I don't get this. Why do a lot of you Nepalis get so bloody uptight as
|
|Only because they know the difference between "Child_labour issues" and
|"child_labour propaganda". They also know for sure that "child-labour"
|itself is not bad but the mistreatment of working children and cheating
|of their rights are the real problems. If a child works as an adult, its
|a good thing. But let us ensure that the child will get a handsom pay.
|S/he will get health insurance and other benefits. So the world should
|raise questions on these issues rather that saying that child labour
|is evil.
|
|Every Nepali is not supposed to become a scientist or an engineer. We
|have our own problems to be solved. So the world should come up with
|a solution to those problems rather than putting a ban on importing the
|Nepali carpets. Why could not world ban Chinese goods despite of so
|much violation of human rights there?
|
|We Nepalis feel bad to see these anomalies so get mad when somebody
|pretends to be a true human right's advocate by talking about
|"child_labour" and many similar things.
|
|Japanese are working 18 hours a day, 7 days a week. Go and teach them
|the lessons of "Adult_labour". But strangely enough the market of
|the world is filled by Chinese and Japanese products only %-).
|
|Mike, please do not take these things as flames. These are just some thoughts
|fleeting in my mind. My humble apologies if you feel offended.
|
I have different opinion regarding child labor in nepal. Whether they
get handsome money including bonus or not. Use of child labor should
be dismantled. Every child deserve to go to school at least up to
the age of 14 years i.e. grade seven/ middle school. If we can spend
US$ 20 million every year just for election in the name of democracry,
we should be able to provide education for every kids, at least
tehy should be able to read and write their name and address. Suman
Sharma 's logic is much worst, who defends that use of child labor
was objected by peoples because there are scarce of "KANCHA". I
am not sure how many other readers will support his logic? Those
who are doing business on Carper may support him atleast to show
ego and prove their wrong doing. I don't find the difference
between the logic, "Phoolan Devi" gave to people, she became
Docait "Bandit" to revenge her enemies who raped her? It was
surely not a solution. Then smuggling of Nepali girls in
prostitution will also be justified on those smugglers view.
They will claim they are making "FOREIGN CURRENCY" to make
alive our democracry? To import paint and use it in election
campaign, we need some paint which comes from India. Is not
it justifiable from these smugglers view.
Because you do , I also do it, is what
i found with defendants of child abuse. I remember, some one
Nepali lady (in TND), defended that peoples in Pahad also mis-use
"Abuse" child when I raised the abuse of child in Resturants
in Kathmandu. From this what I understand is our peoples have
still lack of enough knowledge. They say giving a job is prime
important. If they were so concerned on job, why don't they
employ adult? At-least adult will get job, and crimes in the
city will reduce to some extent.
Child in any case don't deserve to work in carpet industry,
in any case. For those whose parents don't have income or
unable to work, the government should make some ways to
solve problem by providing "Rehabilitation program". If
the govt. talk about those "Sukumbashi", the problem of
"disabled people" should get priority. IS it because
sukumbashis have "swinging power" in election, are given
so much importatn? The place like BKS should be given
priority to kids from such class of peoples whose parents
are not able to work, but, BKS is also hanging among
elite class families. "Chair man" Savapati of a district
sends hist son to BKS or any-kind of facility when we
start? We need good education to teach them that
education on children are also our investment, thats
what I saw after coming to JApan. In japan, I have never
seen any kids in any working places. A kid when he commit
some crime, can not be abstained from education till the
grade 9. We should invest large money in education eradicating
child labor, employing adult labour in their current
position. Then only we will develop, otherwise we
are just proving ourself as "in-human" in Nepali "PASHU".
Till we don't develop this, internaitonal pressure should
be there and should include the abuse of child in household
work.
Unfortunately, almost all house of elite nepalis "should
have Kancho" is our concept . I am not sure whether
PM Adhikari has had Kancho in his original house. I
have seen a Kancho in other COMMUNIST leader's (top
level who was sometime back Secretary General of the
party faction). He also brought KANCHO in the name
of education from somewhere in the PAHAD>
We should first remove this concept
of having KANCHO as status symbol. Should we?
Of course, I did, am doing, will do in my own house,
but I don't take your gurantee in other's house, public
places. If I do, I have to die, I cann't move my leg
a single pace ahead, because it exist in every step
of our life in Nepal
=================.
If government couldn't do, then we need international
pressure to teach us the manner to behave as human.
This is not written in response to Anil, I appologise
putting his posting at the begining of this comment.
Bye.
Gyaneswor Pokharel
Nagoya University
Japan
E-mail: g44329a@nucc.cc.nagoya-u.ac.jp
*********************************************************************
Date: Thu, 3 Aug 1995 12:27 EST
To: nepal@cs.niu.edu
From: Watchman@get.a.life
Description: Re: Nepal Digest - July 27, 1995
In The Nepal Digest - July 27, 1995 issue, Dahal Durga
<daha9014@uidaho.edu> writes:
>Xinhua Reports: Election in Nepal
>A total of 97 political parties have registered with the Election
>Commission (EC) before the dead line to apply for registration on
>Thursday afternoon.
>
(snip)
>
>Several returnees from abroad may miss their name in the voter list.
>
(snip)
>
>The real election day comes in November. Get up from the bed, get fresh,
>and think to vote. If some one goes to vote, in Urban area in the Valley
>of Kathmandu, and may be Birat Nagar, Dharan, Pokhara, or other Cities
>the AMALE voters will be on queue a mile. First vote there, and run for
>proxi votes in other constituencies, it will be interesting if really
>checked the queues in each 20 minutes by Video Cameras.
>(snip)
>Just right after the announcement of the elction, lots of AMALE's will be
>seen on the street singing and chanting the rhymes they are asigned.
>Several temos do this job 24 hours, non stop, carrying two AMALE workers
>and a tape recorder with a loud speaker. Everybody are paid. Good
>employment.
>
(snip)
>
Here is yet another no-brainer from our resident pinhead. (For a moment,
I mistakenly thought the report was from Xinhua.) He blatantly
accuses AMALE of election fraud and silly election ritual. First,
he has no proof to offer (no surprise here, he likes to do so)
regarding any election wrong_doing by AMALE. Second, other parties
are equally, if not more, responsible for any fraud. He seems to
have forgotten the reports by international observers of vote fraud
by then ruling party, i.e. his idol's party, in the previous election.
This person just makes comments (stupid at times) and just moves on.
Doesn't care to respond to any accusations (regulars know what I'm
talking about).
>Comments of lots of expenses is useless. This expense is unavoidable,
>for the survival of Nepali gin for tomorrow. It is not acceptable to me
>to neglect the voting rights of the people and make somebody selectively
>on power.
??????????????????????????????????
>Last year, the same time the same thing happened in Nepal. I had to
>share my part as I am. I did not think some body come and
>secure our country, we have to secure our country, at least by
>slogans. So, went and queued to vote. Some checkers found my
>namelegible to vote, some found already voted.
??????????????????????????????????
Go get a life.
(Just want to remain anonymous to avoid harrassing mails from you know who.)
****************************************************************
Date: Thu, 3 AUG 95 19:18:55 BST
From: WAGLE@VAX.LSE.AC.UK
To: nepal <nepal@cs.niu.edu>
Subject: Nepal: The Waiting Game.
What follows is a "wrap up" article on the recently concluded court hearings
that debated the constitutional legality of the Prime Minister's advice to
the King to dissolve Parliament and call fresh elections.
The article was written by the BBC's Kathmandu Correspondent MANI RANA and was
broadcast by the BBC Nepali Service in it's 1500 GMT transmission today.
The Waiting Game.
In Nepal, the hearings in the Supreme Court challenging the constitutional
legality o fthe Prime Minister's recommendation to the King to dissolve
Parliament and call snap elections has ended. The Chief Justice, Biswa Nath
Upadhyaya, has said he will give his ruling on the twenty-eighth of August.
Mani Rana reports on the Court hearings that have aroused immense public
interest:
The Communist Party Unified Marxists and Leninists, led by Prime Minister
Man Mohan Adhikari, assumed office as a minority government under the terms
(Clause 2 of article 42) o fthe Nepalese constitution. To stay in office the
government had to rely on the support of the opposition, but after six months
in office, the opposition threatened to withdraw its support to the minority
government. The Opposition also announced that it would table a motion of
no-confidence against the government because they said the government's
communist policies were leading the country to economic ruin.
At the insistence o fthe combined opposition, King Birendra called a special
session of the lower house of parliament. The day before the King had already
called a normal session of the lower house. Many say that Mr Adhikari
advised the king to dissolve parliament simply to avoid losing the vote. At
a hurriedly organized press conference after his audience with the king, the
Prime Minister said he had recommended that Parliament be dissolved and
mid-term elections called. But after several writ petitions were filed in
the Supreme Court challenging the Prime Minister's advice, and after the
court asked him to justify his actions, Mr Adhikari promptly said in his
written reply that he had never disclosed to the press or anyone else his
"privileged communication" with the king. The press were furious and accused
him of lying. This has been one of the issues that has dominated the court
proceedings. Lawyers representing the plaintiffs lost no time trying to make
capital out of it and had come prepared with plenty of evidence on tape.
However, the issue in court was not whether Mr Adhikari had lied but
whether his recommendation to the king to dissolve parliament had violated the
constitution. Lawyer after lawyer representing the plaintiffs tried to convince
the full bench of eleven justices that the Prime Minister had acted
unconstitutionally. For many it was an opportunity to show off their oratorial
skills. Having heard the plaintiffs' lawyers, all were waiting to hear the
opinion of Mr Krishna Pant, who was representing Mr Adhikari. But on the
crucial day, Mr Pant was mysteriously taken ill and was replaced by another
senior advocate, Ganesh Raj Sharma. His arguments did not seem to impress
the bench.
Then it was the turn of the members of the Amicus Curae to give their
opinion. One of the members, a senior advocate and the former speaker of the
lower house of parliament, Daman Nath Dhungana, proved that he has not lost
his debating skills. He argued against the dissolution of the house saying that
the gap between two parliamentary sessions should not exceed six months as
stipulated by the constitution.
Both sides have put their views to the bench and the arguments are now over,
The Chief Justice, Biswa Nath Upadhyaya has announced that the verdict will be
made public on the 28th of August. But opinion in Kathmandu seems to be
unanimous: whichever way the verdict goes, Nepal will still be heading for mid
term elections. Observers say that even if the verdict goes in favour of
the opposition and parliament is reinstated, a Nepali Congress/National
Democratic Party (RPP) coalition cannot last a full parliamentary term.
The End.
S Wagle,
BBC.
*************************************************************************
Date: Thu, 3 Aug 1995 17:28:34 -0400
To: nepal@cs.niu.edu
Subject: Customs/Culture/Travel Knowledge Needed
From: eric@solar.sky.net ()
Do you have special knowledge of the Customs and Culture of a particular
region of the world? Would you like to share it with other travelers?
OR...
Do you have interesting or amusing travel related stories that you would
like to share with the world?
TravNet! International <http://www.sky.net/~eric> is now opening interest
areas for every state/province/region of the world in the Categories of:
Customs and Culture and,
User Travel Experiences
Please check out TravNet! and if you feel it is a forum to which you
would like to contribute, submit your articles via E-Mail to eric@sky.net
at your convenience.
TravNet! does retain the right to accept or reject entries based soley on
its discretion as to suitability.
We're looking forward to hearing about your travel experiences!
Also, before you travel to an area, check out TravNet! to find hints or
what others have found/experienced.
**********************************************************************
Date: Thu, 3 Aug 1995 17:30:26 -0400
From: rshresth@black.clarku.edu (Rajesh B. Shrestha)
To: nepal@cs.niu.edu
Subject: sponsoring visitor
Cross-posted from SCN:
---------------------
The piece by Mari Sherpa is quite interesting and also informative
for those who wish to sponser their some-one for travelling to
dream-land USA. The summary may be applied to the cases for applying
VISA for JAPAN, too.
I am not sure why our authorities are so kind towards Japanese
and Americans, when their (JAP'S / Ame's) consulates are not
rational and put a lot of hurdles. Should our embassies also make
similar hurdles ? for our dignity? Or let it be continued. I
know chinese did "TIT FOR TAT", by making strict regulations
for Americans and Japanese to go to China when Jap. and Ame.
made strict regulations for travelling to Japan or USA. Its
true that no american or Japanese will like to be refugee
in China, but, why chinese did so? Then why not we do as
chinese did? "TIT FOR TAT". Are we afraid of loosing
tourist from these countries? What about our dignity? Why
the consulate should be allowed to do his/her monopoly?
Should not s/he fix some standard guidlines? Should a Nepali
"looks nice " be denied a VISA? What about his human right?
Our government should prove that we are also human and show
that this sort of humiliation/monopoly should not be allowed
in Nepali land. There should be strong protest in diplomatic
level.
Unfortunately, "similar tussle" with India(1989) had proved that
being a small country, you can do nothing. We are forced to
accept these BIG BOSSES' willS AND monopoly.
