Evolving Relations Between Members of the Dalit, Magar and So
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THE DEVADASI SYSTEM: Temple Prostitution in India
UCLA UCLA Women's Law Journal Title THE DEVADASI SYSTEM: Temple Prostitution in India Permalink https://escholarship.org/uc/item/37z853br Journal UCLA Women's Law Journal, 22(1) Author Shingal, Ankur Publication Date 2015 DOI 10.5070/L3221026367 Peer reviewed eScholarship.org Powered by the California Digital Library University of California THE DEVADASI SYSTEM: Temple Prostitution in India Ankur Shingal* Introduction Sexual exploitation, especially of children, is an internation- al epidemic.1 While it is difficult, given how underreported such crimes are, to arrive at accurate statistics regarding the problem, “it is estimated that approximately one million children (mainly girls) enter the multi-billion dollar commercial sex trade every year.”2 Although child exploitation continues to persist, and in many in- stances thrive, the international community has, in recent decades, become increasingly aware of and reactive to the issue.3 Thanks in large part to that increased focus, the root causes of sexual exploita- tion, especially of children, have become better understood.4 While the issue is certainly an international one, spanning nearly every country on the globe5 and is one that transcends “cul- tures, geography, and time,” sexual exploitation of minors is perhaps * J.D., Class of 2014, University of Chicago Law School; B.A. in Political Science with minor in South Asian Studies, Class of 2011, University of Califor- nia, Los Angeles. Currently an Associate at Quinn Emanuel Urquhart and Sul- livan, LLP. I would like to thank Misoo Moon, J.D. 2014, University of Chicago Law School, for her editing and support. 1 Press Release, UNICEF, UNICEF calls for eradication of commercial sexual exploitation of children (Dec. -
Adaptation to Global Change in Farmer-Managed Irrigation Systems of the Gandaki Basin in Nepal
Adaptation to Global Change in Farmer-Managed Irrigation Systems of the Gandaki Basin in Nepal Item Type text; Electronic Dissertation Authors Thapa, Bhuwan Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction, presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 28/09/2021 13:15:51 Link to Item http://hdl.handle.net/10150/630247 ADAPTATION TO GLOBAL CHANGE IN FARMER-MANAGED IRRIGATION SYSTEMS OF THE GANDAKI BASIN IN NEPAL by Bhuwan Thapa ____________________________ Copyright © Bhuwan Thapa 2018 A Dissertation Submitted to the Faculty of the SCHOOL OF GEOGRAPHY AND DEVELOPMENT In Partial Fulfillment of the Requirements For the Degree of DOCTOR OF PHILOSOPHY WITH A MAJOR IN GEOGRAPHY In the Graduate College THE UNIVERSITY OF ARIZONA 2018 3 STATEMENT BY AUTHOR This dissertation has been submitted in partial fulfillment of the requirements for an advanced degree at the University of Arizona and is deposited in the University Library to be made available to borrowers under rules of the Library. Brief quotations from this dissertation are allowable without special permission, provided that an accurate acknowledgement of the source is made. Requests for permission for extended quotation from or reproduction of this manuscript in whole or in part may be granted by the head of the major department or the Dean of the Graduate College when in his or her judgment the proposed use of the material is in the interests of scholarship. -
LCSH Section K
K., Rupert (Fictitious character) Motion of K stars in line of sight Ka-đai language USE Rupert (Fictitious character : Laporte) Radial velocity of K stars USE Kadai languages K-4 PRR 1361 (Steam locomotive) — Orbits Ka’do Herdé language USE 1361 K4 (Steam locomotive) UF Galactic orbits of K stars USE Herdé language K-9 (Fictitious character) (Not Subd Geog) K stars—Galactic orbits Ka’do Pévé language UF K-Nine (Fictitious character) BT Orbits USE Pévé language K9 (Fictitious character) — Radial velocity Ka Dwo (Asian people) K 37 (Military aircraft) USE K stars—Motion in line of sight USE Kadu (Asian people) USE Junkers K 37 (Military aircraft) — Spectra Ka-Ga-Nga script (May Subd Geog) K 98 k (Rifle) K Street (Sacramento, Calif.) UF Script, Ka-Ga-Nga USE Mauser K98k rifle This heading is not valid