Sociological Imagination
Saturday, September 24, 2016
Sikkim in a need of Research Wing in Each and Every Government Departments
As we all know that Sikkim is among the best performing states in India. Our Government is undertaking the paramount assignment for the all round development of our state. The dedication of each and every department is, in fact, praiseworthy. We have touched all the indicators of Development. Now, what I personally feel is that there should a Research & Analysis (RA) wing in each and every Department. This Research & Analysis (RA) wing should focus on issues of National and International importance related to the concerned department. It should offer help to solve practical problems faced by administrators, bureaucrats, industries & enable the integration of innovative need-based technologies and other holistic interventions. It should offer short & long term academic programs to develop the skilled workforce. It should provide expert consultancy services. This Research wing should generate insights that lead to integrated benefits for multiple stakeholder groups, including industry, policy and decision makers in the government, bi-and-multilateral institutions, and communities.
It is my humble request to our concerned authorities to think over this matter and come with a proposal to set up research wing in each and every department for greater benefits of our Sikkimese community.
Monday, September 12, 2016
Fallacy of Continuous and Comprehensive Evaluation (CCE) System in India
Sunday, September 4, 2016
Sikkim in a need of Entrance Centre of each Premier Institutes/Universities of India
I want to bring the kind attention of the concerned citizens of Sikkim towards the fact that our state Sikkim lag behind to show its representation in almost all the Central Universities or the Institute of National Importance in India. Hardly have we found any Sikkimese students in these reputed institutes. The main reason for the same which I analyzed from my own experience is that we do not have entrance centers of these reputed institutes. For the higher education, none of the central universities or the institutions of national importance apart from Jawaharlal Nehru University and Sikkim University has its entrance centre in Sikkim. For the entrance, students have to go either Guwahati or Kolkata. It is very much difficult for a student especially of lower or middle class those who do not have enough money and where there is no surety of cent percent successful result to go 600 Km and write entrance examination of one university. And moreover, we don’t have that resources or channel to proceed for the same. It is my humble request to the concerned authorities of Sikkim those who are dealing with the matter of higher education to write or request a written memorandum to all most all the important Central Universities or the institutions of national importance to provide at least one entrance centre in Sikkim or at Siliguri for the benefits of our Sikkimese students as well as the other adjacent states of India.
Thursday, September 1, 2016
Jiban: Kanda Ki Phool? An inspiring story of Jhamak Ghimire
Sunday, January 27, 2013
Shilpgram in Udaipur, Rajasthan |
Being
one of favorite traveler destination, Sikkim holds an important place in the
tourist map of India. Over the past few years, there has been a phenomenal
increase in the inflow of both domestic and foreign tourists into the state.The
reasons for Sikkim being a very popular tourist destination are many. Indeed, it
proves to be quite an attraction to tourists with its rich culture, picturesque
beauty and rich bio-diversity. Tourists enjoy the various adventure sports and
assortment of events and festivals. Nature lovers are besotted with the calm
soothing surroundings characterized by the striking greenery. It has potential
for village, religious and eco-tourism.The growth of tourism has been possible
because of the peace loving people of Sikkim. In
addition to these characteristics of tourism in Sikkim, we can add more colors on
it. Recently I have made a visit of Udaipur city in Rajasthan for a conference
of Indian Sociological Society on the theme ‘Contemporary Indian Society:
Challenges and Responses’. On the occasion, I have visited the entire city.
Indeed Udaipur is a beautiful city, set amidst the Aravalli ranges of
Rajasthan, known for its picturesque lakes, huge palaces, massive forts and
artistic temples. It is also called as 'the city of lakes'. The elevated hills
and the beautiful lakes make a picture-perfect backdrop to the Udaipur city.
Udaipur is regarded as one of the most romantic cities of the World and
subsequently, also known as the 'Venice of East'. Moreover when I reached Hawala
village, I found ‘Shilpgram’ as an amazing idea of fostering and promoting
rural tourism in Rajasthan. Actually Shilpgram consists of two Hindi words
‘Shilp’ and ‘Gram’ in which Shilp means the Craft and Gram means Village. Etymologically
it is the artisan’s village or the craft village.