We can do nothing more than "Murmuring " and satisfy oursleves
"K GARNE THULA le SANA LAI MICHHAN nai!" as a natural rule.
Just frustrated.
Gyaneswor Pokharel
Nagoya University
Japan
E-mail: g44329a@nucc.cc.nagoya-u.ac.jp
*********************************************************************
Date: Thu, 3 Aug 1995 17:30:45 -0400
To: nepal@cs.niu.edu
Subject: Email Send/Receive Service in Nepal
From: g44329a@nucc.cc.nagoya-u.ac.jp (GP)
Many peoples overwhembled by the internet connection provided by
mos.np , but, soon their interest has been resulted "Kunthit"
because of expensive price list for the personal use. It is
because everyone using internet in foreign land know that the
internet is the most cheaper means of communication. I have ever
seen the guys having news.group connection in their private
apartment saying that their bill has reached US$80. permonth
when they do mass mailing for thousands. But, if you do this
using mos.np services from Nepal you will be bank-rupted
within a month because you have to pay for incoming and outgoing
both mails. Like a company, (most of peoples here might have
seen the message which had been posted to as much as 3(?) thousand
newsgropup and repeatedly for many times )
Saigel and ....associates, for filling the US citizenship lottery
application form, and received 55,000 mails within few hours and
jammed the whole system. (if Mr. Dawadi floods his mail in nepal
like he posted 8 times x 1 kilo = Rs. 640) If you post such
message and are getting
such huge replies you have no way other than to suicide to
save your property. Next point is how many nepalis know how to
use lotus 1-2-3 which can be called the basic package in our
computer life. Which is much easier than the dos's basic 36+
commands. Going from Lotus-dos- to Unix is too much difficult.
How many people know the real meaning of deleting or erasing
a file. Then mv or rm in unix. Then comes the vi editor or
line editor. So, your relatives need some consultants to use
the e-mail FACILITY. In that sense, the normal mail by air
is quite better and most probably most of the SCNers/TNDers
mother hardly can read the english, I believe. When you
write a letter in computer and print using laser printer
or line printer the total time required is quite long,
because you need to print it to read by your family members.
For me a hand written letter has different impression than
printed letter. I felt the computer printed letter is
like a formal letter which does not have any colors.
I don't feel it a need to keep the letter for future backup,
while I am keeping my letters I received in last 11 years, i.e. written
with hand. the other important point, is you can't write it
in you most preferred language, Nepali, Gurung , Sherpa,
Maithali or Nepal bhasha. You have to confine your self
on this one level english , monotonus language. Your father
is also "you", your close friend is also you, not e.g. "TA/Tapai".
I feel more impressed wih the correct use of such words
rather than every time "YOU" for every one. "Talla ghara ko
mailo" can not be expressed using second language.
So, for personal letter writing thrugh such expensive mailing
services is not justified and does not provide that impression
as you get from the real airmail letter. E-mail means you have
to sacrifice both.
The most important thing, is, I think, feeling in the letter
in your own language. You can express exactly on paper. But,
when you translate there is some "TRANSLATION LOSS".
Un-necessary, pain in printing, typing and correcting the spelling
and content is just a wastage of time for both side peoples. Because,
when you have this e-mail system you will send un-necessary mails
for a person in Nepal who may have to go to mos's central office
to see and get the hard copy. It will be annoying if he has to
do it reguraly with his own cost. But, sending air mail, he
does not cost, what he has to do is just to read. So, s/he enjoys
several times than the paining for opening the system, then
................ He may loose his patience and sometimes if the
content is repeating in every mail (if it is regular), the person
may "GIVE UP".
For emergency purposes, use of email is still a useless. Because,
you need to inform him by telephone, where you will explain all
the things in telephone. You are spending two times the expense.
As receiver has to spend for receiving mails and you have to spend
for the telephone. But, how many times you will have emergency
/urgent messages? Is it appropriate to spend Rs. 5,000 connection
charge for few urgent messages. Lets see the cost analysis.
The FAX for one page hand written/type cost about 170.
The 2Kilobyte means 2,000 characters. Usually , half of this
is (1 K) contains many messages on the header part of the mail.
So, you type your very urgent message using Times font which
has 100 character in one line x 56 lines , including
headers suppose 16 lines (max). Thus, 100x40 characters.
4Kilo byte letters can be sent by fax in Rs. 200. while
if you use e-mail and send the same content you need to spend
only Rs. 50 for that letter. How many times you send such
FAX, urgent messages 7days once. Then 24 times a half year.
24 x 200 = Rs. 4,800. For the person sending from Nepal.
While by email, 5,000+ 50x24=6,000. So, FAXING a letter
every week is still cheaper than going mos office
and sending it my email. How nice feeling you will have
a bold, underlined italic fax compared to the dull courier
type font with lot of line on header part. When you get
FAX, you will respond much faster than the message you
get by e-mail.
Because of these reason I still don't prefer to ask some one
obtain e-mail account just to send few mails a year, rather
I prefer FAX and airmail . I am some time enjoying while reading
the age old letters written by my friend, relatives , by parents
.....who not.....my hearts.................................
If there is e-mail , then there will be only one language?
Prototype letter,..................
So, mos.nepal should change the e-mail rate for personal
use and if possible may provide a public e-mail address
for one way purpose, then people may use it as a substitute
of FAX and may save 100 rupees if the cost is Rs. 50 for
the mail content and Rs. 50. for overhead charge as I had
shown by numerical illustrations. What you may do is , you can add
another overhead charge for some one if s/he uses your
computer for typing, i.e. based on total time shared. If your
rate is somewhat similar as I proposed, then I will certainly
appreciate your system. Those who want to use foR everyday mail
or for mass mailing they will certainly use the fixed+per mail
type address. Such mass mailers also intend to get large number
of mails , so for them fixed system (current) is benefecial.
Looking at the present economy of the peoples, the method of
payment I proposed will certainly be a benefecial to mos.nepal
and will attract a lot of people. First job, you should do is
attract people, peoples will be attracted only when the initial
cost is cheaper and the system is friendly for them. If peoples
can type their mail somewhere and can just mail it by paying
Rs. 50----100. surely the number of users will incerease.
Good luck. I wish all the success and also wish to be your
system's user in near future.
Bye.
GP
P.S. I wrote this piece sometime back and sent to TND, unfortunately
TND looks dead /or TNDian are on summer leave?
Looking at the Dawadi's 8 postings, if you make similar mails
to mos.nepal 's service they will charge how many rupees. After
all they are doing business, and its not "SARKARI" money to
excuse you or your relatives. So, you must be sure that he
/she will not annoyed with content/per unit of money.
In article <3v13lg$fln@news.isc.rit.edu> Jagadish Dawadi <jxd8795@rit.edu> writes:
total is 1.x kilobyte.
|From: Jagadish Dawadi <jxd8795@rit.edu>
|Date: 24 Jul 1995 21:34:40 GMT
|
|Hi,
|
|It was good reading ur news about Emial send/receive service in Nepal
|on the social.culture.nepal. I tried it several times, not no success.
|The Email gave an earror message saying that the address is bad. I dunno
|why!!
|
|Jagadish
|
|
if you send this 3 line message, you have to pay Rs. 80+.x number of
times you send. So, don't annoy your receiver. If you feel
offended with my posting please accept my appologies.
We should learn from mistake.
Gyaneswor Pokharel
***********************************************************************
Date: Thu, 3 Aug 1995 17:33:14 -0400
To: nepal@cs.niu.edu
Subject: 11 Prisoners of Conscience Detained in Nepal
From: jai@mantra.com (Dr. Jai Maharaj)
[ From Amnesty International <Amnesty_International@io.org> ]
[ Friday, July 28, 1995 ]
This News Service is posted by the
International Secretariat of Amnesty International
1 Easton Street, London WC1X 8DJ
Tel +44-71-413-5500, Fax +44-71-956-1157
NEPAL: ELEVEN PRISONERS OF CONSCIENCE DETAINED IN NEPAL FOR
OVER TEN MONTHS
The Government of Nepal should release immediately and
unconditionally 11 Christians arrested in September 1994 on
suspicion of proselytizing, Amnesty International said
today.
"We believe that these people are prisoners of
conscience and their arrest and detention is in
contravention of their right to freedom of religion," the
human rights organization said.
The 11 detainees -- a Nepali national, an Indian
national and nine Nepali-speaking Bhutanese refugees -- were
arrested at Danabari, Ilam District, and charged with
proselytizing, an offence under Nepali law.
At a hearing on 1 May, more than seven months after
the trial began, the judge is reported to have stated that
the case should be dismissed. However, the final hearing of
the trial has since been postponed on three occasions: 20
May, 2 July and 26 July. The next date of the hearing will
be in one week's time.
Lawyers say that this continual postponement of the
final hearing is contrary to usual legal practice in Nepal.
Furthermore, their arrest and detention contravenes Article
18 of the International Covenant on Civil and Political
Rights, to which Nepal is a party.
The 11 defendants tried unsuccessfully to obtain their
release, either unconditionally or on bail, by filing a writ
of habeas corpus and lodging an appeal in both the District
and Appellate Courts. They remain in detention at Ilam
District Jail awaiting their final hearing..
[ Friday, July 28, 1995 ]
[ Amnesty International <Amnesty_International@io.org> ]
********************************************************************
Date: Thu, 3 Aug 1995 17:34:03 -0400
To: nepal@cs.niu.edu
Subject: Society of Nepalese Students in New York formed!
From: Pradeep Bista <pbista@scisun.sci.ccny.cuny.edu>
Dear Netters,
This is to inform you that in an informal gathering of Nepalese students
and other members of the Nepalese community in New York in Kissena Park
on July 9, Society of Nepalese Students in New York (SNSNY) was formed.
SNSNY will attempt to help Nepalese students and others in New York and
elsewhere by:
--fostering interaction
--cooperating with each other, and
--enhancing cultural and literary awareness
SNSNY will will try to channelize the tremendous potential of Nepalese
students towards helping each other and making a positive difference in
our lives.
We have just done the groundwork. How successful SNSNY will be depends
on how much effort we all put into it. The real task has just begun. As
we go along, we need your active involvement. Among the activities that
we have planned for the present are:
--a monthly newsletter (P.S. see the posting on "CHAUTARI")
--frequent gatherings
--cultural awareness programs (eg; the one planned for Dashain, with
music and dances)
We hope you will be able to actively support us in our endeavors, and if
you would like more information and a copy of our newsletter (and about
how you can contribute to "Chautari"), please write or e-mail to:
Chautari
45-13 79th St.
Elmhurst, NY 11373
Pradeep Bista--pbista@xser.sci.ccny.cuny.edu
Naresh Kattel--naresh@xser.sci.ccny.cuny.edu
Rabindra Tripathi--rabi@xser.sci.ccny.cuny.edu
********************************************************************
Date: Thu, 3 Aug 1995 17:34:22 -0400
To: nepal@cs.niu.edu
Subject: "Chautari," a monthly newsletter of SNSNY!
From: Pradeep Bista <pbista@scisun.sci.ccny.cuny.edu>
We are planning on publishing a monthly newsletter, "Chautari" on behalf
of the Society of Nepalese Students in New York (SNSNY).
"Chautari" will be a bilingual (English/Nepali) newsletter containing
news from Nepal, personal as well as professional literary creations,
cartoons, and other pieces of interest.
Our main goal is to make the paper accessible to as many people as
possible WITHOUT setting up a subscription price. Of course, our funds
are limited, so we are presently thinking of ways by which we will be
able to generate just enough funds to cover the cost of paper, printing,
and mailing.
We are sincerely looking for all the help and suggesstions that any of
you can provide us. As we know that the more frequent, the better, we
are proposing a monthly publication despite the requirement of heightened
efforts, and cost. The paper will be printed on 81/2"x14" paper, and
leaves will be added as necessary.
Many of you, like Rajendra, Mr. Rajpal Singh, Mr. Amulya Tuladhar, Ashutosh,
Sunil, Prayutosh are experienced and well-versed in your efforts to post
news, opinions and other information both here (on SCN) and on TND. Any
help and suggesstions that any of you (this by no means exclude all the
other SCNers and TNDers) can provide us.
Our premier issue, the one for August 1995/Shrawan-Bhadra 2052 is
scheduled for publication around the first month of August. So far we
have news extracts from Gorkhapatra and Rising Nepal, opinions and
profiles by our editors, a cartoon, poems, and prose in both Nepali and
English.
If you would like to get a copy of our newsletter, please send us your
address. If you would like to contribute (space is very limited on this
AUGUST issue; but, SEPTEMBER is coming up pretty soon!!!) please write or
e-mail to, or call any of our editors.
We hope "Chautari" will be a fun, entertaining, enlightening, and
exciting experience for all of us!
