h.. 1 S: Newah Vijiiana (The Journal of Newar Studies) Editorial ISSN 1536-8661 1125 Numberd 2004-05 One can sec that Newah VijiiLina has evolved wit11 time. It has seen much rnctarnorphosis since its first issue back in 1997 not only in the Publisher issues the~nselveshut also the entire Newah cornmunity. The Newah International Nepill BhashZ community has been impacted hy the demise of Inany great Newah Sev3 Samiti (INBSS) scholars and personals. We would like to extend our c~~ndolenccsto Center For Nepale.\e Language Bhikshu Sudarshan. lswarananda Shrethacharya. Revati Ra~n:~nananda. & Culture Sahu Jyana Jyoti Kansakar, Pror. Rernhard Kolver and Bert van den Portland, Oregon USA Hoek. We are very grateful for their c~~ntrihutionsto the Newah c~~rnmunity. Another type of metamorphoses is seen in the creation of a worldwide community with the advent bo~~mof the internet. Due to accesses of international exchanges of information in sophisticated way through the internet, the popularity of Newah Vijiiina is growing rapidly. Recently. last summer, a Nepal Bhasa web magazine, Editor nvw~v.ne~r.a~~osr.corn.~~p~was launched by dedicated Newah people Day3 R. Shakya whose voluntary work has lead to uploading of inforniation pertaining to the Newah Vijaana journal. We highly reci)mrnend you to please Assistant Editor visit the wehsite and click on the Ncw3h VijiiZna section to ohtain Sudip R. Shakya inform;rtion on previous issues of this journal. Of the rn.rny other websites that promotes the Newah heritage. ~rtviv.~~~.ajn.rrlu~~~l.rorn Advisor deserves a mention. The wehsite contains a froup mailing and Prof. Todd Lewis subscribers get a chance to participate in various topics on regular basis allowing than to update and promote thc Newah world. For further details of the availahlc wchsites information about Newah heritage is given in the page 30. One can feel the impact of the rapidly-spre;~dinp regarding the recognition of Newah heritage and values. Scholars wi~rldwidehave disc~~ntiriuedthe use of the word Newari since a paper w;~s submitted Designer on naming of Newah languagc Similarly. our voice against the Nepal Digital Babu ' Samhat as Newari Sambat or New;lr NewYear h;is also hecn taken into 2189W. 15"Ct. consideration hy Newah community around the world as well as by Eugene, OR 97402 world scholars. It is believed that Nepal Samhat does not pertain to a specilic ethnic group. hut it is a calendar of Nepal and rnust he fi~llowcdhy entire Nepalese peoplc. Within these 25 years of Blrinrrr,ra movement, the Nepal Samhat celebration has seen a global recognition. We have received news of Nepal Sa~nhatheing cclehrated in faraway places such as London. The Netherlands, Hong Kong, Japan. Washington DC. California. Texas and Oregon. The founder of Mailing Address this Samhat, Shankhadhar Sakhwa. was honored for the estahlish~nent New3h VijKina of such amazing era. 1719N~47'~Ave. 'i Lastly. we would like to extend our apologies lilr the much delay Portland, OR 13 972 hetwcen current issye and past issue and thanks every one of their patience and constant support. Our thanks also go to Suva Shakya. Urncsl~ Shrestha for typing the Devnagari rnsterials. We itivitc everyone lo kecp submitting their papers on Ncwah herivage so that Newah VijRana can continue 111 prow. The valuable comments. suggestions and suhniission on relevant topics arc the glue that extends the life span of this journal. Like a met:~morphosis of seasons, we ;ire Cover: Siddhilaxmi at Patan Museum hoping that the Newah community will continue to evolve for the better. Thank you for your support Typical Newah Bhoye (Feast) Photo Courtesy of Raja and Sunita Shresfha, Portland Oregon ontents m-Newah Vijiiana
Number 5 cAD 2004-05 NS 1125 BS 2061162
English
The Challenges of Multilingualism in Nepal...... Tej Ratna Kansakar...... 01 The Karmacharyas of Bhaktapur LeCoyle ...... 12 The Ritual Composition of Sankhu :The Socio-Religious Anthropology of a Newar Town in Nepal...... a Gopal Shrestha...... 22 Commercial Recordings of Traditional Newar Music: A Review Article...... Brent Bianchi ...... 25 Newah Jhii Newah hey Jui...... Y R. Shakya...... 31 In Memoriam Bert van den Hock Bal Gopal Shrestha and ...... 34 Han F. Vermeulen Newah Language Workshop: Newah Bhaye Jynsah.... Tribhuvan R. Tuladhar 30 Cultural, Spiritual, and Nutritional Value of Samaybaji(A Newah Cuisine)...... a Rajbhandari...... 44 ...... 9 - rams...... 0 0 Nepali
Nepal Bhasha
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for subscription please contact the editor: Drashaaaol.corn The ChaIIenges of Multilingualism in Nepal
Tej R. Kansakar Tribhuvan University [email protected]
Introduction generalired as a single language. e.g. the K;~i/Kiranti languages of which Hanson (1991) cites 37 distinct 'This paper seeks to provide an overview of the language names. See Te!on Languages of Nepal cornplex lingu~sticand ethnic diversity of Nepal and the where Ilist over 100 languages and dialects. The one \;irious prohlen~sthat arise from this situation. It will important aspect of the demography of language users locus on three aspects of multilinguiilisrtl in Nepal, is that the Sino-l'ihctan family ha~sa large numher of n;irnely the distribution of dominant and mini~rity languages but few speakers, while the Indo~Arynnis I:~ngoages. language contact and language use. and charactcri7ed by few languages with a 1:lryc number of language endangerment due to rapid decline and nati\e speakers. extinction of languages spoken by minority groups. hlany Nepalese languages ;Ire also poorly The paper will illustrate these problen~swith data on documented and linguistic descriptions in the fotm 01' the demography of spcakcrs. lexical horrouings and gr;~~nmars.dictionaries and written texts are a\aililhlc I~~ngua~gefunetinns in a multilinguatl settine. only on a few languages 1h;lt have written scripts. It is quite possible thatt surveys in othcr parts of the country 1. Aspects of Multitingualisrn in Nepal $nay pro\'ide information on h~thcrto unknown Ii~nguagesand dialects. Althi,ugh Ncp;~l 1s a sn~all country of less than 132 thousand square k~lo~ncters. there is thus i~nlnensescope for research on linpui\tic. Like nlafny rnnuntainous countries. Nepal is a social. cultur;~l and ethnic diversity prevailing in the cuontry of great lingui\tic and cultural di\ersity. The country. cxtcnt of this diversity can he sccn in the largc nulnher of languages spoken by over 60 ethnic groups. There ;arc no reliable sources on just how many languages and dialects are in active use in the country. while the When people speaking different languages come cstirnales of linguists and scholar?. hot11 native and into contact. their langua~gesconverge and influence forcign. have ranged from 56 to 130 languages: see each othcr. Such con\.ergences take place through hlalln (1989): 56 languages: I'ohn (1902): 70 langua- increasing tnigrations and developmcnt of hasic g'" B.Grirnes (1991) : 104 l;~ngo;~gcs:Noonan (Z(XX1) : ir~frastructurein communic;~tion systems such as roads. 130 I:~ngoages. 'l'l~eofficial rcport of the Central air services. and electri~nicmedia whicl~serve to bring Bureau of Sratistics(Cl3S). His Majesty's Goxrnment people together. The growth of social. culturnl and l had recorded 32 lalnguages and the 'Other' cornrnercial contacts in turn have encouraged lin2uistic category of unnamed languages uhich alone consists of influences (In. for example. Newar fro111 lndo-Aryan (I- half a rnillii~nspeakers. 'The must rcccnt census data of A) and othcr Tiheto-Burman (T-U) languages of Nepa~l. 2001 records a dra~rlaticincre;~sc in the number 11f Mutual inlluences of this kind lead to lexical and Innguages from 32 to 93. and these languages are the structoral borrowings and promote bilinpu;~lism or ~clrcxntativesof four gre;at language families, namely ~nultilingualis~nwithin changing social relationships. I'ihetcr-Burman. Indo-Ary:~n. Austro-Asiatic and For example. it is very rare to find mono-lingual Newar l)ravidi;~n. tiigether with two controversial language speakers today. Borrowings itself Inay take various isol:ltcs: B;ldi and Kusunda Tile CBS cnurnerations. f11rms. as can he seen in Table 2a and 2h whrre wc howckcr. may not he reliable as language groups are notice various fi)rrns of loan words. sucll as (i) direct
Newah Vijiiana-5 Kansakar, Tej R./ The Challenges of Multi1inguism.l
1i1 irnplernent any of the reco~rr~rrendations.The various largc proportion of speakers for socio-cultural ancl Ci~nsututii~nsin the past had designated Nepali as a professional purposes is often recogni~cd as the national language in view of its status as a lingua frar~ca standard language. A language also becomes arnong diverse linguistic communities and its role in the standardized through extensions of use in written riational life of the country. While no one has disputed literature, education (literacy. school, and higher the status of Nepali as an official national language. it education), linguistic descriptions (dictionaries. \\;as abundantly clear that the policy of His Majesty's grammars), print and electronic media. Governrnent was to promote only the use of Nepali in One important aspect of language contact is the edocation. administration, publication. and the media. specialization of function of one language or the other. Only two Nepalcse languages. Maithili and Ncwar, Which language is appropriate or desirable in which were intnlduced as optionallelecti\e subjects in the situations rnay meal interesting details abilut tlre schi>i~land higher education curricula. This dr~nlin;lnt sociology of each language fnr a particular speaker or language policy of the governlrlent Itas been questiimed proup of speakers. 'Table 4 /S a surnrnary irf the uses of and resisted in recent years. 'he nation;ll referendurn in bnrious languages hy an average educatvd Newnr 1979 raised the dernand for assigning functinnal roles to person in Nepal: \srious native languages so that each ethnic group ci)uld preserve and strengthen their linguistic and (1) Everyone at hi~mespeaks only Ncwar: e.g. in cultural identity. Following thc restoration of gathering of Falnily members and relatibes on democracy in 1990, the new Constitutinn recognized all occasions such as festivals, life cycle rituals such indigenous languages of Nepal 21s "national languages" as annaprssana, bratabandha. hudliua janko. etc. irnd guaranteed each community the right to presclve (2) Use of Newar at home only with peers (husband- i~rrdprornote its language, script and culture. 'l'trc wife). but Nepali or English with childrcr~. Constitution also assrrts the hndirmcnt;ll right of each (3) Sorne Newar hut niore Ncpirli on social community to operate schools up to the primary le\el in occasions such as marriage or hirthdny parties its own rnother tongue for inlpilrting education to its where the guests include rnany non-Ncw:~rs. children. Although sorne language groups such as (3) In academic or professional life. Newar is lrardly Tihct;~n. Ncunr, Mngar ar~di.imbu have developed used as a rrledium of discourse. Ncpali imd primary level materials in the mother tonpuc. thrs is a English are used predominar~tly in meetings. remote possibility for most minority languages n'lrich seminars. conkrences. lectures and speeches. In lack functional script or written literature. In tlrc school education. Nepali is the primary rnediun~ ahsence of official commitment and conrdination from of instruction in the classroom and ;IS ;I the government. progr;irns of literacy in the illother communic;lti\c medium outside ttre class. At the tongue c;lnni,t he implemente~l f milst national higher education levels. hr~wc~cr.there is clore languages. Thc prevailing low rate of literacy use of English than Nepali. cspcci;rlly among the minority groups rcrnains ;I major (5) Ncpali is used exclusi\ely in go\.crnmcnt i~ffices. challcngc to Ncpal's development efforts and the Nepalese Ranks, NGO officcs. ci>rpi~r;~tions. growth of its sociil-political infrastructure. lihrarics and private agencies. (h) In market places one can hear more Ncpali than Newar. and increasingly Hindi due to influx of 2, Language functions and Hindi-speaking traders and worklnen frorn Language Use southern Nepal and India. (7) Newar speakers today are exposed to a good deal A large nu~riherof unwritten language? in Nep;~l of print and electronic media where Nepali and are poorly developed in forrrr and usage. Most of these English dominate over Newi~rand llindi. langu;~gcs have no literature or descriptive rn;iteri;rls (8) Newar is still used widely as a written language like grammars, dictionaries end teaching m;~tcri;rls. in creative literature arid pcrs~~nill Thcrc is thcrefi~rea very urgent need to develop the correspondence. hut official rcpi~rtsand lcilcrs ti] functii~nal uses of n~inoritylanguages (or language non-Newar arc mainly in Nepali or English. varieties) in written and spoken discourse. including (9) The Newars use Sanskrit to say their prayers, and literacy programs and rnass media (radio/TV nr they listen to the Vajr2C;lrya pricst recite the publrcations) to upgrade the status of a language, hot11 Buddhist sutras in Sirnskrit without socially and politically. in thc multilingual situations understanding their meaning. that prevail in many parts of the country. diaglossi;~ilr tlre varieties of the sitme 1;tngunge in the fort11 of soci;~l Points i1f interest in Table 4: or rcgiorlal dialects is a common phenomenon. In each ilf these dialcct clusters. the \,ariety that is used by a
Newah VijiiSna-5 Kansakar, Tej R./ The Challenges of Multilinguism..3
W;#-yZ-ta kh%thu~ya wal-a into social and cultural changes. Similarly. the 'SUle carne to understand the matter. study of the impact of language on social. ji-ta tyanul-a political and educational fields can also provide 'I am tired.' essential input 10 language policy and its 5. Presence vs ;ihsence of honorific verb and r~oun implementation. The Report of the National ste111s: Languages Policy Recotllrnendation er: cha wa 'You come!' Commission, referred to ahove. is a good (Non-honorific) heginning to prepare groundwork for chi jIi2si 'Please come!' sociolinguistic rcsearch which can be of (Honorific) irnrnense henekit to government planncrs. ,.h.. p - 1 ch;ls-pola hijy3-hii education officers and administrators who need (High Honorific) to f~~rmulatevarious policies on management of ht1111anresources. h. Plcscncc vs absence of numeral classifiers: Ncnar: cha-~usaphu: 'he object hook ' References cha-mha manu: 'one aninlate person' Gtirnes. Barhara (EL.). 1991. The Elhnulugue The Languages of cha-kh3 chi. 'one structure the World. Arlington. Texas : Sammcr lnstilule of Linguistics house' Hale. Austin elal 1992 "Sociolinpu~stic Surrc) "l Ncpal : i\ ni-ju-lik~ 'two pain of shrres' I'roposal". Trihhuvsn llnivcrjity : sva-p%de:rn5 'three plate' Rcbenrch Centre for Nepal and Asian Studies i Sutnnsr Inslllute pye-pu cvas;t 'four pens' of Linguislicr~ Il;~nsson. (icrd. 1991 'Ihe Kai of Eastem Nep;~l Ethnlc and ny5-phvs S\,.& 'five flowers' L$nguisticGrouping. Findings of the Lirlguislic Survey of Nepal. Edited & an lntruduction by Wcmcr 4. Conclusion Winler. Kalhrnandu : Linguirttc Survey of Ncpol l CNAS. Tribhrlvan linirerrilv K;!nsakar. Tcj R. 1993. "The TibcluBurr~tnnliingo;tges of Nepal .A The language siluntion in this country being :I very <;eneral Survey'. complex one requires the povernment to formulate a Contrihuttons to Nepalese Studies 20:~. 165~173 consistent Innguage policy and planning bascd on all Kanrikar. Ye) K 1996a. "Mullilinguahim and the I~ngu;~rc ;i\;iilablc linguistic data and inform;~lion. It will also hc Situation I n Ncpal" Lingutrncs of ltlr TlbcluBurmsn Arca 19:2. 17~30. linlvcrsit! of ('.rlifornnn. necessary for a government Inon~government agcncy Hzrkrlcy. ur the lJni\.crsity 111 cr)ncluct specilic field research on Kanral;ir. Tej K. tWhh "Lrngaqe Plartrling anrl hftdcmiz;~lionin the follo\ving 21rc;ls: Ncp"1- Nepalese Ltnguistics m Vo1.13. 113. Kansnkar. Te, R. 1998. "rite Sw~ologyof the Nruar lanpe:>gC (3) What is the official policy on Nepali and the Nri\aah Vijnai~na: The Journal other n;~tionallanguages of Nepal'! What is thc {if Nci~;nr Studies No2 Nepal Smnhar 1119 (19Y811~jY). 17-27. statu5 of ;I forcign language such as English! We I'onland : Oxgun. USA. ~n In: need rcli;lhlc information to these qucstions. hlalla. K;tmal P 1969 'Lan~uage2nd Socicr) Ncpiil" Knrnal P Mallis tEd) Nepal (h) We a1s0 nccd statistical data on the use of Prrs~ct~veon Conr8nnilv and Chang~. 445~466. K;ttkm;mdu : 1:rnpuapcs in ec1oc:rtion. adn~inistr;~tion.press and ('NAS. T.U. puhlicali<~ns (including curriculur~~ and ?.latiroff. Jan~sA. 1971. The tiranlmia of Lahu Hechcley 61 Los educ:~ti<~nalinaterials. hooks and journalistic Angclcs University of California Pres Nrx,nari Michnel. 1999 "Nar~Phu". In: The Sino~T~hel;in writings). irlternal and external trade and Langusgca. edited by Kandg L~Pollaand Gcahnn~I'hurgood comrncrcc. and researctr. In othcr wonis. uhich Ktchrnund. UK : Curron Press 1;lnguages are heinp used for these purposes. to I'opuliltins Ccnbus 1991: National Rcpon. Ksthmandu Ventral Bureau of Slaliatics. what extent are tlrey uscd. and where are they I'i,pulati;h Ccnsus 2001 National Rrpon. Ksthrnnndu : Cenfial used? Ihrrau of Slariuics. (c) It nlight also he very revealing to conduct arca- Kcihinr. Kokrl H. & Eugenius M. Llhlenhcik l.1991 wise surveys of the intclligihility ratings between Erxlangurcd Languages Oxford l Los r\!>geles : Herg. different languages ;lnd dialects to discovcr the robb. Sucyoshi 1992. Language Issues in Ncpal Knlhrnandu nature of hilinpualism in each area in terms of Satndan Rouks & Stationers. mutual conlprehensinn and extent of use, and what advantages or disadvantages are perceived by ;I bilingual perbon. (d) It is widely recogni~cdthat the study of how languages change c:m provide valuable insights
Newah Vij~iana-5 Kansakar. Tej R./The Challenges of Multilinguism..G Appendices lirhlcl: I.ut?g~mgrsof.Vepul
Tibeto-Burman Barhamu l Baram Bhramu Bhujel lGharti Byangsi Chepang Darmiya lDarimiya Dhimal Dura Ghale Jirel Kaike Kham Kiranti AthparelAthpariya Bahing ? Rumdali Bantawa BelharelBelhariya CamlinglRodong Chatthare Limbu Chitang ChouraseIUmbule Chulung Cukwa Dumi Dungmali HayaiWayuM"vVyo Jrung Khaling Kodova KoilKoyu Kulung Limbu Lingkhim Lohorong Lurr~ba-Yakkha Mewahan Mugali Nacering Phangduali Puma SamlSaam Sunuwar Thulung Tilung Waling Yakkha Yarnphe Yamphu LepchaiRong Magar MecheIBodo Newar 'dialects' Bhaktapur Citlang Dolakha Kathmadu-Patan Pahari Phri Raji Rangkas Raute Tamangic Chantyal Gurung Managba Nar-phu Tarnang Thakali Tibetan 'dialects Dangar DolpaIDolpo Glo SkadlLhobaiLoba Helambu SherpaiYolmo Humla BhotialDangalil Ph oke KaglBaragaunle KagatelSyuwa Lhasa TibetanlZang Lhomi Mugal [Mugali] Sherpa T~churong Zhar Indo-European Abadh~iAwadhiiBaiswari Kojali Bengali Bhojpuri BoteIKushar Danuwar Darai Gangai Hindi KumhalelKumal Maithil~ Majhi Marwar1 NepalilGorkhalilKhas Kura Rajnbansi/Tajpuri/Koce Tharu Urdu Austro-Asiatic IMundal . ~anthalil~attari~or- Mundari Kharia Koruwa Dravidian KuruxlIDhangarlJhangar Isolates Badi[?l Kusunda
'l'al)le 2a: 1.exical borrowings in Newar from various source languages (Kans;~k;~rN.S. 1 119 1 19L181YSJ9:24-21)
Source language Newar forms Gloss
Nepali:
numerals ek, dui, tin etc one, two three, etc days of the week vrihaspatibar lbihibar : Thursday, etc date, month, year Phalgun sath gate 2058 7Ih phalgun Vikram Sambat 2058 weights & measures pau, dharni c Sanskrit 1 pau = 200 grams: 1 dharni = 2 kilos, 400 grams mec, pap, asa, jagir mec, pap, asa, jagir chair, sin, hope, job ghu:s. bhrastacar ghu:s, bhrastacar bribely, corruption rajdu:t, bhag, annya rajdu:t, bhag, annya ambassador, share, unjust phasad, apadh phasad, apat difficulty, crisis mantri. sAsad mantri, sAsad minister, parliament anubhav, casma anubhab. casma experience, spectacles ghadi. kaGci ghadi, kaeci watch, scissors
Newah Vijiiana-5 Kansakar, Tej R./ The Challenges of Multilinguism. 7 nvaksan, gaph-saph nvaksan, gaph-saph damage 1 loss, gossip khali, khvasnu khali, khvasae yaye empty, to dismiss lrom service
Sanskrit:
grahak gaha: customer, client acarya aca-ju priest palistha paltha consecrate svarga sarga: sky, heaven pathyakram pathyakram curriculum pathya-pustak pathya-saphu: text-book path, dharmasala pa:tha, dharmasala lesson, charity house stri-purusa ni-mha tipu: husband 8 wife, couple tya:g tya:ga renunciation pascima pachima west yekanta yekanta solitary, alone suwa:la suwa: blessing, praise ghritam ghya: clarified butter mahisa mye: buffalo gosthi guthi group hansa hay duck, goose svasa sasa: breath markata maka: monkey dhupa dhO incense deva dya: devine being, deity
Prakrit < Sanskrit
jyoti Y jati ]a: (-la) light sora > sola sa: (-h) sound, voice agama > agam aga: (-ma) sacred shrine kona Y kuna ku: (-na) corner jora jor jva: (-l$ pair karkataka > kakali ka:li crab
Hindi < Persian
rojgar lajaga: job, employment laskara lascar crowd, gathering saman saman goods, merchandise maida maida line wheat flour rikape rikapi small plate sipahi sipami > sipai soldier haftah hapta week 1a:kat energy, strength, power
Tibetan
sya la meat mar-sya raw meat sya-pari meat-puree phi: phi: buck-wheat noodles cysri saecya ball l brick tea momo momo-ca steamed meat-ball 8 flou~
Newah Vijfiana-5 Kansakar, Tej RIThe Challenges of Multilinguism..S English
file phail class kilas form pharam school iskul lamp lampha stove istobh suitcase sutkes toilet tvailet rubber rabar box bakas drlver daibar tractor tyaktar motor matar underwear andarwel football phutba:l waistcoat iskot brush burus foreign phoran general jarnel gram, kilogram gram, kilogram colonel karnel inch, foot, metre inci, phut, rnitar bicycle baiskal film philim computer kamputar video, antenna bhidiwa:, antena radio rediwa glass, x-ray, injection gilas, yeksrae, injeksan thermometer digri
'1'al)le Zb: Lexical borrowings in Newar from various source languages
It is obvious that the loans from English consist of words for which there are no equivalents in the Newar language since the majority of these words are of modern usage. However, Nepali continues to be the primary source language for borrowings in Newar, and the majority of these have native equivalents. This process has unfortunately replaced many Newar words, as can be seen in the examples given below:
Nepali Newar equivalents Gloss
kitab saphu: book kalam cvasa pen khushi layta joy, happiness c~thi pau letter candrama timila moon prasna nhyasa: question javaph lisa: answer jahan 1 srirnati kala: wife jiu m ha body jhola mhica bag parivar ja: family prakasak pikaka publisher patrika cvasu muna journal \magazine bicar dhapu idea, thought, opinion pramana dasu proot evidence bibhinna thithi different. various sampadak munaka editor sapha-sughar sucu-picu neat and clean sthapna palistha establish samparka svapu contact, connection akhbar bukhz pau newspaper ascarya aju caye to be surprised
The borrowings in the opposite direction. however, are limited to only a few words:
Source language : Newar Nepali Gloss
jyabha: jyabal tool jyasa (sala) jyasal work place
Newah V~~iiana-5 Kansakar. Tej R / The Challenges of Mult~l~ngu~sm!3 ]yam1 jyami work person kapa: < Sanskrit kapal forehead dega: (gala) degal temple bi-nh~-bi bln3:bi move aside ! kwati kwAti meat and bean soup suku: sukul straw mat cakusi caksi sweet citrus fruit lapte lapes large green leaf used plate for eating jhyalinca jhyalinca dragon-lly khys: < Hindi khyali fun and laughter kharaca < Hindi kharayo rabbit bagica < Hindi < Persian bagaica garden
Compound forms:
Nepali Borrowed forms Newar Gloss
nimtyau-nu nimta yaye bvon-e to invite kamau-nu kamay yaye dheba mun-e to earn mat-nu mate-juye thvB kaye to intoxicate hep-nu hepay yaye hibay cabay to humiliate bhasan gar-nu bhasanyaye nvacu biye to give a speech
Table 3a: Decline in active speakers of various Nepalese languages, Census Report 1991
Table 3b: Decline in active speakers of various Nepalese languages, Census Report 2001
Newah Vijriana-5 Kansakar, Tej RIThe Challenges of Multilinguism..lO h 4: l'he nses of various languages by an average educated Newar person. The numerals 1-4 indicate the order of priority in language use, i.e. Iis the first choice with the highest priority and 4 is the fourth chnicr with the lowest priority. (K;lnsi~karNS l1 10 1 1998-99 : 26)
Newar Nepali English Hindi Sanskrit 1 Conversation wlth a. peers 1 b ch~ldren 1 2 c. colleagues & fr~ends 1 2 d lnd~ans8 fore~gners 2 1
Newars I 1 I I 2 I I Non-Newars 1 2 8. Prayen & religious rituals I I I I I 1
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CARAVAN For centuries, merchants of Kathmandu have traveled to Lhasa to conduct trade. Their epic journeys over the Himalaya and across the Tibetan Plateau LHXSA by mule caravan have become the stuff ol folklore. .irrL: VC. *.:,,..,i x,ih~.~tr.h Their contributions to the sacred art of Nepal and Tibet ::: :.L,:.: ,UL r,k!: have been enshrined in Himalayan cultural history.