Situated
3 kms west of Udaipur city, Shilpgram is conceived as a living ethnographic
museum to depict the lifestyles of the folk and tribal people of the West Zone.
Within this complex, huts of the member states are constructed incorporating
traditional architectural features of different geographical and ethnic groups
residing within the West Zone of India comprising of five Federal States.One of
the important objectives of Shilpgram is in the sphere of increasing awareness
and knowledge of rural life and crafts, specifically, for the younger generation.
Special emphasis is laid on workshops for children on arts, crafts, theatre and
music.
The
Rural Arts and Crafts Complex - Shilpgram - also provide an opportunity to
rural and urban artists to come together and interact through the process of
camps and workshops. It is hoped that through intimate observation of different
styles and experiences, urban and rural artists would learn from one another
and enrich their skills and art forms. The Centre promotes contemporary urban
ceramists, potters, designers, visual artists etc. to work with their
traditional counterparts in creating works of everyday art which would then be
put up for exhibition and sale for visitors. The Center developed two Museums
in the Shilpgram where simple objects of day-to-day use, that represent the
sense of wonder and aesthetics in rural and tribal life are put on display. In
addition, a Crafts Bazar in the fashion of a traditional 'haat' was made where
visitors could buy traditional crafts from the Zone. Craftsmen
were invited periodically to demonstrate their skills and sell the crafts to
the visitors at the Shilpgram.
An
attraction no less of the Rural Arts and Crafts Complex is the open air
Amphitheatre with a seating capacity of approximately 8000. Besides the major
theatre festivals which the Centre holds here, it is hoped that this facility
would motivate the local community as well as outside visitors to take a keener
interest in theatre and the traditional folk performing arts.
Shilpdarshan
is a continuing activity at Shilpgram in which traditional performing artists
and craftsmen are used to draw from the interior villages of the member states.
They are regularly invited to exhibit their skill and to demonstrate their
crafts, and sell their masterpieces in order to have direct access to the
buyers. This programme has encouraged the rural craftsmen and performers in a
big way. The Shilpgram has become an important landmark in India and Government
of India has decided to replicate them in all the Federal States of India. In
these traditional huts, household articles of everyday use - whether terracotta
or textile, wooden or metal, along with decorative objects and implements -
agricultural or craftsmen's tools, etc. are featured with appropriate signages
and explanatory details. The objective is to give a realistic glimpse of the
people and their belongings representing Unity in Diversity and National
Integration.
Shilpgram
Mela is held annually in the west of the city of Udaipur. Shilpgram Crafts Fair
is organized to promote art and craft of Rajasthan. Since, Rajasthan has always
been famous for its handicrafts and artwork; this fair is a perfect destination
to try out the hand woven clothes, embroideries, mirror works and handicrafts.
The hand woven clothes and camel leather items grab the major attention of
visitors in this fair. Shilpgram Crafts Mela aids in encouraging the urban
potters, visual artists and designers too. The art expertise of artists in
Rajasthan acquires an imperative position in the cultural field of Rajasthan.
Here, one can have a glimpse of the life style of weavers and local artists
that is portrayed through pictures in the stalls. This is actually done to make
people aware about the condition of artists. The fair was conceived in the
mind with an idea to encourage the cottage industry of Rajasthan. Being a
desert land, Rajasthan is deprived of grown agriculture and tourism has been
the main source of its income. Keeping this money-making part aside, Rajasthan
Government wants to make this rustic art famous on a global level. Through this
fair, the local artists get a stage to show their creations not just in front
of domestic but the international tourists as well.