Our Address: Pradeep Bista 718-397-0571
Chautari pbista@xser.sci.ccny.cuny.edu
45-13 79th St. Naresh Kattel 718-729-6836
Elmhurst, NY 11373 naresh@xser.sci.ccny.cuny.edu
Rabindra Tripathi 718-898-6556
rabi@xser.sci.ccny.cuny.edu
Aparajita Giri 718-699-7062
***************************************************************
Date: Thu, 3 Aug 1995 17:35:03 -0400
To: nepal@cs.niu.edu
Subject: About Ramesh Mali
Courtesy: Boston Globe (AP)
Date : July 27, '95.
Headline: Dead boy's family to receive policy
Madison, Conn.- The mother of the Special Olympian who drowned during
the World Games will receive $10,000 from a life insurance policy. The
policy is held by Special Olympics International, which is based in
Washington D.C. The money should reach the family in the next few days.
Ramesh Mali, of Nepal, drowned July 6 at a beach outing with teammates
and hosts at Hammonassett Beach State Park in Madison. Mali, who was
mentally retarded, represented his country in soccer at the Special
Olympics World Games.
****************************************************************
Date: Fri, 4 Aug 1995 09:59 EST
From: ATULADHAR@vax.clarku.edu
To: nepal@cs.niu.edu, anil.sakya@brunel.ac.uk, david.gellner@brunel.ac.uk,
HOT nEWS: WORLD BANK KILLS ARUN iii, BBC REPORTS
==================================================
August 4, 930 am est USA:
I was listening to the BBC World SErvice this morning.
The World Bank is withdrawing its $175 million committment to Arun III
according to its spokesman in London, Jeff Landon.
Talking with the BBC World Service representative, the World Bank spokesman
gave two reasons for withdrawal:
1. There was a increasing series of demands on requirements of the
projects, from social to environmental safeguards that increased the total
cost of the project which in their judgement WB, other co-financiers, and the
Nepal Govt was not capable of making.
2. The project was being financed by a series of partners (WB, Japan
govt, Nepal Govt, and the Europeans and the Arabs?) some of whome have
indicated that after all the study they cannot meed the level of committment
to push this project throught.
Asked what will the Nepal govt do, the WB said, "Well, I imagine the Nepal
govt will sit with us and see what alternate sources are there to meet the
power requrement there and certain Nepal is a very poor country with a need
for power" This was his answer to the question of whether he thought Arun III
was effectively dead.
Amulya's Cooments:
It might be recalled that japan govt had indicated that they might withdraw
from arun iii as early as last year.
This is a victory for the germinal environmental moverment headed by Bikash
Pandey in cooperation with some international environmental NGOs like Rivers.
They were questioning why Nepal had to pay the highest per unit electricity
generated in the region with the WB loan, that the project would cause
irriversible damange to the unique biodiversity of Arun valley, that it was
ecologically unsound with possibilities of glaciar lake outbursts, GLOFS,
damaging or reducing the life of the dam, that too many indiegenous people
would have to displaced and their cultures destroyed by 50,000 Indian skilled
labours that would be working there for 14 years, that the Nepal financial
investment was too high an investment and debt burden to bear.
This is a victory for the Congress party, especailly Ram Sharan mahat and
Girija's henchmen, who were accusing the govt of not pushing fast enought in
getting ARun III approved. They can now reap political benefit by claiming
that the UML govt has lot the "tika" of legitimacy from the Western world aht
that they will never get any funds because they are communists so Nepal will
never have development delivered to them.
UML was an unwilling, if ambivalent, supporter of ARUN III and even when it
came to power it tried to negotiate with WB to reduce the csot to make
Nepalese liabilities low but complained privately that the institutional
dyanamics of big time contractors salivating for big money effectively killed
this effort, but as a govt in power, UML will have to take some political loss
to fight the perception congress will try to sell that UML is a dinosaur party
not good for the modern Western dominated era.
Compiled and summanrized by
Amulya Tuladhar
Clark University
*******************************************************************
Date: Fri, 4 Aug 1995 10:24 EST
To: nepal@cs.niu.edu
From: Kunga <ws071@aix1.ucok.edu>
Description: * child labor *
Lately, some postings regarding child labor in Nepal, has stirred up
unnecessary and unhealthy emotional outlook towards this issue. How the
West sees it is a far cry from how we should view on our own context.
We all very well know that, at times when children here play around with
teddy bears & barbie dolls, many children in Nepal will still be pounding
on rocks and times when they should be running around school corridors and
starting to learn to spell A..to..Z, they spend working long hours weaving
rugs. Why are our children slapped so hard with such an unbearable
burden at so early age? Such question hits us hard.
If Durbar Marg and Nirula's vicinity is all you see, then my friend, you
ain't seen nothing. If carpet children is all you sympathize for, my
friend you ain't got a heart. The battle over man_layed curse bestowed
upon children in the far western Nepal is yet to even reach your backyard.
So my friend, save your thoughtful views and aching facts for some rainy
days.
The King might one day say 'let the drums roll for for our concerned citizens'
:: kunga
****************************************************************
From: Mark E.Dunn <75244.3106@CompuServe.COM>
Subject: News-Nation wide strike
Date: 1 Aug 1995 17:45:00 GMT
Katmandu Aug 1 (Reuter) A nation wide strike protesting against
early elections shut down transport and shops in Nepal on Tuesday
and there were fears of clashes between student protesters and
Security Forces, Government and Union leaders said.
Taxis, buses, rickshaes and private cars were off the roads and
shops were shuttered in response to a strike call by the Nepal
Students Union, a wing of the oppisition NCP party.
About 350 demonstrators were detained in Katmandu, NSU officials
said.The strike is " an expression of the peoples anger against
the government " said NSU president Narayan Prakash Saud.
The Home Ministry said that it would not Hisitate to take "
Strong Action " if the demonstrators spread teror and Vandalised
property.
Mark E. Dunn
Email 75244.3106@compuserve.com
*******************************************************************
Date: Fri, 4 Aug 1995 16:45:29 -0400
To: nepal@cs.niu.edu
Subject: Full Internet access in Nepal!!!
From: Bibhuti Shrestha <bibhuti@rodeo.uwyo.edu>
Hello friends, here is the info mercantile e-mailed to me today regarding
FULL INTERNET ACCESS to nepal. I hope this info helps all who are curious
etc.
-- Bibhuti Shrestha.
PS. I am NOT a mercantile agent or anything of that sort. I am just a
student here in the US.
MERCANTILE COMMUNICATIONS - INTERNET ACCESS SERVICE
SERVICE INFORMATION
Mercantile Communications opens up a whole new world of information and commu-
nication in Nepal by providing access to full Internet services. Full Internet
provides not only the delivery of your message from desktop to desktop but also wealth of information available in databases across the world. With access to
full Internet services, you can receive on line news, chat with a friend,
partner, stranger, etc. anywhere in the world where Internet is available,
gather material for research paper, presentation, etc. by scanning the databasesavailable in the Internet, download shareware programs and last but not least
send e-mail.
Asynchronous Dial-up Account
----------------------------
This type of account is for users who want on-line access to the Internet. This
includes e-mail services to send and receive messages within Nepal and
worldwide. Users get access to Usenet, the Bulletin Board of the Internet, wherethey can participate as a reader or as a contributor. The Usenet is not only a
valuable source of information but also a great way to meet and interact with
other users all over the world. Users will be able to remote login with Telnet.
The remote login lets users access an ever growing universe of information
systems like the On-line library systems, Weather, geographic, and other infor-
mation, and on-line databases or near-real time information from live instru-
ments. Users will be able to transfer files from local computer to other
computers on the Internet via the FTP (file transfer protocol) and vice versa.
Internet has a lot of information, hence there are a lot of tools and
services which help the user to navigate around the available information.
Some of the Internet navigator servers and data which will be available to end
users in Nepal are Gopher, archie, WAIS, WorldWideWeb. Other utilities
available include a text editor, uuencode, uudecode, split, gzip, zunzip, sz,
rz.
Who Needs an Asynchonous Dial-up Account?
------------------------------------------
1. An end user who wants to look for information for his or her research
will require an Asynchonous Dial-up account.
2. An end user who wants to reserve an airline ticket or gather informa-
tion about flights of different airlines will require an Asynchonous
Dial-up account.
3. End users who want to participate in social discussions on various
topics in Internet will require an Asynchonous account.
4. End users who want to surf the Internet or scan through what is
available in the Internet will require an Asynchonous Dial-up account.
Requirements:
-------------
1. Personal Computer
2. Modem
3. A serial cable
4. Phone line
5. Communication software like xtalk, procomm etc.
Note: Windows Terminal(winterm) will not work.
Support Services
----------------
Mercantile will provide support service to end user by phone during working
hours. The end user can also send e-mail to the support personnel for any
support. Alternatively, classes can be arranged for people who would like to
learn about different aspects of the Internet for a fee.
*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*--*-*-*-*-*-*-*-*--*-*-*-*-*-*-*-*
CHARGES FOR ASYNCHRONOUS DIALUP
-------------------------------
**************************************************************************
* Subscription rate For every 6 months *
* Rs. 5,000 *
**************************************************************************
**************************************************************************
* Plan * Monthly Charge * Free Traffic upto *
**************************************************************************
* 1 * Rs. 2,400 * Rs. 3,000 *
* 2 * Rs. 4,500 * Rs. 5,625 *
* 3 * Rs. 6,000 * Rs. 7,500 *
* 4 * Rs. 9,000 * Rs.11,250 *
**************************************************************************
**************************************************************************
* Time Period * Charge Rate per Minutes *
**************************************************************************
* * *
* Peak Hours (9:30 - 18:30) * Rs. 15.00 *
* Off Peak Hours (5:30-9:30, 18:30-23:30) * Rs. 9.00 *
* Wee Hours (23:30-5:30) * Rs. 5.00 *
* * *
**************************************************************************
**************************************************************************
* Security Deposit Rs. 3,000 *
**************************************************************************
With 4 subcription Plans less frequent users can choose Plan 1 and have their
monthly subscription fee reduced to Rs.2,400 with Rs.3,000 worth of free
traffic. For the heavy users, Plan 4 provides free usage worth Rs.11,250 for
a subscription of only Rs. 9,000 per month. With 4 subscription plans to choose from, a user can choose the best plan to suit his/her usage pattern.
Example on selecting a plan :
If you wish to use the service
2hrs on peak hours/month -----------> 2 x 60 x Rs.15 = Rs. 1,800
4hrs on off peak hours/month and ---> + 4 x 60 x Rs. 9 = Rs. 2,160
5hrs on wee hours/month ------------> + 5 x 60 x Rs. 5 = Rs. 900
-----------------------------------
the total charge will be Rs. 5,460
Hence, you can subscribe to plan 2 for Rs.4,500 and get the service worth
Rs.5,625.
*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*-*
MERCANTILE COMMUNICATIONS PVT. LTD.
INTERNET ACCESS SERVICES
UUCP Account
Mercantile Communications opens up a whole new world of information and communication in Nepal by providing access to full Internet services. Full Internet provides not only the delivery of your message from desktop to desktop but also wealth of informati
UUCP Account
This type of account suits users who require only the e-mail facility ofInternet. Users are given an unique address with which they can send and receivee-mail within Nepal and worldwide. This account allows the user to do FTP and archie by mail.
Who Needs an UUCP Account ?
1. A company/individual trying to reduce communication costs through e-mail will require an UUCP account .
2. Companies/individuals which want to support their client by e-mail will
require an UUCP account only.
Requirements:
1. Personal Computer 4. Phone Line
2. Modem 5. UUCP software
3. A serial cable ( to connect an external modem to the computer )
Support Services:
Mercantile will provide support service to end user by phone during working
hours. The end user can also send e-mail to the support personnel for any
support. Alternatively classes can be arranged for people who would like to
learn about different aspects.
Charges for UUCP Account
Revision 3.0 07/15/95 (Effective from August 1, 1995)
------------------------------------------------------------------------------
Type A
Subscription rate for For every 6 months
single user Rs. 5,000.00
Type B
Subscription rate for For every 6 months
multiusers Rs. 10,000.00
===============================================================================
Transaction Charge volume/month Amount(Rs.)
(Applicable to Type A upto 240KB 2400.00 and Type B) 800KB 6500.00
1.6MB 12000.00
3.2MB 20000.00
-------------------------------------------------------------------------------
Users signing up for the 240K and 800K slots will be charged Rs. 20/Kbyte if
the volume of transaction per month exceeds the signed-up limit.
Users signing up for the 1.6MB and 3.2 MB slots will be charged Rs. 10/Kbyte if the volume of transaction per month exceeds the signed-up limit.
A Security Deposit of Nrs. 3000 is applicable to all types of rates.
Each user can subscribe upto 7 mailing lists free of cost **.
Mercantile Communications Pvt. Ltd.
P.O. Box 876
Durbar Marg, Kathmandu, NEPAL
Ph: 220773 Fax: 225407
E-mail: postmaster@mos.com.np
********************************************************************************
Date: Fri, 4 Aug 1995 16:53:49 -0400
To: nepal@cs.niu.edu
Subject: Strikes called to protest dissolution of parliament
From: karki_s@a1.mscf.upenn.edu (Sher B. Karki)
SOURCE: Source: All-India Radio external service, New Delhi, in English 1000 gmt
1 Aug 95
BODY:
Text of report by All-India Radio
In Nepal, normal life in Kathmandu and some other places was affected by a
bandh [strike] called in protest against the dissolution of parliament. Public
transport, taxis and auto-rickshaws are off the road. Markets and business
establishments are closed. Adequate security arrangements have been made
toprevent any untoward incident during the bandh, which has been called by
the
Nepal Students'Union, the youth wing of the main opposition Nepali Congress.
