Model school of Dhaulagiri zone: Dhaulagiri Deaf Residential School, Bangechaur-1 Baglung

The school has been established in 2007 with the support of Nepal Government/District Education Office, Baglung. At the beginning total 24 deaf children were enrolled in the school now they have total 163 children are studying from 25 different district, one is from Bihar India. They have around  15 children are normal (non-deaf)  from deaf family and other really poor family. At the starting period of the school, they have to advertise for the student’s enrollment in FM radio and national daily papers like Kantipur, but nowadays they don’t have to publish their advertisement for the children. Now Dhaulagiri Deaf residential school is being one of the model schools for the deaf children with in the country. Within 7 years of time period they have been bring drastic changes of the school’s physical structure and other educational environment.

Her Story II

Bijaya’s Phone rang.

“Yes Momma, I’m with Dizzu and Shreena! What? OMG! How? Oh no! Ok Mamma! Sure Momma don’t worry your daughter is young enough now, she can take care herself. Oh no Momma, That’s too much. Why are you worrying about me that much? I know Momma. Ok Momma. I will be in time. Love you too Momma.” Bijaya took a long breath after phone in conversation.  

‘This is too much yar! Where the hell is our government? What the hell they are doing? Mother F***er rapist are walking freely on the street, and we girls always have to be worried about our own security in our own country, even in our own yard.” Suddenly she turned as angry injured tiger.

Shreena and I were unknown about the telephone conversation. We just heard one way, and saw each other, I asked her with the eye sign ‘what happen to her?’ Shreena replied with the help of lips and head, ‘I don’t know!’

We both stayed quiet and saw in her eyes

HER STORY

                                                          

Sunday, 13^th November 2015, I woke up at late morning. Due to the boarder blockaded, political instability of Nepal, Terai movement, life in Kathmandu and surroundings were facing terrible headache, thought people were struggling to make situation normal. And I was emotionally injured bird who was having huge pain of Love. Kathmandu was busy as always, shops/malls were waiting for costumers as the vulture waiting to the dead body. Sunday, my day off, I didn’t have special task to do thus made a plan to hang out with some closest one. I made a call for Srijana, Bijaya and shreena, and call them go for coffee at Barista Lavatzza. Srijana called back after 10 minutes and said she has to go somewhere else, but Bijaya and Shreena gave me answer of ‘Yes’. Left home, waited 15 minutes a public vehicle, I took a micro to the destination, which was full of crowd. I reached Kathmandu mall first, I thought to go to book shops till they arrived. Suddenly, changed my mind, I just feel to walk down to the king’s way. Plugged my earphone, played a music and walk along. Been to the Narayanhiti gate and walk back twice in the same road as a lost person, done some window shopping, then saw the coffee shop and stepped in to the java near to king’s way. Soft melodious music was playing softly. The bottles of wine and whiskey were smiling at the bar rag. Walls were painted with dark wooden color. Coffee brewer machine was standing inside corners, some waiters were standing behind the bar, some of busy with coffee brewing, and some of busy offering the service, beautiful lady was busy in the cashing up. Old paintings were hanging in a wall. Black soft sofa and table of glasses were keeping with good seating arrangement. Beautiful flowers were blooming at the vase, most of the original plants were in line with at the floor near the windows. Smoking zone was outside near to the window where a guy with guitar was hiding inside him with the smoke. Different types of customers were there for taking rest, some of them were waiting for their friends, and some of them were having tea/coffee. I grabbed a seat in the middle.

Again I have to tell my girls that they have to come king’s way because I had changed the location.

Hello, Dijju where are you? Bijaya received my phone call within a second.

Darling I came down to the Kings way, where are you?

103 days of blockades

The meaning of ‘Movement’ has been changed this year.

Terai movement = Holistic idea of country burning,

I heard about the blockades at the beginning

Thought ‘few young stars bulling some prank’

#

Thursday 13^th August became just like ‘The last day of sun’

News spreaded;

‘Movement start in Terai’

‘Terai people started strike in the region,

‘Killed number of people in Saptari’,

‘Killed number of people in Janakpur’

‘India started blockades at boarder’

Unbelievable,

‘Hope and expectation are growing gradually: Women and children of rural areas of Parbat Districts are being empowered through the support of different organization.