:.., However, the full story of the Lhasa Newars is still not .' , well known. Caravan to Lhasa is an enthralling account of the life and times of these adventurer merchants.
Title: Caravan to Lhasa Author: Kamal Tuladhar Publisher: Tuladhar Family, Kathmandu, Nepal, 2004 Pages: 13614; Illustrations: 10; ISBN: 999338785-1 Price in Nepal: Rs. 150 Available at: Himalayan Book Centre, Bag Bazaar, Kathmandu
Kansakar. Tej R./ The Challenges of Multilinguism..ll The Karmacharyas of Bhaktapur Traditionand Tantric in Nepal
Leiko Coyle Nityananda Institute Portland, Oregon. USA
I: Introduction to the Karmacharyas Knrmlrchiiryas to perforrr~elnborate devntional rituals to the local deities. Since pci~plehelieved that the land The ancient city of Bhaktapur. located eipht ~nilcs and its inhabitants rested in the hands of the gods. rito;~l east nf Kathmandu, holds great importance in the worship of these deities was essential fix the livelihootl history of Nepal and its people. Home to the Ncwars, i)f the kingdoin. For ccnturics. the kings held the the indigenous bei~pleof thc valley. Bhakta~urfi~stered Karmacharyas in high cstccm fnr their power and sorne of Nepal's most significant cultural and religious knowledge of esoteric goddess-hased rituals. l'heir tradit~ons. For centuries. Bhaktapur served as the pr:lctices and ritual tradition had an important social. Nepalese capital and the seat ofthe royal pnl;~cc. Under political and cultural impact on tile development of the rulc of the MnIIa kings from the 12th to the 16th Nrpal as a result of their associalinn with the royal century. Bhnktapur and the Newars te~nples. However. w~ththe fall of the dcvelopcd ;I flourishing social. Malla dynasty in thc 18111 century. the pitic;i and cultural system tl~at Karrnacharyas lost their position in the influenced Nepal and its people for rr~yalcourt and \rith it t11cir rt;~tllr in centuries thereafter. One of the society. 11lai11 li.atures OS the Malla reipn 'Today. most Ncp;~lese people ha\.e was the ascendance of a caste of al~ni~stc~~tircly fi)rgottei~ the influcr~ce royal tantric priests called of the Knr~nachnryas. Despite the Kar~n;~charyas. K;~rmacharyn's pivotal role in the The Newars created the roy;~l development of Nepalese culture. little city of Bl~aktapur based on thc clocu~ncntnt~nnsurvives of the histi~ry ~riodelof a ra,rrrir ~nandala.Much of the group and the i~npnctof their like a cosmic map of the region, the pr;~ctices. Under the rule of the nini~~lnlurepresents a type of idyllic Gorkhi~sfrom the cightecnth ccntory. hlue[,rint hr the city. Rohert I. the kings tried to r nnt~onal Lxvy. author of Mesocosm: identity hascd on ;I new cr~nccptunity. /liir(lrri.sni nnrl rlie Orgu~lizario~~of 7'hc Newars wcre the 1n;lin t:irfet of this (I 7Yirdirioriiil Newur Cif! br NepuI suhjug;~tion. The Karnracharyas. and ;~n expert in the field of c~nhlcrnsof Ncwar culture. lost their Nclwlcsc history. describes the The standing in the new soci;ll system notir~ni~f a n~irr~dalu as "a pervasive In an effnrt to shed light on the Si~uth Asian representation of a boundary and its ancient tradition if karrnachnrya tnntric practice. contained nrca within which "ritual" power and order is Tribhuvan University in Kathmandu is leading n held ;~ndci>ncentrated" (Levy, 1990:153). At a time research project to study the Karmacharyas and \\hen the kings ruled with a religious mandate, document their impact on Nepalese social Bhaht;lpur sy~r~bolizedthe ulli~natefusion of secular development.' pi~ucr;rnd spiritual devotion. The ethnogr;tphic-based portion of the study will To cnsure the protection and prosperity of the follow a survey of wrltten materials. This includes field kingilom. the ruling kings in Bhaht;lpur employed the ohservation. interaction and interviews with local
Coyle, Leikol The Karrnacharyasl2 Karnlacharyas living in Rhaktapur. Through extensive 1.evy's Mrsocosm. the pree~ninentwork on Hinduis~n observation and participation in ccrcmonial c\.ents. arnong the Ncwars. I attended committee rr~eetinpsand committee rnernhers conduct an analysis of ritual was present at two karmacharya ritual ceremonies. 1 practices. with the aid of photographic and video explored Rhaktapur visiting important karrnacharya documcntntion. Lastly, the researchers produce a report tcrnples, which 1 photographed when nppropriate. 1 of findings bascd on the asserrrhled data. The outline interviewed different members of the co~nrnittee. for a list of chapters is as follow?: Throughout, 1 kept a journal of my experiences. uhservations and information relevant to the project. Historical Background Due to finances and schooling co~nn~itments1 Origin and Development of rcrnained in Kathrnandu for only four out of the Shaivism and Shaktism seventeen months of research (I hope to return t:~rrergence and Classiticatin~~ol so~nctiniehefore the end of the pr<~jcct).As a result. the Karrnacharyas ~nyfindings are sornewhat inci~nclusi\,ein rclatii~nto Kclatir~nwith Shakti Godders Cult the ultimate goal of the research project. lhcre are still Karrnacharyas and Tantrisrr~ many unanswered questions and mysteries sorrnunding (he Karmacharyas. Howe\.er, it is my intention in th~s Sccul;ir Role of Karrnacharyas paper to provide some important insights int(1 the Conclusion Karrnacharyas and their tradition hy The Research reflecting on my personal cxpcricnccs 1 first hcnrd ;!hour the among the~r~. karmnchnry;~ research My status as a project in 2001 during a foreign wornan had live-month htay in Nepal. both advantayes and where I had bccn studying disad\antagcs to my ancient Buddhist and work as a researcher. Hindu relio~spractices As the only fcrnalc in around the region. Shortly an :III-II~;IIc thercaftcr. the Un~vcrsity comrnittee. my invitcd mc ti~p;l~ticipatc in presence was the projcct ;IS ;in somewhat a\bkw;lrd i~pprenticeresearcher. As and obvious. Jn ;I :In undergraduate studen& Detail of Facade of Bhairava Temple, Bhaktapur group of older lrlostly of anthropology. my Asian ~nalcs. ~r~y research qualifications were rudimentary. Ilon'ever. comments and questions were often receired with having spent two of the last four )cars in Kathmandu ~nixed reactions. Even in the 2lst century. most studying the customs and social hchavior of the Ncp~lcsemen view woman as subordinate. Because Nepalese people. I had already developed ;I scnsc of opinionated and curious wi~rncnare not cc~rnrnonplace and dccp ;rpprecintion for Ncpdlcsc culturc. Wh~lemy in Nepal. it often seemed inappropriate to speak out. knowledgc ahout the Karmachary;rs uas l;~cking. Iny c\en with a (~uesti~n.Hi~wcber. this factor also worked experiences of daily life in Ncplil ;tnd intcrcst in the ill iny F~vorhy ;~ll~~win:me to focus on the rcsca~ch religious traditions at the core ill that life gavc me a process within the cultural context of its ci~nstituents. solid ground on which to build. Dcspite hs\inp littlc As an outsider. I was ;~hleto observe the process of training in ethnographic lield\+ork. I h;ld suhst;~nt~nl conducting a research project and the dynamics of experience living in Ncpal. 'This pro,ject probided ;in co!r~~nitteemembers with some degree of detachment. opportunity to focus my experiences ;ind put thcm in ;in While my peripheral positiiln did not involve any direct anthropological framcailrk. 1-hc committee of participation in the c~)mmittce's decision niaking researchers pcncrously ;~llowcd mc to put my process. it did allow nic to sec from n fcm:ile \vestern experience to work by taking part in such a rare ;~nd vicwpoint. the limitations and biases that arise in ;In all- worthy projccl. male Asian system and how they might influence the As a member of the research learn. I resided irr~m outci~meof the project. March-June 2002 in the Kathmandu Valley doing Generally. Nepalese tend to avoid direct fieldwork on Karrnacllaryas living in 14hakt;ipur. In cnnfrontation. Similarly. in Nepalese culturc one preparation for the pril.ject, I read numerous tcxts on :i\oids directness when communic;iting. Silence in the Ncpal and its religious traditions. including Kobcrt 1. company of others is rnore cornrnon than a cnnstant
Newah VijiiBna-S Coyle. Leiko/ The Karmacharyas... l3 11ow of conversation. Unlike the West. *here proceis through which I came to know about the ~ljrectnessand confrontation are custornary, Nepalese Karmacharyas and their practices. Prc)fessor Douglas tend to agree with others. despite one's true feelings. As Rayheck describes ethnography as "a procev of a result, I observed numerous occasions where becoming familiar with the uneven cultural terrain that connnittee members would agree to one thing and then lies helow the seeming placidity of the surface" do something entirely different, or claim to have done (Z(XH1: 17). As a student of anthropol~~gy,1 5triX.e something which they never did. More often than not. constantly to be aware of and reflect on my own this type of hehavior leads to unnecessary perspectives. hiases and ideals which inipact my ~nisunderstandings and delays in the expedition of observations and shape tlre data I collect. The tasks. For an American, this can he quile exasperating. following pages illustrate my personal experience with Nonetheless, it allowed me to understand the cultural the Karrn;rcliaryas as well as the context in wliich thosc context in which the committee functions and the extent exprriences took place. Although incomplete. my to which that context impacts the overall perspective of findings lie on a foundation upon which 1 hope to hu~ld the research. a deeper undersranding of the Karrnacharyas and of Two personal reasons Ncpalese culture in the Suture. 111this motivated me to take part in way, I hope to share something of the this project. Firstly, I have a hcauty and uniqueness of Nepal with ilccp love of and the rest of the world. appreciation for Nepal and its people. With constant II: Historical Background of pressure from the Indians in Bhaktapur, the Newars, & the the South and the Chinese to Karmacharyas the North. the Nepalese have tu:lintained a distinct culture The country of Nepal sito;~ted rich in spirituality and between India to the south and unique in character. It is a China's Tihet to the north. is ;i unique land where Hinduism and and important ancient site in the Buddhism exist side by side. . history of the Asian continent. With in many cases overlapping drastic geographic diversity. Nepal is ;\nd flowing into one home to low-lying junglcs. vast plains another. The terrain. with and enornious mountainous ranges. (lie majestic Hin~alayan Arnong these regions. Katl~r~randu range enconlpasslng a valley Valley lrolds tlie highest' of terraced rice fields and concentration of people. including the pastures stretching as far as indigenous population of Nrwars. the eye can see provide an The Newars are the original - awe-inspiring sight. Due inhabitants of the Kathmandu Valley largely to the ancient and the founders of what is knmvn religious traditions that today as Nepali culture. From ari~und continue to function at the Stone Temple of Goddess Siddhilaksmi, the lst or znd century ,\D. a political core of the Nepalese social Bhakiapur systern was introduced into Nepnl by system Nepal maintains a a North Indian king and his ruling court. the Licchabis. living connection to the past, despite its industrial wl1ile sanskrit was the language of the lrldian II ~levelopmentsof recent years. Daily worship still occurs ,v,s ljnljted to ceremonial and traditii~ll;ll ;it temples built centuries ago and worship and prayer A~~~~ locals Nepal Bhasha. llle lar~guafcof cuntinue to he defining features of Nepalese life. the Newsrs. was most co~nrr~onlyused in rkerydny life. The karmacharya tradition. one of the earliest and while sansbit rrlores at ;I n111st influential religious traditions of Nepal have c,,urt level, culture ilourished alllong the people developed into a part of the fahric of modern day .fthe valley, Ncpalese faith. As a result. it is important to bring Iluring this period and for the next several dcc;rdes. recognition and honor to the Karn~acllaryasand their N~~~~ culture in ~~~h~~~d~prospered. .I'he tradition as a fundamental root of Nepalese culture. valley soil and complex system irrigation called This paper aucmpts to hring a different perspective to for efficient and the research prrlccss. Althuupll this work mainly farming. ~~~~1%~geographic location providcd a focuses on the history and tradition of the substantial trade Inarket through the Karmacharyas. I hope to provide a sense of the over311 transpc,rlatj,,n and taxing of goods hetwccn India ;lnd
Newah Vijfiana-5 Coyle, Leiko/ The Karrnacharyas... l4 Tihet. Profitahlc trade and abundant agriculture reign. Further. "it was apparently the right of each produced considerahlc wealth for the valley. As a successor Malla king to receive from his prcdeccssor result. Newars hegan to develop a more elaborate and the esoteric nrumrru (sacred word) for the control of the organircd society. Eventually. thrcc pririlary centers of T;rlcju" (Slusscr 1982:319). To cany out esoteric cultural and political activity emerged: Bhaktapur. goddess worship, the king employed or cnlisted l'atan. and Kathmandu. 'She thrce cities becilme Karm:tchary:ts I Tantric priests. to perform ritual political dominions, each with its own territory. king. cerc~noniesor pujas to evoke the grace of the goddess royal court, particular traditions, and dialect. in order to ensure the protection and prosperity of the In the 9th century. the Licchavi dynasty fell, kingdum. Although the king was colisidered a direct resulting in nearly 4 decades of politic;tl upheaval. (iescendent of the goddeqs and garnered the most Although historical documentation from this period is respect. the Karrnacharyas. the king's gurus, usere very scarces, what little exists suggests numerous hattles and highly regarded as they were believed to have direct ~mliticalchaos. A p~~wcrfulMuslim invasion in 1349 contact with the goddess. During the Malla reign, the wrecked havoc on the valley. However; after this Karniacharyas were instrumental in carrying out the invasion there emerged a new Hindu dynasty under the esoteric innermost ritu;rls for llre King in the Taleju hfallas which ruled Nepal until the early 1800s. In temple. 1382. Jayasthiti M;rlla took power as the supreme ruler Even today. under a new kingdom. the goddess of Nepal. Historians credit Malla with bringing peace Taleju rernams synonynious with nryal power and and stiihility to the chaotic valley: "He curbed the Nepal's pxt glory. She is a "powerful sy~nbolic acti\itics of feudal lords. hn~ughtthe cornpotlent units representation of traditiotlal Newar politic;tl fortns and of the kingdom into submission. and uith a strong (hrces. une that persists alongside of the new symbols hand, restored order" (1.evy 1990:12). liven t~lday; and realities of tnodern politics". (Levy 1990:214) Nepalese re~nctnher Jayasthiti as one of thc great Doctor Puruslrottnm Shreqtha. a11 expert in the field leaders in the ci~ontry'shistory. of Newar studies and a native of Bhaktapur, explained J:tyasthiti Malla established Bh;tktapur its the to me in an i~tterviewthat during the Mall;, kingdom. cepit;ll city of Nepal. which quickly grew into tlie three piinclpal priests conducted l'aleju ritual "~netropolisof the Malla dynasty and the nerve-center ccrcmonies: ;I Karn~acIt;~ryaperformed rituals. a of its culture and civilir;~tir~n".(1.evy lYYO:40) Malla Urahm;tn rccited Vedic chants. and a Joshi advised the instituted laws repanlinp property and housing. as well kins on :~itn~logicalsubjects (Shrestha 2002). as caste rcgulations. %hich largely radiated 11ut from Together. tlre three priests acted as ritual li;~isons I%hakt;rpur to the rest of the v;tllcy. Most i~iiportnntly. hetwevn thc king and tlie :oddess. h(alla promoted tlinduism in all ;tspects of Itis rule. fle As prrcsts to the royal court and guardians of the crected nurnerous Hindu temples the most iniport:tnt of tclnple gocldcss. the K:ir~n;tcIi;~ryasand thcir tradition \\hich. the '1;ale.j~ temple, remains today. This sltrinc to \\ere 1ii:Iily rcvcrcd. However. unlike the Brah~iiansor the goddess 'I'aleju, the titritric rrtanifest;ltion of ihrga. Josliis WIICIacted rirore as consult;mts. the is cnnsidered the home 01 the lineage g~)ddessof the Karmacharyas ;tctually performed tlie rituals. They M;tlla kings. As a Tantric goddess. I'aleju is classilied uere ;~lso distingnished from thcir religious peers. in ;IS a dangerous goddcss who exists independent of othcr that their procticcs did not derive from Vedisrri. 'l'hc deities, namely the supreme Hindu god Siva. In most karnt3chary;t rituals originated in Ta~itristnand were t;~ntric traditions, deities arc hclicved to possess hoth known only hy initiated inembeis. In this way. thc \\~-;~thfi~larrd benevolent qu;rlities. Levy writes ttmt Karrnach;lryas were a unique and crucial ci~mpi~ncntin F,tlcju represents "a version of the fully manifest tlie kingdoni. llre kings relied on thc Karm;tcharyas to warrinr goddess" (1YY0:250). As a w;lrrior. 'T'a1e.j~ perlorm rituals unknown to any othcr gri>up or encompasses the fierce attrihutcs necessary to pnltect tradition. Unlike Hrat~m;tn rituals hased on the Indian the kingdnm and its citizens. Vedas. karm;sharya rituals were stronply rooted in Thc Mallas belie\.cd that in her most powcrful and Neyar culture. During the Malla dynasty, this peu,ar secret fnrm as Siddhilakshmi. the goddess tmnsmitted idrAtity symh Newah Vijiiana-5 Coyle. Leiko/ The Karmacharyas ...l5 By the latter part of the 18th century, a series of considered a substantial sum. However, because the brutal attacks lead by Prthvinarayana Saha from demand for kannacharya pujas is not great, the high fee Western Nepal resulted in the fall of the Malla dynasty. merely compensates for the irregular and infrequent Under a new line of Gorkhali kings, Nepal underwent a demand. Surendravir Karmachar-ya is one of the few drastic transformation in which an effort to promote a remaining tantric ~riests uresentlv residing in Nepalese national identity ~haktapur. Although he stunted the expansion of descends from a long Newar culture. A movement lineage of Karmacharyas to "promote Nepali and and is trained in their suppress Newari" tradition, he maintains a (GellnerIQuigley, 1999:ll) regular day job, took hold and Newars lost their performing pujas only as a position among the royal court part time occupation. and society as a whole. As Suriendirbir works as the Newars, the Karmacharyas, deputy campus director once the highest ranked priests for the Bhaktapur campus in the valley, fell to a status of Tribhuvan University. below most other religious He lives in Bhaktapur with groups. While they continued his wife and three young to perform pujas for local children. His clients and for the city of administrative ,~~ioh Bhaktapur, they lost access to Surendravir Karmacharya provides enough income the royal court. Over time, the to send his children to karmacharya tantric practices school and to live a and the tradition from which they originated have lost relatively prosperous life in Bhaktapur. As a priest importance in the larger social system of Nepalese alone, he would not be able to support a family of four. culture. As a result, ancient ritual texts are decaying Through interactions with Surendravir from accumulated mold and dust. Few people demand Karmacharya and his family. I gained a sense of karmacharya rituals and many Karmacharyas have karmacharya life in modem day Nepal. Surendravir pursued other occupations to provide for their families. and his family descend directly from the karmacharya What was once a vital and fundamental part of the lives priests of the Malla dynasty. From the 13th to the 18th of the people of Nepal now faces extinction. century, his ancestors acted as the primary priests to the The Karmacharyas who remain in Bhaktapur today Malla kings. As royal court priests, they had direct, provide the only living link td ancient rituals of the influence on the development of ritual and religion in Newars. For that reason, an effort to preserve the kingdom. This royal association greatly elevated karmacharya texts is paramount. Thru access to the status of Karmacharyas at that time. This historical remaining ritual texts, the Karrnacharyas can continue signifi- cance does not cany much weight in the to practice the rituals of their ancestors, ensuring the modern "non-Newar" social system, which regards all longevity of their tradition for generations to come. Karmacharyas as below other non-Newar groups. Ultimately, the preservation of texts is key to restoring However, their link to Malla royalty grants Surendravir the honor and recognition they deserve for their family a slightly higher status than other Karmacharyas contributions to the development of Nepalese culture. within the Newar community. As a result, the city of Bhaktapur employs Surendravir and his brother to Ill: Surendravir and the Karmacharyas in perform certain pujas during festivals and on other modern day Bhaktapur: auspicious dates. However, because of their tie to Newar cplture, and its negative connotations in today> The primary difference between Karmacharyas of society, ihey maintain a much lower social status than today versus those of the Malla period is that the king other non-Newar priests. Without royal clients, the no longer employs them. In modern day Nepal local Karmacharyas have become a marginalized part of people, rather than royals, hire Karmacharyas to society and are overlooked as group, viewed more as perform pujas for a variety of reasons, including rites of religious vendors than high level tantric specialists. passages, astrological maladies, protection from illness Originally, Bhaktapur had six Sgam houses, or and disease, and other life events. The pujas can last groupings of distinct karmacharya lineages. Today, anywhere from a few hours to a number of days if only four Hgam houses remain and of those four. necessary. Karmacharyas charge a fee for each puja, Surendravir's family holds the highest ranked group usually about $20 US, which by Nepalese standards is because of its past ties to royalty. The Karmacharyas Newah VijiiSna-5 Coyle, Leikol The Karmacharyas...l 6 consider Surendravir, as the younger brother of the responsibilities are an extension of her household head karmacharya in Bhaktapur, a high-ranking priest duties. among the community, second only to his brother. The Children of Karmacharyas are present at most brothers share a sense of duty to their families and ritual activities. The three children of Surendravir and loyalty to their tradition. They cooperate closely, his wife were present at both pujas I observed. Mostly, sharing a home and family temple. While a hierarchical they ignored the rituals and played games with each system based on seniority exists among the other nearby. It wasn't until the end of the puja, when Karmacharyas, competition among the group appears the food was being served, that the children joined the rare, since as a marginalized community, they share a group to eat. As young children, their disinterest in the common identity and allegiance with one another. puja seemed acceptable. However, I imagine that as However, as the younger brother, Surendravir must they grow older, they will be expected to panicipate defer 10 his brother as a senior member. Because the with more earnestness. The dilemma of passing down karmacharya tradition is based on initiation, the the karmacharya tradition to future generations is younger or newer initiates must always yield to those difficult to resolve. While on the one hand. most who are older and more knowledgeable. Surendravir's Karmacharyas feel it is important that their children agam house has not held a new initiation for thirteen learn the rituals and history of their ancestors. they also years. Possibly the next generation of see how little modern day society Karmacharyas is still too young for values their tradition. As a initiation, or perhaps they are old result, religious training has enough but not interested in carrying taken a back seat to academic on the tradition of their elders. and vocational schooling in most In the karmacharya tradition karmacharya families. Modern women, like men, can become priests. day children tend to ignore However, unlike male oriests who religion as a possible vocation usually marry, the trad ition forbids and focus more on schooling to female priests to marry, as the role of prepare for a future in the a wife. which is seen as: subservie... nt. cranrlarrl inh rnrrrket With rnrh 9 , ,...... - .....- ...... rzn~runcinyher iJenlily,nr a svifc., t11c hcr~r:~?