In
Sikkim also we have 22 ethnic groups with numerous folk dance and artistic
talents. Each and every community has its own specialty. Different communities
living in Sikkim have their own handicrafts, folk dances to celebrate their
life. Dances like Maruni, Tamang Selo, Sangini, Chyabrung, Zo-Mal-Lok etc have
its own charm in our society. The performing
arts like folk dances of Sikkim combine all the components of folk culture,
namely folk songs, folk musical instruments, traditional dresses, make up and
folk dance. In the wake up of low tourist inflow in Sikkim after Sept 18
earthquakes, why don’t we try this superb model of Shilpgram as an amazing idea of flourishing rural tourism
in Sikkim? In this connection I urged Tourism Department to think over this
matter and put into practice the concept inevitably.
Sunday, November 18, 2012
Mahakavi Laxmi Prasad Devkota (1909-1959) - Tribute to a Legend
On
the third day of Tihar, when most of the people were busy in making necessary
arrangements for the evening Laxmi puja, Mahakavi Devkota was born from the womb of Amar Rajya Laxmi Devi and
father Tilmadhav Devkota in Dillibazar, Kathmandu on November 12, 1909. As he
was born at a time when the entire Hindus including his family were worshiping
Goddess Laxmi, the Goddess of wealth, his parents took his birth as the
greatest gift of Goddess Laxmi. Accordingly, his name was given Laxmi Prasad.
However, he turned out to be the gift of Saraswati, the ‘Goddess of Knowledge’.
He has earned the fame through this name in the field of Nepali
literature. In a short lifespan of fifty years he produced some eighty books in
Nepali and in English.
Laxmi Prasad Devkota (1909-1959) |
Early
Life
When Devokota was born, Nepal was ruled by the
Rana oligarchy. The Rana administration was not enthusiastic about educating
the masses, so the permit to study was a privilege. Devkota’s family went
through a lot of trouble to enroll him at Durbar School, the only school in the
Kathmandu Valley. Devkota was talent since his childhood.
He started writing at the early age of ten and proved to be an excellent pupil. He finished school
with good grades and went to Trichandra College in 1925 to study science. He
got his B.A. in arts in 1929 and went to India in 1931 on a scholarship to
continue his studies. Devkota was impressed by the libraries he saw in India,
and he and his friends wrote to the Rana Prime Minister asking for permission
to open a library in Kathmandu. They were put in prison for this and had to pay
heavy fines. This was the beginning of Devkota's political life.
The
days of Hardships
After
he received the degree, he returned back home and started to live the family
life. Despite taking tuition classes to supplement his earning, sometimes for
fourteen hours a day, financial problems never left him. His popular book ‘Muna
Madan’ was written during this time. All the poets of the time wrote using the
old Sanskrit forms. The book
challenged Sanskrit scholars who dominated the Nepalese literary scene. While
these scholars determined good poetry as those following the Sanskrit form, ‘Muna Madan’ was based on the jhaurey folk tune. This was completely
new and it received recognition. It is still a best seller even after more than
several decades of its publication.
The
mid-thirties were a terrible time for Devkota: his mother, father, and a
two-month old daughter died within two years. This shattered Devkota
completely. Devkota was never a smoker at school or college, but when he
learned to smoke, he became a chain smoker. He was exceedingly nervous and
began to complain that everything hurt him. His brothers were worried enough to
put him in a mental hospital in Ranchi, India, for five months in 1939. He
makes references to his experience in the lunatic asylum in his famous
free-verse poem ‘Pagal’ which is one of the best written poems in Nepali.
Years
of Active life
After he
returned to Nepal, he worked as a part of Nepal Bhasanuwad
Parishad, a state organization that acted as a censorship
board, and also taught at Tribhuwan University. He wrote several of his
epic poetry during this time. In 1948, Poet
Devkota presided over the first national poetry festival of Nepal organized by
Nepali Sahitya Parishad and delivered a famous speech. Immediately after this
poetry festival, he exiled himself to Vanarasi, India, to edit Yugvani (The
Voice of the Age), which was a mouthpiece of the Nepali Congres. In Nepal, his
house and properties were confiscated by the Rana government. In less than
three months after his unannounced departure from the house, his second son
Krishna died. His eldest son Prakash soon joined him in Varanasi.
