Religion, secularism, and ethnicity in contemporary Nepal, 2016
Are Hindus duty-bound to offer blood sacrifice or is it a sin to do so? This question has a long ... more Are Hindus duty-bound to offer blood sacrifice or is it a sin to do so? This question has a long history within Hinduism. In this chapter we examine how the current debate over animal sacrifice plays out in the context of rural Nepal, and in particular on the occasion of clan deity worship (kul puja) as practised by Bahuns and Chhetris in Nepal's western and central hills. In the main ethnographic case we describe the clan concerned first decided that it would phase out animal sacrifice altogether and then reversed that decision. These debates over animal sacrifice can only be comprehended within the larger worldview of the participants. Worship and propitiation of the ancestors is a central part of the ritual and cultural life of Nepali Bahun (Brahman) and Chhetri (Kshatriya) householders, but exactly how that should be done remains a contentious matter.
Published by RSDC and edited by Rajendra Dahal, Bharaib Risal: Eak Abhiyani Patrakar (Bhairab Ris... more Published by RSDC and edited by Rajendra Dahal, Bharaib Risal: Eak Abhiyani Patrakar (Bhairab Risal: A Campaigner Journalist) is a collection of memoirs in Nepali by various individuals to mark his long-life and glorious contributions as he is completing 96 years and entering 97 years soon. RSDC organised a public felicitation even on the occasion of 33rd anniversary of its establishment.
From Taplejung to Oxford The Multidimensional Life and Writings of Dr Chandra Kumar Laksamba., 2023
Adhikari, K.P. (2023). The Multidimensional Life and Writings of Dr Chandra Kumar Laksamba, In K... more Adhikari, K.P. (2023). The Multidimensional Life and Writings of Dr Chandra Kumar Laksamba, In K. Adhikari, N. Khapangi-Magar and L.P. Dhakal (Eds.) From Taplejung to Oxford The Multidimensional Life and Writings of Dr Chandra Kumar Laksamba. Reading: Centre for Nepal Studies UK, pp 1-22
Dr Chandra Kumar Laksamba was a remarkable man, who made quite a journey in his life. Despite being born in a Gurkha Lahure family in remote Kunjari village of Taplejung district, Nepal, he had very different dreams to pursue. After completing high school from his native village, he came to Kathmandu to join ASCOL College, a premier college in the field of science in Nepal. Rather than focusing on science, he got into politics. However, as destiny had it, his Lahure heritage was not to be abandoned so lightly, and he joined the British Gurkhas. Despite this, Chandra’s interest grew more in the academic field than in military leadership. He continued his studies in London while still in service and completed a PhD in lifelong learning from the University of Surrey. He co-founded the Centre for Nepal Studies UK (CNSUK) in 2007, and went on to work, among others, for Cambridge International and the University of Oxford, before returning to Nepal to teach at Nepal Open University. Chandra took many avatars in his life: he was a political activist, a soldier, a Gurkha rights campaigner, a community organiser, a journalist, a diaspora leader, a researcher, and a professor. He was a beloved husband, father, grandfather, and a friend. In every sense of the word he was a gentleman, as well as a tireless fighter.
Adhikari, K.P., Khapangi-Magar, N. & Dhakal, L.P. (Ed.) (2023). From Taplejung to Oxford The Mult... more Adhikari, K.P., Khapangi-Magar, N. & Dhakal, L.P. (Ed.) (2023). From Taplejung to Oxford The Multidimensional Life and Writings of
Dr Chandra Kumar Laksamba. Reading: Centre for Nepal Studies UK
Dr Chandra Kumar Laksamba was a remarkable man, who made quite a journey in his life. Despite being born in a Gurkha Lahure family in remote Kunjari village of Taplejung district, Nepal, he had very different dreams to pursue. After completing high school from his native village, he came to Kathmandu to join ASCOL College, a premier college in the field of science in Nepal. Rather than focusing on science, he got into politics. However, as destiny had it, his Lahure heritage was not to be abandoned so lightly, and he joined the British Gurkhas. Despite this, Chandra’s interest grew more in the academic field than in military leadership. He continued his studies in London while still in service and completed a PhD in lifelong learning from the University of Surrey. He co-founded the Centre for Nepal Studies UK (CNSUK) in 2007, and went on to work, among others, for Cambridge International and the University of Oxford, before returning to Nepal to teach at Nepal Open University. Chandra took many avatars in his life: he was a political activist, a soldier, a Gurkha rights campaigner, a community organiser, a journalist, a diaspora leader, a researcher, and a professor. He was a beloved husband, father, grandfather, and a friend. In every sense of the word he was a gentleman, as well as a tireless fighter.
In this paper we attempt to develop a typology, with illustrations both from fieldwork in Kaski a... more In this paper we attempt to develop a typology, with illustrations both from fieldwork in Kaski and from interviews with activists in Pokhara and Kathmandu, of the diverse ways in which Dalits in Nepal have imagined a different future for themselves. At least five characteristic (partially incompatible but sometimes combinable) ways of avoiding the stigma of the past and embodying an egalitarian future can be identified, which can be summarized in the acronym ARERE: Assimilation, Reparation, Ethnicizing identity, Revolution: and Exit.
For too long Nepal’s Dalits hav been marginalized, not just socially, economically, and political... more For too long Nepal’s Dalits hav been marginalized, not just socially, economically, and politically, but from academic accounts of Nepalese society as well. This volume forms part of a welcome new trend, the emergence of Dalit Studies in Nepal, led by a new generation of Dalit scholars. It covers a wide range of issues concerning Nepal’s Dalits and offers a snapshot of the advances that they have made—in education, in politics, in the bureaucracy, economically, and in everyday relations. At the same time the book documents the continuing material disadvantage, inequality, discrimination, both direct and indirect, and consequent mental suffering that Dalits have to face. It also touches on the struggles, hopes, and dilemmas of Dalit activists as they seek to bring about a new social order and a relatively more egalitarian society. Nepal’s Dalits in Transition will be essential reading for anyone interested in the past, present, or future of social change in Nepal.
Remoteness, as a subject for multidisciplinary analysis, remains largely under-studied and under-... more Remoteness, as a subject for multidisciplinary analysis, remains largely under-studied and under-theorised. Though the idea of remote areas is familiar in Nepal, thanks to the government's long-running 'Remote Area Development Programme (1966-2017), there has hardly been any conceptual work on the subject in the Nepalese context. We ask who defines ideas of remoteness and for whom it is an issue. Data were collected through two Focus Group Discussions (FGDs), organized in Bajhang and Kanchanpur in 2022, as well as through interviews, informal discussion, and observations during fieldwork in the region between 2020 and 2022. The paper suggests that remoteness: (a) is both a fact of geography and a state of mind and culture; (b) thus, is an idea imposed from outside, but also a condition of lived reality; (c) is a relative concept, defined in relation to multi-layered hierarchical power centres located elsewhere; and (d) is a development category. Therefore, we argue, the very notions of 'sudūr' and 'remote' (durgam) are imposed political constructs, symbolizing (more than spatial position) the loci of power elsewhere, and can have detrimental consequences: persistent neglect, the reproduction of marginalization, and increasing dependency.
