The Nepal Digest - Oct 14, 1998 (28 Ashwin 2055 BkSm)

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The Nepal Digest Wed Oct 14, 1998: Ashwin 28 2055BS: Year7 Volume79 Issue2

           **** HAPPY DIPAWALI TO ALL TND FAMILY MEMBERS! ****

Today's Topics (partial list):

        Strenthening Women's Rights in Nepal
        Brain-Drain
        Bhattarai : Prime Minister Again ?
        BBC Radio
        Address Jomosom Postoffice REQUEST
        Volunteer Nepal
        INLS invitation
 
 ******************************************************************************
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****************************************************************** From: thapas@juno.com <Shreejana Basnet Thapa> To: The Nepal Digest <nepal@cs.niu.edu> Date: October 14, 1998 Subject: Strenthening Women's Rights in Nepal

Strengthening Women's Rights in Nepal

" Nature has given women so much power that the law has very wisely given them little"

    Samuel Johnson

Like most women throughout the Third World, Nepalese women are desperately seeking a life of dignity based on the universal concepts of human rights. Equality and equal rights are words that evoke powerful images. But the women of Nepal cannot dream to enjoy equal relations with men, now, what women in the western countries have acheived. Besides, the mental repression, cruelty, denials, and the indignity the Nepalese women have to face in their daily lives lower their self-esteem. Their struggle is still confined within the walls of their hearts and minds as Betty Friedan, an American Feminist once wrote about the women in her country, " The problem lay buried unspoken, for many years in the minds.....it was a strange stirring, a sense of dissatisfaction, a yearning that women suffered.....".

In a country where female population is more than fifty two percent, gender has never been a real issue in Nepal. Neither theorists nor policymakers are seriously trying to develop principles and strategies to change the status of women. Their problems are deeply embedded in political, economic, traditional culture, and educational systems that are difficult to change. As a result, women are forced to remain not as equal partners but as subordinates to men. Simone de Beauvoir said it right: "Women is not born a woman, one becomes one." In our case, one is made one.

Therefore, freedom and equal rights for Nepalese women is still a dream that keeps eluding them. Most of the women's organizations in Nepal have no separate identity with the exception of their names. They are basically affiliated with leading male-dominated political parties and primarily serve their interests. More significantly, there are no movements like the ones the American women had in the United States in the nineteenth and twentieth centuries. In the absence of such movements, or a substantial pressure, perhaps, nobody is going to hand their rights to them. Therefore, Nepalese women must put a united-front to claim their rights, otherwise they will simply be ignored.

However, there is some silver lining in all this. Some open discussions about women's rights among various women's organizations have been taking place. The new Constitution mandates political parties to nominate at least three percent women to contest for the Parlimentary elections. Nevertheless, to nominate only three percent is inadequate and unjust in a country where the majority of the population is women. In addition, recognition of women's property rights will be the evolution or the begining of women's fundamental rights and equality in Nepal.

Today, the number of women's non-governmental organizations (NGOs), are intending to enhance women's rights and welfare, and are increasing dramatically. Their primary objective is "empowerment" for women. Recently, one prominent women, who has been heading a women's NGO for the last ten years told me " it is futile to make an effort to change the lost generation (her and older generation). The focus should be on the new generation so that they can learn new values and live by them and act, not deviate from it. This, perhaps, is only the hope and a viable strategy for the Nepalese women.

Nepalese women are not asking for any privileges. They only want what is rightfully theirs. Therefore, the gates of opportunity for women must be opened through education, government and administration, in industries and businesses on a preferential basis for a limited period of time until they are able to compete with the rest of the society. They should be encouraged to participate in the political process so that they can play a decisive role in formulating policies, planning and implementations. At the same time, the women also have to do more to increase their status than their record indicates.

Shreejana Basnet Thapa New York, USA

****************************************************************** Date: Tue, 13 Oct 1998 22:32:49 -0400 From: Prajwol Joshi <joship@pol.net> To: NEPAL@cs.niu.edu Subject: Brain-Drain

Recently there has been discussions within the America Nepal Medical Foundation regarding the question of so called ? Brain-Drain ??? amongst the Nepalese Physicians being trained in the United States, and concern about the future trainese. It is unfortunate that some people are thinking that the people who want to come in US for further trainings of their carreer should not be encouraged to avoid the ? brain-drain. First of all, the term brain-drain itself is probably coined by people with negative thoughts. The exodus of intellects seeking for more knowledge can never be brain drain, and they should never be discouraged. Rather, positively thinking, they should be encouraged to go for better skills and knowledge and encouraged to go back to home country by making the situation more favorable. Unfortunately,in Nepal too, like in many developing countries, the intellects are manipulated by politicians inappropriately.There is no tradition of recognizing trained manpower, for a!
 petty job you still have to run after 'source and force'. These, and many such factors should be taken care of before you can attract people back to home. Most people will want to go back home wherever he or she may be. It is just a matter of time, sooner or later. Eventhough they don't go back, it is not a loss for the country, they would be helping their country and people someway or another; at least the majority will. I even one out of a hundred physicians would go back, or make some sort of a significant contribution, that is great !!!, it is a gain !!! So, let us help and encourage more and more people to be trained in this great country for the betterment of themselves, Nepal and Nepalese at large, and let us get out of the conservative thoughts of Brain-Drain ??????
-Prajwol Joshi,MD Fellow, Infectious Diseases University of Chicago/ University of Illinois.

****************************************************************** Date: Tue, 13 Oct 1998 08:32:43 -0500 To: The Nepal Digest <NEPAL@cs.niu.edu> From: Balgopal Shrestha <Shrestha@rullet.Leidenuniv.nl> Subject: More information on "Secrifice of Serpents"

SACRIFICE OF SERPENTS:The Festival of Indrayani Kathmandu, Nepal 1992/94
                (An Ethnographic Videofilm) 1997
        (108 min., English version, Pal SVHS/Betacam SP) By Dirk J. Nijland, Bal Gopal Shrestha and Bert van den Hoek

THE SACRIFICE OF SERPENTS: A SHORT EXPLANATION.

