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Tools for Measurement of Resilience in Nepal
DELIVERED THROUGH TH E EXPERT ADVISORY CA LL- DOWN SERVICE (EAC D S) L O T B : STRENGTHENING RESILIENCE AND RESPONSE TO CRISES TOOLS FOR MEASUREMENT OF RESILIENCE IN NEPAL LITERATURE REVIEW NICK BROOKS, DAMIEN FAGET & PETER HEIJKOOP March 2019 IMPLEMENTING PARTNER S SERVICE IMPLEMENTATI O N B Y GARAMA 3C LTD & IMC WORLDWIDE A DAI CONSORTIUM EXPERT ADVISORY CALL DOWN SERVICE – L O T B STRENGTHENING RESILIENCE AND RESPONSE TO CRISES THE SERVICE Through the Lot B: Resilience service, DAI offers rapid response, high quality support to UK Government and other donors, across a wide range of development and humanitarian challenges. We offer support for risk informed design for development interventions across all sectors; risk and contingency financing; understanding changing systems; and strategic integration of humanitarian action and development. We offer a clear process for users that draws upon a well-established network of relevant expertise provided through over 60 consortium partners. We are able to build strong practical partnerships for rapid and responsive delivery through: A dedicated, easy-to-access Secretariat to manage new enquiries and assure delivery Consistent end-to-end quality assurance A user friendly, customer-oriented outlook A pro-active approach to knowledge sharing and communication A focus on due diligence, efficiency and cost effectiveness. ACKNOWLEDGEMENTS AND DISCLAIMER This document has been produced by Garama 3C Ltd and IMC Worldwide with the assistance of the [name of Funding Organisation] contracted through the EACDS Lot B service ‘Strengthening resilience and response to crises’, managed by DAI Europe Ltd. under contract to the UK Department for International Development (DFID). -
From Being 'Untouchable' to Being 'Dalit'
From being ‘Untouchable’ to being ‘Dalit’ A Minority’s Boundary Shifting Strategy in Nepal Anne Duklau 3467015 Utrecht University 4 August 2014 A thesis submitted to The Board of Examiners in partial fulfilment of the requirements of the degree of Master of Arts in Conflict Studies & Human Rights Supervisor: Jolle Demmers Submitted: 4 August 2014 Programme Trajectory: Compulsory Courses Term 1 & 2 (30 ECTS) Internship (15 ECTS) Research & Thesis Writing (15 ECTS) Word Count: 16 659 “I always say: We are all Dalits in Nepal, because discrimination between non-Dalit groups exists, as well.” - Suman Poudel1 Picture on the front page: A Dalit student participating in a rally for the elimination of cast-based discrimination and untouchability, organised by the Dalit civil society, on occasion of 21st March 2014, the International Day for the Elimination of Racial Discrimination. The picture was taken by the author. 1 Author’s interview with Suman Poudel, Executive Director of DNF, on 27 May 2014 Dedicated to the people of Nepal: That they may free themselves from the tight grip untouchability has on their lives. Acknowledgments First of all, I would like to express my gratitude to all the interviewees that gave me their precious time and shared their views and ideas with me. Without the support of these persons, this thesis would not have been possible. Further, I cannot express the indebtedness I feel in regard to my dear colleagues at DNF. Many thanks to Suman, who had the patience for a second interview after I lost the recording of the original one and who assisted me in all phases of realising this thesis. -
Kasthamandap
asianart.com | articles Asianart.com offers pdf versions of some articles for the convenience of our visitors and readers. These files should be printed for personal use only. Note that when you view the pdf on your computer in Adobe reader, the links to main image pages will be active: if clicked, the linked page will open in your browser if you are online. This article can be viewed online at: http://asianart.com/articles/kasthamandap Kasthamandap: Microcosm of Kathmandu’s Living Culture and Storied History by Dipesh Risal September 03, 2015 (click on images to go to larger image and full captions) Kasthamandap is no more. It collapsed into a pile of rubble in the first of the earthquakes that rattled Nepal in April-May, 2015. Kasthamandap (literally Wooden Hall), originally a public rest-house (sattal), has also served many social and religious functions over its lifetime. It was easily the oldest standing building in all of Nepal, dating back to at least 1143 CE. Kasthamandap underwent numerous repairs, remodeling, and renovations over the centuries. However, the large platform with its surrounding quartet of tall, one-piece, “ship-mast” pillars and carved capitals – collectively making up its defining core – most likely date from the original foundation. Kasthamandap is also the largest structure ever built in the traditional triple-tiered roof style. In Nepal, its grand interior space was never surpassed until the eighteenth century. Further, it alone preserves the original configuration and may have established some sort of prototype for a suite of sattals built during the fourteenth through sixteenth centuries. -
Ethnic Demography of Nepal
AIMSA Collection For study Ethnic Demography of Nepal Harka Gurung Paper presented at a talk programme organized bv Nepal Foundation for Advanced Studies (NEFAS) January 10,1996, Kathmandu. 1. Definition and Data I. The basic elements of social composition include (a) race, as ethnicity/caste; (b) language or mother tongue; and (c) religion or belief. Many tend to include all these three under the rubric of 'ethnicity'. This seems misplaced. One such example leading to confusion is the terms 'Nepalese ethnic' used as in the case of refugees from Bhutan. They, however, include many ethnic/castes and are considered refugees because of their non-Nepalese political identity. They are indeed a group of people sharing Nepali language of which some have their own Tibeto-Burman mother tongue. Again, not all of them are Hindus as some follow their tribal belief. These so-called 'Nepalese ethnics' are actually a language group whether they subscribe to the semantics of Bhandari's 'Nepali' or Ghising's 'Gorkhali' Ethnicity, language, and religion do tend to overlap but treating them as discrete entities for analysis will contribute to clarity. 2. One also finds loose use of terms in Nepalese anthropological literature. This refers to transposition of linguistic labels in ethnic context such as 'Indo-Aryan' for Caucasoid or Khasa and 'Tibeto-Burman' for Mongoloid or Kirant. These two racial divisions also differ in social structure in that the Caucasoids are caste-based and the Mongoloids are mostly tribal. It would be useful here to make a subtle distinction of native terms 'jat' (caste) for the Caucasoids and 'Jati' (nationality) for the Mongoloids although they have a common etymology in the sense of 'species'. -
Influence of Modernization in Funeral Guthi (A Socio-Religious Association) ― Case of Gubhaju and Bare Castes of Kathmandu City ―
Influence of Modernization in Funeral Guthi (A Socio-religious Association) ― Case of Gubhaju and Bare Castes of Kathmandu City ― Arija VAIDYA Graduate Student Hiroshima University Graduate School for International Development and Cooperation 1-5-1 Kagamiyama, Higashi-Hiroshima, 739-8529 Japan Journal of International Development and Cooperation, Vol.21, 2015, pp. 1-7 IDEC (Graduate School for International Development and Cooperation) Hiroshima University JAPAN 『国際協力研究誌』 広島大学大学院国際協力研究科 2015年3月 【Article】 1 Influence of Modernization in Funeral Guthi (A Socio-religious Association) ― Case of Gubhaju and Bare Castes of Kathmandu City ― Arija VAIDYA Graduate Student Hiroshima University Graduate School for International Development and Cooperation 1-5-1 Kagamiyama, Higashi-Hiroshima, 739-8529 Japan 1. Introduction This paper aims to explore the influence of modernization in Newar society in general and funeral ceremony of Newars in particular. The funeral ceremony is conducted through guthi (a socio-religious association), which is in the process of transformation due to social change in Newar society. This paper also attempts to show that in the process of transformation how funeral guthi is trying to secure their traditional beliefs and values. Additionally, it aims to study how people are changing their attitude towards traditional funeral guthi system due to dynamic social development in Kathmandu city of Kathmandu valley. Doing so, this paper picks up Gubhaju1 and Bare2 castes of two settlements of Kathmandu city i.e., Om bahah and Lagan as a case study in order to understand how people who were excluded from their former funeral guthi for conducting inter-caste marriage formed a new funeral guthi, which was not possible in Newar society many years ago. -