In minor incidents of stone-throwing, the police had to resort to a lathi
[baton] charge at some places. Nine vehicles, including five light buses, are
reported to have been damaged by the agitators in various parts of the country.
Three persons, including a bus driver, sustained injuries in Kapilvastu in
western Nepal.
************************************************************
Date: Fri, 4 Aug 1995 16:56:23 -0400
To: nepal@cs.niu.edu
Subject: US Hand in Arun III cancellation?
From: atuladhar@gramps.clarku.edu
US Hand in Arun III Cancellation?
==================================
This is a classic case of "paribandha" or circumstantial evidence.
On Aug2 news of Nepal deporting Tibetan dissidents to china, the US
representative was quoted as saying, "A reduction in aid to nepal is not ruled
out."
On Aug3 news quoted in Yomuiro Shimbun, the World Bank decides to withdraw its
$ 180 million dollar committment to Arun III formally.
Given that US controls most of WB monies, policies, and actually contributes
its Presidents, could WB be carrying out US State Dept's policies under the
guise of "plausible deniability?"
I wonder what readers think?
tld
**************************************************************
Sorry for the format:
BBC Summary of World Broadcasts
August 2, 1995, Wednesday
SECTION: Part 3 Asia - Pacific; SOUTH ASIA; BANGLADESH; FE/2371/A
LENGTH: 362 words
HEADLINE: FOREIGN RELATIONS;
Joint Economic Commission meeting with Nepal concludes
SOURCE: Source: Radio Bangladesh, Dhaka, in Bengali 1500 gmt 31 Jul 95
BODY:
Excerpt from report by Bangladesh radio
The ninth meeting of the Bangladesh- Nepal Joint Economic Commission
ended
with the signing of agreed minutes in Dhaka today [31st July]. Finance
Minister
M. Saifur Rahman and Bharat Mohan Adhikari, Nepalese finance and supplies
minister, signed the agreed minutes.
Addressing a news briefing later, the two ministers said the meeting reviewed
the whole gamut of Bangladesh- Nepal bilateral relations, including economic
cooperation, trade, industry, management of water resources, agriculture,
education and culture, banking, tourism, civil aviation and
telecommunications.
The two sides discussed new proposals and made decisions to expand their
bilateral ties further. They agreed to conduct a feasibility study on
setting up
a cement clinker factory in the private sector as early as possible,
utilizing
Nepal's limestone reserves. They also discussed the setting up of joint
ventures in the garment and pharmaceutical sectors.
The two sides also discussed the improvement of existing transportation
routes and the possibility of opening new ones. This will enable Nepal to
utilize the facilities of Mangla and Chittagong ports and help significantly
increase the volume of trade between the two countries. Bangladesh especially
stressed the need for the countries to have a common basin to utilize
their vast
water resources through cooperative efforts.
Bharat Mohan Adhikari reaffirmed his country's sincere support for
Bangladesh
in developing the water resources system and mitigating suffering caused by
recurring floods. Replying to a question on constructing reservoirs in
upstream
regions for multiple and optimal use of water resources in the region, the
Nepalese minister said his country's position in this regard is very
clear. He
said Kathmandu wants to see regional countries like Bangladesh, India and
Nepal benefit from such reservoirs.
Finance Minister Saifur Rahman spoke of the immense potential of
Nepal's
vast water resources and proposed that high-level political decisions be
made by
the countries of the region on the use of these resources in the common
interests of their people...
Agence France Presse
August 01, 1995 07:54 Eastern Time
SECTION: International news
LENGTH: 614 words
HEADLINE: More than 1,000 strikers detained, vehicles stoned
DATELINE: (updates with numbers, adds quotes)
BODY:
KATHMANDU, Aug 1 (AFP) - Riot police rounded up 1,000 pro-democracy
demonstrators here Tuesday after rioters stoned vehicles during a nationwide
dawn-to-dusk strike called to protest the dissolution of parliament, a police
source said.
Officials have confirmed 90 arrests and damage to 12 vehicles.
Students belonging to the Nepal Vidharthi Sangh ( Nepal Students' Union)
held demonstrations in Kathmandu, Lalitpur and Bhaktapur urging people to
close
shops and keep vehicles off the streets, witnesses said.
Most shops in Kathmandu and elsewhere were closed and roads deserted,
police
said.
In Kathmandu, only a few ambulances and official vehicles displaying
signboards reading "special bus service for international tourists" moved
to and
from Kathmandu airport, witnesses said.
The student union called the general strike to denounce the
dissolution of
the house of representatives on June 13, four and a half years before its
term
was to end, a student union spokesman said.
Prime Minister Man Mohan Adhikari of the Nepal Communist Party-United
Marxist and Leninist had advised King Birendra to dissolve the house alleging
the normal functioning of the government was being hampered by the opposition
parties. Mid-term elections are due in November.
The students described the move as "undemocratic."
"Altogether five night passenger buses -- in Morang, Rupandehi and Kapilbastu
-- were stoned to deter other vehicles from moving," a Home Ministry
spokesman
said.
"At least two passengers and a bus driver received head injuries in the
stoning attack in Kapilbastu," he said.
The students' union was to hold a public meeting at an open-air
theatre here
later in the day to denounce the communist government for "undemocratic moves
and state terrorism", the student source said.
Meanwhile, pro-democracy and pro-communist students clashed during rival
demonstrations at Dolakha, east of the Nepalese capital, leaving eight
wounded,
sources said.
Tuesday's strike was supported by the main opposition Nepali Congress, the
rightist Rastriya Prajatantra Party and its student wings.
The Supreme Court has been hearing the debate on the issue for the
last two
weeks and is to decide whether the dissolution of parliament and calling of
mid-term polls are constitutionally acceptable.
Opposition parties had filed a writ petition against the dissolution of the
house and demanded its reinstatement.
Deutsche Presse-Agentur
August 1, 1995, Tuesday, BC Cycle
08:14 Central European Time
SECTION: Entertainment, Television and Culture
LENGTH: 240 words
HEADLINE: Stray dogs kill 14 threatened black bucks in west Nepal
DATELINE: Kathmandu
BODY:
Roaming packs of dogs have killed 14 rare black bucks in a far western
Nepalese wildlife sanctuary in the past four months, a newspaper report here
said Tuesday.
According to the Nepali language daily Kantipur, the dogs enjoy the
protection of local people.
The newspaper, quoting the warden of Bardiya National Park, said local
people had opposed the government's campaign to cull strays. The warden,
Shivaraj Bhatta, said police had to be used in some places to carry out the
operation to kill stray dogs last year.
Nepal is said have only about 100 black bucks, a nearly extinct species
which has been the object of a breeding programme for the past two
decades. dpa
LENGTH: 158 words
HEADLINE: nepalese fm on 40 years of nepal -china relations
DATELINE: kathmandu, august 1; ITEM NO: 0801044
BODY:
nepali deputy prime minister and foreign minister madhav kumar nepal
today
expressed his congratulations on the 40th anniversary of the
establishment of
diplomatic relations between nepal and china. in a message delivered
to qian
qichen, chinese vice premier and foreign minister, nepal said that the
nepal -china relations had grown to the mutual satisfaction of both
sides and
the friendship between the two countries had been further strengthened
over the
last 40 years. the bilateral relations between nepal and china go
beyond 40
years and could date back to historical times, he said, the two countries
would
witness a new dimension of cooperation in the years to come. the people
and the
government of nepal are thankful and appreciative of china's sympathies
to the
developmental needs of nepal in the last 40 years, he said in the message.
the two neighboring countries established formal diplomatic relations on
august
1, 1955.
HEADLINE: illegal uranium seized in eastern nepal
DATELINE: kathmandu, august 1; ITEM NO: 0801163
BODY:
nepali policemen have confiscated a total of 700 grams of uranium in a
recent
raid at the house of two local residents in bhadrapur municipality, eastern
nepal. according to a local police office, the two residents were arrested
for possessing such a dangerous substance illegally and the case is now under
investigation, official nepali national news agency rss reported here today.
HEADLINE: nepal to eliminate discriminatory laws
DATELINE: kathmandu, august 1; ITEM NO: 0801054
BODY:
the nepalese government will present to the next session of parliament
a bill
designed to eliminate the gender discriminatory laws, a high-ranking official
said here monday. speaking at a south asian regional workshop on "defining
women's collective regional interests and creating a platform of actions,"
minister for law, justice and parliamentary affairs subas chandra nemwang
said
the question of equality and advancement of women is directly related to the
development of a country as a whole, and should be a common concern for all.
despite the constitutional provisions which guarantee equal rights to men and
women, there are a few discriminatory clauses against women in nepal,
according to the minister. with a view to enhance women's empowerment and
development, the government has set up a national council on women and child
development under the chairmanship of prime minister man mohan adhikari,
nemwang
said. the four-day workshop, which began on monday, was attended by 30 women
representatives from nepal, india, bangladesh, sri lanka and pakistan.
********************************************************
Date: Fri, 4 Aug 1995 16:53:14 -0400
To: nepal@cs.niu.edu
Subject: Hindu Festivals
From: Padam Sharma <psharma@emh1.tic.bismarck.nd.us>
Please thank Rajendra Shrestha for posting this Nepali patro in "The
Nepal Home Page".
And.. thank you and welcome to Rajendra for coming back to the
cyberspace.
---------------------------------31442523919174
Content-Transfer-Encoding: 7bit
Content-Type: text/plain
Bikram Sambat 2052
Nepal follows a different calendar system than in the West. According to
this system, 1995-96 is Bikram Sambat 2052. The New Year begins in
mid-April. Like the Julian system, there are 12 months, each month beginning
around the middle of a Western month. Festival dates are, however,
determined by lunar calendar.
Here's the full Nepali calendar for B.S.2052. English dates are in brackets.
You can move to a specific month by either scrolling down or by choosing the
month below:
Baisakh | | Jestha | | Ashadh | | Shrawan
Bhadra | | Ashwin | | Kartik | | Mangshir
Paush | | Magh | | Falgun | | Chaitra
Baisakh
---------------------------------------------------------------------
Baisakh 2052 (April/May 1995)
---------------------------------------------------------------------
Sun Mon Tue Wed Thu Fri Sat
---------------------------------------------------------------------
1 (14) 2 (15)
3 (16) 4 (17) 5 (18) 6 (19) 7 (20) 8 (21) 9 (22)
10 (23) 11 (24) 12 (25) 13 (26) 14 (27) 15 (28) 16 (29)
17 (30) 18 (1) 19 (2) 20 (3) 21 (4) 22 (5) 23 (6)
24 (7) 25 (8) 26 (9) 27 (10) 28 (11) 29 (12) 30 (13)
31 (14)
---------------------------------------------------------------------
- New Year's Day (14th April)
- Nepalese Mother's Day - 16 (29th April)
- Buddha Jayanti - 31 (14th May)
====================================================================
Jestha
---------------------------------------------------------------------
Jestha 2052 (May/June 1995)
---------------------------------------------------------------------
Sun Mon Tue Wed Thu Fri Sat
---------------------------------------------------------------------
1 (15) 2 (16) 3 (17) 4 (18) 5 (19) 6 (20)
7 (21) 8 (22) 9 (23) 10 (24) 11 (25) 12 (26) 13 (27)
14 (28) 15 (29) 16 (30) 17 (31) 18 (1) 19 (2) 20 (3)
21 (4) 22 (5) 23 (6) 24 (7) 25 (8) 26 (9) 27 (10)
28 (11) 29 (12) 30 (13) 31 (14)
---------------------------------------------------------------------
====================================================================
Ashadh
---------------------------------------------------------------------
Ashadh 2052 (June/July 1995)
---------------------------------------------------------------------
Sun Mon Tue Wed Thu Fri Sat
---------------------------------------------------------------------
1 (15) 2 (16) 3 (17)
4 (18) 5 (19) 6 (20) 7 (21) 8 (22) 9 (23) 10 (24)
11 (25) 12 (26) 13 (27) 14 (28) 15(29) 16 (30) 17 (1)
18 (2) 19 (3) 20 (4) 21 (5) 22 (6) 23 (7) 24 (8)
25 (9) 26 (10) 27 (11) 28 (12) 29(13) 30 (14) 31 (15)
32(16)
---------------------------------------------------------------------
- Bhanu Jayanti - 29 (13th July)
=====================================================================
Shrawan
---------------------------------------------------------------------
Shrawan 2052 (July/August 1995)
---------------------------------------------------------------------
Sun Mon Tue Wed Thu Fri Sat
---------------------------------------------------------------------
1 (17) 2 (18) 3 (19) 4 (20) 5 (21) 6 (22)
7 (23) 8 (24) 9 (25) 10 (26) 11 (27) 12 (28) 13 (29)
14 (30) 15 (31) 16 (1) 17 (2) 18 (3) 19 (4) 20 (5)
21 (6) 22 (7) 23 (8) 24 (9) 25 (10) 26 (11) 27 (12)
28 (13) 29 (14) 30 (15) 31 (16)
---------------------------------------------------------------------
- Ghanta Karna (Gathe Mangal) - 9 (25th July)
- Nag Panchami - 16 (1 August)
- Rakshya Bandan - 25 (10th August)
- Gai Jatra - 26 (11th August)
=====================================================================
Bhadra
---------------------------------------------------------------------
Bhadra 2052 (August/September 1995)
---------------------------------------------------------------------
Sun Mon Tue Wed Thu Fri Sat
---------------------------------------------------------------------
1 (17) 2 (18) 3 (19)
4 (20) 5 (21) 6 (22) 7 (23) 8 (24) 9 (25) 10 (26)
11 (27) 12 (28) 13 (29) 14 (30) 15 (31) 16 (1) 17 (2)
18 (3) 19 (4) 20 (5) 21 (6) 22 (7) 23 (8) 24 (9)
25 (10) 26 (11) 27 (12) 28 (13) 29 (14) 30 (15) 31 (16)
---------------------------------------------------------------------
- Sri Krishnastami - 1 (17th August)
- Children's Day - 4 (20th August)
- Kushe Aunshi (Father's Day) - 10 (26th August)
also Moti Jayanti on the same day.