~,kr1111r ihlhlrc11 pr~e\tc\sI:I~L.S on the s~atuiof a r~~ale fosll\ on ear~~i~~npsw~,r. r:a~I!~,r ~ ~ member. This double standard than tradition. As a result, the reflects the Nepalese belief that a karmacharya tradition is insreat woman's identity is determined by jeopardy of being lost. Future her role as a wife and mother. generations will have to conform Another role for women in the to social values that deny Newar karmacharya tradition is through culture and its religious origins. marriage to a uriest. As the wife of a karmacharya, a woman gains Tripura Vidyapith Agam House, IV: Ritual Analysis Bhaktapur. This temple is the initiation into the group where she t,ditional and exclusive site of tantric serves as a ritual assistant to her worship for Surendravir Karmacharya One of the primary husband. I observed this role in and his ancestors. challenges of this study is to find action during both pujas I attended, in a way to illustrate and document which Surendravir's wife assisted throughout the entire the practices and beliefs of the Karmacharyas without ceremony. Her duties included collecting all the ritual exploiting the sacred and private aspects of their objects and necessities for the puja, such as ghee, traflition. Because the Karmacharyas hold their grains, firewood, flowers, incense, and preparing the pr&tices sacred and private. it is uncommon for an food for the feast afterwards. While Surendravir recited outsider, especially a non-Newar to participate in a prayers from the ritual texts and made the primary puja. While locals can hire Karmacharyas to perform offerings during the puja. she made sure the fire pujas for specific events, they rarely observe the remained ignited and all the offerings were ready and personal, sanctified rituals perfomed within the accessible to her husband. Her role, while secondary to karmacharya temples which are reserved for initiates her husband's, is essential to the puja. Like most only. It is unlikely that any Westerner has ever before women in Nepal, the Newar females are responsible for seen these esoteric rituals. As a result, I was greatly the majority of the housework and child rearing. honored to be invited by Surendravir Karmacharya to Therefore, the karmacharya wife's religious observe two ritual pujas during the spring of 2002. The Newah VijiiBna-5 Coyle, Leiko/ The Karmacharyas ...l7 reasons I was included among the group of 8 as the king's link to the goddesses by performing the participants is largely due to my role as a researcher and rituals used to invoke their presence and power. As a through my friendship with Pumshottam, one of two result, the king's access to the heavens was ensured. Newars on the research committee and a close friend of Surendravir and his brother, the head karmacharya in. The Puja Because the Karmacharyas agreed to participate in the Tribhuvan University research project, they were While attending a karmacharya puja, I had the willing to open up to outsiders for its sake. How to sense of being transported hundreds of years into the open their rituals to outsiders without compromising past. Sitting by firelight listening to Newar chants, it is their traditional beliefs of secrecy and exclusion easy to conjure the Nepal of old. Surendrabir recites however, presented a difficult challenge.. As a result, from old decaying. - texts passed down to him by his the pujas I attended took ancestors. Because place at non-karmacharya today's Karmacharyas temples, so as not to disturb perform the same secret the integrity of those sacred rituals done in ancient spaces. In all other times, the stages and fashions, the ceremonies logistics of the puja itself followed traditional have remained largely authentic ritual procedure. unchanged over the time. The karmacharya Today, Karmacharyas tradition is rooted in perform most pujas for Shaivism (based on a belief local patrons who cannot in the Hindu God Shiva), but afford the more as tantrics, Karmacharyas extravagant pujas of their worship g*desses who The ritual representation of the Goddess Siddhilaksmi royal Malla ancestors. protect the valley. In Nepal, during a tantric puja However in terms of basic two distinguishable groups ritual and text recitation, of deities exist: vedic and tantric. Vedic gods are the Karmacharyas claim to practice much like they did mostly male and are attended to by Brahman priests for hundreds of years ago. This is one of the reasons why Vedic rituals which forbid the offering of blood or the karmacharya tradition is such an important link to alcohol. In tantrism, the primary deities are largely the past. While Nepal and its people have undergone female goddesses who unlike Vedic gods, receive blood many significant transfor mations over the genera- and alcohol offerings. These goddesses are considered tions. the practices of the Karmacharyas appear to have - dangerous and fierce emanations of the god Shiva. In persisted in almost original form. It is that integrity this sense "Shiva is conceived as generating a powerful which is to be honored and preserved in these ever form of the goddess, who then, in turn, generates or is changing times. transformed into subsidiary forms.'. (Levy, 1990:225) From my observations of two karmacharya pujas, I Nava-Durga, or the Nine Durgas is the principal . recognized five primary stages in the puja: preparing goddess in the karrnacharya pantheon. Of these nine the sacred spaces, installing the deity, offering to the manifestations of the goddess Durga, there are 8 deities. invoking the deity through fire, and receiving Ashtamatrikas, or eight mothers and the goddess prasad. Each stage is perfonned with the intention of Tripurasundari. The Karmacharyas worship at least calling upon the deity for help. While modern day two forms of each goddess: a public form and a private, Karmacharyas still perform a number of annual pujas to esoteric, form. The goddess Taleju, the primary public protect the city of Bhaktapur, locals can also hire a form of Nava-Durga, is one of the most important Karmacharya to perform a puja for protection from deities in the Karmacharya pantheon. She is worshiped maladies pr to bring about prosperity. In both cases- tha privately among initiates as Siddhilakshmi. There are stages of the puja are the same and are as follows: separate and unique rituals associated with each goddess. It is believed that separate public and private Preparation forms of goddesses emerged in order to prevent local people from worshiping the same deity as the king. By The first stage is perhaps the most important, as no worshiping a private form of a goddess. the king other part of the ceremony can occur without the initial maintained a more powerful and direct link to the deity. preparation rituals. The preparations are done by both The king would essentially claim direct "access" to the the priest and his wife or assistant and can take over heavens through the worship of the most powerful and two hours to complete. During neither puja did I esoteric form of the goddess. The Karmacharyas acted observe the preparation stage. as Surendravir Newah VijAHna-5 Coyle, Leikol The Karmacharyas..l8 Kar~nacharyaopted to do this in private with his wife. As 3 re~~rlt.1 base my account of this initial stage of the Offering puJn on questions 1 asked ahout the nature of the prep;~rations. Surcndmsir explained that there are two Once Surendravir finished installing the goddess distinct areas prepared for wurship. The first is an east into the representational cone, he moved to the lire pit f:rcing ccntrr~lfirc pit which represents the retinue of where he sat facing cast. While he recited from his deities helonging to Siddlnlakshmi. The second is a text. his wife ignited the wood inside the pit and the no~thfcing shrine which represents the seat of thr offering portion of the ptijfl ensued. With the flames g~~ddessSiddhilakshmi. Firewood is collected ;lnd fully ignited. Surendravir began throwing offerings intu o~ranged in a srriall pyre inside the east-facing pit. the fire pit in an ordered sequence. I'liesc offerings 'Thirteen different offerings representing each of the include the grains associated with each of thirteen consorts i~ssociatcd with the goddess Siddhilakshn~i's 13 rctinue of Bhaira\;~\ and Rudrns. Siddhil;~kshrni are placcd on hanana leaves and The offerings arc n~adrto the retinue of deities as the trrranged around the pit. 'I'11e offerings, which consist initial stage of requesting their hcne\i~lcnceand aid. of diffcrcnt grains. hcans. fruits. and fried hrcad, are Surendravir's wife continuously poured ghee on the fire thri~\vninto the fire pit during the fire ritual portion II~ throughout the puja u,hich keeps the u,~r,d ahl;r/e. llie pujn. Next. a three-dimensional cone shaped mound of Fire Ritual rice representing the goddess is placed to the north of the lire pit and adorned with three eyes. flowers, multi- Once each of the thirteen uncooked grains liad co11,red dyes and a canopy r)f red cloth. The ricc cone been offered, the i~lrocationof the goddcss and licr is set atop a stand which contains the sccrct mandala of retinue rook place. In lhis stage Surcntlr;rvir recited :I Siddhil;rksh~ni. Srrraller rice cones surround the main series of prayers marked by throwing rice into the pit. <~l,jcct sy111holi7.inp Ircr retinue. Srn;~ll metal vessels The IQdrrnacharyas helicve that it is the retinue II~ placecl ;rround tlie goddess irnagc serve as butter Imnps. consorts who grant hlessings on behalf of the goddess. A dish ofaelu. or homcmadc alcohol is also placcd near The tire pit represents the power of the goddess end licr thc ccntrrrl cone, as arc numerous llo\vcrs and fruit. retinue. Therefore. certain praycrs and inrlntras are ..\cc~~rdingto an intcr~icwwith Swa~niChetanananda. recited over the fire plc su~nmoningtllcir prchencc and ;in expert in tantrism, the three-dimensional cone shape requesting their help ~reprcwntsthe poddcss 21s tl~cunity of all 3 dimensions of rc;rlity. "'l'hc use of rice is e\idence of Vedic Prasad irrlluencc. uhich asserts that everything is hod, deities ;~ndol'lcrings alike" (Chrtanananda 2002). Tlirouglii~ut Once all the offerings were madc ;rriil tlrc deit~ch thc ~xcper;~tii~nsSurendravir recites mantras and invokcd, Surendr;r\,ir returned to the north-f:icin~sent prayers 3s cach r~bjectis placed and irrmnged. For each in front of the rice cone image of the goddess and individual prayer; Surendravir throws ricc to ci~nsecrotc thanked her for her presence and hlessingc. After wards 111~.actiurl. he looked for signs the goddess has acccptcd the offerings and granted her blessings. One indication of Installation the goddess' satisfaction is if a small clay cup which has remirined upside down over a huttcr lamp del-ing Foll Coyle. Leikol The Karmacharyas ...l9 type of alcohol made from barley, was poured into The other major obstacles in conducting research small salli, clay cups and served to each person. The on a group such as the Karmacharyas, is the issue of pouring of the aelci is a traditional conclusion to most secrecy. As with all tantric esoteric practices, initiation pujas. Everyone was encouraged to drink numerous is a fundamental part of preserving the integrity and cups of the alcohol, which with an alcohol content of purity of the tradition by limiting ritual practice to hundred percent, causes rapid intoxication. In this type members only. According to Levy, tantric initiations of tantric ceremony, the consumption of alcohol is an "entail the transmission of some esoteric knowledge by appropriate conclusion to the event. the guru, or his equivalent, and a solemn and sacred pledge of secrecy~ by~ the initiate" (Levy 1990: 314). V: Critique of During initiation, the student Methodology receives private teachings of ritual practice and worship for a My experience working with particular lineage, which helshe is the Karmacharvas, in this expected to protect. The process of unconventional context was initiations, "initiate and make extremely challenging. As a sacred the teaching relation foreign woman, I was as outside between guru and initiate, their inner circle as one could be. introduce the appropriate marirras However, as a young female, I and procedures or worship to the was also viewed as less deity who will give effectiveness to authoritative and intimidating than the studies, and may introduce the other male researchers, which technical instructions or esoteric allowed me to be more invisible knowledge" (Levy 1990:3 15). and observant. Though I did not Therefore, secrecy within each have many opportunities to talk tradition is essential to the openly with the Kannacharyas, longevity and integrity of the witnessing their rituals first hand lineage. was incredibly informative. This secretive methodology and exclusion becomes even more Attendinec two of their ouias. , and~~~~ having lhe ask Inscription on the Tripura Vidyapith extreme when the group becomes technical questions regarding the Agam House, Bhaktapur. The marginalized or threatened by rituals was an extraordinary hanor inscription lisismajor renovations to society, as with the Karmacharyas. and a giant step toward gaining the since ifs construction in the Following the overthrow of the c 13'' centurv access to the group. Malla Kingdom by the Gorkhas in There is still a great deal I do not know or the latter part of the eighteenth century and the ensuing understand about the Karmacharyas, hut I was able to suppression of Newar culture. the Karmacharyas were see with my own eyes the ancient practices that are the . forced to retreat even further into secrecy, guarding core of their tradition. In the short time that I spent their practices and beliefs more than ever before. with the Karmacharyas and under such limited In the past century the traditions and rituals of the circumstances, the largest being my inability to speak karmacharyas have rarely been seen by outsiders. the native language, my experiences far exceed my Access to karmacharya temples is restricted to initiates expectations. Given the chance to do ethnographic and their families. This is. in pan, why there is no research on the karmacharyas again. I would opt for a existing literature on karmacharya rituals and custon~s. more lengthy stay and I would want to be able to Thus, gaining access to, studying and documenting this converse in their native language, ~~~~l ~h~~h~or at tradition is an extremely difficult task. Firstly, the least in ~~~~li.ne language barrier, more than wadition i.s at its core a secret tradition. Secondly, the anything else, was the most significant obstacle. I think Karmacharyas are a historically marginalized and without being able to speak the language, it is exploited people, who have been forced to practice in impossible to truly understand the nuances and details private- of any culture. This research project is a conscious effort to walk the fine line between honoring and exposing a group VI: Conclusion (The Dilemma of Studying a Closed Religion) such as the karmacharyas. The dilemma of studying a closed group is that it is impossible to at once pay tribute to and document the history of a group without also compromising their privacy on some level. For NewBh VijiiBna-5 Coyle, Leiko/ The Karmacharyas..ZO I illis sludy. the hc;ld K;trmechary;l of Bhaktapur aped li,grrher, rhe research iron, hns lou,,chr~lo .S~I.<.IIIPP,I~ ittat the benefits of bringing rccognitic)n and support to munrh inwjrigoriun into {he hisron ond c,,iiure c,/ rhr their tradiliori out\veighed the c~inscquences of Ku,rnachun.as wlrich hepan in Sepre,,r,nbrrc,/ 2001 wrrl, n exposing some of their secrets. Coupled with an srrr7.q of sorrrce miirer~iols, inclttding hoohr. ariiclc, inso-ilflions, chronicles and ,nnnrr.rrriprs in rr,lni~drol,ics, ns itnperiditlp sense Illat the tradition might not endure the wrll ns rrlevonr unpublished works /r-urn the Noiionnl changes and pressures of rnodern society, the Arcliivrs and numerous lih,-u~ips, Or Shtesrlrii is /rodin: on Karm;tcI~;try;ts ;~ppn>vedthe study their cusi~msin of ongoing qijorr ro collcn, ruriilogur, cupr and rr-ii,isinru n,ii ;In effi~rtlo preserve their history and pay homage to nisrirzg knrnznchr~~orinml rerrr. thcir ancestors. It is certain. however, ihai many aspects of the iradition will tlcvcr he revealed io References outsiders. 'l'he Karmachnryas have the ability to control io sorne dexree.. and limit what inforrrlation they will Comv!oft Jean. 1985. Brdv of Power Sol" rof Re$israncc. lhr reveal. 111 huch ;I study, it is never possihle to fully Culture .and History of a Suuth African People. L.ondon Thc I!niicrs,ly of Chicago Press. pcnet~tiethe dcpths of the culture wittioui full initiation Cl~fford. Jan~sand Marcur. Georpc E.. 1986. lbe Poeucs and into ihe group. Whether or not full initiation of an Polltics of Ethnography. Bcrkelcy and Los Angcle University outsidcr is possiblc rctnains to he seen. Until then. the of Califomrin Press. Karrnnch;lry;ts will continue to try to preserve their Chhctri. Karn R. and Gurung. Orn P.. 1999. Aothropolopy and Sociology of Nepal Cultures. Societies. Eculogy arid tradition without compromising its core values. Ileielopmenl. Kathrnmdu. Modem Pnnting Press tiopefully. this research pro~jeciwill help tc1 further in Crane. Julia G. and Angrosino. Michael V.. Field I992 Projects in that endc;t\'or. Anthropolupy: A Studenl Hmdbmk. Pn,cprcl Hckghts. Waveland Press Inc.. D~~~zkuwski.Mark S G., 2001. The Cull of tl,e (ioddcis Kuhjiko. A Note Prelinlinar?. Cumparative Trrlual and Anthropolog$cal Survr? of a Secret Newar Gddess. Knthmsndu. Pshltc;lt~uns af the L.li,iIia 1'. l rhe I;.~~ct Newah Vijiiana-5 Coyle, Leiko/ The Karmacharyas..21 A Summary of Dissertation The Ritual Composition of Sankhu The Socio-Religious Anthropology of a Newar Town in Nepal Bal Gopal Shrestha Research School CNWS, University of Leiden The Netherlands ~- This hook presents a detailed view of Newar colophons. (d) an extensive sociopraphic survey. and society and culture. its socio-economic. soci11-religious (e) the use of video recordings. ~rnd ritual aspects. concentrating on a single Newar The main subjccts treated in this monograph are town. Sankhu is a srnall hut ancient town in the Newar society and culture (Chapter 2). the mythical. Kathmandu Valley populated hy Newars. the original historical and top(1praphical features of the town of inhahitants of the Valley. The foundation of Sankhu is Sankhu (Chapter 3). its socio-economic aspects attributed to the goddess Vajrayvpini. Through its (Chapter 4). its castes 2nd caste-hound associations special relationship with this goddess, Sankhu forrr~sa (rigurl~i)(Chapter 5). the socio-relipious associations ritual unity. which transcends its socio-economic. (g'irlri) that are active in tlre town's ritual life (Chapter ;rdministrative and political divisions. h). and the festivals celebrated in Sankhu (Chapter 7). Ihe present study shows that Sankhu is a ritual The festival and fasts of Madhavanarayana (Chapter 8) universe in its own riplrt. having cererrlonial rather than and the festival and procession of the goddess ' hocio-ec~~nomicallydefined features, interacting with its Vajrayogini (Chapter 10) have received special iurroundings. the Kathn~anduValley. Although Sankhu attention because they arc unique to Sankhu The major is an urhan-oriented society. the heliefs and practices of focus of this study is on Vajrayogini. the rituals hoth the Hindu and Buddhist religion are so strong that performed at her temple (Chapter U), and her festival castes (jut) and socio-religious associations (gelhi) will (Chapter 10) and dances (Ch;rpter I I). hecause she has continue to he of socio-religious importance, despite ;In overall importance for thc cultural identity of the w~~rscningeconomic and political circumstances in town. Ncpal as 3 whole. 'This study consists of twclvc chapters. The first This study of Sankhu's ritual corr~positiondeals chapter provides a general intr<~ductionto the hook. with the relatiun hetween Hinduisrn and Buddhism. Chapter 2 presents a pencr;rl view of the Newars. the with the interrelations hetween the town's 22 castes, and single nstic~nality (jnrrajriri) inhnhiting the town of ahove all with the numerous socio-religious Sankhu. and their identity in modern-day Nepal. In assc~ciations(guthi) that uphold its ritual life. The social Chapter 3 various puhlishcd and unpuhlished versiorlv life of the Newars in Sankhu is highly orpanired. Many of the legend of Manishail;~rn;rh;lvadBnir (MM) haw socio-religious associations (guthi) remain active in heen treated. It is the only lezend that prc~videsirrythicsl carrying out co~nplexrituals. These guthi have their details of the coming into heing of the goddess roots in antiquil Vajrayogini and the town of Sankhu. The MM also tells These conclusions have heen reschcd hy means of that valrkhadeva was installed as the first kinp of the (a) intensive lieldwork and participant observation of town in accordance with thc goddcss Va.jrayogini's fasts. feasts, festivals. pmccssions of the gds and wishes. There is an attempt to relate the mythical story goddesses of the town of Sankhu. ;IS well as by (h) in- with the history of the town and of king S;rngkhadeva. depth interviews with ritual specialists. (c) an analysis hecause the myth of the MM presents Sankhu as an of published and unpublished ritual texts. inscriptions. ancient kingdom of sanpkhadeva. The inscription of NewHh Vijfiana-5 Shrestha. Bal Gopal/ The Ritual..Z2 king VZmana Ik\a (dated 538 AD) found in the analysis of data on the employment of priests for their Ilugahiti quarter in Sankhu is the only ebidence to do~nesticrituals makes clear that most people in Sankhu lprove the antiquity of the town, and this gives grounds e~nployboth Hindu and Buddhist priests according 111 to assert the existence of the town of Sankhu during the the needs of a ceremony. rcign of this king in the sixtl~century. No excavations in 1997 Sankhu had 5.340 inhabitants. hut no of historical sites in Sankhu or in the Vajrayogini fewer than 22 Newar castes. The largest arnong them s;~nctuary have taken place. These would make it are the shrestha. who are ranked below the Brahmin hut pi)ss"ilc to provide more authentic historicity for the higher than all other castes. They occupy the largest t Newah Vijnana-5 Shrestha, Bal Gopall The Ritua1..23 rthir~iugaas the heginning of the ritual year and villages is that each has its specific fcstival and Sithinakhi as its end is one of the most conlrnon ways procession (jdfrd) of their most important dcity. In the of dclining the yearly ritual cycle among the Newars. case of Sankhu, the festival and procession of the Howe\.er. this monograph has followed the Anlintaka goddess Vajrayogini is the most irnportant one for its calendar. which takes the change of the lurr:rr rnonth inhabitants (Chapter 10). The ritual featurcs of the NepSl Sa~nvatas the heginning of the ritual cycle. festival are discussed and interpreted. This chapter A detailed account of the month-long presents a detailed discussion of rituals involved in her hl3dhavan3rayana fast (\,rafa), Sankhu's second rnost festival, including the duties of those actors who play iri~portantfestival, is presented in Chapter X. Altlrough important roles during the rituals. people have now begun 111 mix up both the Apart from feasts. festivals. fasts and pilgrimages. Madhavansrayana and SvasthZni traditions, this study other religiously irnportant features of Ncwar society shows that each has a different background. ?'hc are the masked dances of various deities. Unlike the festi\,aI of Midhavanarayana is hecoming increasingly Ilevi dances in other places, the Sankhu Devi dances important for the cultural identity of Sankhu. Modern arc considered to he the manifestation of the goddess rncdia such as television, radio and newspapers. and Vajrayogini. the chief deity of the town (Chapter I I). nlodern transportation facilities have played an which makes them special. important role in increasing the nunlher of participants The final chapter (Chapter 12) provides a and pilgrims visiting the site of the rrafu. conclusion to the hook in which the central thcmc of the Vajrayogini is one of the n~ostirnportant goddesses book (Sankhu as a Ritual Universe) is discussed. as in Nepal and for the people of Sankhu she is the most well as the topical issue of continuity and change in the irlrportant one. In Chapter 9 the goddess Vajrayogini, town of Sankhu. ller sanctuary and her cult are discussed. An attempt has heen rnade to reconstruct the history of the goddess and Lc~dcn.26 September 2002 1 Yamlaga Pancami her sanctuary from published sources, unpublished 1 122 Nepal Samvat clrronicles and inscriptions found in the sanctuary of Vajrayogini and in Sankhu itself. Chapter 9 also Notes sketches the religious and ritual significance of the sanctuary by describing its physical appearance and The rc~renrr-lrforrhis pruefsrh,-iJ 1zu.s bprn ,nod? /~ossil>lr ~~tuolsperformed at the sanctuary. Special irnportant I>! rhe Resrarrh Srhool ('NW.S, llnh.e,-rirr lLeidcr,, rlw r~tualitctivities. such as the twelve yearly repainting of I~~zcrrlr~o/ AHr, linirersig of l.ridr,~, rhc l,~ronnriu,~iil tl~cfixed statue of the goddess Vajrayogini. and the Inrrirure fir A.