This story, 'swarga jane bato' [pathways to heaven] was piloted as a text material between class ... more This story, 'swarga jane bato' [pathways to heaven] was piloted as a text material between class 6 and 8 in seven schools in Gandaki, Lumbini, Karnali and Sudurpaschim Provinces in Nepal, under the 'Dalits in the School Curriculum Project'. The moral lesson of the story is to make students learn and realise that the 'caste-based untouchability' are manufactured and practised due to ignorance. This is a part of a collection of tested materials which are going to be included in a reference book on how to teach caste-based untouchability in school, to be published in 2024. An English version of the story with instructions to teachers, and student exercises and activities will be included in the book.
Global Nepalis: Religion, Culture, and Community in a New and Old Diaspora, 2018
First para of the Chapter (not the abstract): It is a common mistake—a methodological trap—in th... more First para of the Chapter (not the abstract): It is a common mistake—a methodological trap—in the analysis of ethnicity, nationalism, and other social movements to focus exclusively on formal organizations and activists.1 Such a focus leaves out of account ‘banal nationalism’, ‘everyday ethnicity’, ‘lived diaspora’, and so on. Yet, while an exclusive focus on formal organizations is likely to lead to mistaken concreteness in one’s conceptualizations and an underestimation of the fluidity and creativity of social life, it would be equally one-sided and mistaken to go to the opposite extreme and ignore entirely formal movements and their deep impacts on [p. 438:] ‘ordinary life’. In the context of the present volume, it is essential to provide some account of the Non-Resident Nepali or NRN movement, which has set out to try and establish, for each country where they live, a formal Non-Resident Nepali Association (NRNA), federated to the worldwide NRNA. We aim to document the rapid growth of the NRN movement and the campaign for dual citizenship, which has not been done in a scholarly way before. We also need to raise the question of how successful (or otherwise) the movement has been in representing Nepalis in diaspora as it aspires to do.
This article explores the politicization of ethnicity in Nepal since 1990. In particular it looks... more This article explores the politicization of ethnicity in Nepal since 1990. In particular it looks at how ideas of indigeneity have become increasingly powerful, leading to Nepal becoming the first and—to date—only Asian country to have signed International Labour Organization Convention number 169 (hereafter ILO 169). The rise of ethnic politics, and in particular the reactive rise of a new kind of ethnicity on the part of the ‘dominant’ groups—Bahuns (Brahmans) and Chhetris (Kshatriyas)—is the key to understanding why the first Constituent Assembly in Nepal ran out of time and collapsed at the end of May 2012. This collapse occurred after four years and four extensions of time, despite historic and unprecedentedly inclusive elections in April 2008 and a successful peace process that put an end to a ten-year civil war.
Religion, Secularism, and Ethnicity in Contemporary Nepal, 2016
Are Hindus duty-bound to offer blood sacrifice or is it a sin to do so? This question has a long... more Are Hindus duty-bound to offer blood sacrifice or is it a sin to do so? This question has a long history within Hinduism. In this chapter we examine how the current debate over animal sacrifice plays out in the context of rural Nepal, and in particular on the occasion of clan deity worship (kul puja) as practised by Bahuns and Chhetris in Nepal's western and central hills. In the main ethnographic case we describe the clan concerned first decided that it would phase out animal sacrifice altogether and then reversed that decision. These debates over animal sacrifice can only be comprehended within the larger worldview of the participants. Worship and propitiation of the ancestors is a central part of the ritual and cultural life of Nepali Bahun (Brahman) and Chhetri (Kshatriya) householders, but exactly how that should be done remains a contentious matter.
With development, democratization, and market reforms, corruption has become pervasive in Nepal, ... more With development, democratization, and market reforms, corruption has become pervasive in Nepal, especially in areas where government licencing is required. Medical education is a site of considerable political and public contention, because of the nexus that links politicians, educational entrepreneurs, and the licencing of medical colleges. The case of Lokman Singh Karki, the notorious chief of the Commission for the Investigation of Abuse of Authority (ciaa) from 2013 to 2016 is explored, as is that of his nemesis, the campaigner for the reform of medical education, Dr Govinda KC. The ciaa was for a time converted into a prime instrument of corruption instead of being a defence against it. Different scales of reciprocity and differing moral valuations of reciprocity lie at the heart of the fierce moral debates over the rightness or wrongness of Dr KC’s hunger strikes.
Over the past decade international labour migration from Nepal to the Middle East and to Malaysia... more Over the past decade international labour migration from Nepal to the Middle East and to Malaysia has increased exponentially. The number of Dalit migrants is also rising rapidly. There is a growing body of research on international labour migration from Nepal. So far, however, research has not looked in sufficient depth at inter-caste relations, and in particular at old institutions of patron-client (balighare) relations, or at how economic and socio-cultural relations may be changing as a result of labour migration. Based on household and individual surveys, combined with ethnography, conducted in a cluster of six villages located to the west of Pokhara in Kaski and their migration destinations, particularly Pokhara and Chitwan, this paper seeks to explore some of these issues, particularly the following question: does mobility from one place to another, particularly international migration, help change people’s behaviour in terms of everyday caste relations?
The preliminary results from the study show that most patron-client balighare relationships (what in India are usually referred to as jajmani relationships) have either been abandoned or substantially transformed. Some old caste-based taboos have been broken and roles redefined. While some traditional non-cash-based occupations have been completely abandoned or are practised on a much-reduced scale, others have largely adapted to the new cash- and market-based economy. Due to insufficient labour, farming is in decline. With respect to commensality, 70 per cent of international labour migrant respondents have had Dalit (or non-Dalit, in the case of Dalits themselves) work- or house-mates in the country where they have gone for work. With rare exceptions, caste was no barrier to commensality. However, up to 60 per cent of these same respondents say that they would not be able to continue the same level of relations with Dalits in the private domain once they are back in Nepal. This illustrates the shifting and contextual nature of caste relations; it also highlights the importance of distinguishing public and private domains.
Religion, secularism, and ethnicity in contemporary Nepal, 2016
Are Hindus duty-bound to offer blood sacrifice or is it a sin to do so? This question has a long ... more Are Hindus duty-bound to offer blood sacrifice or is it a sin to do so? This question has a long history within Hinduism. In this chapter we examine how the current debate over animal sacrifice plays out in the context of rural Nepal, and in particular on the occasion of clan deity worship (kul puja) as practised by Bahuns and Chhetris in Nepal's western and central hills. In the main ethnographic case we describe the clan concerned first decided that it would phase out animal sacrifice altogether and then reversed that decision. These debates over animal sacrifice can only be comprehended within the larger worldview of the participants. Worship and propitiation of the ancestors is a central part of the ritual and cultural life of Nepali Bahun (Brahman) and Chhetri (Kshatriya) householders, but exactly how that should be done remains a contentious matter.
Published by RSDC and edited by Rajendra Dahal, Bharaib Risal: Eak Abhiyani Patrakar (Bhairab Ris... more Published by RSDC and edited by Rajendra Dahal, Bharaib Risal: Eak Abhiyani Patrakar (Bhairab Risal: A Campaigner Journalist) is a collection of memoirs in Nepali by various individuals to mark his long-life and glorious contributions as he is completing 96 years and entering 97 years soon. RSDC organised a public felicitation even on the occasion of 33rd anniversary of its establishment.