- Teej - 13 (29th August)
- Rishi Panchami - 14 (30th August)
- Indra Jatra - 23 (8th September)
=======================================================================
Ashwin
---------------------------------------------------------------------
Ashwin 2052 (September/October 1995)
---------------------------------------------------------------------
Sun Mon Tue Wed Thu Fri Sat
---------------------------------------------------------------------
1 (17) 2 (18) 3 (19) 4 (20) 5 (21) 6 (22) 7 (23)
8 (24) 9 (25) 10 (26) 11 (27) 12 (28) 13 (29) 14(30)
15 (1) 16 (2) 17 (3) 18 (4) 19 (5) 20 (6) 21 (7)
22 (8) 23 (9) 24 (10) 25 (11) 26 (12) 27 (13) 28(14)
29 (15) 30 (16) 31 (17)
---------------------------------------------------------------------
- Dasain Festival begins on 9th (25th September), ends 7th Oct.
Ghatasthaapana - 9 (25th September)
Fulpaati - 15 (1st October)
Mahaastami/Mahanavami - 16 (2nd October)
Vijaya Dashami (TEEKA) - 17 (3rd October)
Kojaagrat Purnima - 22 (8th October)
========================================================================
Kartik
---------------------------------------------------------------------
Kartik 2052 (October/November 1995)
---------------------------------------------------------------------
Sun Mon Tue Wed Thu Fri Sat
---------------------------------------------------------------------
1 (18) 2 (19) 3 (20) 4 (21)
5 (22) 6 (23) 7 (24) 8 (25) 9 (26) 10 (27) 11(28)
12 (29) 13 (30) 14 (31) 15 (1) 16 (2) 17 (3) 18 (4)
19 (5) 20 (6) 21 (7) 22 (8) 23 (9) 24 (10) 25(11)
26 (12) 27 (13) 28 (14) 29 (15) 30 (16)
---------------------------------------------------------------------
Deepawali (TIHAR) begins on 5th Kartik (22nd Oct.), ends 25th Oct.
- Crows' Day (Kaag Tihar) - 5 (22nd October)
- Dogs' Day (Kukur Tihar) & Laxmi Puja - 6 (23rd October)
- Cows' Day - 7 (24th October)
- Gobardan Pooja - 8 (25th October)
- MHA PUJA - (Self Worship Day) - also on 8 ( 25th October)
- NEPAL SAMBAT 1116 - begins the same day (8th Kartik 2052)
- BHAAI TEEKA (Brothers' Day) - also on 8th (25th October)
- Chhath Parva - 12 (29th October)
- Haribodhini Ekadashi - 17 (3rd November)
- Baikuntha Chaturdashi - 20 ( 6th November)
- Queen's Birth Day - 22 (8th November)
- NEPAL CONSTITUTION DAY - 23rd Kartik (9th November)
======================================================================
Mangshir
---------------------------------------------------------------------
Mangshir 2052 (November/December 1995)
---------------------------------------------------------------------
Sun Mon Tue Wed Thu Fri Sat
---------------------------------------------------------------------
1 (17) 2 (18)
3 (19) 4 (20) 5 (21) 6 (22) 7 (23) 8 (24) 9 (25)
10 (26) 11 (27) 12 (28) 13 (29) 14 (30) 15 (1) 16 (2)
17 (3) 18 (4) 19 (5) 20 (6) 21 (7) 22 (8) 23 (9)
24 (10) 25 (11) 26 (12) 27 (13) 28 (14) 29 (15)
---------------------------------------------------------------------
- Bala Chaturdshi (Satbiz chharne) - 5 (21st November)
- Bibah Panchami (Ram Sita Marriage Anniversary) - 11 (27th Nov.)
======================================================================
Paush
---------------------------------------------------------------------
Paush 2052 (December 1995/January 1996)
---------------------------------------------------------------------
Sun Mon Tue Wed Thu Fri Sat
---------------------------------------------------------------------
1 (16)
2 (17) 3 (18) 4 (19) 5 (20) 6 (21) 7 (22) 8 (23)
9 (24) 10 (25) 11 (26) 12 (27) 13 (28) 14 (29) 15 (30)
16 (31) 17 (1) 18 (2) 19 (3) 20 (4) 21 (5) 22 (6)
23 (7) 24 (8) 25 (9) 26 (10) 27 (11) 28 (12) 29 (13)
30 (14)
---------------------------------------------------------------------
- Christmas - 10 (25th December)
- H.M. King Birendra's Birth Day - 14th Paush (29th December)
- Late King Prithvi Jayanti and National Unification Day
- 27th Paush (11th January 1995)
- Swasthani Brat begins on 21st Paush (5th January)
ends 21st Magh (4th February)
=====================================================================
Magh
---------------------------------------------------------------------
Magh 2052 (January/February 1996)
---------------------------------------------------------------------
Sun Mon Tue Wed Thu Fri Sat
---------------------------------------------------------------------
1 (15) 2 (16) 3 (17) 4 (18) 5 (19) 6 (20)
7 (21) 8 (22) 9 (23) 10 (24) 11 (25) 12 (26) 13 (27)
14 (28) 15 (29) 16 (30) 17 (31) 18 (1) 19 (2) 20 (3)
21 (4) 22 (5) 23 (6) 24 (7) 25 (8) 26 (9) 27 (10)
28 (11) 29 (12)
---------------------------------------------------------------------
- Makar Sankrati - 1 (15th January)
- Sri Panchami - Saraswati Jayanti ( Basant Panchami)
Coming of Spring Festival - 11 (25th January)
- Shahid Divas ( Martyrs' Day) - 16 (30th January)
- Swasthani Purnima - 21 (4th February)
======================================================================
Falgun
---------------------------------------------------------------------
Falgun 2052 (February/March 1996)
---------------------------------------------------------------------
Sun Mon Tue Wed Thu Fri Sat
---------------------------------------------------------------------
1 (13) 2 (14) 3 (15) 4 (16) 5 (17)
6 (18) 7 (19) 8 (20) 9 (21) 10 (22) 11 (23) 12 (24)
13 (25) 14 (26) 15 (27) 16 (28) 17 (29) 18 (1) 19 (2)
20 (3) 21 (4) 22 (5) 23 (6) 24 (7) 25 (8) 26 (9)
27 (10) 28 (11) 29 (12) 30 (13)
---------------------------------------------------------------------
- Maha Siva Ratri - 5 (17th February)
- NATIONAL DEMOCRACY DAY - Fagun 7 (19th February)
- Chir Daha - 21(4th March)
- Fagu Purnima - 22 (5th March)
_ Nepalese Women's Day - 24 (7th March)
=====================================================================
Chaitra
---------------------------------------------------------------------
Chaitra 2052 (March/April 1996)
---------------------------------------------------------------------
Sun Mon Tue Wed Thu Fri Sat
---------------------------------------------------------------------
1 (14) 2 (15) 3 (16)
4 (17) 5 (18) 6 (19) 7 (20) 8 (21) 9 (22) 10 (23)
11 (24) 12 (25) 13 (26) 14 (27) 15 (28) 16 (29) 17 (30)
18 (31) 19 (1) 20 (2) 21 (3) 22 (4) 23 (5) 24 (6)
25 (7) 26 (8) 27 (9) 28 (10) 29 (11) 30 (12)
---------------------------------------------------------------------
- Ghode Jatra - 6 (19th March)
- Chaitra Dashain - 14 (27th March)
- Ram Navami - 15 (28th March)
======================================================================
NEW YEAR B.S. 2053 BEGINS ON 13th April 1996.
======================================================================
----------------------------------------------------------------------------
[Image]
Home | Info | News | Travel | Development
******************************************************
Date: Fri, 4 Aug 1995 16:42:47 -0400
To: nepal@cs.niu.edu
Subject: Sanatan Dharma
From: <tilak@UFCC.UFL.EDU>
The koan - 'The battle of the left & the right hand'.
Tilak B. Shrestha, University of Florida, Summer 1995.
Please allow me to express my humble opinion on this
interesting question 'Is Buddhism a part of Hinduism ?'. This
writing also deals obliquely with the general sentiment of
Hinduism and relations between different sects within Hinduism. I
am not a theologian or a philosopher, so please bear with me for
possible inconsistencies. I would like to keep the subject as an
open discussion and would like to invite questions, comments or
criticisms. Perhaps these kinds of discussions would help us
understand our religious and cultural roots which are fundamental
to the inner strength. I strongly believe that the inner strength
is the prerequisite for the progress, in any sense of the word.
Hinduism:
Hinduism consists of many ways of life, wisdom collected
over the ages, and inquiries into the universal truths. Hinduism
is not a teachings of a particular individual, nor was it started
at a given historical time. It consists of teachings and
observations collected over time immemorial, by countless and
faceless seers and spiritual masters from diverse regions.
Hinduism is not a religion as commonly understood in the
west. The problem has come about because of the meaning of
'religion' as understood in socio-political terminology of Judeo-
christianity. That is why, questions like whether an individual
is a Buddhist or Hindu, or did Hindus oppressed Buddhist or not,
have been raised. Such questions have underlying assumptions that
people can be neatly separated into well defined groups, and that
these groups would invariably struggle for dominance and that
stronger group would oppress the weaker. That paradigm is not
valid to deal with Hinduism. From Hindus' perspective Judaism and
Christianity are not religions but subjective history and
politics. Hinduism has its own problems, but not the above.
Hinduism may be looked into in three different ways.
A. Geography : Hinduism is, by definition, the spiritual
development occurred in the Indian sub-continent. It is a
geographical term, first used by Persians to denote the
religiosity/philosophy of the people living in the banks of river
Sindhu, and by extension the Indian subcontinent. Thus, by
definition, Sikhs, Buddhist, Vaishnavs, Jains, Shaivs etc. are
Hindus. Whereas Muslims, Christians are not. As far as syncretic
religions like Sikhism, and Bahais are concerned; Sikhs are
Hindus, but Bahais are not. Simply because of the geography of
their origin. Within the broad Hindu mainstream, Tibet is also
included. For example, Kailash and Man Sarober, where Lord Shiva
supposed to dwell, are in Tibet.
The Tibetan language and script, along with Tibeto-Burmese
(Mongoloid) languages which comprise most of the Nepali jana
bhashas, are quite close to the Sanskrit and related languages.
In terms of people, Hindus are not a racially homogeneous people.
Hindus consists of all the races, African, Caucasian (?),
Mongoloid. Hinduism consists of the beliefs and the philosophies
coming out of these diverse groups of people. For example, Lord
Pashupati is identified with mongoloid Kiranti people. 'Jhankris'
and temples of 'Banakali Mai' etc. are still staple of the
Nepalese religious map.
The notion that the Vedas are war hymns of barbarians
lacking any spirituality, brought to India by foreign invaders,
is not true. Neither, the myth of Aryan invasion of India from
abroad against cultured Dravidian (original Indians ?) is true.
These are simply misconceptions generated by European scholars
(?) like Max Muller, who see world through the Eurocentric and
biblical perspective. The term 'Arya' simply means cultured or
noble person. Thus, every ancient Indian claims himself or
herself to be an Arya and his or her enemies as Anarya or non
Arya. It is not a racial terms. The different languages and
cultures in different parts of the Indian sub-continents arose
simply due to thousands of years of evolution. The derogatory
terms like Rakshyas or Pishach are the expression of internecine
warfare and politics, not race or religion. Acharya Chatursen
gives the origin of the term 'Rakshyas' as the 'Raksya Sanskriti'
or the 'defence league' formed by ancient south Indian Kings to
protect themselves from north Indian Kings. The term 'Pishach'
originates from 'Nisha char' or 'night invaders'. Apparently
people from North Indian plains were mortally afraid of the
night raids by then Himalayan people. Otherwise both south India
and Himalayas are regular features of ancient Indian literature
where normal commerce occurred and where Rishis would live among
the people.