\ian Srrrdirs (IlAS), l.,,id Shrestha, Bal Gopal/ The Ritua1..24 Commercial Recordings of Traditional Newar Music: A Review Article Brent Bianchi NC Center for South Asian Studies Duke University, USA Despite the remarkahle diversity to be found notes are writter~ by an ethnomusicoli~gist. Laurent ;ilnong the traditional music: of the Newars, puhlicly Auhert. The CD includes some excellent material. avnilahle recordings remain rather limited. There is though as Aubert spent apparently only two or three ccrtninly a burgeoning industry of popular Newar rl~usic rrronths in the Kathmandu valley - a short tiriie to study recordings. hut the lack of recordings of older styles can the music of such a cornplex society - sonlc weaknesses probably he partially attrihuted to the fact that most ;ire apparent. It might also be pointed out that Aohert is Kathmandu valley Newars habe much tr;~ditii~nallrlusic not ;I South Asia specialist. hut rather lras written ahout v~rtu;~llyat their doorsteps (though seemingly to a les~er quite a widt: range of rnusical tr;~ditions. cxtcnt with each passing year), whereas most outsiders, The CL3 hoc~kletis divided into three secti,~ns. The for whatcver reasi~n.seern to have taken relatively little lirst "Nrwar Soc~ctyand Religion". is generally helpful interest in (or are simply not aware of) New;lr music. in broad outline. hut is marred by a number of One will occasionally lind thc rickety cassette or two rrrisconceptions. and this sections' focus on ;III imagined ;~~nongthe Kathrr~anduvalleys music shnps. but this is 'flexihilily' of tlie Newar caste systenr cont;~ins a usually a hit and r:riss affair. rrurirher of statements and conclusions that very fcw The intention of this articlc is to Ii~nkat solrte nnthropolopists who have worked uith Newars would corn~ncrciallynvailahle recordings of trdditii~nnlNewar he likely to acccpt. The next two scctir~ns. "Newar rrnlric and to examine what they have presented ;IS well Musicians" and 'Ilic Recordings" are ci~nsidcrably :I<. just as importantly. how ilie music is contextualized better (tlii~ughtl~ese include some errors a wcll). The :~ndexplained in the inrm of liner notes. 'There are. to main strength of the li~rmersection is its description of the best of my knowledge. currently only three ci~mp:tct ~rrusic;tl instru~rlents(r;~thcr than the musicians pcr sc). discs in print which focus on Ncwar music. CUs rdther while the main strength of the latter section is the than cassettes will he discussed simply due to the descriptions of the relations of the pieces of music to rcl;~tivelyunstable status of cassette issues. 2TRe tlrrec tlie seasons and the rnonths of the year. The recordings CDs hein: reviewed here. on the other hand. are all on the CL1 arc. in fact. arranged so as to roughly depict ~x~hlislredby higger labels and will hopefully hc in rniniatl~rethe annual cycle, by including one or two available for sonre years to conic. Due to what is still a songs associntcd with a given month. III sequential relative lack of puhlishcd information about Newar order. The manner in which this is done is not entirely music. it seerned that this rebiew article would also systematic (li~r instance. some of the twelve ~prescnta pod opportunity to discuss features of Newar 'bahra1ri3se' s(111gs specific to each of the twelve music that are difficult to lind information ahout. rn(~n!lis are prcscnt. while others are ahsent altogether 11) Musique de fete che~les Newar I Festival Music of and 'something clse is substituted for that month [he. Newar. Kecording rn;lde in 1~5~~argueritcinstead). hut thc tlrerlratic amanpenlent nrakes for a I."Tkiger-Dellenbach and in 1971 hy Laurent Aubcrt. helpful fr;lmcnork. Of course, gi\,cn that the Accompanying notes hy 1.auro)t Aubert. Donneloye, rcc(~rdingslook place over three months. 3 nurnher of Suisse: VDE-Gallo, 1994. them were recorded 'out of season'. And as the notes The first of these items is nut new - it was (liscuss. good field recordings of Newar ~ilusiccan he puhliihed in 1994 - tlrouglr in the United States it was quite difficult to make due to the festive atmosphere in unavailable for several years: a status which seetns to which Newar music often takes place. As such. with hn~echanged relatively recently. lhe recordings on the one exception. the recordings arc of indoor ('11 (with one exception, to he discussed) and the liner performances arranged specifically for recording Newah Vijiiana-5 Bianchi, Brent/ Gornrnercial Recording..25 purposes. Similarly, it should he noted that all the The poor quality of the recording makes it initially recordings on the other two CDs being reviewed here quite difficult to make out the pattern played on the tah arc studio recordings. cy~rlbalsamong the other cymbals that are played in 'lhe majority of the pieces on this CD are accompaniment, but a closer listen shows that the perforlned by the Newar castes of Jlapus and Joyis. majority of the piece is in jati tal (a seven beat rhythm Howe\,er. qoite :l bit of space is also devoted ti~songs divided 1+2+2), a common rhythmic cycle for the genre sung by GnOrrs, a Parbatiyi~caste. Although the Gair~e as a whole, but in current practice not particularly are not New;~r, Gairrus who lives in Newar-speaking common for dyah /ha).eg~r-s. Beginning at a slow pace. settleme~ltsofter, plays and sings some Newar songs the main h~dyof the composition is a particular therne (and in some cases may actually have a fairly large which. after every second repetition, is followed by a repertoire r11 them). They accorrrpany themselves on cadential phrase which draws upon material from the the sm;~ll howcd strinped instrurtlent saranyi. well rnain theme. This process repeated c<~ntinuouslywith known thri~ughoutNepal (but not to he confused with the tempo building up gradually over nearly seven Indian namesakes, the most wcll known of which is minutes. Upon reaching a relatively fast speed, there is considerably larger and includcs about thirty more a process of increased contraction of sornc its phrases, strings!). The presence of sorrlc Gair~epieces side hy inv<~lvinga particular type of permutation. During this side with analogous Jyul~u pieces tnakes for an process, the rhythlnic cycle switches to cozl. and once 4 interesting comparison and contrast. ,It is also n particular point of contraction is reached cntirely new conceivable that the way the Gait~espresent these songs material is played. At that juncture. the sound of two on the xir-nngi could - thi~ughto a limited extent - give pwungas (natural trumpets) comes in and the piece sorne idea of what Newar music on the now extinct eventually closes with adramatic finish, sounding a fcw 5 hnwed instrument yiwrrmr2 may have sounded like.- tirnes like it may burst apart a1 the seams hefore doing The rrr;!jority 01the Jyapii items were recorded at so. (;riiril ticall (roll in Lalitpur. 'They offer a good The CD also includes on field rccordinp. a 'h2hZ introduction some olthe 'typical' music-making of the pujz', or ritual worship performed in a Buddhist .I?(rprrs. prim;~rily flute cnsetnhles and the devotion;ll monastic complex. This enables to the listener to hear style dapha. a form of gri~upsinging with percussion processional music performed on the way to the bahir ;~cci~mpaniment.There arc. howcver. also ;I few pieces complex performed by one group of mus~cians,with that. to the hest of r~~ykno\\lcdge. represent fairly additional music performed inside the hehal itself by unosunl pr;rtices. One (~fthcsc is a bmrsrrri khalah different pups. and provides an interesting (h;lmhoo ilutc ense~rrhle) iiccompanied hy dhimay perspective on the rnusical diversity that can he drumming. It is lar more cornn1i)n that dhimay ;~ssnciatedwith a particular ceremony. And. while the ~lrutllnlingfeatures percussion only and no melodic vast nx~jorityof the recording is entirely 'traditional', a. crlmponent. .!:In fact the dRimiy'\ lack of association hhort diipha khin solo in the middle providcs interesting with melodies is actl~allysuggested hy some Newars as clocumentation of musical change: it has lar more in ebidcnce fr~rthe drum's src;it antiquity. Another common with today's flashy tabla drumming than it unusual item 1111 the Cl) is a daphn song which features does with the dripha khin's traditional ci~mpositions.2 hoth singing and hansuri playing - in the vast majority Unfortunately, however, the liner notes describing the of occasions. the melody of such songs is rendered hahali puja feature a nu~nherof incorrect ;ittrihutions, either hy flutes or wices. but not hoth simultaneonsly. such as a mistaken reference to a high caste Buddhist Another item from the di~ph;~genre is a single ~).a_r~c_ar@laensemble as being a Jppu enscmhle. recording made in 1952.:~~ note in that this (J') "Sound-- of &tivalr f,-orn Kuth!nnndn-~~~~ Valley" was made only one year after Nepal opened up to the recording arranged hi Stir-esh Raj ~ij~arhal~a. outside world after nearly a ccntury of isolation K~rllma,~duDexo Music Ce,lrer, 2001. irnpoxdhy the Rana pri~~ren~inistcrs. It is a solo on Among the CDs reviewed here, this one covers the the dapl7ri khin drum, a rnuhicnl invocation of the type widest g~ographicalrange - it features rec~~rdingsfrom known as '(1~1lh /ha\-egu'~-~~- which invokes Nasa ~?ulc all three capitol cities of the former Malla kingdoms. and nther go&^. It would he quite interesting to know roughly in equal proportion. As the title implies, uhethrr this composition is still in current practice, and almost all of the pieces on the CD pertain to particular I I if so. how it is being performed today (regrettably, the festivals or other ceremonial occasions. ., Suresh crucial piece of information in this connection - what Bajracharya, hi~liselfa highly talented musician. knows residential quarter or twa17 the musicians belonged to - a number of the leading Newar musicians in the valley is not provided). It is a fascinr~tinprecording (despite and recorcled several of them in making this album. the poor quality). so I pr(~viclesome additional details The liner notes of this CD, while certainly helpful. here. do not seem to have 'ethnomusicological' aspirations in the way that the other two CDs do. Apart from quite Bianchi. Brent/ Commercial Recording..26 short explanatory notes for each song (which often interested in comparison. a dhah ensemhle from mention the kstivals they are associated with and Katluiiandu with clarinet and trumpet can he heard at rcle\,ant details), the riotes do not provide m overview length on the two volume cassette 'Gtinlu bfl~ii'. ahout New;trs and their rn~rsic,and in fact they do not Representing Bhaktapur, among other pieces, is explicitly state that all the pieces on the recording were music from the Muhuknli pyakhnn. which portrays thc perfor~ncd by Ncwars (this is only mentioned, for victory of the goddess Miihdkali and her attendants over unknown reasons, in conncction with the picce the demons Shumblla and Nish~rmbha. It features the 'Hasar~tn'.the ninth track). That does not at all diminish drum ~~acbnu-verysimilar to the dapha khiii. discussed the fact that this is an excellent and highly above. arid in some kcy respects identical with the professionally produced collection of music. though North Indian drum known as pakhawuj. -hut with its those who purchase this CD without sorne prior own playing style which is distinct froln both ilf these knowledge of New;ir music may he pu7zled by \%hat drurns. The melody is provided by the wind instrurnent they hear. ri~\r,ahnli.discussed ;th~~\c.It also features the niediurri In order to provide additional details of the CD's si~cdhand cynlhals chu(yah. which outside Bliaktapur contents. I will pnlvide a hrief description for one each would generally not he dayid along with pacb?~B(and of the pieces featured from Kathmandu, Lalitpur. and even in Bhaktapur itself. this practice is not p;trticularly Hl~aktaprlr(the CD itself has a total of 14 tracks). It ci~mmon). 'I'hc lively pucirrln drumming features a should he noted that all the pieces are instrumental. h..ISIL :. exarnple of a kind of 'polyrliythrir' that would he despite the importance of vocal music during Inany known in North India as lavakari,. c-- but this rhythmic fcstiv;~ls. trchnique is f~call attempts and purposcs quite rare in One picce frorn Kathrrrandu is a gwira dedicated to Newar music. The liner notes tnention little ahout the thc gucl Nrlsn Dyah in his hrm as Nrtyn Nrlrh, lonl of dance apart from the fact that it takes place during lndra (lance. Apprentices of tlie rlaphu klrirr drum throughout Jntr;~. but a useful description of a trc~upc from K;hllln;lndu learn this as their first cornposition after the Bhaktapur has hccn probided hy Okuy;~nln (1983). ohligat<,ry main d~ahihdwga has heen learned. There including details about the music. i n text I tlie song, hut here it is rendered huspicio~cs Drumming Tradirioiu 'traditional' experience than some might pcrceive in thc songs - in fact; as the hooklet describes. r1~1.odnphfi ire co~inon confer1iptrr;try practice. For thosc 1 Newah Vijnana-5 Bianchi. Brent/ Commercial Recording..27 rriirr bc iiicorripotitrd by o subsriiuru. 7%r rli~ir,znldoe nor (t.t.. rizor ofjofi rcil) is I<,LIL/ZC~. be/o~erepraring rhe CV ir (ifid imir klrciir, brrr rizr, M:,grl~r'.5 (1986: 44~49)rrr,iq q' dlrl,Nno? gr01,1>5 in !h<,! nvo i.~llo,te-- ~cass!!rc 'Gunlo Buja', i.~.\ued h Krirh,n NewSh VijRhna-5 Bianchi. Brent/ Commercial Recording. 29 l Shakya, Dharma Rama 'Trishuli'(ed.) (1107 N.S.; e.g. 1986-87). Axel Michaels (edr.) Heritagc of the Kathmandu Valley. Sank! Ihigu Baja Jhigu Sanskni: Dapha Bhajanya Gwara Sangraha. Augustin: VGH Wissenschafisuerlag. p. 469-488. Yala: Hiranya Vama Mahsvihar Taremam Sangha. d~her~a,Phudoji Lama (2002). "In Search of Lost Music.'. Nepali Times (1 14), Oct. 54-10.2002. NC center for South Asian Studies Wegner, Gen-Matthias (1986): The Dhimaybaja of Bhaktapur. Intl. and Area Studies Wiesbaden, BRD :F Steiner PO Box 90195. Perkins Library Wegner, Gen-Matthias (1987) "Navadapha of Bhaktapur - Repenoire Duke University Durham NC 27708-019 and Performance of the Ten Drums". in Niels Gutschow and ~."eP=-"s.Olll ... .- .. Information on Festivals celebrated by the Newars .',, . .; - , ...... http://www.jwajulapa.c~m/festi~aIs.html - Bisket Jarm and Bikram Ssmvat ( Nepali Anicle) hnp.l/www.jwajalapa.~om/ani~Ies~iskefbikr.html Tongue Boring Festival ofThimi(An English Anicle) hnp:liwww.jwajalapa.~omlani~Iedt~ng~e.h~ml' Lingo Jatra, the pole festival ( Nepali Arricle) hltp://www.jwajalapa.~~mla~i~Ies~ing~.html.- Pulukisi latra ( Nepali Article) http:l/www.jwajalapa.eomlanieIe~IpuIukisi.htl ! Guru Punhi ( Nepalbhasa Anicle) ,..-~ .. ., ~. - - .,. ,. ~" .. . hnp://www.jwajalapa.co~ani~Ie~/g~rupunhi.html l.' -. ;C ~ d~" .-<--,+.+--,!.~..: . ~.... ~ - . '.. ..- Biskah Jatra. the bisket festival ( Nepali Article) WI*YI.IwaIaIam=.cOm httpl/www.jwajalapa.com/artic1eshiskah.htmI Tongue Boring Festival ( Nepalbhasa Anicle) hnp:/lwww.jwajalapa.codanicIeslmey.html Newiih VijtiBna-5 Bianchi. Brent/ Commercial Recording..30 Newah Jhii Newah hey Jui Daya R. Shakya Center for Nepalese Language and Culture Portland, Oregon "Nrwah Jhii Ncn.nlr hey Jui". means "We the however certifying large number of boarding schools Newars must live like Nc\vars". What does tllis nican to where Nepali children were taught prir~~arilyEnglish. the Newah people living in the United States ill this day Because of thrse events, Newah language was slowly ;rnil age'? In order to n~;rint;rin i~urNewall identity. one ~narginalizedin the minds of the Newah people. P:rrents should aspire to ii,lluu the traditional Newish lifestyle hcgan to ieel ernharrassed hhen tlley heard their 21s well as to te;rch it to our ch~lilren.(1)nl) then the children speaking Newah language. and ro adopted the inrpact of this clog:~n r;llr hc truly felt. Khas language (known as Ncpali) as the primary In these modern times 11f tlic 21st century we are 1;anguage at home. \cry niuch ;tttractcd to the Western \Fa? of life. The After the restoration or dc~nocracy in 1900 the t;rsh 1i1 h(1nor the Newah culture in tlle lirliteil States local :~uthorities including the municipalities of tlrus can become difficult. Ihis p;rpcr tries 111 chow how Kathmandu. Lalitpur. Bhaktapnr. and Kirtipur ;I 17crsi111can find hisiher Nehatt idcntrty anil how tltc unanimously adopted the Newah 1angu;r~c for ofiicial Ne\+ah 0r1ati1 ill Anreric:~ (N0.4) can help usage al(~ng wit11 Nepali. However. this ;rct was ltcilitate our cndc;r\or. At this tirnc. (inc rn;r) wonder declared onci~nstitutionalby the Supreme Court. This \\hether we re;llly h;r\.c the tinre tir ilcl\c into such a onfi~rtunatch~storical event struck the hearts of the iceininply unnccess;rr) topic. 'l'hcy may pi~nderulry Ncwah people. A l;~ngunge recogni~ed;IS one of the thcy u evert consider mnirnaining tlrc Ncwah n;ttionnl lanzuagcs of Nepal by the con\tilutii~nir, nil1 liieslylc :it all. What is the true r~rc;tnin~oftlric sli~g;rn? allowed to use for practical purpose. Newah people Whcn ~xrrticipating in such a discussion. won't i~ther consider it a grave dishonor to a national language. ethnic pronps consider t1re111exclus~(inists'? Newah is not an iniportcd language in Nepal. Not It w<~uldhe worth reflecting upon how the slogan appreciating this fact we have instead adopted Nepali as "Nrbv~rhJlrii Newuh hey Jui" actually cirrnc ith~utin our lirirnary means of cornmunicati(~nand have taught Newah society. To do si~.one rirrlrt rc\ic\\, a hit of our children Ncprli as their mother tongue. despite the Nepali history. Nep~~lipeople experienced a ilrastic existence of <>urown language. Fri~mthis point of view. change after the failure of the 1950's ilenr<~cratic thereitire. Newall children arc really not aware of their t~ansformationancl [lie subsequent cst;rhlrshrnent of the own identity. We should teach them t11:rt the Newah t';rncha>;it System. rluring this !stern. no much pcol~leare the origin;rl inhahitants of Ncpal Mandal ;ittention had hccrt p;ricl for recognition oi ethnic (currently known as Kathmandu Valley) and their diversitv in Ncpal As a result. Ncwah language culture is a major aspect of Nepalese culture as a whole prirgr;lrns were ;rholislred frorn Radio Ncpill. In the field Cbildren today have no awareness of Newnh literature. (,f education. the study of New;rh language was New& 1oc:tlities. such as clrukn. Baha Nani. etc.. are considered an optional suhject. Eucntuallg it %;IS unknown to them. In this situ;rtion. the slogan "Nen.ah climin;rted in primary and rniddle sch Newah Vijiiana-5 Shakya, Daya/ Newah JhiL.31 Narayan ghat, in the west side. Banepa Panauti, have groundbreaking effects. This is actually not a very Dolakha. Okhaldhunga, Dharan, Biratnagar, Dhankuta, difficult task, and can have a tremendously positive Chainpur, Bhojpur, Khandabari and Dingla in the east, impact on their children. Even if you feel awkward In India. we also see Newah people speaking their own speaking Nepal Bhasa, or your sentences are broken, language in Kalimpong, Darjeeling, Sikkim etc. The you can begin speaking with children simply by using population of Newah people in the USA is increasing the names of certain objects. This method helps build every year. Some of them are still speaking our some vocabulary, as well as supporting the meaning of language at home, while others have already given up. the slogan "Newah Jhi Newah Hey Jui." This states that It is my great aspiration that the Newah people living in they are the Newah people. Their culture is the Newah the USA should also give their language a chance to culture, and their language is the Newah language. As survive by using it at home and with each other. we all know. there is no place like home, and no other Speaking in Nepal Bhasa does not cause them term than Newah to call them. Finally I would like to degradation as is believed by so many people in Nepal. request you to remember the slogan Neuzah Jhii Newah If the Newah people were to begin to use own language He), Jui (We the Newars must live like Newars) to and follow their own customs and traditions in bring awareness of own identity among the Newah recognition of the need to preserve their heritage, it can community. Subhaye! (Thank you) &"R m - &&& m.m eq7;ft 5 .m m-d @-W q.4 d W: w BR ti m Fo=m Wqesa Fea3ve.l~ Birtt S. nzsth h*, -my Wq L&&+ Pots S. Pars %gs ?Fa:= W - A"l,er.%.B *,*. h m: m:74 IiLcmiafl E8637 curmf Focd & Bearergs 4 Temple Mandeis 5qi~at Dmms p ;m m? %-m: Childhood fi-T d %+m+ 3: H8~torlcei Shy1 SW B!a(liiwla A@%lfinammir @nimav& S il!ust?e!ionr D~msn.ies Cpbles Ommmls P-bm F *-M H-3 !imei Fsadbmala c~~~~,Cownds Uwh Nm:pe% sw3m -?I,* m Epk Goiamdli Mrrjailaries Newiih VijRiina-5 Shakya. Dayal Newah JhiL.33 In Memoriam Bert van den Hoek Bal Gopal Shrestha Han F. Vermeulen University of Leiden nert (Alhertus Wilhelrnus) van den Hoek was a Deng, which resulted in several publications on Dinka brilliant anthropologist and indologist froni the religion and culture (1978, 1985. and 1987). Netherlands. who had been working on India and Nepal From Scptemhcr l. 1978. until January l. 198 1, he for nlore than thirty years when he died on December I. was a Ph.D. student at the ilni\ersity of l.?i Newah Vijtiana-5 Shrestha Bal Gopal B Vermeulen, Hans F./ In Memoriam.34 of Leiden. During this period he managed to add a Ethnographic Film Festiv;ll 'Beeld voor Bceld 1998' in wealth of literature on South Asian to the library of the i2rnsterdam. 4-7 June 1998. and the Film Festival of the Kern Institute at Leiden. He was also editor of the Society for Visual Anthropology during the Annual South Asia Newsletter, published by the LJniversities of Meeting of thc American Anthropolo:ical Associatic~n Arnsterdam and Lciden in 1989-92. He organized the (AAA) in Philadelphia. 2-4 Dcccrnher 1948. On the Ilutch Asia Conference (KOTA) with Dr. Jos D.M. latter occasion, the AAA honored the film with ;In l'latenkamp at Lciden in 1989 and at Amstcrda~nin "Award of Commendation.' for making: 1990. He was also a member of the organi7ing "A thorough docurllentation of a multi-day festival committee of the Ilth Conference on Modern South \rl~ichis slow paced with spare narration and 'tirr~eto Asian Studies, lleld in Amsterdam in 1990. see' A depth of Vedic scholarship and many years of Resigning his post as head of the Documenvation field\vork by the ;~nthropologist are corrlbined with Centre of South Asia in 1992, he took up 3 position ;IS Ncp;~lcse team assistants who were comrnunrty research assistant (AiO) to write a PhD. thesis on "The rncrnhcrs to make ;In i~~iorrncdfilrn rcciird of tlrc Ritual Structure of Kathmandu, Nepal." h)r this cxcnt." purpose he was in Kath~nanduto carry out fieldwork Earlier in 1998. in tlre wake of the annual meeting with Bal Gopal Shrestha from June 15. 