From Taplejung to Oxford The Multidimensional Life and Writings of Dr Chandra Kumar Laksamba., 2023
Adhikari, K.P. (2023). The Multidimensional Life and Writings of Dr Chandra Kumar Laksamba, In K... more Adhikari, K.P. (2023). The Multidimensional Life and Writings of Dr Chandra Kumar Laksamba, In K. Adhikari, N. Khapangi-Magar and L.P. Dhakal (Eds.) From Taplejung to Oxford The Multidimensional Life and Writings of Dr Chandra Kumar Laksamba. Reading: Centre for Nepal Studies UK, pp 1-22
Dr Chandra Kumar Laksamba was a remarkable man, who made quite a journey in his life. Despite being born in a Gurkha Lahure family in remote Kunjari village of Taplejung district, Nepal, he had very different dreams to pursue. After completing high school from his native village, he came to Kathmandu to join ASCOL College, a premier college in the field of science in Nepal. Rather than focusing on science, he got into politics. However, as destiny had it, his Lahure heritage was not to be abandoned so lightly, and he joined the British Gurkhas. Despite this, Chandra’s interest grew more in the academic field than in military leadership. He continued his studies in London while still in service and completed a PhD in lifelong learning from the University of Surrey. He co-founded the Centre for Nepal Studies UK (CNSUK) in 2007, and went on to work, among others, for Cambridge International and the University of Oxford, before returning to Nepal to teach at Nepal Open University. Chandra took many avatars in his life: he was a political activist, a soldier, a Gurkha rights campaigner, a community organiser, a journalist, a diaspora leader, a researcher, and a professor. He was a beloved husband, father, grandfather, and a friend. In every sense of the word he was a gentleman, as well as a tireless fighter.
Adhikari, K.P., Khapangi-Magar, N. & Dhakal, L.P. (Ed.) (2023). From Taplejung to Oxford The Mult... more Adhikari, K.P., Khapangi-Magar, N. & Dhakal, L.P. (Ed.) (2023). From Taplejung to Oxford The Multidimensional Life and Writings of
Dr Chandra Kumar Laksamba. Reading: Centre for Nepal Studies UK
Dr Chandra Kumar Laksamba was a remarkable man, who made quite a journey in his life. Despite being born in a Gurkha Lahure family in remote Kunjari village of Taplejung district, Nepal, he had very different dreams to pursue. After completing high school from his native village, he came to Kathmandu to join ASCOL College, a premier college in the field of science in Nepal. Rather than focusing on science, he got into politics. However, as destiny had it, his Lahure heritage was not to be abandoned so lightly, and he joined the British Gurkhas. Despite this, Chandra’s interest grew more in the academic field than in military leadership. He continued his studies in London while still in service and completed a PhD in lifelong learning from the University of Surrey. He co-founded the Centre for Nepal Studies UK (CNSUK) in 2007, and went on to work, among others, for Cambridge International and the University of Oxford, before returning to Nepal to teach at Nepal Open University. Chandra took many avatars in his life: he was a political activist, a soldier, a Gurkha rights campaigner, a community organiser, a journalist, a diaspora leader, a researcher, and a professor. He was a beloved husband, father, grandfather, and a friend. In every sense of the word he was a gentleman, as well as a tireless fighter.
In this paper we attempt to develop a typology, with illustrations both from fieldwork in Kaski a... more In this paper we attempt to develop a typology, with illustrations both from fieldwork in Kaski and from interviews with activists in Pokhara and Kathmandu, of the diverse ways in which Dalits in Nepal have imagined a different future for themselves. At least five characteristic (partially incompatible but sometimes combinable) ways of avoiding the stigma of the past and embodying an egalitarian future can be identified, which can be summarized in the acronym ARERE: Assimilation, Reparation, Ethnicizing identity, Revolution: and Exit.
For too long Nepal’s Dalits hav been marginalized, not just socially, economically, and political... more For too long Nepal’s Dalits hav been marginalized, not just socially, economically, and politically, but from academic accounts of Nepalese society as well. This volume forms part of a welcome new trend, the emergence of Dalit Studies in Nepal, led by a new generation of Dalit scholars. It covers a wide range of issues concerning Nepal’s Dalits and offers a snapshot of the advances that they have made—in education, in politics, in the bureaucracy, economically, and in everyday relations. At the same time the book documents the continuing material disadvantage, inequality, discrimination, both direct and indirect, and consequent mental suffering that Dalits have to face. It also touches on the struggles, hopes, and dilemmas of Dalit activists as they seek to bring about a new social order and a relatively more egalitarian society. Nepal’s Dalits in Transition will be essential reading for anyone interested in the past, present, or future of social change in Nepal.
Remoteness, as a subject for multidisciplinary analysis, remains largely under-studied and under-... more Remoteness, as a subject for multidisciplinary analysis, remains largely under-studied and under-theorised. Though the idea of remote areas is familiar in Nepal, thanks to the government's long-running 'Remote Area Development Programme (1966-2017), there has hardly been any conceptual work on the subject in the Nepalese context. We ask who defines ideas of remoteness and for whom it is an issue. Data were collected through two Focus Group Discussions (FGDs), organized in Bajhang and Kanchanpur in 2022, as well as through interviews, informal discussion, and observations during fieldwork in the region between 2020 and 2022. The paper suggests that remoteness: (a) is both a fact of geography and a state of mind and culture; (b) thus, is an idea imposed from outside, but also a condition of lived reality; (c) is a relative concept, defined in relation to multi-layered hierarchical power centres located elsewhere; and (d) is a development category. Therefore, we argue, the very notions of 'sudūr' and 'remote' (durgam) are imposed political constructs, symbolizing (more than spatial position) the loci of power elsewhere, and can have detrimental consequences: persistent neglect, the reproduction of marginalization, and increasing dependency.
This story, 'swarga jane bato' [pathways to heaven] was piloted as a text material between class ... more This story, 'swarga jane bato' [pathways to heaven] was piloted as a text material between class 6 and 8 in seven schools in Gandaki, Lumbini, Karnali and Sudurpaschim Provinces in Nepal, under the 'Dalits in the School Curriculum Project'. The moral lesson of the story is to make students learn and realise that the 'caste-based untouchability' are manufactured and practised due to ignorance. This is a part of a collection of tested materials which are going to be included in a reference book on how to teach caste-based untouchability in school, to be published in 2024. An English version of the story with instructions to teachers, and student exercises and activities will be included in the book.
Global Nepalis: Religion, Culture, and Community in a New and Old Diaspora, 2018
First para of the Chapter (not the abstract): It is a common mistake—a methodological trap—in th... more First para of the Chapter (not the abstract): It is a common mistake—a methodological trap—in the analysis of ethnicity, nationalism, and other social movements to focus exclusively on formal organizations and activists.1 Such a focus leaves out of account ‘banal nationalism’, ‘everyday ethnicity’, ‘lived diaspora’, and so on. Yet, while an exclusive focus on formal organizations is likely to lead to mistaken concreteness in one’s conceptualizations and an underestimation of the fluidity and creativity of social life, it would be equally one-sided and mistaken to go to the opposite extreme and ignore entirely formal movements and their deep impacts on [p. 438:] ‘ordinary life’. In the context of the present volume, it is essential to provide some account of the Non-Resident Nepali or NRN movement, which has set out to try and establish, for each country where they live, a formal Non-Resident Nepali Association (NRNA), federated to the worldwide NRNA. We aim to document the rapid growth of the NRN movement and the campaign for dual citizenship, which has not been done in a scholarly way before. We also need to raise the question of how successful (or otherwise) the movement has been in representing Nepalis in diaspora as it aspires to do.