for use as a geographic BT Inscriptions, Malayan K.A.L. Flight 007 Incident, 1983 subdivision. Ka-houk (Wash.) USE Korean Air Lines Incident, 1983 BT Streets—California USE Ozette Lake (Wash.) K.A. Lind Honorary Award K-T boundary Ka Iwi National Scenic Shoreline (Hawaii) USE Moderna museets vänners skulpturpris USE Cretaceous-Paleogene boundary UF Ka Iwi Scenic Shoreline Park (Hawaii) K.A. Linds hederspris K-T Extinction Ka Iwi Shoreline (Hawaii) USE Moderna museets vänners skulpturpris USE Cretaceous-Paleogene Extinction BT National parks and reserves—Hawaii K-ABC (Intelligence test) K-T Mass Extinction Ka Iwi Scenic Shoreline Park (Hawaii) USE Kaufman Assessment Battery for Children USE Cretaceous-Paleogene Extinction USE Ka Iwi National Scenic Shoreline (Hawaii) K-B Bridge (Palau) K-TEA (Achievement test) Ka Iwi Shoreline (Hawaii) USE Koro-Babeldaod Bridge (Palau) USE Kaufman Test of Educational Achievement USE Ka Iwi National Scenic Shoreline (Hawaii) K-BIT (Intelligence test) K-theory Ka-ju-ken-bo USE Kaufman Brief Intelligence Test [QA612.33] USE Kajukenbo K. -
Humanitarian Agenda 2015: Nepal Country Case Study
Humanitarian Agenda 2015 (HA2015) Humanitarian Agenda 2015: is a policy research project aimed at equipping the humanitarian Nepal Country Case Study enterprise to more effectively address emerging challenges around four major themes: universality, terrorism By Antonio Donini and Jeevan Raj Sharma and counter terrorism, coherence, August 2008 and security. As with all HA2015 materials, the Feinstein International Center welcomes feedback and criticism from all quarters. Please contact the lead researcher, Antonio Donini, at [email protected]. The Feinstein International Center (FIC) develops and promotes operational and policy responses to protect and strengthen the lives and livelihoods of people living in crisis- affected and marginalized communities. FIC works globally in partnership with national and international organizations to bring about institutional changes that enhance effective policy reform and promote best practice. A Maoist rally in Palpa. Photograph by Jeevan Raj Sharma Other country studies available at fic.tufts.edu Table of Contents Acronyms ................................................................................................................. 3 Executive Summary.................................................................................................. 4 Map of Nepal......................................................................................................... 9 1. Introduction ....................................................................................................... 10 -
Cultural Crisis of Caste Renouncer: a Study of Dasnami Sanyasi Identity in Nepal
Molung Educational Frontier 91 Cultural Crisis of Caste Renouncer: A Study of Dasnami Sanyasi Identity in Nepal Madhu Giri* Abstract Jat NasodhanuJogikois a famous mocking proverb to denote the caste status of Sanyasi because the renouncer has given up traditional caste rituals set by socio-cultural institutions. In other cultural terms, being Sanyasi means having dissociation himself/herself with whatever caste career or caste-based social rank one might imagine. To explore the philosophical foundation of Sanyasi, they sacrificed caste rituals and fire (symbol of power, desire, and creation). By the virtues of sacrifice, Sanyasi set images of universalism, higher than caste order, and otherworldly being. Therefore, one should not ask the renouncer caste identity. Traditionally, Sanyasi lived in Akhada or Matha,and leadership, including ownership of the Matha transformed from Guru to Chela. On the contrary, DasnamiMahanta started marital and private life, which is paradoxical to the philosophy of Sanyasi.Very few of them are living in Matha,but the ownership of the property of Mathatransformed from father to son. The land and property of many Mathas transformed from religious Guthi to private property. In terms of cultural practices, DasnamiSanyasi adopted high caste culture and rituals in their everyday life. Old Muluki Ain 1854 ranked them under Tagadhari, although they did notassert twice-born caste in Nepal. Central Bureau of Statistics, including other government institutions of Nepal, listed Dasnamiunder the line ofChhetri and Thakuri. The main objective of the paper is to explore the transformation of Dasnami institutional characteristics and status from caste renunciation identity to caste rejoinder and from images of monasticism, celibacy, universalism, otherworldly orientation to marital, individualistic lay life. -