That is, Hindus as people consist of proto Nepalese or
mongoloid people also, and Hinduism as religion consists of the
beliefs and philosophies of the ancient Himalayan people also.
B. Democratic forum : Another way to look at the Hinduism is
to consider it as the democratic forum for spiritual teachings.
As democracy, Hinduism does not propose any particular set of
doctrine, but consists of many competing beliefs and
philosophies. They are called sects. A particular sect might
claim to have a certain advantage over other sects or may
emphasize certain teachings more than others. However, no sect
will claim to be only true way, let alone to claim that other
sects are wrong.
The corner stones of Hinduism are concepts of 'Samyaktva -
Avoidance of dogmatic, intolerant, harmful attitude', and 'Sarva
dharma sambhava - Many paths to the same summit'. The revelation
in Isavashya Upanishad states 'Yo yo yam yan tanum bhaktah
sraddhyaarchitumicchati, tasya tashyaachalaam sraddhaam tameva
vidadhamyaham - Whatever form any devotee with faith, wishes to
worship, I make that faith of his or her steady'. Krishna states
in Gita 'Ishwara sarvabhootaanaaam, hruddese Arjuna tishthati -
The lord dwells in the heart of all beings'. Buddha never claimed
his way to be exclusive, though he cautioned against spiritual
snake oil salesman. That way, Bahais and religions of native
American may be also considered Hinduism, but not Islam and
Christianity. Simply because, later two religions claim to be
exclusive. For example the fundamental Islamic doctrine is 'There
is no other God except Allah'; and the fundamental Christian
doctrine is 'Jesus is the only way to the heaven'. Different
sects among Hindus may debate over a certain religious ideas or
metaphysical points, but would not condemn others. Even those
disagreements are limited within only the Acharyas of these
sects, and do not percolates down to the lay Hindus.
A typical Hindu will go to all the temples, listens to all
the discourses, celebrates all the festivals, and participates in
all the religious functions. He or she may go more often to a
particular temple than others, or participate in a particular
function more than in others, depending upon his or her taste,
interests, or simply due to proximity. When a Hindu declares
himself or herself to be a Buddhist or Vaishnav, he or she is
simply stating about the higher influence of that particular
philosophy or way of life on himself or herself. It does not mean
that he or she would not go to Shiva temple, or condemn Adwaita
philosophy. It is only the case of degree, not about separation.
According to Hinduism, an individual in the process of
growing up, may be affected more by different ideas at different
times of his or her life. That is, each individual goes through a
spiritual evolution not religious conversion. In the same theme
Alan Watts writes - "A convert to Buddhism is as unimaginable as
a convert to cookery, unless the conversion means simply that one
has become a cook instead of a cobbler, or that one has become
interested in cooking well. For Buddhism, whether Hinayana or
Mahayana, is not a system of doctrines and commandments requiring
our belief and obedience. It is a method (one of the exact
meanings of dharma) for the correction of our perceptions and for
the transformation of consciousness. It is so thoroughly
experimental and empirical that the actual subject-matter of
Buddhism must be said to be an immediate, non-verbal experience
rather than a set of beliefs or ideas or rules of behavior." A
Hindu may say some thing like 'These days I am interested in
Buddhism and in comparing the Mahayan Buddhism with Dwaita
philosophy and Theravada Buddhism with Adwaita philosophy'.
However, a Hindu will not say 'I am converting to Buddhism. So, I
am no longer a Vaishnav but a Buddhist. Now on Buddha is only
God, and Shiva and Vishnu are no God'. Or a Hindu may say 'These
days I am impressed with the life style of the Hare Krishnas and
trying to be a vegetarian'. But, a Hindu will not insist upon
making every body vegetarian. A Hindu might wonder about the
influence of Dwaita philosophy on Jesus, when he addresses God as
'father', or of Adwaita philosophy when he talked about 'kingdom
within'. However, a Hindu will not say that all the Hindus are
saved and will automatically go to heaven, no matter how evil
they are; and none of the others are saved and will automatically
go to hell, no matter how virtuous they are. A Hindu has no
problem recognizing Jesus or any other religious leader as a
spiritual master, though would not agree that he or she is the
only one.
A Hindu is essentially free to choose to lead his or her own
spiritual life. However, Hindus will not condemn others and
violently attack or destroy any temple, as a part of their
religious belief. If there are such cases, then they are
aberrations not a general rule. The reasons for such isolated
cases may be found in politics or economics than in religion. For
example, when Shankaracharya went around challenging any
religious leaders for metaphysical debate, he was not leading an
army, nor losers lost their head. Most often, the losers chose to
be disciples of Shankaracharya on their own. Some debate losers
even committed suicide, because they could not bear the trauma of
loosing. However, the point is, though the doctrinal debate did
occur in the old days, physical violence did not. Even Buddha,
while preaching 'middle way', criticized the strictness of his
contemporary Mahabir or Jainism. However, the criticism is
limited to a certain issues, not against Jainism at large. Buddha
declared that caste should determined by deed, not by birth. It
is exactly what it is. Such criticism is appropriate, limited and
positive.
Hinduism may be considered as a supra system, within which
many spiritual ideas coexist and compete, and relations foster
within the acceptable norm. However, Hinduism itself does not
preach a particular doctrine. A parallel may be drawn with
democracy in the political field. Democracy does not preach a
particular political ideas, rather it provides platform for any
idea, where these political ideas would compete and cooperate.
Any political party, including Fascism or Communism, may be
considered a part of the democracy as long as it plays by the
rule. Within democracy many parties coexist, even develop
relations, and would not stop other parties from functioning. A
citizen is free to associate with any or all parties as much as
he or she wants. A political party would cease to be a part of
democracy only when it claims to be exclusive or totalitarian. In
Hinduism every body is free to preach or believe whatever he or
she deem right. Though there may be debates to distinguish wheat
from chaff. Hinduism, like a market place, simply presents
smorgasbord of spiritual ideas. An individual is free to chose
any, or as much of any, depending upon his or her own conscience
and need. That is, Hinduism consists of many ideas and teachings
including Carvakism, Jainism, Shaivism, Vaishnavism, Buddhism,
Sikhism and so on.
C. Science of spirituality : Hinduism may also be defined as
an inquiry into the spirituality or universal/eternal truths, not
a given set of doctrines or beliefs. The Hindu term for inquiry
into the eternal truth is 'Sanatana'. It may be compared with
science and loosely defined as science of spirituality. The
division among hindu sects are like that of division among
scientists. There are chemists, botanist, geologist and so on.
However, each of the scientists will tell that he or she is
dealing with only a narrow field within the general body of
science and each scientist works in cooperation with other
scientists.
A religion, defined as a set of doctrines, forces people to
chose a camp. Thus, it divides people and do not allow individual
freedom. For example, an individual cannot be a Muslim and a
Christian same time. However, inquiry into universal truths
requires to learn from as many sources as possible. For example,
a geologist has to learn mathematics, physics, chemistry etc.
Likewise, a Hindu may go to any temple, learn any philosophy or
metaphysics, or practice any spiritual system. Thus, Hinduism
stresses individuality, without creating religious boundary and
dividing people.
A Hindu, never claims to know all the truth, or expresses
that his or her religion is the only correct religion. A Hindu,
like a scientist, rather admits the limitation of his or her
background or upbringing and present living environment, and does
as best as he or she can do to improve his or her spirituality,
with the help of countless spiritual masters who has left their
teachings behind. That is why, if you ask ten Hindus to define
Hinduism, you will get twenty different answers.
To consider Hinduism only as rituals and casteism is, as
Buddha might have put, ignorance. They are some of the negative
aspects of Brahmanism, not Hinduism at large. Brahmanism has its
own relevancy, imperative and usefulness. However, unfortunately
it also has developed a few strands of objectionable practices
through the ages. If told, the saga of exploitation of poor and
ignorant by learned and powerful, the evolution of casteism,
degeneration into ritualism, Brahmanic adulteration of
scriptures, will never end. Those kind of corruptions, like bad
apples, need to be discarded. However, we cannot condemn all the
apples. Like in any society, there are many problems in the Hindu
society. However, they are social problems, not religious. I can
imagine a mad scientist, but not a mad science. The answer lies
in the moral and intellectual discipline, not in politics.
Sanatana :
The notion that Buddhism is different from Hinduism has come
due to the misunderstanding of the nature of 'Sanatana' or
inquiry into the universal truth. The difference is the
approaches taken by different sects, not the truth per se. After
all truth remains the same, though it may be approached or
understood from different perspectives.
The eternal truth cannot be understood by us, not because it
is mysterious, but because our human faculties like the physical
body and the intelligence are limited. Thus, like the fable of an
elephant and blind men, we may be able to perceive only partial
truth. This is expressed in Sanskrit as 'Ekam sat vipra bahuda
vadanti - Truth is one, sages call it by different names'.
Sanatana or inquiry of the eternal truth can be done with the
available human tools only.
The classical Hindu spiritual masters point out those tools,
in order of preference, as - a. Physical observation, b. Logic,
c. Simile, and d. Revelations. The truth as understood due to the
direct physical observations gets the first preference. Next, in
order of preference, is the truths which, though cannot be
directly observed, can be logically deductible. Next, would be
the use of simile. For example, if we like to know the number of
teeth of a live lion, we may count that of a cat instead and make
inference. The last source of truth is the so called
'revelations', which needs to be taken with a grain of faith or a
grain of salt, as you prefer.
The order of preference pertains to the validity of the
truth. We might argue that the validity becomes less credible and
more difference in opinion precipitates as we base our inquiry in
the later tools. However, if we base our inquiry only within the
observable phenomena, then the scope of inquiry will be limited,
though arguments will have stronger credibility. This is how a
spectrum of sects or metaphysical views have developed in the
Hinduism. Materialist like Carvak bases their world view strictly
according to the observable phenomena only. Strictly speaking,
they cannot be called atheist, because they do not say that God
does not exist. Rather they will argue that there is no physical
proof of existence of God. Empiricists like Buddhists and Jains
base their world view strictly according to the observable
phenomena and logically deductible concepts, but not on
revelation or faith.
Typically, Carvak would argue that there is not enough
physical evidence to prove the theory of Karma. Where as Buddhist
would argue that the law of Karma is empirically provable,
however it needs higher perspective than that of Carvak's.
Vaishnav or Shaiva would consider the law of Karma as a revealed
truth. Similarly, Carvak would consider Newton's law 'every
action has equal and opposite reaction' as an observable truth,
but not the Karmic law. Whereas, others would consider the
Newton's law as the physical subset of the universal Karmic law.
The dwaita philosophers like Vaishnavs would add on the article
of faith that God exists. They may also talk about their faith
that God reincarnates into the human history frequently in
different forms and personality according to the human need or
divine will. Thus, they will emphasize on relation with God in
personal way, through love and prayer. Where as Adwaita
philosophers like Shaivs will add on their faith that there exist
eternal truth which they call, at the lack of better word, the
big one (Brahma). They would argue that all the cosmos, including
human being, is simply a transient manifestation of the Brahma. A
dwaita-adwaita philosopher may argue that the Brahma does
manifest as personified God. Thus, the arguments and metaphysical
views continues, till the cows come home.
The Gnan yoga observes that each of these views contains
partial truth but not the whole truth. Thus, a student is advised
not to attach himself or herself to a particular view but to
learn all of them and later to go forward on his or her own
strength. The point here is that Hinduism consists of a spectrum
of many interconnected world views including that of Buddhism.
Buddhism :
Buddhism need to be understood, not as a faith, but as the
rational approach to the truth and according to the priority it
assigns. Buddhist approach of truth is strictly empirical, or
based on the knowledge, symbolized by Gnan Chachhu or Eye of
knowledge. Buddhism's priority is the practical way of lessening
the suffering. Other issues, like Buddhahood or metaphysical
views are only secondary. Majjhima Nikaya Sutta states - "If a
man is struck by an arrow, then as the first order of business
the arrow should be pulled out and the wound should be treated.
It would not help to insist to know what caste the person belongs
to, or what kind of arrow it is, or how tall the man is etc.,
before pulling the arrow out. Similarly, it is not on the view
that the world is eternal, that it is finite, that body and soul
are distinct, or that the Buddha exists after death a religious
life depends. Whether these or their opposites are held, there is
still rebirth, there is old age, there is death, and grief,
lamentation, suffering, sorrow, and despair. I have not spoken
about these views because they do not conduce to absence of
passion, tranquillity, and Nirvana. And what have I explained ? I
have explained suffering, the causes of suffering, the
destruction of suffering, and the path that leads to the
destruction of suffering. For they are useful in life.
Therefore, my disciples, consider as unexplained what I have not
explained, and consider as explained what I have explained."