The documentary " The Sacrifice of Serpents" offers an insider's view of a local godess in Kathmandu city. It is a Dutch-Nepalese co-production, supported by the Research School CNWS of Leiden University and the Centre for Nepal and Asian Studies of Tribhuvan University. The first screening of the film took place at the opening of the Film South Asia documentary festival in Kathmandu, October 25th, 1997. The main title refers to the climax of Indrayani's festival, the sacrifice of living serpents into the sacrificial fire. Serpent sacrifices are known from three other places in Nepal, and probably derive from a single source, a ritual manual which unfortunately could not be unearthed. The present performers act on the basis of their own transmitted knowledge, without using an appropriate text. Research on the serpent sacrifices of Indrayani and those on the other three spots has been carried out by Bert van den Hoek of Leiden University and Balgopal Shrestha of Tribhuvan University. At the present state of knowledge, the sarpahoma, the sacrifice of serpents into the sacred fire, is nowadays confined to the Newar culture of Nepal, and does not occur anywhere else in the subcontinent. However, ancient Indian prototypes exist: in Vedic ritual texts (of approximately the fifth century B.C.) the serpents perform their own (self-) sacrifice in order to vanquish death. In the great epic Mahabharata (composed between the third century B.C. and the third century A.D.), on the other hand, King Janamejaya performs a fire sacrifice with the divine serpents as victims. His sacrifice is an act of vengeance for the killing of his father by the serpent chief Taksaka. This serpent is the very one who, according to Newar Tantric priests, resides at the pitha, the seat of power of Indrayani. Pithas are mostly open-air shrines with natural stones representing a goddess and her retinue, but, in Indrayani's case, it is a pagoda-type temple on the bank of the Visnumati river West of town. To all appearances, serpent sacrifice is a royal ceremony, and also its present performance at the fire pit of the Indrayani pitha - the temple at the river side - is carried out by the Thaku Juju, the "Lord King" of the Thahiti ("Northern Fountain") area in Kathmandu. The Thaku Jujus are said to be the descendants of the kings or chiefs who ruled Kathmandu in medieval times. At present they fulfil a ritual function only: The Thaku Juju of North-Kathmandu has a counterpart in the southern part of town, who is living near Kohiti, the "Southern Fountain". This Thaku Juju executes the important fire sacrifice for the fierce god Bhairava, whose seat of power is south of town - without the peculiar sarpahoma, but by spraying the blood of goats into the sacred fire. As a rule fire sacrifices precede the procession of fearsome deities around town, but for the general public these ceremonies, most often performed in the dead of night, are not a great attraction. For the people at large, the joyous and victorious procession constitutes the highlight, and very few inhabitants of North Kathmandu ever went to witness the nightly sacrifices. There are two nights of intensive ritual work in the Indrayani festival. The fire sacrifice is carried out in the New Moon night of November/December, but it is related to a blood sacrifice carried out the night before. Then three buffaloes, one of them belonging to the Thaku Juju, are slaughtered in the temple, and the blood is sprayed over the stone images of the Goddess and her retinue, in order to appease the deities. In case of the Thaku Juju, the head of the sacrifice, as well as the heart and lungs of the buffalo, are to be used again in order to complete the serpent sacrifice (which includes three other species of wild animals as well) the following night. By contrast, other participating guthis (socio-religious associations) divide the head of the buffalo, which they sacrifice on the same occasion, into distinctive pieces, which will be consumed by the guthi members as the most sacred food in their guthi feast. In both cases though, the head is the essential part of the sacrificial remains, and receives special treatment. Including preparations the festival period counts fifteen days, some of which are eventless. The camera has followed the preparations as well, so that the documentary shows all ins and outs of the festival. It starts with the introduction of the protagonists, the Thaku Juju and his priest, while they are engaged in consecrating the ritual king as the yajamana, the lord of sacrifice, eight days prior to the sacrificial start of the festival. The place of action is the dyochem, which literally means the "god-house", and which refers to a shrine in the Thaku Juju's house where the brass procession images of Indrayani and her retinue are installed, and are worshipped every day by the Thaku Juju's priest. It is a place of worship in its own right, but in contrast with the pitha, the temple on the river bank, access is limited to people of pure caste. Thanks to the mixed composition of the filming team - which included Rajendra Shrestha and Uddhav Shrestha as light- and sound assistents - and the long-lasting relationship with the Thaku Juju (Badri Raj Malla), filming was also allowed on this and other exclusive spots. Thus a rare intimacy of place and action is on view. Other dyochems of divinities who join the procession of Indrayani - Bhagavati, Jvalamai, Gane=DFa - are also visited by the camera, so that a number of the participants - men and gods - are known to the viewer before the real activities start. We follow them in their work, for that is how the ritual can best be circumscribed. Subtitling dialogues has been limited not to divert attention from the images, and also because the greater part of the talking is jocular. A sample of what is being said suffices to understand the atmosphere in which the ritual is carried out. Ample attention has been given to the yatra of the Goddess through modern, congested Kathmandu. The procession shows the same mixture of duty and jest that characterizes the other ritual acts. One feature in the documentary deserves special attention, and that is ritual failure. At the time that the shots were taken, in November 1992, no serpents could be found for the climactical event, the sarpahoma. This led to a row among the young crowd (whose appearance at the sarpahoma is a recent phenomenon), from which the Thaku Juju had to escape under police protection. Next year brought no better luck; it was only in 1994 that serpents could be found again. Thanks to Rajendra Shrestha and Uddhav Shrestha, assistants in the film team of 1992, a successful serpent sacrifice could still be included in this documentary. They made the recordings of the glorious 1994 serpent sacrifice, which sharply contrasts with the ritual failure recorded in 1992.

Selected literature:
-Hoek, Bert van den, and Balgopal Shrestha (1992): "The Sacrifice of Serpents. Exchange and Non-Exchange in the Sarpabali of Indrayani, Kathmandu." In: Bulletin de l'Ecole Fran=E7aise d'Exr=EAme Orient (BEFEO) 79=
=2E1, pp. 57-75.
-Hoek, A.W. van den (1992): "Fire Sacrifice in Nepal." In: A.W. van den Hoek e.a. (eds) Ritual, State and History in South Asia. Essays in honour of J.C. Heesterman. Leiden, New York, K=F6ln: E.J. Brill; pp. 532-555
-Hoek, Bert van den (1993): "Kathmandu as a sacrificial arena". In: Peter J.M. Nas (ed.): Urban Symbolism. Leiden, New York, K=F6ln: E.J. Brill; pp. 360-377.

=46ilm acquisition (VHS copies, PAL or NTSC) information. Distributor: Film Library, Institute of Cultural and Social Studies, Leiden University; address: Wassenaarseweg 52, 2333 AK Leiden, the Netherlands, telefax +31.71.5273619, to the attention of Mrs Dolores Reeder. Price for Europe and North America: NGf 200, US$ 100 - or the equivalent amount in other currencies.

*********************************************************************** Date: Tue, 13 Oct 1998 18:40:00 +0500 To: editor contributions <nepal@cs.niu.edu> From: "F.A.H. \('Hutch'\) Dalrymple" <hutch@htp.com.np> Subject: 'What a Life!'

1 November 1998 FOR IMMEDIATE RELEASE:

Re: F.A.H. ('Hutch') Dalrymple announces long-term plan to be the oldest anglo to summit Mt. Everest (8,848 meters).

'I intend to be the oldest (at 63) anglo to reach the summit of Mt. Everest, in 2,003. This will be the fiftieth-anniversary year of the first ascent by Hillary and Tensing in 1953.' Says Hutch, as his friends call him.

'I have joined with P.B. Thapa, Him Treks (Pvt.) Ltd./Mountain Madness (U.S.), an experienced trekking/travel and expedition manager(s) to help.' I do not take this project lightly! We're not spending a month in the effort/expedition, but the next four years!

'I plan to live at higher elevations in the Himal,' year by year, until the year prior living at base camp elevation (5,340K meters/17.6K ft.).

'We haven't decided yet which route or month (the south/Nepal and May, the most usual). But, I'm tending toward October, rather than May-I've much stronger in October. So far as the route/country, we're open minded about that!

The current record (oldest anglo to reach summit) is held by a man from Spain, Ramon Blanco, who was 60 years and 160 days old, when he reached the summit, October, 1993.

Hutch, who has never climbed above 6K meters, is a mountaineer with some experience, having grow up in Colorado, and scaled most of the peaks in the (U.S.) northwest, plus Mt. Whitney in California.

'What I have is an incredible will and capacity for adversity,' says Hutch. 'Some people call it stupidity,' he adds. 'In a way I've been training for Everest all my life. Recently, I've been riding a bicycle in Kathmandu... So, far three minor accidents!

'I plan to climb Mera, and other 6-7K meter Himalayan peaks as a warm up. This on the way to the 'Mother Goddess,' as 'Sargamatha (Nepali name for Mt. Everest) is called.

Coupled with this expedition is a book Hutch is writing entitled, 'What a Life!' based on Hutch's own. 'It will be a love story,' he comments, a professional screenplay writer himself.

 'I've had climbing Everest in my mind, most of my life.' Hutch continues. 'I lived to see the great Himal! At some point I realized I wasn't getting any younger. One day you're 22, the next you wake up at 55. Somewhere, I read about Dick Bass climbing Mt. Everest when he was 55. I thought, I can do that! Then my body got older-suddenly I was 58 and climbing... I read about Ramon Blanca doing it at 60. I sold a screenplay in 1997, and with some extra $, thought I better go now! I better do this before the body gets too much older.

'I'm climbing Sargamatha for several reasons (besides the record). Because it's there, of course! Because I love being in the mountains and what it does to you...

Rheinhold Messner, once said, "I wanted to climb high again in order to be able to see deep inside myself."

I want to climb Mt. Everest at 63, because I want to inspire all those 'old people' back there in those nursing homes. I want to demonstrate that you can do much more than they think they can!

'Every time someone tells me how difficult something is to accomplish, or how I can't, or will never... I respond with one word, 'Watch!' I'm also fond of quoting a Bob Dylan line, "Those who are not busy being born, are busy dying!"

