हामी हरुवाहरुको सम्झना

कृष्ण भट्टचनdr-krishna-481x330

भन्छन्, ‘जित्नेको इतिहास हुन्छ
हार्नेको सम्झनामात्र बाँकी रहन्छ’
हामी, कहलिएको ‘भुसतिघ्रे’,
‘भोटे’, ‘लाहुरे’,
‘तिघ्रे र पर्वते स्वाँठे’,
‘जङ्गल फाँडेर खनीखोस्री खाने’,
‘अयोग्य, मतुवाली र पाखण्डी, नीच, निर्दयी’
धेरै गहिरो चोट र व्यथाहरुका सम्झनाहरुमात्र
बाँकी छ

हामीलाई सम्झना छ,
हाम्रो आस्था र श्रद्धाको
फेदाङवा, यावा, सावा र युमा,
सुम्निमा र पारुहाङ,
पे, पच्यु, घ्याब्रे र पेतालुता,
बाठौ र गुरुवा,
बोम्बो र साङदुङ्ग,
आजु र अजिमा,
ट्होम र लम च्हयोम ट्हुङ्ब,
ल्ह ल्हाङ्वा न्हुर्बु, ल्ह घाङ्लासिङ्गी कर्पो,
ल्ह छयुरीन ग्याल्मो र ल्ह ह्यावा ¥हाङ्ज्युङको
आशिर्वादले Continue reading →


Pratyoush Onta ~ 25 Years in the Knowledge Enterprise: What have I Learned

Guideline for dissertation writing

Neeti Aryal KhanalNeeti Aryal Khanal

I have been working as a supervisor for more than half a decade. I have strongly felt that the students do not have a clear idea about different processes and issues relating to writing dissertation. While guidelines for thesis have been drafted by many departments of sociology/anthropology, I feel that each supervisor has unique set of procedures and expectations regarding the dissertation writing. In this brief document, I will be describing some issues in three broad areas: Think before you start, stages of dissertation writing and relationship with supervisor.

Continue reading →

हर्क गुरुङसँग रोचक र घोचक भेट


सिके लाल
डा. हर्क गुरुङ आफ्नो मौलिक भाषा हराएका व्यक्तिमध्ये पर्नुहुन्थ्यो । उहाँ साहै्र ठूला अन्तर्राष्ट्रिय स्तरको विद्वान् हुनुभयो – नेपालका लागि गौरव । संसारकै लागि योजनाशास्त्रीहरुमा, योजनाविद्हरुमा प्रकाण्ड । भूगोलका ज्ञाता । तर मातृभाषामार्फत् आफ्नो माटोसँग जुन जरा जोडिएको हुन्छ, मातृभाषामार्फत् जुन पोषण पाउँछ व्यक्तित्वले, त्यो पोषण उहाँले पाउनुभएन । त्यसले गर्दा उहाँ हकी तर ठाडो बोल्ने हुनुभयो ।

तीन असफल प्रयास

सन् १९८५—८६ तिर होला, बसाइँसराइ प्रतिवेदन आएको थियो । हामी ‘गुरुङ प्रतिवेदन’ भन्थ्यौं । त्यो प्रतिवेदनको विरोध भयो । हर्क गुरुङको पुत्ला पनि जलाइए । प्रतिवेदन पनि जलाइए ।

म युवा नै थिएँ । उहाँसँग एकचोटि भेटेर कुरा त गरौं भनेर फोन नम्बर खोजें मैले । उहाँको घरमा फोन गरें ।

‘मन्त्रीज्यू हुनुहुन्छ ?’, मैले सोधेें ।

कसले फोन उठाएको थियो, थाहा भएन । मलाई लाग्छ, उहाँकी श्रीमती अथवा अरु कोही हुनुपर्छ । महिलाको स्वर थियो । मैले सोध्ने आँट पनि गरिनँ । उताबाट त ‘यहाँ कोही मन्त्री छैन, यो त मन्त्रीको घर होइन’ भन्ने पो उत्तर आयो ।

‘यो डा. हर्क गुरुङको घर होइन ?’, मैले फेरि सोधें ।

उताबाट जवाफ आयो, ‘हो, डा. हर्क गुरुङको घर हो ।’

हाम्रोमा त एकपटक मन्त्री भएपछि आजीवन मन्त्री नि त ! त्यस हिसाबले मन्त्रीज्यू भनेको थिएँ तर उहाँले चित्त दुखाउनुभयो, ‘पञ्चायतकालमा मन्त्री भाको सधैंभर मन्त्री भनिराख्नुपर्ने ?’ Continue reading →

Teej: A Reflection on Social Changes

Dinesh Sharu

Dinesh Sharu

According to Hindu religious texts, Teej reflects the union of lord Shiva and goddess Parvati. According to Hindu mythological stories, Parvati practised a severely strict Vrata (a religious fasting) for 107 years to prove her devotion towards lord Shiva. Also, it is said that Parvati had reincarnated for 108 times to obtain Lord Shiva as her husband. Since, Teej is connected to Hindu religion, there seems a lack of strong base to find out the exact answer to address questions like where, when and how regarding its history. Yet, we can at least say that Teej entered in Nepal with the arrival of Hindus. In India, 3 types of Teej are celebrated in states like Gujarat, Rajasthan and Punjab: Hariyali Teej, Kajari Teej and Haritalika Teej. However, in Nepal there seems no existence of Teej other than Haritalika Teej. On the third bright full moon day of Bhadra, women perform their rituals by praying Lord Shiva and Parvati, especially married women for the long life and prosperity of their husband and unmarried women/girls for a husband of a kind they wish. On the day, they do not take foods, not even water to practise their strict Vrata. Other than Vrata, eating ‘Dar’ and dancing/singing are also important aspects of the festival.

