Received: from mp.cs.niu.edu (mp.cs.niu.edu [131.156.1.2]) by library.wustl.edu (8.8.5/8.8.5) with SMTP id RAA16874; Thu, 4 Sep 1997 17:47:01 -0500 (CDT) Received: by mp.cs.niu.edu id AA10636 (5.67b/IDA-1.5 for nepal-dist); Thu, 4 Sep 1997 15:05:08 -0500 Received: by mp.cs.niu.edu id AA10632 (5.67b/IDA-1.5 for nepal-list); Thu, 4 Sep 1997 15:05:07 -0500 Date: Thu, 4 Sep 1997 15:05:07 -0500 Message-Id: <199709042005.AA10632@mp.cs.niu.edu> Reply-To: The Nepal Digest <NEPAL@cs.niu.edu> From: The Editor <nepal-request@cs.niu.edu> Sender: "Rajpal J. Singh" <A10RJS1@cs.niu.edu> Subject: The Nepal Digest - September 5, 1997 (20 Bhadra 2054 BkSm) To: <NEPAL@cs.niu.edu> Content-Type: text Status: O X-Status: X-Keywords: X-UID: 240
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The Nepal Digest Fri Sep 5, 1997: Bhadra 20 2054BS: Year6 Volume66 Issue 1
Today's Topics:
Violence Against Women in Nepal
Volunteer Work
On The Kathmandu Post Book Review
New Issue of SINHAS
KATHMANDU EMBRACE
Editor's Note: Due to insufficient humours articles for Gaijatra issue,
this issue is a general one.
******************************************************************************
* TND (The Nepal Digest) Editorial Board *
* -------------------------------------- *
* *
* The Nepal Digest: General Information info-tnd@nepal.org *
* Chief Editor: Rajpal JP Singh (Open Position) a10rjs1@mp.cs.niu.edu *
* Columnist: Pramod K. Mishra pkm@acpub.duke.edu *
* SCN Correspondent: Open Position *
* Co-ordinating Director - Australia Chapter (TND Foundation) *
* Dr. Krishna B. Hamal HamalK@dist.gov.au *
* *
* TND Archives: http://library.wustl.edu/~listmgr/tnd/ *
* TND Foundation: http://www.nepal.org info-tnd@nepal.org *
* WebSlingers: Pradeep Bista,Naresh Kattel,Robin Rajbhandari *
* Rabi Tripathi, Prakash Bista webmaster-tnd@nepal.org *
* *
* +++++ Food For Thought +++++ *
* *
* "Heros are the ones who give a bit of themselves to the community" *
* "Democracy perishes among the silent crowd" -Sirdar_Khalifa *
* *
******************************************************************************
******************************************************************
Date: Tue, 19 Aug 97 08:19:32 CST
From: Dharmendra Dhakal <RCDHAKAL@VM.CC.OLEMISS.EDU>
Subject: Nepal Digest
To: Nepal <nepal@cs.niu.edu>
Dear Raj Palji, Namaste! I like to request you to publish this materials in upc
oming TND issue.
Dear Friends, The residents of Oxford, Mississippi and Host of Annual conventio
n of Nepalese Association in Southeast America(NASA) cordially invites you to a
ttend our annual celebration on August 30-31. Please call any one of the follo
ing to get more information about the program.
Aryal, Shakti Nath 601-234-1555
Ghimire, Pradeep 601-234-6655
Dhakal, Dharmendra 601-236-3801
We are looking forward to meet you during our convetion. Thank you in advance
for your help and attendence.
************************************************************************
To: tnd@nepal.org
Date: Wed, 07 May 1997 14:01:12 -0500
Forwarded by: "Rajpal J.P. Singh" <a10rjs1>
If we could shrink the Earth's population to a village of precisely
100 people. With all existing human ratios remaining the same, it
would look like this:
There would be 57 Asians, 21 Europeans, 14 from the Western
Hemisphere (North and South) and 8 Africans.
51 would be female; 49 would be male
70 would be non-white; 30 white.
70 would be non-Christian; 30 Christian.
50% of the entire world's wealth would be in the hands of only 6
people and all 6 would be citizens of the United States.
80 would live in substandard housing.
70 would be unable to read.
50 would suffer from malnutrition.
1 would be near death, 1 would be near birth
Only 1 would have a college education.
No one would own a computer
When one considers our world from such an incredibly compressed
perspective, the need for both tolerance and understanding becomes
glaringly apparent........
********************************************************
Forwarded by: Anne Joshi-Atlanta <AJoshi@RussReyn.com>
Date: Thu, 4 Sep 1997 09:21:05 -0400
To: The Nepal Digest <tnd@nepal.org>
Subject: VNY '98 Nepal
>From: carin@gn.apc.org
>To: beijing-conf@tristram.edc.org
>Subject: Violence Against Women in Nepal
>
>Dear Friends,
>
>Would it be appropriate to post a timely warning of a specific
>threat to the well-being of women travellers?
>
>I summarised this article in my own words because there was a
>question about copyright, although to the best of my knowledge it
>isn't a problem in Nepal.
>
>> Published in the Independent, Kathmandu, Nepal.
>
>> Sexual Harassment of Tourists.
>>
>> In Thamel, the tourist district of Kathmandu, there is
>> a travel agent of seemingly perfect manners and
>> reputation. As well as arranging safaris and rafting
>> trips, he organises mountaineering expeditions and
>> package treks, but his specialities include tailor-made
>> treks for discerning travellers with individual
>> requirements. For example, the safety-conscious lone
>> woman... Plainly this is no backstreet operator. With
>> his charisma and precise attention to detail, he wins
>> the confidence of an international clientele.
>> Superlatives are lavished on him and his company.
>> Registered, main-stream, immaculate... Having all the
>> right connections, he gains the trust of women who look
>> to him for security. And he capitalises on this trust.
>> Sexual harassment is an understatement...
>>
>> He prefers rape. In fact, serial rape. <<
>>
>> So at this point you not only wonder who this guy is,
>> but how he can get away with it.
>>
>> The author continues...
>>
>> Unfortunately, he cannot be dismissed as a fly-by-night
>> operator easily avoided by any woman with common sense.
>> As a main-stream tour operator, with income from the
>> Western world, he is a very prosperous man in an
>> extremely poor, corruption-ridden country, where
>> officials and police are underpaid and the human rights
>> of women are scarcely understood. Police may opt not to
>> make enemies of wealthy powerful men, preferring, at
>> the least, to be invited to parties with plenty of
>> alcohol.