Poet Devkota returned to Kathmandu shortly before the
restoration of democracy in 1951. At that time, he was trying to sustain the
family at Kavi-Kunja with a few tuition jobs. However, he also kept producing
many excellent works. From April 1956, a literary monthly titled ‘Indreni’ was
launched from Kavya-Prathisthan, of which Poet Devkota was the president. The
Asian Writers' Conference was held in New Delhi, December 23-29, 1956. Poet
Devkota led the delegation of Nepali writers to this conference. It was for
such events that Devkota had translated many of his own works as well as those
of his contemporaries into English and published them in the two bilingual
issues (2nd and 7th.) of Indreni. The poems thus translated are highly
representative of the age.
Later, Poet Devkota also led a delegation of Nepali writers
to Tashkent to attend the Afro-Asian Writers' Conference, which was held from
October 7-13, 1958. He impressed the audience with his excellent introduction
to contemporary Nepali literature, made many friends, and was, in turn,
impressed with the central message of peace and the need for justice that the
conference highlighted. While he was in Russia and immediately after his return
to Nepal, Devkota wrote several essays in English that discuss national and
literary issues at home from a more global and comparative perspective.
On Friday, July 22, 1957, Royal Nepal Academy was established
and Poet Devkota was its member from its inception. From July 26 to November
14, 1957, he served as the Minister of Education under Dr. K.I. Singh's
cabinet. As a minister, he promoted the Nepali as a national language, he
opened schools all over the country, and he also worked to establish Tribhuvan
University.
Important
Contributions
Devkota
contributed to Nepali literature by bringing the Sanskrit tradition
to its end and by starting modern Romantic Movement in the country. Devkota was
the first to begin writing epics in Nepali literature. Nepali poetry soared to
new heights with Devkota's groundbreaking and innovative use of language.
Departing from the Sanskrit tradition that dominated Nepali literary scene, he
wrote ‘Muna Madan’ (1930), a long narrative poem in popular
"jyaure" folk meter. ‘Muna Madan’
is perhaps the most popular of all works of Devkota. The simplicity of
language, folk and lyrical verses and rhythmic expression made this book
popular among the all including ordinary folks. Muna Madan’s popularity also
made Ranas to appoint Devkota a member of the Nepal Bhasanuwad Parishad. Devkota
had the ability to compose long epic poems with literary complexity and
philosophical density in very short period of time. During this period, he wrote, ‘Shakuntala’, his first epic poem
and also the first "Mahakavya" (epic poem) written in Nepali
language, in mere three months. Published in 1945, Shakuntala is a voluminous
work in 24 cantos based on Kalidasa’s famous Sanskrit play
‘Abhijnanasakuntalam’. ‘Shakuntala’ demonstrates Devkota's mastery of Sanskrit
meter and diction which he incorporated heavily while working primarily in
Nepali. It is said that Puskar Shumshere Rana
challenged him to write another epic in a period of one month. Accepting the
challenge, Devkota wrote another epic ‘Sulochana’ in ten days. Both ‘Shakuntal’
and ‘Sulochana’ are Devkota’s masterpieces.
He
is regarded as the propounding father of romanticism in the Nepali literature.
Devkota was deeply influenced by the writings of William Wordsworth, P.B.
Shelley, Byron and John Keats. He is the pioneer of modernity or modernism in
Nepali literature, especially in essays and poetry, and he is also regarded as
'Anshu Kavi' (spontaneous poet). He could write poems in a spontaneous manner
and even while signing autographs for his fans, he used to write a poem
before putting his signature. His poetry depicts the romantic characteristics
like humanism, metaphysical relationships, aesthetic values, past glories,
praise of nature etc. Apart from romantic writings, he wrote some potent
revolutionary poems possibly under the impact of P.B.Shelley. Devkota is also
credited with the innovations of native Nepali vocabulary. He not only had
a deep vision of literature, but was also well versed in theology,
philosophy, history and in all inter-disciplinary genres.
