Pub Date : 2020-12-29DOI: 10.3126/DSAJ.V14I0.29997
B. Rai
This paper discusses how differently located ritual actors (Dhami) and socio-political actors or leaders (Jimdar) among the Rajbansi community link or associate themselves with the Maharaj Than to claim or legitimize their ritual and political power what Sherry Ortner (1989) calls it “to gain upper hand” in the Rajbansi society. Because the Maharaj Than possesses ʻa great virtueʼ among the Rajbansi society. Drawing on the ethnographic study of three village shrines of Morang district conducted during 2015-16 among the Rajbanshi. It further discusses how the ritual actors among the Rajbanshi people progressively lost their ritual and spiritual ‘power’ along with the advent of central state’s extractive economic policies, the changed environmental and ecological conditions of the Tarai.
{"title":"Claim and Association of Differently Located Ritual and Political Actors Associated with the Village Shrine among the Rajbansi People of Morang, Nepal","authors":"B. Rai","doi":"10.3126/DSAJ.V14I0.29997","DOIUrl":"https://doi.org/10.3126/DSAJ.V14I0.29997","url":null,"abstract":"This paper discusses how differently located ritual actors (Dhami) and socio-political actors or leaders (Jimdar) among the Rajbansi community link or associate themselves with the Maharaj Than to claim or legitimize their ritual and political power what Sherry Ortner (1989) calls it “to gain upper hand” in the Rajbansi society. Because the Maharaj Than possesses ʻa great virtueʼ among the Rajbansi society. Drawing on the ethnographic study of three village shrines of Morang district conducted during 2015-16 among the Rajbanshi. It further discusses how the ritual actors among the Rajbanshi people progressively lost their ritual and spiritual ‘power’ along with the advent of central state’s extractive economic policies, the changed environmental and ecological conditions of the Tarai.","PeriodicalId":30105,"journal":{"name":"Dhaulagiri Journal of Sociology and Anthropology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45314285","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 : 2020-12-29DOI: 10.3126/DSAJ.V14I0.28521
S. Hamal
Field engagement of the researchers in ethnographic research determines the quality and the rigor of academic work. The engagement of the researcher in the field to elicit information, however, is a result of confidence and/or faith, named trust, that the researcher develops with his/her participants during the research process. Trust-building is a basic but fundamental research phenomenon that a researcher goes through in his/her fieldwork. But how to establish trust with research participants? This article is a reflection based on the product of my fieldwork and narrates my experience of the trust-building process that I had undergone in my research field. Though hailing from the same area, I had entered my ethnographic space like a university researcher rather than my native identity for different reasons. Thus in this paper, I narrate my field experiences of difficulty, reward, and the dilemma of my field journey i.e., difficulty in establishing trust while entering the research field; rewards with my shifting identity (revelation of my native identity) while engaging in the field; and my dilemma in protecting my participants' trust and their voices while exiting from the field. Out of many perspectives and approaches to conceptualize and establish trust, I take one put forth by Williamson (1993), who says trust builds mainly on repeated positive experiences, formally or informally, made over time and longstanding relations, and is built on the initial knowledge about the other.