>>
>> In most countries rape is a seriously under-reported
>> crime because the process of reporting it is a fearful
>> ordeal for its victims. And not only is this rapist /
>> travel agent very discreet because he has to maintain
>> his perfect reputation, but he and his accomplice
>> threaten victims with retaliation. In such a corrupt
>> country the victims take these threats seriously. Also
>> the time limit for reporting rape in Nepal is very
>> short. However, with his guilt firmly established, in
>> due course his habits could place his victims, his wife
>> and himself at risk from HIV, and ultimately, death
>> from AIDS.
>>
>> In one of the poorest countries on earth, tourists are
>> a major source of foreign income. So the Nepalese
>> government aims to increase tourism and to encourage
>> tourists to deal with registered companies. Although
>> this man brings foreign exchange into the country, yet
>> tourists return home with horror stories of having put
>> their trust in a registered and "reputable" company and
>> later suffered severe abuse. Male friends and relatives
>> fear for the safety of the women they know, so in the
>> long term his behaviour, as he exploits more and more
>> women, could eventually damage the reputation of
>> tourism in Nepal.
>>
>> What actions, if any, are taken to prevent such
>> offences, not only for the safety of women travellers,
>> but also to protect the image of Nepal and the
>> interests of innocent Nepalis involved in tourism? Do
>> the owners of all travel companies and hotels in
>> Kathmandu realise that it is in their own financial
>> interests to put pressure on this offender, if they
>> know who he is? <<
>>
>> In Asia, independent women are far too easily confused
>> with immoral women, [no matter how carefully they
>> dress]. The author went on to challenge the myth that
>> victims are to blame in any way whatsoever for being
>> raped. Clearly it was the intention of this man, and
>> others like him, to deceive innocent women into
>> believing they were safe in situations where they can
>> be easily victimised.
>>
>> Some people are so prejudiced they see rape as shame
>> for the woman, not the man, but rape can only take
>> place when the woman's intentions are virtuous and the
>> man's are immoral and indecent. It is natural not the
>> victim's fault in any way that she was born with less
>> physical strength, but obviously her spirit and
>> intellect are equal to that of any man. So rape of
>> course brings shame to the man, not the woman,
>> and also to anyone so irrational as to blame the
>> woman for being exploited. In the tourist industry,
>> such beliefs, like these systematic rapes, can only
>> damage the reputation of Nepal. <<
>
>
>The author was anonymous, possibly to protect her identity
>as a victim.
>
>Next year is Visit Nepal Year, when the Nepalese government is out
>to encourage as many tourists as possible, yet nothing appears to
>have changed. So although the article was published 3rd February
>1993, this warning is still appropriate. I would like to know how
>many other men there are who operate in the same way and why we hear
>so little about them, although they are able to market holidays
>through travel agents in the first world.
>
>However I am aware that the British Foreign Office under the last
>administration "handled" the issue by totally denying it and the
>reaction of representative of the US Department of State was just as
>reprehensible. I tried to spread warnings but an official from the
>American Embassy threatened me. It seems their priority is not to
>disturb a government that turns a blind eye to the trafficking of so
>many of its own citizens. [Even this e-mail is in defiance of their
>attempts to silence or discredit victims.]
>
>"He who saves a life saves the world entire" - Talmud.
>
>I believe publicising this could save more than one life by saving
>women from a situation that could result in suicide, if not AIDS.
>
>For people who wish to protest, the Nepalese Ministry of Tourism
>has just acquired e-mail.
>
>visitnepal98@mos.com.np ,
>vny@mos.com.np
>Also: motca@mos.com.np. [I believe this is a separate part of the
>Ministry.]
>
>I would like to follow up this post with short sample e-mails that
>people could send to them.
>
>Helen Brown: carin@gn.apc.org
>
>--"All that is necessary for evil to succeed
> is for good men to do nothing."
> --Edmund Burke 1729 -1797
> -- good women also! --
>
This is a problem we all, regardless of gender, need to help eradicate.
We are talking about half of humankind, and if governments of
underdeveloped nations wish to measure up to the requirements of 21st
Century life, we need to make them aware and conscious of this continued
global problem!
Aiko A. Joshi
ajoshi@russreyn.com
Georgia STate Univ., M.A. Candidate, Women's Studies
>From: Debra Guzman <DEBRA@oln.comlink.apc.org>
>Subject: Unknown Faces - Trafficking of Women
>
>Edited/Distributed by HURINet - The Human Rights Information Network
>---------------------------------------------------------------------
>author : jagdish@igc.apc.org
>From: MEENA@bby.ilbom.ernet.in
>
>This is another article from me on trafficking of women as part of my
>NFI media research fellowship which has been published in The Hindu.
>Meena Menon
>The Unknown Faces
>By Meena Menon
>
>The much -quoted report of the Central Social Welfare Board
>lists Karnataka, Andhra Pradesh, Maharashtra, Tamil Nadu and
>UP as the high supply zones of women in prostitution.
>Belgaum, Bijapur, Kolhapur are some of the common districts
>from which women migrate to the big cities either as part of
>an organised trafficking network, or due to socio-- economic
>compulsions. Poverty, desertion by husbands are among the
>two major factors contributing to women entering
>prostitution, according to the same study. In a visit to
>what is called the devdasi belt or the districts bordering
>Maharashtra and Karnataka, I find the trafficking
>structure operates at various levels. This may or may not be
>part of a mafia, which exists in big cities with contacts
>all over the country. What one often tends to disregard is
>the ubiquitous system of contacts which the women seem to
>have. Everywhere it seems there are people posted to "help"
>women in distress and give them the right contacts or
>addresses so that they can earn a living in this profession.