Some Notes on Nepali Castes and Sub-Castes—Jat and Thar
SOME NOTES ON NEPALI CASTES AND SUB-CASTES- JAT AND THAR. - Suresh Singh This paper attempts to make a re-presentation of evolution and construction of Jat and Thar system among the Parbatya or hill people of Nepal. It seeks to expose the reality behind the myth that the large number of Aryans migrated from Indian plains due to Muslim invasion and conquered to become the rulers in Nepal, and the Mongoloids were the indigenous people. It also seeks to show the construction and reconstruction of identity of the different castes (Jats) and subcastes (Thars). The Nepalese history is lost in legends and fables. Archaeological data, which might shed light on the early years, are practically nonexistent or largely unexplored, because the Nepalese Government has not encouraged such research within its borders. However, there seem to be a number of sites that might yield valuable find, once proper excavation take place. Another problem seems to be that history writing is closely connected with the traditional conception of Nepali historiography, constructed and intervened by the efforts of the ruling elite. Many of the written documents have been re-presented to legitimatize the ruling elite’s claim to power. As it is well known from political history, the social history, too, becomes an interpretation from the view of the Kathmandu valley, and from the Indian or alleged Indian immigrants and priestly class. It is difficult to imagine, that Aryans came to Nepal in greater numbers about 600 years ago, and because of their mental superiority and their noble character, they were asked by the people to become the rulers of their small states. -
Socio-Economic Characteristics of Tribal Communities That Call Themselves Hindu
Socio-economic Characteristics of Tribal Communities That Call Themselves Hindu Vinay Kumar Srivastava Religious and Development Research Programme Working Paper Series Indian Institute of Dalit Studies New Delhi 2010 Foreword Development has for long been viewed as an attractive and inevitable way forward by most countries of the Third World. As it was initially theorised, development and modernisation were multifaceted processes that were to help the “underdeveloped” economies to take-off and eventually become like “developed” nations of the West. Processes like industrialisation, urbanisation and secularisation were to inevitably go together if economic growth had to happen and the “traditional” societies to get out of their communitarian consciousness, which presumably helped in sustaining the vicious circles of poverty and deprivation. Tradition and traditional belief systems, emanating from past history or religious ideologies, were invariably “irrational” and thus needed to be changed or privatised. Developed democratic regimes were founded on the idea of a rational individual citizen and a secular public sphere. Such evolutionist theories of social change have slowly lost their appeal. It is now widely recognised that religion and cultural traditions do not simply disappear from public life. They are also not merely sources of conservation and stability. At times they could also become forces of disruption and change. The symbolic resources of religion, for example, are available not only to those in power, but also to the weak, who sometimes deploy them in their struggles for a secure and dignified life, which in turn could subvert the traditional or establish structures of authority. Communitarian identities could be a source of security and sustenance for individuals. -
Dalit Theology and Indian Christian History in Dialogue: Constructive and Practical Possibilities