Journal of Asian Arts, Culture and Literature (Jaacl) Vol 2, No 1: March 2021
JOURNAL OF ASIAN ARTS, CULTURE AND LITERATURE (JAACL) VOL 2, NO 1: MARCH 2021 Riveting Nepal: A Cultural Flash! By Ms. Mahua Sen [email protected] Abstract “A Nepali outlook, pace and philosophy had prevented us being swamped by our problems. In Nepal, it was easier to take life day by day.” -Jane Wilson-Howarth, A Glimpse of Eternal Snows: A Journey of Love and Loss in the Himalayas. We do sniff the essence of Nepal in these lines! Squeezed in between China and India, Nepal is one of the most fascinating places to visit on earth. Home to the awe-inspiring Mt. Everest, the birthplace of Lord Buddha, this exquisite country stretches diverse landscapes from the Himalayan Mountains in the North to the flat expansive plains in the south. The birth of the nation is dated to Prithvi Narayan Shah's conquest of the Kathmandu Valley kingdoms in 1768. Deep gorges, sky-scraping mountains, exuberant culture and charismatic people – Nepal is the ideal destination not only for adventurers but also for people seeking a peaceful sojourn in the lap of serenity. Keywords Nepal, culture, festival, Hindu, Buddhism 1 JOURNAL OF ASIAN ARTS, CULTURE AND LITERATURE (JAACL) VOL 2, NO 1: MARCH 2021 Festival Flavors Customs and culture vary from one part of Nepal to another. The capital city Kathmandu is drenched in a rich drapery of cultures, a unique silhouette to form a national identity. Nepali culture portrays an amalgamation of Indo-Aryan and Tibeto-Mongolian influences, the result of a long history of migration, conquest, and trade. -
History of the Gurkhas
Sheet 2 History of the Gurkhas Gurkhas have been part of the British Army for almost 200 years, but who are these brave fighters? Gurkhas are people from Nepal. According to a legend, they got their name from a warrior saint, Guru Gorkhanath, who lived 1200 years ago. He had predicted that his people would become world famous for their bravery. The word Gurkha also comes from the name of a city, Gorkha, in western Nepal. Britain tried to invade Nepal when it was trying to conquer the northern parts of India. The British soldiers had fine rifles whilst the Ghurkas were armed only with their traditional knives called Kukris. But the Nepali soldiers were such courageous and clever fighters that the British soldiers could not defeat them, After six months of fighting, Britain decided to make peace with Nepal. The British army began to recruit Gurkha soldiers because they wanted them to fight on their side. Since that day, the Ghurkas have fought alongside British troops in every battle across the world. Nepal became a strong ally of Britain. One hundred thousand Gurkhas fought in the First World War. They fought and died in the battlefields of France in the Loos, Givenchy, Neuve Chapelle and Ypres as well as many other countries. Again the whole of the Nepali army fought for Britain during the Second World War. There were 250,000 Gurkha in total. The were used by the British to put down revolts in India. Gurkhas fought in Syria, North Africa, Italy, Greece and against the Japanese in Singapore and in the jungles of Burma. -
Cultural Perspective of Tourism in Nepal
Cultural Perspective of Tourism in Nepal Nepal, Shankar Baral, Nenshan 2015 Kerava Laurea University of Applied Sciences Kerava Cultural Perspective of Tourism in Nepal Shankar Nepal, Nenshan Baral Degree Programme in Tourism Bachelor’s Thesis February 2016 Laurea University of Applied Sciences Abstract Kerava Degree Programme in Tourism Shankar Nepal Nenshan Baral Cultural perspectives of Tourism in Nepal Year 2016 Pages 39 This Bachelor’s thesis is conducted with the main objective of understanding the perspective of culture and its impact on the tourism industry of the host country i.e. Nepal. Furthermore, it will help to gain insight about the possible opportunities and threats in tourism through the responses gathered from various respondents. To research the topic, a web-based survey was conducted among the Nepali youths (mostly students) belonging different places via social networking