Pub Date : 2021-12-31DOI: 10.3126/scholars.v4i1.42465
B. Dhakal
Nepal is a multilingual country consisting of 123 languages as reported by the census 2011 (CBS, 2012). Linguistically, all languages are equal. However, there are ideological differences among scholars and stakeholders of language. Critical theorists see language as a tool of dominating the minorities whereas utilitarians see language as a path from local to global world. From ethnic perspective, language is an identity and for politicians and activists, it is a means to activate people and a matter of ideology. For pedagogues, language of instruction has always been a dilemma and a sensitive issue. In this context, this review paper analyses the existing language policy of using mother tongue based multilingual education in Nepal, is just the continuation of assimilationist ideology in disguise and proposes language co-existence approach with a choice in language of instruction in policy and practice as a solution to maintain linguistic identity of ethnic groups. Furthermore, translanguaging can be used as a pedagogical solution in multilingual classrooms.
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Pub Date : 2021-12-31DOI: 10.3126/scholars.v4i1.42648
विष्णुप्रसाद Bishnuprasad शर्मा Sharma
प्रस्तुत अनुसन्धानमूलक आलेखमा सीमान्तीय सिद्धान्तका आधारमा ‘थवाङ्को आकाशमुनि’ कथाको विश्लेषण गरिएको छ ।‘थवाङ्को आकाशमुनि’ कथामा सीमान्तीयताको खोजी गर्नु र उक्त कथालाई सीमान्तीय पक्ष (आर्थिक, वैचारिक, लैङ्गिक,उमेरगत (बाल, बृद्ध), पहिचान, प्रभुत्व, आवाज) का आधारमा निरूपण गर्नु प्रस्तुत अनुसन्धानको मूल उद्देश्य हो । प्रस्तुतअनुसन्धान गुणात्मक ढाँचा, व्याख्यावादी दर्शन र निगमनात्मक पद्धतिमा आधारित भएकाले पुस्तकालयीय कार्यमा आधारितभई प्राथमिक र द्वितीयक स्रोतका सामग्री सङ्कलन गरी सीमान्तीय अध्ययन गरिएको छ । पूर्व अध्येतासँग संवाद गर्दै तर्कर साक्ष्यलाई लम्बीय र क्षितिजीय आधारमा प्रस्तुत गरी आलेख तयार गरिएको छ । तथ्याङ्कको विश्लेषणका आधारमा‘थवाङ्को आकाशमुनि’ कथामा वर्गीय, लैङ्गिक र वैचारिक सीमान्तीयता सघन रूपमा देखिन्छ भने भौगोलिक, उमेरगत रशैक्षिक सीमान्तीयता वर्गीय सीमान्तीयतासँगै सम्बन्धित भएर आएका छन् । कथामा सीमान्त वर्ग÷पात्रको आवाज र प्रतिरोधीक्षमता भए पनि तिनको पहिचान र सम्बोधन भएको छैन । कथामा लेखक पक्षधरता सीमान्त पात्रप्रति देखिन्छ । सम्भ्रान्तवर्गका कैरनका कारण कथामा सीमान्त पात्र उपेक्षित मात्र होइन, प्राण उत्सर्ग गर्न बाध्य छन् । कथामा सीमान्त पात्रसङ्गठित हुन नसक्नु र सम्भ्रान्त वर्गका कैरन विरुद्ध कडा प्रतिरोध गर्न नसक्नाले पनि उनीहरूको आवाज मौन संस्कृतिकारूपमा रहेको छ । कथामा प्रभुताको उपयोग सम्भ्रान्त वर्गले मात्र गरेको छ तर सीमान्त वर्ग सदियौँदेखि सुविधाबाट वञ्चितछ । सीमान्तीय समालोचनाका सैद्धान्तिक र व्यावहारिक पक्षबारे रुचि राख्ने अध्येताहरूका लागि प्रस्तुत अनुसन्धान उपयोगीहुने देखिन्छ । {The present research article analyzes the story 'Under the Sky of Thawang' based on marginal theory. Exploring the marginalization in the story 'Under the Sky of Thawang' and the story based on the marginal aspects (economic, ideological, gender, age (child, old), identity, dominance, voice). Determining is the main purpose of the present research. As the present research is based on qualitative format, interpretive philosophy and deductive method, based on the library work, primary and secondary source material has been collected and marginalized. The article has been prepared by presenting the argumentative evidence on a longitudinal and horizontal basis while interacting with the former scholar. Based on the analysis of the statistics, class, gender and ideological marginalization are strongly seen in the story 'Under the Sky of Thawang', while geographical, age and educational marginalization have been related to class marginalization. In the story, despite the voice and resistance of the marginalized class / characters, their identity and address has not been revealed. In the story, the author's bias is towards the marginal character. The marginal characters in the story are not only neglected but also forced to sacrifice their lives because of the aristocracy. Their voices have been silenced as they have not been able to organize marginal characters in the story and have not been able to put up strong resistance against the elites. Dominance in the story has been used only by the elite but the marginal class has been deprived of facilities fo
