DOCSLIB.ORG

Should Nepal Be a Hindu State Or a Secular State?

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Should Nepal Be a Hindu State Or a Secular State? HIMALAYA, the Journal of the Association for Nepal and Himalayan Studies Volume 35 Number 1 Article 11 July 2015 Should Nepal be a Hindu State or a Secular State? Pawan Kumar Sen Interdisciplinary Analysts, Kathmandu, Nepal, [email protected] Follow this and additional works at: https://digitalcommons.macalester.edu/himalaya Recommended Citation Sen, Pawan Kumar. 2015. Should Nepal be a Hindu State or a Secular State?. HIMALAYA 35(1). Available at: https://digitalcommons.macalester.edu/himalaya/vol35/iss1/11 This work is licensed under a Creative Commons Attribution 4.0 License. This Research Article is brought to you for free and open access by the DigitalCommons@Macalester College at DigitalCommons@Macalester College. It has been accepted for inclusion in HIMALAYA, the Journal of the Association for Nepal and Himalayan Studies by an authorized administrator of DigitalCommons@Macalester College. For more information, please contact [email protected]. Should Nepal be a Hindu State or a Secular State? Acknowledgements Pawan Kumar Sen is grateful to Dr. Sudhindra Sharma, Executive Director of Interdisciplinary Analysts (IDA) and Adjunct Professor of Nepa School of Social Sciences and Humanities, for giving him permission to utilize raw data of the surveys conducted by IDA for his study. He is obliged to the two anonymous peer reviewers for their valuable comments and suggestions which helped him to make the arguments of this paper more effective and consistent. The analysis and interpretation presented in this paper are the part of his ongoing Ph.D. research at Political Science Department of Leiden University, the Netherlands. This research article is available in HIMALAYA, the Journal of the Association for Nepal and Himalayan Studies: https://digitalcommons.macalester.edu/himalaya/vol35/iss1/11 Should Nepal be a Hindu State or a Secular State? Pawan Kumar Sen This paper is based on longitudinal public promoted based on monocultural values, which opinion surveys conducted between September favored particular dominant groups. Other 2006 and April 2012. In it I argue that, according groups felt suppressed and excluded from the to this survey data, the majority of Nepali mainstream course of the state. Therefore, people still want Nepal to be a Hindu state. state recognition of multicultural values is a However, a significant number of Nepalis wish must in this time of political transition while to see their country as a secular state. The conceptualizing a new form of Nepali identity. surveys also reveal that the public’s preference I argue that this will bring a sense of ownership toward the Hindu state is not accepted in all of the state to all groups. As the process of sub-national levels; a preference for a secular writing a new constitution is currently underway, state is evident in some of the sub-national Nepal has the opportunity to legally recognize levels, which cannot be undervalued. This paper the voice of the minority. If Nepal’s democracy is also establishes that the public’s opinion on the to be made inclusive, a new Constitution needs issue of secularism significantly corroborates to reflect the voice of the minority in its clauses. the public’s opinion on the issues of federalism This not only guarantees the arrival of an and republicanism. inclusive democracy, but also makes the entire populace, including its minorities, true owners of The partial correlation and multiple regression the land and its Constitution. analyses confirm that the public’s support toward one new feature of the state Keywords: Hinduism, identity, public opinion, secularism, (secularism) agrees with another new feature of multiculturalism. the state (federalism/republicanism), and vice- versa. Nepali identity before April 2006 was HIMALAYA Volume 35, Number 1 | 65 Introduction language speakers, non-hill residents and so-called ‘low- er-caste’ Hindus (i.e. untouchables now known as dalit). This paper presents a historical analysis of religious issue The two fundamental characteristics of the Nepali state, and investigates the dynamic of the Nepali public’s general Hindu monarchy and the state’s official affiliation with view on whether Nepal should be a Hindu state or a secular Hinduism, were taken as inseparable components of the state by using findings of seven longitudinal public opinion state’s structure. polls conducted between September 2006 and April 2012. It divulges what the Nepali general public (i.e. common Nepal’s rulers institutionalized the hill variant of the Hin- Nepali populace above 18 years of age) thinks on the issue du and hierarchical caste systems, as the so-called Hindu during this time, and how their opinions toward this issue high caste hill groups felt superior to others, while the undergo changes over time. Variations in the opinion polls marginalized others felt inferior to the former. This caused by religion, ethnicity, geographical region, educational