For all those racists at Sajha land:

"मानिस ठुलो दिलले हुन्छ जातले हुँदैन" - लक्ष्मी प्रसाद देवकोता

In Nepal Caste System:

(1) Top High caste: --> Bahun

(2) Second Normal Caste: ---> Chettri

(3) Lower castes: ----> Sarki, Damai, Kami, Kasai, Pode, Darji

People will always obey this......

I support 50/50 both parties.

God Bless This beautiful "jodi"
:-)

Maanis thulo height & body lae huncha, jaat lae hudainaa...

Panditraj
I belong to the highest caste in this world ..how is that?...Bahun, Chetteri, kamai, damai, pode all come to kneel before my feet.
You should do the same to me ....

Hats off to the couple...

Every cast is superior in itself.

This is called human rights, no matter which we are, we should not forget main mantra
We are human being. whould be treated equally but culturally and historically and factually these slogan have became political rhetoric, gradually educated young men and women of Nepali Society try to bring into reality.
This is called resolution 217(III) which was declared by UN General Assembly on Dec 10, 1948, human rights are possesses by virtue of being human, regardless sex, religion
and color. We are human being, we did not bring racialism along with us, I personally congratulate both of them on their wedding, appreciate their bold carnages. I hope one
day Nepal will be number one country where no race and Jaat Bhat.

this is not going to solve ethnic sttus disparity in our country. unless everyone marries into anopther caste. even then there will be scioeconomic strata which cannot be eliminated by marrying off.

i think even to feel good about this kind of story and to give significance to this story is a proof that we still have ethnic superiority complex in the back of our mind.

no offence

~Bir

The news about that marriage is highly comendable.

But problem is not that.... the problem for Nepal is, Nepal is beign bogged down under the bahun people's actions, thinkings and behaviours. That's the issue killing our country. Well, this is the fact... and if someone raises this issue about root cause of falliing Nepal, I don't this you can call that person Racist. I think you should read the book "FATALISM AND DEVELOPMENT IN NEPAL" written by Dhor Bahadur Bista. In that book Mr. Bista raised the issues outlining the bahunism as one of the root cuase of the problems facing by Nepal. That book was published in 1991, but whatever he wrote then is still prevailing in NEPAL. Would that make Mr. Bista a RACIST? Hell no.

The bahunism which is drowning Nepal must be analyzed and discussed, and doing so doesn't make you a RACIST. So don't be afraid. Admit the reality of Nepal!!!!!

Here is something on that Fatalism book of Mr. Bista:

Bista examines how the upbringing within such 'Bahun' houses contributes to the fatalistic and hierarchical attitudes. Young children are brought up without much discipline; long breast-feeding on demand, an absence of any parental control or strong standards lead, he believes, to an absence of an internalised morality. 'There is no moral pressure or guilt feeling regarding immoral acts, because there is little sense of morality instilled in children: a sense of social responsibility is simply not internalised and social sanctions are only effective in an external
form'. Only fear leads to good behaviour, and fear can be mitigated by building up a ' network of friends, afno manchhe, and a dependency on outside forces. Bahuns grow to adulthood 'being self-righteous but without an ability to be self-critical'.

Much of this picture of relaxed child-rearing applies to most ethnic
groups in Nepal. What differentiates Bahuns is their attitude to women. 'Women in Nepal generally have equal status except among Bahun-Thakuri and some middle and upper level Chhetri'. Whereas Gurung women, for instance, control their husband's purse, are consulted on all major decisions, are not considered inferior or impure, work at similar jobs to men; none of this is true of the Bahun culture. Bahun women are part of the hierarchical system, impure and inferior, given no control of money, often badly beaten, often carrying huge loads while their load-free husbands walk ahead of them. This applies to hill Brahmans as well.

This attitude to women affects the family at a particular point. High-caste sons, who have formed a deep bond with their mothers, are suddenly taken from them and taught to treat them as second-class, polluting, inferior: 'relations are autocratic, with females subservient to males'. A Bahun father, on the other hand, is an autocrat whose power remains very strong throughout a son's life. A son thus learns both dependency and autocracy in his family and applies this to the world outside. The system of partible inheritance, which shields all sons from the world, leads to 'a protective and patronising attitude towards junior children, especially the youngest' which 'helped develop the dependence syndrome to the extreme....'

Thus Bista's explanation combines sociological and psychological features arising from the Brahman priest's role and his family system. During the last hundred and fifty years, this small group has taken control of Nepal politically and bureaucratically, submerging the majority whose ethics and attitudes are much closer to the protestant values of hard work, honesty, equality and internalised conscience, which Bista clearly admires.

Two other insights are worth considering. One concerns the attitude to time in Nepalese culture. Time is seen as a river, with no sense of past, present and future. It is circular rather than progressive. There is thus no idea of time as a 'commodity', no idea of 'wasting' time, little idea of being able to plan or control future time, little interest in past time or history. Bista's account reminds one of many discussions of the contrasts between protestant and catholic, 'modern' and 'medieval', 'agricultural' and 'Industrial' attitudes to time and work discipline. Certainly the relaxed lack of punctuality, the 'timelessness', which tourists often find so attractive, is less appealing when it is found within an attempt to introduce modern bureaucratic methods. The absence of a strong sense of the future, and the fatalism and lack of any sense of control, combine to make forward planning, saving, investment, weak. 'They squander whatever food, grain, or money they get at
once without any consideration for the future. Being highly consumatory, no savings take place and there can be no investment. The society must remain dependent on foreign investment in the future....'