Devkota’s
contribution to Nepali literature are as follows-
Poetic
works: Muna Madan, Raj Kumar Prabhakar, Kunjini,
Shakuntal, Sulochana, Basanti, Putali, Bhikhari, Mhendu, Ravana-Jatayu Yuddha,
Chhahara, Chilla Patharu, Luni, Mayabini Sashi, Maharana Pratap, Manoranjan,
Nabras, Sitaharan, Dushyanta Shakuntala Bhet, Aakash Blochha, Balkusum,
Chhayasanga Kura, Katak, Gaine Geet, Sunko Bihan, Bhavana Gangeya, Sundari
Jarpini, Aashu, Prathimas, Prithiviraj Chauhan, Maina, Pahadi Pukar, Muthuka
Thopa, Laxmi Kabita Sangraha and Laxmi Giti Sangraha.
Essay:
Laxmi Nibandha Sangraha
Plays:
Sabitri Satyaban, Rajpur Ramani, Basanti, Maina and Krishibala and Bharatmilap.
Laxmi
Katha Sangraha (anthology of Devkota’s short stories)
Fiction:
Champa
Devkota
translated William Shakespeare’s play Macbeth into Nepali
Devkota’s
Legacy
Although
Devkota started writing during the Rana period when the free thinking and
creative writing used to be discouraged, he broke the traditional and
conventional style and introduced a new genre and approach in writing poems and
other forms of literature. Devkota's literary works are marked by flow, variety
of style and subject matter, critical and relevant thought, powerful
imagination and compassion for the living. He was a prolific writer who
experimented with every form and genre of literature. He wrote not just
innumerable poems, but also epics, long narrative and/or descriptive poetry
called khandakavyas in Nepal, plays, one-act plays, essays, short stories, and
even a novel. Furthermore, he has contributed significantly to Nepali children's
literature, too. He has also translated many of his own works as well as those
of his contemporaries into English. He is the first Nepali writer to produce a
significant bulk of poems, essays, and plays written originally in English.
Devkota
grew as a writer throughout his career. One of his earliest achievements is the
successful use of a popular folk meter called jhyaure in his yet best-selling
long narrative poem: Muna-Madan. This work kicks against the Classical
Sanskritic tradition of metrical poetry even as it depicts the life of ordinary
people in a simple, native language. The poet, however, adopts the Sanskriic
tradition in Nepali Shakuntal, an epic he wrote in three months. This epic is
rich in Sanskrit vocabulary, highly imaginative, and powerfully lyrical in many
places. The context and characters of this story from the Mahabharat and the
Padma Purana are given Nepali characteristics and context.
While
the poet shows great mastery over the varnik form of Sanskrit meter in Nepali Shakuntal,
with "The Lunatic," he arrives at a very successful form of modern
confessional poetry in free verse. According to his contemporary, Bala Krishna
Sama, Devkota was born thrice into literature: first, with Muna-Madan; second,
with Nepali Shakuntal; and, third, with "The Lunatic."
Devkota's
literary oeuvre witnesses a consciousness that not only comprehends the
cultural heritage of Bharat Varsha but also appreciates other cultures and
civilizations as different. His works also exhibit a high realism where
purified art encapsulates truth that transcends the local to universalize
itself into a sort of ethos of the age. While Nepal remains at the core of his
writing, Rome, Greece, the greater India, England, Russia, and many other
literary and artistic arenas of the globe find a room in his writing. It is for
this reason, too, that Devkota deserves a place among meritorious writers of
the world. It is high time for him to be situated at the hub of South Asian
literary discussions.
Devkota
exhibits a great love for Nepal and its people in his works, which are simply
extensions of his life and thought. He loved the country, its people, and his
own mother tongue, Nepali, which he enriched and endowed with the expressional
possibilities of a modern sensibility. Today, he is lovingly known as Mahakavi
or Great Poet for his great body of powerful poetry and significant writings in
Nepali and English. He commands great respect in the world of Nepali letters.
Nearly half a century after he left the literary scene, Devkota's contributions
in diverse genres of literature and many areas of Nepalese social and cultural
life remain deeply felt and appreciated.