the hill indigenous groups (who were basically non-Hin- status, age group, and political party preference have been dus), Buddhists, Muslims, Christians, dalit, and madhesi examined too. A primary reason for paying much attention people to feel discriminated against. But since the end of to these six variables is that these are arguably the explan- the nineties, when multi-party democracy was reinstat- atory variables which significantly influence the public’s ed in the country resulting from the success of the April view on the state restructuring issues and are identified 1990 people’s movement (i.e. Jan Andolan I, which literally to be the statistically significant explanatory variables means ‘the first wave of the people’s movement’), increas- through multiple regression analyses1 (tables of analyses ing numbers of people had begun to question the rationale are given in Annex-1). behind the state’s affiliation with Hinduism. Particularly, it was articulated by janajati (indigenous) activists and The opinion polls reveal that the majority of the Nepali leaders (elaborated upon in the next section). The Maoist public still prefer a Hindu state at the national level (i.e. movement has also amplified the identity issue and defied on the whole). They consist of predominantly Hindus, the religious, cultural, and linguistic monopoly of the hill caste groups, madhesi caste groups, Tarai indigenous Hindu high caste hill groups since 1996, when it started an groups, and supporters of Nepali Congress, rightist parties, insurgency against the Nepali state. The dominance of the and Tarai based regional parties. But, the proportion of Hindu high caste hill groups across ethnic, religious, lin- those who support secularism is also very significant, and guistic and regionalist lines was regarded as a salient cause even forms the majority at some of the sub-national levels: of the Maoist struggle (Mishra 2007: 109). among Buddhists, Muslims, Kirati, Christians, hill indig- enous groups, and supporters of most of the Communist In the 40-point list of demands put forward by the United parties. So, the Nepali state’s official association with Hin- Communist Party of Nepal (Maoist) (UCPN [Maoist])4 to the duism is not universally accepted. The polls also confirm government just before they formally began the armed that supporters of republicanism and federalism are more conflict in February 1996, one demand was directly related likely to support secularism, while supporters of monar- to the secular state. In Point no. 18 of that list, the UCPN chy and a unitary state are more likely to support a Hindu (Maoist) clearly demanded for the secular state by writing state. At this time of transition, while the drafting of the down, “Nepal should be declared a secular nation” (Thapa new Constitution is still underway and obligated to follow and Sijapati 2003: 214). However, the major political parties a framework of republicanism and federalism2, the state’s of Nepal - including the Nepali Congress and Communist identity with secularism is justified. Party of Nepal (United Marxist Leninist) (CPN [UML]) - had not questioned the state’s affiliation with Hinduism The Historical Context before King Gyanendra’s move in February 2005, the time when the king declared a state of emergency and took Nepal has been constituted as a Hindu kingdom since its all executive powers. During the writing of Nepal’s 1990 foundation in 1768. The Nepali monarchy had a historical Constitution, the Nepali Congress was guided by their affiliation with Hinduism; particularly with the hill variant great leader Bisheswor Prasad Koirala’s policy of ‘national of Hinduism3, which varied greatly from the orthodox reconciliation’ with the monarchy.5 In contrast, the United Hinduism found in the plains of the river Ganges. The Left Front (ULF), a coalition of seven leftist parties, did not Hindu high caste hill groups (that consist of chhetri, bahun, have strong support from the public to challenge and let and thakuri) had the highest social status, by which they alone abolish the monarchy (Malagodi 2013: 136). After were able to control the state’s resources, and enjoyed all the king’s declaration of emergency in February 2005, the types of powers and privileges while disproportionately major mainstream political parties and the UCPN (Maoist) excluding non-hill Hindus (i.e. madhesi Hindus), non-Nepali 66 | HIMALAYA Spring 2015 moved closer to each other, and an alliance between them of the Constituent Assembly. The official connection of was formed. The UCPN (Maoist), who had begun the armed the state with the Hindu religion formally ended, together insurgency against the state from 1996 onwards, was op- with the abolition of the monarchy. posed to the 1990 Constitution. This party was insistently in opposition to the Hindu-favored provisions in the Con- Nepali Identity and Hindu Religion stitution. It called for ending the special privileges given to the so-called ‘high caste’ Hindus in terms of religion, Prithvi Narayan Shah (reigned 1768–1775), the king of a culture, language, etc.