>When the women are asked who these people are, there is
>always a vague reply. They are either reluctant or find it
>difficult to pinpoint exactly who helped them enter the
>profession. Several women in prostitution in this region are
>either deserted by their husbands or have had broken
>marriages. Some were dedicated to the goddess Yellamma or
>had to fend for themselves after their husbands died. Only a
>few women were trafficked out of the region from among them
>or even brought to the present brothels through coercion or
>deception. In the heart of Pandharpur is a small dirty
>basti along the main road. K who comes from Satara, had a
>bad marriage and after her relationship broke up, she had
>nowhere to go. She met a friend who gave her a contact and
>she landed up in Pandharpur. Her only daughter lives in
>Satara. In a small dark room partitioned by a bedsheet, she
>conducts her business. Used condoms are dumped in one
>corner. A young girl shows me the red and white beads that
>signify dedication to the goddess Yellama. She is in her
>early teens and says,"Can you give me some work. I can do
>anything but I cannot read or write." Business here picks
>up during the pilgrimages or waris held annually and during
>that time women come here from surrounding areas as well. In
>one of the cities in this region, the red-light area is
>marked by a row of clean whitewashed tenements with old
>wooden doors. P is from a village near Latur. She was
>married and lived in Bombay with her husband. An
>appendicitis operation forced her to go home and during
>that period, her husband remarried. Another reason was that
>she did not have any children after marriage."I wish I had
>children then my husband would not have left me." Despite
>pleading with him, he refused to leave his second wife and
>she decided to return home. While waiting for the bus home
>from Solapur, she was gang-- raped by five men. This ended
>her resolve to go home and she found work in a mill where it
>was difficult because of daily taunts made by men. "I had to
>enter this line as at least now I have some security," she
>said. Another girl, T used to sleep with a man who would
>later give her a meal in exchange. Today illness has
>claimed her sister and she is left with a 12- year-old niece
>for whom she wants a better future. "I do not want her to
>end up like me." The women here have formed their own
>collective and have taken a strict stand against child
>prostitution. In another city in the same region, in a
>prosperous pucca house, sits G , a gharwali and a devadasi.
>One of the major traffickers of the area, she has contacts
>all over Karnataka. Women come to her through personal or
>local contacts. "I don't buy or sell women but parents come
>to me for help, they bring their daughters and I pay them
>whatever they want." Most women arrive here after a few
>months of attaining puberty and are very young. There seems
>to be no obvious pimping or trading here in the literal
>sense of the word but there exists a well-entrenched system
>of contacts and a strong network. G accepts only devdasis,
>widows or those women whose marriages have broken up. Some
>of her relatives are employed in her brothel. "When I go
>back home, I go in full regalia, lots of jewellery, heavy
>saris and people are very impressed. I leave word with
>families. If the families are in dire straits, the girls
>will come to me. I have no business dealing. I am helping
>these people." She admits that girls are tricked into going
>to big cities where they are sold but that does not happen
>here. KP is another successful gharwali from Karnataka.
>"When my husband died, I entered this line." But she
>acquired a malik(master) and raised enough money to set up a
>brothel of her own. "I visited my village and other areas
>and left word with people that I would require girls. They
>start coming on their own after that . It works through word
>of mouth or through the girls themselves who know others."
>All the girls in her house are devadasis or have been
>dedicated to Yellamma. There are about 15 girls in her
>brothel which has a top floor with cubicles partitioned by
>thin wooden boards and cramped beds. It is morning and the
>two main rows are full of women waiting for prospective
>customers. The girls are very young, some may be around ten
>years of age. Here the seems to be no community pressure on
>children entering the profession. However, though the women
>deny the existence of a trafficking syndicate, there was one
>young girl who was taken to Bhiwandi and sold there. Her
>parents borrowed money to bring her back to this city, where
>she is at present. At the end of a narrow dingy passage, is
>a small concrete tenement with small windows. Outside in a
>small courtyard, men sit waiting on benches. This is one of
>the typical lodges which abound the mofussil towns and even
>bigger cities. One of the owners said the girls are not
>brought here but come of their own will. "They never tell
>the truth. We prefer girls who are forward and prefer city
>--based women. I think we are protecting the girls and
>giving them a good life. Many have built bungalows for
>themselves." Inside another innocuous looking lodge,
>slightly better ventilated, about ten girls, all dressed up,
>wait for customers. A client arrives and points to one of
>the girls and a brief transaction is made. "We go and bring
>these girls from various brothels. We have to pay the
>brothel owners some money. We send word or personally go in
>a vehicle. If girls are interested , they come along." A
>woman who has run away from one such lodge, said,"The girls
>are treated like prisoners. They are not allowed to go
>anywhere on their own. Besides, the owner often pockets half
>the earnings and the girls rarely get any money for
>themselves." "The lodges are dingy, filthy places and the
>women have to sleep where they work. The place is
>unhygienic," a local activist said. However, most owners are
>keen that their women practice safe sex and encourage them
>to use condoms. In fact, at one place, the women turn away
>customers who refuse to use condoms. In Nippani, B, a
>gharwali has two or three girls working for her. One of
>them supports her entire family back home. She is quite
>young and a devdasi. Nippani once had a number of devadasis
>but business has reduced here for fear of HIV/AIDS, the
>women said. Also, women said the practice of dedicating
>women was on the decline. Now, most parents got their
>daughters married instead of dedicating them to the goddess.
>Meena Seshu, activist with SANGRAM , based in Sangli,
>Maharashtra, which has been instrumental in forming
>collectives of women in prostitution in various places in
>the region, said,"Our contribution for the last five years
>is that we have demarcated trafficking from prostitution. We
>must have a separate law talking about routes, criminal
>nexus and how these issues can be tackled. Trafficking is a
>criminal offence and it has been unnecesarily confused in
>the Prevention of Immoral Trafficking act. It has become a
>moral or immoral issue. If you penalise the victims of
>trafficking, then are you addressing the problem," she
>asked. "We have to talk of who is facilitating the
>situation, who is falling prey to the demand and supply
>situation. Traffickers, and this can include family members,
>are all part of an organised criminal network. They are
>waiting like hawks for the girls to come of age. Today the
>state is actually responsible. Abject poverty is one of the
>main reasons. Why are things coming to such a pass. This has
>to be looked at in terms of politics and the issue has to be
>fought politically," she said.
>
But for each wave that is stemmed, how many new tides of hapless young
women are forced into such a degrading life! It is all our
responsiblity, regardless of gender, to save half of humankind.
Education is the key! It is easy to turn a blind eye and deaf ear; it's
easier to do nothing, to click our tongues in sympathetic horror but
think, it's nothing to do with me. Say that 20 - 30 years from now,
when the full extent of governmental and private neglect of these women
and young girls will be felt then. Aiko A. Joshi
>From: Debra Guzman <DEBRA@oln.comlink.apc.org>
>Subject: THA: Prostitution tide is turning
>
>Edited/Distributed by HURINet - The Human Rights Information Network
>author : bardsley@ACCESS.DIGEX.NET
>
>PROSTITUTION / THE TIDE IS TURNING
>Fewer northern girls enter flesh trade
>
>Fear of Aids, harsher laws help block move by Anjira
>Assavanonda
>
> 1 August 1997 (Bangkok Post): Thousands of northern girls
> have been saved from prostitution due to the fear of Aids
> and efforts by the government, non-governmental
> organisations and private helpers.