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Pub Date : 2021-12-31DOI: 10.3126/scholars.v4i1.42681
बासुदेव Basudev विष्ट Bishta
भाषा विचार विनिमयको शसक्त माध्यम हो । भाषाको माध्यमबाट सबै व्यक्तिहरुहरू एकआपसमा जोडिएका हुन्छन् । भाषाले सामाजिक मूल्य मान्यताका साथै सामाजिक संस्कारलाई बोकेको हुन्छ । भाषा आयोगको वार्षिक प्रतिवेदन (२०७७) अनुसार नेपालमा हाल १३१ ओटा भाषाहरू बोलिन्छन् । यी भाषाहरू मध्ये दार्चुलेली भाषा दार्चुला जिल्ला र सुदूरपश्चिम प्रदेशको भू–भागका साथै काठमाडौँसम्म प्रयोग व्यबहारमा आउने जनसम्पर्कको भाषा हो । प्रस्तुत लेखको उद्देश्य दार्चुलेली भाषाका सामाजिक भेदहरूको उल्लेख गर्नु रहेको छ । माथिको उद्देश्य पूरा गर्नका लागि गुणात्मक अनुसन्धान विधि अन्तर्गत अवस्था अध्ययन ढाँचाको प्रयोग गरी सामाजिक भाषिक भेदको सिद्धान्त अनुसार दार्चुलेली भाषाको सामाजिक भाषिक भेद पहिचान गरी नेपाली भाषामा अर्थ प्रस्तुत गरिएको छ । यस लेखका लागि दार्चुलेली मातृभाषी व्यक्तिहरुबाट प्राथमिक सामग्री सङ्कलनगरी सामाजिक तथा भाषाविज्ञानका सैद्धान्तिक पुस्तकहरू, जर्नल, प्रतिवेदनलाई द्वितीयक स्रोतका रूपमा उपयोग गरिएको छ । उल्लिखित सन्दर्भ अनुसार यस अध्ययनमा समाजका विभिन्न वर्ग, जात, जाति, व्यवसाय, लिङ्ग, शिक्षा, बसोबासको स्थिति आदिका आधारमा सामाजिक भाषिक भेद रहेको पाइन्छ । दार्चुलेली भाषाको वर्गीय भेदमा ठुला मानिएका जातिले काका, इजा, दाइ, चेली भनी प्रयोग गरेको पाइन्छ भने तल्लो मानिएका जातिले क्रमशः का, ज्या, दादा, परघरी भनेर भाषिक व्यबहार गरेको पाइन्छ । दार्चुलेली भाषामा तल्लो र माथिल्लो नाताबिचको सम्बन्धगत भाषिक व्यवहारमा सानाले ओ दा, ओ दी र ठुलाले सानालाई ए बुना, ए बुनी भनेर सम्बोधन गरेको पाइन्छ । दार्चुलेली भाषामा सामाजिक भाषिक भेद रहेको पाइन्छ । यस लेखबाट सामाजिक भाषिक विषयमा अनुसन्धान गर्ने अनुसन्धाता, विद्यार्थी, शिक्षक, स्थानीय पाठ्यक्रम निर्माता आदि लाभान्वित हुने आशा गरिएको छ । {Language is a powerful medium of communication. All people are connected to each other through language. Language carries social values as well as social culture. According to the annual report of the Language Commission (2077), 131 languages are currently spoken in Nepal. Among these languages, Darchuleli is the language of public relations used in Darchula district and the far western region as well as Kathmandu. The purpose of the present article is to mention the social differences of Darchuleli language. In order to fulfill the above objective, the meaning in Nepali language has been presented by identifying the socio-linguistic differences of Darchuleli language according to the principle of socio-linguistic differences using the condition study framework under qualitative research method. The primary source material for this article is a collection of primary materials from native speakers, and theoretical books, journals, and reports in social and linguistics are used as secondary sources. In the class distinction of Darchuleli language, it is found that the upper castes used kaka, ija, dai, cheli, while the lower castes used linguistic behavior as ka, jya, dada, parghari respectively. In the Darchuleli language, in the linguistic behavior of the lower and upper relatives, the younger ones are called O Da, O Di and the older ones are called A Buna, A Buni. There are socio-linguistic differences in Darc
{"title":"दार्चुलेली भाषाका सामाजिक भेदहरूको अध्ययन {Study of Social differences of Darchuleli language}","authors":"बासुदेव Basudev विष्ट Bishta","doi":"10.3126/scholars.v4i1.42681","DOIUrl":"https://doi.org/10.3126/scholars.v4i1.42681","url":null,"abstract":"भाषा विचार विनिमयको शसक्त माध्यम हो । भाषाको माध्यमबाट सबै व्यक्तिहरुहरू एकआपसमा जोडिएका हुन्छन् । भाषाले सामाजिक मूल्य मान्यताका साथै सामाजिक संस्कारलाई बोकेको हुन्छ । भाषा आयोगको वार्षिक प्रतिवेदन (२०७७) अनुसार नेपालमा हाल १३१ ओटा भाषाहरू बोलिन्छन् । यी भाषाहरू मध्ये दार्चुलेली भाषा दार्चुला जिल्ला र सुदूरपश्चिम प्रदेशको भू–भागका साथै काठमाडौँसम्म प्रयोग व्यबहारमा आउने जनसम्पर्कको भाषा हो । प्रस्तुत लेखको उद्देश्य दार्चुलेली भाषाका सामाजिक भेदहरूको उल्लेख गर्नु रहेको छ । माथिको उद्देश्य पूरा गर्नका लागि गुणात्मक अनुसन्धान विधि अन्तर्गत अवस्था