Load more

Recommended publications
  • Cultural Crisis of Caste Renouncer: a Study of Dasnami Sanyasi Identity in Nepal
    Molung Educational Frontier 91 Cultural Crisis of Caste Renouncer: A Study of Dasnami Sanyasi Identity in Nepal Madhu Giri* Abstract Jat NasodhanuJogikois a famous mocking proverb to denote the caste status of Sanyasi because the renouncer has given up traditional caste rituals set by socio-cultural institutions. In other cultural terms, being Sanyasi means having dissociation himself/herself with whatever caste career or caste-based social rank one might imagine. To explore the philosophical foundation of Sanyasi, they sacrificed caste rituals and fire (symbol of power, desire, and creation). By the virtues of sacrifice, Sanyasi set images of universalism, higher than caste order, and otherworldly being. Therefore, one should not ask the renouncer caste identity. Traditionally, Sanyasi lived in Akhada or Matha,and leadership, including ownership of the Matha transformed from Guru to Chela. On the contrary, DasnamiMahanta started marital and private life, which is paradoxical to the philosophy of Sanyasi.Very few of them are living in Matha,but the ownership of the property of Mathatransformed from father to son. The land and property of many Mathas transformed from religious Guthi to private property. In terms of cultural practices, DasnamiSanyasi adopted high caste culture and rituals in their everyday life. Old Muluki Ain 1854 ranked them under Tagadhari, although they did notassert twice-born caste in Nepal. Central Bureau of Statistics, including other government institutions of Nepal, listed Dasnamiunder the line ofChhetri and Thakuri. The main objective of the paper is to explore the transformation of Dasnami institutional characteristics and status from caste renunciation identity to caste rejoinder and from images of monasticism, celibacy, universalism, otherworldly orientation to marital, individualistic lay life.
    [Show full text]
  • Logistics Capacity Assessment Nepal
    IA LCA – Nepal 2009 Version 1.05 Logistics Capacity Assessment Nepal Country Name Nepal Official Name Federal Democratic Republic of Nepal Regional Bureau Bangkok, Thailand Assessment Assessment Date: From 16 October 2009 To: 6 November 2009 Name of the assessors Rich Moseanko – World Vision International John Jung – World Vision International Rajendra Kumar Lal – World Food Programme, Nepal Country Office Title/position Email contact At HQ: [email protected] 1/105 IA LCA – Nepal 2009 Version 1.05 TABLE OF CONTENTS 1. Country Profile....................................................................................................................................................................3 1.1. Introduction / Background.........................................................................................................................................5 1.2. Humanitarian Background ........................................................................................................................................6 1.3. National Regulatory Departments/Bureau and Quality Control/Relevant Laboratories ......................................16 1.4. Customs Information...............................................................................................................................................18 2. Logistics Infrastructure .....................................................................................................................................................33 2.1. Port Assessment .....................................................................................................................................................33
    [Show full text]
  • Journal of Asian Arts, Culture and Literature (Jaacl) Vol 2, No 1: March 2021
    JOURNAL OF ASIAN ARTS, CULTURE AND LITERATURE (JAACL) VOL 2, NO 1: MARCH 2021 Riveting Nepal: A Cultural Flash! By Ms. Mahua Sen [email protected] Abstract “A Nepali outlook, pace and philosophy had prevented us being swamped by our problems. In Nepal, it was easier to take life day by day.” -Jane Wilson-Howarth, A Glimpse of Eternal Snows: A Journey of Love and Loss in the Himalayas. We do sniff the essence of Nepal in these lines! Squeezed in between China and India, Nepal is one of the most fascinating places to visit on earth. Home to the awe-inspiring Mt. Everest, the birthplace of Lord Buddha, this exquisite country stretches diverse landscapes from the Himalayan Mountains in the North to the flat expansive plains in the south. The birth of the nation is dated to Prithvi Narayan Shah's conquest of the Kathmandu Valley kingdoms in 1768. Deep gorges, sky-scraping mountains, exuberant culture and charismatic people – Nepal is the ideal destination not only for adventurers but also for people seeking a peaceful sojourn in the lap of serenity. Keywords Nepal, culture, festival, Hindu, Buddhism 1 JOURNAL OF ASIAN ARTS, CULTURE AND LITERATURE (JAACL) VOL 2, NO 1: MARCH 2021 Festival Flavors Customs and culture vary from one part of Nepal to another. The capital city Kathmandu is drenched in a rich drapery of cultures, a unique silhouette to form a national identity. Nepali culture portrays an amalgamation of Indo-Aryan and Tibeto-Mongolian influences, the result of a long history of migration, conquest, and trade.