 Nowadays most of the social lives are affecting by the development work within the society, different NGOs and INGOs are working for the brining changes in the society and uplifting the livelihood of rural people. Some time media spread the rumor of activities of NGOs and INGOs, most of the time they were criticizing that NGOs and INGOs are dollar farming. However, NGO/INGOs are being helping hands of Government. They are reaching to the people where government are not being able to cover, they are trying to develop the society. Due to the activities of NGOs and INGOs many people are benefiting in different ways, such as education, health, nutrition, livelihood even engaging in social sectors. Comparing to past years, impacts can be seen in the society such as women are conducting formal programs, children taking classes in coeducation system, dalit and poor people also involving in different sector of social activities.

जीवन

समयको भुमरी अनि परिस्थितीको खेलहरुमा

जीन्दगीको लडाईं लड्दै पड्दै जिवनलाइ खोज्दै थिए

कहिले अर्काको लागि त कहिले आफ्नै पहिचानको लागि  
असहज र व्याकुलता भित्रको अन्तरद्वन्दमा फस्दै थिए

Objectifying women in the media: A representation of women is creating a sexually object and they only can be good mother and wife through patriarchal institution like media

Most of the advertisements are portraying men as a masculine and women as a feminine figure. For instance, advertising for powerful, big, and popular things like iron-rod, cement, and engineering works is represented by male in contrast beauty products like lotion, creams, and grocery product are often represented by female. Thus, in most cases men are seen in technological advertisement as a brand ambassador of expensive bike, smart phone, and laptop-computer. In contrast, women are often seen in sexuality advertisement, such as standing behind cars, holding balls in their bikinis. Additionally, they often found objectifying in the advertisement of cosmetic products and grocery products like fair and lovely, shampoo, oil, rice, milk, and noodles, which are considered feminine. Objectification, for Kant, involves the lowering of a person, a being with humanity, to the status of an object (http://plato.stanford.edu). In public sphere where media industry is run by male may be one of the reasons for patriarchy in advertisements. Hence, in this paper I am going to look at ‘is the print media objectifying women?’, ‘Can this be considered as enhancing or spreading patriarchy in the society?’, and ‘Are women objectified for male entertainments?’

महिला शसक्तिकरणका पाटोहरु :

 हिजोआज गाउघर सहर बजार जतासुकै र जो सुकै ब्यक्तिको मुखबाट सबै भन्दा धेरै सुनिन पाइने शब्दहरु हुन्, आदीबासी जनजाती, महिला, सचेतना, शसक्तिकरण, सघिंयता, स्वयत्तता, समानता, पहिचान आदी आदी । यी बिषयहरुमा बहस चलेको पनि बर्षाै भई सकेको छ यद्यपी केही थोरै परिवर्तन बाहेक समस्या जस्ताको तस्तै छ । हुनत हाम्रो जस्तो बिबिधताले भरिएको देशमा यस्ता समस्याहरुको समाधानको लागि कोहि कसैएक्लैले प्रयास गरेर मात्र संभव छैन र हुन्न । यसैले यि बिबिधता भित्र छिरेर कहा, कसरी के ले गर्दा मगर महिला पछाडी पारिएको छ भन्ने पाटाहरुलाई उजागर गर्ने चेष्टा यस लेखले गर्दछ । लेखले अन्य पक्षलाई थोरै छोए पनि मगर महिलाका बिबिध अवस्था, ब्यबहारिक पक्ष र अबको बाटो वा दिशा निर्देशका लागि मार्ग प्रसस्त गर्ने कोशिस पनि लेखले गर्नेछ ।

बिबिधता केमा छ?

लिम्बुवान आन्दोलन इतिहास देखि बर्तमान सम्म

विषय प्रबेशः

विगत एक दशक देखी आफ्नो स्वायत्त राज्यको स्थापना गर्ने तथा लिम्बुवानबासीहरुको धर्म, भाषा, सँस्कृति तथा समग्र बिकास गर्ने उद्देश्य बोकेर अगाडी बढिरहेको लिम्बुवान आन्दोलन अझै पनि संक्रमणकालबाटै गुज्रिरहेको छ । नेपालको ऐतिहासीकतालाई सम्मान गर्दै जातीय जनसँख्याको आधारमा समानुपातिक प्रतिनिधित्वको सिद्धान्त स्वीकार गरी जातीय ऐतिहासिक पृष्ठभुमि, भाषिक एवं क्षेत्रीय आधारमा संघिय लोकतान्त्रिक गणतन्त्र नेपालको स्थापनाका लागि लडिरकेका छन् लिम्बुवानका आदिवासी जनजातिहरु, विशेष गरि लिम्बुवानका लिम्बुहरु ।