अध्ययन ढाँचाको प्रयोग गरी सामाजिक भाषिक भेदको सिद्धान्त अनुसार दार्चुलेली भाषाको सामाजिक भाषिक भेद पहिचान गरी नेपाली भाषामा अर्थ प्रस्तुत गरिएको छ । यस लेखका लागि दार्चुलेली मातृभाषी व्यक्तिहरुबाट प्राथमिक सामग्री सङ्कलनगरी सामाजिक तथा भाषाविज्ञानका सैद्धान्तिक पुस्तकहरू, जर्नल, प्रतिवेदनलाई द्वितीयक स्रोतका रूपमा उपयोग गरिएको छ । उल्लिखित सन्दर्भ अनुसार यस अध्ययनमा समाजका विभिन्न वर्ग, जात, जाति, व्यवसाय, लिङ्ग, शिक्षा, बसोबासको स्थिति आदिका आधारमा सामाजिक भाषिक भेद रहेको पाइन्छ । दार्चुलेली भाषाको वर्गीय भेदमा ठुला मानिएका जातिले काका, इजा, दाइ, चेली भनी प्रयोग गरेको पाइन्छ भने तल्लो मानिएका जातिले क्रमशः का, ज्या, दादा, परघरी भनेर भाषिक व्यबहार गरेको पाइन्छ । दार्चुलेली भाषामा तल्लो र माथिल्लो नाताबिचको सम्बन्धगत भाषिक व्यवहारमा सानाले ओ दा, ओ दी र ठुलाले सानालाई ए बुना, ए बुनी भनेर सम्बोधन गरेको पाइन्छ । दार्चुलेली भाषामा सामाजिक भाषिक भेद रहेको पाइन्छ । यस लेखबाट सामाजिक भाषिक विषयमा अनुसन्धान गर्ने अनुसन्धाता, विद्यार्थी, शिक्षक, स्थानीय पाठ्यक्रम निर्माता आदि लाभान्वित हुने आशा गरिएको छ । {Language is a powerful medium of communication. All people are connected to each other through language. Language carries social values as well as social culture. According to the annual report of the Language Commission (2077), 131 languages are currently spoken in Nepal. Among these languages, Darchuleli is the language of public relations used in Darchula district and the far western region as well as Kathmandu. The purpose of the present article is to mention the social differences of Darchuleli language. In order to fulfill the above objective, the meaning in Nepali language has been presented by identifying the socio-linguistic differences of Darchuleli language according to the principle of socio-linguistic differences using the condition study framework under qualitative research method. The primary source material for this article is a collection of primary materials from native speakers, and theoretical books, journals, and reports in social and linguistics are used as secondary sources. In the class distinction of Darchuleli language, it is found that the upper castes used kaka, ija, dai, cheli, while the lower castes used linguistic behavior as ka, jya, dada, parghari respectively. In the Darchuleli language, in the linguistic behavior of the lower and upper relatives, the younger ones are called O Da, O Di and the older ones are called A Buna, A Buni. There are socio-linguistic differences in Darc","PeriodicalId":18263,"journal":{"name":"McNair Scholars Journal","volume":"21 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87363955","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-31DOI: 10.3126/scholars.v4i1.42463
S. Bhandari
This article aims to explore and interpret Buddha’s sayings in the Dhammapada from the perspective of defamiliarisation theorised by Shklovsky and sublimity postulated by Longinus. The Dhammapada is an assemblage of Buddha’s precepts in verses. In this book, Buddha’s words ignite the power and transport the readers in the realm of ecstasy. It is because of the perfect use of sublime and defamiliarisation. Every verse divulges the eternal truth in simple, but powerful words because it synthesises the sources of the sublime categorised by Longinus namely divine inspiration, vehement passion, use of rhetorical tropes, noble diction, and elevated composition. So, Buddha’s words possess power, and have been captivating the readers throughout the ages. Likewise, Buddha’s sayings in the Dhammapada have attained a pinnacle when they irradiate the eternal truth with the use of familiar words in an unfamiliar way. Even the simple words crystallise the genuine truth. In this sense, they use the dynamics of defamiliarisation projected by Shklovsky. In this way, the Dhammapada enthralls humanity endlessly because it yokes defamiliarisation with sublimity. This article implements the exploratory method of the qualitative approach to research to achieve its objectives. Thus, this study introduces a new dimension, revisiting the great heritage of Eastern philosophy from the standpoint of western literary theories.