sites. Both qualitative and quantitative approaches have been applied in this thesis. To gain initial insight regarding culture and tourism, online material related to different cultural monu- ments and places of historical importance within and outside the Kathmandu Valley were re- ferred. This provided a basis for quantitative research conducted in the next phase of the re- search. For the purpose of the study, online questionnaires using Google forms were created and sent via various social networking platforms for responses. Before developing the questionnaires for the online survey, researcher thoroughly reviewed the literature and considered the main objectives. For study purposes, data published by Ne- pal Tourism Board and various research works from other researchers relating to the same field were also examined. The data thus collected are analyzed using various statistical methods. -
Nepal Himalaya: Women, Politics, and Administration Tulasi Acharya
Journal of International Women's Studies Volume 18 | Issue 4 Article 14 Aug-2017 Nepal Himalaya: Women, Politics, and Administration Tulasi Acharya Follow this and additional works at: http://vc.bridgew.edu/jiws Part of the Women's Studies Commons Recommended Citation Acharya, Tulasi (2017). Nepal Himalaya: Women, Politics, and Administration. Journal of International Women's Studies, 18(4), 197-208. Available at: http://vc.bridgew.edu/jiws/vol18/iss4/14 This item is available as part of Virtual Commons, the open-access institutional repository of Bridgewater State University, Bridgewater, Massachusetts. This journal and its contents may be used for research, teaching and private study purposes. Any substantial or systematic reproduction, re-distribution, re-selling, loan or sub-licensing, systematic supply or distribution in any form to anyone is expressly forbidden. ©2017 Journal of International Women’s Studies. Nepal Himalaya: Women, Politics, and Administration By Tulasi Acharya1 Abstract The paper is a qualitative analysis of the status of women and women in politics and administration in Nepal Himalaya. The paper reviews data on women in civil service and in administrative levels. Looking at women in Nepali politics, policy on women, and women in administration, the paper highlights some social and cultural issues that have “othered” women as the “second sex.” As the country is heading towards modernity, gender friendly approaches are being instituted. Although some data reflects the progress of women’s status and their increasing political and administrative participation, the data is insufficient to predict if there is democratic gender practices in political and administrative levels. The political and administrative culture of Nepal Himalaya can be changed only by promoting gender practices and by deconstructing gender images in administrative culture. -
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OUP UNCORRECTED PROOF – FIRSTPROOFS, Mon Dec 07 2015, NEWGEN 3 Vajrayāna Traditions in Nepal Todd Lewis and Naresh Man Bajracarya Introduction The existence of tantric traditions in the Kathmandu Valley dates back at least a thousand years and has been integral to the Hindu– Buddhist civi- lization of the Newars, its indigenous people, until the present day. This chapter introduces what is known about the history of the tantric Buddhist tradition there, then presents an analysis of its development in the pre- modern era during the Malla period (1200–1768 ce), and then charts changes under Shah rule (1769–2007). We then sketch Newar Vajrayāna Buddhism’s current characteristics, its leading tantric masters,1 and efforts in recent decades to revitalize it among Newar practitioners. This portrait,2 especially its history of Newar Buddhism, cannot yet be more than tentative in many places, since scholarship has not even adequately documented the textual and epigraphic sources, much less analyzed them systematically.3 The epigraphic record includes over a thousand inscrip- tions, the earliest dating back to 464 ce, tens of thousands of manuscripts, the earliest dating back to 998 ce, as well as the myriad cultural traditions related to them, from art and architecture, to music and ritual. The religious traditions still practiced by the Newars of the Kathmandu Valley represent a unique, continuing