'And just recently from my friend Mark D. Meyer in Dallas, Texas, via the Internet, a line from a short story entitled 'The Race:' "For winning is no more that this: To rise each time you fall!"

And thus, I rise again!

FOR MORE INFORMATION CONTACT:

F.A.H. ('Hutch') Dalrymple /dba Tethys.To e-mail in Kathmandu, Nepal: hutch@htp.com.np Or, (international)+977+1+282038

P.B. Thapa, Him Treks (Pvt.) Ltd. Kathmandu, Nepal e-mail: pbt@himtrek.mos.com.np Or, (international)+977+1+419233

****************************************************************** From: "Eknath Belbase" <eknath@ad-co.com> To: <NEPAL@cs.niu.edu> Subject: financial and economic growth Date: Tue, 13 Oct 1998 14:00:12 -0400

This is in response to some of the issues raised by R. Diwan in the Oct 8 TND. I agree with the author re: rising income disparity with increasing globalization in its current form. However there are several parts of the post which are confusing or should be argued with. Original post in <>:

<The only common thing among these two entities is that both of them have grown internationally, and at a fast rate, over the same period. Such commonalty suggests a positive correlation. Any beginning student of statistics will recognize that such correlation is spurious; i.e. it is apparent and not real.>

It doesn't suggest a positive correlation, it *is* a positive correlation, basically by definition. I don't see your distinction between apparent and real correlation. Correlation was never meant to be associated with causality one way or the other. I would argue that ALL correlation is apparent and not real in so much as it is a statistic measuring how two variables are linearly related and "knows" nothing about the variables. Your use of spurious is confusing. Is it spurious if both variables have been increasing due to a set of common 'causal' factors?

<There is now irrefutable evidence that the stock market has gone up when the real economy declined suggesting that there is a negative relationship between the growth of finance capital and economic progress. This negative relation is confirmed by the evidence from the U.S.>

This argument is as naive as the argument you were trying to dismember about positive correlation above. No one would look for a non-lagged correlation between economic growth and capital market growth. Conventional wisdom suggests atleast the following three connections between capital market growth and the real economy:[1] stock prices grow *in anticipation* of future expected profit growth. This growth could come from increasing productivity, lower costs, lower wage costs, higher sales, economic growth etc. Usually it is some combination. [2](as has occurred in the last 5 years) increasing investment could lead to higher GDP, job creation, etc.
[3] If a significant portion of the population is invested in the capital markets, profits from the stock market could increase spending, further boosting the economy. Please note that over 40% of Americans currently have equity holdings. Also, your data seems to stop with 1994. How about the historically low unemployment the US has been suffering from these last 2-3 years? (confining this to the US) How about its robust GDP growth and low inflation along with low unemployment in 1994-98?

<In fact the overall stock market seems to do best when economic growth is far from robust.>

If it is ancipatory, the stock market should do its best 2-3 yrs *before* the good times.

<Last year, 1994, was the market's worst year since 1990, but it was the economy's best year, as measured by job growth. 1984 was also a poor year for the stock market, even as it was a great year for jobs and economic growth. Growth is much slower this year, stocks are up a lot more.>

This is even worse than arguing for causality from correlation! You are using 3 data points to try to argue a relationship. What should a beginning stats student say to that?

<As finance capital has grown, so have the income inequalities. According to UNDP's Human Development Report 1994, the richest 20 percent of the world's population had an average income 32 times that of the poorest 20 percent, in 1970. Two decades later, in 1991, this ratio has virtually doubled; from 32 to 61...>

Please note that this doesn't mean that poorest 20% makes less in 1970 units than they did in 1970.

>One can observe in the U.S. these days growing attendance in soup
>kitchens, homelessness and income inequalities. This is happening in
>other advanced countries as well.

Actually, it isn't. Income disparity is MUCH lower in Japan, France, Germany, Sweden... And it hasn't grown like in the US. Also, several of these countries had HIGHER equity returns in 7 of the 10 years in the period 1988-97 than the US. Perhaps their more equitable distribution is due to other things, like socialist governments, stronger labor unions, a social net, and more top-heavy taxation rather than their LACK of financial market growth? And while we are admitting anecdotes like this, I have to say that yes, while the disparity I have seen between the extremes here seems to be greater than I have seen elsewhere, the average also seems to be much higher, and I cannot tell if the two things come together.

<The impact of this part of the globalization phenomena is to spread stagnation. This is part of the international reality. There has been for quite some time, and still...>

What about the other part of the picture - ie was world economic growth
*higher* when global capital was less mobile? Globalization hasn't just been about Western capital wanting to go global to increase profits - it has also been about countries with slow-moderate growth actively seeking global capital to boost their growth rates. There is no doubt that in some parts of Asia, it did through the 80s and 90s. Until last year. The problem may be more with thinking that growth is enough without political and legal change rather than that there is a negative relation between capital market growth and real economic growth.

****************************************************************** Date: Thu, 08 Oct 98 13:19:12 EST From: "Paramendra Bhagat" <Paramendra_Bhagat@smtpgtwy.berea.edu> To: nepal@cs.niu.edu Subject: Racism : From the Nepalese to the Global Context(IV)

Racism : From the Nepalese to the Global Context(IV) compiled and edited by Paramendra Bhagat

    -in December 1991, the Council decided a case against McDonald's Restaurants of Canada Limited. This was a complaint by Atish Ram who had worked for MacDonald's from 1983 to 1988. One of the supervisors called Ram a "Hindu." When he tried to explain that he was a Fijian, the supervisor said "Fijian, Hindu, Pakistan, who gives a shit... it's all the same. You're dark". Other supervisors called him "black man", "chocolate" and "buckwheat". The Council found the remarks made by the supervisor to be directly and blatantly discriminatory. The complaint was found to be justified and the Respondent was ordered to cease the contravention and pay to the complaint $2,000.00 as some compensation for the hurt and humiliation resulting from the discriminatory comments.

    -Second is the case of Shamsudim Fancy and Khursheed Fancy and J & M Apartments Ltd, and North Shore Reality Ltd. Khursheed Fancy and Shamsudim Fancy, who are Indo-Canadian, complained that J.& M. Apartments Ltd. and North Shore Reality Ltd. refused to rent them an apartment based on their race, colour, ancestry and/or place of origin. The Fancy's had met with the property manager for North Shore Reality, Ltd. several times to view suites at the Respondent's apartment and were told the suites were rented. The property manager knew the Complainants were of Indo-Canadian ancestry and testified,
"They cook differently. Caucasians don't use spices to the extent they do." On the property manager's recommendation, their rental application was denied. Eric D. Powell, Chairman of the hearing, described racial discrimination as being of an "insidious and concealed nature." He stated that, from the evidence provided, it appeared that the respondents were concerned with the possibility of the Fancy's use of curry in their cooking which would upset the other tenants. However, the testimony at the hearing clearly indicated that there were no complaints about the Fancy's cooking and that the Respondents had relied on this reason as a pretext for discrimination. The more probable inference to be drawn in this case is that the Fancy's race, colour, ancestry and place of origin was a factor in the decision not to lease them an apartment. The Complaint was found to be justified on the basis of race, colour, ancestry and place of origin.

    -A third case is Mehdi Hajai and Dennis Wayne Cook, Province Wide Traffic Control Ltd. This was a recent decision by the Council made in July of this year. The Complainant is a refugee from Iran who speaks English well, but with an accent. On July 26, 1990 he responded to a newspaper advertisement for a traffic controller or flag person. Although he telephoned a few minutes after 6:00 P.M., as instructed by the advertisement, he was advised that the positions were already filled. When his neighbour and landlady who do not speak with an accent also telephoned at the Complainant's request one and a half hours later, she was told that a position was still available. When she said she was calling on behalf of a friend who was not from this country, however, she was told that nothing would be available for some months and she should call back then. Based on the evidence presented before him, Council Member Tom Patch found that the respondent denied employment to the Complaint "because he is a male who is not from Canada" which constitutes discrimination based on place of origin and/or sex, contrary to section 8 of the Act.