The concepts like Karma, Incarnation, Raj yoga's techniques
of meditation, Gnan yoga's technic of inquiry into universal
truth etc., which are also the staples of Buddhism existed long
before Buddha was born. However, the difference is that Buddha
recognized them through empirical means, not as revelation out of
Veda. Buddha insists 'Ye be lamp onto your self'. That is why he
is correctly called 'Nastik', that his teachings do not depend
upon 'Veda' or other scriptures. 'Nastik' does not mean atheist.
It simply means teachings independent of Vedic scriptures, as
opposed to 'Aastik', which means teachings dependent upon 'Vedic
scriptures'. For example, Krishna considers 'Gita' as milk out of
scriptural cow. Otherwise, the truth is the same. Buddha himself
had many teachers, who were trained in then prevalent schools of
Hinduism.
The greatness of Buddha is that he is able to bring many of
the truths, which were considered purely a matter of faith and
revelation, within the realm of rational deduction. That is why
initially many Brahmans opposed him, and once they understood the
importance of the Buddhist approach they recognized him as an
incarnation. His way of knowledge was indeed the ignorance
shattering. Such height of spiritual innovation is not achieved
easily. However, there are other instances also. For example,
Krishna's Karma Yoga brings the possibility of Nirvana within the
grasp of ordinary people or Grihastha, instead of being only for
professional ascetics.
If Hinduism is considered strictly Vedic teachings only then
Buddhism, south Indian Shaivism (whose Agamas are independent of
Veda) etc. are not Hinduism. Exclusive Vedic teachings and
attendant culture may be termed 'Brahmanism'. If, Hinduism is
considered as truth in general, then not only Buddhism, but
Confucianism, Taoism, physics, mathematics etc. are also
different approaches to the same eternal truth. As I said before
both 'Hindu' and 'Hinduism' are adopted alien terms. On one hand,
Sanatana is not limited within any book, geography or history;
though certain book might illuminate certain aspect of it. On the
other hand, if every so called concept of Hinduism is purged out
of Buddhism, then left over will truly be the heaven of Sunyabad
(pardon my pun). Einstein would not have incarnated without the
background of Galileo, Newton, Planck, Fitzgerald, Lorentz and
countless other physicist.
Any Buddhist doctrine needs to be understood in terms of the
Buddhist approach and the context, not taken as an article of
faith. Unfortunately, some of the Buddhist doctrines like that of
'Anahata - no soul' some times has been mistakenly considered as
a Buddhist faith. As I mentioned before, Buddha neither cares
about metaphysical views, nor builds his thesis on faith. Just
for the argument sake, consider the fact that Buddhism recognizes
the karma and reincarnation. Then question may be asked what
connects the one life from the next and keeps the karmic action
intact. In Buddha's time the vulgar concept of 'Atma - soul' was
the 'Suchsma shareer - microbody', which in English may be termed
'Ego-substance'. As if there is a small etherial or astral body
within the larger physical body, kind of trapped inside. This
suchsma shareer is supposed to carry the memory and physical
attributes of the given life like a seed of a plant. At the death
this suchsma sareer escapes out of the physical body and jumps
into a new body or goes to heaven, carrying the karmic bundle and
the subdued form of memory and attributes from the past life.
This is similar to the christian concept of soul, which after
death retains all the attributes and memory of the life.
According to christianity, when resurrection occurs all the souls
will come back alive in their previous forms, even the families
would come back and live as before, though in happier state. This
egocentric concept of Atma is denied (Anahata) by Buddha.
However, the classical Hindu concept of Atma also is not
egocentric. Yogavashista states (52.44) - "In reality, there is
no such thing as the ego-soul, nor is there any mine and thine,
nor imagination. All this is nothing but the manifestation of the
universal soul which is the light of pure intelligence."
According to classical Hinduism Atma is divine, attributeless,
eternal, and is not subject to karmic law.
Buddhism and Vedanta :
The distinction between Buddhism and Vedanta is the approach
they take, not the truth they seek. Buddhism takes the bottom up
approach and relies on the available human faculties, whereas
Vedanta takes the top down approach and relies on revelations in
Veda. Vedantist would predicate their argument upon the primary
reality. Whereas Buddhist would point out that by definition it
cannot be conceptualized and therefore there is no basis of any
argument. In the language of statistics, Vedantist would argue
that there is a eternal population mean and a sample mean is only
a transient imperfect measure. Whereas Buddhist would argue that
only fact we have is the sample mean and any inference should be
based upon it.
Vedas reveal Brahma as permanent, eternal, impersonal, and
attributeless. However, Brahma creates the transitory and
conditional attributes out of itself, for itself, by itself.
Brahma is one which manifest itself as eye and makes eye see,
manifest as mind and makes mind think, manifests as ego and
creates personality. Thus, an individual human cannot observe or
understand 'Brahma', because human ego itself is the transitory
creation or manifestation of Brahma. However, human mind may
comprehend Brahma in its two aspects, as a. observable physical
entity (energy) and b. consciousness. The way to know Brahma is
by transcending our ego or individuality. This may be
accomplished by shedding ego using the techniques of meditation.
Shankaracharya interprets the ancient texts that this truth can
be directly experienced (Aparokshanubhuti - self realization) by
the way of 'Bairagya - dispassion or renunciation'.
Brahma is the primary reality and is the cause of other
secondary transient realities - 'samsar - world', egos, minds,
bodies, thoughts, logic, perceptions, natural laws etc. Nirvana
or liberation is the transcending from secondary reality to
primary reality. Atma or soul is a primary reality, not
secondary. There is no difference between Atma and Brahma or
Paramatma. A question was put to Shankaracharya - "Is Atma like a
drop of water in the ocean of Brahma ?" He replied - "No, it is
like water in the drop." Now compare that with the Buddhist
concept of Dharmakaya. Dr. D.T. Suzuki writes - "Dharmakaya is
the ultimate reality that underlies all particular phenomena; it
is that which makes the existence of individual possible; it is
the raison d'etre of the universe; it is the norm of being, which
regulates the course of events and thoughts. We do not have any
transcendental entity called ego-substance. We all are one in the
'System of Being' and only as such are immortal. The one shows us
the folly of clinging to individual existence and of coveting the
immortality of the ego-soul; the other convinces us of the truth
that we are saved by living into the unity of Dharmakaya. When
the clouds of ignorance and egoism are totally dispersed, the
light of universal love and intelligence will shine in all its
glory." Is this Buddhist concept of 'Dharmakaya' different from
that of 'Brahma' ? Both of them are identical, so much so that
Dr. Suzuki writes - "Here, a very interesting question suggests
itself : Which is the original and which is the copy, Mahayanism
or Vedantism ? Most of the European Sanskrit scholars would
declare that Buddhism must be the borrower. But I am strongly
inclined to the opposite view, for there is reliable evidence in
favor of it. (Because) writing of Aswaghosh (Mahayanist) dates
much earlier than Shankara or Badarayana (Vedantist)." Though
Shankara and Badarayana point to Upanishads for their source.
However, chronology is not the issue. Point is both views are the
same.
The egoistic secondary reality, though based on the primary
reality, cannot grasp the primary reality. In other words, since
human ego and the human tools of empirical knowledge, i.e. mind
and body are only secondary reality, therefore we cannot perceive
the primary reality. Thus primary reality is variously described
in the language of secondary reality as - 'which cannot be
understood', 'which cannot be explained', 'where subject and
object is one', 'where there is no me and you', 'where cause and
effect is one', 'where there is no spatial & temporal
difference', 'kingdom within', 'where actors, audience and the
play is one' and so on. Obviously unexplainable thing cannot be
explained and only thing can be done is to approach or point out.
Transcending from secondary reality to primary reality also
cannot be explained, and it is variously put as - 'realizing',
'falling into place', 'giving up what we do not have', 'getting
more real', 'nirvana', 'enlightenment', 'awakening', 'mokshya',
'release', 'freedom', 'back to basic' and so on. It may be
pointed out that transcending or Nirvana is not a journey from
one destination to the another. That is only a metaphor. It is
simply realization of the true self.
Most of the Buddhist statements would become clearer if we
keep in mind that Buddhism uses methods of inquiry within our
reach, that is tools within secondary reality only. Let me repeat
one more time that each of the following statements are made and
valid within secondary reality only. "I am enlightened.
Enlightenment cannot be explained. I can show you the way, but
can not make you enlightened." Every existing phenomena is
transient and has cause. They would cease to exist if the cause
is removed. The Law of karma operates even upon Gods. Any given
concept of soul or Dharmakaya is not correct. Anahata or there is
no soul. If you take any individual then his or her each and
every characteristic, physical or mental, is transient and has
cause. If each and every characteristic is taken off one by one,
by recognizing and removing the cause, then there absolutely
nothing will be left. The reality of each and every egoistic
attribute being extinguished cannot be explained nor even be
conceptualized. For the lack of better word, we may call it
enlightenment or Nirvana. Nirvana is bliss.
Many paths to the same summit :
An example of the different approaches taken by the
different sects towards the same truth may be illustrated.
Suppose an individual notices a desirable object, say a good
looking bicycle. Then this external stimuli would have a certain
effect on the individual according to his or her background. In
general these external stimuli creates desires. It is the
intrinsic nature of the human mind. This would motivate the
individual to pursue a course of action to fulfill the desire.
This very nature of mind always leads to suffering regardless of
the fulfillment of the desire or not. Even if a particular object
is obtained, in due time the pleasure ends and many more new
desires would arise. Every egoistic actions again generates
karmic reactions and the ego 'Jiva' has to face the consequences
of each of his or her actions, good or bad. Thus the person is
always trapped into this never ending cycle. Gita (5.22) states
"Sense pleasure are due to the contact with the material senses,
which have a beginning and an end, and is the cause of distress.
A liberated soul is not interested in anything which is
temporary." Buddha puts the same subject in more rigorous terms
as four noble truths. "Life consists of many suffering. The cause
of the suffering is the selfish craving or desire. The suffering
can be cured by overcoming the craving. The craving can be
overcomed by following the ethical way - the eightfold path."
The human self-centered actions has the effect of making the
individual forget his or her true nature and identify the self
with the desires, the actions, and related mental attitude of
happiness and suffering. In the due course of time the mind is
full of the records of the recurrent stimuli, responses, actions
taken, and short term pleasures and wants. This gives the
external personality and ego. And the ego finds itself bound to
the karmic law. To identify the true divine nature of the self
this created personality or ego need to be cleared. In other
words, the accumulated karmic reactions need to be dissolved.
The ascetics try to burn off this ego by meditation 'Tapa'.
To keep it simple, they also may try to lessen the external
stimuli, for example by living alone in forest.
The karma yogis would concentrate on the action they take.
Though they may be pushed around by the external stimuli, they
would try not to have egoistic response to it. They will try that
their action remains selfless and is in accordance with divinely
ordained duty.
A Buddhist will rationally analyze their own actions and
feelings and identify their causes or the external stimuli. Thus
a Buddhist tries first to understand the causes and its effects,
then tries to remove the causes to clean or extinguish the
external ego.
An individual practicing 'Bairagya or renunciation' would
try to control the response, so that the external stimuli does
not automatically trigger egoistic response.
A devotee under the dwaita philosophy would try to fill his
or her heart with the unconditional love for the personal God.
The love for God would not only clean the person's mind, it also
would lessen the effect of the external stimuli.
We might also add that materialist like Charvak would argue
that you get what you see. Thus, as epicurist, they might argue
for maximization of happiness and minimization of suffering both
in terms of individual or group.
In other words, there are many paths to the same summit.
Buddhism survives in India :
Shakya Muni Gautam Buddha's teachings brought tremendous
spiritual vitality in the Indian subcontinent. Buddhist
universities like Takshyashila and Nalanda came to being, where
students from all over the then known world came. Emperors like
Ashok supported and helped to spread the gospel of compassion,
cessation of suffering and Nirvana. The gospel spread throughout
Asia and bordering regions. However, after millennia of
expansion, slowly moral and intellectual decay occurred in the
birthplace itself. Which paved way for the rise of intellectual
stalwart like Shankaracharya who went around throughout India
revitalizing the spirituality by drawing strength from ancient
scriptures once more. Thus Shankaracharya was not only able to
bring vitality but also balance the creeping exclusiveness of
latter Buddhism. We may also point out that Buddhism itself was
opening to the possibility of revealed truth, as opposite to the
strictly empirical truth, by the way of Mahayanism and
Boddhisatwas.
However, the physical onslaught came with the Muslim
conquest of India. Following the Koranic injunction against so
called 'Idolaters' and 'Infidels', muslim hordes destroyed
Zoroastrian, Hindu temples and Buddhist monasteries. Libraries
were destroyed, priests, monks and nuns were put to death by
thousands. Present Indian state of Bihar, which is named so
because of the many 'Bihar' or monasteries, suffered so much
muslim carnage that presently very little of the original
monasteries are left. Historian Hyman Kublin writes - "The final
blow to Buddhism in India was delivered by the Muslims. Pushing
into northwest India from the eight century on, they destroyed
the great Buddhist monasteries, burned the libraries, and killed
monks. Most of the monks who survived this onslaught fled India."