1992, to July of Asian Scholars in Wnshington, Bert and Bal Gopnl 14, 1994. During this period, he look lessons in Newar h;~d heen invited to show the film at Cornell. Princeton. I~rnguagewith Suvarna Man Tuladhar. In Nuve~nber :in(! Harvard Universities as well as in Washington in n 1992. Dr. Dirk 1. Nijland of Leiden University joined ~neetingof the Newar community in the USA. The them to shoot an ethnographic video-lilm on their audience in Nepal and in all other countries where the c;lrlicr rcseilrch "Sacrifice of Serpents." During this lil~nwas shown apprcci;ltcd it for presenting an inside period. Bert participated in a nurr~hcrof conferences \icw of the rituals periorrncd durinp thc l~idrayani and wrote several research papers such as "The Death fcsti\al. of the Llivinc Dancers: The Conclusion of Bh;rdrakali~' h1:lny scholars in Ncpal greatly ;~pprcciated llert (1992). "Guardians of the Royal Goddess: Deitya and l his scholarly talents. Professor Tirtl~a Prasad Ku~nar ;IS the Protectors of 'l'aleju Bhavani of Mishra. director of the Ccntre for Ncpnl ;~nd Asian Kathmandu" (1992). "Kathmandu as a S;rcrilicial Suldics (CNAS) at 'frihhuvsn iJnivcr\ity in Arena" (1993) and "Caste and Gender in the Perfect K;~thmarrdu.to which Brit was ;tfiiliatcd until his dc;~th. Buddhist Gift: The San~yakMahildan in Kath~nandu. \t;ttcd ;I fwweeks hclbre he died that Bcrt uas one ol Nepi~l"(1994). Ilis genius is to he sccn in all these the rnost talented forc~gnscholars working on Nepal. \+ritinps. which provide [)metrating insights into Newer I',olc\\or Karnal 1'r;rk;ish M;llla. a prorninctit Ncpalcse cultural and ritual lik. \chol;~r from Trihhuvan Uni\,crsity. ha(l tlte li>llowrng In July 1994. Ben was hack in 1.eiden to write up to say on Bert's sudden ilcparturc: - i his PI1.D. thesis at the Centre of Non-Western Studies "llis death is, indeed. a gre;it Icrss to the world of (CNWS) under the supervision of Professor Indian Studies in general and Ncp;~l Studies in Heesterman. He was one of the most talented students p;~rt~cular.His work and keen insifht into the culture of of Heesterman and took his comments and criticisms the Kathmandu V;tlley. particularly its festivals and scri(~osly.Accordingly, he tried to revise all chapters in ritrlill structure, have ;~lwaysheen deep and penetrating. accordance with his guru's suggestions. and. more often often ending in brilliant conclusions. synthesiring then not. he was a [~rfectionist. He finished a drsli Irr~lolopywith anthropological pcrspecti\e$. Personally. ! version of the text, hut was compelled to lea\.e his it is 3 great loss to rnc and my colle:rgues in the (~fficeat the CNWS in Decernher 1906, before hcing academic community in Nep;~l.cornmitte(l to the cause ;~blc to finali7.e it. This situation was aggravated by of the promotion of New;rr studies." personal problems, including financial constraints and Although Bert's cllief inlcrest in Ncpirl tbas the an addiction to ;llc<~h[~lthat never stopped haunting study of ritu;lls :lrid relisious icsti\nls he was also him. j~~terestedin Nepalese politics. ctl~nicity.,and the Neverthcless, he remained active academically and ituntion of human rights. He puhlishcd sc\.cral articles l in 1997 completed the editing of the documentary film on Nepalese politics. 1;lnguagc issues :~nd s(,ci:~l Sacrifice of Serpents, together with Dirk Nijland and [>n)hlcms in Nepal Nieuws. n hulletir~[,ohlishcd in the i Bal Gopal Shrcstha. The film deals with the annual Netherlands by a group of activists. of which he way Ncwar festival of Indrnyani in the northern part of one of the editors in the 1990s. Kathmandu city and was first screened at the opening In addition to his academic interest in Nepal, Bert of the fe\ti\al of South Asian documentaries "Filrn u.as active in social work and in heritage conservation. South Asia 1997.' in K;~thmandu. October 26-28, 1997. His idea was that scholars working on Ncpal should 1101 It was selectcd for the seventh Bilan du Film only work in their own interests hut must also Ethnographique in Pr23-28 March 1998. the reciprocate by sopportin: Ncpalcse traditions and l NewSh Vijiiana-5 Shrestha Bal Gopal & Vermeulen. Hans F/ In Memoriam.35 cultures. Flis ir~\'olvement in fundraising for the and the Ethnic Discourse" in an international scminar restoration of ternples and monuments in Nepal was on 'Language, Modcs of Interpretation and the proof of this. For this reason Bert will he remembered Concepts of Tradition and Modernity', on 28 November cspccially in Sankhu, a small town near Kathmandu, 2001. Unfortunately, he never reached the conference where a number of religious monuments are heing venue. but on his way to Pune was hit by a motor trailer renovated with his active support. in Mumbai (Bombay) on the early morning of 27 He was n rncmber of several organizations in the November. He was admitted to the Kin2 Edward Ncthcrlands wurking in Nepal and India. such as Memorial Hospital where he died without regaining Vcreniging Nepal Sama.; Ncdcrland (NSN). Vereniging consciousness on I Decemher. at Full Moon (Sakirnila Ncderland Nepal (VNN)); International Council for punhi). Friends of Ncpal (ICFON), and Vereniging Nederland This was the tragic end of a brilliant man. 112 has India. He was active in cstahlishing a relation hased on Icft hehind three films and a corpus of published and equality hetwecn Nepal and the Netherlands. He was of unpublished papers, including his inco~nplete I'h.D. the biew that Nepal has rich traditions of culture, arts dissertation, which he retitled c~tur~nasa: the and architecture. which fully deserve the attention of Celebration of Death in Kathmandu. countries like the Netherlands. For this purpose he Bert look a lively interest in the cultural tradition of wished to establish a cultural agreement between the the Newar of Kathmandu Valley. Newars comhine Nctherl;lnds and Nepal at the governnlental level. In Hindu and Buddhist beliefs and practices, which l992 1994. when he was in Nepal; he met lshor Baral, fascinated him. Shortly before the fatal accident, Bert then vice-chancellor of the Royal Ncpal Academy, and stopped in Lumbini, the birthplace of Buddha in drafted a memorandum for the agreenient that was not southern Nepal, for a few days. There he was initiated followed up fur financial reasons. Bert not only wanted by His Holiness 17th Gyalwa Karrnapa on 22 Nepal to he studied hy foreign scholars. hut also wanted November. one week hefore he died. Respecting his last Nepalese schol;rrs to be given chances 111 study the initiation during Bert's cre~nation at Rijswijk. the cultural traditions of Western si~cieties.This led to the Netherlands. on 14 Decemher 2001. Kalsang Norhu nppuintment of Bal Copal Shrcstlia as a Ph.11. student Gurung, a 'Tibetan-Ncpali monk, was invited to carry at the CNWS. University of 1,eiden in September 1996. out a hrief recitation of Buddhist texts and to pray for 'lh:~t same pear. Bert drafted a Memorandurn of the eternal peace to Bert's departed soul. At the same Ilnderstandin: for co-operation hetween the University uccasi~~n.Bal Gopal Shrestha and his f~milyperformed of Leiden and 'Trihhuvan ilniversity. 'The director of the 3 puja or farewell worship to pay respcct to Bert van Research School CNWS. Professor D.HA Kolff. den Hock ;~odhis long association with Newx ritu;~ls played a key role in getting this memorandurn signed in and traditions, uhicli he admired so rnuch and which he J;~nuary 1997. Bert c~~ntinucdto w11l-k on restoration knew rr~uchhcttcr than rnc~stNewars today. - ~~ojcctsin Sankhu. and in July 2000 established a Bert van den Hoek made his contributions to South foundation for cultural and scientific exchange between Asia11 studies by combining his thorough fieldwork- Nepal and the Netherlands (Stichting Culturele en based anthropological research with his profound Wctensch:~ppelijke Samcnwerking Nepal-Nederland). knowledge of Sanskrit and Vedic literature. This Its irn~nediateaim was to build a Nepalese style pagoda sometimes confused contemporaries as to whether they temple of Ciancsh in Leidcn; its long-term aim was to should consider hirn an anthropologist or an Indologist. sprcad Ncpalese art and culture in the Netherlands and In real life. actually. he was both. contribute to the preservation of cultural heritage and With his departure. a great light has zone out. infrastructure in Katli~nanduValley. Intending to finalize his dissertation and add to his Publications A.W. vzin den Hock research data he went 111 Nepal in August 2000. only to return to the Netherlands for a rnonth towards the end 1974 A.W. van den Hoek Kr Sj. Z~nen,Dc hron des of May in 2001. He again returned to Nepal on July 13. :gouds. De sociaal-culturele ontsluiting van ecn 2001. to continue his research on rituals in Kathmandu. Libanees bergd~~rp(Nahr-ed-Dahab). Report He was very concerned ahuut the political on a field study in Lihanon. 137 pp. ill. clevelopmcnts in Nepal, including the "palace 1975 Thenter en spel als antropologische rnodellen. massacres" of June l. 2001 and the government Essai, I3 pp. struggle against the Maoist movenrent. Ironically, his 1976a Ta~nilnadu als dcel van het Indisclle departure for India. to participate in an internatio~ial studievcld. Scriptie voor het hijvak Zuid-A7ie seminar in Pune, coincided with the declaration of the (small thesis, University of Leiden). State OS emergency in Nepal on 26 Novcmher. In Pune 1976b Huwclijks-alliantie up Surnatra, bezien in lret he was expected 111 present a paper titled "Lingua licht van het Pandji-thema. Scriptie voor het Frnnca in Ncpal: The Pre-Nntion;rlist, the Nationalist Newah Vijiiana-5 Shrestha Bal Gopal 8 Vermeulen. Hans F~/In Memoriam.36 hijvak Zuid-Oost-A~i2 (small thesis. International Dehate on the Cuirur;~l University of Leiden). Dimension of Devcli~pntenl.1.eidcn: I';rculry Sjoerd Zanen en Bert van den Hoek, Netwerk of Social Sciences. Leiden institute of en structuur. Theoretische studie van sociale Development Studies and Consult;tncy verandering in een Lihanees hergdorp. Leiden: Services (LIDESCO R-88/10). ix + 68 pp Instituut voor Culturele Antropologie en Purity and Prugress: Hindu Ritual and Western Sociologie der Niet-Westerse Volken (ICA- Planning. Paper presented 211 the lXth KOTA Puhlicaties 14). 47 pp. ill. Decernher 1975. conference. held in l.eiden, 29-30 June I'IXO. Een kanttekening hij de methode van het Puhlishcd in a Dutch version 1900. structur;tlisrne. Antro h(5): 7-12, "Hindu ritueel cn Westerse planning. lien Bcrt van den Hoek. Sjoerd Zanen RT Philip Nepalees offerfestival io vergclijken~l Leek Deng. Social-anthropological Aspects of perspectief." Antropologische Veikcnningen the Jonglei Ileveloprnent Projects in Suuth Y(3): 16-31 Sudan (field-work report). 1.eiden: lnstituut "Iloes Dixrinity Protcct the King? Ritual ;]nil voor Culturelc Antropologie en Sociologie der l'olitics in Nepal." Contribution\ tr] Nep:tlese Niet-Westerse Volken. May 1978. 107 pp. Studies (CNAS, Trihhuvan University) 17(2): maps, ill. Reissued with a new introduction 147-155. Paper presented at the Xlh KOTA 1985~. conference. on 'Kitucel RT Politick in A?ie'. "'l'he Goddess of the Northern Gate: held at CASA, Amsterdam, 14-15 June IYYO~ Cellatramman as the 'Divine Warrior' of French translation 1903b. Madurai." In: Marc Gahorieau RT Alice "CNAS and CEDA: Two Centres of Asinn Tl~orner (eds.) Asic du Sud: trnditir~ns et Studies In Nepal." South Asia Nern~lcttcrNo. changements. Paris: CNRS. pp. 11 9-1 29. 5: 22-24. I'aper presented at the Xth Intcrnational "Report on the l lth Conference on Modern Congress of Anlhropolugical and Ethnological South Asian Studies." CNWS New\lcttcr Ncr. Sciences, Post-Plenary Session on Religion 3: 10.11. and Society. Madras. 19-21 December. 1978. "1)e afl\ondiging \an de Ncpalesr :rrondnel The Culturitl Dimension of Development. 1090." Nepal Nieuws No. 3: 2-7. St;itc-of-the-Art docurnent presented 31 the "Eindelijk ccn nicuwe pr(,nilivct." Nepal IJNESCO Symposium nn the C'ultur;~l N~euwsNo. 4: 2-8. Ili~nension of Development ;it the Pencc "Rcpnit on the VIllth World S;rn\krit I'alace. l'hc Hnguc. September 19x5. Conference." South Asra Ncwsletlcr No7 il- "lle culturele dirnensic van ontuikkeling: err] 32. - sleutelhegrip in' UNESCO's toekornsthccld." "Nepalese verkiezingen hrengcn polit~che IMWOO-Bulletin 13i3): 12-14. duideli.jkheid." Nepal Nieuws No. 2: 2-9. Bert \an den Hoek. Sjucrd Zanen Rr Philip "l4ongerstaking sterft een zaclrte dood." Nepal Leek Deng. Social-anthropological Aspects uf Nieuws No. 3: 2-5. the Jonglei I)e\'eloprnent Projects in South "Een kijkjc in het parle~nent."Nepal Nieuws Sudan. Leiden: l~~stituutvoor Culrurelc No. 3: 6-8. Antropologic en Sociologie der Nict-Westersc DC rituele structuur van de stad Kathin:~ndu. Volken (ICA-Publicaties 67). Rcprintrd Srum Nepal. Research prop(~snl suhrnitted to the I978 with a new introduction. Centre of Non-Wcstcrn Studies. Univcrbity of "The Cultural ilirnensiun uf the Jonglei Lciden. Dated Knthrnandu. I Octi~her. Ilevclopment Projects." In: G.C. Uhlenheck Vikasa va Sa~nskriti Rnksya Nit;rm N;~p:i~n (ed.) 'l'hc Cultural Di~nensionof Dc\!clopment. Juimlr. [Developn~entand thc Pn~tcction of 7'he Hnguc: Netherlands Nation;~lCommission Culture must be canied out si~itultnn~oosl)l for UNESCO. pp. 77-87. lntcrvicw by Aal Gopal Shrestha. conducted in S.jocrd h$. Zanen and A.W. van den Hoek. English and translated into Ncpalbh;t\n "Dinka Dualism and the Nilotic Hierarchy rlf (Newari). puhlishcd in Inap. a Nepalhh;rsn Values." In: Rob de Ridder and J;rn A.J. Weekly. 9(44). 20 Novemher, py. 7 and 7. Karrcmans (cds.) The 1-eiden Tradition in Life and Death at Svanti - The Turn of the Structural Anthropology. Essays in Honour of Kitual Year in Nepal. Unpublished )>;,per 1I.E. de Josselin de Ji~r~g.Leiden: E.J. Brill. pp. presented at CASA-ERASME seminar Thr 170- 196. Cycle of Life and Death', held in Paris. ') Cultural Diversity and the ldci~logy of Decemhcr. 7 pp. Planned as chapter 7 of the I)e\,elopnicnt. Unesco's Role in the dissertation. Newah VijriBna-5 Shrestha Bal Gupal 8 Vermeulen. Hans F./ In Memoriam.37 (with Bal Gopal Shrestha) "The Sacrifice of (Newari)." Contributions to Nepalese Studies Serpents. Exchange and Non-Exchange in the 220): 73-86. Paper presented during the 14th sarpahali of Indrayani, Kathmandu." Bulletin Annual Conference of the Linguistic Society de I'Ecole fran~aise d'Extr@me Orient of Nepal, Trihhuvan University at Kirtipur. (BEFEO. n.s.) 79(1): 57-75. Paper presented at Kathrnandu, 26-27 November 1993. the 11th European Conference on Modern 1995b Presentation of fragments of the Agnimatha South Asian Studies, Amsterdam, July 1990 film, during the conference 'Film and Ritual' and at the Vlllth World Sanskrit Conference. organized by the Centre National de la Vienna, 27August-2 September 1990. Recherche Scientifique at Nanterre University, A.W. van den Hoek, D.H.A. Kolff and M.S. Paris, 26-28 October. Showing video material Oort (eds.) Ritual, State and History in South ahout the Darsapurnamasa ritul~l in the Asia. Essays in Honour of J.C. Heesterman. Agnirnatha in Patan, which takes place every LeidenNew YorWKoln: E.J. Brill 1992. fortnight to guarantee the continuation of the (Memoirs of the Kern Institute 5). xi + X43 pp. cycle of the moon. ill. 1996a "Caste and Fender in the Perfect Buddhist "Fire Sacrifice in Nepal." In: A.W. van den Gift: The Samyak Mahadana in Kathmandu, Hoek, D.H.A. Kolff and M.S. Oort (eds.) Nepal." Contributions to Nepalese Studies Ritual, State and History in South Asia. Essays (CNAS, Tribhuvan University) 23(1): 195- in Honour of J.C. Heesterman. LeidenINew 21 I. Paper presented during the l ilh European YorWKoln: E.J. Brill. pp. 532-5551 + 7 ill. Conference on Modern South Asian Studies, Paper presented at the Vlllth World Sanskrit held in Toulouse; 31 August-l September. Conference. Vienna. 27 August-2 September Reprinted in 1999. 1900. 199hh The Festival of Indra in Kathmandu: An (with Bal Gopal Shrestha) "Guardians of the Archaic Survival or an 18th Century Royal Goddess: Daitya and Kumar as the Construction? Unpuhlished paper presented at Protectors of Taltju Bliavani of Kathmandu." the 14th European Conference on Modern Contributions to Nepalese Studies (CNAS. South Asian Studies, held in Copenhagen. Trihhuvan University) lY(2): 191-222. Denmark. 21-24 August. 7 pp. "Locale verkie7.ingcn locaal heschouwd." 1996c Newar Culture and Gorkha Power: The Royal Nepal Nieuws No. 3: 4-10, Rituals of Kathmandu. Unpuhlished paper "Nepali. Sanskrit en de etnische talen." Nepal presented at the International Conference on Nieuws No. 3: 11-18, 'Asian Minority Cultures in Transition: "Kathmandu as a Sacrificial Arena." In: Peter Diversity Identities. and Encounters', held at - J.M. Nas (ed.) Urhan Syrnholis~n.1-eidcnmew hliinster. 12-15 December. organised hy YorWKoln: E.J. Brill, pp. 360-377. J.D.M. Platenkamp. "Les Divinites proti-gent-elles le roi? Rituel et 1997 Newah Vijhana-5 Shrestha Bal Gopal 8 Verrneulen, Hans F./ In Memoriam..38 first-page headline in the national newspaper Nepal, for the period 15 July 2001-15 July Gorkhapatra) 2002. 1998 (with Erik de Maaker, Dirk Nijland and Bal 2001c Sadness and Suspicion: A Tribute to the late Gopal Shrestha) "Film South Asia 1997." IIAS King Birendra (Amsterdam 10 June 2001). Newsletter No. 16, p. 16. Sent to Kanak Dixit, editor of Himal South- 1998 "Sacrifice of Serpents: the Festival of Asia, after 20 June. Typescript, 3 pp. Indrayani." Presentation of documentary film 2001d Alcoholism and Recovery. Kathmandu, with a lecture at Cornell University, Ithaca, 30 Chetrapati, 18 August, 3, 3 pp. March; Department of Anthropology of 2001e Lingua Franca in Nepal: The Pre-Nationalist, Princeton University, NJ, 7 April; Department the Nationalist and the Ethn~c Discourse. of Anthropology and Department of Sanskrit Abstract of a paper prepared for the Seminar of Harvard University, Cambridge, MA, 16-17 on 'Language, Modes of Interpretation and the April; Ethnographic FilmfesLival Beeld voor Concepts of Tradition and Modernity', in Pune, Beeld 1998' in Amsterdam, 4-7 June; India, 27-29 November, 2 pp. International Convention of Asian Scholars In preparation (ICAS-I), panel 'Film South Asia', n.d. (with Dirk J. Nijland and Bal Gopal Shrestha) Noordwijkerhout, the Netherlands, 25-28 June; "Sacrifice of Serpents: Ethnographic Images Filmfestival of the Society for Visual and Anthropological Interpretation". Anthropology, Annual Meeting of the Forthcoming in: M. Postma (ed.) Proceedings American Anthropological Association, of the International Conference Evaluating Philadelphia, 2-4 December 1998. Visual Ethnography: Research, Analysis. 1999 "Caste and Gender in the Perfect Buddhist Representation, and Culture. In Honour of Dr. Gift: The Samyak Mahadan in Kathmandu, Dirk J Nijland, held in Leiden, 21-24 Nepal." In: Harald Tambs-Lyche (ed.) The September 1999. Typescript, 27 pp. Dated Feminine Sacred in South Asia. Delhi: November 2000. Manohar, pp. 46-62. Originally published in n.d. Caturmasa: The Celebrations of Death in 1996. Kathmandu City. (Ph.D. thesis. University of 2000 "Gathammugah: de uitdrijving van de geesten Leiden, incomplete). Kathmandu as a in Kathmandu." In: Samachar. ICFON Sacrifical Arena (Monograph, volume 11). Newsletter, 9(3), May. Also on the n.d. Newah VijiiHna-5 Shrestha Bal Gopal & Vermeulen, Hans F./ In Mernoriam..39 Newah Language Workshop Newah Bhaye Jyasah Tribhuvan R. Tuladhar Newah Organization of America, USA Introduction: obvious but some of them we still do not know. The present situation is ~IIIit unique to Newah speaking One of the sessions in the second convention ol populace only. hut also it is true for other language Newah organiralion of America (NOA) was started as speaking people in Nepal and of course around the language workshop or Newuh Bhqe Jxnsah. It was world too. intended to make it as interactive as possible among the The tinie has come to Newah community to think attendants. Thc session talked ahout a state of Newah much harder and deeper and spent some real "sleepless language in general and then asked to fill a short sur\.cy niphts' to get to the bottom of it. that would help to understand where the Newah pcople Language and culture are inseparahlc. If language arc in terms of Newah community in the US. With the dies the rest of culture and history hecomes mute and hclp of Hariman Shrestha and Daya Shakya :I short (lie away too. It is naive to think that by not speakins class or workshop of the Newah Language was the language Ncwah people can still keep their Cultural conducted and discussed on the state of Ncwnh lleritage live and strong and claim themselves as language and how!nur heads we can put ltopethcr to Newah In fact. language is the mainstay of any viable .~ tackle this prohlem. t culture. It is the mouthpiece. the voice. the loud-speaker oithc culture. It is the expression of their mind. thought The Dilemma: ;and emotions. It is only thru language they can tell othcrs of their Culture and history. This is also true oL At that rnornent 1 had a problem. and 1 called it ;I ;III other languages and dialects in Nepal. Nepali dilemma. The fact was that in order to talk about language itself is not irn~nune to this. 'There are Newah language I had to use the English language. This languages like English that dominate the world and was :I dilemma that we f;~cc vcry often and quiet Nepalese pcople in America speak more English than difficult to halance. Isn't it a misfortune that in order ta Nepali. Languagc is said to be the window into own talk about own language Newah people have to do it in n~ind.as eyes are said to be windows to the world. English? In fact; it was started in English and ended in Mother tongue or language is very i~nportantfor any Newah language. culture and history to survive and specially like the Neuah people who arc vcry history bound. the effort to The State of the Language: keep language and culture alive cannot he calculated in econon~ichenelits alone there is much more at stokc Frankly speaking. the Newah language is in a very than just economics. prcc;~riousstatc. The language spoken by Newah people is in much worse shapt: than it was twenty ycars ago, Some hard Facts: and with passage of every day, week and month, it seems to get worse and worse. This trend is causing To he truthful, the Ncwah language life span has much alarm to them. Newah language is on the become very short. If the present Lrend continues the downward turn and some of the numbers from the 1991 life span of the language will he something hetwcen 40- Ccnsus provcs that they will go thru these numhers 75 years. This is just a parametric calculation. Lots of shortly. circumstances will play into it and they do not know More and more Newah people and especinlly the how things will turn up. Many factors depcnd on younger generation tend to speak less and less of the themselves alone. Here 1s some facts: Ncwnh language. We know that some of the reasons are Newah Vij~iana-5 Tuladhar, Tribhuvan/ Newah Language..40 Acct)rding to the Worldwatch Institute. a private their numhers. But anyway. here is sonre roogtr and organi~;rtionthat monitors glohlrl trends says half of hypothetical calculation and assumptions I have made. world's 6.800 languages could die hy 2100. One reason Newars are little nrore over a million. is that half of all languages are spoken by fewer than Hypothetically, If the population is brokrn into threc 2.500 pei~pleeach. age groups a half of the Newah people do not speak Newah language even at prcscnt. From the ahove calculation there ;arc only 509,000 Newah who can speak the language and rnany of them cannot read and write. This is simple itrithrnetic. Even if considering the life expectancy of 70 for L;~nguagesneed at least 100.000 speakers to pass Newah people. in the next 25 years the group of 45 and fion~generatiiin to gcncration. says UNESCO. the over will dje and the numbers of people speaking the llnited Nntii~ns Educational, Scientific and Cultural language will diminish clearly by 345,000. So 164, 00 Organir;~tii>n.War and genocide. fatal natural disasters. people will he speaking the language. The number is thc :idoption of more dominant languages, and pretty low. Isn't that scary'? It is geuing very close to go\.crnmcnt bans on language also contribute to their the Critical Mass numher of 100.000 minirnum required dcml~c. to keep any language alive. It is re~ninded here again that this critical mass If the present younger generation, which does not nnmhcr 100.000. ~r~ini~rrumnumher of speakers speak the language, is allowed to remain as it is. then in rciluircd to pass language from one generatii)ri to the next 10.15 years the Newah speaking populace will iinoll~cr. dwindle to less than 100,000, which brings to the .l'hc 1cl9I Census of the Kingdi)m of Nepal put the critical nu~rrherof I(lo.000 speakers. Hypothetically. in total Ncwith populntii~nin the cuuntry at 1.04 1.090 or thc worst case scenario Newalr 1angu;lge has a life spar 3.61 'ir of thc total population of Nepal. Therc are of 40 or more years to reach the critical mass <)l' X25458 New;~hpeople or 3.66 '2 iif the population that 100.000 speaker, a language in the endangered list and speak their mother tonsue. Iletluctivcly, there are about where after it won't take much more timc to he extinct 215.62 who do not consider Newah as their nlother if nothing is done to change this. At the turri of the tr~ngoe i.e. tlrorc than 20 percrnt \vho have given up century thc 22nd Century, of course urhen currently Ne*;~h ss thcir mother 1angu;tgc. alive Newah people are drad, Ncwah language will he in tile colurnn of EXTINCT LANGUAGES of thc Ihe Hcrc arc simc other nurnhcrs are as follows: world :recording to World Watch institute ;rnd will he in 1 the Ili~toryhooks of the world as such. 1ln;lgilp the Iarrguage Newah childrc~iwill not be speaking Newah langu;rgc Nepali any~riore and won't know that their parents ucre of Mailhali Newall culture. Bhojp~~ri Even in the hest case scenario the prospect is still Tharu precarious and this trend has to be reversed. The Newah Trmang community needs to think ahout this quict scrii~uslyand Newar pondcr over this reality. It's imperative th;rt they shi)uld Magar all come together to change this trend to rejuvenate tl~is prilccss hack to health. Hcrc IS the dynarrrics of people speaking Ncwah I I;rn$uage over the decade: An Initiative Step of NOA I'16l 4.01% (if the population Based on rriany of these concerns and assu~.nptions 1071 1.94% of the populatii)n N/)A has taken the initiative to undertake the tbrrnation 1'181 2.99%. of the pi~pulntion of Ncwnh I-anguage Class. NOA formally adopted the 1'191 3.73% oftlie population propils;~lrrrade at the First convention May 25th 2002 ti) establish a Nepal Bhasa Language Class for the first This shows the trend is in downward. And of time in the Washington DC, US to teach and learn coursc they do have to verify even the nunlhers adopted Nepal Bhasa (Newah BhZyr). This important decision in the national census. But for now that is the hasis. will go a long way to keep language and cultural Since 1991 to 2001 some 12 years have passed arrd the identity alive. It is nearly a year, and it has not been trend seclns to have accelerated. .l'hey need to update able to take it off the ground. The support and enthusiasm as well as vi,lunteerism and activism are jhar. Tribhuvan/ Newah Language..41 required. Mr. Dccpak Shrestha and Sunil Shrestha have Finally: ;\]ready agreed to offer NOA fully equipped classrooms ;it Cilohal Computer Training Center in Springfield and Soon after. the NOA tried to design a very good NOA thank him for this great gesture. Mr. Daya and interesting language program. They would like to Shnkya, Harirnan Shrestha. Tribhuvan Tuladhar and see the rest of the co~nmunitypitch in with positive others arc putting heads together to come up with an ideas and initiatives and make this program fun and irrteresting and fun-filled viable curriculu~n and interesting rather than a mundane learning process of program 111 teach this difficult language. Rut if NOA un-interesting lingo. There are many innovative ways to does not get people wishing to learn the language this do it and it was confident that it would be able to come ~xogrx~~is not even good as the pilpcr it is written on. up with a good prograln that is fun. enjoyable and at the 'To underst;md the wishes and desire of the community same time educational. 