    [Show full text]
  • Some Notes on Nepali Castes and Sub-Castes—Jat and Thar
    SOME NOTES ON NEPALI CASTES AND SUB-CASTES- JAT AND THAR. - Suresh Singh This paper attempts to make a re-presentation of evolution and construction of Jat and Thar system among the Parbatya or hill people of Nepal. It seeks to expose the reality behind the myth that the large number of Aryans migrated from Indian plains due to Muslim invasion and conquered to become the rulers in Nepal, and the Mongoloids were the indigenous people. It also seeks to show the construction and reconstruction of identity of the different castes (Jats) and subcastes (Thars). The Nepalese history is lost in legends and fables. Archaeological data, which might shed light on the early years, are practically nonexistent or largely unexplored, because the Nepalese Government has not encouraged such research within its borders. However, there seem to be a number of sites that might yield valuable find, once proper excavation take place. Another problem seems to be that history writing is closely connected with the traditional conception of Nepali historiography, constructed and intervened by the efforts of the ruling elite. Many of the written documents have been re-presented to legitimatize the ruling elite’s claim to power. As it is well known from political history, the social history, too, becomes an interpretation from the view of the Kathmandu valley, and from the Indian or alleged Indian immigrants and priestly class. It is difficult to imagine, that Aryans came to Nepal in greater numbers about 600 years ago, and because of their mental superiority and their noble character, they were asked by the people to become the rulers of their small states.
    [Show full text]
  • The Journey of Nepal Bhasa from Decline to Revitalization — Resha Maharjan Master of Philosophy in Indigenous Studies May 2018
    Center for Sami Studies Faculty of Humanities, Social Science and Education The Journey of Nepal Bhasa From Decline to Revitalization — Resha Maharjan Master of Philosophy in Indigenous Studies May 2018 The Journey of Nepal Bhasa From Decline to Revitalization A thesis submitted by Resha Maharjan Master of Philosophy in Indigenous Studies The Centre of Sami Studies (SESAM) Faculty of Humanities, Social Science and Education UIT The Arctic University of Norway May 2018 Dedicated to My grandma, Nani Maya Dangol & My children, Prathamesh and Pranavi मा車भाय् झीगु म्हसिका ख: (Ma Bhay Jhigu Mhasika Kha) ‘MOTHER TONGUE IS OUR IDENTITY’ Cover Photo: A boy trying to spin the prayer wheels behind the Harati temple, Swoyambhu. The mantra Om Mane Padme Hum in these prayer wheels are written in Ranjana lipi. The boy in the photo is wearing the traditional Newari dress. Model: Master Prathamesh Prakash Shrestha Photo courtesy: Er. Rashil Maharjan I ABSTRACT Nepal Bhasa is a rich and highly developed language with a vast literature in both ancient and modern times. It is the language of Newar, mostly local inhabitant of Kathmandu. The once administrative language, Nepal Bhasa has been replaced by Nepali (Khas) language and has a limited area where it can be used. The language has faced almost 100 years of suppression and now is listed in the definitely endangered language list of UNESCO. Various revitalization programs have been brought up, but with limited success. This main goal of this thesis on Nepal Bhasa is to find the actual reason behind the fall of this language and hesitation of the people who know Nepal Bhasa to use it.