केर्खा बजार, भुटानी शरणार्थी क्याम्प हुँदै पान्थरतिरको ‘लाटो पहाड’ उक्लि हेर्दा

पुस्तकको प्रकाशन मितिमा प्रथम संस्करण २०७१ साल चैत्र लेखिए तापनि सहरमा लाटो पहाडको चर्चा शिल्पि थिएटरमा नाटक चल्न थाले पछि मात्र हो कि भन्ने मेरो अनुमान छ । हुन त म शहरबाट अलि टाढाको सानो सहरतिर बस्ने भएरै पनि मैले किताबको बारेमा जानकारी अलि ढिला पाए हुँला । अझ यसपालाको नयाँ साल लाग्ने बित्तिकै आएको बिध्वसंकारी भुकम्पका कारण आफनो कमाइको मेसो मिलाउँदै पनि म ठिक्क थिएँ । त्यसैले पनि यो पुस्तक बारे थाहा पाइन हुँला भन्ने निश्कर्ष निकालेकी छु । जे होस् पुस्तक हात पर्‍यो र पढिसक्दा नलेखि रहनै सकिनँ । पुस्तक किन्नेमा पनि अर्कै कथा जोडिन आई पुग्यो ।

Community, survivors, government and the politicians after the Earthquake!

The aftermath of the April 25^th, 26^th and 12 May, 2015 Earthquake has devasted many peoples’ lives in Nepal. People are having many difficulties to survive and different loops are looms in the society. Nepal Government has big challenges to reconstruction of the Nepal. According to the National daily news papers, there are more than 8800 people killed, injured more than 22000, damaged and destroyed half million homes. We not only have lost physical infrastructures, but also many things such as natural, cultural, social, economical, geographical and political infrastructure due to the earthquake. We can analyze the time and situation from different ways such as from the perspective of receivers, perspective of donors. Most of the people lost their shelter, some of them had lost their family members, and some of them lost their family, land, property and hope. However, thousand people became victim of it and they got different ways to live and became survivor. During this two month period of crisis there are many opportunities raises for few people in the community.

नया नेपालमा सिमान्तकृत महिलाहरुको भूमिका

हाम्रो समाज विविधताले भरिपूर्ण समाज हो भनेर भनि रहनु पर्दैन । यिनै विविधता भित्रको  कथित सिमान्तकृत बर्ग भित्र जनजाति, मधेशी तथा दलितहरु पर्दछन । यि सबै समुदाय भित्र अर्काे सिमान्तकृत समुह हो महिला । नेपालको परिवेशमा ऐतिहासिक काल देखिनै महिलाहरु प्रति बढि कठोर कानुनहरु लादिएक थिए । नेपाली महिलाहरुले पृथ्वीनारायण शाहको आधुनिक नेपाल एकिकरण भन्दा पहिला नै देखि नै सति प्रथा सहनु परेको थियो । बिभिन्न समयमा विभिन्न राजाहरुको मृत्यु सँग सँगै उनीहरुको इच्छा विपरित दर्जनौ महिलाहरु सति जान बाध्य पारेको थियो । राज्यले नै सुरु गरेको महिला र पूरुष विचको भेदभावले महिलाहरु विभिन्न पक्षमा पिल्सिन पुगेको छ । लैंगिक तवरले मात्र नभै महिला महिलामा पनि असमानता देखा परेको छ । भनाइको अर्थ महिला भन्दैमा सबै नेपाली महिलाहरुको शैक्षिक, सामाजिक, साँस्कृतिक तथा राजनैतिक स्तर एकै नासे छैनन् ।

Newar People of Kathmandu: United through the Gyanmala Bhajan Khala

Introduction:

When I was looking for the topic of the essay, religious and rituals appear in my mind. Comparing to Hindu temple I prefer Bauddist temple to go so it drive me to Swoyambhu. Although, I have been heard few about Gyānmālā Bhajan khalah’s activities in Swoyambhu area, I was unknown about the meaning of Bhajan in their community. That is why I choose this topic for my mid-term paper. I have used different theories to describe on this paper. Greertz theory of deep play/cock fight to thick description, theory of kula to analyse the reciprocity, Communitas theory of V. S. Turnor to describe Bhajan as a communitas and the On Key symbol of Otner’s to give the meaning of Bhajan as a symbol. For instance, I have taken a sociological theory of George Simmel to analysis social interaction. Although the Gyānmālā Bhajan khalah’s working area is broad, the Bhajan is one of the major components which is helping to bind Newar society since long period of time.

Gyānmālā "garland of wisdom" Bhajan Khalah :