3 set 11f questions in the Survey form was distrihuted to fill them up to understand where the Newah people are At the end of the session survey inrms were r\itti respect to the language initiative. distributed to collect the suggestion. and bolunteers were selected. From this group of volunteers and The Goal: collected survey forms. The NOA took an initiative step to implement the class in the Washington DC. The goal and purpose of this program and measure 01 its success is very simple: it is just "One Nrwah In Context of Teaching Newah Language )W~S,JII, one Nrwnh word. at a rime." If one can make to Children you speak a new Newah word a day, it means the success has illready hegun. This is the hottorn line. As rnentioned above, the Ncwilh langungc speakers are in rapid decline and the future is not ying to he Development in the Grass-root Level: good if the trend continues. Thcrc is enough evidence to suggest that if the trend cc~ntinues,the language will not liven though thcre seem to be a constant c~utputof survive heyond the third quarter of this century. literary works like stories, poems article and (lther Flowever, s~nallsteps need to be t:iken at every level to writing from well known authors and writers. what I do reverse this trend. In-fact. it would not be out of place not sec is the atterrlpt to stop tl~isdownward trend of the to tlndertake a national and international efbrt to bring 1;inguage. More and Inore people of the younger ahout the required changes so as to nurse the language generation are speaking less and less of own language. hack to strength and popularity. NOA has wrlrkcd hard I ask rrlysrlf what is the use nf all literary works by towards fullilling the important goal. rcno\\'ned authors and writers when there will tw: no one A year ago, a local surhcy was conducted asking - to read or understand them. It has to be started from the barious aspect of our cult~ircand many qucstirrns were \cry beginning and learn how to speak. listen and ahout native language. The survey cle;irly suggested understand elementary Newah langu;~gc.It is i~nportant that majority of the community members supported the that each of them must know how to speak. read and idea of the having a language class arlridst them. hut at write the Newah language. They need to make sure that the same time. there were skeplics who questioned the ~rlotlrersof young children know Newah language. This need. usefulness and economic benefit of such an is \\'here the new generation will get the first Neweh endeavor to individuals of the conrrnunity. On the word from the nlouth of their mnthcr. Without the reality side too. there were many of the111 who would p;rrcnt knowing the language the children will never not speak the native langu;ige at home for various !car11 the language. In a household where the parents do reasons of their own. It is rather paradoxical to know not spc;tk the language the children will never speak it that they themselves would not want to speak and learn citllcr. This is where Newah people can stnrt. their own native language. and \pill not try to lind use of the laeuage in daily lives. either in form of daily Newah as a Second and First language conversation, writing stories. songs, and poems. than who else will! In the realm of the nations Newah can only achieve Nevertheless. the Newah class was f<~rm;~lly the status of second language or even third language. A 1;lunched and NOA Language Center (NL.C) was horn.. Newall person must have a confidence in his Classes were devised, and in anticipation of sufficient vocabulary. Isn't it good to learn one more languages participation frwn the cr~mmunity.it befell on only few like French. German. Russian, Chinese. Newah concerned families to go ahead with the program. I'he language? But in the boundaries of our homes Newah class was officially inaugurated hy NOA president Mr. 1;lnguage has to he our first language. Beda Pradhan on Septelnhcr 7th 2003. Newah VijRBna-5 Tuladhar, Tribhuvanl Newah Language..42 Taking Kids to Task always good to know more than one language in lifetinre. The more different languages one learn. the The call went out to all, youth and adult ~ncnihers better his or her underslanding of people around the of thc community. hut not many showed ititcrcst or world. Research has shown that biblingual and multi- cnthosiasm nt that time. The only way this program lingual individuals have bettcr aptitude for deductive could he launched is hy taking own kids to task. To and analytical frame of mind and are good in hegin uith the kids was just perfect. The new minds rnilthcrnatics and science. and subtle lingers soon went to work and every three weeks the classcs started to happen. No nne of them Teaching Kids and Learning from Them in was sure how long this could go on. hut the kids Return surprised them all and they stood their ground :!rid forged head-on to learn a con~pletelynew and difficult During the last 6 months of classes NOA did not la~igltage.I'lle in<~thcrsnf the kids hec;rmc "Curut~i~i.s" hci~rtlle kids complain even once. No one said that the teachers and the kids hecarne the first gr~~upof studcrits studying and even writing of the Newah language was tliat started to learn tlieir native Newah langu;~gc in horing. difficult, and they did not say that they did not America. want to learn anymore. On the contrary, when the NOA had an on-going clash comprising nf six classes wcre held every three wccks the kids were young kids of ages 6 to l2 fri~mthree families. Their ;~rixioustr) know when was the next Newah class. It participatinn is very regular and well attended, and the seems that three weeks interval was a long wail for ~tudentsarc learning quiet well. and ha\e made some them The kids showed maximum co-~~peration. good amount of acllievernenl in this short span of time. enthusiasm and understanding of what this whole Even though it niay look as a filmily affair and the activity was all about. This is some lesson tlie grown up classes itrc hcin: held each timc at each f;~mily'shome. can learn from the kids. The parents have learnt a lot it is perhaps the best environ~ncntwhere the kids feel fro111 the kids. All the kids interacted with each other happy. fricndly and secure to hc able to 1clir11 a \cry well despite of some age difference. At break time complctcly ncw language. '['he progress of the kids in het\vecn scssion and afer end of class they would play learning a new language is very encouraging and even together for hours and parent had to get thern to go tho~~glitheir "Gurumas" are their own parents. they tlonic eventually. The feeling I got frotn the way the respect them and learn from thern as if they were formal kids held on to the classes was that they felt proud of tcnchcrs. The ehscnccs and importance of culturnl ~hittthey were doing and understood how this could lleriiage is slowly being pi~rsedon III a new generation. lrelp them find their identity and place in the 5uch a i\ typical day at the Newah class is quiet simple. wntllllcnt. It was apparent that thri>ugh the classes The clas? is of I - I/? or 2 hours duration and h~okcnup conrluctcd. tliey found society. eben though they fould into two p;trts. The first'part wctit into reatling ;~nd niit cxpresh the cultural helitage and linkagc of their writing of ;~lphnkt.vowels and nunlhcrs while after the yarznts to themselves. hrcak wlien the kids feel a hit tired the timc is spent (in Anotlier interesting aspect was the numerous Icnming verhal skills of saying aloud Newah wnrds like inst;lnces a parent would hear kids ask. "When is the hi~dyparts, things, places, and learn some verhs and next Newah class'! Is it this Sunday'? Once. one of prc~nouns.1-ately. filr the NOA Conventic~n the kids them were late and was heard saying "ue were late wcrc learning a Newah song. which thcy had sung la\t timc. we should go now. we do not urant to he late tngether. It \\as a great experience for ;III as parents again". Many times thcy asked if they ci~uldhave rilore thcy find new words hcing learnt and spoken by ir set of frequent classes. ;I new generation of the Ncwah-Americans. The kids Well. this was quiet an experience, and as thcy were being added to those who know. speak and write knnw. the Newah class has hegun and will have a life oi Ncwnh language uhen so many of the111 wcre 1(1st a\ its own. Going hy the attitude of the yoong students it 111)n-speakers. wive NOA confidence that reaching and le:rrni~g own :. native language is a viable cndeavor and a fruitful one. More Language They Learn the Better I do not kno\v how economically henelicial it inayhe, as one acked. hut. 1 can say now that the life of our Culture For first timc lc;~mcrs.the Newah 1:lnguage should arid langoage has been extended for ;r couple rnore hc taken as learning any other language, like French. years. With the help of new generation one can make (;erman or Spanish.. The only difference in this contribution and advancement to the heritage helshc has p:~rticular case happens to he that it is their nati\,e ken horn into. language or motller tongue. Ncwah language should be made a second language in their community and hornes, wh~le.English will remain to he the first language. It is NewSh Vijhana-5 Tuladhar, Tribhuvan/ Newah Language...43 Cultural, Spiritual and Nutritional Value of Samaybaji Nirmala Rajbhandari North Carolina, USA Introduction and convenience of preparation. the surnayhuji cuisine is taking place as popular meal arnong the Newah Foods and festivals are important aspects of Newah community in homeland as well as in the foreign culture that has the ahility to strengthen an entire countries. It is an important meal that shows various network of social and cultural relationship in the Newah abpects of cultural and spiritual donlain of Newah cnrnmunity. This article discusses thc features and people. It is also considered as an ancient and classical \alucs of ingredients used for preparation of type of filed consumed by them. Besides. the sa~nujbrzji 'Sun~rr?brrji'. a cuisine i~fNewah people. It also shed meal also shows a strong component of natural d~etary light on socio-cultur:~l. spiritual and nutritional values rcquircments to stay healthy irrespective of age and sex. of 'Snniaybr~Ji'as well the rneth~~dof prcpnrstion slung Sunlaybaji. a kind of Newah cuisine that represents with recipes. the nine ingredients such as. beaten rice. puffed rice. Many kstivals cclchr;itcd hy Newah people are meat, fish. egg, lentil cake. in.roasted hl;~ck named after ccrt;~in types of food scrbed on the soykan. and a side dish of green vegct;ihlc. is offered i,ccasion. fill- instances the festival of Yon~u,-ipu,zl~i, in a ceremony of fire sacrifice (David N. Gellner. 1kin1a111i ;ind Ghyr~rhlrkrr Su,~,~truetc. The 1992). Other llindus often say the constituent of pri~naryfnod uscd during these occasions are 'Yornari', sar~luyhrrjiis a suhstitutc for animal sacrifice. The five [Rt. conic:~l sh:~pccl stmnled dumplings filled with clerncnts represent heaten rice, hlack soybean, ficsh' \esarne seed and sweet sauce, steamed yarn and sweet ginger, [neat and liquor. polatocs. mol;~sscs.ghee and sesame halls respectively. Generally. the sanraybuji is served in a leaf plate All these festival narrles are self explanatory for what 10 'li~l~re'or bowl 'bnhta'. especially stitched togcther expect on a p;irticular day. Tn understand the using leaves of Sal tree (Sorro rnbustrr). There is a sir~~lnybujimc;il. it is necessary to know the variety of popular Newah folk song about colorful comhin;rtion of r~~ealsin Ncwah cultural cuisine. There are several itcrns used for somu?brrJi on green leaf plotc and he;luty types of Neur;lh rnc;~ls that can he categorized as of a lovely Ncwah girl who serves it. The lirst leu fi,llo\vs: lines of the song go as follow: I. "Ilhoye" is considered as ceremonial feast cont:~iningwldc bariety ofdiches 2. "Sun~ujbuji"as sacramental food containing of \tcalned and flattened rice knoun as haii (or i'tii~~rr~rrin Nepali) with other side dishes. An existence i~fthis folk song shows vitality of an i. "Jjn~zn" and B ;is daily meals: old tradition of the san~ayhaji rneal in Newah lunch and dinner containing cooked rice. comn~unity.In the United States of America. rn11sl Iclhi!. vegetable and pickled sauces iir salad. gatherings of Newah people samayhaji meal is served to keep the tradition alive. A~nirnpseveral val-ieties of Ncuah meal. sunrujbu;i There is another legendary story behind the is syrnhi~liredas a pnpular, important and spiritually snmojbuji. It goes hack to history of fetching the well- itccepted meal to he offered to various divine heings. known deity, Rate Marshendrncith or Kur~indn~uyo.to 1iec:luse <)fits t;t\te. nutritional value. social bonding Patan from the Kamaru Kamaktshya in Assam. India. NewSh Vijiiana-5 Rajbhandari. Nirmala/ Cultural. Spiritual..44 which ;Ire h;lrnmful. Wide range of food contains fats. Pilu (Aduwa, Ginger): Ginger has natural anti- AI moht a11 food contains more than one type of fat. inflarnrnatory properties. It also is a great natural Saturated fats are had whereas unsaturated fats like preservatives. bactericide. It has a chenlical called no noun saturated and polyunsaturated fats are good. papain, which acts as meat tenderi~er. Ginger also stimulates circulation and keeps hody warm. Listed below are food iterns used in samaybirji. All these food items helor~g((1 one of the essential food Alu (Potato): Alu has plenty of energy-providing sroup nrentioned above. carhohydrate. When cooked potatoes are leh unpeeled. it conserves most of vitamin B and C that it contains BajiISyabaji (ChiuralGolphuki, flattenlpoffed rice): and the hoiled potato used in sumuybuji helps retain its I'he buj; being flattened rice provides carhohydrate valuable vitamin. Moreover. potatoes also supply whose energy properties Sue1 the body and hrain. It also potassium and magnesium which help to control high h;rs vitilrnin B. calcium. iron. sodium and some lihcr. hlood pressure. Chhuel5 (Sekuwi or Usineko misu, roasted meat): Bhuti (Bodi, Black eye pea): This is rich in fiber ('hlrorla like any other meat are good source of protein which helps to eliminate cholesterol frorn the hody and which provides amino acids necessary for tllc growth. is good source of foliate, potassium, low in sodiur~~to development and maintenance of the body. It also rcduce blood pressure. and also low in fat. Beans also contains v;~luable quantities of the B vitanlins, have protease inhibitor, which suppress cancerous cell. especially vitarnin 012. which is not found in plant food. It also contains vitamin A and vitarnin U. l'ukancha (Sag, Mustard green): or health enthusiast rrdkancho is low in calories. and not only is it Nya (Sidri hlichh.?, SardidAnchovies): This is fat free hut also ir is cholesterol free. It is very rich in another good source of protein. It has high orrrega-3 vitamins and minerals. It is a very good source of htty acids, which appears to reduce hlood clotting to riboflavin. potassium, calcium and iron. pre\,ent strokes and heart attacks. This also t~clpsto rcducc carlcer possibility. Methods of preparation and the recipe for Samaybaji: KhPn (ilnd.?, Egg): Eggs arc n;ltural source of poi~dnessbecause it conti~insso many nutrients. Egg is Most of recipes are made for 500 gm of food item. ;In excellent source of high quality prntcin. It contains which is little hit over one pound (410 pm =l pound). ;rll nine c\sential amino acids. and ~n;~kcsa complete Any kind of cooking oil can he used for recipe. 'To protein including significant nuruhers uf \it;~minsand havc really a Newah flavor. use r,~ustered oil. 'To ' ~n~inerals. r~~eint;~inthe good flavor of Newah cuisine. it is advisable to use fresh garlic and ginger all the time. hut \Voh (Bars, Lentil Cake): Lentil ranks ;IS a highly pu\vdercd garlic and ginger are also ncceptahle. nutritious food group and they pro\ide plenty of fihcr. 'I'sp=tc;~spoon. Thsp=tablespoon. Gm= gram Not only fiber hut lentil also supplies useful c(~mplex carhohy(lrates. vitamins. iron and minerals. I. Chuyala (Poleko masu, Ruasted meat): hlusy5 (Bhatmas, Soybean): Mirr\u supply complete Ingredients: 1,rowin with all eight essential amino acids. It also contains phyto-estrogcns. which hclp to reduce 500 gm of chicken or pork ' menopause symptorrl and rnay also help hre;~stccrnccr 1 thsp ginger, nlinced ;and osteoporosis. It is a good sourcc of fihcr. which 2 thsp garlic. minced llclp to eliminntc cholesterol froin hody. Furthermore. $5 red chili powder or according 111 taste rts vitamins include vitamin 83. B6 and vitamin E. It 2 green chilies sliced :11so hns potassium, inegncsium. incopper. and 5 garlic cloves, sliced l~hosphorous. 2 thsp mustard oil 114 tsp fenugreek seeds Labha (Lasun, Garlic): Garlic :!ppcnrs to he a miracle Salt to taste f(~od. Allicir~contcnt in garlic has antibiotic effect. reduce unhealthy fats and cholcsterol. It also contains Procedure: Boil meat with little water as possible. antioxidants that reduces hlood clotting and also has Cook the meat until it is hrownish on the hott(~m.Upon hurrle chemical which help against cancer. cooling. cut into small pieces. Marinate meat with ginger in a howl and cover for 5 minutes. Ginger will Newah Vijhana-5 Rajbhandari. Nirmalal Cultural. Spiritual..46 help to tcndcr the nic;~t. Add g;lrlic. chili, and salt, in Procedure: Grind the so:~ked pulse into fine pieces the meat and ]nix well. In a small pan, hear oil. Add using grinder. Add garlic. ginger. salt. and as;~fi~etida lrnugreek seeds in 1re;ttcd oil. when fenugreek seeds into pulse hatter, [nix well. In a thick 12.' pan. heat turn golden hrr~wnblack add sliced green chili pepper little oil in rnediurnllow heat: add a tahlcspoon of the and sliced garlic and turmeric. and immediately pour hatter in 4 or 5 places. then spread the hatter to make a into the meat. Mix well. You might like to add sorne circle like a small pancake. Cook until golden brown. u.;ltcr to rn;~hc~l~oclic juicy. Ser\'e cold. Turn upside down with tlie help of a spatula. Cook this sidc also until golden hrown. Rernovc frrlrn the pan. Note: Any meat can he used. follow the same cooking Cool on paper towcl. After cooling you can put in a r~ietlrocl hluhtard oil can he rcplaced with any kind of plate. Repeat until all hatter is gone. co~~hi~~~ciil. 5.Musya Wala (Bhalnias Sandheko, Soyabesns): 2. (San)-nya (Sidra Rlarha, dry Anchovies): Ingredients Ingredients: 500 gm soyhcan, dry 100 gm sardine Dab of oil Dah of oil 118 tsp cumin powder Pincl1 of chili powder Pinch of chili powder Salt according to taztc Procedure: Roast dry nnch<~vicsuntil golden hrow. Add little hit of chili puwdcr and oil. Mix well and Procedure: Roast soybean in a thick pan dry until it srrvc ci~ld. splits. Add little hit of cliili powdcr. snll. cu~ninpowder :md oil. Mix well and serve cold. 3. Khrn (And3 Tareko, Fried hard boil eggs): Ingredients: 6. Lava (Lasun Ilhuteko, fried garlic): Ingredients l00 gm of whole garlic 118 tsp cumin powder Salt to taste Oil I'rocedore: Hall cggs until well done. 'lhcn peel them ;ind cut into h;~l\cs. In n small pan. heat little oil. Add Procedure: Slicc thc garlic clove into 11alf. Remo\,e tur~nericpowdcr. salt and eggs. Cook eggs in medium scales. Heat little oil in the pan: add sliced garlic, salt. until golden hn~wnturn on one side. then turn thern cumin. and turmeric. Coilk only for 2 minutes or until opside down and do lhc s;lme thing. Add cumin power the hot test of garlic goes away. Add cumin powdcr at the end mix and scr\c. It cart he served hot or cold. rrrix well and serve. ~IJIwith .,o,,i[iyhoji always served cold. 7. Pulu (Ad~rnzaBhuteko, Fresh Girrger) Note: Esgs can pi)p whcn prcssure huildz (inside egg) Ily ten1per:lture Be cerclirl lngredients 4. \To (llara. lleans Cake): l00 gm nf whole ginger Salt according to taste Ingredients Oil I S(H1 grn split pulse. soak over night in wntct Procedure: Peel skin off of ginger; wash and slicc into I t\p of sarlic crushed small ahout a '/z inch long. Heat little oil in a pan. add I tcp of finpcr crushcd ginger. salt, curnin and cook for 1-2 niinutes. Serve ['inch of as foetid;^ pciudcr (hing) cold. ','icup rrl~~staldoil Salt to t;rstc 8. Alu Achar (Potato Salad): Raibhandari, Nirrnala/ Cultural, Spiritual..47 lngredients Add asafoetida, sliced whole chili pepper and garlic. irnrnediately pour into mustard. Mix well. Also. 10- 12 medium sizc potato mustard green can be replaced by any green. leafy % cup sesame seed, roasted. crushed vegetable. Follow ahove procedure to make the dish. 2-3 grccn chilies (according to test) 'A tsp turmeric Conclusion: 2-4 thsp lernon juice 1-2 thsp oil Newah people's life is inseparable from use cif Ci~rianderleaves .snnrayhaji. For any kind of social, cultural and spiritual 1 tsp ctrili powder i~ctivities,samaybuji plays an important role. Alsi, the S;!It to tastc riirie food iterns that signify the meaning of sanruyhaji cnrrle to be a complcte halanced diet. It contained all Procedure: Boil and peel potatoes. Cut them into food groups like carbohydrates. proteins. vitamins, and small pieces. Add ses;ime seed. chili powder, green rrrinerals. It is amazing that how the Newah people at chilies. turmeric. lemon juice, salt. and mustard oil. that time were so wise to comhine different food group. Mix well. You might need to add some watcr to make and the way of cooking to match with present scientific nice texture. Garnish with cilriender and serve cold. knowledge on nutritional value and health awareness. I detinitely think that our forefathers were not far hehind 9. I%hutiaala (Bodi Sandheko, Black eye beans): than present nutritionist. None of the food in .somnybuji is fried or over cooked. just perfect to maintain all Ingredients \ itarnins and mineral nutrients. From the rucipe. you know that almost all the foods are boiled and grilled. 