>
> Some 16,000 girls in eight northern provinces have been
> encouraged to remain in school due to continuous
> campaigning by the government and non-governmental
> organisations. Now fewer girls are turning to the flesh
> trade to make a living.
>
> Sompong Jitradab, a lecturer at Chulalongkorn
> University's Faculty of Education who heads the
> Marginalised Children's Cooperation Centre, said
> educational programmes and jobs provided by the
> government and NGOs had done much to help.
>
> Most girls turning to prostitution mainly came from
> broken or poor families with incomes of less than 50,000
> baht per year. Most...came from villages where
> prostitution as a career was common, where relatives and
> neighbours had already left home for jobs as sex workers.
>
> Some had even been encouraged by their parents to take up
> such work as a way of making good money and of honouring
> them.
>
> ...a survey last year by Mahidol University's Institute
> for Population and Social Research, covering more than 40
> brothels in 18 provinces, failed to find young girls from
> the North entering the trade.
>
> Dr Sompong said this was due to a number of factors. One
> was thanks to the persistent efforts of a series of
> governments in cracking down on child prostitution.
>
> "Since the Chuan Leekpai government there has been a
> clear-cut policy, with tough measures brought in to crack
> down on child prostitution. The Banharn Silpa-archa
> government...enacted the Sex Trade Bill to impose tougher
> penalties on owners, operators, procurers and customers,"
> he said.
>
> After it became law fewer girls aged under 18 were found
> in brothels because some brothel owners sent them back
> home fearing the harsh penalties.
>
> Most at-risk northern girls were now forced to attend
> school, benefiting from scholarships provided by the
> Education Ministry for those in primary and secondary
> education. At least 90 percent of these girls willingly
> continued their studies at secondary level.
>
> Of the 16,000 girls, 20 percent have finished high school
> and are about to continue their studies at Rajabhat
> institutes. Many...also already received their nursing
> certificates.
>
> The widespread fear of HIV infection also meant...many
> were now fearful of going into the sex trade. Many
> prostitutes returned to the villages with Aids and this
> scared others away from prostitution.
>
> The private sector had also helped by providing
> scholarships for students and jobs for graduates to
> prevent them from turning to the sex business.
>
> Dr Sompong said he was worried...the girls might be
> pressured by their families and neighbours to enter the
> flesh trade after finishing their education and returning
> home.
>
> He said the government needed to ask teachers, kamnans
> and village headmen for help since they were widely
> respected and could convince both the girls and their
> parents to change their attitudes.
>
> Dr Sompong added...as a result of the success of the
> campaign in the North more child prostitutes were now
> being lured from northeastern provinces or from abroad,
> especially Burma.
>
> Others had been tricked into prostitution. About 60
> percent of Burmese girls who entered the sex trade from
> the Thai-Burmese border had been told they would get a
> good job and money in Thailand, while others knew exactly
> what was involved.
>
********************************************************
Date: Thu, 7 Aug 97 12:02:57 -0700
From: "kkthapa.UOP" <kkthapa.UOP.oramail@apollogrp.edu>
To: tnd@nepal.org
Subject: On the humerous side
The following are in no way meant to be offensive to any one. The Sole
purpose of this is humor.
If They Married
* If Yoko Ono married Sonny Bono, she would be Yoko Ono Bono.
* If Dolly Parton married Salvador Dali, she would be Dolly Dali.
* If Bo Derek married Don Ho, she would be Bo Ho.
* If Oprah Winfrey married Depak Chopra, she would be Oprah Chopra.
* If Cat Stevens married Snoop Doggy Dogg, Hey! it's the '90's!, he would be
Cat Doggy Dog.
* If Olivia Newton-John married Wayne Newton, then divorced him to marry Elton
John, she would become Olivia Newton-John Newton John.
* If Sondra Locke married Elliot Ness, then divorced him to marry
Herman Munster, she would become Sondra Locke Ness Munster.
* If Bea Arthur married Sting, she would be Bea Sting.
* If Liv Ullman married Judge Lance Ito, then divorced him and married Jerry
Mathers (Beaver), she would be Liv Ito Beaver.
* If Snoop Doggy Dogg married Winnie the Pooh, he would be Snoop Doggy Dogg
pooh.
* If G. Gordon Liddy married Boutros-Boutro Ghali, then divorced him to marry
Kenny G., he would be G. Ghali G.
* If Ivana Trump married, in succession, Orson Bean (actor), King Oscar
(of Norway), Louis B. Mayer (of MGM), and Norbert Wiener (mathematician), she
would then be Ivana Bean Oscar Mayer Wiener.
* If Woody Allen married Natalie Wood, divorced her and married Gregory peck,
divorced him and married Ben Hur, he would be Woody Wood Peck Hur.
Kabindra Thapa
Phoenix, Arizona
********************************************************************
Date: Mon, 28 Jul 1997 12:40:24 -0700
From: Lorraine <Alsace@concentric.net>
To: info-tnd@nepal.org
Subject: volunteer work
Hello,
My name is Lorraine Flett. I am interested in doing volunteer work in
Nepal for a period of six months, beginning in September, if possible.
Can you suggest where I should begin to find out about volunteer
opportunities?
Thank you for your help.
Lorraine Flett
alsace@hooked.net
415-221-5140
**********************************************************
Date: Sat, 09 Aug 1997 11:03:44 -0700
From: Rick Silveira <silveira@ids.net>
To: info-tnd@nepal.org
Subject: volunteers
i would like information on volunteering opportunities in nepal. where
do i start?
thanks, rick silveira
******************************************************************
Date: Fri, 22 Aug 1997 10:27:55 -0400 (EDT)
From: JoshiAP@aol.com
To: nepal@cs.niu.edu
Subject: On The Kathmandu Post Book Review
The August '97 issue of "The Kathmandu Post Review of Books" is being
co-ordinated by Mr. Kumar Pandey -- our friendly neighborhood
electrical engineer in Kathmandu, who, in the last 18 months, has
published about a dozen serious articles, essays and book-reviews (in
both English and Nepali languages) on Nepal's hydro-power concerns.
And in this August '97 ko Book Review issue:
1. Mr. Samrat Upadhyay, a PhD candidate in English and American
literature as well as a prize-winning Nepali poet and writer at the
University of Hawaii, reviews The New Yorker (magazine) ko THAT double
issue (June 23 1997 - June 30 1997) on the Indian writers writing in
English language.
