This abstract starts with the purpose of the study of the impact of using new technologies on cropping pattern particularly in the case of the Eastern hills. It also examines the role of governmental organizations and non-governmental organizations to improve agricultural systems of this area. Relevant data have been obtained from both primary and secondary sources. It draws on the data collected from interview, focus group discussion, key informant survey, and field observation. For this, 30 percent sample households were selected from three altitude belts such as upper, middle and lower, ranging from 300 to 2,250 masl along the Koshi-highway. It has a wide range of climates, ranging from sub-tropical to alpine with monsoon precipitation in the summer for three and half months, and therefore it has diversity in flora and fauna and people. Similarly, secondary data have been collected from various books, journals and official records. This paper has showed that the crucial impact of acceptance of innovative methods in agriculture in the study area is a joint effort of local people, government, and non-government agencies too. The government with the development agencies and non-government organizations has contributed to impart knowledge of the agriculture innovative methods to the local farmers. At the same time, the farmers were enthusiastic to learn and adopt those methods. Consequently, one can easily see the remarkable changes in cropping pattern due to the impact of such innovations. The cereal crops based on agricultural system is gradually moving towards high value off-season crops farming.
{"title":"An Impact of New Technologies on Cropping Pattern in the Eastern Hills of Nepal","authors":"Shyam Wagle","doi":"10.3126/mef.v10i0.34086","DOIUrl":"https://doi.org/10.3126/mef.v10i0.34086","url":null,"abstract":"This abstract starts with the purpose of the study of the impact of using new technologies on cropping pattern particularly in the case of the Eastern hills. It also examines the role of governmental organizations and non-governmental organizations to improve agricultural systems of this area. Relevant data have been obtained from both primary and secondary sources. It draws on the data collected from interview, focus group discussion, key informant survey, and field observation. For this, 30 percent sample households were selected from three altitude belts such as upper, middle and lower, ranging from 300 to 2,250 masl along the Koshi-highway. It has a wide range of climates, ranging from sub-tropical to alpine with monsoon precipitation in the summer for three and half months, and therefore it has diversity in flora and fauna and people. Similarly, secondary data have been collected from various books, journals and official records. \u0000This paper has showed that the crucial impact of acceptance of innovative methods in agriculture in the study area is a joint effort of local people, government, and non-government agencies too. The government with the development agencies and non-government organizations has contributed to impart knowledge of the agriculture innovative methods to the local farmers. At the same time, the farmers were enthusiastic to learn and adopt those methods. Consequently, one can easily see the remarkable changes in cropping pattern due to the impact of such innovations. The cereal crops based on agricultural system is gradually moving towards high value off-season crops farming.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122115846","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}
{"title":"Endurance of Women in Afghan Society in Khaled Hosseini’s A Thousand Splendid Suns (Book review)","authors":"Sedunath Dhakal","doi":"10.3126/mef.v10i0.34088","DOIUrl":"https://doi.org/10.3126/mef.v10i0.34088","url":null,"abstract":"No abstract available.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"49 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131407023","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}
Non-Aligned Movement commonly known as NAM has played a useful role in the common cause of World peace and prosperity. It has succeeded in steadily emerging as a central international forum. The newly independent nations of the world that have come into the one fold of this Movement have determined their own and resist the coercion of the World powers and their attempt to exploit them. During the cold war and in the present context, the Non-Aligned Movement examines its objectives and achievements in both periods. The main goals of NAM during block policy of more extraordinary powers, the structure of bipolar in international relations, the constant support and through its conferences and in the United Nations for World peaceful environment, détente, and disarmament, and prevention of the world into the block division (East and West). Despite these changes, several others new challenge that are arising, and its member states for the achievement of peace and security for humankind.