How Teej reflects the changing society?

Mainly, a brief attempt to analyze how Nepali society is changing or transforming through the analysis of several elements related to Teej and Teej itself has been made. An analytical description of social changes is attempted on the basis of especially following elements that directly concerns with Teej culture. Continue reading →

Feminism in Nepal by Meena Acharya

Random Notes on Sociology of Sport      

Avash BhandariAvash Bhandari

Kathmandu is arguably the most pumped up city in South Asia when it comes to following the FIFA World Cup. It is common to find people donning jerseys of their favorite team with gusto. Though the national team from Nepal might be light years away from participating in the tournament, passion for the game in Nepal is as high as anywhere.  It is easy to overlook this practice by saying that Nepal is a football (or for that matter any sports) loving country, but as a student of sociology one is fascinated by this phenomena and is compelled to think about what is called the sociology of sport.

Central Department of Sociology/Anthropology offers some interesting papers like sociology of tourism, urban sociology and sociology of education among others but there are hardly any students interested in these subjects and the department too is reluctant about teaching these papers for the reasons of “logistics”. When most gifted sociologists and students are busy discussing and debating about such grand issues like whether Nepal is quarter/semi or fully capitalist and identity politics, emphasizing significance of sociology of sport in the emerging middle class society of Nepal seems “bourgeoisie” if not an anathema. In this essay, I am outlining some key ingredients of the sociology of sport and what can be studied and researched in this domain in our society.  Continue reading →

Death Ritual Practice among Hindu Chettris of Kathmandu Valley

Death Ritual Practice among Hindu Chettris of Kathmandu Valley


Professor and Head, Om Gurung, Ph.D – Introduction to Central Department of Sociology/Anthropology, Tribhuvan University.



सुसिलाहरुको कक्षा, जहाँ दृष्टिकोणलाई मलजल गरिन्छ

नारायणी देवकोटा

narayani_devkotaदश वर्ष अगाडी देखी एउटा ठूलो सपना थियो, कुनै दिन किर्तिपुर गएर मास्टर्स पढ्ने । कुन विषयमा भन्ने थिएन । कुनै प्रतिशतको आशा थिएन । बस, किर्तिपुर गएर पढ्ने एउटा प्यारो सपना थियो । काठमाण्डौको विधार्थी राजनीतिमा रत्तिँदै गए पछि मलाई आफुले समाजशास्त्र पढ्नुपर्ने रहेछ भन्ने महशुस भयो । त्यस महशुसको कारण मेरा साथीहरु थिए । जो समाजशास्त्र पढेका थिए, उनीहरुको बैचारिक जग बलियो थियो । जो अन्य विषयबाट आएका थियौँ हाम्रो बैचारिक जग नै थिएन । बेला बेलामा मेरा गुरु घनश्याम भूषालले ‘तपाईले त समाजशास्त्र पढ्नु पर्ने हो’ भन्ने बाक्यले पनि मलाई मास्टर्समा समाजशास्त्र पढ्न धकेलिरहेको थियो ।

६९ सालमा मात्रै म सपनाहरुलाई पछ्याउँदै किर्तिपुर क्याम्पस जाने मौका पाए । र, ६९ सालको असोजमा सुरुभएको कक्षामा बसेँ । कक्षामा जान अगाडी चैतन्य मिश्र र सुरेश ढकाल सरको लेखनी खुब मन पथ्र्यो । मेरो लागि चैतन्य सर एउटा आदर्श हुनुहुन्छ । पछिल्ला ५ वर्ष देखि । उहाका पत्रपत्रिकामा छापिएका लेखहरु महिनौसम्म मेरा महत्वपूर्ण किताबहरुको साथमा हुन्छन् । कृष्ण भट्टचनले पढाउँछन् भन्ने र उनको पढाईका चुट्किलाहरुको विषयमा पनि बहुत सुनिन्थ्यो चिया गफहरुमा ।

तर, साच्चैको कृष्ण भट्टचनलाई मैले भेटेकी थिईन । कृष्ण भट्टचनले, ‘गाजलु ति ठूला ठूला आखा’ बोलको गित जनजातिले लेखेको भए ‘गाजलु ति चिम्सा चिम्सा आखा’ भनेर लेख्थे भन्छन् रे, घरमा सर्प र बाहुन एकसाथ पसे पहिला बाहुनलाई धपाउनु अनि सर्पलाई भन्छन् रे, एकपटक मण्डला बुक्सबाट नेपालमा दश प्रति मात्र आएको कुनै किताब भट्टचनले सबै उठाएछन् रे, किन सबै किताब किन्नुभएको भनेर कसैले सोध्दा बाहुनले पढ्लान् भनेर किनेको भने रे, एकल जातिए पहिचान हुनै पर्ने भनेर पढाउँछन् रे, कक्षामा नस्लवादी विचारको बढी ब्याख्या गर्छन् रे । भट्टचन सरको बारेमा मैले धेरै नै हल्लाहरु सुनेकि थिए, हल्लैहल्लाको काठमाण्डौमा । Continue reading →