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Pub Date : 2021-12-31DOI: 10.3126/scholars.v4i1.42479
Pritika Basnet
The repeated episodes of global pandemic created by COVID-19 has lead several universities and institutes switching their mode of education from traditional face-to-face to online mode using different platforms such as Zoom, Google Meet, etc. to mitigate the impact on learning. Nursing education system has been affected such as student’s learning, gap in admissions and delay in graduation which could in turn lead to nursing shortage in near future. The consequences, challenges and barriers faced by students must be explored and addressed so as to improve the quality of online system of nursing education in order to yield smooth production of nursing graduates. This narrative inquiry explores the stories of two nursing student’ experiences who were adapting online mode of education during COVID-19 pandemic. The findings of the study explored as feeling of uncertainty, COVID-19 prompted new learning, modes of teaching and learning and barriers to online learning such as technological competencies, lack of interaction, the Internet issues. The study highlighted that there is a need of social interactions between students and teachers and among students for an active learning process. In addition, practical courses remain the major concern in nursing and it can lead to anxiety and delay graduation among nursing students. So, concerned authority must be alerted for adopting alternative mode of clinical education as well.
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Pub Date : 2021-12-31DOI: 10.3126/scholars.v4i1.42561
अम्बिका Ambika अर्याल Aryal
समकालीन नेपाली कथामा नारीवादी चेतना मुखरित भएको पाइन्छ । नारीवादी चेतनाले नारीको अस्तित्व, पहिचान,समानता र स्वतन्त्रताको पक्षमा वकालत गर्दछ । समकालीन नेपाली कथामा पनि नारीहरूका लैङ्गिक असमानताप्रतिकोचेतनालाई मूख्य रूपमा उजागर गरिएको छ । यस्तै नारीहरू लिङ्गकै आधारमा दमनमा परेको अवस्थाको विद्रोहलाईसमकालीन कथाहरूले विषयवस्तु बनाएका छन् । राजनीतिक, शैक्षिक, पेसागत, आर्थिक, सामाजिक तथा सांस्कृतिक एवम्धार्मिक क्षेत्रमा समेत नारीहरूले सहनु परेको विभेद र त्यसबाट उनीहरूमा जागृत चेतनासम्बन्धी विषय कथाभित्र समाहितछन् । समकालीन कथामा नारीलाई पुरुषसरह अधिकार दिनुपर्ने कुरामा जोड दिनुका साथै नारी समस्यालाई समाधान गर्नसक्नु देश विकासको गतिमा लम्कनु हो भन्ने सन्देश समेत प्रसारित गरिएको छ । वि.सं. २०४६ सालपछि लेखिएका वासमकालीन नेपाली कथाले पितृसत्ताकै कारणले नारीहरू दमनमा परेका हुनाले त्यसप्रति सचेत भएर नारी तथा पुरुषलेकदम चाल्नुपर्ने विषयलाई प्राथमिकताका साथ प्रस्तुत गरेको पाइन्छ । पुरुषलाई जीवनबाटै हटाउने भन्दा पनि हातेमालोगर्दै एकअर्काको अस्तित्वलाई सकार्दै अघि बढ्नुपर्ने विचारमा जोड दिइएको हुनाले समकालीन नेपाली कथामा उदारनारीवादी प्रवृत्ति प्रस्तुत भएको पाइन्छ । {Feminist consciousness is found in contemporary Nepali fiction. Feminist consciousness advocates for women's existence, identity, equality and freedom. Even in contemporary Nepali fiction, the awareness of women towards gender inequality has been highlighted. Contemporary stories have made the revolt against the oppression of such women on the basis of gender the subject. The story covers the issues that women have to endure in the political, educational, professional, economic, social, cultural and religious spheres and the issues that have awakened in them. In the contemporary story, the message has been spread that women should be given the same rights as men and that the solution to the women's problem is to accelerate the pace of development of the country. V.S. Written after the year 2046 BS, the Vasamakalin Nepali story has given priority to the issue of women and men being aware of the oppression of women due to patriarchy. Liberal feminist tendencies are found in the contemporary Nepali story as the emphasis is on moving forward by embracing each other's existence rather than removing men from life.}