{"title":"Non-Aligned Movement: Challenges and Way Forward","authors":"A. Kharel","doi":"10.3126/mef.v10i0.34053","DOIUrl":"https://doi.org/10.3126/mef.v10i0.34053","url":null,"abstract":" Non-Aligned Movement commonly known as NAM has played a useful role in the common cause of World peace and prosperity. It has succeeded in steadily emerging as a central international forum. The newly independent nations of the world that have come into the one fold of this Movement have determined their own and resist the coercion of the World powers and their attempt to exploit them. During the cold war and in the present context, the Non-Aligned Movement examines its objectives and achievements in both periods. The main goals of NAM during block policy of more extraordinary powers, the structure of bipolar in international relations, the constant support and through its conferences and in the United Nations for World peaceful environment, détente, and disarmament, and prevention of the world into the block division (East and West). Despite these changes, several others new challenge that are arising, and its member states for the achievement of peace and security for humankind.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"25 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114399645","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}
People in different locality interact, perceive, and experience the government and governance through the government’s various service delivery mechanisms mainly, which affect them in their locale. Governance in the health sector can serve as an essential and critical window through which we can glance at the situation of governance in a given society. Multiple voices from the actors involved in delivering health care services and health service users portray the current emerging situation of health governance, especially, during the initial years of implementation of federal system in Nepal. In portraying the current health governance scenario in the study areas, this article shows how people’s experience of forms of governance affects their uptake of health care services. It uses micro-level ethnographic information to look at the broader issue of health governance.
{"title":"Governance of Health Care Services: A Critical Understanding of Federal Experiences from Central Nepal","authors":"K. Dahal","doi":"10.3126/mef.v10i0.34074","DOIUrl":"https://doi.org/10.3126/mef.v10i0.34074","url":null,"abstract":"People in different locality interact, perceive, and experience the government and governance through the government’s various service delivery mechanisms mainly, which affect them in their locale. Governance in the health sector can serve as an essential and critical window through which we can glance at the situation of governance in a given society. Multiple voices from the actors involved in delivering health care services and health service users portray the current emerging situation of health governance, especially, during the initial years of implementation of federal system in Nepal. In portraying the current health governance scenario in the study areas, this article shows how people’s experience of forms of governance affects their uptake of health care services. It uses micro-level ethnographic information to look at the broader issue of health governance.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"35 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133094551","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}
Why Brahman/Chhetri students are high achievers in secondary education in Nepal is rarely analyzed. For their educational success, people attribute to their cultural capital. A qualitative method was employed to assess whether the assumption is valid or not. In the course of assessment, researcher generated information from secondary and primary sources and analyzed them. The findings show that the Brahman/Chhetris are rich in cultural capital, which is instrumental for their better performance in formal education. However, empirical evidence has led the researcher that the argument is valid partly. Due to globalization combined with other factors such as class, education, and growing cultural exchange, the influence of cultural capital to their educational achievement has been found weak. Therefore, the stereotypical generalization is not necessarily true at present, among the research participants.
{"title":"Cultural Capital and Educational Performance of Brahman/Chhetri Students","authors":"Sharad Chandra Simkhada","doi":"10.3126/mef.v10i0.34085","DOIUrl":"https://doi.org/10.3126/mef.v10i0.34085","url":null,"abstract":"Why Brahman/Chhetri students are high achievers in secondary education in Nepal is rarely analyzed. For their educational success, people attribute to their cultural capital. A qualitative method was employed to assess whether the assumption is valid or not. In the course of assessment, researcher generated information from secondary and primary sources and analyzed them. The findings show that the Brahman/Chhetris are rich in cultural capital, which is instrumental for their better performance in formal education. However, empirical evidence has led the researcher that the argument is valid partly. Due to globalization combined with other factors such as class, education, and growing cultural exchange, the influence of cultural capital to their educational achievement has been found weak. Therefore, the stereotypical generalization is not necessarily true at present, among the research participants.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115921439","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}
This paper analyses Ursula, the female protagonist of D. H. Lawrence’s the novel The Rainbow, who reflects her masculinity. Many feminist critics have perceived this novel as man-centered. In response to this analysis of the novel, the paper tries to look at the novel from the perspective of Judith Halberstam’s theoretical concept of female masculinity, especially Ursula as a masculine woman who acts like a man. Female masculinity is not an identity but a site for identification where different identities can flourish, but masculine women possess confidence, assertiveness, and independence. Lawrence gives justice to women’s role by presenting Ursula as a new woman who seeks her individual identity in the traditional world. Through the reading of the novel as its theoretical tool, the research concludes that females can be as males and males can be like females. She acts like a man and that means she has masculine qualities. The novelist portrays Ursula as a woman with masculinity because she can flourish different identities of her life. She plays the role of an independent woman, a liberated woman, a Lesbian woman, and a new woman, etc. She behaves like a tomboy who refuses to accept the Victorian conventions of society. So, she is a masculine woman rather than a feminine woman. This paper emphasizes how a woman can perform like a man; this suggests masculinity is not the private property of a male; it is a social position that can be practiced in an individual way.