    [Show full text]
  • A Case Study of Sarki People from Naubise Vdc of Dhading District
    16 Occasional Papers, Vol 11 SOCIO-CULTURAL SUBJECTIVITIES OF LANDLESSNESS IN NEPAL: A CASE STUDY OF SARKI PEOPLE FROM NAUBISE VDC OF DHADING DISTRICT Jailab Rai * Introduction Land is a primary resource for an agrarian economy in underdeveloped countries like Nepal. More than 85 percent of Nepal’s population lives in rural areas and more than 60 percent of the economically active population is involved in agriculture (HMG, 2003). Rapid population growth and increasing pressure on land resources to earn the much needed calorie is a major challenge in the country (Graner, 1997). In this context, the study of landlessness remains an important aspect of national agenda (Shrestha, 2001), particularly in the national inclusion process (Gurung, 2006). Moreover, the study of landlessness has become a policy debate and an issue of concern in the debates on national economic development (Shrestha, 2001). The sociological and anthropological understanding of landlessness has its own importance since it requires the analysis of cultural dimensions (Caplan, 1970 and 1972) as socio-cultural subjectivities in a historical context. The access to land resources or landlessness is an important social issue, which can be linked with social and cultural aspects of landless people as socio-cultural subjectivities in drawing out the implication of their access to land resources. This study deals with the socio-cultural subjectivities of landlessness with a focus on the Sarki people in the central hills of Nepal who are among the extremely marginalized groups of people in terms of the access and ownership to land resources. It reviews the process of * Jailab Rai holds M.
    [Show full text]
  • ANATOMY of a DEMOCRATIC TRANSITION by Shiva Hari Dahal A
    STATEBUILDING AND PEACEBUILDING IN NEPAL, 1990-2012: ANATOMY OF A DEMOCRATIC TRANSITION by Shiva Hari Dahal A Dissertation Submitted to the Graduate Faculty of George Mason University in Partial Fulfillment of The Requirements for the Degree of Doctor of Philosophy Conflict Analysis and Resolution Committee: ___________________________________________ Chair of Committee ___________________________________________ ___________________________________________ ___________________________________________ Graduate Program Director ___________________________________________ Dean, School for Conflict Analysis and Resolution Date: _____________________________________ Fall Semester 2013 George Mason University Fairfax, VA Statebuilding and Peacebuilding in Nepal, 1990-2012: Anatomy of a Democratic Transition A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy at George Mason University By Shiva Hari Dahal Master of Arts University of Notre Dame, 1999 Bachelor of Arts Tribhuvan University, 1989 Director: Professor Dennis Sandole School for Conflict Analysis and Resolution Fall Semester 2013 George Mason University Fairfax, VA Copyright © 2013 Shiva Hari Dahal All Rights Reserved ii ACKNOWLEDGEMENTS I would like to kindly acknowledge the help and generous support of the people and institutions around me who have encouraged me to complete this doctoral dissertation and without whose support, the writing of this dissertation would not have been possible. I am grateful to give a particular mention
    [Show full text]
  • Oral History and the Evolution of Thakuri Political Authority in a Subregion of Far Western Nepal Walter F
    Himalaya, the Journal of the Association for Nepal and Himalayan Studies Volume 4 Number 2 Himalayan Research Bulletin, Monsoon Article 7 1984 1984 Oral History and the Evolution of Thakuri Political Authority in A Subregion of Far Western Nepal Walter F. Winkler Follow this and additional works at: http://digitalcommons.macalester.edu/himalaya Recommended Citation Winkler, Walter F. (1984) "Oral History and the Evolution of Thakuri Political Authority in A Subregion of Far Western Nepal," Himalaya, the Journal of the Association for Nepal and Himalayan Studies: Vol. 4: No. 2, Article 7. Available at: http://digitalcommons.macalester.edu/himalaya/vol4/iss2/7 This Research Article is brought to you for free and open access by the DigitalCommons@Macalester College at DigitalCommons@Macalester College. It has been accepted for inclusion in Himalaya, the Journal of the Association for Nepal and Himalayan Studies by an authorized administrator of DigitalCommons@Macalester College. For more information, please contact [email protected]. ... ORAL HISTORY AND THE EVOLUTION OF THAKUR! POLITICAL AUTHORITY IN A SUBREGION OF FAR WESTERN NEPAL Walter F. Winkler Prologue John Hitchcock in an article published in 1974 discussed the evolution of caste organization in Nepal in light of Tucci's investigations of the Malia Kingdom of Western Nepal. My dissertation research, of which the following material is a part, was an outgrowth of questions John had raised on this subject. At first glance the material written in 1978 may appear removed fr om the interests of a management development specialist in a contemporary Dallas high technology company. At closer inspection, however, its central themes - the legitimization of hierarchical relationships, the "her o" as an organizational symbol, and th~ impact of local culture on organizational function and design - are issues that are relevant to industrial as well as caste organization.