{"title":"समकालीन नेपाली कथामा नारीवादी चेतना {Feminist Consciousness in Contemporary Nepali fiction}","authors":"अम्बिका Ambika अर्याल Aryal","doi":"10.3126/scholars.v4i1.42561","DOIUrl":"https://doi.org/10.3126/scholars.v4i1.42561","url":null,"abstract":"समकालीन नेपाली कथामा नारीवादी चेतना मुखरित भएको पाइन्छ । नारीवादी चेतनाले नारीको अस्तित्व, पहिचान,समानता र स्वतन्त्रताको पक्षमा वकालत गर्दछ । समकालीन नेपाली कथामा पनि नारीहरूका लैङ्गिक असमानताप्रतिकोचेतनालाई मूख्य रूपमा उजागर गरिएको छ । यस्तै नारीहरू लिङ्गकै आधारमा दमनमा परेको अवस्थाको विद्रोहलाईसमकालीन कथाहरूले विषयवस्तु बनाएका छन् । राजनीतिक, शैक्षिक, पेसागत, आर्थिक, सामाजिक तथा सांस्कृतिक एवम्धार्मिक क्षेत्रमा समेत नारीहरूले सहनु परेको विभेद र त्यसबाट उनीहरूमा जागृत चेतनासम्बन्धी विषय कथाभित्र समाहितछन् । समकालीन कथामा नारीलाई पुरुषसरह अधिकार दिनुपर्ने कुरामा जोड दिनुका साथै नारी समस्यालाई समाधान गर्नसक्नु देश विकासको गतिमा लम्कनु हो भन्ने सन्देश समेत प्रसारित गरिएको छ । वि.सं. २०४६ सालपछि लेखिएका वासमकालीन नेपाली कथाले पितृसत्ताकै कारणले नारीहरू दमनमा परेका हुनाले त्यसप्रति सचेत भएर नारी तथा पुरुषलेकदम चाल्नुपर्ने विषयलाई प्राथमिकताका साथ प्रस्तुत गरेको पाइन्छ । पुरुषलाई जीवनबाटै हटाउने भन्दा पनि हातेमालोगर्दै एकअर्काको अस्तित्वलाई सकार्दै अघि बढ्नुपर्ने विचारमा जोड दिइएको हुनाले समकालीन नेपाली कथामा उदारनारीवादी प्रवृत्ति प्रस्तुत भएको पाइन्छ । {Feminist consciousness is found in contemporary Nepali fiction. Feminist consciousness advocates for women's existence, identity, equality and freedom. Even in contemporary Nepali fiction, the awareness of women towards gender inequality has been highlighted. Contemporary stories have made the revolt against the oppression of such women on the basis of gender the subject. The story covers the issues that women have to endure in the political, educational, professional, economic, social, cultural and religious spheres and the issues that have awakened in them. In the contemporary story, the message has been spread that women should be given the same rights as men and that the solution to the women's problem is to accelerate the pace of development of the country. V.S. Written after the year 2046 BS, the Vasamakalin Nepali story has given priority to the issue of women and men being aware of the oppression of women due to patriarchy. Liberal feminist tendencies are found in the contemporary Nepali story as the emphasis is on moving forward by embracing each other's existence rather than removing men from life.}","PeriodicalId":18263,"journal":{"name":"McNair Scholars Journal","volume":"8 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88083246","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-31DOI: 10.3126/scholars.v4i1.42466
Khagendra Baraily
This article explored how disability management practice is insighted by the head teachers of schools to address the diverse need of pupils in schools. The dimension of leadership practice on disability management is creating energy within school surrounding, securing learning environment in inclusive setting, extending the vision, enhancing capacity of teaching and non-teaching staff, conflict management, minimising the crisis and seeking improvement. This study employed the narrative inquiry design of qualitative method by using in-depth interview as a research tool to collect data. The sample was drawn purposively that comprised five head teachers of community secondary schools located in Kathmandu Valley. The result showed that head teachers emphasised specifically in infrastructural development, developing awareness about disabilities, creating inclusive atmosphere within organisation, need to focus on professional development along with inclusive indicators. Effective diversity management strategies are the major leading practices adopted by head teachers for the disability management. Its implication is that the leadership practice must be adapted within community schools to create quality and effective management for disability.