survival of Indic religions, including Mahāyāna- Vajrayāna forms of Buddhism (Lienhard 1984; Gellner 1992). Rivaling in historical importance the Sanskrit texts in Nepal’s libraries that informed the Western “discovery” of Buddhism in the nineteenth century (Hodgson 1868; Levi 1905– 1908; Locke 1980, 1985), Newar Vajrayāna acprof-9780199763689.indd 872C28B.1F1 Master Template has been finalized on 19- 02- 2015 12/7/2015 6:28:54 PM OUP UNCORRECTED PROOF – FIRSTPROOFS, Mon Dec 07 2015, NEWGEN 88 TanTric TradiTions in Transmission and TranslaTion tradition in the Kathmandu Valley preserves a rich legacy of vernacular texts, rituals, and institutions. -
The Journey of Nepal Bhasa from Decline to Revitalization — Resha Maharjan Master of Philosophy in Indigenous Studies May 2018
Center for Sami Studies Faculty of Humanities, Social Science and Education The Journey of Nepal Bhasa From Decline to Revitalization — Resha Maharjan Master of Philosophy in Indigenous Studies May 2018 The Journey of Nepal Bhasa From Decline to Revitalization A thesis submitted by Resha Maharjan Master of Philosophy in Indigenous Studies The Centre of Sami Studies (SESAM) Faculty of Humanities, Social Science and Education UIT The Arctic University of Norway May 2018 Dedicated to My grandma, Nani Maya Dangol & My children, Prathamesh and Pranavi मा車भाय् झीगु म्हसिका ख: (Ma Bhay Jhigu Mhasika Kha) ‘MOTHER TONGUE IS OUR IDENTITY’ Cover Photo: A boy trying to spin the prayer wheels behind the Harati temple, Swoyambhu. The mantra Om Mane Padme Hum in these prayer wheels are written in Ranjana lipi. The boy in the photo is wearing the traditional Newari dress. Model: Master Prathamesh Prakash Shrestha Photo courtesy: Er. Rashil Maharjan I ABSTRACT Nepal Bhasa is a rich and highly developed language with a vast literature in both ancient and modern times. It is the language of Newar, mostly local inhabitant of Kathmandu. The once administrative language, Nepal Bhasa has been replaced by Nepali (Khas) language and has a limited area where it can be used. The language has faced almost 100 years of suppression and now is listed in the definitely endangered language list of UNESCO. Various revitalization programs have been brought up, but with limited success. This main goal of this thesis on Nepal Bhasa is to find the actual reason behind the fall of this language and hesitation of the people who know Nepal Bhasa to use it. -
A Glimpse of Kirat-Yakthung (Limbu) Language, Writing, and Literacy
Journal of Global Literacies, Technologies, and Emerging Pedagogies Volume 4, Issue 1, March 2017, pp. 560-593 Delinking, Relinking, and Linking Methodologies: A Glimpse of Kirat-Yakthung (Limbu) Language, Writing, and Literacy Marohang Limbu1 Writing, Rhetoric, and American Cultures Michigan State University, USA Abstract: Limbus (Limboos), who are also known as “Yakthungs” or “Kirat-Yakthung” or “Kirats,” have/had their own unique culture, language, writing, and Mundhum rhetorics. After “Nun-Paani Sandhi” (Salt-Water Treaty) in 1774 with Khas-Aryas, they (Khas- Aryans) ideologically and Politically banned Limbus from teaching of their language, writing, and Mundhum rhetorics in Yakthung laje (Limbuwan). Because of the Khas-Aryan oPPression, Limbu culture had/has become oral-dominant; Yakthungs used/use oral- Performance-based Mundhum rhetorics to Preserve their culture, language, histories, and Mundhum rhetorics. The main PurPose of this article is to discuss the develoPment of Kirat-Yakthung’s writing and rhetoric and/or rise-fall-rise of Yakthung scriPt, writing, and literacy. The essay demonstrates how Kirat-Yakthung indigenous PeoPles are delinking (denaturalizing or unlearning) Khas-Aryan-, Indian-, and Western linguistic and/or cultural colonization, how they are relinking (revisiting or relandscaPing) their Susuwa Lilim and/or Sawa Yet Hang ePistemologies, and how they are linking their cultural and linguistic identities from local to global level. In this essay, I briefly discuss delinking, relinking, and linking methodology, and how Kirat-Yakthungs are translating it into Practice. This essay demonstrates Khas-Aryan intervention and/or Khas-Aryan paracolonial intervention in the develoPment of Kirat-Yakthung writing and literacy, and Kirat-Yakthungs’ resistance for their existence.