500 gm hlack eye pea soaked in water over night. then seasoned with some spices and oil. All spices also 'A red chili powder or according to taste contained essential elements for good health example 5'2 tsp crushed garlic capsicurn frorn chilies, allicin from garlic. bnctericide V5 tsp crustred ginger effect frorn turmeric and many more. 1 hccnme Pinch of turmeric powder particularly intrigued hy thc contents and its nutritional Salt to taste \due. which 1 tried to briefly explain ;~hovcwith hest of krrowledge and experience. Procedure: Boil hlack eye pea with little water until fully cooked. Upon ci~i~ling.add chili ponder. salt. Notes: garlic, and ginger on to black eye pea. In a small pan. hcnt little oil. Add tur~nericpuw.dcr in hc;~tcdoil thcri ' Tlrc rutms Jyona and Hveli r,,/,rr..w,>r/i!srorirl kist ,,~eol- ~mniediatclypour into pea. Serve cold. r,/' rlrr do? arxi 11zr Newoh people si,,iph rrsr jau ncrye8,t "rririnji rire"for consuming irmch or dinnr,: 7%0ris wlzo rhq sol,Jaunnw dhu~rzlri 500 gm ~nustardgrccn, washed. cut into small References: piece 'A red chili powder ilr according to taste Arrlillyii. Ihendra. 1995. Samuy Bajcr. Dahu. Vul 3 l. pp 13 5 garlic cloves. sliced lhc Annr Collins D~el.?000~?00?. Salt according to taste Grllner. I)g\id N. 1992 Monk. l~ousrholdsr.md Tanlnc priest. Wl~oledried red chili Newar Ruddhtsnl and tri hierarchy oi n!~l;>lin The Uxsnlond Way Pan Ill. the hierarchy uisys!hnl? Oil IndtaJiel hod 4%.uwlv indiadirl corn Asaktida (hing) Pcr I. NewSh Vijriana-5 Rajbhandari. Nirrnala/ Cultural, Spiritual..48 Obituary Bhikkhu Sudarsan Mahasthavir By: Rajani Maharjan On July 2nd 2002. the "SLIII~II?IITiin~.~'' Ncpal Hh;t\tra daily newspaper published a sad and hcitrt breaking news on demise II~n Nepal Uhasha literary ligorc Vcn. Bhikshu Sudarshan Mahastharira He is popul;lrly known ;IS Sada,-lmn Rlr~~~z~rand his k~rnily name was Lumhini Raj Shaky;~. Su Conventions and Mr. Trihhuvan Tulatlhar highlighted the Nepal Bhasa Academy Cultural Center in Kirtipur. and Annual Meetings cc~nveyed the message from Chancellor Mr. Satya Mohan loshi to the Newnh community to help NBA. The first convention of Newah Nepal Bhasa Academy. hy contributing at least one Organization of America (NOA) and dollar per person per month here in USA. seminar on "Newah Jhii Newah hey jui" "Multi-Culturism and Cultural Harmony in Nepal" May 26th 2002 Washington DC USA. Representatives iron1 Ncpalese Organirations in Washington Metropolitan area spoke on "Multi- Newnh Organization of America concluded its first culturism and Cultural h;~rmonyin Nepal". (:onvention for the year 2(H)2 in Washington 'The Schol;trs Dr. Bnlgopal Shrestha. Dr. Chitra Metn~polit;lnArea. The convention was inaugurated hy 'Tiwnri. Dr. B;ll;lrarn Ary;rl President of Nepalese the Royal Nepalese Embassy Councilc~r Mr. Dinesh Hunran rights Organizatinn in America spoke on the Bhattarai hy lighting of the traditional rwadeu.~lamp. topic of "Recognition of Ethnic diversity in the hlr. Beda Pradhan welcomed the participants and Dcvelop~nent of Nepal" Mr. B;~lar;~mJoshi also thanked them for their support and encouragement. Mr. cxprcssed his views on the sohject. Dr. Chitr;~Tiwnri, ;I Tribhuvan Tuladhar. coordinator of the Adhoc freelance political analyst. and contributor to committee. presented the Organi7.ation's report. Mr. \Vashington I'ost. pointed out that the nloverrrcnt like llirlaranr Joshi presented the financial slaterrrent. Mr. the ineoist insurzency and others in tile future could_ Harirnan Shrestlra thanked all participants. individu;~ls. happen if proper rccognltlon of the Ethnic di~crsity organizations who made this conve~rtionpossible. 'l'he (loes not take place in Ncp;~l. The c~~n~cntionwas fill1 day's event was highlighted by the celebration of widely attended hy the cross section (of the Ncw;~h "Buddha Jayanti" also known as "Swaanya Puhni" and cornrrrunity in America. The program was anchored hy nllikkhu Sugandha spoke on the teaching of Lord rrrc duo Mr. Hariman Shrestha arrd Mrs. B;lbita Duddha for Peace, compassion and non-violence. Hc Shrestha. said that the world and the UN spcciiically have taken finally. the 11 rnel~iher Adhoc collllnittee up the teaching of Lord Buddha as their guidance for established in Feb 2001 concluded its ;~ssipn~rrentuf Peace and non-violence to resolve world issues at these forrrrulating the Organi/.ation ;~nd gi\ing it n difficult times. He said tl~at the teaching is rrrore corriprehensive Constitution. The nc\\ Executive body relevant today than ever before. Councilor Mr. Dinesh \+as elected and thc chnirrn;tn of the Election ctl~rrrnittee Bhnttarai also said that Buddha's teaching should be Mr. Ishwar Rajhhandari announcecl the rlew Executi\c followed to resolve Inany issues in peaceful and non- Body of, Newah Organir;~tion of America (N0.4) ;is \iolent way. wit11 special reference to the Maoist follows: ' insurgency in Nepal. He also reiterated the accomplishment of NOA in this short period of time as The First Executive Conirnittee: (2002 - 2005) a strong and promising institution. "Nen.ali Jhii Newah Hey Jui" was the thcmc in the l.President (Naaysh) paper presentation hy scholars Dr. Balgopal Shrestha. Mr. Bcda Pradhnn presenter from the Netlrerlands spoke ahout "Nrwah 2. First Vice Prcsidcnt (Nhailpnn~lrhiinwoko) S~cnr~ri"and Dr. Anil Shakya (Bhikkhu Sugandha) from Mr. Ganesh Kayastha l1K spokc about "Nrbrah Ider~rir~'.'' 3. Second Vice Presidcnt (Ximb:x:+:~"?,,?k@) Mr. Daya Shakya Newah Vijtiana-5 Conference, Convention..50 -1. General Secretary (Muu chhyanjc) Welcoming the audience Mr. Beda Pradhan, the Mr. frihhuvan Tuladhar president of NOA cmphasized that Nepal Samhat 5. Secretary (Chya;l~ijc) thi~ugh started by a pcrson from the Nepal Valley. Mr. Rntna Kazee Shakja Shnnkliadhar Shakhwaa. is the Sambat of Nepal. a 6. ?'rc;~surer (Daan Rllarin ) n;rtinnal Sambat, which was changed relatively recently hlr. Balararn Josi during the time of Chandra Sumshcre. It is an indigenous Era; and would be appropriate to recognix it as the national Calendar by the people and the g~~vern~nentof Nepal. 7. Mr. Hriri~nnnShrestha Speaking at the occasion Royal Nepalese 8. Mr. Deepak Tuladhar i\mbassador Mr. Jai Pratap K;tna said that. he does have 9. Mr. Krishna C. Shrcstha ;I special relation with the organization and highly conrmcnds the works done by the nrgani~ationin this As per Constitution of NOA. the other four short period of tirncs for the com~nunityand the culture ~ncnihcrs (clujah) I the Executive conin~ittee 01 Nepal in general. ~ror~linatcdhy the I'residcnt fri)tn the fc~urregions of US Mr. H;~rimanShrcstha explair~edto the audience are as folliiws: the ~iieaning and significance of Nepal Sa~nhatin a comprehensive way and what it means to the history i,f 10. Mrs. Babitn Shrestha East Nepal. I I. Mrs. Vijaya Shrcstlra Mid West Mr. Balaram Joshi reiterated the importance and 12. Mr. Sauhh~~gyaShrestl~a Si~uth sormiscd at the nced of Ncpal Samhat to he given its 13. hlr. Isliwari hl;~skey West lull recognition. Mr. Triblruvan Tuladhar related that so~netirnes Nepa Pasa Puchah America (NPPA) Nrpal Sa~nhatis misunderstoo~l as Ncwari Sanih;rt. Organizes 11th Annual Bhintuna which is inconect. Started 1123 year ;1g11 during the Celebration relgn of King Raghava dcv, it is the true Sarnhat of Ncpal. "Neweh Culture - 'The Proud Herit;lgc elf Ncp;tl" Also. this auspicious occasriin. the camp;~ign Novcmhcr 30. 2002 "011e dollar per month. per Newah person" for the P?<'.\~f~ing(!,id F'ronir~rirl~Nru.or ldr~~rini,i L)i~r~porn Ncpal Bhas;~Acaderny Cultural Ccntcr in Nepal wa\ Ilr. 'Tulsi M;rlrarjan fc)rm;rlly launched. Mr. Trihliuv~nrK. 'l'uladhar called I/N r I S 'II~hlr. i\chyut fix plcdges from the audience and the first many di~llars Shrcstha contrihotions for the Cultural Ccntcr war recCjved. Nclvnh Culrlcrr ill the ('or~retrofl)i~.erse Er11,ii~. C'irlrioi, NOA %ill continue to ask (hr cont~ibutionfron~ each ofNepol - Ilr C'hitrn Tiwari ~~iernhers Cu/rru /P- Dr. Mnnoranjan Ilh;~uhhn~lel ;~ndvolunteers filr making it n grand success. Nelvnh Prore~hsurld TIl~irC'irlrur~~l Mcnliill~z Ilr. The event concluded with a traditional Samee Narayan Rajhhandari 1la.j~session and lots of good wishes ;!lid sentiments Moclcrat~~r:Dr. hlanoran.jan L~h;~uhliadel :Irriongst tlie participi~ntsin celebration of the Ncw Ye;~r 1123 N.S. Newah Organization of America (NOA) Organizes: "Nepal Sambat Day" The Second Convention of the Newah Organization of America (NOA) Neweh Organi~ation of America cclchreted the Nepal Samhat 1123, New Ye;~r,on the 10th Nnv. 2(N2 NOA concluded the Second Convention on May a s,lnple hut joy,,os evcllt attended hy (hc cross. 25. 2(X)3. It was attended by criiss section ofthe Newah scctjiln of the j-qepal, commlrllity liere in hi,^^^^,^ coriiniunity here in the US. Guests ancl participants Mctrolxilitan Area. frc11n Nepal and from different parts of the (IS attended thrs convention held in Metrnpiilitan Warhington. Newah Vijnana-5 Conference. Convention..51 The event was kickcd-off by Mr. Praveen Shrestha, cunducted and it would be expended 111 get a bisscr the Master of the Ceremony, of the event calling upon picture. The result of this survey will he published Mr. Rudra Nepal. Counselor of the Royal Nepalese soon. Embassy to inaugurate the Convention by lighting the Mr. Hariman Shre~thsspoke on this occasion and traditional "Twarebha". Welcoming all the participants b3id that without language the culture will die and the President of NOA Mr. Beda Pradhan highlighted people most reali7.e that learning the Newah language is tlie goals of the organization and the work it has done in not as difficult as one would fear. He also talked about the short pcriod of its existence. He thanked all those the necd to establish " NEWAH DHUKU" to collcct who helped the organiration de\'elop rapidly in the last and assemble disappearing iterns of art and craft in one year and said that NOA is moving in the right direction. place for display. so that the rest of the community mill He indicated that many important u,orks are underway learn from these interesting iterns the culture and life ol to serve the Newah community here in the US and also tltc Ncwah community. in Nepal. Other session was on "Culture :~nd trade". In the general meeting session. General Secretary Moderating the session Mr. Rajendra Strrestha c;lllcd Mr. Tribhuvan R. Tuladhar presented the First Annual upon the participant of the session to highlight the role Report and highlighted the achievements and programs and contribution of the Newah community in trade and undertaken by NOA in its first year of operation. He husiness and the economic development of Nepal. ~~ientionedevents like the Nepal Sambat Day, The Speaking at the occasion Mr. Sujeev Shakya. Vice Campaign US " One dollar per month per person" to President for Business Development for the Soaltce help Nepal Rhasa Academy Cultural Center in Nepal, group of companies in Kath~nandu rcitcrated that and the necd to start Newah Classes to reverse the trend Neweh ci~rnniunityhad been in the forefront of trad~nf of dwindling populace speaking their nativc mother activities for number of centuries. He talked about h()\%, tongue. traders of the comrnunity travclcd across to I.hasa. Mr. Balaram Joshi presented the First Financial 1-ibet. endangering their lives to do business in the far report and also the hudget for the year 2(K)4. He said the away land and ultimately inllucncing the lives and re\.enue for the first year of the organization was Culture of that land. He is coining n new tcrrii encouraging and said that the next budget target wi~uld "Newahnomics" :~ndit meaning. he met. Ilr. D. Walker. Director of Srira11 Businehs Leaders of prominent Nepalese Organizations Ailministration from Montgomcry County related to thc spoke at the event Mr. Rajendra Oli from America curious audience how one can start a s~nallbusitless in Nepal society. Mr. Krishna Niraula from An~erica tlie local county ;~ndhow the locsl State Government Nepal Association and Mr. Balarnrn Aryal representing ~xovidesupport and infomiation to i)pcn up 21 hosinecs. Nepal Human Right Organiratiqn wished NOA all the Ms. lennifer Carter fro111 " Sangh;~" cxprcsscd- success in it important work for the years to come. interesting views on fair trade end Culture ;lround the Mr. Rudra Nepal, the Counselor of the Nepalese world and expressed her genuine liking of the art and Embassy spoke at the occasion and conveyed good craft from Nepal which she said is quiet pi>pulnr with u.ishrs and encouragement for the Organi7.ation to keep licr customers. serving the community and Nepal in general. Hans Sawyer expressed his feeling how Nepal Mr. Ganesh Kayestha, the first Vice President of could become the real Shangri-1.a of the world if few NOA thanked all the participants and those who had inlport;~ntchanges were rnade to achieve this. Iiclpcd selflessly to make this Orgnni7ution what it is Number of companies doing business in tod;ly. Washington metropolitan area put up stalls to display In the session of Newah Language Workshop itcms of hzndicraft marketed in the US. Mandala fro111 "Ncwnh Bhaya Jyashaa" Mr. Trihhuvan Tuladhar Baltimore was represented hy Mr. Season Shrcsth;~. talked about the diminishing numhers of Newah Himalayan House was represented Mr. Ahhi Jnshi. speakers and said that if the present trend is let to 1ntel;esting Newah film "I'akhaa" bras scrccncd at continue then by the turn of the century Newah the event and audience was quiet captivated by the language will he extinct. He indicated that the "Critical simplicity of presentation of very co~nplcxissue of lllc Mass" of 100,000 speakers could be reached in about plight of untouchable in the Newah conimunity. 40 years where after the demise of the language Dances by a young group of local artists stolc lllc becomes assured. He emphasized the initiative of NOA hearts and rnind of the audience. One Newah song u;ls to undertake Newall Language Class in the US to also sung at the program. A hand of young ;!nd fami1i;irire the new Newah generation with the sounds upcoming musicians played modern Nepali songs to the ;lnd salient features of Newah language. 'This will go a liking of the excited audience. long way to reXrersc the trend away from extinction. A It all concluded with "The Taste of Ne!%:lh survey of the audience regardiny the language issue was Cuisine" dinner and prizes being distributed for lllc Newah Viiiiana-5 Conference. Convention..52 lottery winners. More than 200 people participirtcd in langu;~ge and scripts. traditional dance and tlic event and it felt like that each one of them enjoyed rirusic. the ti~ncspent at the conventicln. With recotnrnendation of Dey Daboo. scholarships were given to dis;~d\.ant;~peous Newah Dey Daboo: The Third Convention Newah students for higher studies. of Newars in Nepal In collaboratii)n with Newah cotnmunitics. tl~c Dey llahoo has played a successful rule in 'The third convention Of Ncwah Dey 1l:ihno er the hringing awareness in enumerating the actual National converttion of Newdrs \%asinaugu~~:~tcd by the numher of Ncwah people and speakers of cliief guest Ven. Buddhist Nun Dh;~tnrnnvati in Nepal Bhasha in the census of 2001 Kathmandu, Nepal on Oct 20 and 21. 2002. It was Put a pressure to HMG's education ministry to rcsutned by paying a tribute to all the dedic;~tedNeivah include Nepal Bhasa in a language groop people who have lost their lives in scr\~ce to instead of current prouping in uption:ll subjects development of New~rh Ethnicity and Nepal Uhash;~ in High School Curriculum. 1.iterature. The program was highlighted hy Ch;rncellor Neuah Dey D;ihoo played an itnportant role in of Nepal Bhasa Acadertry (NBA) and said that tllrre arc tn:il\inz Newah people heco~rrerecognized as lots of things need to he done to uplif Newah people in the JANA JAATI of Nepal hy the HMC; the country and aboard. Similarly the convention cabinet of ministers. honorcd the founding hrnicr President ;tod a Newah scholar Mr. Bhakati Das Shrestha by offvring the 'She Newah Dcy Dahoo is an urnbrella orpanizatii~n traditional Bctaali (the 'l'urhin) and credetitials. On the of 113 sister organizatii~nsworking for Ncwah causes. occasion the Sccreti~ryuf Iley D;~hu Mr. N;~resl~\ir in the country i~ndahoard. Its Mission St;rtctnent is as Shakya read out tlie message of g<~cklwishes scrit by li)llows: various po1itic;il parties and scici;~l organi~;rtionstrot11 'To enh;~nce the importance of Newah history. tlie country and arour~d the \bi)rld. In ;rdditlon. the cr~lture.language. literature, art. arid n~usicto Newah chairperson of the Mid-weste~n region Mr. I':I~III;I ~xoplcin the country and ahoklrd and rrr;tkc it easy to Ratna Tuladhar released the C'll vcrsiim of hihliogr:~phy understand the the true meaning of bcirig 'New;~r"and irn Ncwnh newspapers and j,,urriaIs. ethnic right ;itid prest.r\c it for the new gcner:rtions of She two days cnnvcntion W:IS ucll at~cndedhy ir New~rs large nutnbcr of Ne\vati pcrsimals around tlie nation. The chair persons fiorri varic~usregions prcscr~tcdthe Bharatiya Newah Sangatha, (All lndia rclx~rt on activities in their rrspcctive rcgi(>ns. The Newar organization): Convention of Newah fi)llowing resolution haie heeti p;~ssedby the two il:~y people in lndia ci~nvctition including clcrtion of tiew \%i~rkitig committee headed hy Malla K. Sunder: 'The clther The two tli~ysconvention of Bharataiya Newah metnhcrs of new committee are I'i~hitra Bajracharya. Sangnttt;rn. (All Indin Newar organi~ation)was held in General Secretary Pwtnp Man Shakya, Secretary Hinod Hngrakot. Doors in Jalp;~ipadhidistrict of West Bengal Man Rirjhandari. Treasurer Dr. Pushpa I<:iji Rajkarnikar in Decemhcr 2002. 'She convention W;IS attended by Memhcr and a n~ernbcrrcpreseritinp wc~rnen'sgroup is ;~hciut twi] hundreds Newali reprcsnetatives from undecided. Advisory board includes Satya Mohnn S~kki~ri.Assarii. Meph:~laya and v;~riousparts of west Jostii. Dr. Knmal Prahash Malla. l.uxrnid;~sManandhar. Bengal including Oarjccling and Kalimpong It was Sutlarshnn Bahadur Shrcsrha. and Pndma Katnn inaugurated h) Nt.llrrl Bha.\l7u Mirrtku Klralolr president 'l'u1;rdhnr. The regionill Vice presidents ;Ire Norcsh;~ Mr. Padriia Rntna 'i'uladht~r and recurried hy paying 'l'atnrnk;~r. Eastern. (;ovitid;~ Man Shrestha. hliddlc ho~iingcto thc late l..h!. Pr;ldhnn and rccogni~ingthe region, I Newah Vijhana-5 Conference, Convention..53 Nepal Bhasha Poets in search of peace The talk discussed the rnandala-representations of and against the war (I) the sun-god Surya. (2) the moon-god Candra, and (Courtesy of Layalarna online 3-8-03) (3) the Buddha. As the presiding deity. they are encircled by the remaining eight or the complete group A very successful poetry reading in public was of nine, planetary gods as well as by other astral deities held under the chairn~anshipof Nepal Bhasa poets. (constellations. r~~diacalsigns, solar and lunar deities). I3haju 1Iur:a Ldl Shrestha and Bhaju Purna Vaidya. on By examining stone sculptures, metal images and cloth hlarch 5111 2003 at P~-rrtibhnSnmaj, Satoaki Building. paintings. many from private collections. it will be I>alitpur (hctween Katmandu and Lalitpur.). The live shown that this artistic tradition started in the 14th ~x~etryrcading event coincided with the International century and continues up to rnodcrn times. Special day of poets protesting against the war. attcntion will be paid to the structure of the images ;~nd Poctr~sfrom the Nepal contingent of poems by 27 the arrangement and sequential order of the astral poe" were read at the gathering of more than 100 poets. duities. The religious context, in which the images were lbritrrs and readers. created. i.e. Hindu or Buddhist, will also be evaluated. Poets read their own poems submitted to the Poets Finally, some enigmatic images will be presented, in Against tlle War and included in anthology of 12,000 which the preaching Buddha, riding on Candra's chariot pocts presented to the U.S. Congress Washington on the drawn by seven geese, is encircled by astral deities. same day -. Madhav Mool (Song of Peace), Pushpa 'This type of mandalas remains hitherto unexplained. Kntna Tu1;rdhar (The Peace Digger). Nabin Chitrakar (The Veiled Soil). l'aba Maru (Can't create the poem) "Towards an lconology of Newar Buddhism" and Bl~nentDas Shrestha (For Human and Hum;~nity's Dina Bangdel, Ohio State University sake). January 16,2003 Othcr rcnowncd Nepal Bhasa poets, Durpa 1.al Shrcsthn. Purna Baidya. Buddha Sayami, Prstisara The talk was focused on the visual language of Sayarni. Surcsh Kiran Mannndhnr? Malla K. Sundar. Newar Buddhist monasteries - the iconographic Shakya Suren. Kajani Mila. lswori Maiya Shrestha, program - and the ways in which it relates to core Sudan Khusa. Narad Bairacharya. Sri Ran1 Shrestha, Buddhist ideologies as well as 1oc;tl cosmogonic Puhhpa R3jkarnikar. Mohan Kayastha, Basanta symbols. Maharjan and other poets also reads their poerns apainst the war. Workshops on Presiclents of the literary organi7,ations. Nepalhhasa p..~rlsl,rd. .l Newn Dcy D:~hoo. Nepalbhnsa Writers' Themes in Newar I'orum. arc also prescnt in this everlt. Culture, History, and - Amir R;~tna Tamr;rkar, secretary of Nepalhhasa ldentity Writers' Forum welcorncd the distinguished poets and gucst and Bhubaneswor Joshi, \,ice-president of Nepal Location: SOAS Vernon Square Campus Bhnsa Writer's Forum. expressed thanks for Orgunizer: David N GeIlner participating in Poetry Reading event on 1ntern;rtional Sponsored by Pasa Puchah Guthi (L'K) LXry of Poctry Against the War. Festivals and Religion Lecture and Talk Will Tuladhar-Douglas Programs 'Phurping, "Newor", a11d Vnjraynno Mark Pickett 'The Per~guDuh and rhe Chaf-ior Fesfi~,uluf Surya and Candra Mandalas in the Art of Ilrrngud~uh(Lalitpur/Puturr)' Nepal ~ous&oldLife and Escape from It Suchita Tuladhar I.ocatiorr: Royal ~Vepal Academy, Kamaladi, 'C'hungirrg Aspects of Uduj Morriu~e' Kathrnandu, .VepaI Sarah LeVine 'l Wunted tu be Free!": Thernvrrilu Buddlri~t Dr. Gerd Mevissen, Berlin Nurrs in Nepal' 'l'he South Asia Institute of Heidelberg University Caste and Identity and the Royal Nepal Academy Balgopal Shrestha \Yednesday, hlarch 5,2003, 'Custes unlong the Nevvurs: the Debufe Newah VijRSna-5 Conference. Convention her wee,^ Rosser rr~rdQiiisley on rhe Srurics of Hirnalayan paintings (thangkas). illu~~rin;tted .Shre.rrhas' manuscripts. mcl;rl. stone. wuod. ancl tcrra cotta Rhodcrick Chalrners sculptures. often embellished with gemstones: appliqui: 'L.nr~,quagr,Polcer, Ide,zril?: Sonre A.rperrs and embroidered silk textiles; and diverse ritual ofrhe Llevelopme~ifof Nepaliness urtd implernents in a variety of media and styles. Each work Nrwor-ness iri India' has heen carefully selected for its aesthetic qualities and Ncwar hlusical Traditions for the importance of its role in c<~inrnunicnti~~gthe Kichard Widdess ideals of Hirnalayan Buddhist tantras. The C~rcleof 'I~isioriralSrrutid.~ bl Newur hlirsic' Bliss delineates the significance of cultural. geograpl~ic. and ethnographic contexts across Asia in the Exhibitions developn~erltof practices of Chakrasani~nra;tnd other^ tantras. (Source: 1.A 'l'imes Dec 2. 2(X)3) The Circle of Bliss: Buddhist Meditational Traditional Newah Buddhist Ritual in Art California I.oc~t~onL.ACM.4 (l0/0.5/0.Z-01/0404) Colrrmhrrs Museum of Ad (2/6/04-5/9/04) Newah Org:tni/.ation of America (NOiZj thanks to Ohio Sate LJni\ersily scholars Dina B:~n(lel and Iolin .I.he Los Angeles County of Art Huntington, for successful exhihition on Historical (LACMA) www.lacn~a.orgpresents a rnajor exhihition artifacts of New1 people at the Los Rngelcs County of appn~ximstely 160 Tihetan, Nepalese, Mongolian, Museum (LCMA) in the theriie of "('irrlr of Blis~ Indian; and Chincse paintings. nianuscripts, sculpturt.5, Buddl~;.rl Mrdirurio,zol Arr" liorn Oitohcr 5. 2003. textiles. ;~ndritual inlplernents that illunlinatc the ideals through Janu;~ry4. 2004. On this occ;~sinn.a group of all,l of (.lluk,.~lsa,nr.ilriI TLrlir,.aand Ncu,aI~Hoddhist priests (GumJus). led h! I'undit lladri key Hirn;~layan Buddhist tantras. l'hc Circle of Bliss: Ratna RaJr;!charys and N;~rcsh Man H;ijr;~chrya. was ~ud~l~l,slMetl,latiOn;ll hrt,on v,ew octoher 5, 2003. invited from Ne11aI. As noted ll~clate King Birendra, Pundit Badri Ratrla is known ns "l.iving through January 4. 2001. presents works of art from , both puhlic and private collections and chowcases rnany rreasure of Nepal'. During their slay in 1.0s Aiiycles rnnstcrpicces frorrl LACMA's perrnanenl ct~llcction.In they drew a 1Il~rrrr11oDhorii I l ;I! the [)reri]ixs (11the hlueum ;~ndperforr~~cd the Sr~l,rirhiil/iri a,,dition. lllls co,ll,nissioncd the first 11oirrn P~ljn.a ritual of seven 1:lyer ofieri~lgsand praqeil site creation uf ;I Ch;~krasa~rrvarap;~rlrcle sand in;~nd;~la in the United States. for world peace and happiness. On this occ;~sl<)n~ilany .r.he exhibition approxi,llslcly devotees sisitcd fro~ndiffcrciit parts <,l' the u~untry -10 intern;itional museums and priv;~tecollections frotn including C;~lifurnis.Texas. Ari~on;~and Oregon. I'hcy Nepal, North America, Europe, and c;reat also pot the initi;~tionDikst~ju from P;lndit Badri Katna Many of the works are exhihiled the first including Nepalis and Americans. 