    [Show full text]
  • 12 Uttar Pradesh
    NORTHERN REGION OFFICE PUNJAB - 24 HARYANA- 12 UTTAR PRADESH (East) - 43 CHANDIGARH - 4 JAMMU KASHMIR - 3 HIMACHAL PRADESH - 2 UTTARKHAND- 3 Total A&H Centres: 91 S. Name & Address Contact Person Status of centre Logo of Centre No. Operative/ under suspension /de- recognized PUNJAB-24 1. Recognition No.HM/R-160001 Shri Anil Kumar, Operative Director Validity: 29/05/2022 Tel : 0161-2707351 M/S L.D. Gold Lab Pvt. Ltd. B-IV -651, Mali Ganj Chowk, Mob : 09814033351 Near Sarafan Bazar, Ludhiana-141 008 Email: [email protected] S. Name & Address Contact Person Status of centre Logo of Centre No. Operative/ under suspension /de- recognized 2. Recognition No.: HM/R-160007 Shri Amrit Bir Singh, Operative Proprietor Validity: 26/08/2022 Mob:09417631366 M/s S R Hallmarking Centre, Gali Bhattan, Sarafan Bazaar Email: [email protected] Chanchal Market, Jalandhar City- 144001 3. Recognition No.: NRO/AHC/R- Smt. Anu Mehra, Expired 160010 CEO Validity: NA Tel : 0183- 2400355 M/s A H Hallmarking centre Mob : 9888432024 A.H. 10/11, 1st , 2nd& 3rd FLOOR, Churasti Attari, Email: Patel Chowk, Guru Bazar ahhallmarkingcentre@gmai Amritsar 143001 l.com 4. Recognition No.: HM/R-160011 Shri Avtar Singh, Operative Proprietor Validity: 01/12/2020 Tel : 0161-5022246 M/s J S Hallmark Testing centre First floor, 285, Sarafan Bazar, Mob : 09803440000 Ludhiana- 141008 Email: jshallmarktestingcentre@gma il.com S. Name & Address Contact Person Status of centre Logo of Centre No. Operative/ under suspension /de- recognized 5. Recognition No.: HM/R-160012 Shri Ankur Vaid, Operative Proprietor Validity: 11/01/2021 Tel : 01882-232009 M/s A V Assaying and Hallmarking Centre Mob : 09779100805 First floor, B 4/909, Sarafan Bazar, Hoshiarpur-146001 Email: av_assay_hallmarking@yaho Also Recognized for Silver o.in Hallmarking 6.
    [Show full text]
  • Four Ana and One Modem House: a Spatial Ethnography of Kathmandu's Urbanizing Periphery
    I Four Ana and One Modem House: A Spatial Ethnography of Kathmandu's Urbanizing Periphery Andrew Stephen Nelson Denton, Texas M.A. University of London, School of Oriental and African Studies, December 2004 B.A. Grinnell College, December 2000 A Disse11ation presented to the Graduate Faculty of the University of Virginia in Candidacy for the Degree of Doctor of Philosophy Department of Anthropology University of Virginia May 2013 II Table of Contents Introduction Chapter 1: An Intellectual Journey to the Urban Periphery 1 Part I: The Alienation of Farm Land 23 Chapter 2: From Newar Urbanism to Nepali Suburbanism: 27 A Social History of Kathmandu’s Sprawl Chapter 3: Jyāpu Farmers, Dalāl Land Pimps, and Housing Companies: 58 Land in a Time of Urbanization Part II: The Householder’s Burden 88 Chapter 4: Fixity within Mobility: 91 Relocating to the Urban Periphery and Beyond Chapter 5: American Apartments, Bihar Boxes, and a Neo-Newari 122 Renaissance: the Dual Logic of New Kathmandu Houses Part III: The Anxiety of Living amongst Strangers 167 Chapter 6: Becoming a ‘Social’ Neighbor: 171 Ethnicity and the Construction of the Moral Community Chapter 7: Searching for the State in the Urban Periphery: 202 The Local Politics of Public and Private Infrastructure Epilogue 229 Appendices 237 Bibliography 242 III Abstract This dissertation concerns the relationship between the rapid transformation of Kathmandu Valley’s urban periphery and the social relations of post-insurgency Nepal. Starting in the 1970s, and rapidly increasing since the 2000s, land outside of the Valley’s Newar cities has transformed from agricultural fields into a mixed development of planned and unplanned localities consisting of migrants from the hinterland and urbanites from the city center.