{"title":"Head Teachers’ Leadership Practices in Disability Management: A Case of Integrated Schools","authors":"Khagendra Baraily","doi":"10.3126/scholars.v4i1.42466","DOIUrl":"https://doi.org/10.3126/scholars.v4i1.42466","url":null,"abstract":"This article explored how disability management practice is insighted by the head teachers of schools to address the diverse need of pupils in schools. The dimension of leadership practice on disability management is creating energy within school surrounding, securing learning environment in inclusive setting, extending the vision, enhancing capacity of teaching and non-teaching staff, conflict management, minimising the crisis and seeking improvement. This study employed the narrative inquiry design of qualitative method by using in-depth interview as a research tool to collect data. The sample was drawn purposively that comprised five head teachers of community secondary schools located in Kathmandu Valley. The result showed that head teachers emphasised specifically in infrastructural development, developing awareness about disabilities, creating inclusive atmosphere within organisation, need to focus on professional development along with inclusive indicators. Effective diversity management strategies are the major leading practices adopted by head teachers for the disability management. Its implication is that the leadership practice must be adapted within community schools to create quality and effective management for disability.","PeriodicalId":18263,"journal":{"name":"McNair Scholars Journal","volume":"324 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84299531","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-31DOI: 10.3126/scholars.v4i1.42476
Nathuram Chaudhary
The Tharus have their own sort of traditional governance system for dealing with their conflicts in each village throughout the western Tarai part in twenty two districts of Nepal. This paper attempted to answer how the perspectives and experiences of Tharu people provide an insight into the perception of indigeneity and modernity in the context of Tharu Barghar/Bhaalamansa (Village Chief) system in western Nepal, and what type of confrontation between indigeneity and modernity in Barghar system of the Tharus are practised. I employed interpretivism as a research paradigm and critical ethnography as a research design which includes focus group discussion and interview with Barghars and social elites of Kailali district of Far western Province, Nepal. Human Needs theory, Marxist theory, Subaltern theory, Modern theory and Hybridity theories were reviewed and examined in this study to analyse the Barghar System. The political influence in the customary and traditional Barghar system has caused an imposition that has modified the system in the essence and greed of political leaders. The ethno-hybridisation seen in the existing Barghar system at present is the byproduct of globalisation and political sensibility which has indirectly given the sense of pillage of the system. The findings support policy making in the local as well as federal government level and the policy on local curriculum designers at school level. The Barghars and the social elites were empowered regarding the cultural identity in the continuation of the system in future.
{"title":"Barghar System in Transition: Experiences from Dangaura Tharus of Western Nepal","authors":"Nathuram Chaudhary","doi":"10.3126/scholars.v4i1.42476","DOIUrl":"https://doi.org/10.3126/scholars.v4i1.42476","url":null,"abstract":"The Tharus have their own sort of traditional governance system for dealing with their conflicts in each village throughout the western Tarai part in twenty two districts of Nepal. This paper attempted to answer how the perspectives and experiences of Tharu people provide an insight into the perception of indigeneity and modernity in the context of Tharu Barghar/Bhaalamansa (Village Chief) system in western Nepal, and what type of confrontation between indigeneity and modernity in Barghar system of the Tharus are practised. I employed interpretivism as a research paradigm and critical ethnography as a research design which includes focus group discussion and interview with Barghars and social elites of Kailali district of Far western Province, Nepal. Human Needs theory, Marxist theory, Subaltern theory, Modern theory and Hybridity theories were reviewed and examined in this study to analyse the Barghar System. The political influence in the customary and traditional Barghar system has caused an imposition that has modified the system in the essence and greed of political leaders. The ethno-hybridisation seen in the existing Barghar system at present is the byproduct of globalisation and political sensibility which has indirectly given the sense of pillage of the system. The findings support policy making in the local as well as federal government level and the policy on local curriculum designers at school level. The Barghars and the social elites were empowered regarding the cultural identity in the continuation of the system in future.","PeriodicalId":18263,"journal":{"name":"McNair Scholars Journal","volume":"5 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77221197","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-31DOI: 10.3126/scholars.v4i1.42483
K. Koirala
This study explored the Vedic and Ethno-ecological knowledge embedded within cultural practitioners, teachers and students. To obtain the objective of this explorative and decolonising study, I purposively selected two Ethno practitioners, two science teachers and four students. About 55 minutes focus group discussion was carried out with selected students and near about one-hour interview was carried out with Ethno practitioners and teachers. The collected information was transcribed and then translated into English and main themes were identified using the Rhizomatic approach by connecting the nodal point to identify main themes. Then each theme was analysed using the abductive approach to justify the participants' arguments. The finding indicates that Vedic and socio-cultural practice consisted of world peace and sustainable development ideas. Cultural students learned this knowledge by seeing their elders' day-to-day practice. Teachers are also seen aware of the effect of modernisation but show reluctance to implement it in school science teaching. Local as well as the central government could be serious to implement Vedic and Ethnocultural knowledge to preserve the earth as well as the whole universe. The Vedic and Ethno knowledge is seen fully supported for the decolonising western-based pedagogical practices.