{"title":"Trust in Ethnography: Narrating the Difficulties, Rewards and Dilemmas of Entry, Engagement and Exit (3Es) in the Research Field","authors":"S. Hamal","doi":"10.3126/DSAJ.V14I0.28521","DOIUrl":"https://doi.org/10.3126/DSAJ.V14I0.28521","url":null,"abstract":"Field engagement of the researchers in ethnographic research determines the quality and the rigor of academic work. The engagement of the researcher in the field to elicit information, however, is a result of confidence and/or faith, named trust, that the researcher develops with his/her participants during the research process. Trust-building is a basic but fundamental research phenomenon that a researcher goes through in his/her fieldwork. But how to establish trust with research participants? This article is a reflection based on the product of my fieldwork and narrates my experience of the trust-building process that I had undergone in my research field. Though hailing from the same area, I had entered my ethnographic space like a university researcher rather than my native identity for different reasons. Thus in this paper, I narrate my field experiences of difficulty, reward, and the dilemma of my field journey i.e., difficulty in establishing trust while entering the research field; rewards with my shifting identity (revelation of my native identity) while engaging in the field; and my dilemma in protecting my participants' trust and their voices while exiting from the field. Out of many perspectives and approaches to conceptualize and establish trust, I take one put forth by Williamson (1993), who says trust builds mainly on repeated positive experiences, formally or informally, made over time and longstanding relations, and is built on the initial knowledge about the other.","PeriodicalId":30105,"journal":{"name":"Dhaulagiri Journal of Sociology and Anthropology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44865563","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 : 2020-12-29DOI: 10.3126/DSAJ.V14I0.30659
R. B. Pasa, Lila Bahadur Bishwokarma
Rajan Binayek Pasa (Ph.D. in Education, 2019 and Ph.D. Scholar in Rural Development) is Assistant Professor at Central Department of Rural Development (CDRD), Tribhuvan University, University Campus Kirtipur Kathmandu. Besides, he has been serving as a coordinator of Self Study Report preparation committee of CDRD that is formed under Quality Accrediation Assurance project of University Grants Commission Nepal. Pasa’s publications within education and social sciences are more focused on transformative role of education, employability of technical education and vocational training, agriculture transformation, ecotourism and rural tourism development issues.
{"title":"A Dalit Mainstreaming in Rural Development: An Alternative Approach for Combating Poverty","authors":"R. B. Pasa, Lila Bahadur Bishwokarma","doi":"10.3126/DSAJ.V14I0.30659","DOIUrl":"https://doi.org/10.3126/DSAJ.V14I0.30659","url":null,"abstract":"Rajan Binayek Pasa (Ph.D. in Education, 2019 and Ph.D. Scholar in Rural Development) is Assistant Professor at Central Department of Rural Development (CDRD), Tribhuvan University, University Campus Kirtipur Kathmandu. Besides, he has been serving as a coordinator of Self Study Report preparation committee of CDRD that is formed under Quality Accrediation Assurance project of University Grants Commission Nepal. Pasa’s publications within education and social sciences are more focused on transformative role of education, employability of technical education and vocational training, agriculture transformation, ecotourism and rural tourism development issues.","PeriodicalId":30105,"journal":{"name":"Dhaulagiri Journal of Sociology and Anthropology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47256040","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 : 2020-12-29DOI: 10.3126/DSAJ.V14I0.26568
R. Pandey
Men and women variably perceive climate change, as the literature suggests that women perceive a higher level of changes compared to men. This study investigated differentials in climate change perception among Nepal's men and women, using a river basin level primary data. Data were collected from 360 household heads of three spatial clusters – Meghauli (153), Lumle (141), and Upper-Mustang (66), located at different ecological zones of the Kaligandaki Basin. Out of the total respondents, 106 were women. Perceptions on 11 weather-related elements were asked to the respondents to level the perceived change in the unipolar Likert Scale. Such information was supplemented through 75 Key Informants (KIs), 24 Focused Group Discussions (FGDs), and Historical Timeline Calendars from nine locations. Findings suggest that differences in climate change perception exist between women and men, and women in particular generally felt a higher level of change. However, the findings are not strongly supported by both statistical tests i.e. test of mean differences (the independent sample t-test) between the responses of men and women, and the test of association (chi-square) between the gender of respondents and the type of responses they have chosen. The findings indicate that both men and women perceive the change if it was easily noticeable. Therefore, a critical understanding of the association of other socio-economic and ecological factors on the construction of perception to climate change would be necessary to form a successful climate change adaptation policy. Furthermore, since the findings are based on an exploratory and cross-sectional study, further investigation with rigorous approaches is required to draw more concrete conclusions.