    -The fourth case is Patrick Daisley and Cypress Equipment Company Ltd. This again is a very recent decision of the Council made on October 8, 1992. The Complainant was employed by the Respondent as a specialist - a cut-off saw operator -from May 19, 1987 until he was laid off September 8, 1989. He was recalled on December 4, 1989 and again laid off January 19,1990. It was alleged that he was subjected to derogatory remarks by his co-workers. The Complainant testified that, when he complained to his supervisor of offensive racial remarks made to him by his co-workers, he was told nothing could be done about it and the behaviour continued. The Respondent did not contest that on several occasions certain of its employees made racial slurs against the Complainant's black heritage. However, the Respondent testified that as soon as he became aware of the behaviour he took immediate steps to investigate the complaint and threatened those responsible with disciplinary action if it continued. Counsel member Patch found that the Respondent took steps after the fact to investigate the discriminatory behaviour on the part of the employees. But because it did not have any formal policy in place to preclude such conduct, he found the Respondent did nothing to prevent the remarks and did not reduce the hurt already suffered as a result of the remarks. Patch ordered the Respondent to: 1) pay the Complainant $1,500 for the humiliation he suffered as result of the discriminatory remarks; 2) provide the Complainant with an appropriate letter of reference; and 3) cease the contravention and refrain from committing the same or similar contravention.

    -the British Columbia Human Rights Act. Section 2 subsection 1 of the Act reads: No person shall publish or display before the public, or cause to be published or displayed before the public a notice, sign, symbol, emblem or other representation indicating discrimination or an intention to discriminate against a person or classes of person in any manner prohibited by this Act. This means that a person cannot display a notice, sign or symbol indicating discrimination in any manner prohibited by this Act.
    -Under the Act, discrimination in public facilities, purchase of property, tenancy, in employment advertisements, in wages and in employment is prohibited. Discrimination is also prohibited by unions and associations. This means that if someone displays a notice or sign which reads, "We do not rent to Jews," or "We do not employ blacks". They are in violation of the Act. But if someone distributes hate literature against Jews or Blacks, and if it is not in relation to tenancy, employment or one of the other sections of the Act, it is not prohibited.
    -Litigation strategies work as long as there are other methods being used at the same time by people who work in the area. Human rights can be protected, enhanced and promoted not only because you have effective legislation, but also because of the existence of strong advocacy groups acting in the public interest.

    -Alberta.......we consider it the cradle of extremist groups
    -you have a Multiculturalism Minister who was a member of the Reform Party, and is advocating that the Ministry should be abolished
    -part of the reason why a lot of complaints are not coming to your Council is because some of your staff are unapproachable. They discourage people from making complaints. I really think you should start monitoring your staff and show people out there that they are culturally sensitive enough to handle problems.

    -working with major corporations, major newspapers and community groups, so that multiculturalism can be alive and well
    -the people who I really believe need the help are not filing complaints because they are not aware of their rights
    -I was at the same meeting in Alberta when the Minister of Multiculturalism stood up and said in effect that he hated multiculturalism
    -many successive governments which were not interested in promoting multiculturalism and human rights
    -There isn't a multiculturalism beat
    -How did they arrive at the position that we do not need someone with special skills and knowledge to cover multiculturalism and human rights?

    -the case of the college newspaper at the University of Saskatchewan, the Red Eye, charged with having sexist remarks in it. The court dismissed the case. We now have a slightly better situation. Legislation in Saskatchewan now covers publications, symbols, posters and articles which it did not include at the time of the earlier complaint.
    -the second case........the court accepted the complaint of our Sikh member because an image of a Sikh with a turban was portrayed in the sticker and the Job Shop was asked not to use those stickers. However, the court did not accept the complaints of the Executive Director of the Saskatoon Multicultural Council and the Chair of the Saskatchewan Human Rights Commission because in it's interpretation the complainants were of European backgrounds. Of course they did not say they where from European background, but since it was decided that these two people did not belong to those groups which were denigrated - people of Asian and African origin - they did not have a right to complain.

    -recent comments in the news hitting Aboriginal people due to the Constitution and on attitudes to Aboriginal people. Hence, many of the Aboriginal people have had to defend all Aboriginal people in their personal lives. My husband has had people ask him: "How are the Indians voting?" He is not Indian, he is Metis and there is a big difference. Recently in our local newspaper there was a report on some comments made by the Thompson Nicola Regional Group. The Directors had made comments to put into British Columbia Native's Loan Program. At one point they said they do not have enough information to respond to this program, but at that point they continued to make racist comments and the reporters took it to the news and allowed the community to see that.
    -when you have people sitting on a regional development organization, is there any way that the Human Rights Commission could be involved in trying to explain to them that their comments are very racist? For example, they said that anybody who thought they were Indian could get a status card, which is not true. There are many people that are Metis that would never consider getting a status card. They also said things like, "We thought we dealt with this with the Constitution when we voted it down?". That is not true. Canada did not say no to multiculturalism, they did not say no to Aboriginal people. They said no to a package.

    -At one point in time, we had 250 files pending. If somebody filed a complaint, we would put their complaint in a folder and put it on a shelf and pick up the folder eight months later saying, "Well, do you really want to pursue the case?". That is not justice. That is not what we are there for. If you file a complaint, it should be dealt with. That is how I see it and that is how Counsel members see it.

    -Ram versus MacDonald's Restaurants. I have been using a clipping about the case. It is from the front page of the Vancouver Sun
    -whether it is MacDonald's hamburgers or any other restaurant or service provider, this is the kind of publicity they do not want.
    -I am reminded of a recent dinner time conversation in our household. My wife's background is in sociology andpsychology. Mine, of course is law - not the most natural of alliances I might add. In any event, I was asked for myopinion on an item in the news that day and I made the remark, quite out of character for me, that I really did not knowenough about it to have an opinion. To my consternation, my wife replied, "You are making progress". I wassomewhat miffed by that comment and asked for an explanation. She explained that I had moved from the stage ofunconscious ignorance to conscious ignorance and that represented progress. I could now start to work on the nextstage of conscious knowledge, followed by unconscious knowledge, before starting the cycle all over again. Events like this, I believe, assist in moving the larger community from the bliss of unconscious ignorance to the uncomfortable reality of conscious ignorance.

    -As I was leaving the house to come here today, my ten year old daughter asked me what I was going to do. Shaking my self-confidence, she said; "You're going to be boring." I asked her why and she said that the subject I was talking about is something you cannot make jokes about and, you know, she is right in that.

    -the Criminal Code, Section 318. It states:

Intending to destroy, in whole or in part, an identifiable group, by killing its members, or deliberately inflicting on the group conditions of life calculated to bring about physical destruction. The Code also prohibits inciting hatred against a protected group by communicating in a public place statements which are likely to lead to a breach of the peace; that is Section 319, Subsection 1 of the Criminal Code. Subsection 2 goes on to make illegal the communication of statements which wilfully promote hatred against such groups. In addition, the Code goes on to make provisions for the seizure and forfeiture of hate propaganda which is kept in premises for distribution or sale. When charged with advocating genocide, a person is liable to five years imprisonment. If charged with either of the other two offenses, that is inciting hatred or wilfully promoting hatred, that person is liable to two years imprisonment if prosecuted by way of indictment, or to six months and/ or a $2,000 fine if the prosecution opts to go by way of summary conviction. There are four statutory defences that may be raised under the Criminal Code by the accused person if prosecuted for wilfully promoting hatred. Those defence are: 1) that the statements communicated were true, 2) the statements expressed in good faith an opinion upon a religious subject, 3) that the statements were made on a subject of public interest which, on reasonable grounds, are believed to be true, and 4) pointing out in good faith, for purpose of removal, matters tending to produce feelings of hatred.
    -There have been some recent Supreme Court of Canada decisions in this area such as the Keegstra, Andrews and Smith case, and the Zundel case. Keegstra, Andrews and Smith were all charged under section 319 subsection 2, of the Criminal Code; that is, communicating in a public place statements which are likely to lead to a breach of the peace and communicating statements which wilfully promote hatred against such groups.
    -Zundel was charged under Section 181 of the Criminal Code which is that he wilfully published a statement, tale, or news that he knows to be false and that causes, or is likely to cause, injury or mischief to a public interest. That is the section which failed to withstand the Charter scrutiny by the Supreme Court. Section 2B of the Canadian Charter of Rights and Freedoms is also an important provision on this subject. That is the provision, as you all I am sure know, that guarantees freedom of thought, belief, opinion and expression; including freedom of the press and other media of communication. Its purpose is to ensure that thoughts and feelings may be conveyed freely in non-violent ways without fear of censure and without any restrictions on the content or meaning of the communications. The Supreme Court of Canada has advocated a generous approach to the protection afforded by Section 2B of the Charter. This constitutional guarantee extends not only to what is pleasing, but also to that which, to many, may seem distasteful or morally offensive. It extends not only to the views of the majority, but also to the views of minorities. It is possible, however, to justify certain restrictions on the freedom of expression under Section 1 of the Charter. That is the section that allows the Crown, or the Attorney General, to justify limits placed on Charter Rights and Freedoms if those limits can be demonstrably justified in a"free and democratic society." Proportionality, however, is important: Such a restriction must not be out of proportion to the over-riding societal objective; that is, the net cannot be cast too wide. A careful balance must be struck between the right to freedom of expression and other rights or interests, including the right not to have hate literature disseminated. An example of this is the case of Keegstra, heard by the Supreme Court of Canada in 1990. One of the issues that had to be decided by the Supreme Court in that case was whether Section 319 Subsection 2 of the Criminal Code, which prohibits the wilful promotion of hatred against an identifiable group, infringed on Section 2B of the Charter and, if so, whether the infringement was justifiable under Section 1. The Supreme Court held that communications which wilfully promote hatred against an identifiable group are protected by Section 2B of the Charter and that Section 319, subsection 2 of the Code therefore represent an infringement on that right.
    -However, that did not end the matter. The Court went on to weigh various contextual values and factors, including Sections 15 and 27 of the Charter which deals with equality and multiculturalism respectively, and the international agreements to which Canada is a party. Now Section 15 of the Charter is the guarantee against discrimination on the basis of race, national or ethnic origin, colour, religion, sex, age, or mental or physical disability. Section 27 states that the Charter should be interpreted in a manner consistent with the preservation and enhancement of the multicultural heritage of Canadians. The balancing of competing interests in the Keegstra case was done under Section 1 of the Charter. The majority of the Court decided that Section 319 Subsection 2 of the Criminal Code constituted a reasonable limit upon freedom of expression under Section 1. But Section 181 of the Code did not pass that test this is where the case against Zundel failed. In other words, Parliament's objective of preventing harm caused by hate propaganda was considered by the majority of the Supreme Court to be sufficiently important to warrant over- riding the constitutional freedoms guaranteed by Section 2B of the Charter and therefore Section 319 Subsection 2 of the Criminal Code was considered to be a proportional response to Parliament's objective. I would now like to mention some of the other legislation which is aimed at preventing racism and hate propaganda in Canada. The first is the Canadian Human Rights Act which prohibits a number of discriminatory practices. For instance, it prohibits the repeated communication by telephone of any matter that is likely to expose a person to hatred or contempt because of, for example, race or religion. It also prohibits the publication or display of notices or other representations that express or incite discrimination under the Act. The Customs Tariff Act is federal legislation which prohibits the importation of publications that constitute hate propaganda under the Criminal Code. The Canadian Radio, Television and Telecommunications Commission issued the Radio Regulations in 1986, and the Television Broadcasting Regulations in 1987. The Broadcasting Act prohibits the broadcast of any abusive comment or representation that exposes persons to hatred or contempt because of, for example, their race or religion.

************************************************************* Date: Thu, 8 Oct 1998 14:55:00 -0400 (EDT) From: Nirmal Ghimire <ngh42799@marauder.millersv.edu> To: The Nepal Digest <NEPAL@cs.niu.edu> Subject: Re: The Nepal Digest - Oct 8, 1998 (22 Ashwin 2055 BkSm)

Hi:

I am not sure if I wrote this.

My friend Rehan Chaudhary and myself orogrammed
"Baagchaal" by implementing Java.

We tried to give sa brief history and rules as well.

Rehan did more work then myself so I think he receives a big part of the credit.

It is in the following site; http://cs.millersv.edu/~rechaudh/java/game/

I hope you will like it.

P.S. It may take some time to come up, for most of it is graphics.

Nirmal

****************************************************************** Date: Fri, 09 Oct 98 11:48:30 EST From: "Paramendra Bhagat" <Paramendra_Bhagat@smtpgtwy.berea.edu> To: nepal@cs.niu.edu Subject: Bhattarai : Prime Minister Again ?

The Bhattarai-Koirala Mindgame : A New Flareup within the Congress or An Attempt by Bhattarai to Reclaim the Central and the Eastern Terai for the Nepali Congress? by Paramendra Bhagat http://www.geocities.com/CapitolHill/9511

Cast : Girija Koirala, Krishna Prasad Bhattarai, AKGB, Sher Bahadur Deuba, Chiranjibi Wagle, Sushil Koirala, Shailaja Acharya

Is this a move on the part of Bhattarai to redeem himself finally after his defeat twice in parliamentary elections - thanks to the Koirala camp's dirty tricks and Madan Bhandari's charisma - after the reinstallment of democracy and his dazzling stint as the country's interim premier, to finally say enough is enough, and pull the rug from beneath Koirala's feet, possibly break up the Congress and launch a new vehicle for his utterly superior political skills as compared to Koirala's, to provide an alternative to Koirala's shady, corrupt ways, most acutely exemplified in the hijacking of the Congress heart and soul by the AKGB, with the mindset that the AKGB are not what BP Koirala dreamt about offering the country, and if it is, will the likes of Sher Bahadur Deuba and Chiranjibi Wagle support him yet or will they find it more convenient to wait patiently for the fallouts they might receive from the family mafia of the Koiralas and make Bhattarai look like a loner? Or is this Bhattarai's attempt to re-establish the Congress base in the Terai, by picking a fight with Koirala to spread out a sheet to collect all intra-party discontent on his nation-wide tour so as to keep it all within the party still? Or is his nation-wide tour like the one Bamdev Gautam's took right before he finally said enough is enough and split the UML?

We might still see if Bhattarai is a personality fit already for history books, the interim premiership as the pinnacle of his political career, or whether he might still emerge at the helm with a good-size 40-50 MPs. Those who hoped Bhattarai would provide leadership to the country for a full term might still get to see it. Should he engineer a split in the Congress, he might as well become Prime Minister again. He is far superior to Koirala anyway. He has much better political skills. He has a vision. There is a clear intellectual bent to his personality that Koirala utterly lacks. ("Malai lagchha hamro pramukh samasya poverty ho" - vintage Koirala.) Bhattarai will not be propped by the AKGB mafia. He is personally honest and thus will keep corrupt personalities at bay. With his political nimbleness Bhattarai might just be able to focus on the country's economy with the intensity of a laser beam. No Prime Minister after him - not Koirala, not Manmohan, not Deuba, not Chand, not Thapa, not Koirala again - has moved in that direction with the boldness that he moved with the two assignments of his Premiership : getting the constitution out and holding the elections.

It might be good for the country if Bhattarai breaks up the Congress and emerges Premier with his break-up group. The question is does he want to. Bhattarai is superior fibre, Koirala is trash.

Where there is no vision, the people shall perish. Things fall apart when the center cannot hold.

KATHMANDU, Oct 8 - "I am surprised at Kisunji's reaction to the appointment of Sushil Koirala as the party's deputy president", Prime Minister Koirala told The Kathmandu Post Thursday in a brief telephonic interview. "When I appointed Sushil, I had consulted with Kisunji".

Bhattarai had castigated Koirala by saying that the appointment indicated "clear family domination in the Nepali Congress". He also termed Koirala's move as
"unpleasant", and said that he disagreed with the appointment.

The public spat between the two senior NC leaders come when the party is trying to consolidate its position before the general elections next year. The two leaders, longtime friends and colleagues, fell out publicly last year which almost led to a formal split in the party. The crisis was averted by a truce which has held, until now.