This article explores the politicization of ethnicity in Nepal since 1990. In particular it looks... more This article explores the politicization of ethnicity in Nepal since 1990. In particular it looks at how ideas of indigeneity have become increasingly powerful, leading to Nepal becoming the first and—to date—only Asian country to have signed International Labour Organization Convention number 169 (hereafter ILO 169). The rise of ethnic politics, and in particular the reactive rise of a new kind of ethnicity on the part of the ‘dominant’ groups—Bahuns (Brahmans) and Chhetris (Kshatriyas)—is the key to understanding why the first Constituent Assembly in Nepal ran out of time and collapsed at the end of May 2012. This collapse occurred after four years and four extensions of time, despite historic and unprecedentedly inclusive elections in April 2008 and a successful peace process that put an end to a ten-year civil war.
Religion, Secularism, and Ethnicity in Contemporary Nepal, 2016
Are Hindus duty-bound to offer blood sacrifice or is it a sin to do so? This question has a long... more Are Hindus duty-bound to offer blood sacrifice or is it a sin to do so? This question has a long history within Hinduism. In this chapter we examine how the current debate over animal sacrifice plays out in the context of rural Nepal, and in particular on the occasion of clan deity worship (kul puja) as practised by Bahuns and Chhetris in Nepal's western and central hills. In the main ethnographic case we describe the clan concerned first decided that it would phase out animal sacrifice altogether and then reversed that decision. These debates over animal sacrifice can only be comprehended within the larger worldview of the participants. Worship and propitiation of the ancestors is a central part of the ritual and cultural life of Nepali Bahun (Brahman) and Chhetri (Kshatriya) householders, but exactly how that should be done remains a contentious matter.
With development, democratization, and market reforms, corruption has become pervasive in Nepal, ... more With development, democratization, and market reforms, corruption has become pervasive in Nepal, especially in areas where government licencing is required. Medical education is a site of considerable political and public contention, because of the nexus that links politicians, educational entrepreneurs, and the licencing of medical colleges. The case of Lokman Singh Karki, the notorious chief of the Commission for the Investigation of Abuse of Authority (ciaa) from 2013 to 2016 is explored, as is that of his nemesis, the campaigner for the reform of medical education, Dr Govinda KC. The ciaa was for a time converted into a prime instrument of corruption instead of being a defence against it. Different scales of reciprocity and differing moral valuations of reciprocity lie at the heart of the fierce moral debates over the rightness or wrongness of Dr KC’s hunger strikes.
Over the past decade international labour migration from Nepal to the Middle East and to Malaysia... more Over the past decade international labour migration from Nepal to the Middle East and to Malaysia has increased exponentially. The number of Dalit migrants is also rising rapidly. There is a growing body of research on international labour migration from Nepal. So far, however, research has not looked in sufficient depth at inter-caste relations, and in particular at old institutions of patron-client (balighare) relations, or at how economic and socio-cultural relations may be changing as a result of labour migration. Based on household and individual surveys, combined with ethnography, conducted in a cluster of six villages located to the west of Pokhara in Kaski and their migration destinations, particularly Pokhara and Chitwan, this paper seeks to explore some of these issues, particularly the following question: does mobility from one place to another, particularly international migration, help change people’s behaviour in terms of everyday caste relations?
The preliminary results from the study show that most patron-client balighare relationships (what in India are usually referred to as jajmani relationships) have either been abandoned or substantially transformed. Some old caste-based taboos have been broken and roles redefined. While some traditional non-cash-based occupations have been completely abandoned or are practised on a much-reduced scale, others have largely adapted to the new cash- and market-based economy. Due to insufficient labour, farming is in decline. With respect to commensality, 70 per cent of international labour migrant respondents have had Dalit (or non-Dalit, in the case of Dalits themselves) work- or house-mates in the country where they have gone for work. With rare exceptions, caste was no barrier to commensality. However, up to 60 per cent of these same respondents say that they would not be able to continue the same level of relations with Dalits in the private domain once they are back in Nepal. This illustrates the shifting and contextual nature of caste relations; it also highlights the importance of distinguishing public and private domains.
GLOBAL NEPALIS Religion, Culture, and Community in a New and Old Diaspora edited by David N. Gellner & Sondra L. Hausner, 2018
Migration has been a basic fact of Nepali life for centuries. Over the last thirty years, migrati... more Migration has been a basic fact of Nepali life for centuries. Over the last thirty years, migration from Nepal has increased exponentially, leading to many new diaspora communities across the world. In these diverse contexts, to what extent do Nepalis reproduce their culture and pass it on to subsequent generations? How much of diaspora life is a response to social and political concerns derived from the homeland? What aspects of Nepali life and culture change? In this volume twenty-one authors address these issues through eighteen detailed case studies that tackle issues of livelihood, identity and belonging, internal conflict, and religious practice, in the UK, the USA, India, Southeast Asia, the Gulf countries, and Fiji. Throughout the volume, we see how being Nepali outside Nepal enables new categories and new kinds of identity to emerge, whether as Nepali, Gorkhali, or as a member of a particular ethnic, regional, or religious group. The common theme of Global Nepalis is the exploration of continuity, change, and conflict as new practices and identities develop in Nepali diaspora life.
Three Decades of Self Reliance Campaign: A Different Pathway to Rural Development (Nepali), 2018
In this book I contributed a chapter(p 162-84) in which I recall how I got associated with the Sw... more In this book I contributed a chapter(p 162-84) in which I recall how I got associated with the Swabalamban (self-reliance development) programme while working in Palpa district of western Nepal. I eventually went to lead and implement the programme in Marchawar, Rupandehi. I reflect upon how this programme became very 'successful' in mobilising the rural communities 'through self-reliance development of the poor by the poor' methods of rural development. Marchawar, once known to be a hub of Indo-Nepal cross-border criminal gangs found love for Swabalamban as a new way of life, and witnessed a micro level rapid social and economic transformation. I also reflect on my contribution to the successful innovation and adaption of a sustainable grassroots institutional framework known as Swabalmban Cooperative model, which over time have spread in other parts of the country. I revisited the area after one and half-decade.
[The whole book, coordinated by Shiva Bashyal, reflects up the concept and implementation of the Swabalamban over a period of three decades. Contributors include the Dr Devendra Raj Panday, brain behind the idea, and current and previous Swabalamban cadres.
The socio-political landscape of Nepal has been rocked by dramatic and far-reaching changes in th... more The socio-political landscape of Nepal has been rocked by dramatic and far-reaching changes in the past thirty years. Following a ten-year Maoist revolution and civil war, the country has transitioned from a monarchy to a republic. The former Hindu kingdom has declared its commitment to secularism, without coming to any agreement on what secularism means or should mean in the Nepalese context. What happens to religion under conditions of such rapid social and political change? How do the changes in public festivals reflect and/or create new group identities? Is the gap between the urban and the rural narrowing? How is the state dealing with Nepal’s multicultural and multi-religious society? How are Nepalis understanding, resisting, and adapting ideas of secularism?
In order to answer these important questions, this volume brings together eleven case studies by an international team of anthropologists and ethno-Indologists of Nepal on such diverse topics as secularism, individualism, shamanism, animal sacrifice, the role of state functionaries in festivals, clashes and synergies between Maoism and Buddhism, and conversion to Christianity. In an Afterword renowned political theorist Rajeev Bhargava presents a comparative analysis of Nepal’s experiences and asks whether the country is finding its own solution to the conundrum of secularism.