{"title":"Gender Differentials in Climate Change Perception in the Kaligandaki Basin, Nepal","authors":"R. Pandey","doi":"10.3126/DSAJ.V14I0.26568","DOIUrl":"https://doi.org/10.3126/DSAJ.V14I0.26568","url":null,"abstract":"Men and women variably perceive climate change, as the literature suggests that women perceive a higher level of changes compared to men. This study investigated differentials in climate change perception among Nepal's men and women, using a river basin level primary data. Data were collected from 360 household heads of three spatial clusters – Meghauli (153), Lumle (141), and Upper-Mustang (66), located at different ecological zones of the Kaligandaki Basin. Out of the total respondents, 106 were women. Perceptions on 11 weather-related elements were asked to the respondents to level the perceived change in the unipolar Likert Scale. Such information was supplemented through 75 Key Informants (KIs), 24 Focused Group Discussions (FGDs), and Historical Timeline Calendars from nine locations. Findings suggest that differences in climate change perception exist between women and men, and women in particular generally felt a higher level of change. However, the findings are not strongly supported by both statistical tests i.e. test of mean differences (the independent sample t-test) between the responses of men and women, and the test of association (chi-square) between the gender of respondents and the type of responses they have chosen. The findings indicate that both men and women perceive the change if it was easily noticeable. Therefore, a critical understanding of the association of other socio-economic and ecological factors on the construction of perception to climate change would be necessary to form a successful climate change adaptation policy. Furthermore, since the findings are based on an exploratory and cross-sectional study, further investigation with rigorous approaches is required to draw more concrete conclusions.","PeriodicalId":30105,"journal":{"name":"Dhaulagiri Journal of Sociology and Anthropology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41593333","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 : 2020-12-29DOI: 10.3126/DSAJ.V14I0.32367
P. Sapkota
The disease is such a situation in the body of the people which adversely affect physical, mental, and the social situation remains. This situation appears with an imbalance relation between human's particular biology and his environment. The germ theory of disease trusts scientific theory for the multitude of disease caused by the activities of microorganisms. Coronavirus, too small microorganism cause COVID-19 disease in people. In this paper, an attempt has been made to understand the coronavirus and its effects on the socio-cultural life of the people based on the non-participatory observation and available literature by using descriptive research design. From this study it can be said that, coronavirus caused COVID-19 disease in the respiratory organ of people which is the most sensitive part of the body to alive. Coronavirus has increased fear among the people across the world which directly affects all socio-cultural dimension as educational, economic, inequality and domestic violence, cultural, religious, risk perception, and suicide activities of people. In this situation, it is better to focus on personal safety, complete social responsibility, develop knowledge and skills on both indigenous and modern medicine to cure and protect from such types of pandemic diseases based on their ecological environment.
{"title":"An Anthropological Study of COVID-19: Effects on Socio-cultural Life of the People","authors":"P. Sapkota","doi":"10.3126/DSAJ.V14I0.32367","DOIUrl":"https://doi.org/10.3126/DSAJ.V14I0.32367","url":null,"abstract":"The disease is such a situation in the body of the people which adversely affect physical, mental, and the social situation remains. This situation appears with an imbalance relation between human's particular biology and his environment. The germ theory of disease trusts scientific theory for the multitude of disease caused by the activities of microorganisms. Coronavirus, too small microorganism cause COVID-19 disease in people. In this paper, an attempt has been made to understand the coronavirus and its effects on the socio-cultural life of the people based on the non-participatory observation and available literature by using descriptive research design. From this study it can be said that, coronavirus caused COVID-19 disease in the respiratory organ of people which is the most sensitive part of the body to alive. Coronavirus has increased fear among the people across the world which directly affects all socio-cultural dimension as educational, economic, inequality and domestic violence, cultural, religious, risk perception, and suicide activities of people. In this situation, it is better to focus on personal safety, complete social responsibility, develop knowledge and skills on both indigenous and modern medicine to cure and protect from such types of pandemic diseases based on their ecological environment.","PeriodicalId":30105,"journal":{"name":"Dhaulagiri Journal of Sociology and Anthropology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47634149","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 : 2019-12-29DOI: 10.3126/dsaj.v13i0.25960