Despite
holding some important and high-ranking positions, his financial status was
always precarious and he had to struggle a lot for survival. But the
difficulties he suffered never deterred him from writing and making
contribution to Nepali literature. The contribution Devkota made to enrich the
Nepali literature would always be written down with golden letter. We cannot
imagine the state of Nepali literature without Laxmi Prasad Devkota. Thus,
Laxmi Prasad Devkota has earned a greatest respect in the heart of Nepalese
people both in Nepal and abroad. Recognizing his unprecedented contribution in
the field of literature, he was honoured as a life member of the Nepal Academy.
Devkota was also conferred with the title of ‘Mahakabi’ (Poet the Great). He
died at the age of 50 due to cancer in September 14, 1959. With his demise people
lost a brilliant icon of Nepali literature. Although he is no more with us, his
writing will always keep him alive in the hearts of the people who love Nepali
literature.
YouTube Links for Mahakavi Devkota
(Binod Bhattarai is a Doctoral Fellow at Department of Sociology,
Pondicherry University, Puducherry – 605014, India)
Friday, November 16, 2012
Children’s Day and the Legacy of Chacha Nehru
Chacha Nehru on Children's day |
Children's Day – a day dedicated to
children is observed as an event across the world to celebrate childhood and
promote awareness about children's welfare. Endorsed by global organizations
and governments, this celebration aims to promote the wellbeing of children and
to uplift their social rights. In 1954, the United Nations with discretion has
recognized November 20 as Universal Children's Day to create attentiveness on
the commitment on the development of children and ensure a better future.
However, celebration date of Children's Day varies from country to country, however
in India it is observed every year on 14th November, that marks the birth anniversary of legendary freedom fighter
and Independent India’s first Prime Minister Pandit Jawaharlal Nehru and
popularly known as ‘Chacha’ Nehru among the Children. As a tribute to Chacha
Nehru and his enormous love and passion for children, this day is celebrated on
his birth date. Pandit Nehru is also regarded as the country’s special child to
have been the first Prime Minister after the long struggle for Independence.
On
this day we all need to remember to renew our commitment to the welfare of
children and teach them to live by their Chacha Nehru’s quality and dreams. For
kids in school, it’s a day full of fun and frolic. We read that Government
departments announce various schemes and organize various competitions and
events for the Children. Schools conduct various cultural programs and
competitions like quizzes, fancy dress, elocutions, singing, dancing etc for
the whole day. For children on this day is a day of joy and freedom. Teachers
and parents exchange greetings and wish the children. Many Non Governmental
Organizations conduct various programs and distribute their favorite sweets to
the kids. Children’s day is not only an opportunity to celebrate and enjoy but
also reminds of the mission and message of Pandit Jawaharlal Nehru. He always
wanted every child to grow, get right education and prosper in life and fulfill
their dreams.
On
this occasion we all should join together, realize and inculcate in children
the practice of good habits and moral responsibility of an individual because
the Future
of India is based on today's child. Apart from this one needs to also help the
downtrodden street or unprivileged children. Instead of celebrating the
Children day with pomposity in hotel or club, why not bring a difference in the
lives of these children and teach our children the true meaning of Children’s
day where they can help these children by donating clothes, toys, books or
offer some good food to them. It makes a real difference in the child’s life by
doing something special.
Another way of celebrating this special day is that we can
organize a party or get together for some underprivileged children give some
small gifts with good healthy and delicious snacks. Childhood is all about
innocence and playfulness. It is also all about joy and freedom. If we can make
a child smile that’s true inner satisfaction one achieves. Celebrating
Children’s Day is about giving children the right to enjoy and grow into
healthy and educated citizens of the country, and if we can teach our child the
value of sharing with others what they are lucky to have, then not only our
child will grow into a responsible human being, but also another child who
otherwise could have ended up being a delinquent, if not for our
thoughtfulness. Lastly we all need to remember the words of Pandit Jawaharlal
Nehru:
“Children are like buds in a
Garden and should be carefully
And lovingly nurtured, as they
are the future of the nation
And the citizens of tomorrow.”
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