The Britain-Nepal Academic Council's twelfth annual Nepal Study Days saw twenty papers presented ... more The Britain-Nepal Academic Council's twelfth annual Nepal Study Days saw twenty papers presented to an audience of some 50 participants , with robust and lively discussion throughout the two days. Panels covered more than eight topics, and the dynamic mix of discipline, region, approach, and topic meant that experts and students from all fields could exchange ideas that engaged with Nepal's history, culture, environment, and politics in a concentrated forum. Two panels on religion explored the enormous diversity of religious practice in multiple areas of Nepal. These discussions ranged from classical religious studies, such as Yolmo concepts of sacred geography (Zsoka Gelle) or contemporary Bhaktapur Christians' view of divinity (Ian Gibson), to questions of political and religious identity, as with Gurung discussions about the relative merits of Bon and Buddhist identity (Florence Gurung) or Bahun and Chhetri debates over kul puja in the contemporary landscape (Krishna Adhikari). A final strand focused on new religious movements, in the case of Tenrikyō, a Japanese-inspired sect with an extended history of diplomatic relations with Nepal (Marilena Frisone), and the social context of conversion, particularly the ways in which Nepali Christians relate to other members of their communities (Ole Kirchheiner). Under the rubric of tourism, two presentations investigated the powerful ways in which the material representation of Nepali cultures plays a significant role in drawing people into the country, and the ways in which actors from all over the world participate in these on-the-ground exchanges: politics around building on the site of Lumbini reflect global debates about who owns – and has the authority to represent – Buddhism (Kalyan Bhandari), and a previously unexplored long history of embroidery shops in Thamel (on Japanese sewing machines!) uncovered beautiful panels of finely crafted hippie icons – embroidered patches of yin yang eyes and yetis, among others – as the literal and material symbols of where, and how, the transnational encounter between Western travellers and their visions of the mystical East actually happens (Ken Ishikawa).
The Britain Nepal Academic Council (BNAC)'s annual Nepal Study Day (NSD) is growing and becoming ... more The Britain Nepal Academic Council (BNAC)'s annual Nepal Study Day (NSD) is growing and becoming more popular every year, with an increasing interest shown in presenting research and projects related to Nepal and in participating in the event. As a result, the ninth NSD at Cambridge University was organised over two days in 2011 and, the tenth, organised by the Centre for Nepal Studies UK (CNSUK) also adopted a two-day format (19-20 April 2012) at Queensland College in Reading. The organisers maintained the tradition of offering a forum to budding student researchers as well as experienced academics from a range of disciplines, and researchers were encouraged to present their research and projects at various stages of development. These diverse presentations were threaded together by their relevance to Nepal or the Nepali cultural world. Even though we aimed to accommodate as many papers as possible, we had to be selective because of the large number of submissions. Eventually, we managed to include 30 papers for presentation. For the first time, we also introduced poster presentations to the NSD, and five were selected for display this year. In total, 68 participants (excluding
The media (Video interview) by Common Cause research looks at the at the partnership between Cent... more The media (Video interview) by Common Cause research looks at the at the partnership between Centre for Nepal Studies UK, and Oxford University).
Vernacular Religion: Varieties of Religiosity in the Nepali Diaspora
Published September 2018 ... more Vernacular Religion: Varieties of Religiosity in the Nepali Diaspora Published September 2018
A Common Cause case study published by University of Bristol and AHRC Connected Communities Programme.
Looking at the collaboration between the partnership between Oxford University and Centre for Nepal Studies UK in carrying out the above project.
This case study was produced in 2018 as part of the Common Cause Research project.
Common Cause aimed to document and explore existing collaborative research between universities and Black and Minority Ethnic community organisations. The project was funded under the AHRC Connected Communities Programme and included partners from University of Bristol, University of Liverpool, Xtend, University of Nottingham and Runnymede Trust.
We hope that these case studies will provide inspiration to those thinking of engaging in collaborative research, as well as insight into the challenges and benefits of such partnerships. Our intention in these case studies is to document the relationship between the partners from the academic institution and the community organisation. We have not evaluated the projects or engaged with the project participants. However, by capturing the perspectives of the partners, we hope to understand the structural and practical support needed to initiate and run projects involving universities and Black and Minority Ethnic organisations.
You can find more case studies, resources and information about Common Cause Research at www.commoncauseresearch.com.
The first rural (development) newspaper of Nepal publishes my piece on a case study of farming vi... more The first rural (development) newspaper of Nepal publishes my piece on a case study of farming village and social transformation.
Serachaurka Krishakko Mehant Herna Belyatka Mantri Aaye. [A British minister came to see the hard work of farmers of Serachaur].Deurali Weekly Rural Newspaper 2(11)
Now Maoists have finally pulled out from government and declared programmes that clash with the s... more Now Maoists have finally pulled out from government and declared programmes that clash with the set CA polls on 22 November. This move comes after the expiry of deadline given through a written warning to press for the fulfilment of 22-point demands, including declaration of Republic, fulfilling which, as they claim, is crucial precondition for preventing the CA polls from being a mere farce. Even though the timing of putting the demands has surprised everyone, the consequence of this move, whether we like it or not, if not addressed timely, may appear to be unbearable. With the ongoing peace process, we have had a hope as we could see light at the end of the tunnel. Holding constituent assembly was such a final goal that kept people hopeful, giving them a chance to eliminate the feudal monarchy, restructure the nation and achieve permanent peace. All of sudden things are appearing blurry and messy. Now with present developments, the goal is not clear and Nepal may have to go through painful suffering without having a credible goal and viable means to pursue it. We are heading towards fragmentation from integration. The goal posts are being changed, which, intentionally or unintentionally, may result in serving quite opposite interests, anarchism and monarchism. The more we linger in reaching the goal, the more it will provide breeding grounds for disturbances such as criminal/communal violence and regressive alliances to emerge. With increasing criminal, racial and sectarian violence, the country may be mired in serious civil war, consequently, inviting military or regressive elements in the power and, then, holding CA polls may remain a distinct dream. While looking in various news and blogs, people are found expressing their frustrations and resorting to make comments that serve petty interests of a party or a group. We must remember that nation comes first than a party. If we do not have a peaceful and stable country and an appropriate system, there will neither be a party nor will there be any room to exercise democratic rights such as electing CA. Venting anger is one thing, realising consequences is altogether another. It is not sufficient for people not to do wrong by themselves; as long as those sharing common interests are agonised and resort to a different path, everyone will have to pay a price. After all time has changed, so the debate about the logic and rationale-whether the Maoists' demands were right or not-is not relevant now. Now time has come to act more responsibly in order to help mend the situation before it is too late and too costly. Sometimes, parties in a coalition have to make some sacrifice in order to keep one of their allies feel good as doing so would be vital for achieving the shared goal. Engaging with each other with some respect and, at times, with sympathy may help avert the disaster. We should remember that, as far as people are concerned, there is no viable plan B and not resolving present crisis is detrimental. At this critical juncture, we must explore possibilities to put things right. It is our responsibility to forcefully remind parties that mistakes are being made and there is still time to act towards integration before we get fragmented into pieces and our dreams are irreversibly shattered. Civil society groups and responsible citizens like us, who are very concerned about timely achievement of a democratic republic with due process, should mount positive pressure on all parties in the coalition so that unity among them could be mended and consolidated. It is rather better even to declare republic immediately and endorse it by
Even though many people in Nepal who love peace and democracy have praised the American stance ag... more Even though many people in Nepal who love peace and democracy have praised the American stance against the direct rule of the king, the state of confusion surfacing repeatedly in the statements of the US diplomats have given rise to the suspicion about the real intentions of the US in helping resolve Nepal crisis. It is clear that like India and Britain, the American policy on Nepal is based on so called twin pillar theory: the institution of monarchy and parliamentary parties should work together in order for the supremacy of parliamentary democracy. At a time when these policies are legitimately being questioned not only by the Maoist insurgents but also by those who believed on constitutional monarchy in the nation, the American stance is marked by confusion and controversies. Nepalese people are not still assured about America's Nepal policy that the Bush administration would not at any time make an excuse of Maoist-phobia to lend its support to the royal regime. This is likely to be so because of the American tendency observed in other international arena that its vested interests have often overridden rhetoric of safeguarding democracies. Thanks to the extreme absolute trajectory exerted by the royal regime, it is increasingly making it difficult for US to lend its direct support. Despite the earlier illusion about the monarch, both centrist and centre-left parliamentary political parties have now learnt a firm lesson that the ever-ambitious monarchy at present is not only a formidable institution, but also an obstacle to the democracy and peace process. However, the US still seems to be in a state of confusion on what to do on Nepal's crisis. This confusion has been expressed repeatedly through statements that not supporting the king is to strengthen the Maoists, whereas supporting it is to strengthen the absolutism.