C. Basnet, Sandhya A. S.
Scholars have noted lamentable conditions of female migrant workers (Abu-Habib,1998; Adib & Guerrier, 2003; Bauder, 2005; Bauder, 2008; Frantz, 2008; Sassen, 2000). Migrant workers suffer several types of citizenship disabilities as most countries do not extend equal citizenship rights and protections to them (Walia, 2010). Relatedly, because of low cultural and social capital, they are unable to take full advantage of whatever rights are available to them in the host country (Bustamante, 2002). Women are further exploited as cheap and docile labor (Elson & Pearson, 1981; Mills, 2003). In addition, studies have emphasized how breakdown of the traditional economy and the penetration of market in the developing societies have forced people, especially from rural areas, to seek low-paying dead-end jobs in the global labor market (Castles, 2013). Examining Nepali domestic workers in New Delhi, we mostly agree with the existing studies but, based on our study of micro-dynamics between employers and employees, we also bring to notice the fact that migrant female workers are not always passive victims and that they exercise considerable choice and agency. We do not, however, mean that they exercise some freewheeling agency. Macro forces as well as their biographical capital, rooted in their past experiences, the particular stage of their life cycles and entrenched “habitus,” affect their choices, agency and strategies (Bourdieu, 1990; Bourdieu, 2002 [1986]). As social scientists have long argued, neo-classical economic theories, which depict labour market as atomistic and perfectly competitive, do not capture the nuances of the actually existing labour market. They instead argue that the labour market is profoundly gendered, ethnicized, castecized, and racialized (Adib & Guerrier, 2003; HarrissWhite, 2005; Mills, 2003; Ridgeway, 1997; Ridgeway, 2009; Ridgeway et al. 2009; Thorat & Neuman, 2012). At the broader theoretical level, therefore, this study aims to understand the cultural underpinnings of labour market and its consequences for different actors and institutions. The micro-dynamics also help us understand the durability and reproduction of different forms of inequality, since the agents draw on and contribute to the structural and cultural forces that they are enmeshed in. As has been observed in the West, the Middle East and the rising East Asian economies, India has witnessed the rise of the phenomenon of household domestic workers DOI: https://doi.org/10.3126/dsaj.v12i0.25960 Received: 17/10/2019...Accepted: 16/12/ 2019
{"title":"Nepali Domestic Workers in New Delhi: Strategies and Agency","authors":"C. Basnet, Sandhya A. S.","doi":"10.3126/dsaj.v13i0.25960","DOIUrl":"https://doi.org/10.3126/dsaj.v13i0.25960","url":null,"abstract":"Scholars have noted lamentable conditions of female migrant workers (Abu-Habib,1998; Adib & Guerrier, 2003; Bauder, 2005; Bauder, 2008; Frantz, 2008; Sassen, 2000). Migrant workers suffer several types of citizenship disabilities as most countries do not extend equal citizenship rights and protections to them (Walia, 2010). Relatedly, because of low cultural and social capital, they are unable to take full advantage of whatever rights are available to them in the host country (Bustamante, 2002). Women are further exploited as cheap and docile labor (Elson & Pearson, 1981; Mills, 2003). In addition, studies have emphasized how breakdown of the traditional economy and the penetration of market in the developing societies have forced people, especially from rural areas, to seek low-paying dead-end jobs in the global labor market (Castles, 2013). Examining Nepali domestic workers in New Delhi, we mostly agree with the existing studies but, based on our study of micro-dynamics between employers and employees, we also bring to notice the fact that migrant female workers are not always passive victims and that they exercise considerable choice and agency. We do not, however, mean that they exercise some freewheeling agency. Macro forces as well as their biographical capital, rooted in their past experiences, the particular stage of their life cycles and entrenched “habitus,” affect their choices, agency and strategies (Bourdieu, 1990; Bourdieu, 2002 [1986]). As social scientists have long argued, neo-classical economic theories, which depict labour market as atomistic and perfectly competitive, do not capture the nuances of the actually existing labour market. They instead argue that the labour market is profoundly gendered, ethnicized, castecized, and racialized (Adib & Guerrier, 2003; HarrissWhite, 2005; Mills, 2003; Ridgeway, 1997; Ridgeway, 2009; Ridgeway et al. 2009; Thorat & Neuman, 2012). At the broader theoretical level, therefore, this study aims to understand the cultural underpinnings of labour market and its consequences for different actors and institutions. The micro-dynamics also help us understand the durability and reproduction of different forms of inequality, since the agents draw on and contribute to the structural and cultural forces that they are enmeshed in. As has been observed in the West, the Middle East and the rising East Asian economies, India has witnessed the rise of the phenomenon of household domestic workers DOI: https://doi.org/10.3126/dsaj.v12i0.25960 Received: 17/10/2019...Accepted: 16/12/ 2019","PeriodicalId":30105,"journal":{"name":"Dhaulagiri Journal of Sociology and Anthropology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.3126/dsaj.v13i0.25960","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42690416","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 : 2019-12-29DOI: 10.3126/dsaj.v13i0.26197
B. Subedi