{"title":"Socio-culturally Embedded Vedic and Ethnoecological Knowledge: Decolonising Perspectives and Practices","authors":"K. Koirala","doi":"10.3126/scholars.v4i1.42483","DOIUrl":"https://doi.org/10.3126/scholars.v4i1.42483","url":null,"abstract":"This study explored the Vedic and Ethno-ecological knowledge embedded within cultural practitioners, teachers and students. To obtain the objective of this explorative and decolonising study, I purposively selected two Ethno practitioners, two science teachers and four students. About 55 minutes focus group discussion was carried out with selected students and near about one-hour interview was carried out with Ethno practitioners and teachers. The collected information was transcribed and then translated into English and main themes were identified using the Rhizomatic approach by connecting the nodal point to identify main themes. Then each theme was analysed using the abductive approach to justify the participants' arguments. The finding indicates that Vedic and socio-cultural practice consisted of world peace and sustainable development ideas. Cultural students learned this knowledge by seeing their elders' day-to-day practice. Teachers are also seen aware of the effect of modernisation but show reluctance to implement it in school science teaching. Local as well as the central government could be serious to implement Vedic and Ethnocultural knowledge to preserve the earth as well as the whole universe. The Vedic and Ethno knowledge is seen fully supported for the decolonising western-based pedagogical practices.","PeriodicalId":18263,"journal":{"name":"McNair Scholars Journal","volume":"8 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79725505","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-31DOI: 10.3126/scholars.v4i1.42642
सुषमा Sushma लम्साल Lamsal
धेरै विषयवस्तुलाई एकीकरण गरी अध्ययन अध्यापन गर्ने सिकाइलाई एकीकृत सिकाइ भनिन्छ । पाठ्यक्रम एकीकरणभनेको मानवीय जीवनमा आवश्यक पर्ने ज्ञानका कुराहरूलाई पाठ्यवस्तुको रूपमा विद्यार्थीका लागि बनाइने वा निर्माण गरिने प्रक्रिया हो । एकीकृत पाठ्यक्रम नेपालको सन्दर्भमा नयाँ आयाम हो । कक्षा एकमा २०७६ सालमा १०३ विद्यालयमा परीक्षण गरी २०७७ सालमा लागु गरियो भने कक्षा दुई र तीनमा २०७७ सालमा परीक्षण गरी २०७८ सालबाट लागु भएको छ । प्रस्तुत अध्ययन नेपालमा एकीकृत पाठ्यक्रमको अवधारणा भन्ने शीर्षकमा रहेको छ । यो लेख एकीकृत पाठ्यक्रमको ढाँचा तथा सिद्धान्त पहिचान गर्ने उद्देश्यमा आधारित छ । व्याख्यानात्मक अनुसन्धान विधि अन्तर्गत गुणात्मकढाँचा अवलम्बन गरिएको छ । यस अध्ययनमा तथ्याङ्क सङ्कलनका लागि असंरचित प्रश्न निर्माण गरी अन्तर्वार्ता लिएर गरिएको छ । यस अध्ययनमा असंरचित प्रश्नबाट प्राप्त तथ्याङ्कको विश्लेषण थिम निर्माण गरेर व्याख्या तथा वर्णनात्मक विधिबाट गरिएको छ । अध्ययनको प्राथमिक स्रोतका रूपमा विज्ञहरूको बुझाइलाई लिइएको छ । यस अध्ययनमा एकीकृत पाठ्यक्रमको परिचय, एकीकृत पाठ्यक्रमको निर्माण, एकीकृत पाठ्यक्रमको ढाँचा र सिद्धान्त, भाषिक उपलब्धि,विषय क्षेत्र जस्ता विविध पक्षहरूमा विज्ञहरूको अनुभव प्रस्तुत गरिएको छ । नेपालमा निर्माण गरिएको एकीकृत पाठ्यक्रमको ढाँचा सामाजिक अध्ययन, विज्ञान तथा वातावरण, स्वास्थ्य तथा शारीरिक शिक्षा र सिर्जनात्मक कला विषयलाई अन्तरविषयक (Interdisciplinary) ढाँचाको पाठ्यक्रमका रूपमा हाम्रो सेरोफेरो विषयक्षेत्रमा समावेश गरिएको छ भने पाठ्यक्रमको समग्र संरचनामा हाम्रो सेरोफेरो, गणित, नेपाली भाषा, अङ्ग्रेजी भाषा विषयक्षेत्रलाई समावेश गरी बहुविषयक(Multidisciplinary) ढाँचाको एकीकृत पाठ्यक्रम तयार गरिएको छ । यस अध्ययनबाट बालबालिकाले सिकाइलाईजीवनसँग जोड्न र सिकेको कुरालाई व्यवहारमा प्रयोग गर्न सक्ने बनाउन एकीकृत पाठ्यक्रमको आवश्यकता रहने जस्तामुख्य निष्कर्ष रहेका छन् । {Learning to teach by integrating multiple subjects is called integrated learning. Curriculum integration is the process of creating or constructing for students the lessons of knowledge needed in human life. The integrated curriculum is a new dimension in the context of Nepal. In class one, it was tested in 106 schools in 2076 BS and implemented in 2077 BS, while in class two and three it was tested in 2077 BS and implemented from 2078 BS. The present study is entitled Concept of Integrated Curriculum in Nepal. This article is based on the objective of identifying the structure and principles of integrated curriculum. Qualitative