Blog: Gurkhas occupy an interesting place in British folklore. Universally recognised as ferociou... more Blog: Gurkhas occupy an interesting place in British folklore. Universally recognised as ferociously loyal, heroic and determined fighters in the British army, they were only recently given right to settle in this country, and then only after a high-profile media campaign. In this guest blog, Krishna P Adhikari recounts what is known of one of the first Nepali visitors to Britain, Motilal Singh, who came to the country halfway through the 19th century.
This issue presents summary of findings and policy suggestions on nine small research projects (... more This issue presents summary of findings and policy suggestions on nine small research projects (SWPs), which mainly deal with issues of Dalit concerns at the ground level and attempt to explore local experiences, perspectives, and realities in Nepal. They attempt to address, in one way or another, the changing (or unchanging, as the case may be) manifestations of Dalit identity, dignity, micro resistance, mobilization, and social interrelationships. These studies aim to contribute to or challenge our understanding of various issues of topical policy concern. This is the first issue of 'Research Summary & Policy Paper' coming from the British Academy funded ‘Dalit in Search of Dignity : State , Society and Local Mobilization in the Far West of Nepal'. The study was collaboratively implemented by Oxford University's Institute of Social and Cultural Anthropology, Tribhuvan University (Prithvi Narayan Campus), Samata Foundation, and Rural Self-Reliance Development Centre (RSDC) in Nepal. The main fieldsites were in Sudurpaschim Province (Bajhang) and adjacent districts (Banke, Bardia, Dailekh and Surkhet).
Editor: Krishna P. Adhikari
Table of Contents
Self-Esteem in Confusion: Bitalu Community’s Search for Existence
By Tilak Biswakarma
Haliya Mukti Programme and Transformation
(Bishwo Kalyan Parajuli& Anchala Chaudhary)
Menstruation and Impurity: Chhaupadi Practices, Campaigns and Resistance
(Anchala Chaudhary & Bishwo Kalyan Parajuli)
Badi Women’s Campaign for Dignity and Local Mobilization
(Anchala Chaudhary, Bishwo Kalyan Parajuli and Gopal Nepali)
The Impact of the Reservation Policy on the Dalit Community at the Local Level
(Prakash Nepali)
Dalits in the School Curriculum
(Krishna P. Adhikari & Gopal Nepali)
Dalits in Nepali Literature
(Michael Hutt)
Dalit Representation in Historical Records
(Basanta Maharjan)
Hello everybody!
Welcome to our first newsletter. We would like to keep in touch with you; hence ... more Hello everybody! Welcome to our first newsletter. We would like to keep in touch with you; hence have bundled it with some of the latest developments, news and upcoming events. We have also included our activities on awareness of UK Census 2011, which we hope you have been looking forward to. As you might be aware that UK Census is happening on 27 March 2011. We have been working to increase participation of Nepali people and encouraging all Nepali to indicate themselves as ‘Nepali’ in the respective ‘boxes’ within the questionnaire. We aim to produce a newsletter every month to keep you informed of our latest happenings, inspirations and developments. By working with you for last five years, CNSUK hopes to bring about much needed research issues, to help Nepali community, in
Editorial Hello and Namaste! CNSUK publishes occasional newsletters and we are pleased to publish... more Editorial Hello and Namaste! CNSUK publishes occasional newsletters and we are pleased to publish this special edition to present findings of the study: Vernacular Religion: Varieties of Religiosity in Nepali Diaspora, known as the VR project. Being a research organization, CNSUK strives to generate knowledge on the Nepali community and share it with Nepalis and others for informed decisions at policy and practice levels. The VR project had a major survey component which was carried out in the UK by CNSUK as an institutional partner. This newsletter briefly presents some findings of this survey. Apart from this, updates on selected major activities of CNSUK are also included here. We hope you will find this information useful. Please send your feedback to: cnsuk07@gmail.com
Video: This is a video interview prepared by the Common Cause Research Project on the partnership... more Video: This is a video interview prepared by the Common Cause Research Project on the partnership between the Centre for Nepal Studies UK and Oxford University in researching the vernacular religion in the UK. Dr Krishna Adhikari, representing the CNSUK, and Prof. David Gellner, Oxford University, are interviewed.
Vernacular Religion: Varieties of Religiosity in the Nepali Diaspora A collaboration between... more Vernacular Religion: Varieties of Religiosity in the Nepali Diaspora A collaboration between Centre for Nepal Studies UK and the University of Oxford
(Case study report by Common Cause Research, looking at the partnership between Centre for Nepal Studies UK, and Oxford University).
file:///C:/Users/Krishna/Desktop/Common%20Cause-%20Vernacular%20religion%20.pdf
Common Cause Research
This case study was produced in 2018 as part of the Common Cause Research project.
Common Cause aimed to document and explore existing collaborative research between universities and Black and Minority Ethnic community organisations. The project was funded under the AHRC Connected Communities Programme and included partners from University of Bristol, University of Liverpool, Xtend, University of Nottingham and Runnymede Trust.
We hope that these case studies will provide inspiration to those thinking of engaging in collaborative research, as well as insight into the challenges and benefits of such partnerships. Our intention in these case studies is to document the relationship between the partners from the academic institution and the community organisation. We have not evaluated the projects or engaged with the project participants. However, by capturing the perspectives of the partners, we hope to understand the structural and practical support needed to initiate and run projects involving universities and Black and Minority Ethnic organisations.
You can find more case studies, resources and information about Common Cause Research at www.commoncauseresearch.com.