2. Miss Seira Tamang, a PhD candidate in international relations at The
American University in Washington DC reviews Catherine Caufield's
book: "Masters of Illusion: The World Bank and the Poverty of
Nations."
3. Mr. Saurav Dev Bhatta, a PhD candidate in urban and regional
planning at Cornell University in Ithaca, New York, reviews: "Comparing
development patterns in Asia", a book by Cal Clark and K.C. Roy.
4. Mr. Kumar Pandey, this issue ko co-ordinator, writes the lead-essay
titled: "Attitudes on development: Looking back at Kulekhani."
And:
5. Herr Karl-Heinz Kraemer, a German social scientist, reviews Ulrike
Muller-Boker's book: "Tharus of Chitawan: Knowledge, valuation and the
use of physical environment in Southern Nepal."
Be sure to read all these well-written articles on Sunday, August 31.
In the Kathmandu Post.
On another note, plans are also afoot to construct a Kathmandu Book
Society (KBS) ko homepage on the Web. Such a homepage will hold all
past book-reviews and other related essays/articles and research notes.
Will let you all know when that homepage gets ready.
Meantime, at the Kathmandu Book Society, we are always looking for new
writers who bring fresh perspectives and new ideas. If you want to
contribute essays and reviews to the TKP Review of Books, you are most
welcome. Keep in mind that your reviews and essays need NOT be Nepal-
or Nepali-related. Please send inquiries/submissions to Shailesh
Gongal (chhahari6@aol.com) at MIT or to Lazima Onta-Bhatta
(lo12@cornell.edu) at Cornell. THE END.
**********************************************************************
To: <info-tnd@nepal.org>
From: "Juan Medrano" <qwertyui@swbell.net>
Subject: Voluneer Opportunities
Please send information on volunteer opportunities within your
organization.
e-mail address: qwertyui@swbell.net
U.S. Postal Service address: Juan Medrano
6543 Glenview Drive #1012
North Richland Hills, Texas 76180
U.S.A.
******************************************************************
To: The Nepal Digest <nepal@cs.niu.edu>
From: carin@gn.apc.org
Subject: Info wanted on Nepalese authorities and media.
I am looking for up-to-date information on the names and fax numbers of
various Nepalese officials, and especially e-mail addresses, if they have
them yet.
Those I have are:
1) Lokendra Bahadur Chand, Prime Minister. Fax: 977-1-227286
2) Bam Dev Gautam, Vice Prime Minister and Home Minister. Fax: 977-1-525106
I would like the name of the new Minister of Tourism, Minister of Sport and
the current I.G.P.
I have three e-mail addresses for the Ministry of Tourism.
visitnepal98@mos.com.np
vny@mos.com.np
motca@mos.com.np.
Am I right in thinking that the first two are promotional but the last is
the regular address for the Ministry, as the names suggest?
How many Nepalese publications currently have e-mail addresses?
Thanks.
H. Brown: carin@gn.apc.org
*****************************************************************
Date: Fri, 29 Aug 1997 18:29:32 +0545 (NPT)
To: NEPAL@cs.niu.edu
From: sinhas@mos.com.np (Pratyoush Onta)
Subject: New Issue of SINHAS
New Issue Out
Studies in Nepali History and Society
Vol 2 No 1 June 1997
Contents
Editorial
Writing and Reading about Nepal
Mary Des Chene and Pratyoush Onta
Articles
Selective Exclusion: Foreigners, Foreign Goods and Foreignness in Modern
Nepali History
Mark Liechty
Activities in a 'Fossil State': Balkrishna Sama and the Improvisation of
Nepali Identity
Pratyoush Onta
Kalo Patti Parva: Jana Andolanko Junkiri (in Nepali)
Khagendra Sangraula
"We Women Must Try to Live": The Saga of Bhauju
Mary Des Chene
Commentary
Foreign Aid in Nepal: No Bang for the Buck
Kanak Mani Dixit
Sabdaka Bui Chadhare Nirman Bhairaheko Bikas Byuhako Kinarbata (in Nepali)
Sharad Paudel
'Tramping on the Skin of the People': The Politics of "Compulsion"
(A context for reading Mechi-Mahakali Express)
Mahesh Maskey and Mary Des Chene
Mechi-Mahakali Express (A One-Act Play)
Sharad Paudel
(Translated by Mary Des Chene and Mahesh Maskey)
For Subscriptions contact Mandala Book Point, GPO Box 528, Kathmandu, Nepal.
Tel: 977-1-227711, 245570, 249555 Fax: 977-1-248553;
email: mandala@ccsl.com.np
The Style Guide for SINHAS submissions is available from the editors or on
the World Wide Web at:
http://jhunix.hcf.jhu.edu/~deschene/sinhas/index.html
Further information about the journal is also available on the above Web site.
******************************************************************
Date: Sat, 30 Aug 1997 17:08:33 -0600 (MDT)
From: Dangi <mdangi@slate.Mines.EDU>
To: NEPAL@cs.niu.edu
Subject: Update
Dear editor,
Would you please update my e-mail address and send all of your
coming publications on this new address: mdangi@mines.edu instead of
mdangi16@odi.cwc.whecn.edu.
I thank you for your past years contribution and timely
publications of some of my articles. Nepal digest has done great job by
providing free service in these past years.
I wish all the good luck to you and all the upcoming future
publications!
Mohan Dangi
Denver, CO
*********************************************************
From: "sudheer birodkar" <sudheer_birodkar@hotmail.com>
To: sudheer_birodkar@hotmail.com
Subject: Book on ancient Indian Sciences
Date: Mon, 01 Sep 1997 01:32:41 PDT
Dear List Member,
Here goes a Sloka (couplet) from the Atharva Veda
(one of the 4 Vedas - treatises on knowledge from ancient India)
which embodies the true spirit of humanness expressed, not today,
but four thousand years ago.
We are the birds of the same nest,
We may wear different skins,
We may speak different languages,
We may believe in different religions,
We may belong to different cultures,
Yet we share the same home - OUR EARTH.
Born on the same planet
Covered by the same skies
Gazing at the same stars
Breathing the same air
We must learn to happily progress together
Or miserably perish together,
For man can live individually,
But can survive only collectively
It is this spirit of humanness that has been the undercurrent
of existence in a part of the world known as India.
This spirit has also prevailed in many other parts of the world
where the right thinking of humankind has prevailed.