This paper offers an understanding of medical pluralism as practiced among the Tharus of Nepal, and makes a discussion on the indigenous medicine in relation to the state health policy and the ambivalence that exists regarding official recognition of indigenous healers. Field data were collected from a village cluster of Dang district following qualitative methods: observation of healing sessions, interview with healers, patients, and key informants. Tharu healing tradition consists of three main practices: shamanic, herbal, and midwifery; practiced mainly by three types of healers: guruwa, baidawa, and surenya who employ three major strategies of healing: mantra, medicine and massage. The knowledge of healing mantras, use of local herbal medicine, and traditional midwifery and massage are the most important features of the Tharu’s indigenous healing practices. Such practices, along with those of co-inhabited non-Tharu healers and healing practices form the universe of local folk medicine. The folk medicine, which represents an oral tradition, co-exists along with scholarly traditional medicine and biomedicine. In terms of official recognition and support, biomedicine is on the top followed by scholarly traditional medicine and folk medicine falls at the bottom of the hierarchy. The scope of medical pluralism has been widened with the inclusion of scholarly traditional medicine in the official health care system. However, many of the indigenous traditional medicines that indigenous ethnic communities continue to practice still fall outside the purview of state regulation. The legitimacy of indigenous healers remains in question. An expression of sceptical and ambivalence attitudes towards indigenous healers has been reflected in the policy and planning documents. There has been an insignificant and inconsistent efforts to link indigenous healers with the official health care system and a hesitation to legitimize indigenous traditional medicine. A serious reflection is needed to move ahead from this ambivalence and inaction towards a more inclusive and democratic medical pluralism.
{"title":"Medical Pluralism among the Tharus of Nepal: Legitimacy, Hierarchy and State Policy","authors":"B. Subedi","doi":"10.3126/dsaj.v13i0.26197","DOIUrl":"https://doi.org/10.3126/dsaj.v13i0.26197","url":null,"abstract":"This paper offers an understanding of medical pluralism as practiced among the Tharus of Nepal, and makes a discussion on the indigenous medicine in relation to the state health policy and the ambivalence that exists regarding official recognition of indigenous healers. Field data were collected from a village cluster of Dang district following qualitative methods: observation of healing sessions, interview with healers, patients, and key informants. Tharu healing tradition consists of three main practices: shamanic, herbal, and midwifery; practiced mainly by three types of healers: guruwa, baidawa, and surenya who employ three major strategies of healing: mantra, medicine and massage. The knowledge of healing mantras, use of local herbal medicine, and traditional midwifery and massage are the most important features of the Tharu’s indigenous healing practices. Such practices, along with those of co-inhabited non-Tharu healers and healing practices form the universe of local folk medicine. The folk medicine, which represents an oral tradition, co-exists along with scholarly traditional medicine and biomedicine. In terms of official recognition and support, biomedicine is on the top followed by scholarly traditional medicine and folk medicine falls at the bottom of the hierarchy. The scope of medical pluralism has been widened with the inclusion of scholarly traditional medicine in the official health care system. However, many of the indigenous traditional medicines that indigenous ethnic communities continue to practice still fall outside the purview of state regulation. The legitimacy of indigenous healers remains in question. An expression of sceptical and ambivalence attitudes towards indigenous healers has been reflected in the policy and planning documents. There has been an insignificant and inconsistent efforts to link indigenous healers with the official health care system and a hesitation to legitimize indigenous traditional medicine. A serious reflection is needed to move ahead from this ambivalence and inaction towards a more inclusive and democratic medical pluralism.","PeriodicalId":30105,"journal":{"name":"Dhaulagiri Journal of Sociology and Anthropology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.3126/dsaj.v13i0.26197","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47755792","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 : 2019-12-29DOI: 10.3126/dsaj.v13i0.25890
Ulla-Britt Engelbrektsson, M. Subedi
In focus is the experience of being a Tuberculosis (TB) patient in the mid-west Tarai of rural Nepal. The information derives from a longitudinal qualitative study between 2005 to 2017 in one and the same community. The findings show few changes in the experience of being a TB patient. The availability of anti-TB medicine free of cost within the government health services was greatly appreciated. The cause of TB, ways and means of transmissions, and the need for preventive measures, however, were not well understood. In the case of Child-TB, the expectation of numerous visits to the government treatment centre for the picking up of medicines was a strong deterrant. In consequence, most child-TB cases were diagnosed and treated within the private sector. The distribution system of the medicines, particularly within the government system, clearly added to the burden of being a TB patient and much would have been gained had the arrangement been more patient-friendly, a difference which most likely had also resulted in more children being treated within the public services rather than within the money-geared private sector. Various misunderstandings about the cause/s of the disease need to be addressed. And, much would be gained was the central directive of “patient support”, truly implemented and was a true “two-way communication” to take place.