[This paper might not be final, published] Census Results: Adjusting Estimated Nepali Population ... more [This paper might not be final, published] Census Results: Adjusting Estimated Nepali Population in the UK Dr Krishna Adhikari i Adjusting previous estimations and new results, a modest figure of Nepali population in the UK at the end of 2012 would be around 80,000. While this figure may still come as a surprise, Nepali organisations, community leaders and media in the UK need to revisit the current practices of inflating the population size in their presentations. After the release of the 2011 census results of England and Wales related to ethnicity by the Office for National Statistics (ONS), last week, I wrote in this column about demographic confusions and surprises regarding the Nepali population in the UK and elsewhere. The census results on ethnicity of Scotland and Northern Ireland are yet to come out, and that of England and Wales released so far is too limited to make detailed analysis and cross tabulations. Centre for Nepal Studies UK (CNSUK) has been in consultation with the ONS for further and specific information related to the demography of the Nepalis in the UK, and we will present our analyses as the commissioned information has been received in 2014. In this paper, I intend to bring some more information and propose an adjusted estimation of Nepali population in England and Wales. The previous article pointed out that counting of Nepalis by the censuses in the UK and elsewhere is surprisingly low, but, conversely, we too at times exhibit a tendency of guessing population by becoming very ambitious and, thus, unrealistic. This scenario suggests a cautious approach to be undertaken, while making a realistic estimation. We argued that the figure of 60,202 Nepali population in England and Wales shown by the census is too low but it is still not shockingly unrealistic although this still stands at odd with fantasised figures that occasionally appear in Nepali media and community discourses. We understand that, though, still not at satisfying level, a reasonable number of Nepalis participated in the census 0% 10% 20% 30% 40% 40% 37% 6% 4% 4% 4% 2% 2% 1% 1%
Adjusting previous estimations and new results, a modest figure of Nepali population in the UK at... more Adjusting previous estimations and new results, a modest figure of Nepali population in the UK at the end of 2012 would be around 80,000. While this figure may still come as a surprise, Nepali organisations, community leaders and media in the UK need to revisit the current practices of inflating the population size in their presentations. After the release of the 2011 census results of England and Wales related to ethnicity by the Office for National Statistics (ONS), last week, I wrote in this column about demographic confusions and surprises regarding the Nepali population in the UK and elsewhere. The census results on ethnicity of Scotland and Northern Ireland are yet to come out, and that of England and Wales released so far is too limited to make detailed analysis and cross tabulations. Centre for Nepal Studies UK (CNSUK) has been in consultation with the ONS for further and specific information related to the demography of the Nepalis in the UK, and we will present our analyses as the commissioned information has been received in 2014. In this paper, I intend to bring some more information and propose an adjusted estimation of Nepali population in England and Wales. The previous article pointed out that counting of Nepalis by the censuses in the UK and elsewhere is surprisingly low, but, conversely, we too at times exhibit a tendency of guessing population by becoming very ambitious and, thus, unrealistic. This scenario suggests a cautious approach to be undertaken, while making a realistic estimation. We argued that the figure of 60,202 Nepali population in England and Wales shown by the census is too low but it is still not shockingly unrealistic although this still stands at odd with fantasised figures that occasionally appear in Nepali media and community discourses. We understand that, though, still not at satisfying level, a reasonable number of Nepalis participated in the census 0% 10% 20% 30% 40% 40% 37% 6% 4% 4% 4% 2% 2% 1% 1%
B.R. Ambedkar: The Quest for Social Justice, Vol. 2: Social Justice (ed.) A.S. Rathore, 2020
For the scholar interested in the impact of colonialism, the comparison of India and Nepal ought ... more For the scholar interested in the impact of colonialism, the comparison of India and Nepal ought to be of considerable interest, since Nepal shares much of the culture of north India, while having a very different political history. In comparing the history of Dalits in the two countries, the absence until recently of reservations (affirmative action) makes a big difference in Nepal. Just as India, Nepali Dalits do very badly on all indicators. They have an even bigger incentive to migrate internationally for work than others. On paper, at least, they now have rights and protections as never before. The example of Indian constitutionalism, including its system of reservations, is a powerful influence.
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Papers by Krishna Adhikari
Dr Chandra Kumar Laksamba was a remarkable man, who made quite a journey in his life. Despite being born in a Gurkha Lahure family in remote Kunjari village of Taplejung district, Nepal, he had very different dreams to pursue. After completing high school from his native village, he came to Kathmandu to join ASCOL College, a premier college in the field of science in Nepal. Rather than focusing on science, he got into politics. However, as destiny had it, his Lahure heritage was not to be abandoned so lightly, and he joined the British Gurkhas. Despite this, Chandra’s interest grew more in the academic field than in military leadership. He continued his studies in London while still in service and completed a PhD in lifelong learning from the University of Surrey. He co-founded the Centre for Nepal Studies UK (CNSUK) in 2007, and went on to work, among others, for Cambridge International and the University of Oxford, before returning to Nepal to teach at Nepal Open University. Chandra took many avatars in his life: he was a political activist, a soldier, a Gurkha rights campaigner, a community organiser, a journalist, a diaspora leader, a researcher, and a professor. He was a beloved husband, father, grandfather, and a friend. In every sense of the word he was a gentleman, as well as a tireless fighter.
Dr Chandra Kumar Laksamba. Reading: Centre for Nepal Studies UK
Dr Chandra Kumar Laksamba was a remarkable man, who made quite a journey in his life. Despite being born in a Gurkha Lahure family in remote Kunjari village of Taplejung district, Nepal, he had very different dreams to pursue. After completing high school from his native village, he came to Kathmandu to join ASCOL College, a premier college in the field of science in Nepal. Rather than focusing on science, he got into politics. However, as destiny had it, his Lahure heritage was not to be abandoned so lightly, and he joined the British Gurkhas. Despite this, Chandra’s interest grew more in the academic field than in military leadership. He continued his studies in London while still in service and completed a PhD in lifelong learning from the University of Surrey. He co-founded the Centre for Nepal Studies UK (CNSUK) in 2007, and went on to work, among others, for Cambridge International and the University of Oxford, before returning to Nepal to teach at Nepal Open University. Chandra took many avatars in his life: he was a political activist, a soldier, a Gurkha rights campaigner, a community organiser, a journalist, a diaspora leader, a researcher, and a professor. He was a beloved husband, father, grandfather, and a friend. In every sense of the word he was a gentleman, as well as a tireless fighter.
The preliminary results from the study show that most patron-client balighare relationships (what in India are usually referred to as jajmani relationships) have either been abandoned or substantially transformed. Some old caste-based taboos have been broken and roles redefined. While some traditional non-cash-based occupations have been completely abandoned or are practised on a much-reduced scale, others have largely adapted to the new cash- and market-based economy. Due to insufficient labour, farming is in decline. With respect to commensality, 70 per cent of international labour migrant respondents have had Dalit (or non-Dalit, in the case of Dalits themselves) work- or house-mates in the country where they have gone for work. With rare exceptions, caste was no barrier to commensality. However, up to 60 per cent of these same respondents say that they would not be able to continue the same level of relations with Dalits in the private domain once they are back in Nepal. This illustrates the shifting and contextual nature of caste relations; it also highlights the importance of distinguishing public and private domains.