Christians also participated in such destruction. Franciscan
missionaries arrived in Goa-India in 1517. In 1540, by the order
of King of Portugal all the Hindu temples were destroyed. Jesuits
came in 1542, and inquisition was introduced in 1560.
However, Buddhism still survives in India.
Nepal - the melting pot.
The perception of so called difference between Buddhism and
Hinduism has come simply because of Geography. Since only
Buddhism went out of India in evangelical spirit, most of the
people living outside India proper are not exposed to the
different sects or philosophies of Hinduism. Thus, a Chinese
would consider himself or herself as a Buddhist not as a Hindu.
Which is partly true in the sense that they do not live in India
proper or they do not know about other aspect of Hinduism, say
for example karma yoga. However, it is not correct to say that
Hinduism and Buddhism are two different religions.
These kind of differing ideas do come because of history
also. For example, Indonesian call themselves Muslim by religion,
but they also have Ramayana and Mahabharata, which they call as
their culture.
In Nepal, we assimilate all the incoming ideas and evolve,
but do not convert. We add the new teachings but do not discard
the old. We do evaluate the values or the teachings, we also do
debate. At the same time, we also value the diversity of ideas.
Diversity of ideas gives freedom, growth and life. Without
diversity every body, whether a monk or a layman, will be a
simple carbon copy. The religion would become an exercise in
polemic and apology. Whether Krishna or Buddha in ancient times
and Vivekananda or Dalai Lama in modern times, different masters
speak out from different perspectives, however the spiritual
ethos remains the same.
In Nepal, many groups of people came bringing their ideas
and religiosity both from north and south. Aacharyas and monks of
many sects and their festivals came. Festivals like Indra jattra,
Dasain, Tihar, Shiva ratri, Basant panchami, Buddha jayanti,
Krishnastami were introduced. In modern times, we add Shahid
divas and Democracy day. We celebrate them all. Just because we
celebrate Tihar, we did not discard Dasain. King Ashok,
Shankaracharya came from India, Manjushree came from Tibet. We
welcome them all. Siddhartha Gautam was born in Nepal. As Buddha,
he enlightened the whole world. Sita went to India, Vrikuti went
to Tibet. They worship them. The ethics of Ramayana, Karma yoga
of Gita, Enlightenment of Buddhism, Philosophy of Vedanta and any
other are welcome. We appreciate them all, learn and evolve. That
is spiritual progress. Presently we may be occupied more with
democracy, socialism, education, technology and economic
development. We will assimilate them also and continue evolving.
Evolution or change (Rita) is life. Getting attached to one
idealogy, as Buddha might have put, is an end.
Nepalese religiosity being a blend of different sects of
Hinduism may be illustrated by the fact that the role of the
guardian Goddess of Nepal 'Kumari' is always assumed by a girl
from the Buddhist sect, though the king follows the Brahmanic
tradition. A perfect harmony between the three principal sects of
Nepal, namely Buddhism (Buddha), Shaivism (Nilkantha) and
Vaishnavism (Narayan) can be seen in the temple situated in the
northern corner of Kathmandu, which is popularly known as 'Budha
Nilkantha Narayan'.
Satyam ewa jayate. Vashundhaiva kutumbakam.
Sarve api sukhino santu. Yeto dharma stato jaya.
Om mani padme hum. Om shantih, shantih, shantihi.
************************************************************
Date: SAT, 05 AUG 95 11:24:42 JST
From: Ashok Sayenju <194038@JPNIUJ00.BITNET>
Subject: Looking for Kunga, Dhiren and Ujjal!!
To: The Nepal Digest <nepal@cs.niu.edu>
Can some body please tell these guys to contact me soon:
1. Dhirendra Gurung and Kunga Rotta at Univ. of Central Oklahoma,
2. Ujjal Singh in Texas or BYU, Utah.
Thanks in advance.
Ashok Sayenju
Email: 194038%jpniuj00.bitnet@pucc.princeton.edu
******************************************************************
Date: Sun, 6 Aug 1995 21:18:18 +0100 (BST)
From: B J Lawson-mcdowall <hspbjlm@bath.ac.uk>
To: The Nepal Digest <NEPAL@cs.niu.edu>
Subject: Arun III is dead, long live . . . ?
Starts as bank president on the 1 June and a mere 9 weeks later "pulls
the plug on Nepali dam" (Guardian 5 August).
Any views on whether the IPA report submitted, I believe, a day or two
after the new president's first day on the job was influential.
Well Mr Wolfhensohn had the courage that so many others lacked. It's amazing
what a president can do if he hasn't made a personal and ill considered
commitment to a project. If so many within the Bank knew it was it was a
questionable project why did successive governments continue the process?
There will be many in the world bank with lighter hearts and just as many in
the NEA with heavy ones. All that potential rent seeking now but a memory.
Or is it? Will the bilaterial donors still spend the money they committed to
Arun III in the Nepali energy sector? Certainly Nepal needs the energy.
Another Khimti or two? Not given the NEA's attitude toward Nepal's `private'
sector.
It remains to be seen if the loss of Arun will yet be Nepal's gain.
Lawson-McDowall
************************************************************************
Date: Sun, 6 Aug 1995 12:27:43 -1000
From: Ratna Shrestha <ratna@hawaii.edu>
To: nepal@cs.niu.edu
Subject: seeking comments on kathmandu's Water Pollution problem
The following note concerns the water pollution problem caused by
carpet washing in Kathmandu. It contains terms (and also theories) from
advance microeconomics which may not be comprehensible for readers from
the other fields. At the moment, I have only a general overview of the
complexities involved with the problem and am working towards developing
a full model for a possible publication. I would appreciate any comments
from the standpoint of economics, politics or engineering, paticularly
from those who have the first hand exposure of the problem.
.....
The water pollution problem caused by carpet washing in Kathmandu is
complex due to the involved moral hazard, adverse selection and free
riding. A central washing plant downstream the river system (around
Chovar) can solve a substantial proportion of the problem. The government
can design an incentive scheme that gives export-subsidy to the factories
using this plant and tax the rest (who do not use the plant). The
government does not need to know the pollution abatement costs of the
factories. They will voluntarily reveal their true abatement costs by
deciding whether to wash carpets at the plant or in-site. For the
factories with higher abatement costs, central washing (washing fee plus
transportation costs) cum export-subsidy scheme will be efficient. On the
contrary, for those who can abate pollution cheaply at the site, export
tax scheme will be efficient.
......
I would appreciate if you direct your comments to my e-mail address.
Ratna k. Shrestha
Hawaii
********************************************************************
An Eventful Musical Night At Berkeley
The Nepal Association of Northern California has organized a NEPALI DINNER,
DANCE AND
MUSICAL SHOW TO BE PERFORMED BY AN INTERNATIONALLY KNOWN NEPALI
MUSICAL GROUP, SUR SUDHA at THE ALUMNI HOUSE at the UNIVERSITY OF
CALIFORNIA at BERKELEY. The group combines the enchanting and soothing tones
of hand -
crafted bamboo flutes with sweet melodies of 20-stringed sitar, and the
complex rhythmic beats
of tabla to create harmonic and tantalizing music. The group is composed of
three musicians
and a dancer. They will be playing classical, Semi-Classical and Folk tunes
of Nepal.. The
dancer will be performing classical and folk dances of Nepal. The Musical
Program will last
about two hours. So, for those of you interested in enjoying live Nepali
Music as well as
palatable and delectable Nepali food, the Alumni House at Berkeley is certainly
the place to be on Friday August 18th at 7pm.
TIME: 7:00 PM
DATE: FRIDAY, AUGUST 18 1995
VENUE: TOLL ROOM at the Alumni House at the University of California at
Berkeley
EVENT: NEPALI MUSIC AND DINNER
TICKET/COST: $20 for Non -Members , $15 for Members
For more information or for ticket, Contact:
Mr. Govind Shahi @510-222-5307
Mr. Gopal Khadki @ 415-387-9269
Mr. Shekar Sharma @510-651-4855
Mr. Surendra Pradhan @510-828-2111
Mr. Rattu Lama @510-527-4276
Mr. Iswor Maskey @510-237-2429
Ms. Sumira Thapa @510-524-3745
I look forward to seeing you on the 18th of August at the Alumni House.
Sumira Thapa
Bhaskar B. Thapa
Earth Sciences Division 50E
Lawrence Berkeley Laboratory
Berkeley CA 94720
Tel. (510) 486-4161
Fax. (510) 486-5686
************************************************************************
From: "VOGEL, Sibylle" <svogel@unido.org>
To: nepal@cs.niu.edu
Subject: Hello
Hi,
Can you please add this email address to your mailing list. This is
Uday Manandhar and obviously this is not my email address but I am
working here at UNIDO in Vienna for a few months and I have been told
I can use this account.
I would also like to know if there are more people in your list who
are from Austria or Nepalis living in Austria. If so I would
appreciate it if they could get in touch with me. I have lived in the
U.S. for the eight of the past nine years and coming to Austria is
quite a transition.
Well take care. Please respond at this email address or
umanandhar@vax.clarku.edu
Uday Manandhar
*********************************************************************
To: nepal@cs.niu.edu
Subject: Nepal Dam Project Loan Pulled /
Nepal shocked over Bank's refusal to back dam
Date: Mon, 07 Aug 1995 13:41:40 EDT
From: Amrit R Pant <arp@MIT.EDU>
WASHINGTON (AP), 4 AUG 95 -- The World Bank pulled out of Nepal's biggest
hydroelectric project Friday, saying it posed too many risks for
the impoverished Himalayan kingdom's government.
The bank canceled an offer of $175 million to go toward the $770
million Arun III project. It said the dam project, which it had
hoped would meet Nepal's long-term energy needs, faced escalating
costs and delays because of ``increasingly rigorous'' standards
imposed by the bank.
In recent years, the bank has imposed new conditions on its
loans in response to criticism that it fosters development at the
expense of local residents and the environment.
Environmentalists contend the Nepal project would destroy
forests on the Tibetan border, displace villages and disrupt the
lives of thousands of people. They argue the huge dam on the Arun
River could be replaced by a series of many smaller structures that
would cause less environmental damage.
The World Bank's decision to quit the 201-megawatt project came
after an inspection panel's reassessment earlier this year resulted
in several measures to address environmental and social concerns.
A statement released in Katmandu and at the World Bank's
Washington headquarters reaffirmed that the bank still feels the
large hydroelectric project would be environmentally and socially
sound. But the bank considers its increasing cost and complexity
would lay too heavy a burden on Nepal's government, the statement
said.
----------
KATHMANDU, Nepal (Reuter), 4 Aug 95 - The Himalayan kingdom of Nepal
on Friday expressed shock over a World Bank decision to withdraw
financial support for a $1 billion hydropower project as the
opposition slammed the government for faulty policies.
``His Majesty's government expresses surprise and dismay at
the cancellation of the proeject at a time when a lot of
investment and exercise had been put and the project was at the
implementation stage,'' Nepal's water resources ministry said in
a statement.
The bank said in a statement released in the Indian capital
New Delhi the decision to withdraw support from the Arun III
project followed discussions between World Bank President James
Wolfensohn and Nepal's Prime Minister Man Mohan Adhikary.
``The World Bank decision can be attributed to the faulty
economic policies and contradictory posture on this project and
the lack of sheer political committment of the communist
rulers,'' opposition Nepali Congress's Ram Sharan Mahat said.
Environmental groups have slammed the project, saying it
could damage one of the few pristine forests in the Himalayan
mountains that contains a number of endangered species,
including the Asiatic black bear and the clouded leopard.
``The World Bank and the government of Nepal have agreed to
work expeditiously to develop alternative approaches to meeting
Nepal's energy needs following a decision by the bank not to
proceed with plans to support the Arun III hydropower project,''
the bank statement said.
``The cancellation is not due to Nepal's mistake. It is the
World Bank bureaucracy, its decision-making process that is to
be blamed,'' said a Nepali water resources expert, who asked not
to be named.
Last February, an independent inspection panel criticized
the bank for its handling of the project.
The World Bank earlier planned to support the controversial
project by providing loans of $175 million. The remaining funds
were to come from donor nations and the Asian Development Bank.
The bank said the project's financial management, social and
environmental needs would place demands on Nepal which the tiny
Himalayan nation, one of the world's 10 poorest, could not
realistically meet at present.
``Some co-financing partners did not feel they were in a
position to commit the necessary funds within the next 12 to 18
months,'' the bank said, adding that the project's estimated
cost had already increased by about $40 million due to delays.
Designed to deliver 402 megawatts of hydroelectric power in
two phases to a country in desperate need of electricity, the
project would take eight years to complete and require the
relocation of some 155 families.
``The risks to Nepal were too great to justify proceeding
with the project,'' Wolfensohn said.
Nepal's industrialists said a lack of political consensus
had led to the bank's withdrawal from the project.
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