KATHMANDU, Oct 8 - In the run up to a crucial Nepali Congress mahasamiti meeting last year, so many party leaders and activists were lined up against Sushil Koirala that party president Girija Prasad Koirala had no choice but to remove his powerful general secretary.

But all that changed on Tuesday. Less than a year after he cast Sushil Koirala aside, NC President and Prime Minister Girija Prasad Koirala rescued his cousin from the political wilderness by tapping him for the powerful position of deputy party president.

The junior Koirala may now find himself politically redeemed. But by elevating him within the party hierarchy, the senior Koirala not only invited public rebuke by party elders but also reignited a vicious power struggle within the venerable half-century old party.

At stake is not just Sushil Koirala's career, but also the prime minister's political legacy. Will he go down in NC history as the man who tried to rescue the party's sagging fortunes, or as the person who made a mad dash to keep the party within the family fold, much like an ancestral property?

What has been emerging inside the NC for the last two days since the shock announcement does not bode well for the prime minister. Senior party leader and former president Krishna Prasad Bhattarai fired the first public salvo yesterday against the new appointment, raising prospects of another winter of discontent. Only last year, the public squabble between the two elders nearly split the party. Only a truce averted the split.

Koirala hit back with a scathing reply on Thursday.

(H)is critics inside the NC.... may not want to go public with their attacks just yet, but NC leaders privately confide that Koirala misjudged the mood of the party rank and file while appointing his cousin. More than consolidation, the steps would lead to another round of vicious struggle, they say.

"What is the president trying to do", asked a senior NC leader. "He does not listen to anyone. I suspect this is the first move in his strategy to fill responsible party posts with his cronies".
                          KATHMANDU, Oct 7 - This apart, Koirala has already appointed two of his nearest relatives in the party's CWC and cabinet, said Bhattarai. "Ms Shailaja Acharya, his niece, holds the second position in the government and is also a CWC member; while Ms Nona Koirala, Koirala's sister-in-law, is another CWC member."

"I have disapproved this step of the party president because he forgot to do this very unpleasant thing through the party CWC in which, indeed, he has his majority," said Bhattarai.

Observers say the party president has made his intention clear about who he wants as his successor: it has to befrom the family. Every single contender to the coveted position outside the family has been systematically sidelined, they argue.

Others say through Sushil's appointment Koirala is trying to further consolidate his already-secure position in the party's executive body, which will undoubtedly have a major say when the party distributes its tickets for the upcoming general election. Dissent, which was in part responsible for NC's poor showing in the 1994 mid-term polls, still plagues the ruling party.

Analysts say yesterday's move will add decibels to dissenting voices in the Congress. Former prime minister Deuba has recently gone on record to say that Prime Minister Koirala's "dissent management" leaves much to be desired.

Asked to comment on Sushil's appointment yesterday, Deuba chose to remain tight- lipped, however, saying it was very much the party president's prerogative. But Bhattarai's rebuke today could be a first salvo from the NC dissidents, and that Koirala's failure to manage dissent could yet again lead to an ugly intra-party row while the general election is just round the corner, say analysts.

Meanwhile in an important development today, Bhattarai announced that he would begin his countrywide tour on October 20. The first leg of his winter programme will begin in Birgunj. He will then travel to Parsa, Rautahat, Sarlahi, Janakpur and Mahottari--all central Terai districts.

He will then move on to Siraha, Saptari, Sunsari, Morang and Jhapa in eastern Nepal where he will also tour Prime Minister's hometown Biratnagar.

By a Post Reporter
                          KATHMANDU, Oct 6 - In a brief chat with The Kathmandu Post, Deuba said, "It is entirely the party chairman's prerogative to appoint a deputy. But I cannot understand why he was first removed from the secretary-generalship, and I cannot still understand why he is re-appointed as the deputy chairman".

NC leader and Minister Chiranjibi Wagle said, "This is the chairman's prerogative. He has all the authority to make all organizational appointments". Wagle, a candidate against Koirala for the party chairmanship, is a leader of the anti-Koirala faction within the NC that played the linchpin role in pulling down his government in 1994.

Observers say, Deuba's comments indicate towards the deep divide inside the NC over party affairs. The new deputy is considered close to the prime minister despite his recent pronouncements against some of the decisions taken by Prime Minister Koirala.

Party insiders fear that the new appointment announced today is only the first step towards a wholesale reshuffle of the powerful NC CWC. A powerful leader of the NC said that it appeared likely that another protege of the PM, Minister Khum Bahadur Khadka, would be brought in as the NC's secretary general. "The picture will only be clear in a few days", this leader said on condition of anonymity.

An intriguing fact about the recent appointment, according to insiders, is that both the new deputy chairman and Khadka belong to the Prime Minister Koirala's camp inside the NC - the former as alone crusader, and the latter as part of the powerful four-member group comprising Arjun Narsingh KC, Khum Bahadur Khadka, Govinda Raj Joshi and Bijaya Gachhedar. The group is popularly known as 'AKGB'.

****************************************************************** Date: Tue, 25 Aug 1998 08:03:50 -0500 From: Sudhir Shrestha <sshresth@amfam.com> To: tnd@nepal.org Subject: BBC Radio

Does anybody know the time/station/band of BBC broadcast for the Nepali program and whether we can tune into the station in USA. I do have MW/SW band mini stereo. Despite my tries to catch BBC, I was unsuccessful. Anybody kind enough to offer ideas/suggestions would greatly be appreciated. Thank you!!!

-Sudhir Shrestha Milwaukee, WI SSHRESTH@AMFAM.COM

********************************************************** Date: Tue, 01 Sep 1998 15:48:30 -0500 From: Damber Gurung <DGurung@shopko.com> To: tnd@nepal.org Subject: Book Review: Rape for Profit - Trafficking of Nepali Girls and Women to India's Brothels

Midwest Book Review Hundreds of thousands of women and children are employed in Indian brothels -- many of them lured or kidnapped from Nepal and sold into conditions of virtual slavery. The victims of this international trafficking network routinely suffer serious physical abuse, including rape, beatings, arbitrary imprisonment and exposure to AIDS. Held in debt bondage for years at a time, these women and girls work under constant surveillance. Escape is virtually impossible. Both the Indian and Nepali governments are complicit in the abuses suffered by trafficking victims. These abuses are not only violations of internationally recognized human rights but are specifically prohibited under the domestic laws of both countries. The willingness of Indian and Nepali government officials to tolerate, and, in some cases, participate in the burgeoning flesh trade exacerbates abuse. Even when traffickers have been identified, there have been few arrests and fewer prosecutions. Rape for Profit focuses on the trafficking of girls and women from Nepal to brothels in Bombay, where they comprise up to half of the city's estimated 100,000 brothel workers. The report concludes with recommendations to the Indian and Nepali governments and to the international community for protecting trafficking victims and bringing those responsible for their abuse to justice.

Damber K. Gurung, Ph.D. Health Care Economist

*********************************************************** Date: Sat, 5 Sep 1998 22:00:37 BST From: Chris Sowton <crs102@york.ac.uk> To: tnd@nepal.org Subject: Salleri Education Fund information

At the end of the valley four snow-capped Himalayan peaks tower majesticall= y over the town of=20 Salleri. On a clear day in the middle of the Nepali summer, when crisp moun= tain air surrounds=20 you and the sky is cobalt-blue, the Edenic scene is one which has graced ma= ny a picture=20 postcard.=20

But below the surface all is not as it seems. Nepal is the poorest country = in Asia and the eighth=20 poorest in the world. Particularly heavy monsoons can wipe out a farmer's c= rop, collapse paths=20 and destroy buildings. People die regularly from curable diseases because t= here are no=20 medical facilities in place to help them. Ill-fed children are those who su= ffer most, many dying=20 from diarrhoea due to malnutrition. Around one in ten children do not see = their fifth birthday.