Dr Chandra Kumar Laksamba was a remarkable man, who made quite a journey in his life. Despite being born in a Gurkha Lahure family in remote Kunjari village of Taplejung district, Nepal, he had very different dreams to pursue. After completing high school from his native village, he came to Kathmandu to join ASCOL College, a premier college in the field of science in Nepal. Rather than focusing on science, he got into politics. However, as destiny had it, his Lahure heritage was not to be abandoned so lightly, and he joined the British Gurkhas. Despite this, Chandra’s interest grew more in the academic field than in military leadership. He continued his studies in London while still in service and completed a PhD in lifelong learning from the University of Surrey. He co-founded the Centre for Nepal Studies UK (CNSUK) in 2007, and went on to work, among others, for Cambridge International and the University of Oxford, before returning to Nepal to teach at Nepal Open University. Chandra took many avatars in his life: he was a political activist, a soldier, a Gurkha rights campaigner, a community organiser, a journalist, a diaspora leader, a researcher, and a professor. He was a beloved husband, father, grandfather, and a friend. In every sense of the word he was a gentleman, as well as a tireless fighter.
Dr Chandra Kumar Laksamba. Reading: Centre for Nepal Studies UK
Dr Chandra Kumar Laksamba was a remarkable man, who made quite a journey in his life. Despite being born in a Gurkha Lahure family in remote Kunjari village of Taplejung district, Nepal, he had very different dreams to pursue. After completing high school from his native village, he came to Kathmandu to join ASCOL College, a premier college in the field of science in Nepal. Rather than focusing on science, he got into politics. However, as destiny had it, his Lahure heritage was not to be abandoned so lightly, and he joined the British Gurkhas. Despite this, Chandra’s interest grew more in the academic field than in military leadership. He continued his studies in London while still in service and completed a PhD in lifelong learning from the University of Surrey. He co-founded the Centre for Nepal Studies UK (CNSUK) in 2007, and went on to work, among others, for Cambridge International and the University of Oxford, before returning to Nepal to teach at Nepal Open University. Chandra took many avatars in his life: he was a political activist, a soldier, a Gurkha rights campaigner, a community organiser, a journalist, a diaspora leader, a researcher, and a professor. He was a beloved husband, father, grandfather, and a friend. In every sense of the word he was a gentleman, as well as a tireless fighter.
The preliminary results from the study show that most patron-client balighare relationships (what in India are usually referred to as jajmani relationships) have either been abandoned or substantially transformed. Some old caste-based taboos have been broken and roles redefined. While some traditional non-cash-based occupations have been completely abandoned or are practised on a much-reduced scale, others have largely adapted to the new cash- and market-based economy. Due to insufficient labour, farming is in decline. With respect to commensality, 70 per cent of international labour migrant respondents have had Dalit (or non-Dalit, in the case of Dalits themselves) work- or house-mates in the country where they have gone for work. With rare exceptions, caste was no barrier to commensality. However, up to 60 per cent of these same respondents say that they would not be able to continue the same level of relations with Dalits in the private domain once they are back in Nepal. This illustrates the shifting and contextual nature of caste relations; it also highlights the importance of distinguishing public and private domains.
[The whole book, coordinated by Shiva Bashyal, reflects up the concept and implementation of the Swabalamban over a period of three decades. Contributors include the Dr Devendra Raj Panday, brain behind the idea, and current and previous Swabalamban cadres.
In order to answer these important questions, this volume brings together eleven case studies by an international team of anthropologists and ethno-Indologists of Nepal on such diverse topics as secularism, individualism, shamanism, animal sacrifice, the role of state functionaries in festivals, clashes and synergies between Maoism and Buddhism, and conversion to Christianity. In an Afterword renowned political theorist Rajeev Bhargava presents a comparative analysis of Nepal’s experiences and asks whether the country is finding its own solution to the conundrum of secularism.
Here is the link: https://www.youtube.com/watch?v=uaLUDzaEpFI&fbclid=IwAR0aV6t6cOry5JT8G_dx_rKPlr1mnKZc5Bk6Er2vRYE_piCXpZDo5dz_tb8
Published September 2018
A Common Cause case study published by University of Bristol and AHRC Connected Communities Programme.
Looking at the collaboration between the partnership between Oxford University and Centre for Nepal Studies UK in carrying out the above project.
This case study was produced in 2018 as part of the Common Cause Research project.
Common Cause aimed to document and explore existing collaborative research between universities and Black and Minority Ethnic community organisations. The project was funded under the AHRC Connected Communities Programme and included partners from University of Bristol, University of Liverpool, Xtend, University of Nottingham and Runnymede Trust.
We hope that these case studies will provide inspiration to those thinking of engaging in collaborative research, as well as insight into the challenges and benefits of such partnerships. Our intention in these case studies is to document the relationship between the partners from the academic institution and the community organisation. We have not evaluated the projects or engaged with the project participants. However, by capturing the perspectives of the partners, we hope to understand the structural and practical support needed to initiate and run projects involving universities and Black and Minority Ethnic organisations.
You can find more case studies, resources and information about Common Cause Research at www.commoncauseresearch.com.
Serachaurka Krishakko Mehant Herna Belyatka Mantri Aaye. [A British minister came to see the hard work of farmers of Serachaur].Deurali Weekly Rural Newspaper 2(11)
Editor: Krishna P. Adhikari
Table of Contents
Self-Esteem in Confusion: Bitalu Community’s Search for Existence
By Tilak Biswakarma
Haliya Mukti Programme and Transformation
(Bishwo Kalyan Parajuli& Anchala Chaudhary)
Menstruation and Impurity: Chhaupadi Practices, Campaigns and Resistance
(Anchala Chaudhary & Bishwo Kalyan Parajuli)
Badi Women’s Campaign for Dignity and Local Mobilization
(Anchala Chaudhary, Bishwo Kalyan Parajuli and Gopal Nepali)
The Impact of the Reservation Policy on the Dalit Community at the Local Level
(Prakash Nepali)
Dalits in the School Curriculum
(Krishna P. Adhikari & Gopal Nepali)
Dalits in Nepali Literature
(Michael Hutt)
Dalit Representation in Historical Records
(Basanta Maharjan)
Welcome to our first newsletter. We would like to keep in touch with you; hence have bundled it with some of the latest developments, news and upcoming events. We have also included our activities on awareness of UK Census 2011, which we hope you have been looking forward to. As you might be aware that UK Census is happening on 27 March 2011. We have been working to increase participation of Nepali people and encouraging all Nepali to indicate themselves as ‘Nepali’ in the respective ‘boxes’ within the questionnaire. We aim to produce a newsletter every month to keep you informed of our latest happenings, inspirations and developments. By working with you for last five years, CNSUK hopes to bring about much needed research issues, to help Nepali community, in
https://www.youtube.com/watch?v=uaLUDzaEpFI&t=120s
(Case study report by Common Cause Research, looking at the partnership between Centre for Nepal Studies UK, and Oxford University).
file:///C:/Users/Krishna/Desktop/Common%20Cause-%20Vernacular%20religion%20.pdf
Common Cause Research
This case study was produced in 2018 as part of the Common Cause Research project.
Common Cause aimed to document and explore existing collaborative research between universities and Black and Minority Ethnic community organisations. The project was funded under the AHRC Connected Communities Programme and included partners from University of Bristol, University of Liverpool, Xtend, University of Nottingham and Runnymede Trust.
We hope that these case studies will provide inspiration to those thinking of engaging in collaborative research, as well as insight into the challenges and benefits of such partnerships. Our intention in these case studies is to document the relationship between the partners from the academic institution and the community organisation. We have not evaluated the projects or engaged with the project participants. However, by capturing the perspectives of the partners, we hope to understand the structural and practical support needed to initiate and run projects involving universities and Black and Minority Ethnic organisations.
You can find more case studies, resources and information about Common Cause Research at www.commoncauseresearch.com.