In India, this spirit has found expression in the philosophy
of non-violence, religious tolerance, renunciation - in non-temporal
matters. In temporal matters, which is the subject of this book,
it has found expression in achievements in all areas of science
and technology. Achievements which did not remain limited to
India alone, but were transmitted to many corners of our globe.
These achievements are not just a matter of pride for Indians
alone. They represent the triumph of the human mind and hence
are a matter of pride for the human species irrespective
of nationality.
For more info on the progress made in Science and Technology in the
period 1000 B.C. to 1000 A.D. visit the web edition of the book "India's
Contribution to the World's Culture" at the following free site:
"http://members.tripod.com/~sudbee/"
Regards
Sudheer
****************************************************************
Date: Tue, 2 Sep 1997 12:57:21 -0400 (EDT)
From: GURUNG ARJUN <guru7738@css1s0.engr.ccny.cuny.edu>
To: NEPAL@cs.niu.edu
Subject: KATHMANDU EMBRACE
To all music lovers,
The first Nepali CD "Kathmandu Embrace" to be produced in the United
States is released in New York. Produced by Arjun Gurung and music by Raj
Kapoor, "Kathmandu Embrace" has nine songs and one instrumental, all full
of melody that you will like. The songs are based on folk rythem and some
soft pop. In this special production, the talents of professional American
musicians are joined with the gifts of Nepali artists creating an
inspiring experience for all. It has a beutiful layout and top quality
digital sound tracks.
The CD will cost you $15 U.S dollar plus $3 shipping and handling (outside
NY). You can obtain your copy either by sending your check to Arjun Gurung
or from our distributors in major US cities. Also we like to hear from
individuals or organizations who like to share the profit becoming our
distributor in their area.
For more information please visit
http://www.sci.ccny.cuny.edu/~chautari/ktm_embrace/ktm_embrace.html
Thank you very much.
Arjun Gurung
64-03 Broadway #2F
Woodside, New York 11377
USA.
Tel (718) 476-1156
***********************************************************
From: ordblind@post3.tele.dk (Larsen, Anne Birgitte (Ordblindeinstituttet))
To: <nepal@cs.niu.edu>
Subject:
Date: Tue, 2 Sep 1997 21:01:26 +0200
Dear Sir
Please tell me if any school in Kathmandu has an e-mail address.
I want to get in touch with:
Mrs. Sharada Siwakoti
Kshitiz Secondary English Boarding School
Battis Putali Height
Old Baneshwor
NEPAL
Regards
Bengt Mxllskov
bengt_moellskov@fc.sdbs.dk
**********************************************************
Date-Warning: Date header was inserted by JHUVMS.HCF.JHU.EDU
From: deschene@JHUVMS.HCF.JHU.EDU (Mary Des Chene)
Subject: Commentary on Anti-Terrorist Bill
To: NEPAL@cs.niu.edu
The following two essays appeared on the editorial page of the Kathmandu
Post on 29 August. The first, by Pratyoush Onta, appeared in his regular
column (every 2nd Friday), "The Politics of Knowledge". The second, by
Khagendra Sangraula, was also published in Nepali in Kantipur of 30 August.
The editorial section of the Post for 29 August was not put on-line, so I
am making these essays available here in TND.
Mary Des Chene
******************
The Politics of Knowledge
Revisiting the terror of 'Asian Standard'
by Pratyoush Onta
The 'Asian Standard' mantra: Eleven years ago, during the
post-Referendum phase of the Panchayat era, senior journalist Bhairav Risal
wrote an article about the then current slogan: the 'Asian Standard.' In
the previous year (2042 B.S.), His Majesty the King had announced that by
the turn of the century (i.e., year 2000 A.D.), the living standard of
Nepalis would be raised to the 'Asian Standard'. The then Finance State
Minister, Mr Bharat Bahadur Pradhan, had said that the main objective of
the annual budget for the fiscal year 2043/44 B.S. was to prepare the
infrastructure necessary for raising Nepal to the 'Asian Standard'. While
the contents of the budjet were still being discussed in the Rastriya
Panchayat, Risal, in one of his regular contributions to the popular
Rajdhani Weekly, raised a few questions regarding this stated objective.
In his characteristically clear writing, Risal first asked what was
meant by the 'Asian Standard.' He then stated that even without a
clarification regarding what standard was to be reached by the year 2000,
the process of reiterating the 'Asian Standard' mantra had begun in a
typically parrot-like fashion. In reference to the council of ministers, he
stated that once the slogan had become fashionable, all the Hanuman-like
ministers were promising the putative 'Asian Standard' to the Nepalis at
large. After an analysis of the budjet presented that year and comparing
it with those presented in years before the 'Asian Standard' slogan came
into vogue, Risal concluded that there was nothing in it that would
contribute toward the building of the infrastructure necessary for raising
Nepal to the 'Asian Standard.'
In such a context he challenged the then council of ministers led
by Marich Man Shrestha to explain to the nation at large how the budget and
the economic development it envisaged could generate the 'Asian Standard'
and added that if his analysis was right, such a development as wished by
His Majesty was impossible. Hence he further challenged the ministers to
publicly prove his analysis wrong or acknowledge that they were using their
offices and the 'Asian Standard' as a thagi khane bhando (literally, a
container used for swindling). The then Panchayat Raj, not known for its
generosity towards people who refused to become Hanumans to its ideology or
the slogan of the year, charged Risal and the late Angdorje Lama, publisher
of Rajdhani Weekly, of having indirectly defamed His Majesty. They were
imprisoned according the Rajkaj Ain of 2019 B.S.. Risal's 10-month
experience in the jails, first at Dillibazaar and later at Nakkhu, is
documented in his book Sadhulai Suli, published last year.
This book is a fine piece of social history of the late Panchayat
Era. It allows us to not only revisit the original context (the 'Asian
Standard' tamasha) for which Risal and Lama were put behind bars, but also
provides insightful vignettes into different aspects of Nepali social
worlds, both inside and outside the Panchayati prisons. My main purpose for
evoking it at the moment is to question how far the present political
bosses tolerate speech and writing that challenge the Hanuman-like
subservient behaviour they expect from those who make a living by writing.