{"title":"Performing Gender: Female Masculinity in D. H. Lawrence’s The Rainbow","authors":"Gol Man Gurung","doi":"10.3126/mef.v10i0.34055","DOIUrl":"https://doi.org/10.3126/mef.v10i0.34055","url":null,"abstract":"This paper analyses Ursula, the female protagonist of D. H. Lawrence’s the novel The Rainbow, who reflects her masculinity. Many feminist critics have perceived this novel as man-centered. In response to this analysis of the novel, the paper tries to look at the novel from the perspective of Judith Halberstam’s theoretical concept of female masculinity, especially Ursula as a masculine woman who acts like a man. Female masculinity is not an identity but a site for identification where different identities can flourish, but masculine women possess confidence, assertiveness, and independence. Lawrence gives justice to women’s role by presenting Ursula as a new woman who seeks her individual identity in the traditional world. Through the reading of the novel as its theoretical tool, the research concludes that females can be as males and males can be like females. She acts like a man and that means she has masculine qualities. The novelist portrays Ursula as a woman with masculinity because she can flourish different identities of her life. She plays the role of an independent woman, a liberated woman, a Lesbian woman, and a new woman, etc. She behaves like a tomboy who refuses to accept the Victorian conventions of society. So, she is a masculine woman rather than a feminine woman. This paper emphasizes how a woman can perform like a man; this suggests masculinity is not the private property of a male; it is a social position that can be practiced in an individual way.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"86 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125454259","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}
This study aims to explore the causes and effects of trauma in Bhutanese Nepali diasporic poetry. It discusses the connection between the individual and collective trauma. Bhutanese Nepali diasporic poetry gives expression to centuries-long marginalization and sufferings of this community. The series of suffering started from the time the people of Nepali origin reached Bhutan for permanent settlement. It continued with their expulsion, life as refugees and finally in the resettled life in the West. Their experiences of suffering caused trauma on both the personal and collective levels. To explore how it is represented in their poetic creations, I have done this study with the use of constructivist trauma theory in the analysis of the six purposively selected poems that deal with causes and effects of trauma. Constructivist trauma theory deals with trauma as a social construct. The experiences of the people are traumatic, and the discourses on trauma make the individual and social trauma acute and understandable. The study has found that the history of sufferings and the consequent experiences are the causes of their trauma. As a result of trauma, their mentality has been badly affected. The speakers in the poems and the community at the level of representation have been fearful, purposeless and disoriented. The victims’ vulnerable existential condition has been reflected in their alternative mode of living on, disability, helplessness and aloneness that has caused significant bearing on the construction of their identity. Their psychology has been filled with troubling past and unstable present mentality resulting into the feeling of being demeaned and diminished. At the same time, these poems have depicted the combination of personal and collective trauma. I believe that this study paves way to further studies on Bhutanese Nepali diasporic literature from the perspective of trauma theory.
{"title":"Causes and Effects of Trauma in Bhutanese Nepali Diasporic Poetry","authors":"R. Timalsina","doi":"10.3126/mef.v10i1.34036","DOIUrl":"https://doi.org/10.3126/mef.v10i1.34036","url":null,"abstract":"This study aims to explore the causes and effects of trauma in Bhutanese Nepali diasporic poetry. It discusses the connection between the individual and collective trauma. Bhutanese Nepali diasporic poetry gives expression to centuries-long marginalization and sufferings of this community. The series of suffering started from the time the people of Nepali origin reached Bhutan for permanent settlement. It continued with their expulsion, life as refugees and finally in the resettled life in the West. Their experiences of suffering caused trauma on both the personal and collective levels. To explore how it is represented in their poetic creations, I have done this study with the use of constructivist trauma theory in the analysis of the six purposively selected poems that deal with causes and effects of trauma. Constructivist trauma theory deals with trauma as a social construct. The experiences of the people are traumatic, and the discourses on trauma make the individual and social trauma acute and understandable. The study has found that the history of sufferings and the consequent experiences are the causes of their trauma. As a result of trauma, their mentality has been badly affected. The speakers in the poems and the community at the level of representation have been fearful, purposeless and disoriented. The victims’ vulnerable existential condition has been reflected in their alternative mode of living on, disability, helplessness and aloneness that has caused significant bearing on the construction of their identity. Their psychology has been filled with troubling past and unstable present mentality resulting into the feeling of being demeaned and diminished. At the same time, these poems have depicted the combination of personal and collective trauma. I believe that this study paves way to further studies on Bhutanese Nepali diasporic literature from the perspective of trauma theory.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"26 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129500715","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}