Although the area of Salleri and district, the area where the Salleri Educa= tion Fund is primarily=20 working, is relatively prosperous in Nepali terms, the twin vices of povert= y and poor education=20 still abound. People are trapped within a poverty cycle from which they can= not escape. The=20 Salleri Education Fund's objectives are twofold - firstly it is trying to m= ake people's lives easier=20 and happier through initiating projects in the area and, secondly, by attem= pting to help the=20 people of Nepal to help themselves through a better system of education. Fo= r too long the=20 Developing World has received too much aid and too little development from = the =91Developed'=20 World- Throwing money at problems doesn't necessarily solve them. But the S= alleri Education=20 Fund works directly with youth clubs and non-governmental organisations in = Nepal which are=20 personally known by the trustees. The trustees have lived and worked in the=
 area of benefit,=20 and know exactly where the best place to spend the money is. Administration=
 is kept to a=20 minimum, as 99 pence in the pound is spent directly on projects which benef= it those whom the=20 SEF has promised to help. So far some of these projects have included:

=95The purchase and construction of a tree plantation in the village of Tha= ting, near Salleri. This=20 will provide the community, composed mainly of blacksmiths and builders, wi= th a sustainable=20 source of raw materials, thus helping the environment as well as their busi= ness.

=95The building of two classrooms at Thating primary School. Previously the=
 school had only two=20 classrooms for a total of three classes, with one of the classes sitting ou= tside. The extra=20 classrooms also mean that the school will be able to expand.

=95The construction of a protective wall at Cholemo Secondary School that p= revented the school=20 from collapsing and falling down the hillside during the heavy monsoon.

The Salleri Education Fund is also heavily involved in sponsoring education= al projects in the=20 Salleri area. We run a Sponsor-a-Child scheme which current involves ten ch= ildren at a local=20 boarding school. We also sponsor another child in Kathmandu, the capital ci= ty, and two children=20 in another village in Langtang, in the west of Nepal.

To sponsor a child cost just =A310 per month - about 33 pence a day, or the=
 same price as a daily=20 newspaper. For your donation, your child will be well educated, and have al= l his or her fees,=20 uniform, pencils, exercise books and text books paid for. In return, the En= glish =91parents' of the=20 child will receive regular updates, consisting of letters, drawings, school=
 reports and=20 photographs.

Most of the children sponsored are amongst the poorest of the area, from th= e Bishakarma or=20 so-called Untouchable caste. Thus the children are not only given opportuni= ties to succeed=20 which they otherwise would not have, but also they are brought and integrat= ed more into the=20 community with other castes. The stronger links which are formed and shape= d at school will=20 hopefully prove to be another nail in the coffin of a prejudicial caste sys= tem which is becoming=20 rapidly more and more unpopular amongst the younger generations of Nepalis.=
 The SEF also=20 supports local schools as far as it can in buying books, equipment and furn= iture when its=20 finances allow.=20

What the Salleri Education Fund is not attempting to do is to impinge any s= ort of Western=20 imperialism onto the people of Nepal. All it is trying to do is to give the=
 people of Salleri the=20 opportunity to help themselves. The simplest schemes and the smallest amoun= t of education=20 can not only transform but save lives. You cannot just build toilets and ex= pect people to use=20 them, changing the habits of a thousand years - you have to tell them why g= oing excreting in=20 fields leads to diarrhoea, and often death in the case of small children. E= ducation has knock-on=20 effects throughout the whole community.

Charity does not mean throwing money at people and hoping that it will stic= k. It means=20 organising and running effective educational and development projects whose=
 benefits will=20 continue for many years to come. These are people who know the area and wan= t to help, and=20 know the best way to help these people. All that is required is money. The = hard work is free. I=20 hope that you feel that you can give all that you can and want to.

******************************************************** Date: Tue, 15 Sep 1998 13:32:20 +0200 From: Urs Kinzelbach <uk@isas.de> To: info-tnd@nepal.org Subject: Address Jomosom Postoffice REQUEST

hello,

Does anyone know the mailing address of the Postoffice in Jomosom
(Anapurna-region)?
(poste restante) Urs Kinzelbach (Germany)

************************************************************ Date: Wed, 16 Sep 1998 11:13:22 +0800 From: Amar Gurung <amargrg@netvigator.com> To: webmaster-tnd@nepal.org Subject: Discussion Forum For Ex-GBS!!

Hi there, I've created a discussion forum for anyone related with GBS in the past or the present so they can come in and mingle and share their views. I would appreciate if you could include the page as a Link alongside other ex-school pages. The add is http://www.delphi.com/GBS

Thanks for your help.. Amar

*************************************************************** Date: Fri, 25 Sep 1998 12:23:05 PDT From: Derek Brown <polaris12@hotmail.com> To: tnd@nepal.org Subject: Query

I am searching for some information on the role Nepal played in WWII. I understand that they did not take a particularly active role, but rather sold their services as mercinary/workers on occasion. Please help me, it's for a teacher friend of mine. Thanx for your time. Maentwrog.

polaris@hotmail.com

************************************************************* Date: Sat, 26 Sep 1998 19:46:12 -0400 (EDT) From: anbelbas@CC.OWU.EDU To: tnd@nepal.org Subject: Request info

Hello everyone,

I moved to Chicago a month ago and miss nepali sathi bhai. my email is anbelbas@hewitt.com and I live in wheeling. any of you nepalis out there I would really appreaciate it if you could invite me to your next gathering. Lau ta, dashai ko hardik subhakama,

Anek

*********************************************************** Date: Wed, 30 Sep 1998 16:52:06 +0300 (MSK) From: Jayen Pradhananga <jpn@lan.novsu.ac.ru> To: tdn@nepal.org Subject: to the editor.

Dear Sir,

First of all I would like to thank you for subscribing me your journal.

Then on behalf of all the students here in Novgorod,Russia I would like to greet you and the TND family with a great

HAPPY VIJAYA DASHAMI 2055.

Wish your journal would bring all the Nepalese aboard under one family.

Sincerly Jayendra Pradhananga Novgorod State Univ Russia.

***************************************************************** Date: Thu, 01 Oct 98 16:04:09 -0500 From: David Jezeph <jezeph.unescap@un.org> To: tnd@nepal.org Subject: Volunteer Nepal

Dear Sir,
    I am a nineteen year old student who has just completed my high school
    education at the British International School in Bangkok, Thailand.
    I am looking to involve myself in a worthwhile project, before starting
    university in England, next October.
    I have just completed the English language teacher training course here
    in Bangkok and would love the opportunity to come and work in a rurual
    village of Nepal, perhaps teaching English or in fact doing anything
    that involves reaching out to others and caring or helping them in some
    respect, especially children.
    I have lived half my life abroad and feel I am now ready to broaden my
    horizons further by rising to the challenge of voluntary work.
    I have done other community work in the Bangkok slums, aswell as at the
    blind school and orphanage here. I consider myself to be resourceful,
    adaptable, independent and able to use my intiative.
    If you have any contacts or information and would be able to help me
    find such employment in Nepal, then I would be most grateful. May
    I take this opportunity to thank you in advance. I appreciate you
    reading my e-mail and I look forward to hearing from you soon.

    Yours sincerely,
    Helen Jezeph

    ESCAP ENRMD
    UN Building
    Rajadamnern Ave.,
    Bangkok
    10200
    THAILAND

    Tel/Fax: (662) 259 7033
    E-mail: jezeph.unescap@un.org

********************************************************************* Date: Mon, 5 Oct 1998 21:56:27 -0700 From: Rabindra Mishra <rabindra@btinternet.com> To: Nepal Digest <tnd@nepal.org> Subject: Defending Freedom of Expression, And Sagarmatha Times

Defending Freedom of Expression, And Sagarmatha Times

- Rabindra Mishra

It was last March, six months after Diana, Princess of Wales=92s death. The=
 deep wound in the nation=92s psyche caused by her fatal car crash had not = healed. There was all praise for her; she was viewed as a paragon of excell= ence - a human Goddess. Virtually, no one in Britain was in a mood to toler= ate any criticism directed towards her. The overwhelming majority had willi= ngly suspended their knowledge of natural law that there can not only be li= ght without a shadow. However, a leading professor of Philosophy, Anthony O=
=92Hear, went out of his way and made an scathing attack on the late Prince= ss. His critical essay, which formed part of his book, Faking it: The Senti= mentalisation of Modern Society, published by a Right-wing think tank, Soci= al Affairs Unit, made headlines in newspapers.