Policing Thought: Just some months after the so-called Maobadi
Janayuddha began in early 1996, writer Khagendra Sangraula was rounded up
in the streets of Kathmandu. While it is clear that his writings have been
determined as unpalatable to the NC-RPP-UML bosses, he was rounded up
putatively for questioning regarding the Maobadi movement. When this
linkage could not be proved, the then NC-RPP government released him after
accusing him of having disturbed public peace and the like! Sangraula was
not the first or the last of writers to be imprisoned in a supposedly
democratic Nepal. Other writers and journalists - Shakti Lamsal, Om Sharma,
Milan Nepali, Ramkumar Karki and many others - have been similarly
imprisoned at different times. In each of these circumstances, the
government has cooked up false charges against these people who have
refused to become Hanumans to multi-party 'democratic' Rams of the
NC-RPP-UML ilk.
If the present RPP-UML government succeeds in passing the proposed
Anti-Terrorist and Destructive Crime Prevention and Control Act, we can be
sure that thought policing and the number of writers who will be imprisoned
will increase geometrically. Because of the flexible way in which
'terrorism' and 'destructive crime' has been defined in the proposed bill,
any journalist, writer or columnist that raises questions about any
business of the government can be deemed a 'terrorist' or a provoker of
'destructive crime' and can hence be put behind bars. No plans or slogans
offered by the party and government bosses will be open for questioning
without risk to the writer. In this context, the kind of analysis of the
'Asian Standard' mantra written by Risal for which he was imprisoned, can
be re-interpreted as an act of 'terrorism'. If one of the central
characteristics of a multi-party democracy is that the members of this
nation can engage in analytic writing without the fear of retribution, then
this 'Terror' Act, if passed, will have quashed that possibility.
At this juncture, those of us who make a living by writing -
journalists, investigative writers, communicators, academic researchers and
the like - should demand, much like what Risal did eleven years ago, how
our above-mentioned fear regarding what will happen to writers of all kinds
if this Act is passed is not justified. Much like Risal, we challange the
present political leaders to tell us how our analysis of the post-Act
future is wrong. If we are right, then the challenge for the present
political leadership is to publicly acknowledge that what it wants is
Panchayat-style terror state and Hanuman-like reproduction of its
power-mantras. It should publicly say that the Jana Andolan of 2046 B.S.
was a mistake. Along with the former Panche leaders, NC and UML bosses
should then declare themselves as heads of a police state where only
Hanumans as writers have a right to live.
Otherwise why is it that after weeks of protests on and off the
streets against the proposed Act, the present political bosses have not
withdrawn it and come out with a public apology to the nation at large? Do
they think they can reinstate a full-blown reign of terror in Nepal? Can
they learn any lessons from history? Writers are watching the action of the
present set of political leaders. If the Act is passed, we will not be as
generous towards them as they were to the former Panches after the Jana
Andolan.
********************
The Kathmandu Post
29 August 1997, p. 4
The Road to Hell in the Guise of UML
by Khagendra Sangraula
Some may be thinking: 'why all the vain fuss about this
Anti-Terrorist Bill? After all, surely it's the job of the state to protect
us from terrorists. The parliamentarians finally try to do something for
the people instead of busily lining their own pockets and those leftists
act like they're committing a crime!...'.
Some may be thinking like that. I am instead thinking about human
stupidity. About human greed. About human hypocrisy. And I am thinking
about humans' apparently infinite capacity to repeat obvious mistakes when
drunk with power. If the consequences were not so tragic, so immoral, so
traitorous, we might just enjoy the morality (or anti-morality) play that
well-known actors are performing on the national stage, day in and day out,
for the edification of the public.
But sadly, the stage of history shows the consequences to be just
that - tragic, immoral, traitorous. As the curtain opens on the
Anti-Terrorist Act of this play, it shows every sign of becoming bloody and
torturous as well. How many who fought for, or even just hoped for, the end
of Panchayati mis-rule, had in their minds what we witness on the stage of
history today as their image of an ideal post-Panchayat future? It is hard
to imagine the person, of any political persuasion, who could have pictured
today's perverted alliances as the ideal future. And so, it is not enough
to watch the play of fools - which is, of course, no mere farce, but our
present reality and our future in the making. Thus it is absolutely
essential that we think clearly about its consequences - for our own sake,
for the sake of the country, and for the future's sake, it is absolutely
essential that we make this effort to reflect..
If we think back just a few scenes in this twisted play, we can
understand something critically important about some of the main actors.
Remember the Chand-UML marriage scene? Families and friends on both sides
quarreled over this inter-caste union. On the UML side it was finally
justified as a necessity; they were "compelled" to tie the knot in order to
create a better ruling couple for the country than the RPP-NC union had
produced. Although neither word nor deed had changed a whit on the RPP
side, they felt compelled to substitute themselves for NC to improve the
situation of the country. The UML cast of characters also claimed that:
'later on, after producing a pure UML offspring, we will divorce RPP, and
that untainted creature will lead the country to a Communist heaven on
earth.' Many UML family and friends still cling, pathetically or defiantly,
to this fabulous tale.
But the actual reality presents a completely different picture. In
the scenes that have followed the Chand-UML marriage, several things have
become as clear as the noonday sun: Theirs was not an inter-caste union at
all. Rather, it was simply an alliance of convenience, like those of kings
and emperors of old, contracted between two ruling dynasties in order to
preserve and strengthen their power and wealth by joining forces. Though
they deny it to themselves, and try to keep it even from the rest of the
family, their "secret" is exposed for all to see: this union was made at
the cost of auctioning off body and mortgaging soul. I have said elsewhere
that Bam Dev is no longer Bam Dev at all, but the last Panchayati Home
Minister, Nayan Bahadur Swar in the guise of Bam Dev. I doubt it would be
difficult to figure out the precise substitutions made for other key UML
families members too. But forget the details, the terrible truth is that
UML is no longer UML at all, but rather a reincarnation of Panche spirits
in the guise of UML. Thus the sad truth is there can be no pure UML
offspring born of this union. This is a bitter thing to realize for those
in the family and for friends who remember the UML of bygone days. But
without recognizing it, they can only help demons sheathed in the skin and
appearance of their departed loved ones to perpetrate more crimes in the
name of Marx and Lenin. And that's no way to honour the memory of dear
departed Comrades.
To understand how such absurdity has come about, think back a
little farther, to the Bahudaliya Janavad scene. Then too there was a
family dispute within UML and between UML and its more distant relatives:
Could the path of Bahudaliya Janavad lead the Nepalii people to that
shining Communist future? Those playing the role of UML argued that it
could. It was a detour, to be sure, but the main road looked too risky -
prone as it was to landslides -, and so the longer and steeper trail had to
be taken. But in the end, they claimed, it would reach to the same place.
Some relatives dissented and broke off relations. But most members of the
family, even those with misgivings, dutifully took to the path of
Bahudaliya Janavad Marg.