This article reviews the Tantric influence in the traditional Mithila paintings and argues how Tantra’s emphasis on femininity can challenge the traditional patriarchal notion toward women in general. In doing so, firstly, the article examines the studies in Tantra and its views toward women in general. Secondly, it analyzes the studies in Mithila paintings and their connection with Tantra and the actual women context in the Maithil community. Lastly, it reviews some of the examples of Mithila paintings to study the presence of tantric symbols, as claimed by the studies in Mithila paintings, followed by a conclusion. The findings suggest that being a highly patriarchal culture, with limited authority to women even in their personal life decisions, Mithila culture yet contains seeds of resistance within itself. On the one hand, Maithil women lack the liberty of sexual expressions, decision makings, and involvement in outdoor activities as the veil in their head symbolically separates them from the rest of the society, except the traditional feminine chores. On the other hand, traditional Mithila paintings mocks the patriarchy through the feminine images and symbols as eminent cosmic power, a source of creation, and destruction. The Tantric images and signs in Mithila paintings shout out the power of femininity, challenging patriarchal beliefs of men as a center and women as a margin. This article stresses that Tantric dualism and its equal emphasis on femininity reflected in Mithila paintings can be used as a powerful religious, cultural, and artistic tool to empower women and subvert the general binary of men and women. Mithila paintings that have become a source of economic empowerment, emotional expressions, and means of awareness of women in the present-day, can also be used to harmonize the male-female tensions and as an effective religious, cultural, and artistic device to tear-off shackles of patriarchy.
{"title":"Tantric Nuances Arguing Gender Order in Mithila Paintings","authors":"Pragya Paneru","doi":"10.3126/mef.v10i1.34033","DOIUrl":"https://doi.org/10.3126/mef.v10i1.34033","url":null,"abstract":"This article reviews the Tantric influence in the traditional Mithila paintings and argues how Tantra’s emphasis on femininity can challenge the traditional patriarchal notion toward women in general. In doing so, firstly, the article examines the studies in Tantra and its views toward women in general. Secondly, it analyzes the studies in Mithila paintings and their connection with Tantra and the actual women context in the Maithil community. Lastly, it reviews some of the examples of Mithila paintings to study the presence of tantric symbols, as claimed by the studies in Mithila paintings, followed by a conclusion. The findings suggest that being a highly patriarchal culture, with limited authority to women even in their personal life decisions, Mithila culture yet contains seeds of resistance within itself. On the one hand, Maithil women lack the liberty of sexual expressions, decision makings, and involvement in outdoor activities as the veil in their head symbolically separates them from the rest of the society, except the traditional feminine chores. On the other hand, traditional Mithila paintings mocks the patriarchy through the feminine images and symbols as eminent cosmic power, a source of creation, and destruction. The Tantric images and signs in Mithila paintings shout out the power of femininity, challenging patriarchal beliefs of men as a center and women as a margin. This article stresses that Tantric dualism and its equal emphasis on femininity reflected in Mithila paintings can be used as a powerful religious, cultural, and artistic tool to empower women and subvert the general binary of men and women. Mithila paintings that have become a source of economic empowerment, emotional expressions, and means of awareness of women in the present-day, can also be used to harmonize the male-female tensions and as an effective religious, cultural, and artistic device to tear-off shackles of patriarchy.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"6 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130297483","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}
Among many festivals that are celebrated in Nepal, Teej, is regarded as the most significant festival observed by women. If we trace its origin as Parvati’s union with Shiva after her long and hard penance, then we understand that it is the festival celebrated in memory of the victory of a wife's love and devotion towards her husband. If we observe the way it is celebrated today, then we come to understand that it is a festival celebrated as an occasion of (re) union with parents, bothers, and sisters in their maternal home and sense of joy and happiness. In Nepal and in most parts of North India women gather at their maternal home, have delicious meals, sing and dance with full sense of freedom and enjoyment during the occasion. Women can also express their feelings of pain and suffering which they have to bear at their inlaw’s house in the form of singing and dancing through which their burdens lightened. While some people still celebrate Teej as a religious ritual in ancient sense, many other people today celebrate it as an aspect of cultural life in modern sense. Despite different views and opinions about Teej, it has been an integral part of life of women in Hindu society of South Asia and beyond. This article explores how this festival provides a sense of joy and happiness to women to the women who are subjugated by patriarchal domination in Nepalese society and are free to reunite with maternal home and family and enjoy fully, if only during this occasion. It is based on the secondary sources and field study.