Princess Diana was a childish, self-indulgent and self-centered woman obses= sed with her own feelings and sense of victimhood, claimed Professor O=92He= ar. He further said, "In the Diana story, duty is a notion which is entirel= y absent..." In attacking her, he also referred to the murdered fashion des= igner, Gianni Versace, as vulgar: Diana helped to support "the Britain of o= ur fathers and grandfathers, the Britain of World War II," with "the New Br= itain in which the mother of the future King publicly weeps at the funeral = of a vulgar and self-publicising Italian dress designer."

This is a recent example of how free this society is where despite the high=
 sensitivity of the subject, an individual can express views which can go t= otally against the national mood. Mr O=92Hear=92s words certainly provoked = a furious reaction but concomitantly a serious debate also took place on wh= ether the professor was right, wrong or somewhere in between. The effort of=
 this author here is not to argue for or against the Professor=92s views, b= ut to question why many of the Nepalese living in this country for years, w= ho have witnessed such blows-by-words occasions frequently, can=92t stand a=
 bit of criticism? And why some of them even stopped subscribing to the Sag= armatha Times apparently for publishing certain articles, which, though cri= tical, were by no means libelous or defamatory?=20

Freedom of expression is the foundation of a democratic society. One who be= lieves in democracy accepts the existence of diversity of opinion, which gi= ves him the strength to tolerate views he disagrees with. If things appear = wrong to him, he will argue not abuse; he will correct not coerce. Unless p= eople are allowed to air their views freely a democratic society can not fl= ourish. Allowing people to say what they want - in a civil way and with a m= inimum of restraint - helps the natural process of evolution. (Whether that=
 sort of evolutionary process leads to a better or worse society is a matte= r to be decided in the distant future).=20

Now Nepal enjoys ample right to freedom of speech and expression. Where we = still lag behind is in the culture of debate, though with the introduction = of multi-party polity such a culture is slowly taking shape. And partly as = a result of that a new breed of open-minded opinion-formers is emerging. Th= at is perhaps the best outcome our experiment with democracy has yet produc= ed. However, the impact of such opinion formers will only be theoretical un= less a similar class of politicians with a similar bent of mind emerges as = they are the ones who translate the theory into practice.

If the lack of freedom of expression kills creativity and obstructs the gro= wth of true human potentials in their varied forms, the lack of debate narr= ows the visionary power of people and bridles them to one set direction. Th= e more we debate, the more our ability to think, create and deliver gets re= fined. The Sagarmatha Times in London has so far been the only outlet for v= arious sections of the Nepalese community in Britain to voice their views a= nd let their compatriots here and elsewhere (through the Internet) know abo= ut their activities. Though the paper is run by a group of people who belon= g to an entirely different profession, it has been trying hard to be non-pa= rtisan and independent, when back home the a majority of so-called professi= onals have completely failed at it. Though small in number, the rough estim= ation is of about 7,000, it is an undeniable fact that there is division an= d groupism among the Nepalese community in Britain. However, the Sagarmatha=
 Times has tried to rise above that and has become the only common and inde= pendent outlet of news and views for all of them.

Against this background, it is the responsibility of Nepalese living in Bri= tain to support and promote the paper. If someone finds material published = in it unacceptable, he should respond to it, not stop subscribing to it. A = paper=92s virtue lies in disseminating varied views. It fails, if it submit= s to conditional subscription. Boycotting the paper can=92t stifle opposing=
 views when there are numerous other outlets back in Nepal willing to publi= sh such opinions.

Similarly, the Sagarmatha Times should allow even its critics to express th= eir views and listen to their suggestions with an open mind. It should carr= y all kinds of opinion, unless they are damagingly personal. Let=92s speak = out our minds, argue and counter-argue and clear our hearts of divisive, se= lf-destructive and self-righteous thoughts. Back-biting will do no good. On= ly free and open mind, which is able to endure criticism and is able to arg= ue for what it believes in, can consolidate and strengthen our relatively s= mall community.

We can possibly learn from Nepalese in America in this regard where there a= re several forums in which they freely express their opinions on different = aspects concerning the Nepalese community and Nepal and engage in thought-p= rovoking debates. We should promote similar forums here for the benefit of,=
 especially, the second generation of Nepalese, and encourage them to debat= e and discuss on Nepal-related issues which will not only bring them closer=
 with each-other but also help develop in them a sense of nationhood.=20

I would like to propose to associations like Yeti, Himalayan Yeti, Nepal Ki= ngdom Foundation and the Sagarmatha Times to consider organising in regular=
 intervals the debate forums like =91Martin Chautari=92 in Nepal or =91Chha= hari=92 in America, where both ordinary folks and experts can share views o= n various issues. Such forums can be used to invite renowned personalities = from Nepal who are on a private or official visit to Britain.

There are quite a few Nepalis and British who reside in this country but po= ssess expertise on different areas concerning Nepal, they can be invited to=
 the forum as well. When Second Himalayan Festival was held earlier this ye= ar by the Himalayan Yeti such lectures were organised and the Nepalese Doct= ors=92 Association also invited Dr Kamal Rauniar to speak about the Nepales= e culture on its Annual General Meeting in July. Those were encouraging ste= ps but they should be more than a one-time token gesture.=20

The closure of, or an effort to stifle, the Sagarmatha Times, in this conte= xt, will be a great loss to any democratic-minded Nepali in Britain. One sh= ould encourage the publication of other similar periodicals than kill the o= ne we have in its infancy.

(The author works with the BBC Nepalese Service in London)
        
****************************************************************** Date: Wed, 14 Oct 1998 02:35:20 -0400 (EDT) From: Kalpana Subedi <ksubedi@osf1.gmu.edu> To: nyo@newweb.net, nepal@cs.niu.edu, nepali@erols.com, mounteverest@juno.com Subject: INLS invitation: "Nepali Sahityik Saanj and Devkota Jayanti"

Come One, Come All!

**** What, When, and Where? ****

International Nepali Literary Society (INLS) is organizing the "Nepali Sahityik Saanj and Devkota Jayanti" on Sunday October 18th at George Mason University. All nepalis and friends of Nepal are cordially invited to this event and are encouraged to participate!

 The hightlights of this event include selected and open forum poetry reading, Result announcement and Prize distribution to the winners of International Nepali Poetry Competition 1998, and "Moti Samasya Samadhan"
(no, no don't stop reading! its actually a fun problem solving game that challenges the mind and is fun at the same time. It was originally started by Moti R. Bhatta!). H.E. Ambassador Damodar Gautam will chair the function!
                                                     In addition, there will be some INFORMAL NAACH GAAN, and bhet ghat at the end of the program to celebrate Tihar!

**** What Should you bring? ****

        LEAVE YOUR WALLET AND GRAB YOUR DIARY! bring any literary creations you have in your diary (including Nepali poems, short stories, jokes, critiques, muktaks...). or grab your pen and paper and start writing now! If you already know, you will be participating, please let us know by e-mail or phone by Saturday, the 17th.

        OH and be sure to bring your MADAL, Basuri, or any nepali musical instrument you can, and be sure to bring friends who enjoy singing, dancing, and playing nepali instruments!

        Remember! you don't have to participate to enjoy!

**** What is the fee? ****
        
        The event is FREE of charge, and refreshments will be provided!

**** How to get there? (DIRECTIONS) ****

FROM 495: Take 66 West--> Take exit on route 123 SOUTH---> Turn Left on University Drive ----> Turn Right on First Traffic Light ---> Turn Left on First Stop sign ---> Park on Lot B---> follow path towards campus to Enterprise Hall, Room 80 (on basement floor)!

GMU Address: 4400 University Drive
             Fairfax, VA 22030 GMU Phone: (703) 993-1000

For more information, contact any of us at:

Puru Subedi (703) 815-1248 <puru@www.walcoff.com> Kalpana Satyal (703) 359-5034 <ksubedi@gmu.edu> Basu Satyal (703) 359-5034 <bsatyal@hotmail.com> Saroj Khanal (703) 359-5692 Bhim P. Regmi (703) 383-0054

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