It is time to check where it has actually led to, and where it
might lead from here. What is now abundantly clear is that Bahudaliya
Janavad Marg has simply widened and paved an old route, the route of
Jangabahadurs' horses. Bahudaliya Janavad's version of 'des bikas' has
turned out to consist of fixing up that old route for their shiny new
Pajeros. And the price paid for that "bikas" is that Jangabahadurs' horses
are prancing and snorting with pleasure, galloping freely down Bahudaliya
Janavad Marg, trampling anyone in their path.
Suddenly we are informed that it is essential to Pajeroist des
bikas to pave Bahudaliya Janavad Marg all the way to Rolpa and Rukum. What
for? For the sake of "the people", what else? After all, though UML now
rides Jangabahadurs' horses, it still feigns to hoist a red flag as it
parades down Bahudaliya Janavad Marg. But this is no ordinary play -
there's more. Why do Jangabahadurs' horses need to be able to reach
everywhere and everyone with ease? To quote from their Neo-Communist
Manifesto (the Anti-Terrorist Act): "to maintain the peace and security of
the Kingdom".
Exactly how is the Kingdom to be kept "peaceful"? By silencing the
people. In that silence a few sounds will be audible: the sucking sound of
torrents of water heading south, and the crackling sound of the last pages
of the people's Constitution burning to ashes. But those sounds will soon
be joined by others if the Neo-Communist Manifesto becomes the law of the
land: the sound of presses being closed, peoples' homes being broken into
and searched in the night, the sounds of gunfire, as those astride
Jangabahadurs' horses give the order to shoot the "suspicious-looking" and
those who look like they might flee before they can be trampled. This is,
according to their Manifesto, what the new emperors believe is required,
"to maintain the ... security of the Kingdom". And they may be right, if
the arrangement they seek to maintain is the current one of a hungry,
oppressed populace and a dollar-fattened, power-intoxicated elite.
Some in the audience appear dazzled by the army parading down
Bahudaliya Janavad Marg. Among them are many UML faithful. After long years
underground, they say, how can we not swell with pride at the sight of our
army marching victoriously? The uniforms of the enemy that their leaders
wear are, they say, but an expedient of the last battle. Soon, they
explain, their leaders will discard their mandale uniforms and ride forward
under their true colours. But the terrible truth is that beneath the
uniforms there is nothing left but the skin, the bones, and the hearts of
mandales.
Others in the audience appear stunned by this parade. Stunned into
silence. Among them are many who should know that silence at such a moment,
silence that allows forces of repression to organize and coalesce, means
being silenced for years to come.
Yet others in the audience shout in protest at this spectacle. The
generals sit astride Jangabahadurs' horses and shout right back: 'Fools!
How can we protect you without such powers? Without such a law we're
helpless to save you.' This they shout without shame while having at their
command the very laws and the very powers used to gun down their own
unarmed Comrades in the grand opening scene of this play - the Jana Andolan
scene. The generals have yet more to say: they claim they will use the
powers of their "anti-terrorist" law only against those who have taken up
arms against their regime. But they fall silent when asked why, then, they
need the power to shoot an old person carrying a walking stick, or to label
as a "terrorist" anyone who dares to question the wisdom of their rule and
then to imprison such "terrorists" for life - unless, having looked like
they might try to hide when Jangabahadurs' horses come galloping toward
them, they have to be killed before they can be imprisoned.
In that dialogue and its silences we can hear clearly what some in
the audience have shut their eyes to avoid seeing: that beneath the red
banner they fly, beneath the Panchayati uniforms they claim are just
costumes, beat the hearts of mandales. No, this is no ordinary play: it is
our present reality and our future in the making. In this decisive scene we
are being shown the future course charted out for Bahudaliya Janavad Marg.
It leads not to Communist heaven but to the People's hell.
It's not too late to change the end of this scene, nor too late to
write another scene in which, once again, the longer, steeper road is
chosen - but this time a road chosen for the sake of the people instead of
the interests of the ruling class. A road that might lead to just struggle
and peace, not invite the era of the Jangabahadurs. Are the script-writers
listening?
*****************************************************************
Date: Wed, 03 Sep 1997 21:26:48 +0200
To: info-tnd@nepal.org
From: Mara & Stewart <mastew@pol.it>
Hi, I'm Mara Pelizza and I'm an Italian journalist from Padua. With a
group of friends we are setting up a non-profit association for the
diffusion of Nepalese traditions and culture. It is therefore our
intention to establish contacts between Padua and Nepal, Tibet and also
India.
At the moment our founding members are: myself, Valeriano Drago (a
lawyer) and Stewart Park (a British translator).
Surfing the net, we have been fascinated by your site, and we are
sending you this e-mail to ask if you could send us more information,
useful numbers, references such as organisations, information on getting
about in Nepal, useful advice, customs and traditions. Too much to ask?
If so, then just decide what to send us, anything is fine for us. In
fact, for us it is important above all to make new friends and create a
meeting place. Thanks for any help.
Friends of Asia. Mara, Valeriano, Stewart.
*********************************************************
From: Pansri@aol.com
Date: Wed, 3 Sep 1997 07:07:59 -0400 (EDT)
To: webmaster-tnd@nepal.org
Subject: L/C scandal
Dear Editor,
I sent you an Email on August 31, 1997 requesting information on a scandal in
which a local bank and businessmen swindled 33 million dollars. I would like
to know which banks were involved and how they managed to get away with this.
And is anything being done to punish the bank and the business people.
Thanks,
Paul
***************************************************
Date: Tue, 2 Sep 1997 20:29:09 -0400
From: REFGID@library.phila.gov
To: tnd@nepal.org
Subject: http://www.nepal.org/
Hi,
I am wondering if there are books (literature only, please!) out there
written originally in English by Nepali authors, or authors of Nepali
origin. I'm interested in stuff like poetry, novels, short stories...
you know the stuff of literature. I suspect such a body of works is
sorely lacking, as I can not even name one such work. I may be mistaken
though. And if such works do exist, where can I buy them (looking for
address, here)?
I'm sure there are literary magazines published in English. If so,
how can I subscribe to them?
I am not interested in English translations of Nepali works, but
rather in works written in English by authors of Nepali origin.
I know, I am such a stubbornly picky person. I hope some one in
cyberspace has the answers to my questions. My premature thanks goes
out to him/her.
--SKK
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This archive was generated by hypermail 2b29 : Tue Jan 11 2000 - 11:15:57 CST