Another important side-effect of Bahunism is on the relations between individual and group. Bista argues that under the pressure of western models, 'traditional group orientation' is being replaced by 'individualism'. But it Is not that individualism which De Tocqueville perceived in America., namely 'a mature and calm feeling, which disposed each member of the community to sever himself from his family and his friends...', but rather the earlier form, which De Tocqueville calls 'egotism', namely, 'passionate and exaggerated love of self, which leads a man to connect everything with his own person, and to prefer himself to everything in the world'. 'Nepali individualism operates largely at the more primitive egotistic stage'.

This egotism is the worst solution to the problem of individual-

group relations. It leads to a mild version of the Hobbesian war of all

against all, where there is no sense of public duty or service. 'Very few

people take high positions responsibly, as a duty to society at large'.

Although there is a residual sense of the local community and the fam-

ily, 'by contrast, the public, the state, the nation, are all abstract con-

cepts' which mean little to most people. One effect of this is visible in

the corruption and laziness of those in positions of responsibility,

whose main goal is to promote their private and sectional interests.

Another is in the field of development.

The Varna and Jati (cast) Systems:


Read --> http://www.csuchico.edu/~cheinz/syllabi/asst001/spring98/india.htm

Yeah, I checked that website. Anyways, teh main problem is, there has been so many levels of caste, and because of that achieving reform is too difficult. See, the lowest caste wold never dare to fight for their rights fro the top level caste, because there are other castes in the middle levels. And middle levels are still content, because some caste are below them. Therefore, things are tough to realize equality in India/Nepal. If there were only two castes, perhaps it would have been easier.

To make the matter worst, this caste system has been going on for hundreds of years. And because of this, such practice has discreetly instilled spicial characteristics among these calse levels. And crux of the problem is emerging at present in Nepal , where Bahunism is controlling everything but negatively!! The end is near for them .. if they fail this... their God help them

Racism is origin from Caste Systems.

AWESOME!!!!!!!!! TOTALLY AWESOME!!!!!!!!YEA, THATS THE WAY IT SHOULD GO!!!!! CASTE SYSTEM,....SCREW IT!!!!
- 100% kathit, upadhyaya bahun.

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It's always there... even Kantipuronline doesn't forget about that issue of bahunism..

So read this news, where they specifically highlighting Shrestha as Newar!!! Racism is always there in NEpal.... And true enough... Maoists rebellion is led by two mainbahuns, Prachanda and Baburam, and they always try to twist the things for their own advantage... and hence dictatorship has been isplayed by Prachanda in NO TIME and expelled those two Shrestha and Thapa!!!

- http://kantipuronline.com/kolnews.php?&nid=68209

Prachanda expels two central leaders from CPN-Maoist



Kantipur Report


KATHMANDU, March 14 - Chairman of the CPN-Maoist, Prachanda alias Puspa Kamal Dahal, on Tuesday expelled two central members of the party Ravindra Shrestha and Mani Thapa (Anukul).
Issuing a statement today, Maoist supremo Prachanda termed the two leaders “deserters of the revolution and servants of the autocratic monarchy and counter-revolution.”

Prachanda’s move comes a day after the two Maoist leaders accused Prachanda and another top Maoist leader Dr. Baburam Bhattarai of adopting nepotisms at the party’s top decision-making levels.

Alleging that the two top Maoist leaders (Prachanda and Bhattarai) are ideologically deviated, Shrestha and Thapa on Monday appealed for open discussion on the issue.

“The party completely dismisses the so-called appeal made by Rabindra and Anukul in abusive and mean words against the (party) leadership ,” Prachanda said in the statement, adding, “There can be no serious discussion with them (Shrestha and Thapa) on the ‘theoretical’ questions raised by them in an extremely mechanical, offensive and distorted manner .”

Describing Shrestha’s image in the party as very self-centered, moody, controversial and extremist, the Maoist supremo has revealed that both Shrestha and Thapa were suspended from the party a few days ago “because of their anarchic and apolitical activities.”

In a six-point political agenda made public under the “new cultural revolution group” Shrestha and Thapa jointly demanded that both Prachand and Bhattrai self-criticize publicly “for showing non-proletarian tendencies” in their recent interview given to Kantipur daily.

Hinting at the “ideological differences” between Prachanda and Bhattarai that surfaced last year, the two leaders also said that although the intra-party conflict was confined within the party so far, they have appealed to all sister organizations of the party, including the People’s Liberation Army, to discuss the issues openly.

Hailing from the Newar community in the Kathmandu Valley, Shrestha was a member the Maoist delegation which held talks with the government when Nepali Congress leader Ram Chandra Poudel was the Deputy Prime Minister and Home Minister some six years ago.

Shrestha who was arrested from the capital was released from detention after two years during government-Maoist peace talks.

In their appeal Shrestha and Thapa claimed that Prachanda’s statement in the Kantipur interview that he was ready to accept active monarchy (if so decided by the constituent assembly elections) was “against the proletarian political ideology and flexibility.”

“It’s Prachanda’s rightist tendency and extreme deviation from the proletarian ideology when he says that he believes in active monarch and wants to see a republican set up in the country at the same time,” Shrestha and Thapa said in their joint statement, adding, “We ask him (Prachanda) to withdraw his words and undertake self-criticism.”

They also alleged that both Prachanda and Bhattarai have never sent their sons, daughters and kin to the frontline of the ongoing war against the state and have rather sent them abroad to receive a “bourgeois” education.

Posted on: 2006-03-14 05:54:21 (Server Time)

In the context of Nepal since 6 decades


Let do it