{"title":"Celebrating Teej as a Festival of (Re) union and Enjoyment","authors":"K. Dahal","doi":"10.3126/mef.v10i1.34027","DOIUrl":"https://doi.org/10.3126/mef.v10i1.34027","url":null,"abstract":"Among many festivals that are celebrated in Nepal, Teej, is regarded as the most significant festival observed by women. If we trace its origin as Parvati’s union with Shiva after her long and hard penance, then we understand that it is the festival celebrated in memory of the victory of a wife's love and devotion towards her husband. If we observe the way it is celebrated today, then we come to understand that it is a festival celebrated as an occasion of (re) union with parents, bothers, and sisters in their maternal home and sense of joy and happiness. In Nepal and in most parts of North India women gather at their maternal home, have delicious meals, sing and dance with full sense of freedom and enjoyment during the occasion. Women can also express their feelings of pain and suffering which they have to bear at their inlaw’s house in the form of singing and dancing through which their burdens lightened. While some people still celebrate Teej as a religious ritual in ancient sense, many other people today celebrate it as an aspect of cultural life in modern sense. Despite different views and opinions about Teej, it has been an integral part of life of women in Hindu society of South Asia and beyond. This article explores how this festival provides a sense of joy and happiness to women to the women who are subjugated by patriarchal domination in Nepalese society and are free to reunite with maternal home and family and enjoy fully, if only during this occasion. It is based on the secondary sources and field study.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125138170","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}
Chhaupadi Pratha, a socio-cultural system, is mostly exercised at the Far Western region of Nepal. The system is linked with biological process of women's menstrual period. Women are kept in small sheds away from home during their menstrual period. Besides difficulties staying in a small hut, they have to suffer from many physical and psychological problems. In that period, they are not allowed to take part in religious ceremonies, family kitchen for nutritious food, and family home for security, and warm. This article attempts to analyze women's experience and perception towards Chhaupadi system. In doing so, it investigates how women are suffering from the Chhaupadi system and its consequences. This ethnographic research employed unstructured in-depth conversations and key informant interviews methods to collect information. This research finds that these women are affected physically and mentally by the practices of Chhaupadi. The practice restricts women's safe live and educational opportunity because they are restricted touching anything during their period. The concept of pollution and purity differentiate the life situation of women which is depended on monthly menstrual bleeding. Menstruating women are believed as polluted that’s why they are forced to live small shed and face various difficulties. Non-menstruating women are believed as a pure. Consequently, their social relationship disturbed by shame and restriction. Living in the Chhaupadi shed brings psychological and physical threats. The discrimination during the periods faced by women is considered as violation of fundamental human rights. Women activists are engaged in campaign against the system.
{"title":"Chhaupadi Pratha: Women’s Experiences and Perceptions about Social Suffering","authors":"N. Khadka","doi":"10.3126/mef.v10i1.34031","DOIUrl":"https://doi.org/10.3126/mef.v10i1.34031","url":null,"abstract":"Chhaupadi Pratha, a socio-cultural system, is mostly exercised at the Far Western region of Nepal. The system is linked with biological process of women's menstrual period. Women are kept in small sheds away from home during their menstrual period. Besides difficulties staying in a small hut, they have to suffer from many physical and psychological problems. In that period, they are not allowed to take part in religious ceremonies, family kitchen for nutritious food, and family home for security, and warm. This article attempts to analyze women's experience and perception towards Chhaupadi system. In doing so, it investigates how women are suffering from the Chhaupadi system and its consequences. This ethnographic research employed unstructured in-depth conversations and key informant interviews methods to collect information. This research finds that these women are affected physically and mentally by the practices of Chhaupadi. The practice restricts women's safe live and educational opportunity because they are restricted touching anything during their period. The concept of pollution and purity differentiate the life situation of women which is depended on monthly menstrual bleeding. Menstruating women are believed as polluted that’s why they are forced to live small shed and face various difficulties. Non-menstruating women are believed as a pure. Consequently, their social relationship disturbed by shame and restriction. Living in the Chhaupadi shed brings psychological and physical threats. The discrimination during the periods faced by women is considered as violation of fundamental human rights. Women activists are engaged in campaign against the system.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"94 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126393465","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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