religions Article Dalit Theology and Indian Christian History in Dialogue: Constructive and Practical Possibilities Andrew Ronnevik Department of Religion, Baylor University, Waco, TX 76706, USA; [email protected] Abstract: In this article, I consider how an integration of Dalit theology and Indian Christian history could help Dalit theologians in their efforts to connect more deeply with the lived realities of today’s Dalit Christians. Drawing from the foundational work of such scholars as James Massey and John C. B. Webster, I argue for and begin a deeper and more comprehensive Dalit reading and theological analysis of the history of Christianity and mission in India. My explorations—touching on India’s Thomas/Syrian, Catholic, Protestant, and Pentecostal traditions—reveal the persistence and complexity of caste oppression throughout Christian history in India, and they simultaneously draw attention to over-looked, empowering, and liberative resources that are bound to Dalit Christians lives, both past and present. More broadly, I suggest that historians and theologians in a variety of contexts—not just in India—can benefit from blurring the lines between their disciplines. Keywords: Dalit theology; history of Indian Christianity; caste; liberation 1. Introduction In the early 1980s, Christian scholars in India began to articulate a new form of Citation: Ronnevik, Andrew. 2021. theology, one tethered to the lives of a particular group of Indian people. Related to libera- Dalit Theology and Indian Christian tion theology, postcolonialism, and Subaltern Studies, Dalit theology concentrates on the History in Dialogue: Constructive voices, experiences, and aspirations of India’s so-called “untouchables”, who constitute the and Practical Possibilities. -
A Case Study of Sarki People from Naubise Vdc of Dhading District
16 Occasional Papers, Vol 11 SOCIO-CULTURAL SUBJECTIVITIES OF LANDLESSNESS IN NEPAL: A CASE STUDY OF SARKI PEOPLE FROM NAUBISE VDC OF DHADING DISTRICT Jailab Rai * Introduction Land is a primary resource for an agrarian economy in underdeveloped countries like Nepal. More than 85 percent of Nepal’s population lives in rural areas and more than 60 percent of the economically active population is involved in agriculture (HMG, 2003). Rapid population growth and increasing pressure on land resources to earn the much needed calorie is a major challenge in the country (Graner, 1997). In this context, the study of landlessness remains an important aspect of national agenda (Shrestha, 2001), particularly in the national inclusion process (Gurung, 2006). Moreover, the study of landlessness has become a policy debate and an issue of concern in the debates on national economic development (Shrestha, 2001). The sociological and anthropological understanding of landlessness has its own importance since it requires the analysis of cultural dimensions (Caplan, 1970 and 1972) as socio-cultural subjectivities in a historical context. The access to land resources or landlessness is an important social issue, which can be linked with social and cultural aspects of landless people as socio-cultural subjectivities in drawing out the implication of their access to land resources. This study deals with the socio-cultural subjectivities of landlessness with a focus on the Sarki people in the central hills of Nepal who are among the extremely marginalized groups of people in terms of the access and ownership to land resources. It reviews the process of * Jailab Rai holds M. -
Recasting Caste: Histories of Dalit Transnationalism and the Internationalization of Caste Discrimination
Recasting Caste: Histories of Dalit Transnationalism and the Internationalization of Caste Discrimination by Purvi Mehta A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Anthropology and History) in the University of Michigan 2013 Doctoral Committee: Associate Professor Farina Mir, Chair Professor Pamela Ballinger Emeritus Professor David W. Cohen Associate Professor Matthew Hull Professor Mrinalini Sinha Dedication For my sister, Prapti Mehta ii Acknowledgements I thank the dalit activists that generously shared their work with me. These activists – including those at the National Campaign for Dalit Human Rights, Navsarjan Trust, and the National Federation of Dalit Women – gave time and energy to support me and my research in India. Thank you. The research for this dissertation was conducting with funding from Rackham Graduate School, the Eisenberg Center for Historical Studies, the