    [Show full text]
  • Ethnic Identity and Expansion in Kirat Samba Phyang Article History Abstract: Samba Is a Kirat Indigenous to Eastern Nepal
    IAR Journal of Humanities and Social Science ISSN Print : 2708-6259 | ISSN Online : 2708-6267 Frequency: Bi-Monthly Language: Multilingual Origin: KENYA Website : https://www.iarconsortium.org/journal-info/IARJHSS Research Article Ethnic Identity and Expansion in Kirat Samba Phyang Article History Abstract: Samba is a Kirat indigenous to Eastern Nepal. It is known as Limbu, Received: 08.06.2021 Rai, and has clans. Phyang is a sub-clan of Samba family. The available Samba Revision: 19.06.2021 genealogy is hazy in and of itself. Also, the histories of Nepal have kept them apart. They start talking after naming Samba. They have been almost to the limit, Accepted: 30.06.2021 silent on earlier ancestors. The genealogical study of Samba Phyang spread across Published: 10.07.2021 Nepal, India, and Bhutan has done something in this context. The Samba Author Details dynasty's cultural aspects, including familial data, were explored. The study Dr. Nawa Raj Subba examined their cultural data, including inheritance history. The study found they Authors Affiliations worshiped Tungdunge wherever they lived to remember their ancestors. Kirat literature, mundhum, manuscripts, and genealogies provided imperative Purbanchal University, Edenburgh information about the Tungdunge and the history of Samba Phyang. According to International College, Biratnagar-16, Nepal the information gathered throughout the study, Senehang of the Sen dynasty Corresponding Author* became Rai, Limbu, Samba, and Phyang after arriving in Kirat-Limbu states. Dr. Nawa Raj Subba Samba's predecessor, the most youthful ruler of the Sen Regime, Tungdunge, How to Cite the Article: arrived at Mewa Khola (river) in the 17th century and favored Samba.
    [Show full text]
  • Cabalion EN Avec Illustrat
    7/2015 The value of peasant life Nay ā Ambhora, a village of displaced persons in central India Joël Cabalion , EHESS-CEIAS 1 “How can the countless interdependent aspects of this drama of existence and the art of existence torn to bits be explained and especially felt in the space of a few lines?” (Bourdieu 1961, 36; taken up in Bourdieu, Poupeau, and Discepolo 2002, 21) Abstract The displacement and resettlement of four villages are the focus of this article. They are located in the Nagpur district in Vidarbha, a region in the state of Maharashtra in central India. Twenty-five years ago, the construction of the Gosikhurd dam was undertaken in order to revitalize the agrarian economy of a region deemed to be “backwards” by the Indian authorities. If the peasant populations downstream from the structure would from that time onward have the benefit of permanent source of irrigation, the fact remains that its production involved the flooding of 93 villages and the displacement of over 83,000 people. What are these lives worth compared to the “public good”, “national interest” and the irrigation of 718 villages? When there is a plan to wipe a village off the map, what does the annihilation of the resources of the peasant world and the scattering of its former units involve? How is the feeling of injustice of these displaced peasants expressed? Supported by research that followed the state management of these forcibly-displaced persons over ten years, this article concentrates on the trajectory of the inhabitants of four former villages, which today are depopulated, to their current place of residence, the new village of Nay ā Ambhora.
    [Show full text]