'The tlirce days event timc. His Majesty's Go\ernment of Nepal has lent 13 of was high lighted hy Prof. Bandel and Prol: Huntington most ilnportanl treasures in the national hy explaining the theme of the exhibition. and meaning. purpose and signific;incc of Pooja that is still pr:~cticed II~Ncpal. none of which have hcen on view outside of Ncpal in the past 40 years and l~lanyof which have 3s unique fcature of Newah Buddliisrri It II;I.; hccn never heen exhibited in the United States. helieved th;ll such type of Ncwah Bo Newah VijRBna-5 Conference. Convention ... 55 Special Events Over coffee break attendees' conversations on topics like politics, language, history, and evcn jobs related and small talks were heard to be spoken in the NOA Language Center Newah language. This clearly demonstrates that Newah Sept 9.2003 language is a viable, working, and practical language for all kind of use here in the US and in Nepal. In an initiative to maintain and promote In the other event of the day Mr. Harirnan Shrestlia Ncw;~h language amongst the Newah conlmunity in recited some of his new poems and latter in the rnusical America. Newah Organization of America (NOA) session along with the audience a famous and popular launched the Newah Language Class Program in an song "Rajamati Kumati" was sung with 9 years old event of Septemher 7. 2003. here in the Washington Bivek Tuladhar leading the way on keyboard with Mctrop(1litan Area. singers like Rashmi Tuladhar and Saroj Shrestha Attended by dedicated rnernhers of the Newah :scompanied by Tribhuvan Tuladhar on the guitar. community the teaching program of the NOA Litngunge An emerging band played on various songs in Center was in;~ugurated hy the president of NOA Mr. Nepali to end the day in a very cnjoyahle manner. Heda I'radlian. An hour long Newah class was held for MC for the event Tribhuvan Tuladhar thanked the first time and the class had sessions for the every participant for their much needed support and Beginners and for the Intermediate. Some eight young help in all forms and sizes. Donations were received hoys and girls from the age of 5 to 12 participated in the from various dedicated persons. classroom acti~itiesby learning the Devanagri alphahet. Finally, stay tuned for the latest information on the coloring therrr as well as pronouncing tlletr~for the first upcuming classes this coming n~onthfor more details. titlie in their lives: leilrning the words and sounds of For enrolling your children in the class please their native language. contact us at [email protected] or call 703-71 3-01 07. 'Teacher volunteers Saroj Shrestha. Rashmi 'l'ularlhar and Prarllila Rajhhandari conducted the hour long class. At the intermediate level teenagers acn~ss The Third convention of the Newah the tahle were heard asking various questions in Newah Organization of America 1;lnguaye and answering them in turn with the teacher May 30th 2004 looking on. They took home homework from their teachers. NOA will conduct these classes <,ncc every NOA concluded the Third Convention on May 10. month in the Washington Metropolitan are;[. 2004. It was attended by cross section of the New;lh NOA ib committed to provide the en\ironmcnt. cortnnunity here in the US. Guests and participants opportunity and teaching help for tl~emhcrs of the from Nepal and from different parts of the US attendecl' Newiih corrrmunity here to take part in this important this convention held in Metropolilan Washington. cndeavor. Parents have the responsibility to bring their 'The event was kicked-off by Mr. Bahita Shrestha. children to the classes. and other individuals to join in the Master of the Ceremony, calling upon Mr. Kudra the classes to learn and improve their language Nepal. Counselor of the Royal Nepalese Etnhassy to citpahility. 'Those who missed out on this opportunity inaugurate the Convention hy lighting the trnditi~~nel should make good in the next class room session. "Twarebha" 'I'he inauguration prograrn itself was conducted Welcoming all the participants the President oi fully in the Newah language. It is the first time a Newnh NOA Mr. Beda Pradhan highlighted the goals of the orgilniration in America was successful in conductiny (~rgani~ationand the work it has done in the short the whole Progr;lm in Newah language. All speakers period of its existence. He said that the work slx~kein Ncwi~liIangu;lgc. This is ;I great step forward accomplished in the last year was noteworthy wit11 for the community where English and Nepali langu;~gcs programs like the Newah Class and the Business forurn d(~minntecvcry aspect ofthe day. rnoving ahead. He indicated that many important works Mr Ilarimrtn Shresthit, Mr. Dihya Hadi~end the are underway to serve the Newah community hcrc in president of NOA Mr. Beda Pradhan spoke at the the US and also in Nepal. occasion in Newalr language reiterating that there is no In the general meeting session, General Secretary alternative to learning our native languages in a Mr. Trihhuvan R. Tuladhar presentcd the Second classroom environment and the launching ilnd initiating Annual Report and said that the pn~gramslike Newah the class is a \cry timely and needed element of a I;~ngoage classes are undcrway with classes held every cornlrlunity trying to preserve and pn~motetheir culture. third week with 6 student and 3 volunteer tcachers language and arts. Ganesh Kayastha thanked all those conducting them. The organization hopes that more and who helped to make this program a reality and all those more people of various ages will join in to learn. and to who tr~i~kthe timc to come here at this inlportant event. Newah Vijiiana-5 Conference. Convention... 56 reverse the trend of dwindling populace speaking their thc sounds and salrent features of Nc\v:lll language. n;ltive rnothcr tongue. This will go a long way to reverse the present trend. The NOA Business Forum is being constituted and s~~rnewhat.at least in the US. will work towards enhancing the business activit~esof Other session was on "NOA Business Forum". In the community. This is an important aspect of the the session Kajenifra Sl~restha laid out h~sthoughts Ncwah cornr~~unitysince buzincss and Ncwah are ahout how this forum could bc constiruted and synonym to each other developed. Mr. Dccpak Shrestha, CEO of number of Nepal Sanrbat Day is an important event for the cornpanics here in the US, related to the autlience, how cu~nn~onityand will be celebrated this year too. The one could bccotnc a successful cntreprcnwr llcre in the Campaign for " One dollar per month per person" to US. help Nepal Hhns;~Academy Cultural Ccnter in Nepal. is Mr. Dh;lrma B. Shakya proposed thal ;I non-protit II~OV~II~too sl11w. he said. and needs to he speeded up Trade Promotion Center could he established here in \\it11 help Tm~nall the mernhers of the c~~rnmunity. the United States too. New proposals for Newal~ Dhukuu and NOA Later in the Cultural Program a jam-pachcd lrall Library arc on tlre tahle and will he ~novcdihrward in enjoyed dances and songs from young talents. the rrext cilmlng years. The NOA Newah Lanpuage Students. each spoke Mr. Bxlaram Joshi prescnted the financial report to the audience in Ncwah language and sang a Newah ;lnd also the budget for the year 2005. He said the song "Rajan~ati-Kun~ati."to the ;m~a~ernentof the revenue for the first ycar of the organi;. a tron was audience. The youngest participant was just 4 years old. encouraging and said more new life-members needs to The program continued with rrrorc songs. band he induced into the orpani7.ation. The tax-exempt status ~nusiciansplayed lnodern Nepali songs to the liking of (if tlrc organi~ationhe said was in~portant and the tl~e excited audience. l'hcn NOA recognized the <,r:ani~ation hopes that he pre-tax donation will volunteers f11r their dedication. support ;~ndgood work incre;~scthis ye;ir. hy handing cach with Ccrtificatcs of Apprect;~l~~in. I Conference. Convention ... 57 the movement for the rights of mother language. "There The 9th Himalayan Languages Symposium are various instances in which the governmentdeprived us of our rights to use our mother language in public The 9th HLS event was hosted by the Central and the literary field. This has resulted in the ongoing Institute of Indian Languages Government of India, movement for the rights of autonomy of nationalities," Manasagangotri, MYSORE-570 006, India. From he said. December 16-19,2003 Chairman of NBMK, Padma Ratna Tuladhar, said For more information please check the website the organisation should be taken as the movement, www.ciil.org Contact persons: Professor Udaya rather than just a body. "NBMK was set up as an Narayana Singh (Director) Professor J.C. Sharma umbrella organisation to coordinate working style and (Chairman) aims of different institutions." He added the style and target of community Restoring Nepal Bhasha in the Catalog of movement should be changed according to the Library of Congress, changing political scenario. Washington DC. A workin: -.paper . by Chhatra Bahadur Kayastha and Dr Pushpa Raj ~ajkarnikar elaborated on the On Iune 9th 2004, the Chairoerson of the IS0 639- diiferent historical cases in which the governme- nt had 2 Maintenance Agency an( Senior 1(etworkin$ : and imposed different rules barring the Newars of Standards Specialist at th le Library of Con gress, Kathmandu Valley from using their language for Washington DC, Rebecca S. Guenthel- has conf irmed -- . - . .. official purposes. The paper also shows mainly in the by writing a letter to Mr. Kamal luladhar that the capital city, to protest the government's suppressive Library of congress has created a log on name with moves. Nepal Bhasha for all the titles relating to the language Also available in: of Newars. Eventually. the word Newari will he http:llwww.thehimalayantimes.codfullsmy.asp abolished from the catalog. Newah Vijnaana owes a big (Source: Himalayan News Service Lalitpur. July thank to Kamal Tuladhar and Allen Bailochan Tuladhar 30:) in support of changing the name campaign started by the editor in 1997. Allen was very instrumental in Announcements brining an attention of changing the name in international agencies that still retain Newari in various ways. It is imperative that Newars draw your attention to change the name of their language into Nepal Bhasha instead of Newari. . Nepalese Language and Culture Classes for Beainner. Travelers and Researchers A lnternet or in a Classroom) Instructor: Daya R. Shakya US West Coast Nepalese Learning Center :y'-L F~X:(503j 774-7554 mall: [email protected] Newah Vijtiana-5 Conference, Convention ... 59 Dissertations and Thesis Abstracts "Manifesting the Mandala: A Core Practice of Everyday Religion in Iconographic. . Program of Newar Buddhist Bhaktapur, Nepal (2002) MonasIerles.. or. ..Nepal .,. IYYY Gregory Price Grieve Dina Bangdel University of Chicago Ohio State University The subject of this dissertation is everyday This study examines tlle corc iconographic religious practices in Bhaktapur (Khbtopa). Nepal. clcmcnts of the Buddhist Monasteries in Nepal and Proceeding from the notion that religion occupies a their relationship to the religion and ritual practices of distinctive place in the social construction of reality. the Newar Buddhists. Based on original field research I this study analy~eshow Newars in Bhaktapur use conducted in the Kaunandu valley. 1 have identified 13induism's and Buddhism's pragmatic. world-building, three major iconographic themes were widespread and material eletuents to construct their daily lives. As an prcv>rlent. These were the Svayambhu Mahacaitya, the interpretive tool. the dissertation co-joins Paul Mus's L1li;rrtnadhatu Mandala. and the Cakrasamvara notion of sacred space to Micliel Ue Certcau's theory of Mandala. which are manifest in the rnonastcrics as three the corrrrnon,place in order to develop the notion of ~nandatoryarchitectur;rl clerncnts: the principal deity of cvcryday n1es~1cosms-prosaic "recipes" lor making the monastery: and. the secret esoteric shrine to the ccremoni:tlly orgcrni7.ed social space. Rrntric deity.7'he study en;rlyses their syrnbolic The dissert;rtion consists of two parts. 'l'he lirst rnc,aning and cxplorcs how these iconographic p;rrt. matle up of chapters two and thrcr. orients the components serve as visual meliphors to express (lie rcadcr by sketching Bhaktapur's history 2nd :eograplty. fundamental constructs of Newar Buddhism. The second section+h;rpters four through se\.cn- The findinps of this study suggest that the core analyres everyday religion. Using the god Bhairav;~as ic<~n<~graphicprogram is unique to Newar Buddhist a touchstone. chapter fnur examines the central oh.jccl context and reflects the essential ideological of worship. god-images (lohur~iiu).Ch;lptcr libe Sr;rmeworks of the religion. Specifically, the three core concentrates on cerem(1ny (ptiju) trr trace the components are coliceivcd of as a hierarchic relationship between person and deity. It argues that ~~ngrcssion, articulating the Newar Buddhist ceremonies are systems of ritual logic hy \vllicll 21 ~(~tcriologicalmethodology of encompassing the " three nlutually beneficial relationship is created with a pod. ways" (shravakay;rna. Mahayana and Vajrayana) of Chapter six demonstrates that what makes gods Buddhism By examining the corrstructions of sacred venerated is "religious power" (shukri). ifsing the space, the essential icl~nologicalconstructs of Newar example of the "uncanny" (Jhi[rr]juu/it] nii/it]jaa/ri]J Duclilhist art and religious practices are contextualized religious feeling gcneratcd hy tantric pcrformanccs. it arid defined through these visual symbols. maintains that religious power is an emotional 'Vie analysis also explores the yoginis in the Newar discourse which can he understood as a type (if sociktl Buddhist context and situates the goddess tradition sublime. Chapter seven concentrates on a "fi~rged"gm~t within the larger tantric Buddhist ~ncthodological sacrifice that wits performed during Rhaktapur's 1995 frarncwork. A key pren~ise of the study is to he Cow festival. It argues that such festivals ougllt to be underst;rnd the Buddhist yogini not only as a unifying understood as religious social fields within which theme to decipher the iconology of the corc components various groups attempt to generate a lived world most of the religion, but niore importantly. the study in conformity with their interests. The dissertati(ln's PIKIIX~CS to establish the yogini tradition as the three major insights are: (I) religious practices require ;I ontological source of the Newar Buddhisnl. material element: (2) Hinduisrn and Buddhism employ generative world-building lopics: and (3) that Newah VijRana-5 Dissertation and Thesis..60 Bhaktapur's everyday religious practices have been one author, thirdly. chronological order of books and of the main strategies by which modernity has been periodicals and finally a comparative list of books mediated. implemented, and localized. This study will published in different years from 1909 to 2001. Some provide new perspectives on Hinduism and Buddhism, major findings of this research indicates that a total of the anthropology of religion, the history of religions, as 840 books were published on Topics related to well as cultural studies. Theravada Buddhism and 495 books were in Mahayan Buddhism totaling 1335 books during the period. The Advisors: Frank E. Reynolds, Professor of the History first three books related to Theravada and Mahayana of Religions and Buddhist Studies, Wendy Doniger, Buddhism published in the year 1909 was: Mircea Eliade Distinguished Service Professor of the History of Religions 1. "Prajnaparamita Devi-yaagu Strotra" Hymns on Prajnaparamita Devi 2. "Samyukta Nikaya". Theravada book containing Post Graduate Diploma Thesis 1 192 pages "Buddhist Literature in Nepal Bhasa" 3. "Gandavyuhanama Mahayana Sutra" Mahayana (1 97pages) Book containing 11 17 pages Ven. Bodhijnana The Ritual Composition of Sankhu Tribhuvan University The Socio-Religious Anthropology of a Newar Town in Nepal One can find a large number of Buddhist texts in Nepal Bhasawhich were produced in due course of Bal Gopal Shrestha time. But-is! it'difficult to obtain any catalog of those Research School CNW, publications so far. In order to fulfil1 the need an University of Leiden attempt has been made here. The Netherlands. This thesis deals with different aspects of literature based on Buddhism with special emphasis on revival The dissertation incluucb xnvr + rJv pagu, 27 and development of Buddhist literature in Nepal Bhasa. tables and charts, 16 maps, 49 B & W photos. Glossary The published books on Theravada and Mahayana and printed in September, 2002 Buddhism (from 1909 to 2001) in Nepal Bhasa are ISBN: 90-901 6170-8 listed. The content of the thesis includes the Buddhist publications (Books and periodicals) in Nepal Bhasa (See the summary of dissertationQpage 23) h primarily the author an4 title series, secondly. title and t NewBh ViiABna-5 Dissertation and Thesis..6l Shrestha, Om KrishnalRanjan Lipi..82 ~I~~~~~~TZ~~WF~~ zPT;i;mmpmrs,lmm*,~,m~ mfm?rnm~;m~sr.mm ?m@ kiT m L- Tm;m 'm: (Bibliography of Nepal Bhasa ) i.T( 9050 'logis Pr;? m3~ih **s~kiTm%m-,Vmm .*~qq7M?m@hsar~ %?mr&~m*~~ml~ "rkkm mn m- $m m, *&, m .$ ~m~dm"m~~~m * mi (A Descriptive Catalog of selected manuscripts preserved at the Asa Archives) sl &fa R I mrn~~~~~~ Newah VijiiBna-5 Shrestha, Om KrishnalRanjan Lipi..63 ~F7$r~nT?m.m&msSm ~~~*~hTma.?R;rs7im *wifsfi&&m;r;r+~ *3+qm$?mr?iaqPRaT&~9~rn ~~*~l~~ttTit~irr~il hTma. qofe m m PdI vmwi M 4 ~&hl~~~mmi*I* ~~~m3~99oo*?plm~ mmk?~?ymm~ir;i'py;rg;rr W? m smh;rr Rrdr I ?Fwnf zh Fhsr Bhintuna Rally 3 ~PFITd m d 7 d'il46l~1411 ?&l mmmpTmJrsft;mrac~Imr*m ~Tlf@!smmmJ;rS.im~~~l mr Rally m %m OX ~mGw.FiR;PT;?mm*$rlmhmm 4im~~;h*mm**u;rrqggoiFi T3mTf%*%i7&M~& ~~%TF@TP~*~~&~ nfvftir~61m~~*~h7-mpmb~~m Tlf@!~m~Ml*Mm, ~ylfi:&pRmr&psqAqT*m~3r$ ~F7vmTmr*~~I~~ ~m~dmT&T~~Tiim~m mmmTq&i~&3s ~?31IrnmBkmFym* rnarh~&i~Rxwkv@M ~*~.a~~&PTRikd~nl mh mmr$ M .iim & Nepali New Year m * m d ? %I I m: m 99?ul Newah VijRBna-5 Shakya, DayalNewarikaran Gariyeko..64 ~m~a~~~mlipjim$k~~a~ Yeamjrfvkmm mi qfl&;ITV xk ~tiTm~9~mm7*~~15lm $l&mammm~al+i*~~*$i* ~mr.r;r+r;jr~rb~nilirarS+r~rnrnj;r +++r &3 l m;.r 3iOi.r fkma yw * m-sy thlhs.m4plinjrb;q7<07 Tem~ritrPriiT ~Wr~m.lmF?wrmxYT&m amm?rmi'c~*il~;irm.~'mnwi(q I Fi*~+&+i&v@i~sl >ym?n+i* ~~jial~dlm7~dT'ihT~q~* ~2TF.h 3 3.l 3?Tff6l pm d q.im ql+ fQ* l 4 mr$dm ?I* X* @cmm ~13?~m~~~.lq0~??T&~~a I ?.m m. 3 q.8 Rm *$l *-'m ;19;1T li? y?T & 4 mmxnl iir il+~jry mrmfm~ 5, m %md YKG s~iim 9~ PTW T%fd,r i& a I xi-r"ro;-nm rir m m 4,l m i;fm J4.q 9T.r h* skmdM ,m ri.n ~mft* .(+lel +m m 3+ Cm h- ~z.r&&WI& si? rpirpii~mim m7 #m ,e+? 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He,itagr, Modrnl U'u~-ld,Moderrz T/ioug/rr, Eco,lonzic.s in Budrihism, Mu~ingrnrerrr i~z Ilirddhr.%ni.Hu,nnrziries in Brrddlrisrr, or/Peace onrl Brrddhi.crr~.d? *W &W7 -m 1 V l%%? ~l/~,~rn~~ g ~~~~~e~ph/miit@?ia/& ~rnm7@7m~m~i~~~ikJi*~ -43777.: .T i& scr>pe 127 m j~iYV cr-tznre m m i & young generuriorl mi.i Lim -m you Irme rr, crrare rhe job yourself i$7~ fkk~h hYiT d ~;I~~&TX~~~~~G?F@~~J;F~/ m ?i.fij; scope opirz ~IV% ~~ppr~r-rrirzir?ay ~~m~~wwthinkm;ni?i~m~'ir~& .. - Newah Vij"Hna-5 Naresh Gurujulise.67 8opponuniry &;i1 m~~~ilh~~dT&7Rim,?T? ;i mirrm W young ~enerationi rim m;ir m? FProf John Hunringron i y;rr M I ;Ti $7f$Sam51 XrF- scholar pl rnr ;i I London mDr.David Gellner ymnProf: ToddLewisqq~$%&Mm& I &)'ou have to create the scope yourself ychrd +%+F? T@i?yg&m1 @ g i a; l W VFpropagate F1 p.m -5 w~M~@im~~tsr mm*~mmmimmmfhTy?I~ h?~dTd~~~~/~'~hinnq &;mr~fS;~Jri~m~q~l~W? 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Darashsl Jnana SShu.69 Maharjan, Tej / Utsahajank Dhangan.70 Newah VijRBna-5 Maharjan, Rajani / Dibangata Bhiktshu..71 Newah VijiiBna-5 Tamrakar, Purna Kaji I Jimi pulanmha ...72 Newah VijiiBna-5 Newah, Mukunda I Sahityakar..73 m (News Collection) 3 3 'v:';rmr m h:*-m imr TFTr% kmd-rm;rMy:i%$c"rmw:~ ra a W:kmlw m %+Mmv:, FK*Tp3@MI-g*~ms*"r ~wl'~~v;smmf%i+3~~ W* m. q;mq ~~~~:jgpQik-@T~~l *~m+sr~vm*rRfrWay~~lw- ~nme7R~~mmummwwei~ nsarrimrmr~~.i;;mrk?i@i~~'hwmmm"rimmftr!c?c~ ~w:m;rm:~~m+Rr~~~:~mwm m- i-:m m, m, rpa &&m.M~mCQw~m3mkaiuqzm, TaT -m TR qam:? F W:m mn~way@kyrm~.am$wh%-*is: I im;r;m'mydw~d~oFr','km -%m51 ~m,4~'mrcRsmfr'mmm=+w:y m m,Tbm M,m, hm TR m. m~my~l~m?rkimmM** ~~m~~~l1.kTqThmr'rsr. rfk;rhm:i=mm+~~:m ~~~zmmmcimmmm:d~~.iJ~imr~Rsia ~.mnft~T4Fq;;lzT**m.+4T mTemmsmy4m.~I qmmi m(Other backward class1 .m.ymmfy ~~mmtpftmr~~q?w?m 5I w ~rn.rniTaay m *a, mmh: wmwl mm.m:*~~~~l ~iik~q51~m~h.3$-rnMGsnm~.wqw:;.1 m,?fqfmrmf88fi$rm:a~;.1m im;h.m 837 -crmrmr m hm: w:m whm. m km$ vmWhI *m m, uqfm I-g $ "r y-=q 5 l 1-~:m & ~e~l@~/~~mm~~~~~~+3,~ r4R~~~Immwomr~im&lq~LR;rm~mrim?~~Tf9T,~ *Me;li-,~m.51 sr.*?rr;rrFmmrrm~mi+;.I ~m~mr4n;lftimmriim+i¶mmm maq *-m Trm =mew6 h:a~mmay7jX%i~m:m$f+h *,-, ,m,* * W m m a r -a -51 m:mmka~;~~mr'r:y~~'?zmw,'Fa cr;r K,, 'w;m:' mmr'r .v:$ I?;r m -+8w@ka3w%ayma51 '~s~hmmw~hrh~rtw;ri~X ~m~:~.~*~~R;~m a: I W: m hmmm Q =:m 3.6 wf'a m~*r~~d*da~rnnsrm&~h.sr.mmm~~~~mmF(O vrir m 5 I & m: ijpi v:? w%r~~pY~-Rw+~.~~~( FZllZFP3 91?91?0XYI Newah VijRBna-5 Bukhan Munaa (news collection) ..74 i!&G h=&i I :B LIQ m-:- *h m *p m -h hMi%b h idpl& *U& *6ql :B E-k kiw&sI*rnklttyL rwxwm lPhjilb * I :B- kW- :I& &&&ih'hl.h)lkb:&w:whm-* ~-h'&iwI :B *LJ&!& :W E:& 2% s&t& +5 @4$& &!X& ez E:- k M 1- E $ Qkl NJl& k p E:Ih U m kW& QLk h,& &!X&~~J$&QJ:k'~k~~ kp@ l ~~~~~Y~w~~~ m&&&:u!$k @Jll%lh Ithi i:lb& lp2 -~L~&~w&kl~w~ Y!2 btbb ook 'W *l &$M k c; hkkdW@ :~~~*~:&h@$lMlr,m -*WWWI:B~W -h ut?&L *:& Mhq :! h :m ~~~h:~~:~&~:~:m lit ~~tlw'~r&-~~l~~ Y* I4pLB lt&p+ W E00Z Y=lvMI lh:~h-m- :l@ ,W & 2 !& %. :W, --@ W l$@ --- %mmrirmumi*mm~ mfmmmF~yiim.**~arm ~:y;mrv*~.~-yTS~~~l 'm:'%mmr;Ff?mr~~.qwwjp!KI ~~SmPTlBrm M,m am~5~4, m.em ~m, @ h, @ h, Grim h,* m, mTh M, Sr. .m ~,*~h,*m*~~ m%mp!a1 k.;m:i@@SrPmik+mmr&i ~F~~.*~m;rc*~ m q m:m:rJ FT: I h* m:? rsi m:T kr Fs;rr l (-Cm m)1-6/03 Bukhan Munaa (news collection) ...7 6 ~mry~*mrmlT.fr* 9~G?r~ki:~;mr11WWW newapost corn np m. hW Rh5 I F ~~m+~2p!~.'mrm 3mmK, h W mRh5 4~iul-llr4i~m=Ei Newah Vijiiana-5 Bukhan Munaa (news collection)..77 Newah VijRBna-5 Bukhan Munaa (news collection) ... 78 Members Subscribers' & Directory Amatva, Devendra M. 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Sarala 2571 NE 30th Ave. 842 Guilford Ave. Portland OR 97212, USA Newah VijiiSna-5 bers & Subscribers ..S1 ORDER FORM Newah Vijiiiina (THE JOURNAL OF NEWAR STUDIES) ISSN 1536-8661 Membership Information Please complete and retum to the editor Newah Vijiiana publishes information about Newar studies and member's activities. Please keep us informed on your interest and activities regularly. Please Print or Type Clearly Name: MailingAddress: Phone: Fax E-mail Professional Interest and Please enter my membership in the International Nepal Bhsshii Seva Samiti (MBSS) with Subscription to Newiih Vijiiiina issue number payment for: Institutional (US $ 35.00) Individual (US $ 20.00) Students (US $10.00) . Back Issue (US $10.00) Half Price Ainnail Surcharge for all other countries (Add US $5-10.00) Total $ Payment by Credit Cards: VISA or MASTERCARD Number Expiration Date Signature Please rnnke checks payable to Hirnalayan Gifts for Newah Vijiiana. Thank you for your support. Editor: Sole Distributor Daya R. Shakya Himalayan Gifts 17 19 NE 47Ih Ave. 2000 NE 42nd Ave. Portland, OR 972 13, USA 42nd Station Ph: 1-503-282-0447, Fax: 1-503-774-7554 Portland OR 972 13. USA E-mail: drasha@ aol.com Call for Papers Newah Vijnana, the Journal of Newar Studies accepts contributions for it: sixth issues which will tentatively debut in Oct 2005.The journal's aim is to consolidate empirical, theoretical, as well as any work done in Newar language, culture, art. history, custom, tradition, religion, biography, music, architecture, and the information on Newars around the world soas to serve tools to preserve and expose the richness of Newar heritage. Submissions (articles, abstracts of receptly completed dissertations and reviews of any work on Newars, translations of Newar literary works, notes on any work, project on Newars, are ~nvitedin English, Nepali and Nepal Bhasha, A hard copy and an IBM -compatible, preferably M~crosoftword, file on disk- or electronic transfer to editors are required. The editors reserve the right not to process submissions that do not serve the goals of the journal. Editor: Daya R. Shakya a 1719 NE 47Ih ~ve Portland. OR 97213, USA Phone:l -503-282-0447, Fax:1-503-774-7554 E-mail:drasha@ aol.com From South A~ian~Countries Siddhi R, Shakya P.O. Box 571 Kathmandu, Nepal Ph:977-1-4265348