Institute for Research on Women and Gender, the Center for Comparative and International Studies, and the Nonprofit and Public Management Center. I thank these institutions for their support. I thank my dissertation committee at the University of Michigan for their years of guidance. My adviser, Farina Mir, supported every step of the process leading up to and including this dissertation. I thank her for her years of dedication and mentorship. Pamela Ballinger, David Cohen, Fernando Coronil, Matthew Hull, and Mrinalini Sinha posed challenging questions, offered analytical and conceptual clarity, and encouraged me to find my voice. I thank them for their intellectual generosity and commitment to me and my project. Diana Denney, Kathleen King, and Lorna Altstetter helped me navigate through graduate training. -
Access to Land Resource: Dalits and Their Livelihood Insecurity
CHAPTER 7 Access to Land Resource: Dalits and their Livelihood Insecurity Purna B. Nepali 7.1 Background Land is a broad indicator of socioeconomic status in an agrarian society like Nepal (The World Bank, 2006). It constitutes a fundamental productive asset (Ellis, 2000), the principal source of livelihood and power, a means of pride, dignity, prestige and a symbol of prosperity (CBS, 2002; CSRC, 2001; ICIMOD, 2000; Regmi, 1999; Upreti, 2004). Endowed with these characteristics being, and also a fundamental economic asset, it can reduce vulnerability and build resilience against poverty. Land is not only a productive agricultural asset, it may be of potential advantage in a local labor market (e.g. through increased bargaining power), and in international labor market (e.g. as a collateral to obtain loan for migration). Land ownership may serve as productive and entrepreneurial activities (both observed and unobserved) (The World Bank, 2006). In Nepal, political and economic power was consolidated by the upper castes, interlinking it with the Hindu caste system. The priestly Brahmans were at the top of ritual order, with the Kshatriya (kings and warriors) just beneath them and in control of the political order; next came the Vaishya (merchants), and the Sudra (peasants and laborers) came at the bottom. Beneath them all were the occupational groups, considered as "impure", and untouchables, and today as Dalits 77 . In the Hills, in-migrating 77 The term ‘Dalit’, is understood to refer to the untouchable or Achhoot or the term connotes in the sense understood by the Old Legal Code of 1854, “Pani nachalne chhoi chhito halnu parne jat” (caste from whom water is not accepted and 163 Hindus of Caucasoid stock made up the castes of priests and warriors. -
Table of Province 05, Preliminary Results, Nepal Economic Census
Number of Number of Persons Engaged District and Local Unit establishments Total Male Female Rukum East District 1,020 2,753 1,516 1,237 50101PUTHA UTTANGANGA RURAL MUNICIPALITY 276 825 501 324 50102SISNE RURAL MUNICIPALITY 464 1,164 620 544 50103BHOOME RURAL MUNICIPALITY 280 764 395 369 Rolpa District 5,096 15,651 8,518 7,133 50201SUNCHHAHARI RURAL MUNICIPALITY 302 2,231 1,522 709 50202THAWANG RURAL MUNICIPALITY 244 760 362 398 50203PARIWARTAN RURAL MUNICIPALITY 457 980 451 529 50204SUKIDAHA RURAL MUNICIPALITY 408 408 128 280 50205MADI RURAL MUNICIPALITY 407 881 398 483 50206TRIBENI RURAL MUNICIPALITY 372 1,186 511 675 50207ROLPA MUNICIPALITY 1,160 3,441 1,763 1,678 50208RUNTIGADHI RURAL MUNICIPALITY 560 3,254 2,268 986 50209SUBARNABATI RURAL MUNICIPALITY 882 1,882 845 1,037 50210LUNGRI RURAL MUNICIPALITY 304 628 270 358 Pyuthan District 5,632 22,336 12,168 10,168 50301GAUMUKHI RURAL MUNICIPALITY 431 1,716 890 826 50302NAUBAHINI RURAL MUNICIPALITY 621 1,940 1,059 881 50303JHIMARUK RURAL MUNICIPALITY 568 2,424 1,270 1,154 50304PYUTHAN MUNICIPALITY 1,254 4,734 2,634 2,100 50305SWORGADWARI MUNICIPALITY 818 2,674 1,546 1,128 50306MANDAVI RURAL MUNICIPALITY 427 1,538 873 665 50307MALLARANI RURAL MUNICIPALITY 449 2,213 1,166 1,047 50308AAIRAWATI RURAL MUNICIPALITY 553 3,477 1,812 1,665 50309SARUMARANI RURAL MUNICIPALITY 511 1,620 918 702 Gulmi District 9,547 36,173 17,826 18,347 50401KALI GANDAKI RURAL MUNICIPALITY 540 1,133 653 480 50402SATYAWOTI RURAL MUNICIPALITY 689 2,406 1,127 1,279 50403CHANDRAKOT RURAL MUNICIPALITY 756 3,556 1,408 2,148