{"title":"Experiences of Tuberculosis in a Tarai Village, Nepal","authors":"Ulla-Britt Engelbrektsson, M. Subedi","doi":"10.3126/dsaj.v13i0.25890","DOIUrl":"https://doi.org/10.3126/dsaj.v13i0.25890","url":null,"abstract":"In focus is the experience of being a Tuberculosis (TB) patient in the mid-west Tarai of rural Nepal. The information derives from a longitudinal qualitative study between 2005 to 2017 in one and the same community. The findings show few changes in the experience of being a TB patient. The availability of anti-TB medicine free of cost within the government health services was greatly appreciated. The cause of TB, ways and means of transmissions, and the need for preventive measures, however, were not well understood. In the case of Child-TB, the expectation of numerous visits to the government treatment centre for the picking up of medicines was a strong deterrant. In consequence, most child-TB cases were diagnosed and treated within the private sector. The distribution system of the medicines, particularly within the government system, clearly added to the burden of being a TB patient and much would have been gained had the arrangement been more patient-friendly, a difference which most likely had also resulted in more children being treated within the public services rather than within the money-geared private sector. Various misunderstandings about the cause/s of the disease need to be addressed. And, much would be gained was the central directive of “patient support”, truly implemented and was a true “two-way communication” to take place.","PeriodicalId":30105,"journal":{"name":"Dhaulagiri Journal of Sociology and Anthropology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.3126/dsaj.v13i0.25890","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45502040","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 : 2019-12-29DOI: 10.3126/dsaj.v13i0.25873
M. Subedi
Professor David Sanders, a well-renowned academic, consummate activist and commentator, a great public intellectual passed away on 30th August 2019 at the age of 74 years. He was a champion of economic and social justice and one of the pioneers of the importance of primary health care who emphasized the importance of involving communities, being accountable to communities and role of community health workers in promoting health and preventing disease. David shaped research and teaching in public health for almost five decades. This paper highlights David's contribution in public health teaching, research and advocacy. Keywords: Public intellectual, People's Health Movement, Struggle for Health, David Sanders
{"title":"Struggle for Right to Health Equity and Social Justice: Remembering Professor David Sanders","authors":"M. Subedi","doi":"10.3126/dsaj.v13i0.25873","DOIUrl":"https://doi.org/10.3126/dsaj.v13i0.25873","url":null,"abstract":"Professor David Sanders, a well-renowned academic, consummate activist and commentator, a great public intellectual passed away on 30th August 2019 at the age of 74 years. He was a champion of economic and social justice and one of the pioneers of the importance of primary health care who emphasized the importance of involving communities, being accountable to communities and role of community health workers in promoting health and preventing disease. David shaped research and teaching in public health for almost five decades. This paper highlights David's contribution in public health teaching, research and advocacy. \u0000Keywords: Public intellectual, People's Health Movement, Struggle for Health, David Sanders","PeriodicalId":30105,"journal":{"name":"Dhaulagiri Journal of Sociology and Anthropology","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-12-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.3126/dsaj.v13i0.25873","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42302390","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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