framework has been adopted under the explanatory research method. In this study, unstructured questions have been formulated and interviewed for data collection. In this study, the data obtained from the unstructured questions have been analyzed by formulating a thematic and descriptive method. Expert understanding is taken as the primary source of study. This study presents the experience of experts in various aspects such as introduction of integrated curriculum, development of integrated curriculum, structure and principles of integrated curriculum, linguistic achievement, subject area. Integrated curriculum developed in Nepal for interdisciplinary study of
{"title":"नेपालमा एकीकृत पाठ्यक्रमबारे विज्ञहरूको अवधारणा {Concept of Experts on Integrated Curriculum in Nepal}","authors":"सुषमा Sushma लम्साल Lamsal","doi":"10.3126/scholars.v4i1.42642","DOIUrl":"https://doi.org/10.3126/scholars.v4i1.42642","url":null,"abstract":"धेरै विषयवस्तुलाई एकीकरण गरी अध्ययन अध्यापन गर्ने सिकाइलाई एकीकृत सिकाइ भनिन्छ । पाठ्यक्रम एकीकरणभनेको मानवीय जीवनमा आवश्यक पर्ने ज्ञानका कुराहरूलाई पाठ्यवस्तुको रूपमा विद्यार्थीका लागि बनाइने वा निर्माण गरिने प्रक्रिया हो । एकीकृत पाठ्यक्रम नेपालको सन्दर्भमा नयाँ आयाम हो । कक्षा एकमा २०७६ सालमा १०३ विद्यालयमा परीक्षण गरी २०७७ सालमा लागु गरियो भने कक्षा दुई र तीनमा २०७७ सालमा परीक्षण गरी २०७८ सालबाट लागु भएको छ । प्रस्तुत अध्ययन नेपालमा एकीकृत पाठ्यक्रमको अवधारणा भन्ने शीर्षकमा रहेको छ । यो लेख एकीकृत पाठ्यक्रमको ढाँचा तथा सिद्धान्त पहिचान गर्ने उद्देश्यमा आधारित छ । व्याख्यानात्मक अनुसन्धान विधि अन्तर्गत गुणात्मकढाँचा अवलम्बन गरिएको छ । यस अध्ययनमा तथ्याङ्क सङ्कलनका लागि असंरचित प्रश्न निर्माण गरी अन्तर्वार्ता लिएर गरिएको छ । यस अध्ययनमा असंरचित प्रश्नबाट प्राप्त तथ्याङ्कको विश्लेषण थिम निर्माण गरेर व्याख्या तथा वर्णनात्मक विधिबाट गरिएको छ । अध्ययनको प्राथमिक स्रोतका रूपमा विज्ञहरूको बुझाइलाई लिइएको छ । यस अध्ययनमा एकीकृत पाठ्यक्रमको परिचय, एकीकृत पाठ्यक्रमको निर्माण, एकीकृत पाठ्यक्रमको ढाँचा र सिद्धान्त, भाषिक उपलब्धि,विषय क्षेत्र जस्ता विविध पक्षहरूमा विज्ञहरूको अनुभव प्रस्तुत गरिएको छ । नेपालमा निर्माण गरिएको एकीकृत पाठ्यक्रमको ढाँचा सामाजिक अध्ययन, विज्ञान तथा वातावरण, स्वास्थ्य तथा शारीरिक शिक्षा र सिर्जनात्मक कला विषयलाई अन्तरविषयक (Interdisciplinary) ढाँचाको पाठ्यक्रमका रूपमा हाम्रो सेरोफेरो विषयक्षेत्रमा समावेश गरिएको छ भने पाठ्यक्रमको समग्र संरचनामा हाम्रो सेरोफेरो, गणित, नेपाली भाषा, अङ्ग्रेजी भाषा विषयक्षेत्रलाई समावेश गरी बहुविषयक(Multidisciplinary) ढाँचाको एकीकृत पाठ्यक्रम तयार गरिएको छ । यस अध्ययनबाट बालबालिकाले सिकाइलाईजीवनसँग जोड्न र सिकेको कुरालाई व्यवहारमा प्रयोग गर्न सक्ने बनाउन एकीकृत पाठ्यक्रमको आवश्यकता रहने जस्तामुख्य निष्कर्ष रहेका छन् । {Learning to teach by integrating multiple subjects is called integrated learning. Curriculum integration is the process of creating or constructing for students the lessons of knowledge needed in human life. The integrated curriculum is a new dimension in the context of Nepal. In class one, it was tested in 106 schools in 2076 BS and implemented in 2077 BS, while in class two and three it was tested in 2077 BS and implemented from 2078 BS. The present study is entitled Concept of Integrated Curriculum in Nepal. This article is based on the objective of identifying the structure and principles of integrated curriculum. Qualitative framework has been adopted under the explanatory research method. In this study, unstructured questions have been formulated and interviewed for data collection. In this study, the data obtained from the unstructured questions have been analyzed by formulating a thematic and descriptive method. Expert understanding is taken as the primary source of study. This study presents the experience of experts in various aspects such as introduction of integrated curriculum, development of integrated curriculum, structure and principles of integrated curriculum, linguistic achievement, subject area. Integrated curriculum developed in Nepal for interdisciplinary study of","PeriodicalId":18263,"journal":{"name":"McNair Scholars Journal","volume":"67 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89365465","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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